A Book of Five Rings (Go Rin No Sho), by Miyamoto Musashi

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The Fire Book

In this the Fire Book of the NiTo Ichi school of strategy I describe fighting as fire.

In the first place, people think narrowly about the benefit of strategy. By using only their fingertips, they only know the benefit of three of the five inches of the wrist. They let a contest be decided, as with the folding fan, merely be the span of their forearms. They specialize in the small matter of dexterity, learning such trifles as hand and leg movements with the bamboo practice sword. [45]

In my strategy, the training for killing enemies is by way of many contests, fighting for survival, discovering the meaning of life and death, learning the Way of the sword, judging the strength of attacks and understanding the Way of the "edge and ridge" of the sword.

You cannot profit from small techniques particularly when full armor is worn. [46] My Way of strategy is the sure method to win when fighting for your life one man against five or ten. There is nothing wrong with the principle "one man can beat ten, so a thousand men can beat ten thousand". You must research this. Of course you cannot assemble a thousand or ten thousand men for everyday training. But you can become a master of strategy by training alone with a sword, so that you can understand the enemy's strategies, his strength and resources, and come to appreciate how to apply strategy to beat ten thousand enemies.

Any man who wants to master the essence of my strategy must research diligently, training morning and evening. Thus can he polish his skill, become free from self, and realize extraordinary ability. He will come to poses miraculous power.

This is the practical result of strategy.

Depending on the Place

Examine your environment.

Stand in the sun; that is, take up an attitude with the sun behind you. If the situation does not allow this, you must try to keep the sun on your right side. In buildings, you must stand with the entrance behind you or to your right. Make sure that your rear is unobstructed, and that there is free space on your left, your right side being occupied with your sword attitude. At night, if the enemy can be seen, keep the fire behind you and the entrance to your right, and otherwise take up your attitude as above. You must look down on the enemy, and take up your attitude on slightly higher places. For example, the Kamiza [47] in a house is thought of as a high place.

When the fight comes, always endeavor to chase the enemy around to your left side. Chase him towards awkward places, and try to keep him with his back to awkward places. When the enemy gets into an inconvenient position, do not let him look around, but conscientiously chase him around and pin him down. In houses, chase the enemy into the thresholds, lintels, doors, verandas, pillars, and so on, again not letting him see his situation.

Always chase the enemy into bad footholds, obstacles at the side, and so on, using the virtues of the place to establish predominant positions from which to fight. You must research and train diligently in this.

The Three Methods to Forestall the Enemy [48]

The first is to forestall him by attacking. This is called Ken No Sen (to set him up).

Another method is to forestall him as he attacks. This is called Tai No Sen (to wait for the initiative).

The other method is when you and the enemy attack together. This is called Tai Tai No Sen (to accompany him and forestall him).

There are no methods of taking the lead other than these three. Because you can win quickly by taking the lead, it is one of the most important things in strategy. There are several things involved in taking the lead. You must make the best of the situation, see through the enemy's spirit so that you grasp his strategy and defeat him. It is impossible to write about this in detail.

The First - Ken No Sen

When you decide to attack, keep calm and dash in quickly, forestalling the enemy. Or you can advance seemingly strongly but with a reserved spirit, forestalling him with the reserve.

Alternately, advance with as strong a spirit as possible, and when you reach the enemy move with your feet a little quicker than normal, unsettling him and overwhelming him sharply.

Or, with your spirit calm, attack with a feeling of constantly crushing the enemy, from first to last. The spirit is to win in the depths of the enemy.

These are all Ken No Sen.

The Second - Tai No Sen

When the enemy attacks, remain undisturbed but feign weakness. As the enemy reaches you, suddenly move away indicating that you intend to jump aside, then dash in attacking strongly as soon as you see the enemy relax. This is one way.

Or, as the enemy attacks, attack more strongly, taking advantage of the resulting disorder in his timing to win.

This is the Tai No Sen principle.

The Third - Tai Tai No Sen

When the enemy makes a quick attack, you must attack strongly and calmly, aim for his weak point as he draws near, and strongly defeat him.

Or, if the enemy attacks calmly, you must observe his movement and, with your body rather floating, join in with his movements as he draws near. Move quickly and cut him strongly.

This is Tai Tai No Sen

These things cannot be clearly explained in words. You must research what is written here. In these three ways of forestalling, you must judge the situation. This does not mean that you always attack first; but if the enemy attacks first you can lead him around. In strategy, you have effectively won when you forestall the enemy, so you must train well to attain this.

To Hold Down a Pillow

"To Hold Down a Pillow" [49] means not allowing the enemy's head to rise.

In contests of strategy it is bad to be led about by the enemy. You must always be able to lead the enemy about. Obviously the enemy will also be thinking of doing this, but he cannot forestall you if you do not allow him to come out. In strategy, you must stop the enemy as he attempts to cut; you must push down his thrust, and throw off his hold when he tries to grapple. This is the meaning of "to hold down a pillow". When you have grasped this principle, whatever the enemy tries to bring about in the fight you will see in advance and suppress it. The spirit is to check his attack at the syllable "at...", when he jumps check his advance at the syllable "ju...", and check his cut at "cu...".

The important thing in strategy is to suppress the enemy's useful actions but allow his useless actions. However, doing this alone is defensive. First, you must act according to the Way, suppress the enemy's techniques, foiling his plans, and thence command him directly. When you can do this you will be a master of strategy. You must train well and research "holding down a pillow".

Peace is easily maintained;
Trouble is easily overcome before it starts.
The brittle is easily shattered;
The small is easily scattered.

Deal with it before it happens.
Set things in order before there is confusion.

A tree as great as a man's embrace springs from a small shoot;
A terrace nine stories high begins with a pile of earth;
A journey of a thousand miles starts under one's feet.

He who acts defeats his own purpose;
He who grasps loses.
The sage does not act, and so is not defeated.
He does not grasp and therefore does not lose.

People usually fail when they are on the verge of success.
So give as much care to the end as to the beginning;
Then there will be no failure.

Therefore the sage seeks freedom from desire.
He does not collect precious things.
He learns not to hold on to ideas.
He brings men back to what they have lost.
He helps the ten thousand things find their own nature,
But refrains from action.

-- Tao Te Ching, by Lao Tsu, translated by Gia-fu Feng and Jane English

Crossing at a Ford

"Crossing at a ford" means, for example, crossing the sea at a strait, or crossing over a hundred miles of broad sea at a crossing place. I believe this "crossing at a ford" occurs often in a man's lifetime. It means setting sail even though your friends stay in harbor, knowing the route, knowing the soundness of your ship and the favor of the day. When all the conditions are met, and there is perhaps a favorable wind, or a tailwind, then set sail. If the wind changes within a few miles of your destination, you must row across the remaining distance without sail.

If you attain this spirit, it applies to everyday life. You must always think of crossing at a ford.

