From Daito Ryu Hiden Mokuroku

Historical & Technical analysis from Daito ryu Jujutsu 
Hiden Mokuroku 大東流柔術秘傳目録

The Hiden Mokuroku scroll was the first certification level in Takeda Sokaku's Daito Ryu and the oldest known example of this catalog dates from 1899 (the eimeiroku of Sokaku begin in 1898).

This is due to the fact that of most of his personal enrollment books (Eimeiroku) and payment ledgers (Shareiroku), in which he had recorded detailed information on his teaching activities, have been preserved. These books contain the names and addresses of students, techniques taught, when taught,  amounts paid, and other relevant information.  

Takeda Sokaku's Eimeiroku

During his lifetime Takeda Sensei taught about 30,000 students and some of them were politicians, military officers, judges, policemen, and other persons of high social standing from all over Japan.
He certified approximately 30 peoples as Kyōju Dairi (教授代理, "representative instructor") including many famous martial artists ( Yoshida Kotaro, aikido founder Ueshiba Morihei, Matsuda Toshimi, Sagawa Yukiyoshi, Horikawa Kodo, Takuma Hisa , Yamamoto Kakuyoshi ).

Takuma Hisa Sensei and Masao Tonedate of Asahi News dojo received Menkyo kaiden in 1939

Sagawa Yukiyoshi , who was propably his highest student, received Menkyo Kaiden ( 免許皆伝 total transmission )in May 1938 and in September 1939  Seito-Sōden (正統総傳 Inherited total transmissions).

Sokaku awarded this Hiden Mokuroku scroll to the students who participated to 3 periods of  10 days seminar.  

Hiden Mokuroku 1905

 Hiden Mokuroku received by Ueshiba Sensei from Takeda Sokaku Sensei

 Let's have a look on 5th techniques "Dai Go Jo " :

Translation below :

In Kishin Juku Jujutsu Shoden Mokuroku we call this techniques Mune Osae Dori
 (video by Kojima Makoto Shuhan)

Let's have a look on 8th techniques "Dai Hachi Jo " :

English Translation below : 

This techniques is Tokimune-den Daito ryu is named Kote gaeshi in the Ikkajo program (see below in this video).

 

"Aiki" in Daito ryu

We can make comparison with katate dori kote gaeshi in Aikido (by Morihiro Saitō Sensei)

In Kishin Juku JuJutsu Shoden mokuroku we call this technique Kote gaeshi too (video below by Kojima Makoto Shuhan)

Let 's have a look now on first technique of the scroll  "Dai Ichi-Jo " :

Kishin Juku Shoden Uchi Komi Dori (by Kojima Makoto Shuhan)

Let 's have a look on 8th technique "Dai Hachi-Jo " of  the 20 kajo in antachi waza
( 座半立Suwari handate  half -seated techniques) :

Let 's have a look on 10th technique "Dai Ju-Jo " too in Tachi waza (techniques in standing position) :

In Kishin Juku Jujutsu Shoden Mokuroku we call this techniques Shiho Nage (video by Kojima Makoto Shuhan)

In the final part of Daito ryu Hiden Mokuroku scroll we can find two  techniques with use of an Umbrella (kasa dori) :

 

傘 umbrella

It was interesting to study this Hiden Mokuroku scroll and in conclusion we can easily notice the great influence of the Daito ryu (via Matsuda Toshimi Sensei who received Kyoju Dairi in 1929 ) in our Kishin Juku JuJutsu.

You can read this article  which detail particularly the history ( from Daito ryu Jujutsu to the Kishin Juku JuJutsu)

Kurakichi Hirata (Koho Igaku & Taiso)

Kurakichi Hirata 平 田 内 蔵 吉

Hirata is born in 1901 and  is the author of many books on philosophy, national physical education, military andOriental medicine.Hirata entered the Faculty of Medicine of the University of Kyoto in 1922 at the age of 21 years.There he seems to have tried to learn western style medicine but after a year he has changed to philosophy. heWill study among others with the famous Japanese philosopher Kitaro Nishida.He graduated from the University of Kyoto in 1926 at the age of 25 years.In the same year he entered the medical college of Kyoto Prefecture and tried to learn Western medicine again.The following year he published his first book, Shin-no- Tetsugaku:Kyoto in 1927.However, his interest in Oriental medicines made him go deeper into this subject. he workedWith masters in this field and created his own psycho-somatic method based on the 12 zones.

