The Book of Five Rings
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Go Rin No Sho calligraphed in Kanji . Musashi strived for as great a mastery in that art as in swordsmanshipThe Book of Five Rings (五輪書, Go Rin No Sho?) is a text on kenjutsu and the martial arts in general, written by the samurai warrior Miyamoto Musashi circa 1645. It is considered a classic treatise on military strategy, much like Sun Tzu's The Art of War and Chanakya's Arthashastra. There have been various translations made over the years, and it enjoys an audience considerably broader than only that of martial artists: for instance, some business leaders find its discussion of conflict and taking the advantage to be relevant to their work. The modern-day Hyōhō Niten Ichi-ryū employs it as a manual of technique and philosophy.
Musashi establishes a "no-nonsense" theme throughout the text. For instance, he repeatedly remarks that technical flourishes are excessive, and contrasts worrying about such things with the principle that all technique is simply a method of cutting down one's opponent. He also continually makes the point that the understandings expressed in the book are important for combat on any scale, whether a one-on-one duel or a massive battle. Descriptions of principles are often followed by admonitions to "investigate this thoroughly" through practice, rather than try to learn by merely reading.
Miyamoto Musashi in his prime, wielding two bokken.Musashi describes and advocates a two-sword style (nitōjutsu): that is, wielding both katana and wakizashi, contrary to the more traditional method of wielding the katana two-handed. However, he only explicitly describes wielding two swords in a section on fighting against many adversaries. The stories of his many duels rarely reference Musashi himself wielding two swords, although as mostly oral traditions their details may be rather inaccurate. Some suggest that Musashi's meaning was not so much wielding two swords 'simultaneously', but rather acquiring the proficiency to (singly) wield either sword in either hand as the need arose.[citation needed] However, Musashi states within the volume that one should train with a long sword in each hand, thereby training the body and improving one's ability to use two blades simultaneously.
The five books
Although it is difficult to grasp it from the book, Go Rin No Sho, these books are actually the teachings which Musashi preached to his students in his own dōjō. Despite the ideas from others, the books are not based on any other school of teaching.
The five "books" refer to the idea that there are different elements of battle, just as there are different physical elements in life, as described by Buddhism, Shinto, and other Eastern religions. The Five books below are descriptions by Musashi of exact methods, or techniques which are described by such elements.
The term "Ichi School", which is referred to in the book, Go Rin No Sho, when referring to such books, refers to "Niten No Ichi Ryu", or "Ni Ten Ichi Ryu", which literally translated, means "Two heaven, one school", although the translation could be seen by many as "Two Swords, One spirit", or "Two Swords, One Entity". However, the translation of "Two Swords, one Dragon" was thought to be a transliteral misinterpretation of the Kanji "Ryu".
The Book of Earth chapter serves as an introduction, and metaphorically discusses martial arts, leadership, and training as building a house.
The Book of Water chapter describes Musashi's style, Ni-ten ichi-ryu, or "Two Heavens, One Style". It describes some basic technique and fundamental principles.
The Book of Fire chapter refers to the heat of battle, and discusses matters such as different types of timing.
The Book of Wind chapter is something of a pun, since the Japanese character can mean both "wind" and "style" (e.g., of martial arts). It discusses what Musashi considers to be the failings of various contemporary schools of swordfighting.
The Book of No-thing chapter is a short epilogue, describing, in more esoteric terms, Musashi's probably Zen-influenced thoughts on consciousness and the correct mindset.
The Book of Earth
The ground book, according to Go Rin No Sho, is mentioned as the book which refers expressly to Strategy which was taught by Musashi at the Ichi School, and is said to be the way to distinguish the way through "Sword-Fencing", or "Swordsmanship". The idea of strategy mentioned in this book is that of situational strategy, such as techniques and "tricks" to use when fighting indoors, outdoors, on a horse, or in various conditions. The book, or Discipline is that of strategies taught to Ichi school students who would be encouraged to be very astute in their study and strategy:
Know the smallest things and the biggest things, the shallowest things and the deepest things. As if it were a straight road mapped out on the ground ... These things cannot be explained in detail. From one thing, know ten thousand things. When you attain the Way of strategy there will not be one thing you cannot see. You must study hard.
