EPTI had my 1st year anniversary (my wife planned to start it off with BO7 in sc2 beta, I was so happy I coulda cried), so I couldn't get this up earlier, but here's my Fire scroll of Miyamoto Musashi's Gorinsho. I hope I can get some feedback from the community!
Also feel free to think of comparisons to SC, as this is probably the most relevant scroll in that regard. There are many "ideas" and "approaches" to war/battle/combat that I hope are found relevant.
Enjoy!
What this is:
+ Show Spoiler +
My MA project is on Miyamoto Musashi's "Book of Five Rings," the Gorinsho, a medieval document where Musashi critiques Edo-period Japanese martial ways and explains key points of his own school, Niten-ichi-ryu.
The HMK (Harima Musashi Kenkyukai) is a research group in Japan doing amazing work on the Gorinsho. Their great addition to Gorinsho scholarship lies in their comparative analysis of existing manuscripts (MS) and the conclusions they've come to as a result. The most critical of which is their separation of MS lines. They are the only ones to even consider comparing the existing manuscripts.
I'm not an expert at all this yet, but the largest and most important distinction is between the Chikuzen-line and Higo-line manuscripts. The Chikuzen-line follows the transmission history of MSs based on the historical documentation of the Gorinsho's transmission from the colophon at the end of each scroll, which is why this line follows the people whom received and transmitted the text. Early on in its transmission, this follows the heads of the 二天一流 (Niten-ichi-ryu) sword school.
The Higo-line, according to the HMK's comparative textual analysis, is the product of a leaked early Chikuzen-line MS. It was subsequently copied, and recopied, and these MS's tracing is based on the HMK's comparative analysis of those MS which all share similar characteristics (lack of transmission documentation, clear copy errors, peculiar omissions). The Hosokawa MS appears late on in this line.
This Hosokawa MS, treated and annotated, appears in the Japanese collection of martial writings, the Bushido Zensho (writings on Bushido, 1942-43). It also appears in another collection of Japanese writings, the Nihon Shisou Taikei (related works of Japanese thought, 1972). It is, as I understand it, the source text for all the modern Japanese translations. Out of the 15 English Gorinsho translations and interpretations, 4 (possibly 6) of them, I believe, were translated from the classical Japanese, and all of these used the Hosokawa MS as their source text (Harris, Wilson, Ochiai, Tokitsu, Cleary?, Bradford Brown?, Ashikaga?).
The rest of these English "translations" purport themselves to be modern-day interpretations, translations, or something in between. I've found that later published books draw from earlier translations/interpretations in making their own new, but different, interpretation. I believe there is a scandal here, a gross distortion of meaning, that I can trace starting from the HMK's genealogy and going through the English translations and interpretations. For example, I have evidence showing that Kaufman borrowed from Harris and Cleary (and likely the other two available to him) in creating his "martial artist's definitive interpretation," and that Krause's "Book of Five Rings for Executives" used Kaufman and Cleary. I also have evidence of Moore and Gough borrowing (at least) from Harris. I won't go into the rest or in more detail here, but the result is essentially a 365 year old game of "telephone."
The point is I can trace the genealogy of these English translations back to their classical routes, which is then found out to be a leaked and copied MS full of mistakes. I can expose this scandal of translation while simultaneously offering my own translation of the HMK's MS (the rough version of which I'm posting here), which was compiled through comparative analysis of Higo and Chikuzen MSs (though with obvious weight given to the Chikuzen-line). My project is thus to expose the scandal while offering my own translation of the HMK's manuscript.
The HMK (Harima Musashi Kenkyukai) is a research group in Japan doing amazing work on the Gorinsho. Their great addition to Gorinsho scholarship lies in their comparative analysis of existing manuscripts (MS) and the conclusions they've come to as a result. The most critical of which is their separation of MS lines. They are the only ones to even consider comparing the existing manuscripts.
I'm not an expert at all this yet, but the largest and most important distinction is between the Chikuzen-line and Higo-line manuscripts. The Chikuzen-line follows the transmission history of MSs based on the historical documentation of the Gorinsho's transmission from the colophon at the end of each scroll, which is why this line follows the people whom received and transmitted the text. Early on in its transmission, this follows the heads of the 二天一流 (Niten-ichi-ryu) sword school.
The Higo-line, according to the HMK's comparative textual analysis, is the product of a leaked early Chikuzen-line MS. It was subsequently copied, and recopied, and these MS's tracing is based on the HMK's comparative analysis of those MS which all share similar characteristics (lack of transmission documentation, clear copy errors, peculiar omissions). The Hosokawa MS appears late on in this line.
This Hosokawa MS, treated and annotated, appears in the Japanese collection of martial writings, the Bushido Zensho (writings on Bushido, 1942-43). It also appears in another collection of Japanese writings, the Nihon Shisou Taikei (related works of Japanese thought, 1972). It is, as I understand it, the source text for all the modern Japanese translations. Out of the 15 English Gorinsho translations and interpretations, 4 (possibly 6) of them, I believe, were translated from the classical Japanese, and all of these used the Hosokawa MS as their source text (Harris, Wilson, Ochiai, Tokitsu, Cleary?, Bradford Brown?, Ashikaga?).
The rest of these English "translations" purport themselves to be modern-day interpretations, translations, or something in between. I've found that later published books draw from earlier translations/interpretations in making their own new, but different, interpretation. I believe there is a scandal here, a gross distortion of meaning, that I can trace starting from the HMK's genealogy and going through the English translations and interpretations. For example, I have evidence showing that Kaufman borrowed from Harris and Cleary (and likely the other two available to him) in creating his "martial artist's definitive interpretation," and that Krause's "Book of Five Rings for Executives" used Kaufman and Cleary. I also have evidence of Moore and Gough borrowing (at least) from Harris. I won't go into the rest or in more detail here, but the result is essentially a 365 year old game of "telephone."
The point is I can trace the genealogy of these English translations back to their classical routes, which is then found out to be a leaked and copied MS full of mistakes. I can expose this scandal of translation while simultaneously offering my own translation of the HMK's MS (the rough version of which I'm posting here), which was compiled through comparative analysis of Higo and Chikuzen MSs (though with obvious weight given to the Chikuzen-line). My project is thus to expose the scandal while offering my own translation of the HMK's manuscript.