 
He joined the army as a military cadet in 1929. During 1931-33, he published a series of books on his method, a series composed of 6 volumes on subjects such as Chiropractic, shiatsu, thermotherapy, hydrotherapy, a summary on Japanese, Chinese and Western nutritional remedies, acupuncture, moxibustion, psycho-somatic medicine and phototherapy, using Keiraku stimulation and keiketsu energy). Kurakichi Hirata 平 田 内 蔵 吉 died during the Battle of Okinawa in 1945.

Kurakichi Hirata 平 田 内 蔵 吉   and Harumitsu Hida 肥田春充

In 1936 Hirata encountered  Hida, he learned his method (Hida-shiki kyōken-jutsu 肥田式強健術) , and in collaboration with Hida announced a new method for training the center (Tanden) based on meridian  (経絡式中心操練法 Keiraku-shiki chūshin Misao neri-hō) as 国民医術天真法 Kokumin-Igaku-jutsu tenshin-hō" Method of Divine True National Medecine exercices" and they published together a book of 509 pages about this method in 1937.

国民医術天真法
Kokumin-Igaku-jutsu tenshin-hō (1937)

 Hida Harumitsu and Kurakichi Hirata

Hirata Kurakichi and Okuyama Ryuho Sensei

Kurakichi Hirata really deeply influenced shodai soke Okuyama  since he also resumed his method of working on the 12 zones (the 12 zones Hirata)

What is rarely said or written also is that Kurakichi Hirata is actually the inventor of the method Koho 皇 法 (way of the emperor) in the thirties and by allusion to the emperor it is necessary not to forget the " Extreme atmosphere fascist and nationalist of that time in Japan. 

The  Goshin taiso is not in reality invented by Okuyama Shodai Soke but by  Kurakichi Hirata 

He published a book in 1937 on a method of gymnastics called "national sport" 国民 体育 which describes exactly what will be called "Goshin Taiso" in Hakko Ryu Jujutsu .
 
Here are some excerpts in picture:

Meridian theory by Hirata Sensei :

Hida method (Tanden training Method)

"This way is not mine, it is not my new method, the masters of the past have already largely said everything on the subject. But what I have done is simply to detail more, and at the same time to popularize this teaching, this knowledge. In addition, I experimented directly with myself on each exercise, and for that, looking back, I can not help but feel a little pride "(H.Hida)

Video : 

Who was Harumitsu Hida (肥田春充) ?

 Harumitsu Hida was very frail. As a teenager, he decided to improve his health and began to study alone, anatomy, physiology, as well as the various traditional methods of physical strengthening in the East and West. It leads to an awareness of the essential role of the tanden, the keystone of the oriental martial arts and deepens its knowledge. By his long solitary researches, and by introspection directed principally on the body, he ended by his own method which he called "Sei-chu-shin-dô" (the way of the true center). With this method, he acquired exceptional physical and mental abilities and repeatedly performed amazing feats.

I think of your interest in H. Hida and his approach will increase if you know what kind of abilities he had attained, at first sight their truthfulness raises some doubts. However, there are many consistent testimonies on these points. Let us quote a few sentences that I translate from his work "Sei-chüshin-dô", Hidashiki kyôkenjutsu, Ed. Sôjinsha, Saïtama 1980:
"On the 18th of June, 1922 (at the age of 39), in the night I climbed into my dôjô, which is a small cabin of 4 m ² solidly built on the big branches of a huge tree. The Exercise of the muscles oblique, which is the fourth of my basic exercises. This is the one of the basic exercises I attach the greatest importance.I set myself upright, the surfaces of the wide apart, by arching the pelvis, I raised my hands by the sides to the top of the head, while inspiring. At this time the knees are well held and the body weight must be felt down to the toes.I crossed my hands over my head and stretched out my arms. At the same time, I retracted the chest, dug the solar plexus, pushed the pelvis back and give a round shape to the lower part of the belly. At the same time, I had had the charm of childhood and the center of gravity in bringing body weight back onto the claws.I was absorbed in the repetition of this exercise, ignoring what was in front of me.Suddenly I felt a great, frightening power, which sprang from the center of my body, between the pelvis and the belly, as if I had heard a powerful sound.I had the impression that this force was passing through the floor, penetrating into the earth, reaching the center of the earth and then heading towards the infinity of the universe. I said to myself:"Oh! It is an infinite force! "I was convinced that it was infinite energy, that of the universe, the very source of life. I was filled with immense joy, a consistent and tranquil joy at the same time, like a mountain in the deep calm of the cosmos ...Filled with joy, I performed the oblique muscle exercise using kiaï. When I put my right foot on the ground with a kiai, I heard a thud.What had happened? I saw a hole in the shape of my foot in a solid board 2.5 cm thick. A second time, then. A third time, I did the same exercise. At each test, my foot crossed the board which offered no resistance. In the fourth test, crossing the board, my foot broke the support wood 12 cm thick by clearly marking the shape of the heel. Today I keep in my dôjo the board and the wood of the broken support for the reporter this experience.What does that mean? Subsequently I carefully examined the position and the movement of my body at the same time that great energy crossed it. I awaitfully looked for what reason such force had sprung.I understood. It is from the center, burning like a red-hot iron, that a pure sincerity emanates. I had gone through and had gone beyond the basic exercises of the kata, that is to say that I had formed two equivalent forces in the belly and in the back of the pelvis, which requires a curved shape of the pelvis , The buttocks are well pushed back, the lower belly is pushed down, the solar plexus is no longer dug and the center of gravity was directed above the center of each foot. That is the right form.After having gone through many difficulties, I had reached a final victory. There is only what leaves the body and the mind to that degree. That this sensation is pleasant and pure. How can I communicate this experience to others? ".

