THE KITŌ RYŪ JŪJUTSU TAI NO MAKI NO BEN (2019)

THE

KITŌ RYŪ JŪJUTSU

TAI NO MAKI NO BEN

THE TRANSLATION AND TRANSCRIPTION

OF THE

KITŌ RYŪ JŪJUTSU

TAI NO MAKI NO BEN

AN AMATEUR TRANSLATION PRODUCED FOR THE INTERESTS OF

THE AMERICAN FEDERATION OF JUJUTSU

PRODUCED FROM THE ORIGINAL DOCUMENT POSTED AT THE INDICATED WEBPAGE

http://jtweymo.angelfire.com/COVER_PAGE_T-T.html Persons wishing to view the original document

as produced by the Japanese

should consult the web address included in this text.

Privately Published BY

LOGAN WEYMOUTH, SHIHAN AUSTIN, MINNESOTA

TABLE

OF

CONTENTS

INTRODUCTION

...

4

THE HONTAI Section

...

5

THE TEN NO MAKI Section

...

12

THE CHI NO MAKI Section

...

28

INTRODUCTION

These translations and transcriptions, of which the Kitō Ryū Tai No Maki No Ben text is a part of, were produced in the interests ofthe American Federation of Jujutsu. Any party or person is free to avail themselves of a copy of this

text or any other found therein. It would be appreciated if you would acknowledge the AFJ in doing so.

Technical Information: The document is based upon the original 18th and 19th Century Museum piece that came

from the Toyama Prefectural Library website (antique books collection). It's directly associated with the Kitō Ryū, as a principle document (a record scroll of sorts for that school). As such it is highly relevant to the 18th century text of the

KITŌ RYŪ JŪJUTSU YOROI-GUMIUCHI NO DENSHOthat we translated and posted on the date of February of 2016. The

original historical document is a mid sized booklet, originally thought to be part of a set, which by now had proven to be rather separate texts that represent various and divergent branches of the Kitō Ryū. Exactly which branch this one might represent, we do not know? About the text itself, these kind of 18th and 19th Century Museum pieces are written in an older historical form of the language. It's a formal document of the school, and ergo a valid form of documentation. The text as such was originally produced by the Japanese and is dated between 1760-1810 in the original form, this particular example seems to have been dated around 1841 or so? The document has obvious language roots back as far as perhaps the 1500's (terminology, nomenclature and grammatical structures of the text.), as one would expect from a text that descended from an earlier point into however many adaptations actually existed? This text uses Kyūjitai classical kanji and Katagana script.

The expectation that this Tai No Maki No Ben will prove to be near identical to the Tai No Maki No Ben sub -section of the Jūjutsu Kiroku is rather short lived. As we said before about this subject, many Western practitioners seem to have expected that it would be the case? It simply isn’t. An important detail here is that this Tai No Maki No Ben does not agree with the text found in the Jūjutsu Kiroku. This Tai No Maki No Ben we have here is an independent text, representing a specific Kaden branch tradition of the Kitō Ryū, and it is even possible that (when combined with it’s own proper sibling texts) it may form a separate and distinct version of the Jūjutsu Kiroku, evidently for that branch of the school… whichever it may prove to have been? There are many interesting differences between this text of the

Tai No Maki No Ben and the representation of the text in the Kiroku itself, The Summary in this PDF will offer to

explain some of them and a few other interesting points as well.

Here in the last word of the introduction, I hope to make it perfectly clear that only linguistics and legitimate

academics was applied in the course of rendering translation and the making of these transcriptions, hoping to remain

true to the original content and feel of the Kitō Ryū Tai No Maki No Ben text itself. This was thought best, so as to provide a more authentic experience that is devoid of 'stained glass' colourations which offers to obscure the text's content. I mean, namely, that one ought not to approach such important works of translation, having a biased view caused by insistence upon interpreting things according to one's own beliefs or martial arts experiences.

Logan (J.T.) Weymouth Shihan, Rokudan (6D) AFJ Shinden Yōshin Ryū Yudansha, AFJ American Judo. February 13th_{, 2019}

起倒流柔術體之巻辨

Kitō Ryū Jūjutsu Tai No Maki No Ben

Discerning the Book of the Corpus Section of the Kito Ryu

TRANSLATOR'S NOTE on the TEXT STRUCTURE

The Structure that the text seems to use is based largely off of the Sino-Japanese language statement found in the Jūjutsu Kiroku at the beginning of it's section that bears the same title (Tai No Maki No Ben):

本体者体之事理也専離形扱気不得正理己不知扱気静貌至所得静気敵之強弱能徹 強弱通達則千変萬化無不制敵是則中虚実為本務体之正己故本体云爾

右当流不浅執心依修行雖為秘事本体令伝授予仮令為親子兄弟膠漆友共敢謾不可 漏者也仍如件

This statement is chopped up into a form of 'clauses' that are used asTitle Heads for the segments of the text. Doing this does change the meaning (of these 'clauses') being that they were not presented in the context of a paragraph or sentence (but used as titles instead). This form of a Literary Device is a known thing, but "translating" the examples of it seldom ever works out quite like it did in the native language given. So there is a better context for this whole text, I decided to place a copy of the Sino-Japanese statement and it's translation. It translates as:

"Persons of the Hontai basic section are concerned exclusively with the Tai no koto Subjects of the Basic Corpus. They handle only the separate kata techniques being that they are unskilled in the spirit and correct principles and do not know how to handle themselves such as by approaching with a calm look on the face. When having acquired a calm spirit, the strengths and weakness and skills of the enemy are easier to observe, and one becomes well versed in signs of their strengths and weakness. This concerns itself with rulings about the thousands of changes within every and all actions taken even when an enemy is not unsystematic in what they do. This concerns rulings about when one is exchanging truth and falsehood, even in the essential tasks that one own body truly are capable of. This is the Hontai basic section.

The previously mentioned standard customs of the school are not frivolous when in devotion to the training practice, however, there are some secret subjects of the Hontai basic section dictated by the giving of instructions in them. Although one must not commit the despicable act of injuring the intimate bonds of father and mother, sister and brother [in giving over-attention to the training], because there are such persons whom commit this oversight."

起倒流柔術三巻明記

Kitō Ryū Jūjutsu Sankan Meiki

Clarification on the Three Books of the Jujutsu of the Kito Ryu

PAGE ONE

本體

傳ハ体ニモトツキ氣ニモトツク道ヲ説タリ武術ハ専ラ歒ニ

勝ノ道ヲ教レトモ歒ハ末ナリ我ハ本ニテ先我身ニ可勝道

理ヲ修行セスンハ歒ニ勝ノ道ナシ仍之當流ハ先歒ニ可勝ノ

理ヲ我躰氣ニモトツキ知ルト云心ニテ本体ト号

本體者体之事理也

下ノ体ハ柔ノ体也事ハ歒ヲ取扱フ事ナリ理ハ人ニ可勝ノ

道理ヲ知ルん事ト理ハ車ノ两輪ノ如ク事ヲ修行シテモ

理クラクシテハ勝事難シ理ヲ知テモ事ノ修行タラサレハ

アヤウシ事理一致ニシテ熟得シタルヲ本体ト云

専離形扱氣

是ヨリ事理一致シテ本体ノ道理ニ至ル修行ノ仕形ヲ云

他流ニハ業ノ数多クシテ教レトモ業ノミニカヽワリテ理ヲ

Hontai

the Basic Foundations Section

In regard to the teaching traditions, one clings physically, spiritually and emotionally [when a

thing is happening]. It is explained that way. Regarding the Paramilitary arts (bujutsu), with an

enemy the way to victory must be known. With an enemy there is the end that will come.

Regarding oneself, indeed, there comes the point that one physically ought to be able to secure

victory, but one ought not to train for [this point], because for the enemy victory is the path

intended. Regarding the consequential standard customs of the school about this, they say that

even one's body and spirit is known to the enemy in the principles that he is using when at the

point where the enemy would seek victory. That is said to be what the Hontai basics have in

mind.

