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  • 高乗 仁, 寺田 弘
    薬史学雑誌
    2020年 55 巻 2 号 236-240
    発行日: 2020年
    公開日: 2021/01/28
    ジャーナル フリー
    目的:安土桃山時代から江戸時代初期にかけて,武将・幕府官僚として活躍した柳生但馬守宗矩が認めた書状の中に,薬薗に関して言及した書状を発見した.本論文の目的は,書状に記載された人物の特定を通して,薬薗の特定と
    柳生宗矩
    の薬薗との関係を明らかにすることである. 方法:書状の釈文作成に基づき,書状記載の人物の特定,薬薗の特定,
    柳生宗矩
    を含む書状記載の人物と薬薗との関係を解析した. 結果:書状に記載の文面より,次の仮説が提案された.即ち,江戸幕府直営の御薬園の 1 つである京都鷹ヶ峰御薬園の設営において,徳川将軍家御典医であった岡本玄冶が,後に鷹ヶ峰御薬園の初代預かりに任命される藤林道寿と共に,主導的役割を果たし,また,
    柳生宗矩
    は,後見人としてその設営に関わっていたとする説である. 結論:書状は,京都鷹ヶ峰御薬園の設営に
    柳生宗矩
    を始めとする複数の人物が関与したことを示唆するものであることが明らかにされた.江戸初期の幕府による御薬園創設の政策経緯の詳細は詳らかにされていないが,
    柳生宗矩
    の本書状は,その解明に貢献する資料になるものと考える.
  • 加藤 純一
    日本体育学会大会号
    1999年 50 巻 00B50902
    発行日: 1999/09/15
    公開日: 2017/08/25
    会議録・要旨集 フリー
  • 酒井 利信
    武道学研究
    1992年 24 巻 3 号 26-34
    発行日: 1992/03/31
    公開日: 2012/11/27
    ジャーナル フリー
    In the Middle ages, Kenjutsu schools were formed by a man of genius who played an active part in the Warring States period. And with this formation, a view of swords that involved skills was formed. This did not exist before the Middle ages.
    The purpose of this study is to clarify a view of swords in the 16th and 17th centuries. In order to clarify this whole structure, I analyzed the structure that symbolized swords.
    The results can be summarized as follows.
    1. As time passed, symbolic swords became abstract, but the object of representation became concrete.
    2. A view of swords in this time can be divided into three classes, those are that of a subconscious awareness, that of common understanding, and that of real activities. The feature of this time is the class of real activities, that is, a view of swords that involved skills. This structure also has relation to mindcontrol.
  • 大石 純子
    身体運動文化研究
    2013年 18 巻 1 号 13-27
    発行日: 2013/03/15
    公開日: 2022/03/31
    ジャーナル フリー

    In this study, I focused on a Zen monk named Takuan Sōhō (1573-1645) who influenced the development of spiritual theories of Japanese martial arts. One of his human network was a relationship with Yagu Munenori (1571-1646)who was a master of swordman in Yagu Shin-kage-ryu, and that was well known in the history of Japanese martial. On the other hand,the incident that Takuan visited Korean scholars was not familiar in the history. I researched about the incident, and also the other opportunities that Takuan met Korean scholars. The results of the research are as below,

    1. Takuan has been quite familiar with Yagu Munenori since 1632. Even before 1632, Takuan knew Yagu Munenori, and they recognized and respected each other.

    2. Takuan visited a Koeran called Li-Bun-Cho in 1615 and 1616. He also might have contacted with some other Korean scholars at the Buddhism temple called Daitokuji in Kyoto around 1607.

    In the second half of this article, the process of the development about spiritual theories were clarified with analyzing of some books such as Ri-ki-sabetsu-ron(the Chinese version and the Japanese version), Fu-dou-chi-shin-myou-roku, and Hei-hou-ka-den-sho. The author of the both version of Ri-ki-sabetsu-ron and Fu-dou-chi-shin-myou-roku was Takuan, however, the author of the book of Hei-hou-ka-den-sho was Yagu Munenori.

