Germany  Kendo Seminar 2021 Outline of Kendo History  I - From Fighting Techniques to Means of Education - Produced by  Toshinobu SAKAI (University of Tsukuba) Online 2021.7 Outline of Budo History t From Fighting Techniques to Means of Education - Why has Budo become a part of education  ?
平氏政権／源平争乱The armed bands of the Taira clans political power. The Battles between the Genji and the Heike clans. 11-12C武家政権The warrior class had an unusual hold on political power. The Kamakura Shoqunate武術Bujutsu ／武芸Bugei弓術、馬術、槍術、相撲、剣術、手裏剣術、鎖鎌術、棒　術、抜刀術、薙刀術、十手術、砲術、空手、柔術、 Cultural development身心関係論Body and Mind Theory Lifelong Self Cultivation宮本武蔵Miyamoto Musashi 1584-1645 Cultural development少年前:王朝The Meiji Restoration 1868武道 Budo柔道、剣道、弓道、相撲、空手、合気道、少林寺拳法、なぎなた、銃剣道Judo, Kendo, Kyudo, Sumo, Karate, Aikido, Syorinjikenpo, Naginata, Jukendo
Produced by SAKAI Toshinobu (University of Tsukuba) Budapest  2008 tiletusm ənbiun siy pue uewsblows test III}日本武道史上不世出の剣豪Legendary swordsman宮本武蔵MIYAMOTO Musashi 1584～1645世に有名な『五輪書』を著したと伝えられる。 It is said that he wrote Gorin-no-Sho Gorin-no-Sho A Book of Five Rings There is no original.原本が存在しない
写本のみReading by manuscripts only.細川家本From long ago in my youth I set my mind on the martial arts, and had my first match when I was thirteen. My opponent was a martial artist of the Shinto Style, Arima Kihei, whom I defeated. AT the age of sixteen I defeated a strong martial artist by the name of Tajima no Akiyama. At the age of twenty I went to the capital and met with famous martial artists; and, although l fought a number of matches, I was never unable to take the victory. After that, I went from province, from place to place, and encountered martial artists from many different schools; and though I fought as many as sixty matches, I did not lose even once. All of these were events occurring from the time I was thirteen until I reached twenty-eight or twenty-nine.我、若年のむかしより兵法の道に心をかけ、十三歳にして初而勝負をす。其あいて、新当流有馬喜兵衛といふ兵法者に打勝ち、十六歳にして但馬国秋山といふ強力の兵法者に打勝つ。廿一歳にして都に上り、天下の兵法者にあひ、数度の勝負をけつすとへども、勝利を得ざるといふ事なし。其後国々所々に至り、諸流の兵法者に行合ひ、六十余度迄勝負すといへども、一度も其利をうしなはず。其程、年十三より廿八、九迄の事也。 『五輪書』地之巻）宮本武蔵肖像少年時代
When I had passed the age of thirty and thought back over my life, I understood that I had not been a victor because of extraordinary skill in the martial arts. Perhaps I had some natural talent or had not departed from natural principles. Or again, was it that the martial arts of the other styles were lacking somewhere? After that, determined all the more to reach understanding of the deep principles, I practice day and night. By about the time I was fifty, I realized the Way of this martial art quite naturally.我、三十を越へて跡をおもひみるに、兵法至極してかつにはあらず。をのづから道の器用有りて、天理をはなれざる故か。又は他流の兵法、不足なる所にや。其後なをもふかき道理を得んと、朝鍛夕練してみれば、をのづから兵法の道にあふ事、我五十歳の比也。 (『五輪書』地之巻）
● 生年天正12年(1584)  Birth:Tensho 12th播州(一説に美作)父新免無二斎It is said that his birthplace is Bansyu or Mimasaka) His father: Shinmen Munisai ●  13歳慶長元年(1596)  13 years:Keityo 1st新当流 有馬喜兵衛に勝つHe defeated Arima Kihei who was the follower of Shinto school. ●  16歳慶長4年(1599)  16 years: Keityo 4th但馬国秋山某に勝つHe defeated martial artist from Tajima by the name of Akiyama. D 17歳慶長5年(1600)  17 years: Keityo 5th関ヶ原合戦(9月)    He jointed the Battle of Sekigahara. 21歳慶長9年(1604)  21 years: Keityo 9th京にのぼり数度の他流試合に勝つHe went to kyoto, and often beat many followers of various schools.吉岡一門と三度戦うHe had fought against the Yoshioka clan for three times. 28・29歳までの間に60数度の試合をし、一度も負けることがなかった28-29 years He never once suffered defeat in all the sixty or more matches he fought. 29歳 慶長17年(1612) At the age of 29厳流島での佐々木小次郎との試合に勝つHe defeated Sasaki Kojiro at Ganryushima. ● 30歳を過ぎてからは、剣法の理の追求に打ち込み、他流試合はやめたAfter 30 years He stopped to fight against other martial artists and search after the truth of the sword謎の20年●  31歳 慶長19年(1614)  大阪冬の陣32歳元和元年(1615)大阪夏の陣He took part in the military action at Osaka Castle. 