In strategy also it is important to "cross at a ford". Discern the enemy's capability and, knowing your own strong points, "cross the ford" at the advantageous place, as a good captain crosses a sea route. If you succeed in crossing at the best place, you may take your ease. To cross at a ford means to attack the enemy's weak point, and to put yourself in an advantageous position. This is how to win in large-scale strategy. The spirit of crossing at a ford is necessary in both large- and small-scale strategy.

You must research this well.

To Know the Times

"To know the times,” means to know the enemy's disposition in battle. Is flourishing or waning? By observing the spirit of the enemy's men and getting the best position, you can work out the enemy's disposition and move your men accordingly. You can win through this principle of strategy, fighting from a position of advantage.

When in a duel, you must forestall the enemy and attack when you have first recognized his school of strategy, perceived his quality and his strong and weak points. Attack in an unsuspected manner, knowing his meter and modulation and the appropriate timing.

Knowing the times means, if your ability is high, seeing right into things. If you are thoroughly conversant with strategy, you will recognize the enemy's intentions and thus have many opportunities to win. You must sufficiently study this.

To Tread Down the Sword

"To tread down the sword" is a principle often used in strategy. First, in large-scale strategy, when the enemy first discharges bows and guns and then attacks, it is difficult for us to attack if we are busy loading powder into our guns or notching our arrows. The spirit is to attack quickly while the enemy is still shooting with bows or guns. The spirit is to win by "treading down" as we receive the enemy's attack.

In single combat, we cannot get a decisive victory by cutting, with a "tee-dum tee-dum" feeling, in the wake of the enemy's attacking long sword. We must defeat him at the start of his attack, in the spirit of treading him down with the feet, so that he cannot rise again to the attack.

"Treading" does not simply mean treading with the feet. Tread with the body, tread with the spirit, and, of course, tread and cut with the long sword. You must achieve the spirit of not allowing the enemy to attack a second time. This is the spirit of forestalling in every sense. Once at the enemy, you should not aspire just to strike him, but to cling after the attack. You must study this deeply.

To Know "Collapse"

Everything can collapse. Houses, bodies, and enemies collapse when their rhythm becomes deranged.

In large-scale strategy, when the enemy starts to collapse you must pursue him without letting the chance go. If you fail to take advantage of your enemies' collapse, they may recover.

In single combat, the enemy sometimes loses timing and collapses. If you let this opportunity pass, he may recover and not be so negligent thereafter. Fix your eye on the enemy's collapse, and chase him, attacking so that you do not let him recover. You must do this. The chasing attack is with a strong spirit. You must utterly cut the enemy down so that he does not recover his position. You must understand utterly how to cut down the enemy.

To Become the Enemy

"To become the enemy,” means to think yourself into the enemy's position. In the world people tend to think of a robber trapped in a house as a fortified enemy. However, if we think of "becoming the enemy", we feel that the whole world is against us and that there is no escape. He who is shut inside is a pheasant. He who enters to arrest is a hawk. You must appreciate this.

In large-scale strategy, people are always under the impression that the enemy is strong, and so tend to become cautious. But if you have good soldiers, and if you understand the principles of strategy, and if you know how to beat the enemy, there is nothing to worry about.

In single combat also you must put yourself in the enemy's position. If you think, "Here is a master of the Way, who knows the principles of strategy", and then you will surely lose. You must consider this deeply.

To Release Four Hands

"To release four hands" [50] is used when you and the enemy are contending with the same spirit, and the issue cannot be decided. Abandon this spirit and win through an alternative resource.

In large-scale strategy, when there is a "four hands" spirit, do not give up - it is man's existence. Immediately throw away this spirit and win with a technique the enemy does not expect.

In single combat also, when we think we have fallen into the "four hands" situation, we must defeat the enemy by changing our mind and applying a suitable technique according to his condition. You must be able to judge this.

To Move the Shade

"To move the shade" is used when you cannot see the enemy's spirit.

In large-scale strategy, when you cannot see the enemy's position, indicate that you are about to attack strongly, to discover his resources. It is easy then to defeat him with a different method once you see his resources.

In single combat, if the enemy takes up a rear or side attitude of the long sword so that you cannot see his intention, make a feint attack, and the enemy will show his long sword, thinking he sees your spirit. Benefiting from what you are shown, you can win with certainty. If you are negligent you will miss the timing. Research this well.

To Hold Down a Shadow

"Holding down a shadow" is used when can see the enemy's attacking spirit.

In large-scale strategy, when the enemy embarks on an attack, if you make a show of strongly suppressing his technique, he will change his mind. Then, altering your spirit, defeat him by forestalling him with a Void spirit.

Or, in single combat, hold down the enemy's strong intention with a suitable timing, and defeat him by forestalling him with this timing. You must study this well.

To Pass On

Many things are said to be passed on. Sleepiness can be passed on, and yawning camber passed on. Time can be passed on also.

In large-scale strategy, when the enemy is agitated and shows an inclination to rush, do not mind in the least. Make a show of complete calmness, and the enemy will be taken by this and will become relaxed. When you see that this spirit has been passed on, you can bring about the enemy's defeat by attacking strongly with a Void spirit.

In single combat, you can win by relaxing your body and spirit and then, catching on the moment the enemy relaxes, attack strongly and quickly, forestalling him.

What is known as "getting someone drunk" is similar to this. You can also infect the enemy with a bored, careless, or weak spirit. You must study this well.

To Cause Loss of Balance

Many things can cause a loss of balance. One cause is danger, another is hardship, and another is surprise. You must research this.

In large-scale strategy it is important to cause loss of balance. Attack without warning where the enemy is not expecting it, and while his spirit is undecided follow up your advantage and, having the lead, defeat him.

Or, in single combat, start by making a show of being slow, then suddenly attack strongly. Without allowing him space for breath to recover from the fluctuation of spirit, you must grasp the opportunity to win. Get the feel of this.

To Frighten

Fright often occurs, caused by the unexpected.

In large-scale strategy you can frighten the enemy not by what you present to their eyes, but by shouting, making a small force seem large, or by threatening them from the flank without warning. These things all frighten. You can win by making best use of the enemy's frightened rhythm.

Whenever you advise a ruler in the way of Tao,
Counsel him not to use force to conquer the universe.
For this would only cause resistance.
Thorn bushes spring up wherever the army has passed.
Lean years follow in the wake of a great war.
Just do what needs to be done.
Never take advantage of power.

Achieve results,
But never glory in them.
Achieve results,
But never boast.
Achieve results,
But never be proud.
Achieve results,
Because this is the natural way.
Achieve results,
But not through violence.

Force is followed by loss of strength.
This is not the way of Tao.
That which goes against the Tao
comes to an early end.

-- Tao Te Ching, by Lao Tsu, translated by Gia-fu Feng and Jane English

In single combat, also, you must use the advantage of taking the enemy unawares by frightening him with your body, long sword, or voice, to defeat him. You should research this well.

