著者

林 伯原

出版者

日本武道学会

雑誌

武道学研究 (ISSN:02879700)

巻号頁・発行日

vol.46, no.2, pp.59-75, 2014-01-31 (Released:2015-01-31)

参考文献数

38

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Prior to the times of Jiajing (A.D.1521-1566), Japanese swords were often imported into China as tributes, trading goods and complimentary gifts, but there was no record that Chinese troops or civilians had learned and widely used Japanese swordplay, except for the imperial guards. Since the year of Jiajing 31 (A.D.1552), the massive Japanese invasion of the southeast coast of China made Chinese people notice the advantage of Japanese swordplay. Meanwhile Chinese army and civilians who loved Chinese wushu needed better sword skills,therefore Japanese swordplay became rapidly known and absorbed by them and spread among the folk people. At that time some members of the Chinese army were equipped with Japanese long swords; the warriors used cane shields, and the archers and the cavalry were equipped with Japanese waist broadswords. Training involved the repetition of solo patterns or routines first, followed by matches with other people. Some civilians who learned Japanese swordplay exercised mainly the routines, others mainly practiced a single pose or stance. The kind of Japanese swordplay that spread among civilians could be divided into two types: in one, people were trained by original Japanese swordplay; in the other one, people practiced Japanese swordplay with Chinese swordsmanship together, integrating Chinese swordplay and Japanese swordplay into a new kind of swordplay. In both cases, the practice of Japanese swordplay introduced into China was characterized by the use of patterns or routines.But the routines used by the Chinese army and the folk people were greatly different. In the army, the routine was laid out from the perspective of group training, so it was brief and simple; while the folk routine was laid out from an individual point of view, so it was long and complicated.

著者

林 伯原

出版者

Japanese Academy of Budo

雑誌

武道学研究 (ISSN:02879700)

巻号頁・発行日

vol.46, no.2, pp.59-75, 2014

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Prior to the times of Jiajing (A.D.1521-1566), Japanese swords were often imported into China as tributes, trading goods and complimentary gifts, but there was no record that Chinese troops or civilians had learned and widely used Japanese swordplay, except for the imperial guards. Since the year of Jiajing 31 (A.D.1552), the massive Japanese invasion of the southeast coast of China made Chinese people notice the advantage of Japanese swordplay. Meanwhile Chinese army and civilians who loved Chinese wushu needed better sword skills,therefore Japanese swordplay became rapidly known and absorbed by them and spread among the folk people. At that time some members of the Chinese army were equipped with Japanese long swords; the warriors used cane shields, and the archers and the cavalry were equipped with Japanese waist broadswords. Training involved the repetition of solo patterns or routines first, followed by matches with other people. Some civilians who learned Japanese swordplay exercised mainly the routines, others mainly practiced a single pose or stance. The kind of Japanese swordplay that spread among civilians could be divided into two types: in one, people were trained by original Japanese swordplay; in the other one, people practiced Japanese swordplay with Chinese swordsmanship together, integrating Chinese swordplay and Japanese swordplay into a new kind of swordplay. In both cases, the practice of Japanese swordplay introduced into China was characterized by the use of patterns or routines.But the routines used by the Chinese army and the folk people were greatly different. In the army, the routine was laid out from the perspective of group training, so it was brief and simple; while the folk routine was laid out from an individual point of view, so it was long and complicated.

著者

林 伯原

出版者

日本武道学会

雑誌

武道学研究 (ISSN:02879700)

巻号頁・発行日

vol.31, no.3, pp.35-43, 1999-05-31 (Released:2012-11-27)

参考文献数

43

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In Qing Dynasty with the development of Taoism in the lower strata of the society, the qigong ways of Taoism became popular in the lower strata. This made the turning point that wushu combined with qigong together to practise. Qigong not only can build up a powerful physique but also can cure illness. Under proper conditions qigong can make human physiological function change so that the men practising qigong can produce superer ability than ordinary persons. So, not only some folk wushu experts put qigong in wushu practice but also the tendency of putting qigong in wushu practice widely appeared in the nongovernment religious groups which were against Qing Dynasty. In the dynasty there were two ways to practise both together wushu and qigong: one was combining practice, that is practising qigong while practising wushu; the other one was practising wushu and practising qigong not at the same time. When practising wushu and qigong separately there were also two methods: one was meditating qigong, the other was movement method meaning while practising the doer must pay special attention to his breath, consciousness and exercise in order to coordinate qigong. In Qing Dynasty forming the practice of combining wushu with qigong made wushu have greater vitality and promoted the development of wushu in modern times.

著者

林 伯原

出版者

日本武道学会

雑誌

武道学研究 (ISSN:02879700)

巻号頁・発行日

vol.44, no.Supplement, pp.S_24-S_24, 2011 (Released:2012-08-31)