Ricebale wrote:^ to simplify the above I offer the following maxims I use in training:
A correctly applied technique cannot be countered
An attempted technique may be countered
A correctly applied "over the chest belt throw with a grapevine" cannot be countered with a trip
An attempted "over the chest belt throw with a grapevine" may be countered with a trip
I think that many people have a tendency to be wanting to express things in a simple way. Unfortunately, many things that are not expressed in a simple way are that way because they can't be expressed in a simple way. If it ware possible rather than to accurately write out the Shrôdinger Equation in 2 or 3 words, rest assured that Schrödinger himself would probably have done it.
When talking the term 'counter' in jûdô, there are 4 forms that apply to shiai: counter by throw, by osae-komi-waza, by kansetsu-waza, and by shime-waza. This is important. What may be extremely difficult to counter by throw, may be a lot easier to counter by kansetsu-waza or shime-waza.
Secondly, a 'counter' (or 'combination') unlike what many people assume, is not limited to one technique from one opponent and one from the other opponent. The number is not predetermined, and a counter may be recountered, even though in the majority of cases, techniques may not stretch beyond two.
Every throw in jûdô 'can' be countered, but not by anybody, and not by anything. Specifically, many sutemi-waza are difficult and sometimes impossible to counter with another throw, since if tori is already lying on the ground, you cannot follow up with another throw, though it may still be countered by osae-komi-waza, kansetsu-waza or shime-waza.
Ultimately, it is not so much a matter of "perfect technique" but a matter of who is the best jûdôka. The more excellent one is the more near impossible things someone might be able to pull off. The infamous Matsuda uchi-mata counter is one such example. It is a near impossible to pull off counter of uchi-mata by an opposite-side uchi-mata. Extremely difficult movement, which Matsuda was able to perform, and he could do it on an uchi-mata of someone else who performed a technique which there is little to comment on.
The nature of the counter is of importance. Theoretically, every throw of the gokyô (except for sutemi-waza) can be countered by every throw of the gokyô, but obviously not everyone can. The ability to smoothly redirect kuzushi, apply correct debana, tai-sabaki and body position may require very advanced skills depending on the counter chosen. I regularly have to prepare people for black belt exams, and obviously the higher the rank, the more complicated it gets. So I regularly have to deal with students asking me what they can do if the other jûdôka does this of that. I then have to make a choice depending on the level and skill of the jûdôka. They may be able to learn some of the things I suggest or show, but other things may be way over the top, even if it can be done when you just have the skills. Renzoku-waza, for example, meaning combinations where you continue in the same direction, are often easier to pull of than renraku-waza which includes combinations in opposite or different direction.
So, while ura-nage, kawazu-gake (in the way shown), te-guruma are not normally possible to continue if the opponent properly applies ko-uchi-gari, that does not need to be the end of the story. If the person applying kawazu-gake is so skilled and truly masters jûdô, nothing prevents him to give up his attempt to score with a lifting throw, and move to techniques which are valid counters for ko-uchi-gari, since there is no limit to countering and re-countering with successive throws until one succeeds in making the barycenter of one opponent fall so far out of his foundation that he is unable to restore equilibrium.
The moment at which the throw applied by the opponent you react is of importance. In Kôdôkan jûdô a distinction is made between sen-no-sen (initiative before the opponent), sen-sen-no-sen (initiative concomitant with the opponent), and go-no-sen (initiative after the opponent has taken the initiative). Each of the comments I have listed above needs to be considered depending on which of the three options here applies. Most people when considering counters (kaeshi-waza) think in terms of go-no-sen, because that is the easiest to visualize, gives you the most time to decide, and requires less anticipatory skill, and advanced kuzushi skills, than for example, sen-sen-no-sen.
So, given these constraints, really the only maxim one can conclude, is that: "No matter what you do, the best jûdôka is likely to win in a contest of jûdôka who limit themselves to doing jûdô"
. Obviously, if one applies a different art with different rules (karate, MMA, BJJ), that is no longer the same which is why even an excellent jûdôka may be beaten by a mediocre MMA person as an entirely different ball park and environment is applied that no longer coincides with the part of jûdô practised and prepared for in IJF shiai jûdô.