To Soak In

When you have come to grips and are striving together with the enemy, and you realize that you cannot advance, you "soak in" and become one with the enemy. You can win by applying a suitable technique while you are mutually entangled.

In battles involving large numbers as well as in fights with small numbers, you can often win decisively with the advantage of knowing how to "soak" into the enemy, whereas, were you to draw apart, you would lose the chance to win. Research this well.

To Injure the Corners

It is difficult to move strong things by pushing directly, so you should "injure the corners".

In large-scale strategy, it is beneficial to strike at the corners of the enemy's force, if the corners are overthrown, the spirit of the whole body will be overthrown. To defeat the enemy you must follow up the attack when the corners have fallen.

In single combat, it is easy to win once the enemy collapses. This happens when you injure the "corners" of his body, and this weakens him. It is important to know how to do this, so you must research this deeply.

To Throw into Confusion

This means making the enemy lose resolve.

In large-scale strategy we can use our troops to confuse the enemy on the field. Observing the enemy's spirit, we can make him think, "Here? There? Like that? Like this? Slow? Fast?" Victory is certain when the enemy is caught up in a rhythm that confuses his spirit.

In single combat, we can confuse the enemy by attacking with varied techniques when the chance arises. Feint a thrust or cut, or make the enemy thing you are going close to him, and when he is confused you can easily win.

This is the essence of fighting, and you must research it deeply.

The Three Shouts

The three shouts are divided thus: before, during and after. Shout according to the situation. The voice is a thing of life. We shout against fires and so on, against the wind and the waves. The voice shows energy.

In large-scale strategy, at the start of battle we shout as loudly as possible. During the fight, the voice is low-pitched, shouting out as we attack. After the contest, we shout in the wake of our victory. These are the three shouts.

In single combat, we make as if to cut and shout "Ei!" at the same time to disturb the enemy, then in the wake of our shout we cut with the long sword. We shout after we have cut down the enemy - this is to announce victory. This is called "sen go no koe" (before and after voice). We do not shout simultaneously with flourishing the long sword. We shout during the fight to get into rhythm. Research this deeply.

To Mingle

In battles, when the armies are in confrontation, attack the enemy's strong points and, when you see that they are beaten back, quickly separate and attack yet another strong point on the periphery of his force. The spirit of this is like a winding mountain path.

This is an important fighting method for one man against many. Strike down the enemies in one quarter, or drive them back, then grasp the timing and attack further strong points to right and left, as if on a winding mountain path, weighing up the enemies' disposition. When you know the enemies' level, attack strongly with no trace of retreating spirit.

In single combat, too, use this spirit with the enemy's strong points.

What is meant by 'mingling' is the spirit of advancing and becoming engaged with the enemy, and not withdrawing even one step. You must understand this.

To Crush

This means to crush the enemy regarding him as being weak.

In large-scale strategy, when we see that the enemy has few men, or if he has many men but his spirit is weak and disordered, we knock the hat over his eyes, crushing him utterly. If we crush lightly, he may recover. You must learn the spirit of crushing as if with a handgrip.

In single combat, if the enemy is less skilful than yourself, if his rhythm is disorganized, or if he has fallen into evasive or retreating attitudes, we must crush him straightaway, with no concern for his presence and without allowing him space for breath. It is essential to crush him all at once. The primary thing is not to let him recover his position even a little. You must research this deeply.

The Mountain-Sea Change

The "mountain-sea" spirit means that it is bad to repeat the same thing several times when fighting the enemy. There may be no help but to do something twice, but do not try it a third time. If you once make an attack and fail, there is little chance of success if you use the same approach again. If you attempt a technique, which you have previously tried unsuccessfully and fail yet again, then you must change your attacking method.

If the enemy thinks of the mountains attack like the sea; and if he thinks of the sea, attack like the mountains. You must research this deeply.

To Penetrate the Depths

When we are fighting with the enemy, even when it can be seen that we can win on the surface with the benefit of the Way, if his spirit is not extinguished, he may be beaten superficially yet undefeated in spirit deep inside. With this principle of "penetrating the depths" we can destroy the enemy's spirit in its depths, demoralizing him by quickly changing our spirit. This often occurs.

Penetrating the depths means penetrating with the long sword, penetrating with the body, and penetrating with the spirit. This cannot be understood in a generalization.

Once we have crushed the enemy in the depths, there is no need to remain spirited. But otherwise we must remain spirited. If the enemy remains spirited it is difficult to crush him. You must train in penetrating the depths for large-scale strategy and also single combat.

To Renew

"To renew" applies when we are fighting with the enemy, and an entangled spirit arises where there is no possible resolution. We must abandon our efforts, think of the situation in a fresh spirit then win in the new rhythm. To renew, when we are deadlocked with the enemy, means that without changing our circumstance we change our spirit and win through a different technique.

It is necessary to consider how "to renew" also applies in large-scale strategy. Research this diligently.

Rat's Head, Ox's Neck

"Rat's head and ox's neck" means that, when we are fighting with the enemy and both he and we have become occupied with small points in an entangled spirit, we must always think of the Way of strategy as being both a rat's head and an ox's neck. Whenever we have become preoccupied with small details, we must suddenly change into a large spirit, interchanging large with small.

This is one of the essences of strategy. It is necessary that the warrior think in this spirit in everyday life. You must not depart from this spirit in large-scale strategy nor in single combat.

The Commander Knows the Troops

"The commander knows the troops" applies everywhere in fights in my Way of strategy.

Using the wisdom of strategy, think of the enemy as your own troops. When you think in this way you can move him at will and be able to chase him around. You become the general and the enemy becomes your troops. You must master this.

To Let Go the Hilt

There are various kinds of spirit involved in letting go the hilt.

There is the spirit of winning without a sword. There is also the spirit of holding the long sword but not winning. The various methods cannot be expressed in writing. You must train well.

The Body of a Rock [51]

When you have mastered the Way of strategy you can suddenly make your body like a rock, and ten thousand things cannot touch you. This is the body of a rock.

You will not be moved. Oral tradition.

What is recorded above is what has been constantly on my mind about Ichi school sword fencing, written down as it came to me. This is the first time I have written about my technique, and the order of things is a bit confused. It is difficult to express it clearly.

This book is a spiritual guide for the man who wishes to learn the Way.

My heart has been inclined to the Way of strategy from my youth onwards. I have devoted myself to training my hand, tempering my body, and attaining the many spiritual attitudes of sword fencing. If we watch men of other schools discussing theory, and concentrating on techniques with the hands, even though they seem skilful to watch, they have not the slightest true spirit.

Of course, men who study in this way think they are training the body and spirit, but it is an obstacle to the true Way, and its bad influence remains forever. Thus the true Way of strategy is becoming decadent and dying out.

The true Way of sword fencing is the craft of defeating the enemy in a fight, and nothing other than this. If you attain and adhere to the wisdom of my strategy, you need never doubt that you will win.