    The conclusions of this study are as below,

    1. Takuanʼs visiting to Korean scholars in 1615 and 1616 might have caused the establishment of the book titled Ri-ki-sabetsu-ron (The Chinese version) in 1621.

    2. In the book of Ri-ki-sabetsu-ron (The Chinese version), the philosophical theories of existence and human nature were explained with using the Confucian concept of Ri and Ki. On the other hand, the idea of Ki that came from Zen Buddhism was explained in the book of Fu-dou-chi-shin-myou-roku. Those two books influenced to the spiritual theories in another book of Ri-ki-sabetsu-ron (The Japanese version), and also the theories were accepted in the book of Hei-hou-ka-den-sho through the human network between Takuan and Yagu Munenori.

  • 加藤 純一
    日本体育学会大会号
    2000年 51 巻
    発行日: 2000/08/25
    公開日: 2017/08/25
    会議録・要旨集 フリー
  • ―武道、芸道の達人の境地を考える立場から―
    照屋 太郎
    体育・スポーツ哲学研究
    2012年 34 巻 1 号 53-69
    発行日: 2012年
    公開日: 2012/12/17
    ジャーナル フリー
    The purpose of this paper is to clarify the necessary condition for the training by which pupils and teachers learn their essential mind. This study is based on the literature that writes about the stage of masters of Budo, Geido, and Zen, who learned their essential mind deeply.
    The stage of masters of Budo, Geido, and Zen is the stage of Mushin. Mushin is the stage at which we feel our own essential mind, and decide how we live according to the moving of our essential mind.
    We have two kinds of trainings. One is the training by which we get skills and knowledge. The other is the training by which we learn our essential mind. This study clarifies the necessary condition of latter one.
    To learn the essential mind of ours, we have to be aware of our essential mind. The stage at which we are aware of our essential mind is the stage of Mushin. So, to learn our essential mind, we have to be at the stage of Mushin that is the same stage of masters.
    We have two kinds of training by which we learn our essential mind. One is the training to learn our essential mind by ourselves. The other is the training to learn our essential mind by reciprocal relation action of pupils and teachers. At both kinds of training, the necessary condition is our Mushin.
    To be at the stage of Mushin is to be serious, to be earnest, and to be at the stage of fight with real swords. To be serious, earnest, at the stage of fight with real sword is the necessary condition for us when we learn our essential mind.
  • —『五輪書』『兵法家伝書』を中心に—
    高瀬 武志
    武道学研究
    2011年 44 巻 Supplement 号 S_68
    発行日: 2011年
    公開日: 2012/08/31
    ジャーナル フリー
  • 軽米 克尊, 酒井 利信
    身体運動文化研究
    2021年 26 巻 1 号 43-66
    発行日: 2021/03/15
    公開日: 2022/03/31
    ジャーナル フリー

    This paper examined whether the approach where techniques and tactics are put aside, as seen in the Sekiun School, is seen in other schools as well, taking into account the transformation of values in swordsmanship styles. The key findings are as follows.

    1. Common points of Sekiun-School and Jikishin-School

    It is said that Harigaya Sekiun, the founder of the Sekiun-School, and Kamiya Denshinsai, the founder of the Jikishin-School, defeated their teacher Ogasawara Genshinsai before establishing their own styles (however, with respect to the Jikishin-School, this account appears only after the establishment of its successor, the Jikishinkage-School). This version of events can be seen as an expression of a break from the swordsmanship of the previous era and the development of new styles. Both schools rejected the swordsmanship of the previous era because they thought it be deviating from the ideal state of mind. A mind that has diverged from the ideal state is referred to as chikushoshin (“bestial mind") in the Sekiun-School and as hi (“error") in the Jikishin-School.