Upon their mastery of Strategy and timing listed in the five books, Musashi states that you will be able to defeat ten men as easy as you could defeat one, and questions "When you have reached this point, will it not mean that you are invincible?"
The strategies listed in this Discipline, or book, relate to situations requiring different weapons and tactics, such as indoor weapons. Musashi states that the use of halberd-like naginata and spears are purely for on the field, whereas the longsword and accompanying short-sword can be used in most environments, such as horseback, fierce battle, and others.
Musashi also mentions the Gun as having no equal on the battlefield. It is the supreme weapon on the battlefield, until swords clash—then it becomes useless. He also notes that the gun is somewhat lesser than the Bow, as particularly at that time, guns were not very accurate at ranges any longer than point-blank, as well as the obvious disadvantage that you could not see the bullet and adjust your aim as you would with a bow. Not to mention, in the 1600's the gap in reloading speeds between skilled archers and skilled gunmen was rather apparent.
One of the principles of the Niten Ichi-ryū is that one should be versed in many weaponry skills; Musashi indicates that within battle you should not overuse one weapon—this is as bad as using the weapon poorly, as it becomes easy for an enemy to find a weakness in your style after countless uses of the same weapon.
Timing as explained by Musashi is the core principle in strategy which is listed in the Ground Book. The idea of timing explained within the ground book is that you must be able to adapt your strategy to timing with your skill, in that you must know when to attack and when not to attack.
In The Book of Five Rings he writes on timing:
"Timing is important in dancing and pipe or string music, for they are in rhythm only if timing is good. Timing and rhythm are also involved in the military arts, shooting bows and guns, and riding horses. In all skills and abilities there is timing.... There is timing in the whole life of the warrior, in his thriving and declining, in his harmony and discord. Similarly, there is timing in the Way of the merchant, in the rise and fall of capital. All things entail rising and falling timing. You must be able to discern this. In strategy there are various timing considerations. From the outset you must know the applicable timing and the inapplicable timing, and from among the large and small things and the fast and slow timings find the relevant timing, first seeing the distance timing and the background timing. This is the main thing in strategy. It is especially important to know the background timing, otherwise your strategy will become uncertain."
The Book of Water
The water book concerns strategy, but various other factors which perhaps a warrior reading the book should take into consideration, such as spirituality, religion and one's outlook on life. The meaning of "Water" in relation to life is "Flexibility". Water demonstrates natural flexibility as it changes to conform with the boundaries which contain it, seeking the most efficient and productive path. So also should one possess the ability to change in accordance with one’s own situation to easily shift between disciplines, methods and options, when presented with new information. A person should master many aspects of life allowing them to possess both balance and flexibility.
The spiritual bearing in strategy, which Musashi writes about concerns your temperament and spirituality whilst in the midst of, or in formulation of a battle. Being a buddhist, most of what is written in the section concerning spirituality refers to principles of calmness, tranquility and spiritual balance;
In strategy your spiritual bearing must not be any different from normal. Both in fighting and in everyday life you should be determined though calm.
This balance refers to what could be thought of as yin and yang within yourself when fighting. The over-familiarity or over-use of one weapon is discouraged by Musashi, as it would be seen to reveal your spirituality to your enemy; the idea being a perfectly balanced spirit is also a perfectly balanced physical presence, and neither creates weakness nor reveals it to your enemy.
The spirituality and balance is something which Musashi notes that you should take advantage of during battle. As small people know the spirituality of Big people, they can thus note differences and weaknesses between each other. This is something which although seems easy, is said to change when on the battlefield, as you must know to both adjust your spiritual balance according to what is around you, and to perceive the balance of those around you, and take advantage accordingly.