The method of transformation

 In pursuing the development of his method, H. Hida then tries the required time for the daily exercise car he thinks it is not about exercising for several hours each day, more than exercising the most Briefly possible to trigger a step Body for the whole day. He thinks That ten minutes per day of daily exercise should be sufficient to method. He then writes:
"As I moved forward in my research I began to shorten the time. Starting at ten minutes, I arrived at five minutes, two minutes and a half. Finally, today I only need 40 seconds to perform The twenty gestures of my exercise in order to generate a great energy from the center of the body. Yet I never imagined that such a thing was possible ... "
In his approach H. Hida adopts a scientific attitude but since the night of 18 June 1922, he seems to have acquired inexplicable abilities. He Many people, different surprising experiences, saying:
" Those are Ridiculous things, quite logical. " 

Central power 中心  

Note : Shodai Soke Okuyama used to term of  Kongouriki (金剛力) as power than focuses and come from the Tanden/hara (Hakko Ryu Shodan Higishi Japanese edition).

Kongōriki)'s Japanese Kanji is the compound of Kongou (金剛(こんごう) Kongō), meaning "indestructible", which comes from the Japanese word, Kongousho (金剛杵 Kongōsho), meaning "something extremely hard" or "of extreme strength", which is the equivalent of the Sanskrit word, vajra (वज्र), meaning "diamond" and "thunderbolt", which is a double-headed scepter weapon used as a ritual object to symbolise the properties of diamond; indestructibility and of having the ability to destroy, and thunderbolt; irresistible force, in Hinduism, and Riki (力(りき) Riki), meaning "strength".


No transmission
One point to note is that there is no continuity in the transmission of the HIDA method, that is, if some may claim to have been a student of HIDA, Authorization to represent his method which he never wished to institutionalize. Most of the teachers reconstructed the method from his writings. This is why it is necessary to practice and find out by oneself the keys that make the difference.
 

Source : Tokitsu Kenji (http://www.tokitsuryu.com)

La pratique du Randori pendant l' époque Edo

Il est souvent dit que le Randori a été inventé par Jigoro kano (fondateur du Judo Kodokan) afin de "moderniser" la pratique du JuJutsu en éliminant les techniques les plus dangereuses.
 C'est en partie vrai mais lorsqu' on étudie certains documents anciens nous pouvons nous rendre compte que les combats  de type "randori" existaient déjà au sein des écoles de Jujutsu pendant l' époque d'Edo (de 1603 à 1868) et il existait même des compétions (Shiai) entre divers écoles. 

Les images ci-dessous sont des extraits d' un document datant de l' ére Edo (époque Tokugawa) "bujutsu emaki”" et de ces documents il est possible de faire plusieurs remarques :

- bien que l'utilisation du hakama était classique pour la réalisation des Kata de Jujutsu , l' utilisation des keigo-gi (bien que plus courts que les Keigo-gi actuels) pour l'entrainement au Randori était déjà actualité  pendant l'ére Edo.

