氣樂流免状
Kiraku Ryū Menjō
License Of The School of Indifference
氣樂流
無敵流.........和印可免
戸田流
|
Kiraku
ryū School of Indifference
Muteki
ryū School Having No Rival Ka-in Kamen Stamped License
Toda ryū School of the Toda Family
|
|
出申候事
Shushin
Kōji
Matter
of the Expectation to Service
|
| 戸田越後守相傳段々致相傳候印可免相渡候上は此流儀に付申分有之と申者は何時成とも齋藤武八郎方迄御出可被成候免状仍如件 |
|
Shushin
Kōji Matter of the Expectation to Service
Toda
Echigo keeper of the Sōden
(“inheritance”) levels, performer of the Sōden (“inheritance”) levels
provider of the Inka Mensō
certificate of proficiency bearing up this school and it's partition
sections of personal self protection. When, indeed, did Saitō Takehachirō begin to produce the licenses
is often an affair of debate.
|
| 戸田氏或は富田氏とも称す抑先祖
は江州佐々木家の族なり移居越前數代仕朝倉家其後豊臣秀次公の劒術師範たりしか故有て致仕諸國修行中前田家え四百石にて被召抱劒術は三花無敵流鎗術は富田
流柔術は戸田流三流之奥儀を究め越前國末盛の合戦に前田侯利家に随ひ無類の高名敵百三十八人討取其内甲首七級を得たり其戰功に依て一万三千石を賜り戸田越
後守と改め是則戸田流柔術之元祖なり七十歳にして没す |
|
Founder...............The
Just Toda Echigo Morinobu
As
for the the Toda family line, its ancestors also possibly called
themselves the Tomida family line originally, being the clan of the
family of Gōshū Sasaki many living in the generation of the family of
the ranked official Asakura. They themselves afterwards were acting as
public master instructors of Swordsmanship under Toyotomi Hidetsugu
[lived (1568-1595)] with the resignation of 70 years teaching in
various provinces on the forefront of the field. With 400 households
they presiding over swordsmanship, three blossoms21 the School of the
unrivaled (Muteki ryū) spearmanship (yari-jutsu),
Tomida family school of Jujutsu and Toda family school. Mastering three
schools of inner technique going about serving in battle out of the
province in Echizen/?/Etsuzen. With the family of Lord Maeda Toshiie
during which [they faced] 138 famous unequaled rivals. Later to defeat
other first class parties and obtain the title of a Chief family with
seven classes due to having a myriad of battlefield deeds, Toda family
was honoured with (?Sanzengoku?) protectors of Echigo [old name for
Niigata Prefecture]. Being the aforementioned founder of Toda ryu
Jujutsu at the time he was 70 years old when he passed away.
|
引田文五郎直正
引田氏或は疋田とも稱す濃州の産にして元来下賤の者にて始戸田越後守の馬の口取に被召抱度々主人に随ひ所々戰場相働就中柔術を好み主用閑暇の節は晝夜とも無懈怠鍛錬し其奥旨を究め開傳秘法を免許有二代戸田流是なり五十八にて卒す
|
|
Hikida Bungorō
Tadamasa
As
for the Hikida family line, possibly also called Hikita, they were
natives of Nōzaki/?/Atsushi
province originally persons of low birth began with Toda in Echigo
Prefecture tending the horses. Bearers of their masters, following here
and there about the battlefields working on especially at the choice of
their master's affairs. Regarding occasions of leisure, surely day and
night without negligence training themselves to delve into the deeper
secrets and possessed license in the different teachings of the Secret
methods. In this Toda ryu, second generation this master died at age 58
years.
|
新藤氏は加州金澤の産にして引田氏の
門に入數年其業を研究し遂に其極意
を免され其名遠近に噪く四十七歳にて卒
|
Shindō Kumo
Itsuki Yoshiichi
Concerning the Shindō family line of Kashū, they were natives of Kanasawa,
entering into the gates of the Hikida family line, whatever number of
them over the years. The study of technique itself concluding with.
Receiving of the license of the Gokui secret levels a ruckus made over
their names far and wide, this master died at age 47 years.
|
| 戸田氏は本姓山田氏城州伏見の産にして淀侯に仕故あつて流浪す新藤雲齋に随て切磋琢磨の功積て一流之蘊奥を極め遂に元祖戸田の姓を冒し古今獨歩銘人の名を得て芳名諸國に馨し七十二歳にして卒す |
|
Toda Naiki Yoshinori
Regarding the
Toda family line, its original name was Yamada/?/Kumada family line at
Shiro/?/Jō province, natives of Fushimi. With Lord Yodo(?) appointed
as an official after his wanderings with Shindō Ūnsai. Therein
refining his character by diligence, the product of the merits of his
deeds. In the end a top knotch master of the secrets, founder and
venturing to the beginning of Toda (ryu). In both modern and ancient
times the advantage of such personages wandering alone unequaled of
good name in various countries, a fine aroma. This master died
at age 72 years.