Again, as your spirit should be balanced, so too should your various techniques be honed to a perfectly balanced demeanour. In terms of stance, much like balance within the trooper, Musashi notes that stance is an important part of strategy, or battle; Adopt a stance with the head erect, neither hanging down, nor looking up, nor twisted.. This is part of what Musashi notes as wedging in.
In regards to the Gaze of someone, he notes that a person must be able to perceive that which is all around him, without moving their eyeballs noticeably, which is said to be a skill which takes an enormous amount of practice to perfect. He notes that this is again one of the most important parts of strategy, as well as being able to see things which are close to you, such as the technique of an enemy, or far away, such as arriving troops, or enemies, as that is the precursor of battle, in that your actions go off what you see.
Attitudes of swordsmanship
Upper
Middle
Lower
Right Side
Left Side
The five attitudes of swordsmanship, are referred to as the five classifications of areas for attack on the human body, areas which are noted for their advantages when striking at an enemy, and are said to be thought of by the strategist when in situations where, for any reason you should not be able to strike them, then your mind should adjust accordingly;
Your attitude should be large or small according to the situation. Upper, Lower and Middle attitudes are decisive. Left Side and Right Side attitudes are fluid. Left and Right attitudes should be used if there is an obstruction overhead or to one side. The decision to use Left or Right depends on the place.
As each is thought of as an attitude, it could be thought of that Musashi means to practice with each "attitude" so that you do not become over-reliant upon one, something which Musashi repeatedly notes as being worse than bad technique.
"No Attitude" refers to those strategists who do not particularly go with the use of the "Five Attitudes", and prefer to simply go without the attitudes of the long sword, and focus entirely on technique, as opposed to focusing on both Technique and the five attitudes, similar to basically "taking chances" as opposed to "making chances".
The attitude of "Existing - Non Existing", mixes the Five Attitudes with the Attitude of "No Attitude", meaning that the user of the longsword uses the techniques and principles of both at whichever moment he or she finds most opportunistic.
"In-One Timing" refers to the technique of biding your time until you can find a suitable gap in the enemies' defense, to which you will deliver one fatal blow to the enemy. Although this is said to be difficult, Musashi notes that masters of this Technique are usually Masters of the Five attitudes because they must be perceptive of weaknesses. It is rumoured that Musashi disgraced a former sword master by using such a technique with a Bokken, although there are no descriptions mentioning "In one" timing.[citation needed]
"Abdomen Timing of Two" refers to feinting an attack, then striking an enemy as they are retracting from an attack, hitting them in the abdomen with the correct timing of either two moves or two seconds. Although the technique seems relatively simple, Musashi lists this as one of the hardest techniques to time correctly.
"No Design, No Conception" refers to When word and actions are spontaneously the same.. Aside from this philosophical approach to the meaning, the technique is relatively simple to explain ; if you are in a deadlock with the enemy, using the force from the cut, you push with your body, spirit, and using Disciplines outlined in the Void Book, to knock the enemy over.
This is the most important method of hitting. It is often used. You must train hard to understand it.
"Flowing Water Cut" technique refers to if you come into a fight with an enemy of a similar level to you in swordsmanship. When attacking fast, Musashi notes that you will always be at stalemate, so like Stagnant water, you must cut as slowly as possible with your long sword. At the beginning of this technique you and your opponent will be searching for an opening within each other's defense. When your opponent either tries to push off your sword, or to hasten back as to disengage it, you must first expand your whole body and your mind. By moving your body first and then that of your sword, you will be able to strike powerfully and broadly with a movement that seems to reflect the natural flow of water. Ease and confidence will be attained when this technique is continuously practiced upon.
"Continuous Cut" refers to when you are again faced with stalemate within a duel, where your swords clasp together. In one motion when your sword springs away from theirs, Musashi says to use a continuous motion to slash their head, body and legs.
"Fire and Stone's Cut" refers to when your swords clash together. Without raising your sword even a little, you cut as strongly as possible. This means cutting quickly with hands body and legs.
"Red Leafs Cut" refers to knocking down the enemy's long sword in the spirit of the "No Design, No Conception" cut.