The second year of Shoho, the fifth month, the twelfth day (1645)

Teruo Magonojo for SHINMEN MUSASHI

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The Wind Book

In strategy you must know the Ways of other schools, so I have written about various other traditions of strategy in this the Wind Book.

Without knowledge of the Ways of other schools, it is difficult to understand the essence of my Ichi school. Looking at other schools we find some that specialize in techniques of strength using extra-long swords. Some schools study the Way of the short sword, known as kodachi. Some schools teach dexterity in large numbers of sword techniques, teaching attitudes of the sword as the "surface" and the Way as the "interior".

That none of these are the true Way I show clearly in the interior of this book - all the vices and virtues and rights and wrongs. My Ichi school is different. Other schools make accomplishments their means of livelihood, growing flowers and decoratively coloring articles in order to sell them. This is definitely not the Way of strategy.

Some of the world's strategists are concerned only with sword fencing, and limit their training to flourishing the long sword and carriage of the body. But is dexterity alone sufficient to win? This is not the essence of the Way.

I have recorded the unsatisfactory points of other schools one by one in this book. You must study these matters deeply to appreciate the benefit of my Ni To Ichi school.

Other Schools Using Extra-Long Swords

Some other schools have a liking for extra-long swords. From the point of view of my strategy these must be seen as weak schools. This is because they do not appreciate the principle of cutting the enemy by any means. Their preference is for the extra-long sword and, relying on the virtue of its length, they think to defeat the enemy from a distance.

In this world it is said, "One inch gives the hand advantage", but these are the idle words of one who does not know strategy. It shows the inferior strategy of a weak sprit that men should be dependant on the length of their sword, fighting from a distance without the benefit of strategy.

I expect there is a case for the school in question liking extra-long swords as part of its doctrine, but if we compare this with real life it is unreasonable. Surely we need not necessarily be defeated if we are using a short sword, and have no long sword?

It is difficult for these people to cut the enemy when at close quarters because of the length of the long sword. The blade path is large so the long sword is an encumbrance, and they are at a disadvantage compared to the man armed with a short companion sword.

From olden times it has been said: "Great and small go together." So do not unconditionally dislike extra-long swords. What I dislike is the inclination towards the long sword. If we consider large-scale strategy, we can think of large forces in terms of long swords, and small forces as short swords. Cannot few men give battle against many? There are many instances of few men overcoming many.

Your strategy is of no account if when called on to fight in a confined space your heart is inclined to the long sword, or if you are in a house armed only with your companion sword. Besides, some men have not the strength of others.

In my doctrine, I dislike preconceived, narrow spirit. You must study this well.

The Strong Long Sword Spirit in Other Schools

You should not speak of strong and weak long swords. If you just wield the long sword in a strong spirit your cutting will become coarse, and if you use the sword coarsely you will have difficulty in winning.

If you are concerned with the strength of your sword, you will try to cut unreasonably strongly, and will not be able to cut at all. It is also bad to try to cut strongly when testing the sword. Whenever you cross swords with an enemy you must not think of cutting him either strongly or weakly; just think of cutting and killing him. Be intent solely on killing the enemy. Do not try to cut strongly and, of course, do not think of cutting weakly. You should only be concerned with killing the enemy.

If you rely on strength, when you hit the enemy's sword you will inevitably hit too hard. If you do this, your own sword will be carried along as a result. Thus the saying, "The strongest hand wins", has no meaning. In large-scale strategy, if you have a strong army and are relying on strength to win, but the enemy also has a strong army, the battle will be fierce. This is the same for both sides.

Without the correct principle the fight cannot be won.

The spirit of my school is to win through the wisdom of strategy, paying no attention to trifles. Study this well.

Use of the Shorter Long Sword in Other Schools

Using a shorter long sword is not the true Way to win.

In ancient times, tachi and katana meant long and short swords. Men of superior strength in the world can wield even a long sword lightly, so there is no case for their liking the short sword. They also make use of the length of spears and halberds. Some men use a shorter long sword with the intention of jumping in and stabbing the enemy at the unguarded moment when he flourishes his sword. This inclination is bad.

To aim for the enemy's unguarded moment is completely defensive, and undesirable at close quarters with the enemy. Furthermore, you cannot use the method of jumping inside his defense with a short sword if there are many enemies. Some men think that if they go against many enemies with a shorter long sword they can unrestrictedly frisk around cutting in sweeps, but they have to parry cuts continuously, and eventually become entangled with the enemy. This is inconsistent with the true Way of strategy.

The sure Way to win thus is to chase the enemy around in a confusing manner, causing him to jump aside, with your body held strongly and straight. The same principle applies to large-scale strategy. The essence of strategy is to fall upon the enemy in large numbers and to bring about his speedy downfall. By their study of strategy, people of the world get used to countering, evading and retreating as the normal thing. They become set in this habit; so can easily be paraded around by the enemy. The Way of strategy is straight and true. You must chase the enemy around and make him obey your spirit.

Other Schools with many Methods of using the Long Sword

I think it is held in other schools that there are many methods of using the long sword in order to gain the admiration of beginners. This is selling the Way. It is a vile spirit in strategy.

The reason for this is that to deliberate over many ways of cutting down a man is an error. To start with, killing is not the Way of mankind. Killing is the same for people who know about fighting and for those who do not. It is the same for women or children, and there are not many different methods. We can speak of different tactics such as stabbing and mowing down, but none other than these.

Anyway, cutting down the enemy is the Way of strategy, and there is no need for many refinements of it.

Even so, according to the place, your long sword may be obstructed above or to the sides, so you will need to hold your sword in such manner that it can be used. There are five methods in five directions.

Methods apart from these five - hand twisting, body bending, jumping out, and so on, to cut the enemy - are not the true Way of strategy. In order to cut the enemy you must not make twisting or bending cuts. This is completely useless. In my strategy, I bear my spirit and body straight, and cause the enemy to twist and bend. The necessary spirit is to win by attacking the enemy when his spirit is warped. You must study this well.

Use of Attitudes of the Long Sword in Other Schools

Placing a great deal of importance on the attitudes of the long sword is a mistaken way of thinking. What is known in the world as "attitude" applies when there is no enemy. The reason is that this has been a precedent since ancient times, that there should be no such thing as "This is the modern way to do it" dueling. You must force the enemy into inconvenient situations.

Attitudes are for situations in which you are not to be moved. That is, for garrisoning castles, battle array, and so on, showing the spirit of not being moved even by a strong assault. In the Way of dueling, however, you must always be intent upon taking the lead and attacking. Attitude is the spirit of awaiting an attack. You must appreciate this.

In duels of strategy you must move the opponent's attitude. Attack where his spirit is lax, throws him into confusion, irritate and terrify him. Take advantage of the enemy's rhythm when he is unsettled and you can win.

I dislike the defensive spirit known as "attitude". Therefore, in my Way, there is something called "Attitude-No Attitude".