|
|
義敏は戸田内記の嫡子にして父之箕裘を継て練磨不懈其蘊底を得て不堕家聲門に遊ふ者六千人其名遠近に鼎沸す再ひ淀侯え奉仕し一藩の指南番を勤め今に其家繁栄す八十二歳にして淀藩に卒す
|
|
Toda Hayato Yoshitoshi
Regarding Yoshitoshi, he was a legitimate son
of Toda Naiki/?/Uchiki wearing his father's badge upon his leather
garments, engaging in intense active training himself unceasingly in
the house of (?)Koemoto(?). He was a person of recreational diversions,
his name carried near and far, but he was repeatedly a seething pot.
Yet in service to Lord Yodo(?) he was chief instructor, before long he
increased that family's prosperity. This master died at age 82 years in
Yodo's fuedal domain.
|
|
渡邊氏は攝州大阪之人にて幼少より戸田氏の門に入朝錬夕磨の功積て遂に其技の奥旨を究め諸國修行すると雖敢て抗衡する者なし晩年江戸深川に僑居し柔術師範に口糊し終に深川の僑居にて卒す歳七十三
|
|
Watanahe Moku Uemon Yoshimitsu
The Watanahe family line in Osamu(?) province,
from early on residents of Osaka, entering the gates of the Toda family
and their meritous deeds of regimental training. In the end mastering
the deeper aspects of that technique having made training in several
countries, however daringly making competitions with a variety of
persons in his last years at Edo [old name for Tokyo]. The Jujutsu
Shihan master instructor had a temporary residence at Fuka(-ga)wa,
clinging like glue his temporary residence at Fuka(-ga)wa and finally
this master died at age 73 years.
|
|
金澤氏は駿州府中の町人なり渡部氏修行中門に入渡部氏に随て諸國游歴し遂に其秘傳を授り後年駿府に歸る柔術を以て口を糊其英名四方に傳播す歳八十八にして郷里に没す
|
|
Kanasawa Shingo Hyōe
Yoshitaka
The Kanasawa family line were townsfolk of the
provincial government, they entered in shugyō training the gates of the
Wata(-na)be family line, passing through and
floating abouts in various countries until finally that secret
instruction was imparted to them. After several years in Sunpu [old
name for Shizuoka City] he by means of returning to Jujutsu and
sticking to it like glue gained universal fame. Sowing the tradition
like seeds, this master died at age 88 years in his hometown.
|
渡邊兵右衛門興直
| 渡邉氏は信州松代の藩士なりしか故有て致仕し金澤氏に随ひ柔術を學ひ勉勵数年遂に精妙の術を習浮へ芳名一時に高し従游する者數千人晩年修行終に江州大津驛客舎に没す享齢六十有七門人等為石碑を建 |
Watanabe Hyōemon Tadashi
The Watanahe
family line was in Shinshū [?province?] being under the feudal retainer
Matsushiro/or/Matsudai formerly having been commended to the Watanahe
family line and having followed the studies of Jujutsu, striving for
several years until finally he was recognized as a person having
mastered the exquisite arts and having a good name came at the same
time to some degree. He accompanying the sennin [E.g. mythological
immortals] holding ascetic practices through his last years. Until
finally at last Esu/?/Gōshū he died whilst taking lodging at Ootsu near
the age of 60 years old a person of the Seven gates [E.g. a form of
mysticism] and a stone monument was commissioned etc and etc.
|
| 絹川久右エ門芳重
絹川氏は總州絹川村之産にして在名を姓とす諸國游歴中渡邉氏の門に入り數年鍛錬終に神妙の極意を究め上毛新町驛に僑居し其技を以て活斗(計)す其名四方に馨し享齢五十有一にして卒す
|
Kinukawa Hisashi Susumu Kado Yoshie
The Kinukawa
family was of Satoshi-shu (?province) in Kinukawa, natives of
Muranochō, surnamed A(-ki)ra(-fuku). Having passed through various
countries, came and entered the gates of the Watanahe family line.
After some years of disciplined training finally he mastered the
marvelous levels of the Gokui inner secrets and was at his station in a
temporary residence in Jōmō at Aramachi/?/Shinchō by means of his Kappo
technique itself his reputation spread far and wide, a good fragrance.