The Book of Fire
The fire book refers to fighting methods, mostly away from specific fighting techniques listed in the Water book. It goes into a broader scope in terms of hints as to assess a situation, as well as specific situational instructions.
He notes obvious advantages of Armor, as well as preparedness before a duel or battle. This does not apply to just one man, but a whole group of men:
As one man can defeat ten men, so can one thousand men defeat ten thousand. However, you can become a master of strategy by training alone with a sword, so that you can understand the enemy's stratagems, his strength and resources, and come to appreciate how to apply strategy to beat ten thousand enemies.
The dependence of location according to the Go Rin No Sho is crucial. You must be in a place where Man-made objects such as buildings, towers, castles and such do not obstruct your view, as well as facing or standing in a position where the sun or moon does not affect your vision. This is purely so that your vision is focused on nothing but the enemy, and thus there is more concentration upon the enemies' stratagems. Musashi also seems to note the age old strategy of the High Ground:
You must look down on the enemy, and take up your attitude on slightly higher places.
Other kinds of tactics which Musashi tells of are way of ensuring that the enemy is at a disadvantage ; Forcing yourself on the bad-side of a trooper; The left side being difficult for a Right-handed soldier or warrior. Other disadvantages, such as forcing enemies into footholds, swamps, ditches, and other difficult terrain which forces the enemy to be unsure and uncertain of his situation.
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..
Ken No Sen, or "Attacking", is the most obvious method of forestalling an enemy, in that a head on collision forces both parties to a standstill. Although it is not mentioned, Musashi must have been well aware that this method would also be the most probable to have a higher death count to others, due to the sheer mass of enemies, where more than one enemy can attack a single soldier or trooper.
As the name suggests, Tai No Sen (Waiting for the Initiative) is invented for very opportunistic and decided battles between parties. The main idea being to feign weakness as to open a weak spot, or Achilles' heel in the opposing force, and then regrouping to exploit such a hole by attacking deep within the enemy's party. Although it is not mentioned, this would most likely be to kill the Officer of the highest rank, as an attempt to remove the tactical centre of a group of soldiers; a method particularly useful for Musashi or others if attacking a general directly, which would signal the end of the battle upon his defeat.
Only a small amount of text is written about Tai Tai No Sen (Accompanying and Forestalling). Albeit very confusing, the idea of Tai Tai No Sen is circumventing an ambush or quick attack from the enemy by taking the initiative, and attacking in full force. Musashi admits himself that this is a difficult thing to explain.
Although there are other methods, they are mostly situational methods relating to the crossing of rough terrain, and battling within such rough terrain. Although it spreads over two or more paragraphs, most information is common sense, relating to caution and avoidance of such situations.
The idea of timing, as with singular battles, is known as the most important part of attacking next to the skill of participants. However, the type of timing in this instance is somewhat different from the timing noted in The Ground Book, as it notes looking at the various physical factors which affect an enemy during battle, such as determining if the strength is waning or rising within a group of troopers.
The idea of treading down the sword is a very simple technique; Quashing an enemy's attack before it starts by using a form of charging and then attacking under the veil of gunpowder smoke, and arrow fire, the initial attacks used when starting battles. Individually it refers to attacking the enemy's sword, killing it, removing it from play, and a technique of controlling it through direct blade on blade contact.
Like Musashi mentions in his philosophical style, there is causality of collapse; the collapse of houses, empires, and so on. As there is collapse within an enemy, such as waning in his numbers, Musashi notes that to observe such events and use them to your advantage, such as by gaining from loss, or vice versa.
Interestingly, he notes that an enemy's formation can fall if they lose rhythm. It was known that in such battles, drummers drummed a tune for their other fellow soldiers to march to, should the rhythm be lost, leading to "collapse when their rhythm becomes deranged."
The Book of Wind
Whereas most of the information given in the previous books is useful in such a way that it could still be applicable today, this book is primarily concerned with the specific details about other strategies that existed at the time. The broader lesson from this book is that an important part of understanding your own way is to understand the way of your opponent as precisely as possible.