Hontaisha Tai No Jiri Nari

The Reasoning for the Corpus of those Whom are at the Basic Foundations Level

Persons of the Hontai basic section are concerned exclusively with the Tai no koto subjects of

the basic corpus.

Regarding the Tai Corpus level that comes before it, it is the corpus of Jujutsu (jū no

tai /or/ yawara no karada) and is the subject of handling and capturing the enemy. Regarding

the principles of this, with human beings one ought to know the reasons for which they seek

victory. The subject and the principles are quite like two wheels on a cart even when making

practice of the subject, and regarding the joys and sorrows brought on by the principles,

suffice to say that victory is a difficult subject. Knowing the principles would not allow one to

practice the subject and is also dangerous. They say that the utter and coincidental agreement

between the subject and the principles is what allows one to profit from the Hontai basic level.

What folly there is in the reasoning of the principles and subjects of Tai No Koto level are the

techniques of Jujutsu. There is a psychology to the principles. Regarding the strategic

elements of the techniques, it's not exactly the path of life itself, it's pretty much the same as

when the dead are seated in zazen. Regarding the strategic elements of the techniques without

them the techniques have no practical application. Consequently, practicing the techniques

tempers one's state of mind, they say that the principle of the Tai no koto corpus level is to

profit by the reasoning of the subjects and principles being utterly one.

Moppara Hanarete Katachi Wo Atsuka(f)u Ki Wo

Handling the Kata As Being Separate And Exclusive Unto Themselves

(or, "Seeking to Distance Oneself by Means of Handling with the Kata Patterns")

[

Persons of the Hontai Basic section

]

handle only the separate kata techniques being that they are

unskilled in the spirit.

From this union of the reasoning of principle and subject within the Hontai Basic section, they

say that then one is approaching the truer sense of the methods of practice. In other schools, it

is known that they have a great many techniques (waza). Not knowing the principles, they

develop a pointed fixation with the many techniques and corpus of them.

PAGE TWO

不知其上人ハ無量ノモノニテ業ノ働變化難定シカルヲ

業ヲ定メヲキタル時ハ其業ニ氣トヽマリ自由スルホトノ

上手ニイタル事カタシ。依之當流先業形ニカヽワラス歒ノ

一氣ノ発スルヲ取扱事ん形ト云字ハ人ニ生得タル手ヲ下ケ

足ヲソロヘタルニテ無ク別ニ手ヲアケ足ヲヒロケナトコシラヘタルヲ

形ト云ナリ

不得正理己不知扱氣

右ノ如ク歒ノ一氣ノ動ヲ取扱ニワ歒モ我モ氣シチニカワルフハ

無キモノユエ先己ニ其道理ノ正所ヲ知ラサレハ歒ノ氣ハ取扱

ガタシトソ

靜貌至所得靜氣

此一段眼目ん貌ハ人生レ得タル自然ノカタチヲ云他ニハ石火ノ

勝負ナト申テ業ノ早キヲ好メトモ早キ事ニハ己カ氣体モ

Those whom make it beyond that [fact of these schools while practicing them] will find it difficult because of the immeasurable number of variations in the movements of those techniques. And though that may be the case yet are further techniques established and placed. Those techniques begin rather freely to stifle [the practitioner], as one approaches the subject of the more advanced technique levels. Regarding this having become the standard practices of a school, they are not particularly fussy about the initial sets of techniques and kata patterns because of it. There is the subject of having diverged from the singular spirit which the enemy enjoys while handling you. So they say of the Kata patterns and the written characters [used to describe them], with people techniques [for use in anything] are innate to have descended. They do not occur in any other way than to have accrued and compiled over time, right on down to where the foot is to be placed and which hand is held low. When being entrusted with the subject, one must be particular about which hand is upraised and which foot is flat to the ground. They say that is how they become standardised through these step-stages, the Kata techniques are formulated out of them.

Futoku Seiriko Fuchi Sōki

Having not acquired correct principles they do not know how to handle themselves.

Much as with what has already been said here, handling and capturing by the singular lurching movements of the spirit of the enemy, both you and the enemy are going to be quite particular about the very point episodes of spirit. The coincidental discharging within the event, and prior to it, one not having known for sure what would be correct principles, there is some uncertainty in manipulating and handling the enemy's spirit.

Shizuka Naru Katadotte Itari-ha Tokoro (H)Eru (Wo) Seiki

When Having A Calm Look On The Face And Remaining Calm One Might Be Able To Proceed Despite Things.

Regarding this first level it has its main objectives. The look on the face, acquiring a substance for life from birth to death, the more natural of looks upon the face as they say. Besides this, the flashing spark that is victory or defeat and etc etc. The preference for the quicker of the techniques and regarding the subject of quickness, there are questions about how to correct one's own body and spirit,…

PAGE THREE

不正ユヘ少シノ間違タル事アレハ大キニ散乱シテ迷フ是ヲ放心と云

小キワザニテモ氣サワキテワハ成カタシ殊ニ歒ノ氣ヲ取扱ホトノ事ニ

氣散乱シテハ細カタル所エハ眼ツカス歒ノ氣ワサモミヱス。氣

ハカタチニシタカヒ動クモノユヘ當流第一ニカタチ靜ナル事ヲ教ル

形シツカナレハ氣モヲノズカラシツカナルナリ。

靜貌靜氣事口傳

但ウコキ働ク時ハ体モ氣モシツカナラ子トモ修行ノ上ハ鞠ニ水ヲ

半分入タルカ如シ鞠ワコロケウコケトモ水ハイツトモロクニソナワル

ナリ靜貌得氣技ノ呼吸ニ不障ホトニスルん呼吸ニサワルト

コロ平生何ノ技ニテモ道理ノ同事ん

歒之強弱徹ス

靜貌靜氣ヲ能熟得ノ上ハ我心正クアキラカナルユヘ歒ノツヨキモ

弱キモ進モ早キモヲソキモ能知ルん徹ハ我心ニタシカニ知るを云

...particularly the likes of minor errors that would effect the circumstances, that would largely scatter and disperse [your abilities] in any given circumstance. They say that there is a peace of mind in this. Even with the lesser techniques, there is some disturbance to the spirit. Particularly to the spirit of the enemy whom we are handling and capturing. To some extent in the subject, the spirit becomes disarrayed and diverted, and regarding the fine details in the circumstance, having no particular look in one's eyes or face and so one has not given away their technique by which to fuel the enemy's spirit. Regarding the spirit, the look in the eyes and face when in motion is considered the single most important thing in the standard customs of the school and [the wrong look] could bring death to what benefit they might be to you. Know well the subject of keeping a calm look in the eyes and face. Even the Kata patterns are to be performed with a calming spirit, calmness being a matter of their natural course.

There is oral instructions (kuden) about the calming spirit and calm look on the face.

Yet even despite movement and activity at the time. Beyond practicing with a calmness of spirit and calmness of body, much as when in the children’s game of ball one only approaches halfway to the waters edge. Given the tumbling motions in the game of ball it is proper to guard oneself from approaching the water's edge. Having acquired the spirit of having a calm look on the face, there is the subject of the increasing hindrance to one's breathing in the performance of the techniques. There is the subject of what hindrance to one's breathing there is in the techniques as opposed to the more normal ways of breathing which are the same as the correct way [to perform the techniques].

Teki No Kyōjaku To(w)osu

Pushing through the strengths and weaknesses of the enemy.

Quite frequently, having a calm spirit and calm look on the face, beyond carefully attending to this, keeping a correct frame of mind so that things remain quite clear to you. Particularly, the strengths of the enemy and even his weaknesses, even how and when he advances quickly or slowly. Know all this quite well. In regard to making it through the thing, they say that one must know beyond any doubt what one has in mind oneself.