To download and read with the tier 3 250mm cannon micromanaged viking supported cloaked footnotes:
+ Show Spoiler +
You can read it here in the spoiler, but I'd recommend downloading it: link
user: TeamLiquid
p/w: iloveTL!
1) goto shared folders -> TeamLiquid
2) download the file titled "五輪書--火之巻 (English)"
3) read and enjoy!
If you download it you can also see footnotes!
user: TeamLiquid
p/w: iloveTL!
1) goto shared folders -> TeamLiquid
2) download the file titled "五輪書--火之巻 (English)"
3) read and enjoy!
If you download it you can also see footnotes!
To read here (without footnotes):
+ Show Spoiler +
In Nitō-ichi-ryu’s way of war, battle is understood as fire, and so I express victory in battle here as the Fire scroll.
First, all people in the world think trivially of advantages in warfare, some knowing with their fingertips the advantages of the wrists’ three or five inches, others take it like a folding fan and understand victory of cleverness in the elbow; or, with such as bamboo swords, they sense only quick advantages, learn to use the hands, learn to use the legs, only treating the advantage of quickness as important.
In my way of war, you stake your life in many duels, separate the advantages of life and death, feel the sword’s path, know the strength and weakness of the enemy’s attacking sword, understand the way of the sword’s blade and back, and train to slay the enemy; things small or weak are not considered. Especially in the advantages of when hardened in armor, I cannot think of trivial things.
Therefore, in battles where your life hangs, alone fighting against even five or ten men, reliably knowing the way to win is my way of war. Accordingly, what difference is there in the reasoning of winning alone against ten men and winning against ten thousand men with a thousand? You must go over this thoroughly.
However, during daily training, gathering thousands or tens of thousands of men to practice this way is not something that can be. Even taking the sword alone, you measure your enemies’ resourcefulness and know their strengths, weaknesses, and tactics through the way of war’s wisdom and virtue, you master victory against ten thousand men and being a master of this way you assuredly think “the direct path to my way of war, whom else in this world has it,” or “who else has reached its end,” you train and drill morning and night and after finished polishing, alone you have freedom, you naturally have miraculous effect to the point of there being supernatural ability; this is the spirit of implementing the way as a warrior.
– What I call “location matters:”
On identifying location qualities, on such occasions there is the saying “to shoulder the sun.” You set yourself having the sun at your back. When, due to the location, you cannot have the sun at your back, you should make the sun to your right side.
Even indoors, you make the light behind you or to your right side, it is the same as before. You want to set yourself so as behind you is unblocked, the left side is open, and the right side is crowded.
Even at night, at a place the enemy can see, you position firelight behind you and light to your right side, it is something you must understand just like before and prepare.
As for “looking down on the enemy,” you must understand to set yourself somewhere even slightly higher. In a tatami room, you should think of the seat of honor as the higher place.
Also, being in battle and chasing down the enemy, the feeling of chasing the enemy towards your left, to make difficult spots behind him, and no matter the situation drive him towards difficult spots, this is essential.
As for difficult spots, I say “do not show the enemy the spot,” meaning to not allow him to turn his head and desperately pressed to his limits. Also, as for herding the enemy indoors towards the direction of thresholds, lintels, doors, sliding doors, rafters, and pillars I say “don’t show the spot,” and it is the same as before.
All ways of cornering the enemy, places of bad footing, and places where there is concern at the sides, using all of the location’s virtues and making a focus the mind to have victory through location, you must thoroughly go over this and train.
– What I call “the three initiatives:”
Of the three initiatives, one is the initiative of attacking before the enemy, I call this “first-initiative.” Another is the initiative of waiting for the enemy to attack before you, and this I call this the “delayed-initiative.” And the other, the initiative of when both you and the enemy attack together, I call this the “colliding-initiative.” These are the three initiatives.
At the beginning of all battles, there are none besides these three initiatives. As victory is gained quickly through the circumstances of initiative, initiative is foremost in the way of war.
Though there are many details to these initiatives, as you decide on initiative at the time of its judgment seeing the enemy’s mind and win through the wisdom of your warfare, I do not explain this in detail.
First, the first-initiative. When you think to move first, being calm, it is the initiative of suddenly and quickly attacking; while its surface is strong and quick, it is the initiative of a mind with remaining reserve. Also, making your mind as strong as possible, your footwork slightly faster than normal, it is an initiative fiercely attacking as soon as you approach the verge of the enemy. And, setting aside your mind, being the same in the beginning, middle and end, with the mind to crush the enemy you win with a mind strong to its depths. These are all the “first-initiative.”
Second, the delayed-initiative. When the enemy comes to attack at you, not minding at all and looking weak, he closes in, you strongly and suddenly separate [from that weak appearance], appear to jump at him, and seeing slack in the enemy, you win straight and strong. This is one initiative. Also, when the enemy comes to attack, you go forward more strongly and seizing the moment the enemy’s attack rhythm alters, you immediately have victory. These are the advantages of the delayed-initiative.
Third, the colliding-initiative. When the enemy comes quickly, you go calmly and strongly, and drawing close to the enemy you suddenly make a bold posture, when you see looseness in the enemy you win straight and strong. Also, when the enemy comes calmly, your body seeming to float, you go a little quickly and when close to the enemy you collide once, winning strongly according to the enemy’s state. These are the colliding-initiatives.
These matters are difficult to explain in detail. With what is written here you must largely figure them out.
In these three initiatives, though according to the moment and according to advantage you do not always move first, what is similar is moving first and wanting to freely direct the enemy.
In all the initiatives, the mind that has certain victory through intelligence in warfare must be trained thoroughly.
– What I call “holding down the pillow:”
The point of “hold down the pillow” is to not let the enemy raise his face.
Particularly in contests of war, it is bad to follow, being led around by the enemy. By whatever means you want to freely direct the enemy.
Therefore, though the enemy thinks so and your mind is the same, it is difficult to do as you wish without reacting to what the enemy does. In warfare, you stop others’ strikes, suppress stabs, and push away when they grapple.
In “holding down the pillow,” when you deal with the enemy having attained the true way, recognizing the signs of whatever the enemy thinks though the enemy does not show it, the mind suffocating the face of the letter “s” of the enemy’s “strike” and does not allow it afterwards is the mind of “holding down the pillow.”