This master having died at approximately age 51 years.
|
| 蛭川氏は上毛緑野郡上大塚村之人なり自壮年嗜柔術同國山野八幡神に祈願し其技の秀む事を冀望し絹川氏に就て學研究多年遂に得妙旨雷名遠近に噪門に入者三千余人行年九十有五にして卒す |
Hirukawa Kikuemon Yora
Regarding
the Hirukawa family line, Jōmō Midorinogu was a man of upper Ootsuka
village, this same was in the years of the prime of life and
experienced in Jujutsu without political rank in the mountain country
[kuniyama]. He making prayers to Hachiman (God of war) and having
aspirations in preeminent matters of the techniques, with the Kinukawa
family line he studied to master over many years until finally he
acquired a most unusual fame both far and near. A person who entered
the 'noisy gate' with 3.000 other people. At the time of his death this
master was approximately 95 years old.
|
|
飯
塚氏は上毛緑野郡下大塚村之人なり小字永之進と稱す従幼年雄貌傑出好角觝力萬釣を擧英名遠近に噪し十四歳にして始て蛭川氏の門に入切磋錬磨恍然として其要
領を極め遂に諸國を修行し遍く其技を試に敢て抗衡する者なし或時梅澤某と申撃劒家と武道の意恨に依て新町驛の茶店に於て終に真劒勝負をなし梅澤氏を悩し候
に依て江戸奉行所え被呼出其罪に郷里構と成夫より戸田流の名を憚り工夫を凝し氣樂流と改め一流の開祖と成諸國修行中門人万人を以て算ふ名を臥龍齋と改め實
に天保十一年十二月上旬武州菅沼村菅沼勇輔僑居にして没す享齢六十有二なり勇輔為に石碑建立す
|
Iizuka Garyūsai Yoshioki (1780-1840)
Regarding
the Iizuka family line, Jōmō Midorinogu was a man of upper Ootsuka
village and part of the small administrative unit (of the village) for
some length of time and said to be of outstanding notoriety during
young childhood. Having good proficiency at snaring in strength
contests the ruckus of his fame spread both far and near. He was age 40
years when he began to enter the gate of the Hirukawa family line. He
was fascinated and distracted by training and character polishing
itself, mastering the various essentials until at last after training
in various countries he became a person who makes the purposeful
endeavor of competitions. At a certain point [came] that fellow Mr.
Umasawa and the swordsman and they dueled [(Lit:) “with the grievances
of Budō”], consequently in the tea-house at the station of Aramachi,
until at last came the Shinken Shōbu true sword triumph. Attending in
distress upon the Umasawa family line at Edo [old name for Tokyo] at
the magistrate's office as a call boy usher himself 24for his crimes.
The position of his home town and master was that it had hindered the
reputation of the Toda ryū family school but that he had exercised
quite a bit of ingenuity. Kiraku ryū and the former but one and the
same school made by the founder, and that the bouts of training in
other countries by which everyone indeed knew the fame of Garyūsai.
Tempō era (1830-1844) 11th Year first 10 days of the month of December
at Bushū in the Suganuma village he had a temporary residence where he
died at approximately age 62, a hero and on account of him they built a
stone monument.
|
| 児嶋氏は跡部氏之宋地上州那波郡
宮子村の縣令にて被許雙刀從幼飯塚氏の門に入鍛錬刻苦遂に得妙術傍好撃劒或時岩鼻縣令吉川氏信将を率て賊内藤右金太を捕むす那波郡阿弥大寺村にて右金太に
逢ふ賊太刀を抜て廻る信将右手巨指を断と雖も遂に右金太を捕ふ其褒賞として從 公儀白銀若干を賜美名近國に噪性温恭和厚晩年隠遁し嗜和哥辰巳庵と号し六十
二歳にして卒す |
|
Kojima Zenbei Nobumasa
Regarding the Kojima family line, the Atobe
family line dwelt in the lands of the Jōshū district, the district laws of Miyako(?)
village permit paired swords from earliest age. They entered the gates
of the Iizuka
family line,
adherents of laborious training and acquired the Myōjutsu superb arts
besides being good with a certain amount of Gekken combat
swordsmanship. But the laws of Iwahana prefecture...(??)...Nobumasa of the Yoshikawa
family
line...(??)...and captured the thief Kanō with right side 'Under
the Wisteria Tree' technique. At Naba/?/Naha district in the Amidaiji
village he met the burglar (?)Ukinta(?) with the rotating long sword
techniques. Nobumasa at his right hand he placed the finger of decision
even though having captured Ukinta himself apart from the reward of the
Imperial court. That being some number of silver coins, the fruit of
his good name. In the nearby countries with Atsuyasu Kazuhiro in his
last years he retired in seclusion from the world in the southeast of
Wakanōra at a hermitage under an alias name. This master died at age 62
years.