PAGE FOUR

強弱通達則千變萬化無不制歒

歒ノソヨキヨワキスヽミヒキヲソキハヤキモ自由ニ通シ達シタル上ハ

歒イカヨウニ千ニ變シ萬ニカワリテモ其氣ヲ知リレニシタカイ

應シ自由ニシテ制セスト云事ハナキト也制スルハカタスト云事

ハナキト同シ

是則中虚實

ミカル上ハ歒ノ虚モ實モ能ク知テ勝トん是則トワ右ノ如ク修行

熟得スレハ我ニ自由ヲ得ル故自然ト虚實ニアタリ勝也中ハ

他ノ如ク形ヲニアテヲ用ル事テハナシ内ノ氣ニアタルヲ云ん

虚實ノ事猶口傳アリ曳息ハ實吹息虚ん曳息ハ實ニテ陰ん

ツク息ハ虚ニテ陽ん虚實ハ至極ユルヤカナル業ナリ出入ノ息

タケニ應スルナリ

爲本務体之正己故本體云爾

Kyōjaku Tsūtatsu Sossenhen Monka Naku Fusei Teki Wo

Identifying The Strengths And Weaknesses Within The 10,000 Changes And Thousands Of Variations Of An Enemy That Make Him Lack Control Of Himself And The Circumstances.

What strengths and weaknesses the enemy exhibits as he advances and how slowly or quickly he grabs and pulls on you. And beyond that what defrauding trickery he tries to use in the thousands of changes and the 10,000 variations and what one can come to know about his spirit in doing so. Following along those lines when freely responding to him, and they say the subject of his losing control and whatever else he might lack. He having control, you cannot have victory, they say the subject of what he and you are lacking is one and the same.

Kore Sunahachi Ataru Kyojitsu

This Is Namely to Attack through Exchange of Truth and Falsehood

Since it is such the case one may know quite often how to take victory in the enemy's truth and his falsehoods. Regarding these rulings, much as with the aforementioned, it would be intently sought out through the training practice, and having acquired it freely oneself, particularly so as the natural recourse of truth and falsehood for the sake of taking victory. When in the middle of it all, much as with the other [items], it's not lacking in the good usage of the Kata patterns. They say that there is the objectives of the spirit when inside the event. Regarding the subject of truth and falsehood there is further oral instruction (kuden). And in regard to breathing, there is one's true breathing and falsified breathing patterns. When drawing breath, there is obvious deception available. There are techniques for using the extremes of truth and falsehood. The inhalations and exhalations of breath would be in some reply to what is happening.

Suru Honmutai No Seiko Yue Ni Hontai Iu Nanji

Even the Essential Tasks that One’s Own Body is Truly Capable of, These are Also of the Hontai Basic Section.

PAGE FIVE

カクノ如ク自由ニ自在ニ勝ノ道ヲ得ル事トカク我氣ノ正所ヨリ

上手ニイタルユヘ根本トシテ修行スル所ハ一体ソ正キ所ノミ

第一んトソ

本體之勤ハ口傳

▫

天巻

此巻ヲ天ノ巻ト号スル事天ハ氣ザシノミニテカタチ無シ此巻モ

氣ザシノミヲ説タルユエニ天巻ト号ス

·

起倒

起倒ハヲキタヲルヽト訓ス起ハ陽ノ形倒ハ隂ノ形ナリ

起倒ノ二字ヲ説起ハ形ト見テハ悪シ氣ノ少ニテ動進ムモノハ陽ん

倒ハ形ノ折敷シキ又座シタル形ニテ隂ナリ隂ハ物ノヲサマリタル

事ユエ隂ト云

起倒ハ禪語ナリ人ノ常道ヲ起倒ト云起ハ陽ん形ニシテハ

Much as when this is the case, there are various things that one can do to have freely and

unrestrictedly acquired the path to victory, approached by the techniques brought about by

one's own true spirit in the circumstances. One practices in the training as if it were all a

singular body, in consideration of the root causes of the trouble incident. Correctness about the

circumstances is the chief thing.

[it says] that notwithstanding what feelings one might have oneself, the Kata patterns show

none. Even this book explained that it was notwithstanding one' own feelings, and it too named

the book as the Ten no maki

.

·

_{Kitō Rousing conquest}

Rousing conquest (kitō) when read as 'okitaoru' means rising and falling [

when pronounced kitō, it means more like “(rousing) conquest” or can also mean “conquest and defeat”

]. The character (O)Ki (起) is of the Yang element

pattern ("rising") and the character Tō (倒) is of the Yin element pattern ("falling"). The two

characters of [the name] Kitō [Ryū] are [further] explained. The character (O)Ki (起) is when

seeing that the shaped form is that of evil. Somewhat the spirit moves advancing against it

because the thing is obvious (Yang element). The character Tō (倒) is the splitting apart and

dispersing of it as a shaped form (kata no oshiki), and also if one remains seated [not taking

action] that is a passive form pattern. Regarding the Yin elemental components, it is those

which are the conclusion of things, they say that other things are Yin element as well.

Also, the word Kitō ( 起 倒 ) is part of Zen Buddhist terminology. They say that causing

downfall (Kitō (起倒) is part of the natural human path. The character Ki (起) is Yang element

("rising (to the occasion)"). Regarding the formed patterns that occur, …

Translator’s Note: At this point in the text, we see another reason why I wanted to add it to the Collection. This would be the Third Version of the Ten

No Maki “Book of Heaven” that we have on record (handy for comparison purposes.) The Chief version in the Jūjutsu Kiroku, which we listed as a

‘chief’ version because it clearly labeled and identified both the Chronicles of Nakanishi and Sakai. Version Two that we just finished and added to the Collection, of which this second version shows marked differencing from the version in the Kiroku. Then, of course, this version. One notices that this version (the Third version of the text that we are working on here) has a very different Formatting. The Page layout is interesting and really quite logical. What other differences elsewise occur, we leave to the reader.

PAGE SIX

進メ行手ヲ出シ息ニツレテ伸ヲ云。倒は隂ナリ形ハ下に居

跡ヘヨリイキニツレテ屈ルヲ云人ノ常ナレハ歒味方カハリナシ

·

陽ニシテ勝隂勝隂ニメ勝弱ニメ強ヲ制シ柔ニメ剛ヲ制ス

歒進ミ陽ニカヽレハ隂ニメ勝ち歒シリソキヲサマル心アレハ陽ニメ

勝んクハシク云ハ隂ニメヲサマリタル内ヨリ発スル心有ヲ隂中陽ト

云陽ニ発タル内ヨリヲサマル心有ヲ陽中ノ隂ト云陽ノ頭隂ノ

シリヘニテ勝ナレトクワシキ道理有トモ筆ニツクシ難シトカク陽ハ

カタチニテ見ハ悪シ一氕ノ動ん取形ニモ隂ノ形ノ勝多シ陽ノ

勝ヲ形ニテ云ハ谷落ナトワ引アケルニツ井テ起テ勝ユエ是ナ

ドヲ陽ノ勝ノ云力ヨワキモノニツヨクテ勝ハ習ニ不及ツヨキ

モノニヨワクテ勝ハ歒ノ力ノ集ラサル以前ノ陽ノ頭亦ハヲサマ

ラントスル隂ノシリヘヲトリ扱ハズンハ制シ難シ是當流ノ教ナリ

隂陽勝口傳

…when someone is coming and going they say that their breathing expands.

The character Tō(倒) is Yin element ("falling") what formed patterns collapse, and from the

traces of it left behind, so the breathing inclines likewise. Because of the usual state of human

affairs, there is the dissatisfaction that enemies and allies are always being replaced.

·

There are obvious victories and there is the inobvious taking of victory. Weakness (jaku)

sometimes controls strength (kyō) and gentleness (jū) sometimes controls strictness (gō). The

enemy would openly cling to advancing, seeking even inobvious victories, when the enemy

would retreat it would be on account of what he obviously has in mind about taking victory.