For instance, in suffocating the face of the letter “a” of the enemy’s “attack,” suffocating the face of the letter “j” of his “jump,” and suffocating the face of the letter “c” of his “cut,” all these are with the same mind.
When the enemy makes a move against you, you leave what is not useful to the enemy and what is useful you suffocate; to not allow the enemy to act is the focus of war.
Even this, the mind only thinking to suffocate the enemy’s actions, is reactive. First, no matter the case, while making moves trusting in the way you suffocating the face of the moves the enemy means to make, to not leave him anything useful and freely handle the enemy, this is being a master of the way of war and the result of training.
“Holding down the pillow” is something you go over thoroughly.
– What I call “passing straits:”
In “passing straits,” for example in crossing seas, there are places called “narrow straits,” and also the places a hundred or a hundred twenty miles long where you pass through seas are also called “straits.” Even in passing through the world of men, in one’s lifetime there are likely many places where one is “passing straits.”
On route at sea, knowing the location of those straits, the ship’s ability, and the weather well, though without a pilot ship, according to the situation sometimes you rely on crosswinds or catch tailwinds, and even should the winds change, having in mind you will arrive at port even using the scull and paddle if it is five or eight miles, handling the ship well you pass the strait.
Having such a mind, even passing through the world of men you should think of serious matters as like passing straits.
In the way of war and during battle, passing straits is essential. Perceiving the enemy’s ability and realizing yourself as one with ability, with such reason you pass straits, it is the same as a skilled boatman passing sea routes. Passing the strait, you will again be calm of mind.
“Passing straits” is generally already winning having stuck weakness to the enemy and taking initiative.
Even beyond large and small scale warfare, the mind to “pass straits” is essential. You must go over this thoroughly.
– What I call “knowing the situation:”
“Looking at the situation,” in large-scale warfare, is knowing the enemies’ rise and fall and the mind of his men, understanding the qualities of the location, thoroughly discerning their state, and however your men attack they gulp down the point of winning definitively through these principles of war, knowing the qualities of initiative, they battle.
Also in individual warfare, having recognized the enemy’s school, discerned the his strengths, weaknesses, and character, attacked things not matching the enemy’s signs, and knowing the enemy’s highs and lows, you attack his initiative knowing well the gaps of his rhythm; this is essential.
What the situation is in all things, if you are mentally strong you will certainly see it. When the way of war is free of the body, well judge the enemy’s mind and there will be many ways to victory. You must work this out.
– What I call “stepping on the sword:”
The sentiment of “stepping on the sword” is something solely used in warfare.
First, in large-scale warfare, in the case of bows or muskets, when enemies fire at you and however they attack, they attack with bow or musket, as afterwards you go to attack, because again they nock arrow and pack musket powder, they become again renewed and it is difficult to corner them.
Even with bows and muskets, you already attack while the enemy fires. If you attack quickly, arrows will be difficult to nock and his muskets will not be able to shoot.
However the enemy attacks, suddenly grasping its advantage you trample down the enemies’ actions and win.
Also in individual warfare, if you strike after the enemy’s sword strikes, it becomes repetitive sword-clanging and you will not make progress. Winning when the enemy goes to strike with the feeling to trample the enemy’s striking sword with your foot, you will make it so the enemy is unable to strike a second time.
“Stepping” is not limited to the feet. Stepping with the body, stepping with the mind, and of course stepping with the sword, you must understand to not allow the enemy a second opportunity. This, in short, is the whole meaning of initiative.
At once with the enemy does not mean to collide with him. It means to start the instant after. You must go over this thoroughly.
– What I call “knowing collapse:”
“Collapsing” is something in all things. The collapse of a house, the collapse of a body, and the collapse of the enemy, the moment rhythm is disrupted they collapse.
In large-scale warfare, grasping your enemies’ collapsed rhythm, to pursue so as to not let such moments go is essential. Letting the vital moment of collapse go, they will regroup.
Also in individual warfare, while fighting and the enemy’s rhythm breaks, the enemy’s moment of collapse is made. If you neglect this, the enemy will come again, be anew, and you will not make progress.
Concerning the moment of collapse, to definitively pursue so the enemy’s posture does not recover is essential. The feeling of pursuing is strong and straight. You destroy the enemy so that he does not come again.
“Destroying” must be thoroughly discerned. If not detached, there is a clinging mind. This is something you must work out.
– What I call “become the enemy:”
“Become the enemy” means to think of yourself as being exchanged with the enemy.
Looking at the world, even those who confine themselves in their home having done such as stealing think strongly of enemies.
When you think as having become the enemy, you make everyone in the world your opponent, run away, there being a feeling of hopelessness. Those confined are pheasants, and those who enter to kill are hawks. You must thoroughly work this out.
In large-scale warfare, to speak of “enemies,” you think of them strongly and attack making them a large concern. When you sufficiently recognize you will win against the enemy always possessing superior troops and knowing well the principles of warfare, you are on the way that needs not worry.
In individual warfare as well, you should think as being the enemy. Having encountered a master of this way who is wholly familiar with the way of war and evidently strong, your enemy will think he is certain to lose. You should thoroughly examine this.
– What I call “letting go the four hands:”
Letting go the four hands is for when you and the enemy, being the same mind, have a contending feeling and progress is not made in battle. If you think you have a contending feeling, immediately throw the feeling away and know victory through different means.
In large-scale warfare, when in the mindset of four hands, progress is not made and your men will be largely lost. To quickly throw away this mindset and win through advantages your enemies do not expect is the focus.
Also in individual warfare, if you think you have come to four hands, knowing to immediately change minds, have the enemy’s measure, and win through wholly different means is essential. You must discern this thoroughly.
– What I call “moving the shadow:”
“Moving the shadow” is for when you do not understand the enemy’s mind.
In large-scale warfare, when the enemy’s state is not at all understood, you see your enemies’ plan having seemed about to strongly attack first. Seeing their plan, it is a simple matter to win with a different advantage.
Also in individual warfare, at times such as when the enemy sets his sword behind him or sets it to his side, the enemy will show his thoughts in his sword if you look about to suddenly strike. You must know definitive victory once its expression comes out, immediately taking the advantage. If negligent, the opportunity will escape. You must go over this thoroughly.
– What I call “suffocating the shadow:”
“Suffocating the shadow” is for times when the attacking mind is seen from the enemy.
