This research note treats Nobunaga's sandai参内, official palace visits, as the chief object of study and also focus at the same time on the movements of the emperor himself; and in addition, by taking up similar events, I see Nobunaga's moves as an attempt to distance himself from the emperor and I thereby attempt to portray this as an aspect of Nobunaga's conception of his regime. Views of the relationship between Nobunaga and the emperor during the period of Nobunaga's regime were based on the pre-war view of Nobunaga as imperial loyalist "kinno" 勤王; then after a blank spell following the war, studies that saw either conflict, exploitation, or cooperation between the state and the warriors began to proliferate from the 1960s onward. Subsequently, from around the year 2000, the theory of a joint monarchy of the state and the warriors, which was premised on the melding of the two, arose from the perspective of the theory of Japanese kingship 王権論. However, as they focused on the struggles between the emperor and Nobunaga, whether it was a question of exploitation, confrontation, or cooperation, the arguments continued to be made about how Nobunaga would situate the emperor within his regime. In these notes, I first deal with the ceremony of sankon 三献, three rounds of toasts, that was conducted in tandem with an official visit to the palace, and examine how tenkabito such as Oda nobunaga, Toyotomi Hideyoshi, and Tokugawa Ieyasu and also Ashikaga Yoshiaki dealt with the ritual, and elucidate the fact that while Yoshiaki, Hideyoshi, and Ieyasu each repeatedly made official visits to the palace, Nobunaga did not undertake a single official visit, and moreover, I confirm that the character of an official palace visit was that of an event requested by the emperor and the venue of the palace visitation was one that allowed the emperor to demonstrate his role as sovereign lord. Carefully examining records and other sources that seem to indicate Nobunaga's "official palace visits, " these were in fact visits to building sites of imperial residences, or if they involved "revering" the imperial cup, the emperor was not present, or they were visits to the imperial residence to display his falconry gear, and I thus make clear that in none of these cases was it an official visit to the palace that involved the sankon ceremony. Then, although it was possible for Nobunaga to make a formal visit to the palace on the basis of his rank and position, given the fact that, unlike Yoshiaki, Hideyoshi and Ieyasu, he did not make such a visitation, I confirm that Nobunaga intentionally avoided the venue of a palace visitation that would have made clear relative superiority or inferiority with the emperor. Moreover, to examine Nobunaga's thoughts and actions, I bring up cases that are similar to the official palace visit in which he showed his attitude of distancing himself from the emperor, such as his response to Emperor Ogimachi's "Ousuharai, " in effect a prohibition of Christianity, the establishment of the "five officers" of the imperial residence, which was premised on a direct appeal to Nobunaga, the denial in effect of the authority of edicts proclaimed by the emperor, intervention in the calendar, which was said to be the right of the emperor, and his claim to Christian missionaries that "I am the monarch, and the palace." Finally in terms of these thoughts and deeds of Nobunaga, they can be seen as if they were Nobunaga's stance to distinguish himself from the emperor and the court or even to transcend them; this being the case, when considering the conception of Nobunaga's regime, I have sought to question how we can locate this stance and that aspect of conciliation in the proper historical context.