- L'utilisation de techniques de type  ippon zeoi nage (projection par l' épaule) , Tomoe nage (projection en roue) , Juji Jime (étranglement croisé) qui seront repris dans le répertoire technique du Judo Kodokan moderne (via la Kito Ryu et la Tenjin Shinyo Ryu Jujutsu).

- l'utilisation de la ceinture noire , qui ne soulignait pas forcément  un niveau élevé de pratique puisque la couleur noire était traditionnellement  la couleur "du mal" ainsi depuis les temps anciens, la couleur blanche (symbole de pureté) et violet (couleur associé à l' empereur) était la couleur dont la symbolique étaient la plus élevé.

 Ippon zeoi 一本背負い

 Tomoe nage 巴投げ

 Juji Jime 十字締め

WA concept (article in English)

Wa 倭, "Japan, Japanese", from Chinese 倭 Wō is the oldest recorded name of Japan.

Wa (Wō) or Yamato were the names early China used to refer to an ethnic group living in Japan around the time of the Three Kingdoms period. Chinese, Korean, and Japanese scribes regularly wrote Wa or Yamato with one and the same Chinese character 倭 until the 8th century, when the Japanese found fault with it, replacing it with 和 "harmony, peace, balance".

Japanese scholars believed that Chinese character for Wō 倭 "Japan", which they used to write "Wa" or "Yamato", was graphically pejorative in denoting 委 "bent down" 亻 "people".
Around 757 CE, Japan officially changed its endonym from Wa 倭 to Wa 和 "harmony; peace; sum; total". 

Retroactively, this character was adopted in Japan to refer to the country itself, often combined with the character 大, literally meaning "Great", similar to Great Britain, so as to write the preexisting name Yamato (大和)

Wa in Japanese society

Wa (和) is a Japanese cultural concept usually translated into English as "harmony".

The idea is since harmony exists inherently in the cosmos and on our planet, we can benefit ourselves and others by learning from lessons found in nature. Wa has direct applications for our personal lives, our relationships, and our whole approach to life and work.

 It implies a peaceful unity and conformity within a social group, in which members prefer the continuation of a harmonious community over their personal interests. The kanji character wa (和) is also a name for "Japan; Japanese", replacing the original graphic pejorative transcription Wa 倭 "dwarf/submissive people".

Wa is considered integral to Japanese society, and derives from traditional Japanese family values. Individuals who break the idea of wa to further their own purposes are brought in line either overtly or covertly, by reprimands from a superior or by their family or colleagues tacit disapproval. Hierarchical structures exist in Japanese society primarily to ensure the continuation of wa. Public disagreement with the party line is generally suppressed in the interests of preserving the communal harmony.
Japanese businesses encourage wa in the workplace, with employees typically given a career for life in order to foster a strong association with their colleagues and firm. Rewards and bonuses are usually given to groups, rather than individuals, further enforcing the concept of group unity.

Since Japan was a mountainous island country with few natural resources and little available land for farming and living, people had to work together to survive. In the seventh century, when Prince Shotoku Taishi issued Japan’s first constitution, he decreed in Article 1 that wa was to occupy a premier place in the value system, stressing the word several times in the document.

The spirit of wa was pursued over the centuries with fluctuating degrees of enthusiasm, and success, from the halcyon peace of the Heian Era (794-1185) to the bloody internal wars of the 16th century. It was tempered through a millennium of Buddhism, Confucianism and feudalism (where behavior was dictated right down to the food a person could eat and the clothing he could wear).

Although feudal rule was abolished with the advent of the Meiji Era (1868-1912), the emphasis on the unity of the group remained central to the Japanese way of thinking, influenced, it was said, by feudal family and apprenticeship systems which had made the sense of belonging to a group important. After the Second World War and the establishment of a new democratic constitution, the concept and pursuit of individual rights was not always paramount as the nation went about the task of rebuilding the war-shattered economy with renewed konjo [enthusiasm].

Every aspect of the corporate culture was infused with wa — from consensus-based decision-making to promotions and even to elevator etiquette. The emphasis on loyalty, cooperation and trust was cited in many circles as a main reason for Japan’s eventual success on the world economic stage.

和ーHarmony, Peace
楷書（standard style ) calligraphy by masako inkyo

Aiki Budo is the Way of Human Development

 Scroll written by Yukiyoshi Sagawa, that he hung on the wall of his Dojo. 