In large-scale warfare, you “suffocate” the point when the enemy is about to make his move, when you strongly show the enemy you are suffocating its advantage, suffocated by strength, the enemy’s mind changes.
Also changing your mind, from the mind of space you take initiative and win.
In individual warfare, you stop the enemy’s rising strong fighting spirit through rhythm’s advantage, and in that stopped rhythm you receive the winning advantage and take initiative. This must be worked out thoroughly.
– What I call “infecting:”
“Infecting” is something in all things. Sleepiness is infectious, and things like yawns are also infectious. There is also infection in timing.
In large-scale warfare, when you see enemies being restless and their minds rushing things, acting so as to not mind that at all, when you show yourself being truly relaxed your enemies also take in your state, and their fighting spirit slackens. When you think it infected, attacking quickly and strongly from yourself with the mind of space, you will have victory.
In individual warfare, making both body and mind relaxed, catching the moment of the enemy’s looseness, and winning having first attacked quickly and strongly is the focus.
Also, there is “weakening,” it is something similar to this. One is the weary mind, another is the frivolous mind, and another is the mind being weak. You must work these out thoroughly.
– What I call to “make astonished:”
“Astonishing” is in everything. It is first in minds endangered, and secondly in minds unreasonable. Thirdly, it is in minds unexpecting. These must be gone over well.
In large-scale warfare, to astonish is essential. To attack with great energy towards where the enemy does not expect, and while the enemies’ minds are undecided and through your advantage, to take the initiative and win is essential.
Also, in individual warfare, to first seem loose and suddenly attack strongly following the highs and lows and workings of the enemy’s mind, then to not let him catch his breath, have immediate advantage, and know victory is essential. You must go over this thoroughly.
– What I call “terrifying:”
Being afraid is something in all things. It means to be afraid of the unexpected.
In large-scale warfare, terrifying your enemies is essential. Some you terrify by the sound of things, others you terrify making the small large, or, you terrify with suddenness from one side. This is being afraid. Seeing their rhythm so terrified, you must win through such advantage.
In individual warfare, you terrify through body, you terrify through sword, you terrify through voice, suddenly attacking what is not in the enemy’s mind, and having the advantage of him terrified to immediately seize victory is essential. You must go over this thoroughly.
– What I call “smearing:”
In “smearing,” being close to the enemy and strongly fighting against each other, when you see progress not made, it is essential to immediately smear yourself and the enemy into one and win through the advantage gained in being smeared together.
In large and small-scale warfare, yours and the enemies’ sides both separated, when your minds compete with each other and you do not reach victory, your focus is to immediately smear with the enemy so you will not be separated, to have its advantage and know victory amidst smearing, and win strongly. This must be gone over thoroughly.
– What I call “touching corners:”
In “touching corners,” in everything, when pushing something strong it is difficult to push straight in as is.
In large-scale warfare, see the enemy host and hit corners where they stick out, and you will have its advantage. As the corner yields, their entirety and men will have a yielding feeling. Even while it yields, to affix your mind to this and that corner and have victory is essential.
Also in individual warfare, wounding the corners of the enemy’s body his form becomes slightly weaker, and when the body collapses victory is a simple matter. To thoroughly go over this and know victory is the focus.
– What I call “perturbing:”
“Perturbing” means to do so as to not allow the enemy’s mind to be settled.
In large-scale warfare, it means to discern certain victory making sport of their minds having measured the enemies’ minds through your wisdom of warfare at the place of battle; making them think this or that, fast or slow, you seize the rhythm arising from their perturbed minds.
Also in individual warfare, depending on the moment, you attack with various techniques appearing to strike or stab, or you make him think you will move in, and having the enemy’s perturbed feeling you win as you please; this is its focus in battle. This must be thoroughly gone over.
– What I call the “three shouts:”
The “three shouts,” are split into three as before, during, and after. To make the shout according to the moment is the focus. Voice, as something powerful, you shout at fire and shout at winds and waves, showing your power.
In large-scale warfare, your shouting from the beginning of battle is to made to press an advantage as much as possible, your shout during battle is lowered in pitch and made from the stomach, and after having won your shout is full and strong; these are the three shouts.
Also, in individual warfare, having appeared to strike in order to influence the enemy, from the beginning you shout “wei,” your sword moving to strike after your voice. There is also shouting after striking the enemy, and this is shouting to make the enemy know your victory. I call these the “before and after shouts.”
You do not make the shout loud at the same time as the sword. If you shout during battle, the voice, following rhythm, calls out softly. You must go over this thoroughly.
– What I call “tacking:”
In “tacking,” in large-scale warfare, when meeting their numbers and the enemies are strong, I say to “tack,” to move towards one direction of enemies and when you see them collapsing, leave them as is, and move elsewhere where the enemies are strong. Generally, this means to move in zig-zag.
In individual warfare, this feeling is the focus even when enemies come in large numbers. You going towards when they run away in this or that direction, you go towards another strong direction and grasping your enemies’ rhythms, with good rhythm of left and right and picturing in mind zig-zagging, you go watching the appearances of your enemies.
Understanding your enemies’ abilities and cutting through them is winning strongly without the slightest feeling to retreat. When moving in during individual combat, towards a strong enemy it is the same feeling.
“Tacking,” and its meaning to cut through not knowing retreat of even one step, must be understood thoroughly.
– What I call “crushing:”
“Crushing,” for instance, considering the enemy as weak and yourself as strong, is the meaning of “crushing” and the focus.
In large-scale warfare, whether belittling the enemy’s position of few numbers, or if they are a large host looking aimless and in a position of weakness, I say to “crush,” meaning to press whatever advantage and destroy them.
If you crush weakly, they will recover. The sentiment to grip them in the palm of the hand and crush must be thoroughly understood.
Also, during individual warfare, the deficient opponent in your hand or the enemy’s rhythm disrupted, when he looks to retreat, without giving any pause and acting so as to not to exchange looks, to straightforwardly crush him to his ruin is essential.
To not allow any recovery is imperative. You must go over this again and again.
– What I call “exchanging mountains and seas:”
“Exchanging mountains and seas,” while you and the enemy battle, is the point that it is bad to do the same thing over and over. While doing the same thing twice is inevitable, it must not be done a third time.
When making a move against the enemy, if not successful the first time and if its advantage is not had doing it once more, you suddenly attack with something wholly different, and should you still not make progress, again you must attack with something different.