Musashi notes that although most schools have secret and ancient strategies, most forms are derivative of other martial arts. Their similarities and differences evolved through situational factors, such as indoor or outdoor duelling, the style adapting to the school. He indicates that his appraisal may be one sided because the only school he had interest for was his own, and, in a way, he does not see parallels to his own creation and work. However, he still admits that without basic understanding of these alternate techniques, you will not be able to learn Ni Ten Ichi Ryu, probably for reasons of finding the wrongs in other techniques, and righting them within yourself in Ni Ten Ichi Ryu.
The main difference that Musashi notes between the Ichi School and other Strategists and schools, is that other schools do not teach the "broader" meaning of strategy, that above sword-fencing; "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. " The book has many paragraphs on the subject of other school's techniques, and much of the text lists the ways that other schools do not conform to the ideals which he himself writes about in the Book of five rings, such as Over-reliance, or over-familiarity with a weapon, as well as to do with footwork, sight, and other methods described in previous disciplines.
The Book of Void
Although short, the void book lists, philosophically, the nature of both human knowledge and other things. The void book expressly deals with "That which cannot be seen";
"By knowing things that exist, you can know that which does not exist."
The Book of No-thing, according to Musashi, is the true meaning of the strategy of Ni Ten Ichi Ryu; it seems very esoteric in nature, in that he seems to note that you must learn to perceive that which you cannot understand or comprehend. He notes that in this Void, what can be comprehended are things which we do and see, such as the way of the warrior, martial arts and Ni Ten Ichi Ryu. At the same time, in the Void, things we do not do or see (which he calls Spirit), are part of the information which we perceive on a conscious level, but with which we have no physical relationship. It's arguable whether Musashi is referring to religious spirituality or if he is actually explaining a way to live your life and process thoughts.
"In the void is virtue, and no evil. Wisdom has existence, principle has existence, the Way has existence, spirit is nothingness."
In the above quote Musashi speaks of "virtue and no evil." This may mean "goodness and banishment of evil" or "purpose and non-existence of good and evil", and the exact meaning is open to debate.
Philosophical methods
Crimson-Leaves Strike
Within this method, you will cause your adversary's sword to drop through a strike from your sword, then bring yourself immediately back to a readiness to strike. This method is combined with The Strike of Nonthought, in which you will always strike with true force by executing your sword toward the ground when your opponent's sword is to drop.
Autumn Monkey's Body
Within this method, you are to start off by expressing a posture within combat in which you are not to use your hands. You are to think of getting your body close to your opponent before striking him. However, if you think of reaching out both of your hands, your body will remain distant. This is to why you must always think of getting your body in close quickly to the enemy. When at a time in which you are distant, at which you will exchange blows of the sword, it will be rather easy to attain closeness towards your opponent.
Thomas Cleary translates this technique as "Body of the Short-Armed Monkey".
Blow Like a Spark from a Stone
If you are currently within a situation in which you and your opponent's swords are to clash, you must strike extremely hard without raising your sword to any extent. This is 'The Blow Like a Spark from a Stone' technique. If you are to perform this technique, you must first strike quickly with the three combined forces of your legs, your hands, and your body. This blow will be rather difficult to perform if you do not train within it at frequent times. If you are to reflect diligent training, you will be able to increase the overall force of the technique's impact.
Body of Lacquer and Paste
Within this technique, one's objective is to get close to the opponent and stick to him. When one is to do this, one must first behave as though one had been strongly glued to him with one's feet, head, and body. It is generally known that within combat, most fighters will have a tendency to have their body hang back while their heads and feet are extended forward. One must attempt to paste one's body against the opponent's without leaving any area in which the bodies are not touching.
Chance-Opening Blow
When you first start off by striking, your opponent will try to parry by hitting or by blocking your sword. At this point in time, you need to completely equip yourself into the action of striking with your sword, and strike whenever you may see an opening, whether it may be the legs, arms, or head. Following the single way of the sword and performing a strike such as this is known as the Chance-Opening Blow. This technique will be useful within any moment within swordsmanship, so it should be trained on regularly.