Aiki is the fitting together of Ki.
Through this harmonious reconciliation all things under heaven and earth in the universe move peacefully without disturbance. This harmonization is Aiki.
As the Ki of Aiki is natural it unifies and reconciles without the slightest ill feeling or resistance.
The harmonious reconciliation that is Aiki must be the basis for the formation of human society.
This is the Great Circle of Harmony (Daienwa 大円和) of Aiki.
Through the principles of Aiki pacify and reconcile those threatening violence. Also when the enemy has already attacked, likewise transform and change according to the attack of the enemy through the principles of fitting together Ki and achieve reconciliation.
Enlightened people have received this transmission from the Founder, Shinra Saburo Minamoto Yoshimitsu, and must train devoutly in the basics of Aiki no Jutsu as well as Taijutsu (Yawara), Tachi no Jutsu, Sojutsu, and Bojutsu to attain the state where Aiki Budo is the Way of Human Development.

Les écoles de Jujutsu classiques

Les écoles de Jujutsu "classiques"  (Koryu Jujutsu)

Les arts japonais de combat non armés existent depuis très longtemps.  
Les premières références à ces arts de combat à mains nues  peuvent être trouvés dans les premiers  documents historiques du Japon, Kojiki 古事記 « Chronique des faits anciens » et le Nihon Shoki 日本書紀 (Chroniques du Japon), qui concernent la création mythologique du pays Et l'établissement de la famille impériale.  

                                                                       kojiki

                                                                     Nihon Shoki 

D' autres aperçus peuvent être trouvés dans les documents anciens et les images représentant sumai (ou sumo) ne sechie, un rite de la cour impériale de Nara et Kyoto effectuée à des fins de divination et pour aider à assurer une récolte abondante.  

 

sumai (ou sumo) ne sechie

Ces systèmes de combat à mains nues ont commencé à être connu comme jujutsu, entre autres termes connexes, au cours de la période Muromachi (1333-1573), selon les  densho (rouleaux de transmission) des différents ryu-ha (traditions martiales, «écoles») et  les enregistrements historiques.

 
Certains définissent le jujutsu et les arts semblables de façon plutôt étroite comme des systèmes de combat rapproché "sans armes" utilisés pour vaincre ou contrôler un ennemi qui est également désarmé. 
Les méthodes d'attaque de base incluent les frappes (Atemi) avec les membres supérieurs ou les membres inférieurs,  les immobilisations (Gatame) , les étranglement (Shime) et les contrôles articulaires (Kansetsu Waza ou Osae waza) ainsi que des techniques de points vulnérables (Kyusho).
  Des méthodes efficaces de défense ont également été développé  par les bushi (guerriers) , y compris des parades et blocages, des coups d' estoc (Tsuki) , , des coups de pied (Geri) , les techniques de réceptions aprés une chute,c'est à dire savoir chuter en toute sécurité (Ukemi) et savoir comment « s'harmoniser» (Awaze) pour neutraliser l'effet d'une technique, se libérer de la prise de l'ennemi ou encore changer de position pour échapper ou neutraliser son attaque (Tai sabaki).
 
D'un point de vue plus large, basé sur les programmes d'un grand nombre d' arts japonais classiques, ces arts peuvent peuvent-être plus précisément définis comme des méthodes non armées pour traiter un ennemi qui était armé, ainsi que des méthodes d'utilisation de petites armes comme jutte (arme utilisée par la Police féodale), tanto (couteau), ou kakushi Buki (armes cachées), tels que le ryofundo kusari  (chaîne lestée) ou le bankokuchoki (un type de  poing américain), pour vaincre les deux adversaires armés ou non.  

Ces méthodes de combat rapproché (Ju jutsu) n' étaient qu' une petites partie des différents systèmes martiaux qui ont été développés pour être utilisés sur le champ de bataille.

