The purpose of this article is to elucidate the significance of the concept of “The Way of Heaven”(Tendo). First, the concept of “The Way of Heaven” in some enlightenment books, such as Shingakugorinsho, etc., is examined. Next, the meaning of “The Way of Heaven” in the secret books of martial arts, such as Heihokadensho, etc., is defined. Through a comparison of these two concepts of “The Way of Heaven” follows, the similarities between the two schools of thoughts in discussed.
The results of this article are summarized as follows:
1) Originally “The Way of Heaven” includes not only the rules of nature but also the rules of morals or “The Way of Man” (Jindo). “The Way of Heaven” as found in the enlightenment books, such as Shingakugorinsho, etc., supports the ideology of the Tokugawa Bakufu, and is based on the unification of the three schools of thoughts, Shinto, Confucianism, and Buddhism.
2) “The Way of Heaven” in the secret books of martial arts, such as Heihokadensho, is derived from San-Rue, and permits the unavoidable fight in the cause of justice. This idea was considered suitable for the policy of the Tokugawa Bakufu. According to the written prayer (Kishoumon), “The Way of Heaven” was considered to be a god or buddha. In other words, “The Way of Heaven” in Martial Arts was also considered to have a commonality with both Shintoism and Buddhism.
3) As has been examined in this paper, the idea of “The Way of Heaven” in the enlightenment writings and the martial arts writings of the Edo Period contained various and complex meanings, borrowing from the different philosophical and cultural traditions of the Period. In short, “The Way of Heaven”is a “master key”, which elucidates the commonality of Shinto, Confucian, and Buddhist thoughts, as well as martial arts. Therefore, the philosophical thought of martial arts compares favorably with the three schools of thoughts (Shinto, Confucianism, and Buddhism) through the foundation of “The Way of Heaven”.

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The Edo-Bakufu took measures on assessment and collection of Nengu on the principle of "without a surplus and without want of necessaries for peasant's Life". Measuring of the area and investigation of the productivity of peasants' lands by Kenchi and the inspection of harvest by Kemi were reallly availed for such assessment.
But, in so far as such an intention was implied in Kenchi and Kemi, peasants must have necessarily resisted them. Disturbed by this resistance and some other obstacles inevitably accompanied by the execution of them, it seems that both Kenchi and Kemi were not performed so successfully as they had been expected at the beginning. Consequently, the adequate assessment "without a surplus and without want" seems also to have been not so easily realized.
This treatise intends to explain these circumstances in detail, and to inquire into the doctrine of the assessment of "without a surplus and without want" in its actual process of realization.
1) The Shogunate, the supreme feudal government, of the Edo age.
2) A staple rent in material form levied by feudal lords on peasant's lands at that time.
3) A famous doctrine stated by Masanobu Honda, one of the chief ministers of the Edo-Bakufu.
4) A kind of land survey enforced by feudal lords of the early Edo age and their predecessors.
5) An annual tour by lord's officer "Daikan", a chief bailiff, to examine the year's harvest.

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The economic thought in Japan first appeared in the early Tokugawa period and has gradually developed since. The word 経済(Keizai) which was commonly used through the Edo period originally came from a Chinese word 経世済民(Keisei-Saimin) and it was originally used with much broader meaning than it is today. It actually meant how to govern and rule the people. Such kind of usage was first introduced by intellectuals in the beginning of the Edo period in order to consolidate the ideological foundation of the Shougunate order. It was Confucianism, particularly of the Chu Hsi school, which supported that kind of idea. Although the scholar who popularized the thought of Keisei-Saimin was Sorai Ogyu (1666-1728), one of the greatest thinkers, in this country, it was Banzan Kumazawa (1619-1691) who actually took the lead in establishing the thought. He was a forerunner of Sorai Ogyu and other followers of the philosophy. In considering the basic thinking of Kumazawa, we find in him a deep compassionate feeling and a benevolent attitude toward the people as a person belonging to the ruling class. This was a basic philosophy of Kumazawa's Keisei-Saimin thought. It seems that Kumazawa had a good understanding of the social system as well as the actual life of the people of the day and, therefore, tried to introduce the Keisei-Saimin thought as a political technique for the purpose of governing the people. In comparing one idea of Keisei-Saimin by Kumazawa with one of Sorai Ogyu and other followers, this article aims to trace the development of the philosophy through the Tokugawa period.

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The Yamamoto Dokushoshitsu, a private school of natural history and Chinese classics in Kyoto, continued its activities over a 120-year period 1784 to 1903. Yamamoto Bōyō (1778– 1859), a disciple of the naturalist Ono Ranzan, inherited the school from his father Yamamoto Hōzan (1742–1813). The school reached its peak during the Ansei period (1854–1859).Yamamoto Ayao (1827–1903), the third son of Bōyō, reopened the school in 1875 as a means to maintain the Confucian and educational traditions of the Yamamoto family until his death in 1903. In 1893 he wrote the Senjin Genkōroku as a life of his late father following Confucian ideas of filial duty, but ten years later, in 1903, he rewrote it as a memoir containing, not only anecdotes about his grandfather Hōzan and his father Bōyō, but also histories of students, brothers and relatives and his own autobiography. Here we present for the first time the 1903 manuscript of Senjin Genkōroku with an introduction and notes. The introduction analyzes the process of its transformation using the family’s biographical documents.

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