As such, the mind to attack with “sea” if the enemy thinks “mountain,” or attack with “mountain” if the enemy thinks “sea,” this mind is the way of war. It is something you must go over thoroughly.
– What I call “do to the end:”
“Do to the end” is for when in battle with the enemy and though victory is seen on the outside through advantage in the way, because an end is not put to his spirit, outwardly he lost but deep inside he does not lose.
In such cases, your mind suddenly being different, you put an end to the enemy’s spirit, doing so as defeat is felt in his spirit’s depths is the focus.
This “doing to the end,” you do it with the sword, with the body, and even with the mind. With only one way, you will not understand.
Towards those collapsed from deep within, there is no need to keep reservations. At times not so, reservations remain. Because of reservations of mind, the enemy is difficult to make collapse.
In both large and small-scale warfare, you must thoroughly train to “do to the end.”
– What I call “becoming anew:”
In “becoming anew,” when you feel tangled with the enemy do not seem to make progress, you throw away your mood thinking in mind to newly start everything, and seizing such rhythm you discern victory.
In becoming anew, no matter when, when you feel in the enemy and you there is a grating, immediately changing your mind you must win through a different advantage.
In large-scale warfare, to understand “becoming anew” is essential. With wisdom in warfare, it is something you will see instantly. You must go over this thoroughly.
– What I call “rat mind horse mind:”
“Rat mind horse mind,” while fighting with the enemy and there is a tangled feeling as you both think trivial things, means to always think of warfare as “rat mind horse mind, rat mind horse mind,” and however trivially-minded you are, suddenly make the mind big; this interchanging of big and small is one mindset in warfare.
Where the mind of ordinary people should think “rat mind horse mind,” it is essential for samurai.
The way of war, in large or small-scale, must not be separated from this mindset. This matter must be gone over thoroughly.
– What I call “to rule commander and soldier:”
When it comes to battle everyone has arrived at their own way through their wisdom in warfare and without fail employs their way, but you having considered all whom are the enemy to be your men think to freely manipulate the enemy, having in their mind to must do as you wish, yourself as commander and enemies as your soldiers; this is “to rule commander and soldier.” This must be worked out.
– What I call “letting go the hilt:”
There are differing meanings in “letting go the hilt.” It means to win without a sword, yet, also means to not win with a sword.
I do not write exhaustively on where these different meanings go. They must be trained thoroughly.
– What I call “the boulder body:”
“The boulder body” – having attained the way of war, you become suddenly as like a boulder, not hitting, not moving, no matter the case. Oral Tradition.
The above written points, those thought of endlessly during actual scenes of my school of swordsmanship, only them have I written down.
As now for the first time I record these advantages, I feel I have written them confusingly with disorganization and it is difficult to explain them in detail. Nevertheless, for those whom ought to study this way, I expect this will be a mind’s guide.
Since my younger years, I have set my mind towards the way of war and general swordsmanship and exhausted my hands and body while my mind became every which way, yet when I looked into the ways of other schools, some spoke excuses with their mouths, some knew clever techniques of the hands, and although they display themselves publicly in a good manner, there was not a true mind among them.
Of course, even when one learns these things, though he thinks he has learned to use the body and mastered the mind, all of this way becomes a sickness, one that will be difficult to erase even in the distant future while the true way of war rots away, and is the reason the way dies out.
That swordsmanship is the true way and one battles for victory against the enemy, these principles must not be a little changed. In following the direct path having the wisdom of my way of war, there will not be any doubt of victory.
First, all people in the world think trivially of advantages in warfare, some knowing with their fingertips the advantages of the wrists’ three or five inches, others take it like a folding fan and understand victory of cleverness in the elbow; or, with such as bamboo swords, they sense only quick advantages, learn to use the hands, learn to use the legs, only treating the advantage of quickness as important.
In my way of war, you stake your life in many duels, separate the advantages of life and death, feel the sword’s path, know the strength and weakness of the enemy’s attacking sword, understand the way of the sword’s blade and back, and train to slay the enemy; things small or weak are not considered. Especially in the advantages of when hardened in armor, I cannot think of trivial things.
Therefore, in battles where your life hangs, alone fighting against even five or ten men, reliably knowing the way to win is my way of war. Accordingly, what difference is there in the reasoning of winning alone against ten men and winning against ten thousand men with a thousand? You must go over this thoroughly.
However, during daily training, gathering thousands or tens of thousands of men to practice this way is not something that can be. Even taking the sword alone, you measure your enemies’ resourcefulness and know their strengths, weaknesses, and tactics through the way of war’s wisdom and virtue, you master victory against ten thousand men and being a master of this way you assuredly think “the direct path to my way of war, whom else in this world has it,” or “who else has reached its end,” you train and drill morning and night and after finished polishing, alone you have freedom, you naturally have miraculous effect to the point of there being supernatural ability; this is the spirit of implementing the way as a warrior.
– What I call “location matters:”
On identifying location qualities, on such occasions there is the saying “to shoulder the sun.” You set yourself having the sun at your back. When, due to the location, you cannot have the sun at your back, you should make the sun to your right side.
Even indoors, you make the light behind you or to your right side, it is the same as before. You want to set yourself so as behind you is unblocked, the left side is open, and the right side is crowded.
Even at night, at a place the enemy can see, you position firelight behind you and light to your right side, it is something you must understand just like before and prepare.
As for “looking down on the enemy,” you must understand to set yourself somewhere even slightly higher. In a tatami room, you should think of the seat of honor as the higher place.
Also, being in battle and chasing down the enemy, the feeling of chasing the enemy towards your left, to make difficult spots behind him, and no matter the situation drive him towards difficult spots, this is essential.
As for difficult spots, I say “do not show the enemy the spot,” meaning to not allow him to turn his head and desperately pressed to his limits. Also, as for herding the enemy indoors towards the direction of thresholds, lintels, doors, sliding doors, rafters, and pillars I say “don’t show the spot,” and it is the same as before.
All ways of cornering the enemy, places of bad footing, and places where there is concern at the sides, using all of the location’s virtues and making a focus the mind to have victory through location, you must thoroughly go over this and train.