Strike of Nonthought
You should always make your mind into a mind that is striking, and your body into a body that is striking when you and your adversary are about to launch an attack. If this method is followed, your hand will attain movement through emptiness, with speed and power, without taking note of any point in which movement had begun.
Miyamoto Musashi (宮本 武蔵?) (c. 1584–June 13 (Japanese calendar: May 19), 1645), also known as Shinmen Takezō, Miyamoto Bennosuke, or by his Buddhist name Niten Dōraku[1], was a Japanese swordsman and samurai famed for his duels and distinctive style. Musashi, as he was often simply known, became renowned through stories of his excellent swordsmanship in numerous duels, even from a very young age. He was the founder of the Hyōhō Niten Ichi-ryū or Niten-ryū style of swordsmanship and the author of The Book of Five Rings (五輪書, Go Rin No Sho?), a book on strategy, tactics, and philosophy that is still studied today.
Biography
Birth
The details of Miyamoto Musashi's early life are difficult to verify. Musashi himself simply states in Gorin no Sho that he was born in Harima Province.[2] Niten Ki (an early biography of Musashi) supports the theory that Musashi was born in 1584: "[He] was born in Banshū, in Tenshō 12 [1584], the Year of the Monkey."[3] The historian Kamiko Tadashi, commenting on Musashi's text, notes: "[...]Munisai was Musashi's father...he lived in Miyamoto village, in the Yoshino district [of Mimasaka Province]. Musashi was most probably born here."[4] His childhood name was Bennosuke 弁之助.
Musashi gives his full name and title in Gorin no Sho as "Shinmen Musashi no Kami Fujiwara no Genshin."[5] His father, Shinmen Munisai 新免無二斎, was an accomplished martial artist and master of the sword and jutte (also jitte).[6] Munisai, in turn, was the son of Hirata Shōgen 平田将監, a vassal of Shinmen Iga no Kami, the lord of Takeyama Castle, in the Yoshino district of Mimasaka Province.[7] Hirata was relied upon by Lord Shinmen, and so was allowed to use the Shinmen name. As for "Musashi," Musashi no Kami was a court title, making him the nominal governor of Musashi province. "Fujiwara" was the lineage from which Musashi claimed nominal descent.
Munisai and Musashi's birth date
Mysteriously, Munisai's tomb says he died in 1580, which obviously conflicts with the accepted birth date of 1584 for Musashi. Further muddying the waters, according to the genealogy of the extant Miyamoto family, Musashi was born in 1582. Kenji Tokitsu has suggested that the accepted birth date of 1584 for Musashi is wrong, as it is primarily based on a literal reading of the introduction to the Go Rin No Sho where Musashi states that the years of his life "add up to 60" (yielding the twelfth year of the Tensho era, or 1584, when working backwards from the well-documented date of composition), when it should be taken in a more literary and imprecise sense, indicating not a specific age but merely that Musashi was in his sixties when he wrote it.
Because of the uncertainty centering on Munisai (when he died, whether he was truly Musashi's father, etc.), Musashi's mother is known with even less confidence. Here are a few possibilities:
Munisai's tomb was correct. He died in 1580, leaving two daughters; his wife adopted a recently born child, from the Akamatsu clan, intended to succeed Munisai at his jitte school. Omasa, Munisai's widow, was not truly Musashi's mother.
The tomb was wrong. Munisai lived a good deal longer, later than 1590 possibly. Musashi, then, was born to Munisai's first wife, Yoshiko (daughter to Bessho Shigeharu, who formerly controlled Hirafuku village until he lost a battle in 1578 to Yamanaka Shikanosuke). Munisai divorced her after Musashi's birth, whereupon she decamped for her father's house, leaving Musashi with Munisai. Musashi grew up treating Munisai's second wife, Omasa (daughter to Lord Shinmen) as his mother. This second scenario is laid out in an entry to the Tasumi family's genealogy.
