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わが国は、鎌倉幕府以来、江戸幕府が大政を奉還するまで事実上、武士が国家の政権を握ってきた特異な国である。したがって、必然的に武道が常に重視されてきた。つまり、主に教養や思想を身につけた武士が武道を実践してきたのだ。そのことで、武道が単なる殺傷技術だけではなく、体系化され身体運動文化として高度な技術論と深遠な心法論を持ち合わせた人倫の道として行われてきたのである。 その中でも特に武道の特徴をなすのが、身体性の問題である。そこには、能楽の稽古論や禅の修行論、武士道の死生観などを包含した高度な心身観がある。 具体的には、武道では、修行、主に型の修行を通じて技と心を磨くということをシステム化したのである。まさに身体と心、技、我と汝、武器と身体をホリスティックに捉え、実践を通じて理論化してきたのである。ここには、修行をきわめた個人にしか知り得ない技・心境といった身体観と個人を超えて他者や世界とつながる世界観がある。
The samurai extended their political hegemony throughout Japan from the time the Kamakura shogunate was established through to the restoration of imperial rule which replaced the Edo shogunate. It is hardly surprising then that considerable importance was afforded to martial art training during this time. Samurai aspired to cultural and ideological refinement through the practice of budo. Budo was not only concerned with techniques for killing; it became a highly systemised form of physical culture which emphasised complex technical theory and deeply spiritual ideals. It came to be seen as a “Way”, or vehicle for human development. Of the various characteristics seen in budo “embodiment” is particularly important. Theoretical approaches from the practice of Noh drama and Zen Buddhism, and bushido’s ideas concerning questions of life and death were absorbed to give form to a sophisticated mind-body outlook. Specifically, budo was systemised into disciplines in which, through studying set forms (kata), the adept polished both mind and technique. To be precise, the relationships between “mind and body”, “technique”, “self and other”, and “weapon and body” were approached in a holistic manner, and further developed through actual practice. Only individuals who dedicated themselves to training could successfully acquire knowledge of the higher principles underlying the martial techniques, and achieve a world view that transcended physical and individual concerns with the realization that all things are connected. |