They say he does so leaving behind what he has propagated. And so comes the beginning of

what had not been obvious, and once inside what is emerging of it, they say one is to be

considerate of what is hidden in the shadows even by day light (inchū no yō). What has

openly begun (yō-ni hasshitaru) once inside it as the beginning they say one is to be

considerate of what is revealed in the shadows by coming day light (yōchū no in). Once in

daylight then one gains knowledge of the shadow tops and victory can be taken. But it is

difficult for a brush pen to record the sense of everything that was left behind and propagated.

Regarding the various things that are Yang element components, there is seeing its shaped

form as being evil. There is but a single initial chugging movement. Even with the forms that

are taken, victory has many passive forms (in no kata no kachi). And they say of the forms of

pulling and clinging, arising upwards to meet victory. They say that this in particular is an

active victory (yō no kachi). Regarding the victory of the weaker over the stronger, the force

of the enemy had not been accumulating because of what was obvious from the beginning of

it. Also, once having begun, it's quite difficult to control and handle things in a less than

obvious fashion. This is to have knowledge of the standard customs of the school.

PAGE SEVEN

·

我力ヲ捨テ歒ノ力ヲ以テ勝

少ニテモ我力ヲイタス心ニテハ氕扱トハ云難シ仍又陽隂ノ

道理ヲヨク修行シテ取扱ん有モノモ出サントスレハ力味トナル

ユエ力ヲ捨テ取扱んシカレハ歒ノ力アマリテヒトリ倒ルヽカ如シ

故ニ歒ノ力ヲ以テ勝ト云

·

不然シテ吾力ヲ頼ミ吾力ヲ出ス心アレハ勝利不全

此段力ノ事ヲ少力ヘシ説タリ力ヲ捨ルヲ冝ト説タレトモ修

行ノ上吾力ノ自然ト出ルハ不苦タトエハ投出ス時ハ力有モノハ

一ハイニ投タル冝故力ヲタノムト云者ナリ然レトモ吾力ヲ出スト云ハ

此方ヨリ求メタルモノユエ自然ト出力ニテハナキユエ力味トナリ

勝事正シカラサルナリ不全トハタトエ勝タリトモ當流ノ本

意ニハ叶ハサルユヱタシカナル勝トハ云難シトノ心也

·

勝利全處貌ハ歒ニ隨テ變トモ我心不動ニシテ正静ナル

·

_{One abandons one's own strength and takes victory by the strength of the enemy.}

Some small amount of one's own strength does get exerted, they say by what one has in mind

by way of initially handling it all which is a bit difficult. Quite often this is reliant upon the

principles of Yin and Yang polar opposites, for which handling practices are undertaken.

Even that which exists as objects or conditions would produce itself forth with some sense of

force, and particularly force is to have been abandoned when handling and making the

capture. As such, the enemy's strength and force which yet remains is much as if it alone was

what cast him down. They say that consequently victory is taken by means of the enemy's

own force.

·

One has not then relied upon one's own power and one's power also has not been fully

expended just to achieve victory.

It is somewhat at this level that there are the theories of exchanging blows from the Chikara

no koto Subject of Force itself. Force having been suitably abandoned, the standing theories

go beyond just the training practice. It's not that difficult for one to exert force oneself

naturally in the outplay. An example would be when throwing something down at the time,

there is what force exists within what the person is doing, having suitably tossed away one

single object. They say that, particularly, some force was relied upon by the person to do it.

With that sort of thing, they say that one is exerting force in it, coming from this approach

is natural that it be produced this way. So then, force be lacking there is still some sense of

force existing. It's not correct for the subject of taking victory. That it is not really correct,

even when taking victory one's real intentions according to the standard customs of the

school is not really to have given a response, and this is particularly so beyond a doubt.

Victory they say is hard to bear in mind.

·

Concerning the conditions of a perfect victory and the odd facial expressions

accompanying the enemy [e.g. his face, your face and the faces of anyone present], at that

hour have a quiet demeanor and in one's heart being made immovable, …

PAGE EIGHT

時ハ不可有不得利

至極全キ正キ勝ト云モノハ氕ノ扱ニテ勝事ユヱ貌ハ歒ニヨ

イカヨウノカワルトモ我心氕サヘヲドロカス不動サ散乱

セズシテ正クシツカナル時ハ歒ノ變化ヨクミエルユヘ勝利ヲ

得スト云事無トナリ

是ハ本体ノ靜貌靜氕ヲウルノ道理ヲクワシク説タルナリ

正靜ナル軍ヲ出スニ家ヲ忘妻子ヲ忘吾身ヲ忘ト云ニ同シ

是生死ヲ兼テ期スル故ニ一叟

(?)

シテ迷ナシ

[

HERE TWO LINE ARE ILLEGIBLE

]

·

當流本体ト云事始ニシメス本体トハ何ヲ云トナレハ

心裏虚霊ニシテ神氕不動の貌ヲサシテ本体ト云

…being [they intend] improper gain [e.g. at your expense].

They say that victory will very much push one entirely to the limit. As an object or condition, victory comes by handling and manipulating the initial spirit, and particularly the expression on the enemy's face and what deceit he has presented you with. There are one's own initial passing sentiments, not having been surprised and not really moving, and so not suffering dispersal oneself. Having a correct calmness at the time, the enemy is observed to be quite often making henka changes, they say particularly because he has not yet secured victory and you are still as yet safe. This concerns itself with the details of the theories of keeping a calm look on the face as evidence of a calm spirit from the Hontai Basic section.

When a military troupe proceeds by such calmness, their household have been left behind and forgotten, their wives and children left behind and forgotten. Indeed they say that even one's own body has been left behind and forgotten just the same. This is to have anticipated life and death beforehand. And in particular not a single older man(?!) hesitates at all.

[

HERE TWO LINE ARE ILLEGIBLE

]

·

They say this Hontai Basic foundations of the standard customs of the school, and how one begins them. What else can be said of the Hontai Basic section? There is the other side of what one had in mind and spirit, the look on the face expressing the immovable spirit of the initial Divine mysterious life force, that they say is the foundation of it. Regarding what is in the Hontai no maki Book of the Basic section, there are the circumstances of the oral instruction (kuden) in the Hontai Basic section itself. That one ought to know how to control the initial spirit [one's own, the enemy and that of the circumstances] as that is what one was taught to do.

PAGE NINE

次第ニ修行ノ功ツモリテ勝口ノ道理ヲ手ニ握リタル上ハ

一物モ心氣ニタクフヘサルモノニナルん始ハ勝口ノ事ク色々心ニ

思ヘトモ熟得ノ上ハ心裏虚霊トテ心ノウチカヽミヲトギタル

如ク少ヲモトマル事ナク亦歒少シノ動キトモヨクウツリリ

自由ナルモノニナル也是ヲ不動ノ貌ト云此段至極名人ニ

至リタル所ヲ説タリ。神氕トハ魂ノ事ん虚霊トハ少

シモクモリナクトヾコヲリナキ事ん如是ナル時ハ自由成ユヘ

井力ヤウノ歒ニ合テモ心ノ散乱シ動クト云事ハ無トナリ

·

歒ニ對スルニ爰ニ歒アリト念ノ起ル時ハ動スルモノ顕ル

動スルニ至テハ一身ムナシ歒ト見テシカモ心不動虚霊

ニシテ安ク對スル處本体ソナワルナリ

モシ少ニテモ心ニ色々ト未メ如是取扱ヘキトヽ思フ時ハ

心氕トヽコウリ其了簡ノ如ク歒ヨリセサル時大キニ心氕

This is the eventual strategy and merit of the practice, grasping and taking a hold of the principles of the mouth of victory. Provided that one does not restrain oneself by one's own sentiments from succeeding in this singular venture. At first one has various things in mind about the subject of the mouth of victory and gives these consideration, and seeks to acquire what lay beyond these, of the soul and spirit and of the look upon one's face reflective of what one hold inside oneself, much as with seeking to improve oneself. Sometimes one does so non-stop, as also the movements and actions of the enemy will be many and freely made. They say that this steadfastness shows upon your face, explaining that this level is very much to approach the ranks of master. There is the subject of the soul and spirit in regard to the initial stages of the Divine mysterious life force that makes up everything. Regarding the spirit and soul, there is not the least bit of hindrance or turmoil. It is much like this at the time, having become the case most freely, and particularly what deceit and what force the enemy has met you with. They say that it's movements that disperse what he has in mind. Leaving him with nothing.