Les autres domaines d'étude de l'école comprenaient :

• Tachi Jutsu 剣術 (techniques aux sabres)
• Tachi-ai Batto jutsu 立合抜刀術 (techniques de dégainage au sabre)  
• Ryoto Jutsu 両刀術 (techniques aux deux sabres)
• Kodachi no jutsu 小太刀  (techniques au sabre cour)
• Bojutsu, 棒術 (techniques au bâton long) 
• Naginatajutsu, 長刀術 ou Yari 表之槍  (technique de la lance incurvée)
• Shuriken Jutsu 手裏剣術  (techniques des armes de jet)
• Shinobi (collecte et analyse des informations ennemies : espionnage)
• Chikujojutsu (techniques de construction de fortification)
• Gunbai-Heihō (stratégies et tactiques militaire)
• Tenmon Chirigaku (astrologie chinoise et divination)
• In-Yo kigaku (philisophie et mystique dérivés du Mikkyo et Shingon, ésotérisme du bouddhisme)

 
 

Les écoles de Ju jutsu peuvent être généralement classées en deux catégories selon leur époque de création :

Sengoku Jidai (période des Royaumes combattants, 1467-1568) katchu bujutsu ou yoroi kumiuchi (systeme de combat avec des armes et vêtu de l' armure)

Edo Jidai (période Edo, 1600-1868) Suhada bujutsu (combats  habillé dans les vêtements de rue normale de la période Edo, kimono et hakama).

 

Les noms des systèmes de combat non armés et de combat rapproché

Bien que ces arts soient le plus souvent désignés sous la rubrique générale de «jujutsu», il y avait beaucoup de noms différents pour ces types de techniques et de tactiques, variant de ryu en ryu. Hade, Hakuda, jujutsu, kempo (Sekiguchi-ryu, Araki-ryu, Seigo-ryu), Koppo, kogusoku et koshi pas mawari (Takenouchi-ryu et Yagyu Shingan-ryu), kowami, kumiuchi, shubaku, Tode, torite, yawara [jutsu] (Tenshin Shoden Katori Shinto-ryu, Tatsumi-ryu et Shosho-ryu) et yoroi kumiuchi (Yagyu Shingan-ryu) sont quelques - uns des mots qui ont été utilisés au cours des années.  

Dans certaines traditions, comme le Takenouchi-ryu et le Yagyu Shingan-ryu, plus d'un terme ont été utilisé pour désigner des parties distinctes de leurs programmes. Chacun de ces mots désigne des systèmes avec des contenus différents ou des caractéristiques techniques légèrement variées.
 

Le développement des systèmes de combat non armés et de combat rapproché

Indépendamment de l'endroit où ils vivent, les gens passent beaucoup de temps à développer et perfectionner des méthodes d'utilisation des armes pour la chasse et la lutte. Si, expériences réussies personnelles et des idées (souvent acquises sur le champ de bataille) aident les individus à établir notamment des «styles», «écoles» ou «traditions» - en japonais, le bujutsu ryu-ha.
Par rapport aux arts de combat à mains vides de la Chine et de la Corée voisines, les systèmes de jujutsu japonais mettent davantage l'accent sur les techniques de projection, d'immobilisation et / ou de contrôle, de contrôle articulaire et d'étranglement. 

  Atemiwaza (techniques frappantes) sont d' une importance secondaire dans la plupart des systèmes japonais, alors que les écoles chinoises ch'uan-fa (J .: kempo) mettent l' accent d'avantage sur la frappe.  
Il est généralement estimé que les systèmes japonais de Hakuda, kempo et shubaku présentent un certain degré d'influence chinoise dans leur accent particulier sur l'atemi waza, tandis que les systèmes qui sont dérivés d'une source plus purement japonais ne montrent pas de préférence particulière pour ces techniques, mais les utilisera au besoin.
Il y a plusieurs raisons pour lesquelles les arts japonais se sont développés de cette façon.  
Premièrement, il y a eu un changement majeur dans la conduite de la guerre pendant le Sengoku Jidai par rapport à celui des temps antérieurs. Les combats étaient caractérisés par des engagements à grande échelle sur le champ de bataille. Les Bushi, habillés en armure, ont  combattu partout dans une situation de mêlée - ce n'est pas le genre de conditions où frapper un ennemi avec les poings ou pieds serait efficace.  
La tactique étant de projeter l'ennemi , le contrôler au sol et prendre éventuellement sa tête.

Une autre raison de l'accent secondaire sur l'atemi waza dans les systèmes japonais est le fait que, même si l'adversaire ne porte pas d'équipement de protection, il est difficile de vaincre (en tuant ou en incapacitant) un combattant entraîné d'un seul coup; Dans ces circonstances, l'échec est plus probable que le succès. 
Si votre tentative échoue, l'ennemi utilisera l'arme qu'il porte pour vous couper. La chose la plus importante, donc, n'est pas de lui permettre d'utiliser son arme. Si c'est une épée, alors vous devez être en mesure de contrôler sa main droite et l'empêcher de la dégainer, ou, s'il parvient à la dégainer, vous devez être capable de l'empêcher de l'utiliser contre vous.  



