This study intends to clarify our cultural uniqueness in terms of swordsmanship. I understand there are various side phases in our cultural stage of swordsmanship, and I would like to define one of them to be a particular perception, in which a sword is considered as a pious item. With a general contemplation for the concepts of sword in the swordsmanship, I have realized there is one important matter. It is a notion suggesting that swords are related with gods. However, this type of notion is not only particularly related to the swordsmanship, but also is pertinent with ordinary matters to the certain point in Japanese society. A huge cultural foundation definitely exists in the background : I can clearly verify it in regard to the Shintoism. Originally, the relationship between the Shintoism and the swordsmanship is profound. I want to advert to the Shintoism (piety for Shinto shrine), and clarify the "concepts of sword" that lie in it.

Summarizing the points that have been elucidated in this theory, the following are the notions :

1) In regard to the religious belief for Atsuta Shrine, the divineness of "Kusanagino—Tsurugi" originates in an ancient mythology such as "Repelling of Yamatano—Orochi" or "Yamato-Takeru's Conquering Of Eastern Enemy."

2) The Kusanagino-Tsurugi in the mythology functions as the symbol of god in Atsuta Shrine.

3) In regard to the religious belief for Isonokami Shrine, "Futsunomitamano-Tsurugi" is narrated its divineness in "Legend of Jinnmu's Conquering of Eastern Enemy," and the sword called "Hebino Aramasa" is narrated its religious devotion in the mythology such as "Repelling of Yamatano-Orochi."

4) This Futsunomitamano—Tsurugi performs its part as the symbol of god of Futsunomitama, and the sword called Hebino Aramasa performs as the symbol of god of Futsushimitama.

5) As for piety for Kashima Shrine, the divineness of Futsunomitamano—Tsurugi is originated in an ancient mythology, for example, "Jinnmu's Conquering of Eastern Enemy."

6) And "Futsunomitamano-Tsurugi" fulfills the part as god of Takemikazuchi, the god of festival for Kashima shrine.

Conclusively, it has been clarified that swords are determined to be symbols of gods with the reason that it has basically been confirmed by our ancient mythology.

　江戸時代後期に活躍した真言僧の慈雲（一七一八～一八〇四）は悉曇学を大成し、又戒律の復興を目指し、釈迦在世当時の正法律を唱導、更に空海が唐より伝えた十善戒を戒体として道俗問わず、人となる道を説くなど、教学に努めた学匠であり、神道もその一環であった。彼は、特に晩年70代近くになり記紀などの神道研究に専念するようになった。

　空海（七七四～八三五）が入唐時に、恵果阿闍梨から直伝された能作性（如意）宝珠は承和元年（八三四）の真言院での「後七日御修法」による鎮護国家祈願、玉体安穏、五穀豊穣の祈願法会を初めとして、如意宝珠による修法は広まっていったが、又、空海は嵯峨天皇より、入唐後に、伊勢神宮にて「十種神宝図」を写し、特にこの神宝の中で生玉は能作性宝珠とするように勅令を受けた。

　本稿では、雲伝神道の伝授の「十種神宝図」を基に、慈雲の聞書他の著作からその慈雲の日本神話の神々と道教、易経、儒教、陰陽五行説等を融合した両部曼荼羅的解釈を検証し、慈雲の晩年における如意宝珠観を考察したい。

I think it is certain that "the concept of a double-edged sword" represents a part of cultural peculiarity in kendo (swordsmanship), which is one of the athletic cultures. I would like to refer this study to the area considered to be core of "concept of a double-edged sword." The core area that I mean is greatly pertinent to that the attribute of a double-edged sword is comprehended in the phase of oppositeness. In this thesis, I aim to grasp the phase of oppositeness described in the "concept of a double-edged sword," and to clarify the disclosed logic underneath it.

The points that have been cleared in this research are as follows;

1. The "concept of a double-edged sword" in the swordsmanship had been relevant with the phases of oppositeness, for instance in the relationship between heart and the body or he and myself.

2. Traditional Japanese "concept of a double-edged sword" that has been handed down from Ancient times is represented by Futsuno-Mitamano Tsurugi and Kusanagino Tsurugi. Antecedently, phases of oppositeness called celestial sphere and terrestrial sphere existed and the deity of these two swords originated in the notion of integrating these phases of oppositeness.

3. Considering the Chinese concept of a double-edged sword, which is the origin of "the concept of a double-edged sword" in Japan, people in China were aware of the nature of transcendency which could integrate the phases of oppositeness. The oppositeness has been described in a notion represented by yin and yang, in which people thought two objects did not simply oppose each other, but they contrarily cooperated or collaborated mutually. This was the most fundamental view in ancient China, which meant every creature in the world existed opposing each other but mutually collaborating, to change, to rotate, and to recreate/decease. This view was called "Logic of Oppositeness." It is also called "logic of divination lore." The deity of a double-edged sword had developed with this logic in the background.

4. Taking it into the consideration, the notion of celestial and terrestrial sphere in the "Concept of a double-edged sword" that has been traditionally passed down from the ancient Japan, and the notion of heart and body, or he and myself in the swordsmanship characterize the relation of opposite status. It is manifest that "the logic of oppositeness" described in the Chinese thought exists latently in the bottom of "the concept of a double-edged sword" in Japan, though it is not as explicit as the logic of divination lore in China.

Since ancient times, the Japanese have had transcendence on swords. I think it's caused by a characteristic of the sword. In this study referred a characteristic, or the attribute of the swords. The subject of this study was focused on the ancient times, using materials adapted from “KOJIKI",“NIHONSHOKI", and “FUDOKI".

The results can be summarized as follows:

1. The attribute of swords can be divided into three transcendence, those are that of original, that of related GOD, and that of the connected a social phenomenon.

2. The original transcendence was not the intentional form as some cansation. Therefore this transcendence existed in the deep inside spirit. This meaning was swords had the opposite concept (affirmative - negative,etc.) and a tendency to connect with the GOD.

3. The transcedence related GOD had causation with the GOD, without intentional form, that found in the myth of hero. The swords as a metaphor connected with GOD and it was relative to like this <swords-GOD>, and there was another opposite concept (holiness- profane).

4. The transcendence connected a social phenomenon was related with GOD that found in ‘Three Sacred Regalia'. This transcendence existed on the surface of spilit.

5. It is a reason that the swords was symbol, as attribute, to have the opposite conception in a sword.

6. The resourse of the attribute of swords was the Japanese view of GOD.