    2. Sekiun-School

    As indicated in previous studies, the Sekiun School disapproves of swordsmanship styles in which various maneuvers and offensive moves are used to deceive the opponent and gain victory. Acquiring techniques in the Sekiun School is very simple: the practitioner advances toward the opponent to the point where the opponent is within weapon range and then strikes, without sparing any thoughts about oneself.In this study, in a re-examination of the content of the swordsmanship style condemned by Sekiun School, it was found that the techniques and tactics of assuming a confrontational countenance and making either of them aware, while using the other to mislead the mind of the opponent, is criticized. Furthermore, even a moderate confrontational stance is met with disapproval, and being non-deliberate and nonchalant is emphasized.

    3. Jikishin-School

    The Jikishin-School held that if the mind stood clear of hi, it could attain jikishin, an ideal mental state. Other schools are criticized for advocating strict adherence to a style without seeking mastery of the mind.In the Jikishinseito-School and the Jikishinkage-School, the successors of the Jikishin-School, the greatest importance is placed on maintaining an ideal state of mind and body. It is also thought that if one can preserve such a state of mind and body, opponents with hi in their minds will destroy themselves. Metsuke exists even in the teachings of the Jikishinseito-School and the Jikishinkage-School, but the idea is that the state of an opponent's mind may be recognized by concentrating on the eyes, while devoting little attention to tactical details.

  • 笠井 哲
    印度學佛教學研究
    2014年 63 巻 1 号 235-241
    発行日: 2014/12/20
    公開日: 2017/09/01
    ジャーナル フリー
  • 黒木 俊弘
    武道学研究
    1981年 13 巻 2 号 42-43
    発行日: 1981/03/10
    公開日: 2012/11/27
    ジャーナル フリー
  • 照屋 太郎
    体育・スポーツ哲学研究
    2008年 30 巻 1 号 47-64
    発行日: 2008年
    公開日: 2010/04/30
    ジャーナル フリー
    The purpose of this study was to compare Mushin (the state of no thought, no mind), A. H. Maslow's Peak Experience, and M. Csikszentmihalyi's Flow. Masters have purported Mushin as the goal of Budo and Geido throughout the history. This study clarified the community and the difference of these three.
    This research was based on literatures written by a Japanese master swordsman who had lived in 17th century (Munenori Yagyu), his teacher in Zen (Takuan), a Zen master (D. T. Suzuki) in present day, Maslow, and Csikszentmihalyi. The meanings of Mushin, Peak Experience, and Flow were identified by the literatures review. Then these three were compared to clarify the community and the difference of them.
    The results were as follows:
    Mushin is to devote oneself to what one is doing. Mushin is to feel oneself, to consider what one should do, and to decide what one does. Peak Experience and Flow concerns the phenomenon in which one devote oneself. This is the community of them and Mushin. But, Peak Experience and Flow are psychological state that isn't accompanied by any consideration or decision, however they are necessary for Mushin.
    Mushin is just to devote oneself on what one really wants to do. Peak Experience and Flow include this, too. This can be called as living Mushin. Because, this Mushin concerns what one really wants to do. With this Mushin, one actualizes what one is, and one's life can be said to be living.
    But, in the case of Peak Experience and Flow, they also include the phenomenon in which one is concentrated on something naturally and automatically. The moment of laughter at a funny story is an example. This can be called as Mushin that isn't living. Because, one doesn't actualize what one is with this Mushin. This Mushin has danger side. This Mushin doesn't concern the thing that one really wants to do. So, in this Mushin, one isn't living.
    Peak Experience and Flow include both of Mushin. And, Mushin that masters has purported as the goal of Budo and Geido is just living Mushin. It is the difference of these three.
  • 黒木 俊弘
    体育学研究
    1965年 10 巻 1 号 47-
    発行日: 1965/06/10
    公開日: 2016/12/31
    ジャーナル フリー
  • 中嶋 哲也
    武道学研究
    2021年 54 巻 Supplement 号 S_26
    発行日: 2021/08/27
    公開日: 2024/01/30
    ジャーナル フリー
  • 中嶋 哲也
    武道学研究
    2023年 56 巻 Supplement 号 S_18
    発行日: 2023/08/26
    公開日: 2024/02/07
    ジャーナル フリー
  • ―武道, 芸道の達人の境地を考える立場から―
    照屋 太郎
    体育・スポーツ哲学研究
    2010年 32 巻 2 号 83-98
    発行日: 2010年
    公開日: 2012/12/17
    ジャーナル フリー
    The purpose of this study is to clarify what is the meaning of “the real strength” of a person. This paper is based on the literatures written about the stage of Masters of Budo, and Geido. This stage is called by the name of “Mushin”.
    · How can we live, not as a creature but as a human being?
    · What is “the real thing” for a person?
    · What is “the essential strength” of a person?
    When we answer these questions from the standpoint of thinking about Mushin, we can say that “the real strength” of a person is “the strength of the person who is trying to live honestly with oneself”. This “oneself” means one's movement of the mind that is the essence of a person. To have “the real strength” of a person means to live honestly with “oneself”.
    When we think about the dimension in which there is “the real strength” of a person, it seems that the dimension has an axis that tells us “the depth of the spirit”. We can say that to have physical ability, physique, knowledge, skill, or so, is one of the “strength”. When we think about the dimension in which there are those “strength”, it seems that the dimension has no axis of “the depth of the spirit”. So, “the real strength” of a person is different in the dimension in which it exists to those “strength”.
    There is the Japanese old legend of the sword that is called by the name of “Masamune”. “Masamune” cut only the thing that the sword should cut. The person who has “the real strength” of a person seems like “Masamune”.
  • 湯浅 晃
    武道学研究
    1977年 10 巻 2 号 20-21
    発行日: 1977/11/30
    公開日: 2012/11/27
    ジャーナル フリー
  • 加藤 純一
    身体運動文化研究
    1996年 3 巻 1 号 15-29
    発行日: 1996/03/31
    公開日: 2022/03/31
    ジャーナル フリー