·

Here in facing every enemy at the hour of the arousal of attention, doing the motions the thing becomes apparent, without doing the motions oneself monotonously, furthermore, halting the enemy is having a heart of steadfastness. Although being unprepared for the place where one will calmly be confronting him occurs [e.g. in practice] such as the Hontai Basic section., through the useless formalities of formal conduct at the time, and having been provided with the 'hontai' basics [unpreparedness] is broken. Supposing such a case where one is searching out the various things that one has in mind, much in this way would one handle it and make the capture. Considering this at the time, there is some hindrance to one's initial sentiments much as if at the mere thought of it all. Not so much from the enemy at the time, largely just from the dispersal of one's initial sentiments.

PAGE TEN

散乱スルナリ一タヒ心乱レテハ心氕本体ニソナワラサル

故一身ムナシク成ん然ルユヱニトクト道理ヲ智タル上ハイカ

ホトノ歒ニテモ心氕動ク事ナク鏡ノ如ク心安ク思

歒ニ向ユエ本躰備ハルナリ

·

是ヲ不動智ト云

ウゴカズメ知ト云道理ん伹此段第一ノ事ニテ了簡違

スレハ大キニ害アリ不動トハ本体ニ氕ヲコラシウコカズ

ト云事ニテハナシコラシウコカサル時ハ手足ノハタラキナラ

ス反テ歒ニ合心氕散乱スルん不動智ハ本体ノ道

理ヲヨク合点シテ通達スルトキハ一体に氕満ん少シニテ

モ一方ヘ氕住リサマサマ思ヲモイタクムモノニナレハ俄ノコ

トニ取合ガタクウロタヘ放心トナルん形ニナヅム事モナクシ

ハラクモトヽコヲル事ナク心氕鏡ノ如クナルトキハ歒ノ

Upon the occasion of the heart and mind becoming disheveled, the initial sentiments within the Hontai Basic section will not be able to provide for the occasion, particularly because of the lack of wholeheartedness it has caused. And further yet, there is the wisdom of entering the likes of the priesthood, and what of the enemy lies beyond that, the movements of the initial sentiments being much like reflections in a looking glass. The thought of the intimate nature of confrontation with an enemy, and in particular that is why the Hontai Basic section has been provided.

·

This is said to be immovable wisdom.

They say that one knows when not to stir into motion, there is a reasoning behind it. But regarding this stage of it, the number one thing would be not to have gotten it wrong which would cause harm and injury. About being steadfast, in the Hontai Basic section they say that there is no expression of an initial spirit to go into motion and punish him. The focus is on not moving at the time, since the movement and activities of the hands and feet cannot succeed against this, when meeting the changes of the enemy, it is to disperse his initial spirit. Regarding immovable wisdom, quite frequently the principles of the Hontai basic section, one reaches an understanding of the identification [markers] for it and other things, then the entire body initially brims with spirit. Even if some few parts of the initial spirit move and settle in various directions, there would be some thought as to one's skill in the matter, one unexpectedly meets with and struggles most firmly against the thing. No doubt while becoming quite flustered. Clinging to the Kata patterns in the circumstance, there will be the delay from which of them have been momentarily lost like loose ends. The initial sentiment being kept much as if it is an uneventful encounter at the time. Quite frequently the enemy…

PAGE ELEVEN

掛ルモ引クモ立モ居ルモヨク見ユルナリ是ヲ不動智ト

云動ク所ヲ氕トシツテ其氕ヲ取扱迄ノ事ん然レハ外ヘ

氕ノ止ル事モナク不動智ノ理ニ叶事也

·

平生ノ神氕不動之工夫熟得肝要也

仍之常ニ心氕不動ノ道理ヲ考ヘ熟得スル事當流ノ

`

第一ナリ神氣不動ニシテ歒

·

神氣不動ニシテ歒ニ對スレハ歒氕ヲ呑レテ迷フコヽヲ

先ヲ取トモ 云タトヘハ歒ヨリ先ニトリツキテモ我カ神氕

不動ナレハ歒速ニ事ヲナス事不能然ル上ハ勝利タシ

カニアラスヤ

右ノ如ク修行工夫シテ熟得シタル上ハ勝負ノ時能心氕

ヲサマリタシカタルユエ歒ノ心ニヲソロシクナリテ氕ヲノマレウロ

タヘマヨイテ一向ニ手モ出サレヌヤウニナルナリタトヘハ心タ

…will be seen clinging to and pulling on you where you're standing at the time. They say that there is immovable wisdom in this. One knows the movements of the initial spirit throughout the place, up through to the handling and capture. There would be a certain halting of the initial spirit outside this, the response to it by immovable wisdom.

·

Even the more usual ranges of the initial stages of the Divine mysterious life force (shinki) is of cunning design in its steadfastness.

To have thought out the principles and reasoning behind having and gaining an immovable [or, "steadfast"] initial sentiment (shinki fudō), and to have definitively gained it, is of foremost importance in the standard customs of the school.

·

Having the steadfast Divine mysterious life force is to gain crucial advantage, a steadfast initial spirit when being faced with the enemy, the initial adversarial spirit is engulfed in doubt. Here it is said that the future is certainly caught up, suppose that the enemy forestalling to capture but that he is devastated by mistake, one must have the initial steadfast Divine mysterious life force, the enemy will swiftly do the thing anew, scolding to make victory.

Much as what has already been said, one seeks to have definitively gained it by making cunning training practices for it. Beyond victory and defeat at any given time, quite often one's initial sentiments will most certainly recover themselves. Most particularly when one is quite fearful of what the enemy has in mind, thrusting out ones hands in a single direction, initially overwhelmed, terrified and shrinking back from the enemy. What would be an example, that while there is doubtless a certain nobility in the heart of Man,…

PAGE TWELVE

シク貴キ人ニハ悪魔ノサマタゲナラサル力如シ然ラハ則チ

先ヲ取ト云モノ也タトヘ歒ヨリ取附テモ我心氕正シケレハ

歒迷ヒテアヤウクナリ業チミナリガタシ然ハ勝ハ至極タ

シカナルモノナリ

風水智音

是ハ天地ノ目付也次ノ目附ヲ云ハンカタメニ先天地ノ目付

ヲ云氕ニヨツテ形チ出來カタチヲ見テ氕ヲ察ルナリ

天地ノ事ハ形モナキ者ニテ風モ形チん水モユルヤカニナカレ

形チナキモノナレトモ風水ニ當レハ波ト云形チ出來聲出ル

水中ニ岩アレハ水逆立テ声ヲナス是形チヲ見テ天地ノ

氕ノサワガシキヲ智ん人ハ小天地ト云テ天地ノ氕ヲウケ

テ生タルモノナレハ天地ノ理ニ少モ違スモノ也

目附

…yet there is known to be the vexing of demons, as if that nobility did not exist at all, as if by force dismissed. And so namely, they say that this is how it is at the point of capture. Even when the enemy is making the capture, one ought to have correct initial sentiments despite it. When the enemy falters, then he is in danger, for instance. But it's difficult to do if one lacks a certain number of techniques suitable to the occasion. That being the case, regarding victory, it determines whom will and will not be victor.