|
| 五十嵐氏は上毛佐位郡茂呂村之旧
族なり初金弥と称し後弥五右衛門と改め壮年柔術を好児嶋氏に随て勉勵数年遂に其蘊旨を極め其名四方に傳播す晩年伊勢崎侯より蒙抜擢管内取締吏と成雙刀を免
し月俸若干を賜性風流洒落好俳歌五山と号す嘉永三年戌八月四日卒歳七十有六其門に及者千余人芳名近國に噪 |
Igarashi Kanaya Nobuyoshi
Regarding the Igarashi family line, Jōmō resided in Takashi/?/Aki
district [home of] the ancient clans of Moro village, in the beginning
he took for himself the name Kanaya and descendant of Yagoemon. The
former named was in the prime of his life and good at Jujutsu,
following the Kojima family line he striving for several years until
finally he mastered the essential principles and his reputation spread
far and wide, sowing the tradition like seeds in his last years. Being
that [Headmaster] Isezaki was concealing his selection [for succession to the next headmaster]
within the jurisdiction of his supervision as public Headmaster and
thereby [Kanaya] acquired license to the paired swords and the boon of
some small monthly salary. His nature was towards fashionable elegant
tastes and pleasing verses of song, taking alias when attending the
more important temples of the region. Kaei era (1848-1854) Three, Year
of the Dog, 8th Month 4th day this master died at
approximately age 76 years 1,000 kyu ranked persons and other people
from various countries mourned loudly. |
慶應四戊辰歳 齋藤武八郎
十一月吉辰 在寛
後藤一雄殿
1869 during the Keiō era 'In Old Age' Saitō Takehachirō
A Lucky Day in November................Arihiro
Mr. Gotō Kazuo
|
摩利支尊天柔術并
Marishi-son Ten Jūjutsu Hei
Lord
Marishiten (God of War) Assembling of Jujutsu.
|
|
八萬八千六十四人天狗達
Hachiman
Hassen Rokujūyon-nin
Tengu-tachi
Hachiman
(God of War) 8,064 Persons and Tengu Goblins
|
| [Translators Note: It is a violation of
the rules of legitimate Translation and Transcription to mis-render and
thus butcher the names of the deities of another nation, especially if
in significant numbers. The text of the document hereafter contains a
lengthily list of Japanese Deities, presumably relevant to the Kiraku ryū itself. Great care was taken to
render the names of the Japanese Gods that were found inscribed in the
document.] |
愛宕山太郎坊 Atagosan
Tarōbō (Japanese
deity)
秋場山三沢坊 Akiha
Misawabō (Japanese
deity)
鞍馬山次郎坊 Kuramayama
Jirobō (Japanese
deity)
金毘羅大権現 .Konpira
Daigongen (Japanese
deity)
日吉山王廿一社 Hie
Sanno Nijuissha (Set
of Japanese deities)
天照皇太神宮 Amaterasu
Daijingu (Japanese
deity)
八幡武大神 Hachiman
Budaijin (Japanese
deity)
春日大明神 Kasuga
Daimyōjin (Japanese
deity)
大自在天神 Daijizii
Tenjin (Japanese
deity)
鹿嶌大神 Kashima
Daijin (Japanese
deity)
日光山社大権現 .Nikkōsan
Shidai Gongen (Japanese
deity)
和歌三神宮 Waka
Mikami Miya (Japanese
deity)
熊野三所大権現 Kumamosanjo
Daigongen (Set of Japanese
deities)
湯殿山大権現 Togakushi
Daimyōjin (Japanese
deity)
羽黒山大権現 Hagurosan
Daigongen (Japanese
deity)
筑波山大権現 Tsukubasan
Daigongen (Japanese
deity)
一宮大明神 .Ichinomiya
Daimyōjin (Japanese
deity)
洞龍大明神 [
Horatasu//Horaryū
]...Daimyōjin (Japanese
deity)
足柄大明神 Ashigara
Daimyōjin (Japanese
deity)
箱根大明神 Hakone
Daimyōjin (Japanese
deity)
木舩大明神 Kifune
Daimyōjin (Japanese
deity)
三輪大明神 Miwa
Daimyōjin (Japanese
deity)
熱田大明神 Atsuta
Daimyōjin (Japanese
deity)
多賀大明神 Taga
Daimyōjin (Japanese
deity)
諏訪大明神 Susa
Daimyōjin........(Japanese
deity)
戸隠大明神 Togakushi
Daimyōjin (Japanese
deity)
牛頭天王 Gozu
Tenno (Japanese
deity)
青天明神 Seiten
Myōjin (Japanese
deity)
| 惣而日本大小神祇三千一百三十二
神黒尊嶽虚空坊石尊大天狗小天狗朝熊嶽金毘羅坊大峯山金毘羅坊血嶋戸割坊冨士山三千坊南方天狗石割天狗砂巻天狗木葉天狗八万八千六十四人天狗達此方勸請中
病者立所平癒稲荷狐風道祖神於勸請法加以死霊生霊四足二足退散遍無休之山蛇有之者清浄霊劒乎以寸々切拂 |
| Consequently
all the national Gods of Japan great and small
they number 3,001 gods who are deeply revered on the mountain peak and
the empty skies, at monasteries and at sacred statues such as at
Ootenguyama Shrine, and on the mountain peaks [veneration of] both
great and small Tengu goblins as well as the Morning bear. Also the
Guardian deity of seafaring, the monks of the Guardian deity of
seafaring (?)apply mingled blood(?) at the “island door”, at Mount
Fujiyama 3,000 [ proceed ] in the direction southwards to the split
Tengu rock [ where ] the Tengu [ scattered ] rock dust. The scroll of
the Tengu Goblin Tree [ says that ] 88,084 persons and Tengu goblins
went this way and persuaded the sick people among them to seek