In large-scale strategy we deploy our troops for battle bearing in mind our strength, observing the enemy's numbers, and noting the details of the battlefield. This is at the start of the battle.

The spirit of attacking is completely different from the spirit of being attacked. Bearing an attack well, with a strong attitude, and parrying the enemy's attack well, is like making a wall of spears and halberds. When you attack the enemy, your spirit must go to the extent of pulling the stakes out of a wall and using them as spears and halberds. You must examine this well.

Fixing the Eyes in Other Schools

Some schools maintain that the eyes should be fixed on the enemy's long sword. Some schools fix the eye on the hands. Some fix the eyes on the face, and some fix the eyes on the feet, and so on. If you fix the eyes on these places your spirit can become confused, and your strategy thwarted.

I will explain this in detail. Footballers [52] do not fix their eyes on the ball, but by good play on the field they can perform well. When you become accustomed to something, you are not limited to the use of your eyes. People such as master musicians have the music score in front of their nose, or flourish the sword in several ways when they have mastered the Way, but this does not mean that they fix their eyes on these things specifically, or that they make pointless movements of the sword. It means that they can see naturally.

In the Way of strategy, when you have fought many times you will easily be able to appraise the speed and position of the enemy's sword, and having mastery of the Way you will see the weight of his spirit. In strategy, fixing the eyes means gazing at the man's heart.

In large-scale strategy the area to watch is the enemy's strength. "Perception" and "sight" are the two methods of seeing. Perception consists of concentrating strongly on the enemy's spirit, observing the condition of the battle field, fixing the gaze strongly, seeing the progress of the fight and the changes of advantage. This is the sure way to win.

In single combat you must not fix the eyes on details. As I said before, if you fix your eyes on details and neglect important things, your spirit will become bewildered, and victory will escape you. Research this principle well and train diligently.

Use of the Feet in Other Schools

There are various methods of using the feet: floating foot, jumping foot, springing foot, treading foot, crow's foot, and such nimble walking methods. From the point of view of my strategy, these are all unsatisfactory.

I dislike floating foot because the feet always tend to float during the fight. The Way must be trod firmly.
Neither do I like jumping foot, because it encourages the habit of jumping, and a jumpy spirit. However much you jump, there is no real justification for it, so jumping is bad.
Springing foot causes a springing spirit, which is indecisive.

Treading foot is a "waiting" method, and I especially dislike it.

Apart from these, there are various fast walking methods, such as crow's foot, and so on.

Sometimes, however, you may encounter the enemy on marshland, swampy ground, river valleys, stony ground, or narrow roads, in which situations you cannot jump or move the feet quickly.

In my strategy, the footwork does not change. I always walk as I usually do in the street. You must never lose control of your feet. According to the enemy's rhythm, move fast or slowly, adjusting your body not too much and not too little.

Carrying the feet is important also in large-scale strategy. This is because, if you attack quickly and thoughtlessly without knowing the enemy's spirit, your rhythm will become deranged and you will not be able to win. Or, if you advance too slowly, you will not be able to take advantage of the enemy's disorder, the opportunity to win will escape, and you will not be able to finish the fight quickly. You must win by seizing upon the enemy's disorder and derangement, and by not according him even a little hope of recovery. Practice this well.

Speed in Other Schools

Speed is nor part of the true Way of strategy. Speed implies that things seem fast or slow, according to whether or not they are in rhythm. Whatever the Way, the master of strategy does not appear fast.

Some people can walk as fast as a hundred or a hundred and twenty miles in a day, but this does not mean that they run continuously from morning till night. Unpracticed runners may seem to have been running all day, but their performance is poor.

In the Way of dance, accomplished performers can sing while dancing, but when beginners try this they slow down and their spirit becomes busy. The "old pine tree" [53] melody beaten on a leather drum is tranquil, but when beginners try this they slow down and their spirit becomes busy. Very skilful people can manage a fast rhythm, but it is bad to beat hurriedly. If you try to beat too quickly you will get out of time. Of course, slowness is bad. Really skilful people never get out of time, and are always deliberate, and never appear busy. From this example, the principle can be seen.

What is known, as speed is especially bad in the Way of strategy. The reason for this is that depending on the place, marsh or swamp and so on, it may not be possible to move the body and legs together quickly. Still less will you be able to cut quickly if you have a long sword in this situation. If you try to cut quickly, as if using a fan or short sword, you will not actually cut even a little. You must appreciate this.

In large-scale strategy also, a fast busy spirit is undesirable. The spirit must be that of holding down a pillow, then you will not be even a little late.

When you opponent is hurrying recklessly, you must act contrarily, and keep calm. You must not be influenced by the opponent. Train diligently to attain this spirit.

"Interior" and "Surface" in Other Schools

There is no "interior" nor "surface" in strategy.

The artistic accomplishments usually claim inner meaning and secret tradition, and "interior" and "gate", [54] but in combat there is no such thing as fighting on the surface, or cutting with the interior. When I teach my Way, I first teach by training in techniques, which are easy for the pupil to understand, a doctrine, which is easy to understand. I gradually endeavor to explain the deep principle, points which it is hardly possible to comprehend, according to the pupil's progress. In any event, because the way to understanding is through experience, I do not speak of "interior" and "gate".

In this world, if you go into the mountains, and decide to go deeper and yet deeper, instead you will emerge at the gate. Whatever is the Way, it has an interior, and it is sometimes a good thing to point out the gate. In strategy, we cannot say what is concealed and what is revealed.

Accordingly I dislike passing on my Way through written pledges and regulations. Perceiving the ability of my pupils, I teach the direct Way, remove the bad influence of other schools, and gradually introduce them to the true Way of the warrior.

The method of teaching my strategy is with a trustworthy spirit. You must train diligently.

I have tried to record an outline of the strategy of other schools in the above nine sections. I could now continue by giving a specific account of these schools one by one, from the "gate" to the "interior", but I have intentionally not named the schools or their main points. The reason for this is that different branches of schools give different interpretations of the doctrines. In as much as men's opinions differ, so there must be differing ideas on the same matter. Thus no one man's conception is valid for any school.

I have shown the general tendencies of other schools on nine points. If we look at them from an honest viewpoint, we see that people always tend to like long swords or short swords, and become concerned with strength in both large and small matters. You can see why I do not deal with the "gates" of other schools.

In my Ichi school of the long sword there is neither gate nor interior. There is no inner meaning in sword attitudes. You must simply keep your spirit true to realize the virtue of strategy.

Twelfth day of the fifth month, the second year of Shoho (1645)

Teruo Magonojo for SHINMEN MUSASHI

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The Book of the Void

The Ni To Ichi Way of strategy is recorded in this the Book of the Void.

What is called the spirit of the void is where there is nothing. It is not included in man's knowledge. Of course the void is nothingness. By knowing things that exist, you can know that which does not exist. That is the void.

People in this world look at things mistakenly, and think that what they do not understand must be the void. This is not the true void. It is bewilderment.