Fūsui Chi-in

The Close Relationship of Wind and Water

This means to be watchful of Heaven and Earth. And they say of what is to be watchfully observed in sequential order, the points before and after [the developments evidenced in] Heaven and Earth. When the Kata patterns occurring [e.g.; whether of fighting techniques or the forms that things are taking at the time] are in accordance with the initial spirit, then one can deduce the initial spirit by means of those kata patterns. Regarding the subjects of Heaven and Earth (tenchi no koto), even when patterns are lacking among the people doing all of it, even the wind seems to be lacking any pattern in the circumstance. Even the waters seem very turbulent, however when the circumstance is lacking pattern, wind and water (fusui) they say would strike up into waves. When patterns occur they have a certain sound as they proceed. The rocks that are underwater would make some noise as they are

when having received Heaven and Earth, and the results produced, the people doing all have some discrepancy with the principles of Heaven and Earth.

Mestuke Watchful Observation

Translator’s Note: Unlike many of the other pages and subject matter found in this version of the text, the passages on this subject matter here did not really diverge from the version (of the immediate statement) as evidenced in the Chief version that was found in the Jūjutsu Kiroku. Probably, this was due to the importance assigned to the subject and the traditional statement(s) about it? Many of the other pages and entries found in this version of Tai No Maki No Ben do use adaptation of the passage lines, in most instances (but not all instances) when adjoining two separate lines of passage together they either (1) Drop down to the next line of text and proceed with it, or (2) Placing a red dot or other marker to separate the two merged lines. Only a small number of the merged lines had simply cut off in the middle of a statement and “grafted” the other line into it. This was sometimes two beginning statements merged as one, or sometimes a beginning statement merged with the tail end of another statement (all done to form a slightly different statement from what is presumed to be the more original.) Another textual difference common in this text was swapping ‘ki’ (氕) for ‘ki’ (氣) thus requiring an adjustment of the translation to “initial (spirit /or/ sentiment)”, as an example.

PAGE THIRTEEN

此教ヘ品々アリ本体ノ口傳ノ所人々一氕ノ動キ出ル事

故是一ノ目附ナレトモ教ル時ノ目附ハタトヘハ体カヽミ悪キハ

カヽミタル事ハ不云人ノ氕サシハ眼中ニアラハレルユヘ眼中ニ

氕ヲ付タルヨキト教ハ体ノカヽミ自然トナヲル亦体ノ

ソリタルハ人ノ動ハ足ノ働ニ有足フミミシメテ後力出ルモ

ノ故足ニ氕ヲツケタル冝トヲシユレハ体自然トナヲル是ニ

カギラズ教ノ上ニテハ色々アルヘシ。歒ノ氕サシヲ知ル目附ハ

此方ヨリ申シカケニテ歒強弱又ハ氕ノヲサマリタルヲサマラ

ヌヲミル事モ有第一ノ目附ハ一木ノ目附トテ何ンテモ樹

木ヲ見ルニ一ツノ枝ニ心ヲ留メテ見レハ外ミヘス。本ヨリ末迄ユ

ユラリトミレハ一本ノ木悉クミル如是歒ニ對スルニワ歒ヲ

ユラリトミレハ頭ヨリ手足ノウコキ迄ヨクミユルん是第一ノ

目附ト云視観察ト云事アリ目付ノ事ナリ

One ought have knowledge of the various articles that this is comprised of. The circumstance of the oral instruction (kuden) of the Hontai Basics section each person proceeds with a single initial chugging motion forward, and one would observe and know this also of troubling circumstances at the time. Regarding watchful observation, what would be an example of it, one's body is being physically clung to, evil is clinging, and it all goes untold and unsaid. One sees indicators of the initial spirit of people becoming visible, particularly, when giving consideration to what they are paying attention to in all of it as if it were settling snow. One is taught that the physical clinging is natural and should be corrected. And also regarding the physical circumstances, the movements of people while they are on foot. When and where they stomp about, and afterwards what force they produce themselves with. Particularly, what suitable attention is being given and what one ought to have already known. That natural physical reactions should be corrected. This has no real limitations, and one knows that there will be various other things as well. One knows the initial spirit of the enemy being indicated when observing, the ways in this [the enemy] persists in doing certain things indicate the enemy's strengths and weaknesses. Also how he recovers his initial spirit, watching how he would recover it which is an observation of foremost importance. What can one observe is not unlike the timbers of a certain kind of structure all of which were made from a single tree. Seeing how one might be able to stop any given single branch of his doing so, and also what one could not see beyond this. From these foundations, top to bottom, one would be able to see at least one layer of the tree fairly well. Much as if one could see the whole thing. When confronted with an enemy like this, and one sees that the enemy is shaking things up, quite frequently one sees the movements from the head down to the hands and feet. They say that this is the single most important thing to observe. This is the subject of watchful observation (metsuke no koto).

Translator’s Note: In this page entry, on the subject of Metsuke “Close Observation”, the text passages diverged from any version of the statement (as evidenced in any form of the text or its passages in the Collection.) It meshed in the statement: “…Also how he recovers his initial spirit, watching how he would recover it which is an observation of foremost importance. What can one observe is not unlike the timbers of a certain kind of structure all of which were made from a single tree….” directly grafted into the lines of the passage. This statement does not exist in the other forms of the text that we have translated and presented in the Collection. The modification changed the entire meaning of the statement somewhat, by introducing the idea that everything he//they do is observable to be the timbers of a single structure… timbers all hewn from a single tree (the tree trunk of his//their intentions and the branching out of those intentions as the thing proceeds.) The transformation in meaning is both attractive and quite symbolic (very nice example of properly done adaptation!) I assume it is unnecessary to point out that the subject of Metsuke and the Yōshin ryū Kenkan-mon (we placed into the Collection) are one and the same??

PAGE FOURTEEN

慈鎮ノ歌ニ

柴乃戸ニ匂ハん花ハ然モアラハアレナカメテケリナ恨メシノ身や

起居心

是ハ二ノ氕ヲ心得ル事ナリ起ハ陽居ハ隂ナリタツテ向モ

ノハ下ニ居ル變アリ是陽中ノ隂座タルモノウタツ變有

是隂中ノ陽んシイテ心ニトマルニテハナシ心ニシル迄ん是ヲ

不知寸ハ氕ハナルヽ也常形修行ニテ知ル事也

須掌靜謐

カキノヘ教ル所ハ品々ナレトモ當流第一ニシツマリ靜カナル所

ヨリ萬事考ヘ知テ上手ニモイタリ自由ニトリアツカフ事

也トカクシツカナル事ヲ手ニ入ルヤウニセヨト也タナコヽロハ手ノ

ヒラノ事也靜カナル事ヲ手ノヒラニ握リタル如クタシカニ

せヨトナリ

In the poetry of Jichin [Japanese poet Jien?? 1155-1225

]: Firewood is brought in the door, some of it is

still in bloom! One wonders what this would indicate? Gazing upon it, should one begrudge

one's position?

Kikyoshin the Awakening Heart (or, "the Arousing Heart")

This is a subject of having knowledge about the spirits of both [parties]. Of the rising and

setting of the sun there are shadows (

o)ki-yō iru ha, kage nari 起陽居ハ隂也 based on the Chinese construct 起 陽 居 隂 ( 陰 ) 也 qǐ yáng jū yīn yě

). When standing and confronting him, one might

possibly change to sitting back down, this is to become like a shadow in broad daylight

(yōchū no in 陽中ノ隂(陰)). Regarding those persons whom are seated, they might change to

standing up, this is to become like sunbeams illuminating shadows (inchū no yō 隂(陰)中ノ

陽

). There is no lack of compulsion to put a stop to it all. One knows what more there is in

mind. What one does not know every inch about all this at the time, is how initially unsettling

all of it will have been. Usually in the practice of the kata patterns one knows of it.