– What I call “the three initiatives:”
Of the three initiatives, one is the initiative of attacking before the enemy, I call this “first-initiative.” Another is the initiative of waiting for the enemy to attack before you, and this I call this the “delayed-initiative.” And the other, the initiative of when both you and the enemy attack together, I call this the “colliding-initiative.” These are the three initiatives.
At the beginning of all battles, there are none besides these three initiatives. As victory is gained quickly through the circumstances of initiative, initiative is foremost in the way of war.
Though there are many details to these initiatives, as you decide on initiative at the time of its judgment seeing the enemy’s mind and win through the wisdom of your warfare, I do not explain this in detail.
First, the first-initiative. When you think to move first, being calm, it is the initiative of suddenly and quickly attacking; while its surface is strong and quick, it is the initiative of a mind with remaining reserve. Also, making your mind as strong as possible, your footwork slightly faster than normal, it is an initiative fiercely attacking as soon as you approach the verge of the enemy. And, setting aside your mind, being the same in the beginning, middle and end, with the mind to crush the enemy you win with a mind strong to its depths. These are all the “first-initiative.”
Second, the delayed-initiative. When the enemy comes to attack at you, not minding at all and looking weak, he closes in, you strongly and suddenly separate [from that weak appearance], appear to jump at him, and seeing slack in the enemy, you win straight and strong. This is one initiative. Also, when the enemy comes to attack, you go forward more strongly and seizing the moment the enemy’s attack rhythm alters, you immediately have victory. These are the advantages of the delayed-initiative.
Third, the colliding-initiative. When the enemy comes quickly, you go calmly and strongly, and drawing close to the enemy you suddenly make a bold posture, when you see looseness in the enemy you win straight and strong. Also, when the enemy comes calmly, your body seeming to float, you go a little quickly and when close to the enemy you collide once, winning strongly according to the enemy’s state. These are the colliding-initiatives.
These matters are difficult to explain in detail. With what is written here you must largely figure them out.
In these three initiatives, though according to the moment and according to advantage you do not always move first, what is similar is moving first and wanting to freely direct the enemy.
In all the initiatives, the mind that has certain victory through intelligence in warfare must be trained thoroughly.
– What I call “holding down the pillow:”
The point of “hold down the pillow” is to not let the enemy raise his face.
Particularly in contests of war, it is bad to follow, being led around by the enemy. By whatever means you want to freely direct the enemy.
Therefore, though the enemy thinks so and your mind is the same, it is difficult to do as you wish without reacting to what the enemy does. In warfare, you stop others’ strikes, suppress stabs, and push away when they grapple.
In “holding down the pillow,” when you deal with the enemy having attained the true way, recognizing the signs of whatever the enemy thinks though the enemy does not show it, the mind suffocating the face of the letter “s” of the enemy’s “strike” and does not allow it afterwards is the mind of “holding down the pillow.”
For instance, in suffocating the face of the letter “a” of the enemy’s “attack,” suffocating the face of the letter “j” of his “jump,” and suffocating the face of the letter “c” of his “cut,” all these are with the same mind.
When the enemy makes a move against you, you leave what is not useful to the enemy and what is useful you suffocate; to not allow the enemy to act is the focus of war.
Even this, the mind only thinking to suffocate the enemy’s actions, is reactive. First, no matter the case, while making moves trusting in the way you suffocating the face of the moves the enemy means to make, to not leave him anything useful and freely handle the enemy, this is being a master of the way of war and the result of training.
“Holding down the pillow” is something you go over thoroughly.
– What I call “passing straits:”
In “passing straits,” for example in crossing seas, there are places called “narrow straits,” and also the places a hundred or a hundred twenty miles long where you pass through seas are also called “straits.” Even in passing through the world of men, in one’s lifetime there are likely many places where one is “passing straits.”
On route at sea, knowing the location of those straits, the ship’s ability, and the weather well, though without a pilot ship, according to the situation sometimes you rely on crosswinds or catch tailwinds, and even should the winds change, having in mind you will arrive at port even using the scull and paddle if it is five or eight miles, handling the ship well you pass the strait.
Having such a mind, even passing through the world of men you should think of serious matters as like passing straits.
In the way of war and during battle, passing straits is essential. Perceiving the enemy’s ability and realizing yourself as one with ability, with such reason you pass straits, it is the same as a skilled boatman passing sea routes. Passing the strait, you will again be calm of mind.
“Passing straits” is generally already winning having stuck weakness to the enemy and taking initiative.
Even beyond large and small scale warfare, the mind to “pass straits” is essential. You must go over this thoroughly.
– What I call “knowing the situation:”
“Looking at the situation,” in large-scale warfare, is knowing the enemies’ rise and fall and the mind of his men, understanding the qualities of the location, thoroughly discerning their state, and however your men attack they gulp down the point of winning definitively through these principles of war, knowing the qualities of initiative, they battle.
Also in individual warfare, having recognized the enemy’s school, discerned the his strengths, weaknesses, and character, attacked things not matching the enemy’s signs, and knowing the enemy’s highs and lows, you attack his initiative knowing well the gaps of his rhythm; this is essential.
What the situation is in all things, if you are mentally strong you will certainly see it. When the way of war is free of the body, well judge the enemy’s mind and there will be many ways to victory. You must work this out.
– What I call “stepping on the sword:”
The sentiment of “stepping on the sword” is something solely used in warfare.
First, in large-scale warfare, in the case of bows or muskets, when enemies fire at you and however they attack, they attack with bow or musket, as afterwards you go to attack, because again they nock arrow and pack musket powder, they become again renewed and it is difficult to corner them.
Even with bows and muskets, you already attack while the enemy fires. If you attack quickly, arrows will be difficult to nock and his muskets will not be able to shoot.
However the enemy attacks, suddenly grasping its advantage you trample down the enemies’ actions and win.
Also in individual warfare, if you strike after the enemy’s sword strikes, it becomes repetitive sword-clanging and you will not make progress. Winning when the enemy goes to strike with the feeling to trample the enemy’s striking sword with your foot, you will make it so the enemy is unable to strike a second time.
“Stepping” is not limited to the feet. Stepping with the body, stepping with the mind, and of course stepping with the sword, you must understand to not allow the enemy a second opportunity. This, in short, is the whole meaning of initiative.
At once with the enemy does not mean to collide with him. It means to start the instant after. You must go over this thoroughly.