In the Way of strategy, also, those who study as warriors think that whatever they cannot understand in their craft is the void. This is not the true void.

To attain the Way of strategy as a warrior you must study fully other martial arts and not deviate even a little from the Way of the warrior. With your spirit settled, accumulate practice day-by-day, and hour-by-hour. Polish the twofold spirit heart and mind, and sharpen the twofold gaze perception and sight. When your spirit is not in the least clouded, when the clouds of bewilderment clear away, there is the true void.

Until you realize the true Way, whether in Buddhism or in common sense, you may think that things are correct and in order. However, if we look at things objectively, from the viewpoint of laws of the world, we see various doctrines departing from the true Way. Know well this spirit, and with forthrightness as the foundation and the true spirit as the Way. Enact strategy broadly, correctly and openly.

Then you will come to think of things in a wide sense and, taking the void as the Way, you will see the Way as void.

In the void is virtue, and no evil. Wisdom has existence, principle has existence, the Way has existence, spirit is nothingness.

Twelfth day of the fifth month, second year of Shoho (1645)

Teruo Magonojo for SHINMEN MUSASHI

The wise student hears of the Tao and practices it diligently.
The average student hears of the Tao and gives it thought now and again.
The foolish student hears of the Tao and laughs aloud.
If there were no laughter, the Tao would not be what it is.

Hence it is said:
The bright path seems dim;
Going forward seems like retreat;
The easy way seems hard;
The highest Virtue seems empty;
Great purity seems sullied;
A wealth of Virtue seems inadequate;
The strength of Virtue seems frail;
Real Virtue seems unreal;
The perfect square has no corners;
Great talents ripen late;
The highest notes are hard to hear;
The greatest form has no shape.
The Tao is hidden and without name.
The Tao alone nourishes and brings everything to fulfillment.

-- Tao Te Ching, by Lao Tsu, translated by Gia-fu Feng and Jane English

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NOTES

1. Way: The character for Way is read "Michi" in Japanese or "Do" in Chinese-based reading. It is equivalent to the Chinese "Tao" and means the whole life of the warrior, his devotion to the sword, his place in the Confucius-coloured bureaucracy of the Tokugawa system. It is the road of the cosmos, not just a set of ethics for the artist or priest to live by, but the divine footprints of God pointing the Way.

The highest good is like water.
Water gives life to the ten thousand things and does not strive.
It flows in places men reject and so is like the Tao.
In dwelling, be close to the land.
In meditation, go deep in the heart.
In dealing with others, be gentle and kind.
In speech, be true.
In ruling, be just.
In business, be competent.
In action, watch the timing.
No fight: No blame.

-- Tao Te Ching, by Lao Tsu, translated by Gia-fu Feng and Jane English

In the beginning, He parted heaven and earth
and set man down to live in the middle.
He belched out fog to bewilder us,
and sent the wind to wake us up.
When He's kind, He gives us wealth and honor,
and when He's mean, it's trouble and want.
Listen, you fellows banging around down here --
Everything depends on the Man Upstairs!

-- Cold Mountain, by Han-shan, translated by Burton Watson

2. Strategy: "Heiho" is a word of Chinese derivation meaning military strategy. "Hei" means soldier and "Ho" means method or form.

3. Homage to heaven: "Ten" or heaven means the Shinto religion. Shinto -- a word compounding the two characters "Kami" (God) and "Michi" (Way) -- is the old religion of Japan. In Shinto there are many Holies, gods of steel and fermentation, place and industry, and so on, and the first gods, ancestors to the Imperial line.

4. Kwannon: God(dess) of mercy in Buddhism.

Everyone under heaven says that my Tao is great and beyond compare.
Because it is great, it seems different.
If it were not different, it would have vanished long ago.

I have three treasures which I hold and keep.
The first is mercy; the second is economy;
The third is daring not to be ahead of others.
From mercy comes courage; from economy comes generosity;
From humility comes leadership.

Nowadays men shun mercy, but try to be brave;
They abandon economy, but try to be generous;
They do not believe in humility, but always try to be first.
This is certain death.

Mercy brings victory in battle and strength in defense.
It is the means by which heaven saves and guards.

-- Tao Te Ching, by Lao Tsu, translated by Gia-fu Feng and Jane English

5. Arima Kihei: of the Shinto school. See note 15.

6. All things with no teacher: There had been traditions instituted for the arts in the Muromachi period, system of grades and licenses and seniority, and these were perpetuated perhaps more rigidly under the Tokugawa bureaucracy. Musashi studied various arts in various schools, but when after his enlightenment he pursued his studies he had become separate from traditional guidance. He writes his final words in the book of the Void: "Then you will come to think of things in a wide sense, and taking the Void as the Way, you will see the Way as Void."

Give up sainthood, renounce wisdom,
And it will be a hundred times better for everyone.

Give up kindness, renounce morality,
And men will rediscover filial piety and love.

Give up ingenuity, renounce profit,
And bandits and thieves will disappear.

These three are outward forms alone; they are not sufficient in themselves.
It is more important
To see the simplicity,
To realize one's true nature,
To cast off selfishness
And temper desire.

-- Tao Te Ching, by Lao Tsu, translated by Gia-fu Feng and Jane English

7. Spirit: "Shin" or "Kokoro" has been translated "Heart," "soul," or "spirit." It could be put as feeling, manner. It has always been said "The sword in the soul of the samurai."

8. The hour of the tiger: Years, months and hours were named after the ancient Chinese Zodiacal time system.

9. Waka: The thirty-one syllable poem. The word means "Song of Japan" or "Song in Harmony."

10. Tea: Tea drinking is studied in schools, just like a sword-fencing. It is basically a ritual, based on simple refined rules, between a few persons in a small room.

11. Archery: The bow was the main weapon of the samurai of the Nara and Heian periods, and was later superseded by the sword. Archery is practised as a ritual like tea and sword. Hachiman, the God of War, is often depicted as an archer, and the bow is frequently illustrated as part of the paraphernalia of the gods.

12. Pen and sword: "Bunbu Itchi" or "Pen and sword in accord" is often presented in brushed calligraphy. Young men during the Tokugawa period were educated solely in writing the Chinese classics and exercising in swordplay. Pen and sword, in fact, filled the life of the Japanese nobility.