The daughter of Bessho Shigeharu first married Hirata Muni and was divorced from him a few years later. After that she married Tasumi Masahisa. The second wife of Tasumi Masahisa was the mother of Miyamoto Musashi. Musashi's childhood name was Hirata Den. He later became famous on account of his swordsmanship. During his childhood, he went to Hirafuku to find his real mother. He moved in with the Tasumi family.
—[8]
A variant of this second theory is based on the fact that the tombstone states that Omasa gave birth to Musashi on 4 March 1584, and died of it. Munisai then remarried to Yoshiko. They divorced, as in the second theory, but Yoshiko took Musashi, which was 7 at the time, with her, and married Tasumi Masahisa.
Kenji Tokitsu prefers to assume a birth date of 1581, which avoids the necessity of assuming the tombstone to be erroneous (although this poses the problem of from whom then Musashi received the transmission of the family martial art).
Upbringing
Regardless of the truth about Musashi's ancestry, when Musashi was seven years old, the boy was raised by his uncle, Dorinbo (or Dorin), in Shoreian temple, three kilometers (~1.8 mi.) from Hirafuku. Both Dorin and Musashi's uncle by marriage — Tasumi — educated him in Buddhism and basic skills such as writing and reading. This education is possibly the basis for Yoshikawa Eiji's fictional education of Musashi by the historical Zen monk Takuan. He was apparently trained by Munisai in the sword, and in the family art of the jitte. This training did not last for a very long time, as in 1589, Munisai was ordered by Shinmen Sokan to kill Munisai's student, Honiden Gekinosuke. The Honiden family was displeased, and so Munisai was forced to move four kilometers (~2.5 mi.) away to the village of Kawakami.
In 1592, Munisai died, although Tokitsu believes that the person who died at this time was really Hirata Takehito.
Musashi contracted eczema in his infancy, and this adversely affected his appearance.[citation needed] Another story claims that he never took a bath because he did not want to be surprised unarmed. While the former claim may or may not have some basis in reality, the latter seems improbable.[9] An unwashed member of the warrior caste would not have been received as a guest by such famous houses as Honda, Ogasawara and Hosokawa. These and many other details are likely embellishments that were added to his legend, or misinterpretations of literature describing him.
His father's fate is uncertain, but it is thought that he died at the hands of one of Musashi's later adversaries, who was punished or even killed for treating Musashi's father badly. However, there are no exact details of Musashi's life, since Musashi's only writings are those related to strategy and technique.
Training in swordsmanship
Miyamoto Musashi having his fortune told. Print by Utagawa KuniyoshiThe name "Musashi" was thought to be taken from the name of a warrior monk named Musashibō Benkei who served under Minamoto no Yoshitsune, but this is unconfirmed.
It's said that he may have studied at the Yoshioka ryu school, which was also said to be a school Musashi defeated single-handedly during his later years, although this is very uncertain. He did have formal training either by his father until he was 7 years old or from his uncle beginning at the age of 7. Ultimately the name was taken from his own original kanji, 武蔵, which can be read as Takezō or as Musashi, as stated in Eiji Yoshikawa's book Musashi.
First duel
I have trained in the way of strategy since my youth, and at the age of thirteen I fought a duel for the first time. My opponent was called Arima Kihei, a sword adept of the Shinto ryū, and I defeated him. At the age of sixteen I defeated a powerful adept by the name of Akiyama, who came from Tajima Province. At the age of twenty-one I went up to Kyōtō and fought duels with several adepts of the sword from famous schools, but I never lost.