– What I call “knowing collapse:”
“Collapsing” is something in all things. The collapse of a house, the collapse of a body, and the collapse of the enemy, the moment rhythm is disrupted they collapse.
In large-scale warfare, grasping your enemies’ collapsed rhythm, to pursue so as to not let such moments go is essential. Letting the vital moment of collapse go, they will regroup.
Also in individual warfare, while fighting and the enemy’s rhythm breaks, the enemy’s moment of collapse is made. If you neglect this, the enemy will come again, be anew, and you will not make progress.
Concerning the moment of collapse, to definitively pursue so the enemy’s posture does not recover is essential. The feeling of pursuing is strong and straight. You destroy the enemy so that he does not come again.
“Destroying” must be thoroughly discerned. If not detached, there is a clinging mind. This is something you must work out.
– What I call “become the enemy:”
“Become the enemy” means to think of yourself as being exchanged with the enemy.
Looking at the world, even those who confine themselves in their home having done such as stealing think strongly of enemies.
When you think as having become the enemy, you make everyone in the world your opponent, run away, there being a feeling of hopelessness. Those confined are pheasants, and those who enter to kill are hawks. You must thoroughly work this out.
In large-scale warfare, to speak of “enemies,” you think of them strongly and attack making them a large concern. When you sufficiently recognize you will win against the enemy always possessing superior troops and knowing well the principles of warfare, you are on the way that needs not worry.
In individual warfare as well, you should think as being the enemy. Having encountered a master of this way who is wholly familiar with the way of war and evidently strong, your enemy will think he is certain to lose. You should thoroughly examine this.
– What I call “letting go the four hands:”
Letting go the four hands is for when you and the enemy, being the same mind, have a contending feeling and progress is not made in battle. If you think you have a contending feeling, immediately throw the feeling away and know victory through different means.
In large-scale warfare, when in the mindset of four hands, progress is not made and your men will be largely lost. To quickly throw away this mindset and win through advantages your enemies do not expect is the focus.
Also in individual warfare, if you think you have come to four hands, knowing to immediately change minds, have the enemy’s measure, and win through wholly different means is essential. You must discern this thoroughly.
– What I call “moving the shadow:”
“Moving the shadow” is for when you do not understand the enemy’s mind.
In large-scale warfare, when the enemy’s state is not at all understood, you see your enemies’ plan having seemed about to strongly attack first. Seeing their plan, it is a simple matter to win with a different advantage.
Also in individual warfare, at times such as when the enemy sets his sword behind him or sets it to his side, the enemy will show his thoughts in his sword if you look about to suddenly strike. You must know definitive victory once its expression comes out, immediately taking the advantage. If negligent, the opportunity will escape. You must go over this thoroughly.
– What I call “suffocating the shadow:”
“Suffocating the shadow” is for times when the attacking mind is seen from the enemy.
In large-scale warfare, you “suffocate” the point when the enemy is about to make his move, when you strongly show the enemy you are suffocating its advantage, suffocated by strength, the enemy’s mind changes.
Also changing your mind, from the mind of space you take initiative and win.
In individual warfare, you stop the enemy’s rising strong fighting spirit through rhythm’s advantage, and in that stopped rhythm you receive the winning advantage and take initiative. This must be worked out thoroughly.
– What I call “infecting:”
“Infecting” is something in all things. Sleepiness is infectious, and things like yawns are also infectious. There is also infection in timing.
In large-scale warfare, when you see enemies being restless and their minds rushing things, acting so as to not mind that at all, when you show yourself being truly relaxed your enemies also take in your state, and their fighting spirit slackens. When you think it infected, attacking quickly and strongly from yourself with the mind of space, you will have victory.
In individual warfare, making both body and mind relaxed, catching the moment of the enemy’s looseness, and winning having first attacked quickly and strongly is the focus.
Also, there is “weakening,” it is something similar to this. One is the weary mind, another is the frivolous mind, and another is the mind being weak. You must work these out thoroughly.
– What I call to “make astonished:”
“Astonishing” is in everything. It is first in minds endangered, and secondly in minds unreasonable. Thirdly, it is in minds unexpecting. These must be gone over well.
In large-scale warfare, to astonish is essential. To attack with great energy towards where the enemy does not expect, and while the enemies’ minds are undecided and through your advantage, to take the initiative and win is essential.
Also, in individual warfare, to first seem loose and suddenly attack strongly following the highs and lows and workings of the enemy’s mind, then to not let him catch his breath, have immediate advantage, and know victory is essential. You must go over this thoroughly.
– What I call “terrifying:”
Being afraid is something in all things. It means to be afraid of the unexpected.
In large-scale warfare, terrifying your enemies is essential. Some you terrify by the sound of things, others you terrify making the small large, or, you terrify with suddenness from one side. This is being afraid. Seeing their rhythm so terrified, you must win through such advantage.
In individual warfare, you terrify through body, you terrify through sword, you terrify through voice, suddenly attacking what is not in the enemy’s mind, and having the advantage of him terrified to immediately seize victory is essential. You must go over this thoroughly.
– What I call “smearing:”
In “smearing,” being close to the enemy and strongly fighting against each other, when you see progress not made, it is essential to immediately smear yourself and the enemy into one and win through the advantage gained in being smeared together.
In large and small-scale warfare, yours and the enemies’ sides both separated, when your minds compete with each other and you do not reach victory, your focus is to immediately smear with the enemy so you will not be separated, to have its advantage and know victory amidst smearing, and win strongly. This must be gone over thoroughly.
– What I call “touching corners:”
In “touching corners,” in everything, when pushing something strong it is difficult to push straight in as is.
In large-scale warfare, see the enemy host and hit corners where they stick out, and you will have its advantage. As the corner yields, their entirety and men will have a yielding feeling. Even while it yields, to affix your mind to this and that corner and have victory is essential.
Also in individual warfare, wounding the corners of the enemy’s body his form becomes slightly weaker, and when the body collapses victory is a simple matter. To thoroughly go over this and know victory is the focus.
– What I call “perturbing:”
“Perturbing” means to do so as to not allow the enemy’s mind to be settled.
In large-scale warfare, it means to discern certain victory making sport of their minds having measured the enemies’ minds through your wisdom of warfare at the place of battle; making them think this or that, fast or slow, you seize the rhythm arising from their perturbed minds.