13. Resolute acceptance of death. This idea can be summed up as the philosophy expounded in Ha Gakure or "Hidden Leaves," a book written in the seventeenth century by Yamamoto Tsunenori and a few other samurai of the province Nabeshima Han, present-day Saga. Under the Tokugawas, the enforced logic of the Confucius-influenced system ensured stability among the samurai, but it also meant the passing of certain aspects of Bushido. Discipline for both samurai and commoners became lax. Yamamoto Tsunenori had been counsellor to Mitsushige, lord of Nabeshima Han, for many years, and upon his lord's death he wanted to commit suicide with his family in the traditional manner. This kind of suicide was strictly prohibited by the new legislation, and, full of remorse, Yamamoto retired in sadness to the boundary of Nabeshima Han. Here he met others who had faced the same predicament, and together they wrote a lament of what they saw as the decadence of Bushido. Their criticism is a revealing comment on the changing face of Japan during Musashi's lifetime: "There is no way to describe what a warrior should do other than that he should adhere to the Way of the warrior (Bushido). I find that all men are negligent of this. There are few men who can quickly reply to the question "What is the Way of the Warrior?" This is because they do not know in their hearts. From this we can see they do not follow the Way of the warrior. By the Way of the warrior is meant death. The Way of the warrior is death. This means choosing death whenever there is a choice between life and death. It means nothing more than this. It means to see things through, being resolved. Sayings like "To die with your intention unrealised is to die uselessly," and so on, are from the weak Kyoto, Osaka Bushido. They are unresolved as to whether to keep to their original plan when faced with the choice of life and death. Every man wants to live. They theorise with staying alive kept in mind. "The man who lives on when he has failed in his intention is a coward" is a heartless definition. That to die having failed is to die uselessly is a mad point of view. This is not a shameful thing. It is the most important thing in the Way of the warrior. If you keep your spirit correct from morning to night, accustomed to the idea of death and resolved on death, and consider yourself as a dead body, thus becoming one with the Way of the warrior, you can pass through life with no possibility of failure and perform your office properly.

Between birth and death,
Three in ten are followers of life,
Three in ten are followers of death,
And men just passing from birth to death also number three in ten.
Why is this so?
Because they live their lives on the gross level.

He who knows how to live can walk abroad
Without fear of rhinoceros or tiger.
He will not be wounded in battle.
For in him rhinoceroses can find no place to thrust their horn,
Tigers no place to use their claws,
And weapons no place to pierce.
Why is this so?
Because he has no place for death to enter.

-- Tao Te Ching, by Lao Tsu, translated by Gia-fu Feng and Jane English

"The servant must think earnestly of the business of his employer. Such a fellow is a splendid retainer. In this house there have been generations of splendid gentlemen and we are deeply impressed by their warm kindness ... all our ancestors. This was simply abandoning body and soul for the sake of their lord.

"Moreover, our house excels in wisdom and technical skill. What a joyful thing if this can be used to advantage.

"Even an unadaptable man who is completely useless is a most trusted retainer if he does nothing more than think earnestly of his lord's welfare. To think only of the practical benefit of wisdom and technology is vulgar.

"Some men are prone to having sudden inspirations. Some men do not quickly have good ideas but arrive at the answer by slow consideration. Well, if we investigate the heart of the matter, even though people's natural abilities differ, bearing in mind the Four Oaths, when your thinking rises above concern for your own welfare, wisdom which is independent of thought appears. Whoever thinks deeply on things, even though he may carefully consider the future, will usually think around the basis of his own welfare. By the result of such evil thinking he will only perform evil acts. It is very difficult for most silly fellows to rise above thinking of their own welfare.

"So when you embark upon something, before you start fix your intention on the Four Oaths and put selfishness behind you. Then you cannot fail.

"The Four Oaths: Never be late with respect to the Way of the warrior. Be useful to the lord. Be respectful to your parents. Get beyond love and grief: exist for the good of man."

14. Our lord: This refers to the daimyo, who retained numbers of samurai to fight for them (see previous note).

15. Kashima Kantori shrines: The original schools of Kendo can be found in the traditions preserved in Shinto shrines. Many of the school ancestors are entombed in the Kanto area, not far from Tokyo, where the Kashima and Kantori shrines still stand. Arima Kihei, the samurai whom Musashi killed at the age of thirteen, was a fencer of the Shinto school associated with the shrines. The Yagyu school was derived from Kashima style. Shinto was a religion of industry in everyday life, and the War Gods enshrined at Kashima and Kantori are still invoked today as part of the everyday practice of the Shinto school.

16. Dojo: "Dojo" means "Way place," the room where something is studied.

17. Four Ways: See Translator's Introduction for an explanation of the four classes in Japanese society.

18. Carpenter: All buildings in Japan, except for the walls of the great castles which appeared a few generations before Musashi's birth, were wooden. "Carpenter" means architect and builder.

19. Four Houses: There were four branches of the Fujiwara family, who dominated Japan in the Heian period. There are also four different schools of tea.

20. Warrior house: The warrior families who had been in control of Japan for most of her history kept private armies, each with its own commander.

21. Sliding doors: Japanese buildings made liberal use of sliding doors, detachable walls, and shutters made of wood which were put over door openings at night and in bad weather.

22. Like a trooper, the carpenter sharpens his own tools: Sharpening and polishing the Japanese sword is today a work undertaken only by a specialist, but perhaps the art was more widespread in the age of war. If a sword is imperfectly polished and the surface of the blade incorrectly shaped, even if it is a very sharp, fine weapon it will not cut at all well.

If I have even just a little sense,
I will walk on the main road and my only fear will be of straying from it.
Keeping to the main road is easy,
But people love to be sidetracked.

When the court is arrayed in splendor,
The fields are full of weeds,
And the granaries are bare.
Some wear gorgeous clothes,
Carry sharp swords,
And indulge themselves with food and drink;
They have more possessions than they can use.
They are robber barons.
This is certainly not the way of Tao.

-- Tao Te Ching, by Lao Tsu, translated by Gia-fu Feng and Jane English

23. Small shrines: Small shrines to the Shinto gods are found in every Japanese home.

24. Five books: Go Rin No Sho means a book of five rings. The "Go Dai" (Five Greats) of Buddhism are the five elements which make up the cosmos: ground, water, fire, wind, void. The "Go Rin" (Five Rings) of Buddhism are the five parts of the human body: head, left and right elbows, and left and right knees.

25. Wind: The Japanese character for "wind" also means "style."

26. Void: The void, or Nothingness, is a Buddhist term for the illusionary nature of worldly things.

27. Two swords: The samurai wore two swords thrust through the belt with the cutting edges upward on the left side. The shorter, or companion, sword was carried at all times, and the longer sword worn only out of doors. From time to time there were rules governing the style and length of swords. Samurai carried two swords but other classes were allowed only one sword for protection against brigands on the roads between towns (see Translator's Introduction). The samurai kept their short swords at their bedsides, and there were racks for long swords inside the vestibule of every samurai home.

28. Spear and halberd: The techniques for spear and halberd fighting are the same as those of sword fighting. Spears were first popular in the Muromachi period, primarily as arms for the vast armies of common infantry, and later became objects of decoration for the processions of the daimyo to and from the capital in the Tokugawa period. The spear is used to cut and thrust, and is not thrown.

The halberd and similar weapons with long curved blades were especially effective against cavalry, and came to be used by women who might have to defend their homes in the absence of menfolk. The art is widely studied by women today.

29. The gun: The Japanese gun was matchlock, the form in which it was first introduced into the country by missionaries. The matchlock remained until the nineteenth century.