It was written that one comes to know the various foremost articles of the standard customs of

the school which will help settle down and quiet a circumstance. From this still quiet

circumstance, one comes to know and discern the 10,000 things and so even approach the

upper techniques that allow one to freely handle and make the capture. Those that allow one

to quietly do and accomplish various things. There is the subject of what one actually has

available that can be done. Much as with what calm tranquility is actually available, and

should be taken hold of. This is without any doubt so.

Translator’s Note: In this page entry, the beginning line, an old Shamisen poem: I would not have been able to render this without the example(s) of the same poem that were found in the other examples of the text. The line of text is really a scribbled cursive that otherwise would have been beyond my skill level.

PAGE FIFTEEN

不動智

易ハ變易ん天地人ノ常道何レカワランモノナシ四時ノ移リ

變カ如シ人モ常ノ心ト勝負ノ心トハ變ル然ルヲ形ヲ教業

ヲ第一トスレハ勝負ニ至テ自然ト氕散乱スルヲ取鎮

テ業ヲナサント思ハヽ弥動スルニ至テ吾未熟ナルナトヽワ

ケモナキ事ノ氕移テ歒へノ働ヌケ吾ヲ亡ス當流ハ

常ト勝負ノ場トハ各別ナルモノト兼テ知ル故散乱

動氕モ其筈ト打捨テ反テ安シ是則不動智ん名目

ニナツンテ高上ナル事トシレハ弥ヨムツカシクナリロニハイヘト

業ニカヽワラス空理トナル此段西湖水ナト云ト同シ力ヲ

用ユルモ手ノカヽリタルノ千ニシマリテ力トナリ色々數々ノ

業モ是ニ同シ歒對スルニ心ノ動靜ニカヽワラス吾身ヲ

歒ノ餌ニナシテ向ヘハトラント手ヲ出ス是定タル事ニ

Fudōchi Immovable Wisdom

The usual trends in the ways of Heaven, Earth and Man to whatever extent in the thing. Much

as the many changes in the Four seasons. Of mankind the usual mind sets about victory and

defeat and the changes within them. And though that may be that knowledge of

the Kata patterns and their techniques (waza) is the most important thing, as much as they may

be one and the same, when victory and defeat are approached, there are the spontaneous

techniques of initially finishing it off by diversions when disheveling and quelling him that

ought to be given consideration. Ever increasingly, his initial agitation approaches, and one's

own lack of skill and experience become inconsequential. But whatever distractions posed by

the enemy that did not get noticed may have led you to your ruin. Regarding the standard

customs of the school, and what is the more usual on the grounds of victory and defeat, in

particular what conditions and circumstances one might know beforehand. And most

particularly the initial pounding of the heart beat that comes with the dispersal [of his victory].

Such things as this that one might expect and so resign oneself to the changes within it that one

must contend with. This is namely immovable wisdom. And there is the pretense of mud [if

present] and one ought to know what position would be superior there. Ever increasingly it

may turn to the six (6) ground layouts. In what would be taught by mouth, not to cling to the

techniques would be an impractical theory. At this stage they say its the same as the waters of

the Western lakes, when using force the hands are used to cling with. After that things may

quiet down in what force is being used. There are various of the techniques that are otherwise

the same. When confronted by the enemy, one need not be very particular over the quiet

movements one has in mind. When being confronted one's own body would be fodder for the

enemy to feed upon. And he would but reach out with his hand and capture you, if he could a

thousand times over and what force he could exert thereby. This is a rather fixed subject, that

one is handling up through the act of the techniques that send him off…

Translator’s Note: This page in the Chi No Maki “Earth book” section labels itself as Fudōchi “Immovable

Wisdom” and uses a simple adaptation of a known set of statements (such as can be found in the Jūjutsu

PAGE SIXTEEN

シテ其發動ノニ業ヲアシラフ迄ん勝ヲカロク心カケ叟

(?)

スレハ諸方ニ氣満テ止ル事ナシ平生モ數々ノ事ヲせント

思ヘハ氕マキラハシクテ調カタシロハ何ニテモ一路ニカタ付

ヲケハ其事成ヤスシ生ト死モ事多キヨリ迷ヒヲ生ス

是ヲ平世ノ工夫ト云也

▫

地巻

氕ヨリ業ニ出ルノ道理ヲ説故地ヨリ万物生ル理ニナライ

地ノ巻ト号ス。

序 吉村兵助作ト云

保

(K?)

に聞中頃福野某と云人有て

福野七郎右工門ト云近世唐ヨリ陳元贇ト云者我

朝ニ渡江府髙輪国昌寺

記髙(高)私記ニハ(K?)布

ニ寓シテ

国正土ヨトアル

..The attitude of the more nimble of victories, even the older of gentlemen(?!) thus brimming with spirit would be able to halt a thing in a variety of ways. There is the point of various and more normative affairs, and one should initially consider it. But the layout might make the whim more difficult according to the timing. Just what undertaking could be put into order should perhaps be placed, the affair having propagated itself already. Even in life and death many things cause bewilderment and do not produce results. They say that there are some few cunning tactics for normative life in the world.

▫

Chi No Maki The Book of Earth

It is explained that the techniques proceed from one’s initial spirit, particularly from the Earth

element [e.g.; "ground circumstances"] and normally by that principle do the 10,000 things

produce themselves. That is what the Chi no maki Book of Earth has declared.

the recent past that there was the visitations of Chingen Hin (

Ch. chén yuán bīn

) of the Ming

Dynasty who came one morning, coming and going across the bay. As was chronicled (

One observes that I made similar entry into our own chronicles and also that he was sometimes on the grounds.

) he was seen to have

made brief stays in some of the country’s Buddhist temples.

Translator’s Note: This section entry, Chi No Maki “Earth book”, from its opening lines, is quite different from the form of itself in the Jūjutsu

Kiroku. This is really quite surprising since every section to this point has followed along rather faithfully with that text, except of course wherein it used adaptation of its passage lines.

PAGE SEVENTEEN

人ヲ捕ルノ術ヲ教ユ福野士モ元贇ニ隨ヒ其道ヲ熟

得ノ上和ラト云事ヲ発明メ福野流ト号百八十ノ事

形有ト云又了移心當流トモ云

組討雌雄乃術ヲ修煉シ微力ニシテ剛強に對シ

全キ勝利ヲ得ル事ヲナスシカハアレト其術

世ニ遍ク伝ル者多カラサリシニ三浦某

三浦與次右工門ト云始元贇ニ隨ヒ修行ス後福野士

門弟ト成リ業熟得ノ上一流開発ス是諸流和ノ祖ト云

寺田茉

(?)

名ハ平左工門福野士門弟ニメ修行ス

此两氏福野士の門弟として一貫の道を極む其は

後両氏利を別て廣く衆を導く所謂三浦流は和という

和ハ求テヤワラクノ理

People were then just learning the tactics for capturing other people, as was Mister Fukuno himself, all were at the mercy of the waves of the beautiful foundations of the society. Those ways once accomplished, they say that Jujutsu had come from them. Clever invention that it was, various schools formed out of it including those descended from Fukuno’s which shows 180 Kata patterns. In the conclusion the shifting mind-set they say became the standard customs of the school.

He was practiced at the art of victory and defeat through kumiuchi grappling, wherein poor ability against brute strength means having acquired a perfect victory. Of course, there is such artifice in the world, but there are generally not many being taught by people,but there was a certain Miura.

Of Miura, he was said to have participated with Uemon Fukuno, having trained with Chingen Hin and afterwards became Fukuno’s student. He acquired even the advanced techniques of a single school at their commencement, this became the founding of various schools.

Terada Matsu(?)

About his name, when he was a student of and trained under Mister Fukuno, he was called Taira Saemon. Both were pupils of Master Fukuno, both were taught the secrets in a single congruous way. And afterwards both persons were of particular advantage in having taught before great numbers of people. It was then that he was said to have the so-called Miura ryū, Jujutsu.