31 years: Keityo 19th(1614)  winter 32 years: Genna 1st(1615) summer ● 50歳寛永10年(1633)頃江戸50 years: Kanei 10th(1633), at Edo兵法の真髄・奥義を会得するHe realized the Way of martial arts. ●  57歳寛永17年(1640) 秋 57 years:Fall, Kanei 17th肥後熊本細川忠利に招かれ客分となるHe was invited by Hosokawa Tadatoshi, the master of Kumamoto Castle, and became his guest. ●  58歳寛永18年(1641)   58 years: Kanei 18th 『兵法三十五ヶ条』を編成し細川候に上皇He wrote down the“Thirty-five Articles of the Martial Arts”, and presented it to Lord Hosokawa. ●一カ月後、3月17日細川忠利没す17th March, Hosokawa Tadatoshi was died. ●  60歳寛永20年(1643)  10月上旬 60 years:Kanei 20th(1643) August 『五輪書』執筆を始めるHe started to write “The book of five rings”.岩戸山:熊本市の西方、有明海に面した金峰山中腹Mt.Iwato: The west side of Kumamoto City, in the front of Mt. Konpo厳殿山雲巌禅寺(曹洞宗)の洞窟(雲巌洞) ●  62歳正保2年(1645)  62 years: Shoho 2nd 5月12日 最後の力をふりしぼり『独行道』をしたためる12. May   His final act was to write out “The Way of Walking Alone”. 5月19日 没    19. May   He was died.心の修行
}[[] Samurai Painter MIYAMOTO Musashiな本式演の水まあほていけんとうけいず布袋見闘鶏図
YAGYU Munenori
1571～1646
『兵法家伝書』を著し、洗練された心法論を展開する。また為政者として、世に有名な活人剣思想を説く。 He was the author of Heiho-Kadensyo and evolved the Mind and Body Theory cultivated. From the politician' s point of view, he reasoned about the famous concept of the Life-Giving Sword.新陰柳生流Shinkage Yagyu-Ryuやぎゆうせきしゅうさいむねよし柳生石舟斎宗厳YAGYU Sekisyusai Muneyoshi新陰流の上泉伊勢守に学び新陰柳生流を創始するSekishusai learns Shinkage-ryu swordsmanship from Kamiizumi Ise no Kami and establishes Shinkage- Yagyu-ryu.やぎゅうたじまのかみむねのり柳生但馬守宗矩YAGYU Tajimanokami Munenori宗厳の五男将軍剣術指南役としてつかえ新陰柳生流の全盛期をきずくMunenori is the fifth son of Sekishusai and serves as a swordsman teacher of General Tokugawa, building the heyday of the Shinkage- Yagyu-ryu..
武蔵Musashi今此書をつくるといへども、仏法・儒道の古語をもからず、（五輪書） Now, even in writing this book, I am neither borrowing the ancient words of Buddhism or Confucianism.宗姓Munenori
兵法の、仏法にかなひ、禅に通ずる事多し。（兵法家伝書）
The martial arts are in accordance with the Buddhist Dharma, and have many points in common with Zen.
式蔵Musashi構五つにわかつといへども、皆人をきらん為也。 The stances are divided into five, but they are all for the purpose of cutting a man down.宗知Munenori惣別かまへは敵にきられぬ用心なり。 At all times, be sure that  your stance keeps you from being cut by your opponent. But武蔵と宗矩彼らが共通して最も重視していたもの心の問題理想的な心のありようとしての平常心姓成Musashi兵法の道におゐて、心の持ちやうは、常の心に変る事なかれ。 (兵法の道においては、心の持ち方は平常の心とかわってはならない。) In the Way of Martial Arts, do not let your frame of mind be any different from your everyday mind.宗知Munenoriという概念の設定Ordinary mind Sickness元から病のない平常心ではない。病はあるのが前提。止まる心何ものかにとらわれる心"病とは、心の病也。心の病とは、心のそこいいにどまるを云る也。” “心の病皆さつて、常の心に成りて、病と交りて病なき位也。” (病になっても病に陥らない境地)
Heiho-Kadensho
『兵法家伝書』
1632 To think only of winning is sickness. To think only of using the martial arts is sickness. To think only of demonstrating the result of one’s training is sickness, as is thinking only of making an attack or waiting for one. To think in a fixated way only of expelling  such sickness is also sickness. Whatever remains absolutely in the mind should be considered sickness. As these various sickness are all present in the mind, you must put your mind in order and expel them.勝とうと一筋に思うのも病である。兵法をつかおうと一筋に思うのも病である。稽古した結果を出そうと一筋に思うのも病、かかろうと一筋に思うのも病、待とうとばかり思うのも病である。病を取り去ろうと一筋に思いかたまるのも病である。何事も心がーつ所にとどまることを病という。この様々な病はみな心の中にあるものなので、これらの病を取り去って心を整えなくてはならない。 [ 『書防网注出焙圳作者SHサー뉴郷	万絆別中央腔部署,H戦9鷲ラ部習外部部(桃叶)遊士亡職婦万対織の世姉の対別いことはされないようかかり事件が怖みか別河川(外呂かり仲川宛村リタル州苗幸雪日半州牡郊引
IEC   197
Musashi
心をまん中におきて、心を静かにゆるがせて、其ゆるぎのせつなも、ゆるぎやまぬやうに能々吟味すべし。 (心をまん中に置き、流動自在な心の状態を保ち、その流れが一瞬も止まらぬように、よくよく注意しなくてはならない。） Keep the mind in the exact center.