Ainsi, pendant la période Edo, les compétences de lutte en corps à corps  étaient essentielles pour la Police féodales et pour les guerriers, afin de leur permettre de surmonter un adversaire lorsqu'il n'est pas armé ou armé que d'une arme «mineure». En fait, il y avait des moments où l'utilisation de ses propres armes était difficile ou impossible. Un bushi recourrait généralement à son épée lorsqu'il était menacé, mais il y avait des situations dans lesquelles il n'était pas autorisé à l'utiliser.  
Un exemple était dans le château d'un seigneur. C'est la cause des événements racontés dans "Chushingura", (histoire des 47 Ronin) où le seigneur  Asano tire son épée courte dans le château d'Edo et tente de couper le seigneur Kira pour l'avoir insulté. C'était une infraction majeure, punissable par la mort, et sa vie et son domaine étaient donc perdus, conduisant à la fameuse vendetta.
 

Un autre cas typique du ju-jitsu utilisé par les Bushi, se produisait lorsqu'un guerrier de haut rang était attaqué par un autre de rang inférieur. Dans un tel cas, même si le guerrier de rang inférieur, un ashigaru (fantassin, le niveau le plus bas des bushi) par exemple, attaquait, disons, un général, à l’aide de son sabre, il aurait été inconvenant pour l'officier supérieur d'utiliser une arme contre une telle personne commune ; ainsi les guerriers devaient aussi être capable de contrôler et de maîtriser ces adversaires, d'une manière digne de leur statut.

Les différents écoles de Jujutsu "classiques" (Koryu Jujutsu)

Il existe des écoles développés pour être utilisés sur le champ de bataille pendant le Sengoku Jidai (Takenouchi-ryu, Yagyu Shingan-ryu et autres) et ceux qui ont été créés pendant les quelque 250 années de paix sous le  bakufu Tokugawa (gouvernement militaire), tels que le Yoshin-ryu et Tenjin Shinyo-ryu. Il existe un certain nombre de différences très importantes entre eux et ils méritent d'être explorés.

Liste des koryu Jujutsu membres de la Nihon Kobudo Kyokai établie en février 2009 par Guy Buyens, publiée sur le site de Koryu.com :

1. Ryushin Katchu-ryu Jujutsu (柳心介冑流柔術)
2. Shosho-ryu Yawara (諸賞流和)
3. Iga-ryu Ha Katsushin-ryu Jujutsu (為我流派勝新流柔術)
4. Kiraku-ryu Jujutsu (気楽流柔術)
5. Tenjin Shinyo-ryu Jujutsu 1 (天神真楊流柔術)
6. Tenjin Shinyo-ryu Jujutsu 2 (天神真楊流柔術)
7. Hasegawa-ryu Yawarajutsu (長谷川流和術)
8. Daito-ryu Aikijujutsu (大東流合気術), sous la direction technique de Kondo Katsuyuki
9. Kito-ryu Jujutsu (起倒流柔術)
10. Daitōryū aikijūjutsu Takumakai (大東流合気柔術琢磨会), sous la direction technique de Mori Hakaru
11. Shibukawa-ryu Jujutsu (渋川流柔術)
12. Shingetsu Muso Yanagi-ryu Jujutsu (心月無想柳流柔術)
13. Hontai Yoshin Ryu Jujutsu (本體楊心流柔術), sous la direction technique de Inoue Kyoichi Munenori
14. Takagi-ryu Jujutsu • Kukishin-ryu bojutsu (高木流柔術 • 九鬼神流棒術)
15. Sekiguchi Shin Shin-ryu Jujutsu (関口新心流柔術)
16. Takenouchi-ryu Jujutsu Koshi-no-mawari Kogusoku (竹内流 柔術腰廻小具足)
17. Takenouchi-ryu Jujutsu Hinoshita Toride Kaisan (竹内流 柔術日下 捕手 開山)
18. Shibukawa Ichi-ryu Jujutsu (渋川一流柔術)

Sources: 

• Aikido Journal #103, vol. 22, no. 2, 1995, 

• Meik Skoss, 1995, issu du site Koryu.com.

• https://fr.wikipedia.org/wiki/Nihon_Kobud%C5%8D_Kyokai

• https://fr.wikipedia.org/wiki/Kory%C5%AB