convalescence at the Inari shrine. The Fox-spirits were traveler's
guardian spirits along the sacred path persuading because of the
spirits of the dead, serpents and vengeful spirits in the form of
persons, both four footed and two footed kind [the people were] running
away along the mountain a number of times non-stop. Did not the persons
possessing the Pure Soul Sword cut the serpents into pieces and sweep
them away. |
九字
| 臨 |
兵 |
闘 |
者 |
皆 |
陣 |
列 |
在 |
前 |
Rin
|
Pyō
|
Tō
|
Sha
|
Kai
|
Jin
|
Retsu |
Zai |
Zen
|
|
Trans
Note: The
following entries below this note box, as the mokuroku itself clearly
labels each line, these are only syllables to be written or
enunciated. In and of itself, it's not really a sentence or remark. It
is very similar in this regard to the Kuji itself and quite frankly
is one incarnation of the magical traditions that Kuji is a part of (which is why the section
starts with the Kuji entry 'Rin pyōtōsha'. These are forms of Shinto-Buddhist
magic, one forms viable simple statements according to what kanji one
uses in the sentence (very similar to the Rin-pyōtōsha itself above.) There is no correct or
incorrect version, it is a simple formulative spell, often called
'mantras'. One could just as well rotely repeat the syllables (no
intention of meaning.) Quite frankly, neither these or the Kuji itself actually has proper form or syntax
for Japanese language. Chinese or Korean, for that matter. It's just
well known elements of Hindi-Buddhist and Shinto magical traditions.
Truth is that, in the language, it doesn't actually say anything
(meaningless syllabric utterances.) Some schools disdained this in
their mokurokus, complaining that it has one uttering meaningless
strands of syllables and rather insisting, not only does it have
linguistic meaning, but that it has multiple meanings (by swapping out the
Kanji.) Those ryuha which disdained it, did so because the elements
produced are not, in any way, an expression of Japanese, Chinese or
Korean (syntax word order in a sentence and etc are all askew. It's
nobody actual language.) One notices that several of these entries
below show endings that end in “so-u-ka” which is how the Japanese
write in their Kana 'sōka', when it applies
(sometimes it does by the imaginary sentence breakdown) this is the
word “Flower (-ing plant)” (草花) and among other things
is reference to those flower-like drawings  of Hindu origin that
are charged in their center with a (Sanskrit) syllabric character, or
sometimes have (Sanskrit) syllabric characters charged to each petal of
the flower drawing. The Sino-Japanese versions have Kanji written in
them, of course. They are, as is the Sanskrit form, an integral part of
the Syllabric magical system to which we have been referring. Some of
these flower like symbols are associated with (or symbols of) the
Chakras of the body, which the Japanese calls 'Tenrin' (轉輪 [modern Japanese] → 転輪) “Rotating rings”. You
might have noticed that the syllable 'Rin' in Tenrin or “Chakra vital points of
the body” is the same as 'Rin' in the Rin pyōtōsha, this
is not really coincidental. I will not try to formulate any viable
sentences, as per the rules of this method, per the syllable-entries
below. They really don't say anything (they are literally written in
the text in such fashion as to imply that they are separate syllables
each. The other reason that I don't want to provide example sentences
from them is already stated in the above description in these very
notes. However, the text does give one kind of example, sandwiched
between the syllable-entries row block one and two. It's syllables, had
it been entered the same way as the others would have been:
“Ta-I-Ten-Yu-Ta-Tsu-Ten-Ku-Ni-Su-U-Bun”. It's translation is generally
renderable (Late classical Japanese language) as: “Great Traditions
Possess Courageousness in Emulation of the Two Tengu Goblins that are
10,000.” The text of the mokuroku here, does not explain this statement
outright, but it is one of those kind of syllabrics (and as such,
relies entirely on what kanji are used), that's why the mokuroku
includes the statement (an example of the syllabric in action.)
