A theme that came out of that session was the importance of three “hearts”, 残心 zanshin, 不動心 fudoshin, and 無心 mushin. Each of these words ends in 心 shin, a word which encompasses heart, mind and spirit.
The first character of zanshin means remainder or balance, and together the two characters conveys the meaning of always being ready to follow through and attack again, always alert and ready for the next thing while maintaining good kamae. When you attack your partner, you need not only the intent to connect and move him, but also the intent to attack again.
Attacking is not a one-punch deal. You keep attacking and defending while protecting your center on two axes – your spine is the vertical, your hips are the horizontal. Correct attacks, proper distance (don’t punch short, don’t punch over your center, don’t punch wide, and don’t track) and good defenses of your own tsuki are vital to help your opponent do the technique and feel where the technique is efficient and effective. We train both sides when we stay alert and ready for the next attack or defense in good kamae.
Fudoushin means being immoveable and imperturbable. No matter what happens – a physical attack, a snide comment – or where it comes from – an external force or your own mental state – you keep going.
Mushin, literally no-mind, refers to both the Buddhist concept of non-attachment and to innocence. Mushin is neither the feeling nor rational thought. Nor is it the negation of these two modes. It is a freedom to move while not hanging on to any one movement, moment, intention or emotion. An untrained, “innocent” person, early on in the dojo, may move with no thought and spontaneously and freely move. As we continue in our training, we may get stuck in the feeling and technique, focussing on the subtle places of tension and slack or obsessing on perfect technique. It takes practice in zanshin and a lot of determination to develop fudoshin in order to get back to this no-mind place.