Good weapons are instruments of fear; all creatures hate them.
Therefore followers of Tao never use them.
The wise man prefers the left.
The man of war prefers the right.

Weapons are instruments of fear; they are not a wise man's tools.
He uses them only when he has no choice.
Peace and quiet are dear to his heart,
And victory no cause for rejoicing.
If you rejoice in victory, then you delight in killing;
If you delight in killing, you cannot fulfill yourself.

On happy occasions precedence is given to the left,
On sad occasions to the right.
In the army the general stands on the left,
The commander-in-chief on the right.
This means that war is conducted like a funeral.
When many people are being killed,
They should be mourned in heartfelt sorrow.
That is why a victory must be observed like a funeral.

-- Tao Te Ching, by Lao Tsu, translated by Gia-fu Feng and Jane English

30. Dancing: There are various kinds of dancing. There are festival dances, such as the harvest dance, which incorporate local characteristics and are very colourful, sometimes involving many people. There is Noh theatre, which is enacted by a few performers using stylized dance-like movements. There are also dances of fan and dances of sword.

31. Indoor techniques: Dojos were mostly indoors where a great deal of formality and ritual was observed, safe from the prying eyes of rival schools.

32. Teruo Magonojo: The pupil, sometimes called Teruo Nobuyuki, to whom Musashi addressed Go Rin No Sho.

33. Sword testing: Swords were tested by highly specialised professional testers. The sword would be fitted into a special mounting and test cuts made on bodies, bundles of straw, armour, sheets of metal, etc. Sometimes, appraisal marks of a sword testing inscribed on the tangs of old blades are found.

34. Footwork: Different methods of moving are used in different schools. Yin-Yang, or "In-Yo" in Japanese, is female-male, dark-light, right-left. Musashi advocates this "level mind" kind of walking, although he is emphatic about the significance of these parameters -- issues of right and left foot arise in the Wind book of Go Rin No Sho. Old Jujitsu schools advocated making the first attack with the left side forward.

35. The Way of the Long Sword: The way as a way of life, and as the natural path of a sword blade. There is a natural movement of the sword associated with a natural behaviour according to Kendo ethics.

36. Folding fan: An item carried by men and women in the hot summer months. Armoured officers sometimes carried an iron war fan.

37. The Five Approaches: Who can understand Musashi's methods? It is necessary to study traditional schools and basic cutting practice. Bear in mind that fighting technique may start from a greater distance than it seems to at first glance. It is said that the man who has faced death at the point of a sword has an elevated understanding.

38. No Design, No Conception: "Munen Muso" -- this means the ability to act calmly and naturally even in the face of danger. It is the highest accord with existence, when a man's word and his actions are spontaneously the same.

Tao abides in non-action,
Yet nothing is left undone.
If kings and lords observed this,
The ten thousand things would develop naturally.
If they still desired to act,
They would return to the simplicity of formless substance.
Without form there is no desire.
Without desire there is tranquillity.
And in this way all things would be at peace.

-- Tao Te Ching, by Lao Tsu, translated by Gia-fu Feng and Jane English

39. Red Leaves Cut: Presumably Musashi is alluding here to falling, dying leaves.

40. Chinese Monkey's Body: A Chinese monkey here means a short-armed monkey.

41. Glue and lacquer emulsion: The lacquer work which takes its name from Japan, used to coat furniture and home utensils, architecture, weapons and armour.

42. There are many enemies: Musashi is held to be the inventor of the Two Sword style. His school is sometimes called "Nito Ryu" (two sword school) and sometimes "Niten Ryu" (two heavens school). He writes that the use of two swords is for when there are many enemies, but people practise a style of fencing with a sword in each hand to give practical advantage in fencing. Musashi used the words "two swords" when meaning to use all one's resources in combat. He never used two swords when up against a skilled swordsman.

43. Oral tradition: Other Keno schools also have oral traditions as opposed to teachings passed on in formal technique.

44. One cut: Whatever this means, it is worthwhile to note the "Hitotsu Gachi" (One Victory), the Kiri Otoshi technique of the Itto Ryu school, where one cut provides attack and defence, cutting down the enemy's sword and spirit, and the related "Itchi no Tachi" (Long Sword of One) of the Shinto style.

45. Bamboo practice sword: There have been practice swords of various kinds throughout the history of Kendo: some are made of spliced bamboo covered with cloth or hide.

46. Full armour: The words "Roku Gu" (six pieces) are used. This is a set of armour consisting of Cuiras, gauntlets, sleeves, apron and thigh pieces, or, according to another convention, body armour, helmet, mask, thigh pieces, gauntlets and leg pieces.

47. Kamiza: This is the residence of the ancestral spirit of a hourse; the head of the house sits nearest this place. It is often a slightly raised recess in a wall, sometimes containing a hanging scroll, armour, or other religious property.

48. The three methods to forestall an enemy: A great swordsman or other artist will have mastered the ability to forestall the enemy. The great swordsman is always "before" his environment. This does not mean speed. You cannot beat a good swordsman, because he subconsciously sees the origin of every real action. One can still see in Kendo practice wonderful old gentlemen slowly hitting young champions on the head almost casually. It is the practiced ability to sum up a changing situation instantly.

49. To hold down a pillow: Note that samurai and Japanese ladies slept with their heads on a small wooden pillow shapes to accommodate their hairstyle.

50. To release four hands: "Yotsu te o hanasu" -- the expression "Yotsu te" means the condition of grappling with both arms engaged with the opponent's arms, or "deadlock". It is also the name used to describe various articles with four corners joined, such as a fishing net, and was given to an article of ladies' clothing which consisted of a square of cloth tied from the back over each shoulder and under each arm, with a knot on the breast.

51. The body of a rock: This is recorded in the Terao Ka Ki, the chronicle of the house of Terao. Once, a lord asked Musashi "What is this 'Body of a rock'?" Musashi replied, "Please summon my pupil Terao Ryuma Suke." When Terao appeared, Musashi ordered him to kill himself by cutting his abdomen. Just as Terao was about to make the cut, Musashi restrained him and said to the lord, "This is the 'Body of a Rock'".

A man is born gentle and weak.
At his death he is hard and stiff.
Green plants are tender and filled with sap.
At their death they are withered and dry.

Therefore the stiff and unbending is the disciple of death.
The gentle and yielding is the disciple of life.

Thus an army without flexibility never wins a battle.
A tree that is unbending is easily broken.

The hard and strong will fall.
The soft and weak will overcome.

-- Tao Te Ching, by Lao Tsu, translated by Gia-fu Feng and Jane English

52. Footballers: Football was a court game in ancient Japan. There is a reference to it in Genji Monogatari.

53. Old pine tree: "KoMatsu Bushi," an old tune for flute or lyre.

54. Gate: A student enrolling in a school would pass through the gate of the Dojo. To enter a teacher's gate means to take up a course of study.