Coincidentally the Two tengu mentioned are kind of like the
Adam-and-Eve progenitors of all Tengu. OH BTW, I ALMOST FORGOT to
explain a minor but important detail of this subject of syllabric based
magic and it's entry in the mokuroku. The language represented is Late
Classical Japanese and in some ways quite different from modern
Japanese. The textual entries of this kind (syllabric) characters are
according the their older pronunciation. Ergo the ending “Ya” (Ye, Yi
or Yu) in modern Japanese has turned into an ending “-i” or in the case
of “Yu” may have become ending “-u”. The syllable “He” in modern
Japanese is almost always “e” and sometimes “Ha” or “Hu” is much the
same ('a' or 'u' in the middle of the word). “Wo” in the middle of the
word is almost always “o”. “Wa” in the middle of the word is sometimes
“a”. “Wo” in the middle of the word is almost always “o”. “Wi” or “We”
much the same. It is even possible to find, in such textual entries of
a mokuroku such 'syllabric' arrangement as “Ha-wo-n” as a rendering of
the Chinese based pronunciation of “Hon”, depending upon which Late
Classical dialect they spoke whom originally wrote the text. Such
pronunciation differences between Late Classical Japanese and Modern
Japanese complicate the process of exploring the 'mantra-like' meanings
of the syllabric utterance, if one is not aware of this important
difference. Coincidentally even the Kuji
and the Juji can be much the same when encountered in
older mokuroku.
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唵 コ ロ コ ロ セン タ リ マ ト ヲ キ ソ ワ カ
An Ko Ro Ko Ro Sen Ta Ri Mu To Wo Ki. So U Ka
Syllables
唵 ロ ケ イ シン ハ リ キ リ ク ソ ワ カ
An Ro Ke I Tsun Ha Ri Ki Ri Ku So U Ka
Syllables
唵 ノ ウ ケ イ シン ハ ラ キ リ ク ソ ワ カ
An No U Ke I Shin Ha Ra Ki Ri Ku So U Ka
Syllables
唵 コ ロ コ ロ カン タ リ ヤ ソ ワ カ
An Ko Ro Ko Ro Kan Ta Ri .Ya .So U Ka
Syllables
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大傳達有マヤ天狗二數万キソワカ
Daiden-tachi Yūmaya Tengu Futazu Yorozu Kisōka
Great Traditions Possess Courageousness in Emulation
of the
Two Tengu Goblins that are 10,000.
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|
Trans
Notes: This line of entry “Daiden-tachi...” is actually the same kind
of 'syllabric' utterance as is addressed in this entire section of the
mokuroku, I rendered the romaji more like the Japanese would have
pronounced at at the time (late 18th and 19th
century.) There are elements of this mokuroku obviously, by the kana it
used to express certain of its words, written in the mid to late 18th
Century Japanese. The word 'Yumaya' in modern Japanese is instead
'Yumai' or 'Umai'. The syllabric entry would not agree with the Romaji,
but the romaji is how it would be pronounced after inserting the proper
kanji. Notice that it has Katagana and not Hiragana in the text,
this is not at all coincidental... it denotes a slightly 'foreign'
(specifically Chinese) derivation to the statement itself. This would
be the precise way any of the 'syllabric' entries above would be
written by the Japanese, at the time. The syllabric form could be used
to write other statements, but they would likely all be associative to
this most important citation of meaning as expressed in the
'Daiden-tachi'. The syllabric would be: “Ta-I-Ten-Yu-Ta-Tsu-Ten-Ku-Ni-So-U-Bun”.
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唵 ウ カ ヤ シ ヤ ヤ キ ヤ ラ ヘ イ ソ ワ カ
An U Ka Ya Shi Ya Ya Ki Ya Ra He I So U Ka
Syllables
ノ ウ マ ク サ マ ン タ ハ サ ラ セ ン タン マ カ シ
So U Ma Ku Se Ma So Ta Ha Sa Ra I So Tan Ma Ka Shi
ヤ ナ ンソ ワ カ
Ya Na Son U Ka
轡締…..…....…......…….................ぬけること不叶
Kutsuwa
Jime Extracting
unanswered
(
Kutsuna Jime )
Binding
the Horse's Bit
捨身 大敵の胸倉を請投る
Sutemi
(Shushin)...... Important
Fending Off Throw of the Cellar of the Opponent's Breast
Body
Casting Away
(as
Shushin Renouncing the Ways of the World)
左右 流儀の始め
Sayu
The
beginnings of the techniques of the school.
Control
三段縮 左右同断
Sandan
Chizime The
same as 'Sayu' (“Control”).