宗矩Munenori
心を細分化神は心の主人。神が中にあって心を外へつかう。この心が気をめしつかうShin acts as the master of the mind ( shin ). Shin is inside but uses the mind ( shin ) outside. Further, the mind ( shin ) employs the use of ch’i.心が一所に止まるようではいけないNow if this mind were to remain in one place, its uses would be for naught.この神を神妙剣にすえるShin is placed|in the seat of the Shin-myo-ken.太刀のおさまる所へそのまわり五寸四方用・ハフ
静かなる時も心は静かならず、何とはやき時も心は少しもはやからず、心は駄につれず、駄は心につれず、 (動作が静かな時にも心は静止せず、動作がはげしく動く時にも心を平静に保つ、心が身に引きずられることなく、身が心にとらわれることなく、） Do not let your mind stand still even when you are in repose, but do not let it speed up even when you are involved in quick actions. The mind should not be distracted by the body, nor the body destracted by the mind.身が静であれば、心は動身が動であれば、心は静
心をば待に、身をば懸にすべし。
You should hold the mind in a state of Abiding and the body in Attack.心は懸に、身は待と云ふ也。 Thus we say that the mind is in Attack and the body in Abiding.懸:敵にきびしく斬ってかかること待:すぐにはかかっていかずに、敵が仕掛けてくるのを待つこと心が待であれば、身は懸心が懸であれば、身は待Mind心の乱れPsychological confusion敗北Defeat Combat-hardened swordsmen knew that psychological confusion affected physical movement and impeded their cutting ability, ultimately increasing the chance of being killed. A matter of life and death, resolving issues of the mind were considered to be of vital importance by swordsmen. :韓画料受受とさん無無から忘れていた2 Fudoti-Shinmyorokuい動答種妙録」 The Mysterious Record of Immovable Wisdom Since you are a master in the martial arts without equal in past or present, you are most resplendent in rank, stipend and reputation. Waking or sleeping, you should not forget this great boon and in order to return this favor by day and by night, you should think only of fulfilling your loyalty. Total loyalty is first in making your mind correct, disciplining your body, not splitting your thoughts concerning your lord by even a hairsbreadth, and in neither resenting or blaming others. Do not be neglectful of your daily work.あなたは兵法において、古今無双の達人ですから、現在、官位、俸禄など世の評判もすばらしいものです。この厚遇による大恩を、寝ても覚めても忘れることなく、朝夕恩に報い、忠をつくすことだけをお考えください。忠をつくすというのは、まず自分の心を正しくし、身を修めていささかも君に二心をいだくことなく、人を恨み咎めることなく、日々勤めをおこたらないことです。 The province should then become peaceful on its own. This is the beginning of loyalty.国はおのずから平和になりましょう。これが忠の初めです。心の問題“人としていかに立派であるか” Cultivation of moral character through Budo TAKUAN Soho沢庵宗彭Takuan Soho ( 1573-1645) was a major figure of Zen Buddhism. YAGYU Munenori柳生宗矩敵と対した時の心The mind vis a vis the enemy
人格にかかわる心The spirit as a form of personal cultivation武道における二つの精神性Two Mind in Budo敵と対した時の心The mind vis-à-vis the enemy Strict Class Hierarchy武道における二つの精神性Two Mind in Budo敵と対した時の心The mind vis-à-vis the enemy倫理道德的な心The ethical and moral spirit Cultural characteristics of Kendo刀剣による技術Concept of Sword敵を斬る技術157 (in Tim Physical technique Body公言作山(199)出来Mind同時に修法剣道・武道の特徴Biggest feature of Kendo / Budo This is why日本では、武士は生涯をとおして武道を教育として実践したBushi practiced budo as education throughout life in Japan. Kendo/Budo as Education; life long self cultivation Public Education Thank you for listening End