5-9. Self Discipline(áóãó)
The ultimate destination of Taekwondo training is to control yourself, so its
ideology is the self disciplin. Buddha said, ¡°engineers (who build canals and
aqueducts) lead the water (wherever they like), fletchers make the arrow straight,
carpenters carve the wood; wise people fashion (discipline) themselves¡±1)
; Confucius also said ¡°in archery we have something like the way of the superior
man. When the archer misses the center of the target, he turns round and seeks
for the cause of his failure in himself"¡±2)
; also Lao tsu said ¡°he who conquers others has physical strength. He who conquers
himself is strong.¡±3) It means buddhism, confucianism
and taoism share the self discipline. In addition to that this ideology of self
discipline is not only confined within the realm of noble ethics but also it
can be the root of concrete happiness or disaster, so Mencius said ¡°There is
neither good nor bad fortune which man does not bring upon himself.¡±4)
Accordingly ¡°from the Son of Heaven down to the mass of the people, all must
consider the self discipline of the person the root of everything besides¡±5)
since old time.
The main key of this self-discipline can be said to be "To subdue your
self and return to propriety"(ÐºÐùÝ¥ÖÉ)6)
Then, what is it to subdue your self? It is verily not to do what you desire
to do yet that you ought not do and to do what you dislike to do yet that you
ought to do, namely the self-discipline. Then, what is it to return to propriety?
It is make it temperate to reveal what you intend to do with expression fit
for what others intend to do, namely the harmony.
You should harmonize your training and your life with this ideology of self-discipline.
Thus, the outer figure of Taekwondo man's life is his training while his inner
living attitude is the self-discipline. It means, it is through the ideology
of self-discipline that the entire training gets temperate with the balance
of its inside and out and its first and last. And then, the training gets harmony
to the life. It is the same meaning as was said, ¡°as the wind does not throw
down a rocky mountain, so devil indeed does not overthrow him who lives unmindful
of pleasures, well controlled in his senses, moderate in eating, full of farith,
and of high vitality¡±7) By contrary the training
of the sort that ruin the life cannot last long. So it come to fail after all.
This is your training's losing the balance to your life, which is the result
from that you, driven by your avarice, know only its terminals without its root
Therefore, if you keep sincere and temperate be the ideology of self-discipline
in training your entire life will be balanced and firm, so that your enemy will
disappear before your use of technique, which is the result of your training.
In this way you can win him without a fight. Like this, it is the TAEKWONDO
to get a victory with no fight, of which the foundation is Ilgiyae. That is
to say, ¡°while you use it in momentary
performance you can get it only after your steady training of long time in daily
life.¡±(Ch.57) It is grounded upon this that you can get a victory over your
opponent with no fight with him. Furthermore, it is TAEKWONDO by itself to prevent
a fight with your opponent, which is also verily the Ilgiyae
of the big and the small.
In this manner, you can achieve right development of yourself through the self-discipline.
The right development is the harmony of the inside and out, and the balance
of you and others. Thus you as a man don't stay there yet advance toward a certain
objective This is what is meant by the way of Saram(Man). To follow the way
of Saram is totally to seek what you intend to do, namely, the activeness. Therefore,
¡°he who acts with vigor along <Do> has will.¡±8)
1) Dharmapada, 80. ÏáÍïðàÊÇ â©ìÑðààÏ î§íÝðàÙÊ òªíºðàãó
2) The Doctrine of the Mean, 14-05 íèØ ÞÒêóÞÄûºÏÖí ã÷ð³ïáÍÜ ÚãÏ´ð³Ðìãó.
3) Lao Tsu, Tao Te Ching, 33. ãìÑíºêóÕô, í»ãíºË.
4) Mencius, Book II, Part A, 4; ü¡ÜØÙíÜôí»ÐùÏ´ñýíº.
5) The Great Learning, 00-06 í»ô¸íì¤ò¸åÚßîìÑ ììãÀËËì¤áóãóêÓÜâ.
6) LY1201 äÔæÐÙýìÒ. íèØ, "ÐºÐùÝ¥ÖÉêÓìÒ. ìéìíÐºÐùÝ¥ÖÉ, ô¸ù»ÏýìÒåê.
7) Dharmapada, 8: ÎºãóÝÕïä Òöàîð³ÐÆ ãÝò±ï½Óø ßÈÕ¥ïñòä ÜôêÓÞ÷ÔÑ åýù¦ÓÞß£.
8) Lao Tsu, Tao Te Ching, 33. Ëú¼íºêóò¤.