(Sandan
Chizire)
Three
Levels Contraction
荒馬 上々
Arai
Uma Superb
(
Kōma
)
a
Wild Horse
詰胸倉 かたさきをつかむ
Dzume
Muna Kura Catching
him at the (top of) shoulder
Entering
the Armpit
両胸倉解 大ころし
Ryo
Muna Kura Hodoki. Of
great importance
Both
Lapels Cellar Releasing
腓返 上々
Fukuro
Gaeshi Superb
Calf-of-the-Leg
Counter
平伏締 をとかいえ掛る
(Ta-)Hire
Buse Jime Crossing
over and taking
(
Heifuku Jime )
Calf-of-the-Leg
Counter
詰胸倉破
Dzume
Muna Kura Kudaki
Entering
and Crushing the Cellar of the Breast
二挽 上々
Ni
Hiki. Superb
Grinding
Twice
胸倉落 なでこかし
Muna
Kura (W)Otoshi Knocking
him down
Chest
Cellar Drop
片襟捕
Kata
Era Dori
Single
Collar Capture
三考 咽腹を打は鬼ころしと言
Sangō Striking
the abdomen, it's said [used for such cases as] Strong alcoholic
drink.
(San
Kangae // Mitsu Kangae)
Three
Considerations
腹車
Hara
Guruma
(Hukusha)
Belly
Wheel
枕返 咽しめ上々秘べしゝゝ
Makura
Gaeshi Constricting
and binding up in superb
Pillow
Counter fashion secretive hunting the lion cub.
閨之内 口傳
Naya
No Uchi Kuden
Oral teachings
In
the Bed-chamber
土手内 荒波當身
Dote
(No)
Uchi Striking//Attacking
like rough waves.
On
the Embankment
鷹之嶋渡 命門碎
Taka
No Shimawata Crushing
Fate's Gate
(Taka
No Tōto)
a
Hawk Flying Between the Islands
岩石落 鳩尾へ當る
Ganseki
(W)Otoshi Dove
Tail Crusher
(?Ganseki
(W)Ochi?)
On
the Embankment
胸倉無位 胸倉の上々手
Muna Kura Mu-Kurai Superb
Chest Cellar Technique
Without
Position Chest Cellar
帯車 背をゝるをもかげ
Obi
Guruma Important
Back Breaking Principle of Suspension
Belt
Wheel
於毛加氣 請身つよみ
Omo
Kuwage Strong
Point of Fending Off
(Omo
Kaki)
Joining
by the Hair
袖車 両袖にても片袖にても
Sode
Guruma With
both sleeves and even with a single sleeve.
(Shūsha)
Sleeve
Wheel
稲妻
右一手者圓術也水上
如瓢 是はぬけ身まことに手練者也
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Inadzuma
(Flash
of) Lightning technique
The persons doing
this technique is of the Encircling art, it is the same as gourd
floating on the waters, this crippler of the body in truth is [such] a
person is of masterful skill.
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頭中碎 あたま児の時うこくところを打
Atama
Naka Gudaki The
head at the time of infancy the place
Crushing
Abouts the Head where the bones [of the skull]
fuse together.
三考碎 をとか下よりやぶる握こぶし
Sangō
Kudaki Where
sounds descend from to destroy with the clenched fist.
Crushing
Three Considerations
手中碎 手のかう薬指のもとなり
Te
Naka Gudaki Taking
hold of the ring finger (E.g. fourth finger] down by it's base.
Crushing
Abouts the Hand
命門碎 みゝのまい握こぶしにて打
Myōmon
Kudaki Striking
both ears with clenched fist
(Myōto//Myōjō
Kudaki)
Crushing
Fate's Gate
魂絶碎 くびのちり毛のところ
Konzetsu
Kudaki Place
where the hair line begins
(Tamatatsu
Kudaki)
Crushing
Soul's End
魂玉碎 きん玉也
Kinkyoku
Kudaki This
is the area of the testicles.
(Tamadama
Gudaki)
Crushing
Demon's Jewel
蓮華碎 むねちゝのあいた
Renge
Kudaki Sounds
of distressed cries by the nipple of the breasts.
Crushing
Lotus Flower
荒波碎 あはら八本の内也言内にほねのをわり下腋の
方へよる
Aranami
Kudaki .It
is the inside of eight muscular rows of the belly, especially when
they are speaking
Crushing
Rough Waves at the tip of the xiphoid process and also near to
the lower armpit.
鳩尾碎 水落のところ
Kyūbi
Kudaki The
place where fluids descend
Crushing
Dove's Tail
日月碎 両眼也
Jitsugetsu
Kudaki This
is both eyes.