    The Shinkage-school founded by Hidetsuna Kamiizumi was flourished under Munenori Yagyu in the early Edo period. Munenori published three densho about the method of Kennjutsu martial arts. The first book's title was “heihou kiriai kokoromochi",the second was “Shinkageryu heiho kokoromochi",and the third was “Heihou kadensho" • For this paper, I picked the second book, which was finished in 1626. In this book, there were 110 passages written about sword technique and self control toword when facing opponents. It was very important for Yagyu-shinkage school “not to be cut" ,and this teaching, “not to be cut" was the basic lesson in this school. In this basic lesson, the method of self control was more important swordman can anticipate than the technique The reason is that with proper self control an opponents moves, and never be cut himself. This is the mystery of Yagyu-shinkage school, and the reason this school was called “the school of mind (Kokorono-Heiho)" .

  • 笠井 哲
    印度學佛教學研究
    2017年 66 巻 1 号 108-114
    発行日: 2017/12/20
    公開日: 2019/01/11
    ジャーナル フリー

    This paper considers the medical thought in Takuan’s philosophy.His medical idea was similar to modern preventive medicine. He thought about a disease as follows: Qi (material force) circulates through a human whole body. When this qi is delayed, a disease occurs. It is necessary to adjust the qi to prevent it from stopping. Thereby it is demanded that the human being becomes mindless (mushin). It may be said that Takuan’s medical thought was based on the theory of li (principle) and qi.

  • 笠井 哲
    印度學佛教學研究
    2010年 59 巻 1 号 150-156
    発行日: 2010/12/20
    公開日: 2017/09/01
    ジャーナル フリー
  • 笠井 哲
    印度學佛教學研究
    1997年 45 巻 2 号 646-652
    発行日: 1997/03/20
    公開日: 2010/03/09
    ジャーナル フリー
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