Also in individual warfare, depending on the moment, you attack with various techniques appearing to strike or stab, or you make him think you will move in, and having the enemy’s perturbed feeling you win as you please; this is its focus in battle. This must be thoroughly gone over.
– What I call the “three shouts:”
The “three shouts,” are split into three as before, during, and after. To make the shout according to the moment is the focus. Voice, as something powerful, you shout at fire and shout at winds and waves, showing your power.
In large-scale warfare, your shouting from the beginning of battle is to made to press an advantage as much as possible, your shout during battle is lowered in pitch and made from the stomach, and after having won your shout is full and strong; these are the three shouts.
Also, in individual warfare, having appeared to strike in order to influence the enemy, from the beginning you shout “wei,” your sword moving to strike after your voice. There is also shouting after striking the enemy, and this is shouting to make the enemy know your victory. I call these the “before and after shouts.”
You do not make the shout loud at the same time as the sword. If you shout during battle, the voice, following rhythm, calls out softly. You must go over this thoroughly.
– What I call “tacking:”
In “tacking,” in large-scale warfare, when meeting their numbers and the enemies are strong, I say to “tack,” to move towards one direction of enemies and when you see them collapsing, leave them as is, and move elsewhere where the enemies are strong. Generally, this means to move in zig-zag.
In individual warfare, this feeling is the focus even when enemies come in large numbers. You going towards when they run away in this or that direction, you go towards another strong direction and grasping your enemies’ rhythms, with good rhythm of left and right and picturing in mind zig-zagging, you go watching the appearances of your enemies.
Understanding your enemies’ abilities and cutting through them is winning strongly without the slightest feeling to retreat. When moving in during individual combat, towards a strong enemy it is the same feeling.
“Tacking,” and its meaning to cut through not knowing retreat of even one step, must be understood thoroughly.
– What I call “crushing:”
“Crushing,” for instance, considering the enemy as weak and yourself as strong, is the meaning of “crushing” and the focus.
In large-scale warfare, whether belittling the enemy’s position of few numbers, or if they are a large host looking aimless and in a position of weakness, I say to “crush,” meaning to press whatever advantage and destroy them.
If you crush weakly, they will recover. The sentiment to grip them in the palm of the hand and crush must be thoroughly understood.
Also, during individual warfare, the deficient opponent in your hand or the enemy’s rhythm disrupted, when he looks to retreat, without giving any pause and acting so as to not to exchange looks, to straightforwardly crush him to his ruin is essential.
To not allow any recovery is imperative. You must go over this again and again.
– What I call “exchanging mountains and seas:”
“Exchanging mountains and seas,” while you and the enemy battle, is the point that it is bad to do the same thing over and over. While doing the same thing twice is inevitable, it must not be done a third time.
When making a move against the enemy, if not successful the first time and if its advantage is not had doing it once more, you suddenly attack with something wholly different, and should you still not make progress, again you must attack with something different.
As such, the mind to attack with “sea” if the enemy thinks “mountain,” or attack with “mountain” if the enemy thinks “sea,” this mind is the way of war. It is something you must go over thoroughly.
– What I call “do to the end:”
“Do to the end” is for when in battle with the enemy and though victory is seen on the outside through advantage in the way, because an end is not put to his spirit, outwardly he lost but deep inside he does not lose.
In such cases, your mind suddenly being different, you put an end to the enemy’s spirit, doing so as defeat is felt in his spirit’s depths is the focus.
This “doing to the end,” you do it with the sword, with the body, and even with the mind. With only one way, you will not understand.
Towards those collapsed from deep within, there is no need to keep reservations. At times not so, reservations remain. Because of reservations of mind, the enemy is difficult to make collapse.
In both large and small-scale warfare, you must thoroughly train to “do to the end.”
– What I call “becoming anew:”
In “becoming anew,” when you feel tangled with the enemy do not seem to make progress, you throw away your mood thinking in mind to newly start everything, and seizing such rhythm you discern victory.
In becoming anew, no matter when, when you feel in the enemy and you there is a grating, immediately changing your mind you must win through a different advantage.
In large-scale warfare, to understand “becoming anew” is essential. With wisdom in warfare, it is something you will see instantly. You must go over this thoroughly.
– What I call “rat mind horse mind:”
“Rat mind horse mind,” while fighting with the enemy and there is a tangled feeling as you both think trivial things, means to always think of warfare as “rat mind horse mind, rat mind horse mind,” and however trivially-minded you are, suddenly make the mind big; this interchanging of big and small is one mindset in warfare.
Where the mind of ordinary people should think “rat mind horse mind,” it is essential for samurai.
The way of war, in large or small-scale, must not be separated from this mindset. This matter must be gone over thoroughly.
– What I call “to rule commander and soldier:”
When it comes to battle everyone has arrived at their own way through their wisdom in warfare and without fail employs their way, but you having considered all whom are the enemy to be your men think to freely manipulate the enemy, having in their mind to must do as you wish, yourself as commander and enemies as your soldiers; this is “to rule commander and soldier.” This must be worked out.
– What I call “letting go the hilt:”
There are differing meanings in “letting go the hilt.” It means to win without a sword, yet, also means to not win with a sword.
I do not write exhaustively on where these different meanings go. They must be trained thoroughly.
– What I call “the boulder body:”
“The boulder body” – having attained the way of war, you become suddenly as like a boulder, not hitting, not moving, no matter the case. Oral Tradition.
The above written points, those thought of endlessly during actual scenes of my school of swordsmanship, only them have I written down.
As now for the first time I record these advantages, I feel I have written them confusingly with disorganization and it is difficult to explain them in detail. Nevertheless, for those whom ought to study this way, I expect this will be a mind’s guide.
Since my younger years, I have set my mind towards the way of war and general swordsmanship and exhausted my hands and body while my mind became every which way, yet when I looked into the ways of other schools, some spoke excuses with their mouths, some knew clever techniques of the hands, and although they display themselves publicly in a good manner, there was not a true mind among them.
Of course, even when one learns these things, though he thinks he has learned to use the body and mastered the mind, all of this way becomes a sickness, one that will be difficult to erase even in the distant future while the true way of war rots away, and is the reason the way dies out.
That swordsmanship is the true way and one battles for victory against the enemy, these principles must not be a little changed. In following the direct path having the wisdom of my way of war, there will not be any doubt of victory.