Crushing
Sun and Moon
○
乱取は組んすほくれつ轡しめ
あるひは捨身左右あら馬
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○ Concerning
Randori it's to allow sets (of people) to control you as if by a
horse's bit.
|
○
打来るはひらり稲妻飛違
敵は小むらの返るおもいか
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○ Concerning
to strike back nimbly in a flash of lightning (Inadzuma) and flitting
about (Tobi Chigae) making the opponent a little erratic upon his
return.
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○
まかなくわ何を種とて浮草の
波のうねゝゝ生もるらん
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○ Sprinkling
about however much seeds on the grounds that , listen!, waves of
floating weeds in rows may sprout alive into heaping melée.
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○
柔術は人をも打なうたるゝな
請てはつしてたいらかせよ
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○ Concerning
Jujutsu to enter [Jujutsu] and nail it well, right now those who seek
to, from the first by being level-headed even when fending off.
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○
ほらぬいわのそかぬ人の影さゝば
たまらぬ水にうつる月影
|
○ Being
impregnated with rocks gnawing at you, the shadow of people, a little
close by...(??)...on the waters moonbeams reflecting.
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不動からしはり 口傳
Fudō
Karashihari
Immovable
...(?)...Warding Off Kuden
Oral teachings
落馬落し 口傳
Ochima Otoshi
Dropping
a Horse Kuden
Oral teachings
當薬 四両目
Atemi
Poisons Both
eyes,
four.
楊梅枝 同
Yamamomo
Eda
Bayberry Branch The
same
胡舛 同
Tanzomai
Foreign Dance The
same
鉄粉 同
Teppun
Iron
Dust The
same
右めつぶしの合薬
| The aforementioned
[e.g. 'Teppun'] an admixture of chemicals metsubushi sight destroyer
powder. |
|
又
酒は乱るゝの本也色ははからるゝの本也よわきとてあなとるへからすつよきとて恐べからす俗においそれと云進て勝すひかへてまけす不断油断大敵と云刄術柔術共に丸に勝んとしてまけ事多わさのいたらさるをはじておくるゝ人多平日けいを鼻わかけてそしらるゝなわさのつよきにまかせ後に深入のかうくわい
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And also
As regards alcoholic beverage
it continuously colours the basic shades of a conflict, the basis of
continuous trouble ruining one's good name on the grounds of
faintheartedness when faced with their hoarse shouting. Because of
[alcohol induced] over-confidence and being frightened by the hoarse
shouting and so it's said vulgarity at the
moment and because
of the stench when being advanced upon, victory [despite] the
intemperance of what one is going through and the concern over being
defeated. And it's said that, consistently,
unpreparedness is one's greatest enemy Jujutsu
and the Art of the sword melee together in their entirety is
what one uses. Victory apart from defeat lies in grasping an
understanding of many things. To drive him away confer upon them a
sense of being ashamed, this works with many people. The Days of the Week: Being defaced in the
episode(s) [Alt Trans: "To run the race nose across the
finish line"] has one continuously pretending and at the end of
one's rope [whilst yet] over-confident [alcohol induced] thus leaving
everything up to someone else.
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風を後 目に砂などの入ぬため
日を後 日に月のあかれぬ用心なるへしちりせんよう
地里専用
見定専用
りんきをゝへん
|
After
the wind with eyesight, sand-grit and the likes
of it entering effects the eyes. After the Sun [transitions from] the sunlight and moonlight they
cause opening up [of the pupils of ] the eyes [and can possibly cause]
lack of vision, indeed one must take precaution and use other
arrangements. Exclusive use of one's Home-ground.
Exclusive use of one's fixed
vision. Adapting oneself to the requirements of
the moment.
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臨機應變
大勢ははかるにしくなし
氣海 命門 人中計也
活
口傳
七九を留て亀尾にけた也
右四ヶ所各ロイ
|
Expedient
appropriate response
As
regards crowds of people, you must devise schemes for the context.
The Sea of Ki [E.g. the Tanden vital point]....... ... Fate's Gate [Myōmon vital point]....... ... Jinchū
Man's Center Scheme of the Living....... ....... ... ... Kuden Oral instructions
49 ways of stopping by the digits of
the Turtles tail
the
Underarm overarm grip 16 places when armor grappling.
|
又
血とめ傳
紙を三折にして九字を三べん
となへ血の出る処へあてる
こそたくまやたく
姑蘇啄摩耶啄
右口傳
|
And also
Teachings on
Stopping Blood-flow
Triple respond with
tri-fold paper together with nine characters pressing against wherever
the flow of blood is to control the flow [(?) burn the paper to seal
the wound(?)] reviving them, can they be picked up?
Of the above, Kuden Oral instructions.
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WHITE
│
BLUE ─ YELLOW ─ RED
│
BLACK
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右口傳
Of
the above, Oral Instruction
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