PAGE EIGHTEEN

寺田は柔と教ゆ兵法に曰柔能剛を制すとは誠にゆへ有成

曰七書柔能制剛ノ理ヲ考ユ柔ノ字ヲ用ユ柔ハ自然ト

ヤワラクノ理

寺田正重先祖乃業ヲ稟切磋琢磨シテ其淵源を極ヲキワ

而巳ニ非ス更ニ己カ心ヲ付テ無拍子トイフ事ヲ

発明スル是則チ微妙乃真利也號シテ起倒ト云

寺田勘右工門正重ト云兄平右工門業ヲ稟修行熟得

ノ上多端ノ離業絻ニ以ニ十四雌雄ノ明術ヲ制スルノ道ヲ

発明ス号ニ起倒ト是當流の元祖也

然シヨリ此カタ其術益明ラカニシテ門人弥スヽ

メ其名四方ニ高シ予

寺田兵助事

予彼門ニ遊フコト年アリ授クルニ三巻ノ書トハ

(Ch?)(Ch?)

About Terada, he learned Jujutsu under the Paramilitary methods (heihō) as is indeed indicated by the saying that willow wood is weak but binds other wood.

It is told that seven books expressed the principle of willow wood is weak but binds other wood, so much so that to use the written character Ju (柔) is to naturally indicate it as an expression of the principle of gentleness (yawara 和).

The Founder Terada Masashige had received the techniques, by diligent practice and study, without which one cannot reach the depths of the foundation and of which one is not mistaken to pursue. What one ought to bear in mind about this is what is said about the clever subject of being Rhythmless (muhyōshi). Namely this is a principle of subtle and marvelous truth that has some advantage to it. It is said to be the mark of a rousing conquest (kitō → kitō ryū).

Terada Kan’emon Masashige as he was called, and his elder brother Taira Uemon had received the techniques, beyond the many and various odds and ends one must gather when intently acquiring their practices. All will be made quite clear even to the mourning that will result at the application of their feats in the control afforded by the brilliant artifice of the 14 victories and defeats, such as is called a rousing conquest.

This all came straight from the founders of the standard customs of the school. Save but for this sort of clear profit for which many students seek out such artifices, and then exalt its name to the four directions and

The Subject Matter of Terada Heisuke

And more than this, there is subject of being at the gate of idle amusements for some length of years. That is the view of the three scrolls of instruction.

Translator’s Note: These pages in the Chi No Maki “Earth book” section oddly enough tries to avoid mention of the name [Master] Ibaraki. It is taking the statements (from what seems to be the more original form of the text) that were used to refer to Master Ibaraki, rewriting and reorienting them to discuss instead Terada Masashige. Ergo attributing things originally listed of Master Ibaraki instead to Terada Masashige. We don’t know why this obvious omission occurred? The rewriting in question is the most extensive so far that we have found in the text. As already stated, the Chi No

PAGE NINETEEN

三巻ハ天地人ノ巻也ト云フ

後學乃徒夜半ニオモヒ夙ニ煉リ終ニ無子ノ真利

(Ch?)

握ル事ヲ得ハ其歒ニ應シ速ナル事素手

ニシテ強蛇ヲ捕ルニ同シカラシムト云爾

寛文十一辛酉春三月上弦

ー歒ニ柔剛強弱之事

歒ニ柔剛強弱乃位アリ柔弱ノ人ニ向フトモカ軽ロ

シメアナトルヘカラス亦剛強乃人ニ対スルトモアヤ

踏ミ恐ルヘカラス

柔剛強弱ノ四ヶ條ニ力キラス人ノ生得進アリ退アリ

遅アリ速キアリ然レトモユルヤカナル歒アナトリタル

時ハ氕ニ自然ト油断出來ルユヘ氕離ルヽ也亦スルトキ

About the three books, they are said to be the Books of Heaven, Earth and Man.

It is thought that perhaps the younger students will engage in vanities in the dead of night after

practice studies, and for quite some length, finally then becoming tempered by the training and there

is the truth one must grasp about [the younger students] not yet having children [related to all of

this]. As one would acquire these subjects, the swiftness of the response to the enemy, the subject of

having to do this while empty handed, and that it's said to be the same as having to capture a snake

who is much larger and stronger than you.

Spring-time, First Quarter of the Moon March 11th of the Kanbun era (1661-1673) 58th year of the sexagenary cycle

-- Teki Ni Jūgō Kyōjaku No Koto

The Matter of Strengths and Weaknesses in an Enemy

With the opponent there are positions of strength and weakness (kyōjaku) and of mobility and immobility (jūgo), certainly with human weaknesses [when] facing [the opponent] he is shouting hoarsely belittling and disdaining.

when they do these with some speediness. When making a certain usage of these, the enemy treating you with disdain at the time, it can be naturally a cause of some initial distressed carelessness since one is disheveled.

Translator’s Note: When one examines the entry pages in the museum piece this text was taken from (whether or not it’s the Chi No Maki “Earth book” section), one notices that some entries were written in the Archaic Cursive. I used the Computer Font Versions and my own translations (of related Kitō Ryū texts) to render those lines. Upon closer examination, these lines often mix Hiragana with Katagana. That is fairly common to see in this kind of a text, really. I always usedKatagana when rendering them, unless the text clearly demonstrated that Hiragana script alone was used in those passage lines I denoted it here, should anyone wish to know.

PAGE TWENTY

歒ニテモ恐ルヽ時ハ事形シフリ氕ユヘ自由ナラス

常々修練スルニ柔弱乃相手ニハ剛強乃人如ク

心ヲハケマシ剛強乃相手ナラハ柔弱乃人ノゴトク

思ヒ熟シテ修行スベシ

此段修行稽古ノ場ヲ説タル事ニテ勝負ノ場ノ心

持ニアラスイカントナレハ柔弱ノ歒トテ心ヲハゲマサト

思ハ自然ト氕本体ニ備ラス氕ウクヘシ亦剛強ノ相

手ニテ思イコナシタル時ハ氕放ルヽ也仍テ常々修練修煉

スべシト有テ稽古ノ心持也

然ラハニ修練ニハ剛強乃人柔弱乃人長高大ノ人低

小乃人其嫌ナク修煉シ独立乃位に至ヘシ

右ノ法ノ如ク修行シテ煉磨ノ上ハ萬人ハ万心トチカヘ

トモ勝敗ノ場強弱髙低トモニ一氕ノ未発已発ノ所ハ

This also causing the enemy to become further provoked to anger at the time, the pattern of things becomes stifled, and the initial spirit does not proceed freely.

If one's practices usually entail the training partner [pretending] to be weak as if you are the stronger man, which is much like entreating a nobleman, it is revolting to do since the training partner should be [pretending] to be the stronger person. Much as if your were the weaker person. It is thought that this is how practice should be carried out.

It is explained at this level that the grounds of this practice training is addressed with some sense of what one does not know about the grounds of victory or defeat [in such place where it will have occurred]. It would be of no use where one would cheer the enemy on hoping to exploit his weaknesses, and regarding what is thought about that, one is not properly safeguarding the foundations of one's own initial spirit to do so. One would be initially unsettling oneself [lit: "setting one's own initial spirit adrift"]. Again, one gives consideration to the strengths of the opponent, as to how they might be broken down at the time, initially throwing one's all into that. Consequently, what would be usual in practice, is to be with a sense of practice of what will exist of this in it. Again in the explanatory notes there should be traces of the aforementioned methods meant for practicing them. Throughout the course of training, derived of forming intentions, in that way the training drills [capitolise on] human weaknesses and human strengths, [making us] human beings of lofty superiority. Human

Beyond polishing up on it in practice, there is the circumstances of tens of thousands of people flitting about [in such melees]. The rise and fall of the circumstances of strengths and weaknesses, victory and defeat, as the initial single chug a chug start occurs just before the episode takes place and the course of it's outplay which tend to be…