—Miyamoto Musashi, Go Rin No Sho
According to the introduction of The Book of Five Rings, Musashi states that his first successful duel was at the age of thirteen, against a samurai named Arima Kihei who fought using the Kashima Shintō-ryū style, founded by Tsukahara Bokuden (b. 1489, d. 1571). The main source of the duel is the Hyoho senshi denki ("Anecdotes about the Deceased Master"). Summarized, its account goes as follows:
In 1596, Musashi was 13, and Arima Kihei, who was traveling to hone his art, posted a public challenge in Hirafuku-mura. Musashi wrote his name on the challenge. A messenger came to Dorin's temple, where Musashi was staying, to inform Musashi that his duel had been accepted by Kihei. Dorin, Musashi's uncle, was shocked by this, and tried to beg off the duel in Musashi's name, based on his nephew's age. Kihei was adamant that the only way his honor could be cleared was if Musashi apologized to him when the duel was scheduled. So when the time set for the duel arrived, Dorin began apologizing for Musashi, who merely charged at Kihei with a six-foot quarterstaff, shouting a challenge to Kihei. Kihei attacked with a wakizashi, but Musashi threw Kihei on the floor, and while Kihei tried to get up, Musashi struck Arima between the eyes and then beat him to death. Arima was said to have been arrogant, overly eager to fight, and not a terribly talented swordsman.
—William Scott Wilson, The Lone Samurai[10]
The duel is odd for a number of reasons, not least of which is why Musashi was permitted to duel Arima, whether the apology was a ruse, and why Arima was there in the first place.
Travels and duels
In 1599, three years later, Musashi left his village, apparently at the age of 15 (according to the Tosakushi, "The Registry of the Sakushu Region", although the Tanji Hokin Hikki says he was 16 years old in 1599, which agrees time-wise with the age reported in Musashi's first duel).[8] His family possessions such as furniture, weapons, genealogy, and other records were left with his sister and her husband, Hirao Yoemon.
He spent his time traveling and engaging in duels, such as with an adept called Akiyama from the Tajima Province.
In 1600, a war began between the Toyotomi and Tokugawa clans. Musashi apparently fought on the side of the Toyotomi's "Army of the West", as the Shinmen clan (to whom his family owed allegiance) had allied with them. Specifically, he participated in the attempt to take Fushimi castle by assault in July 1600, in the defense of the besieged Gifu Castle in August of the same year, and finally in the famed Battle of Sekigahara. Some doubt has been cast on this final battle, as the Hyoho senshi denki has Musashi saying he is "no lord's vassal" and refusing to fight with his father (in Lord Ukita's battalion) in the battle. Omitting the Battle of Sekigahara from the list of Musashi's battles would seem to contradict the Go Rin No Sho's statement that Musashi fought in six battles, however. Regardless, as the Toyotomi side lost, it has been suggested that Musashi fled as well and spent some time training on Mount Hiko.
Ichijoji Sagarimatsu, Location of the battle between Musashi and the Yoshioka schoolAfter the battle, Musashi disappears from the records for a while. The next mention of him has him arriving in Kyoto at the age of 20 (or 21), where he famously began a series of duels against the Yoshioka School. Musashi's father, Munisai, also fought against a master of the Yoshioka school and won 2 out of 3 bouts in front of the shogun at the time, Ashikaga Yoshiaki who granted him the title of "Best in Japan". The Yoshioka School (descended from either the Tenshin Shōden Katori Shintō-ryū or the Kyo-hachi-ryū) was the foremost of the eight major schools of martial arts in Kyoto, the "Kyo-ryū" / "Schools of Kyoto". Legend has it that these eight schools were founded by eight monks taught by a legendary martial artist resident on the sacred Mount Kurama. At some point, the Yoshioka family also began to make a name for itself not merely in the art of the sword but also in the textile business and for a dye unique to them. They gave up teaching swordsmanship in 1614 when they fought in the Army of the West against Tokugawa Ieyasu in the Battle of Osaka, which they lost. But in 1604, when Musashi began duelling them, they were still preeminent. There are various accounts of the duels� — the Yoshioka family documents claim that there was only one, against Yoshioka Kenpō, which Musashi lost.
Musashi challenged Yoshioka Seijūrō, master of the Yoshioka School, to a duel. Seijūrō accepted, and they agreed to a duel outside Rendaiji in Rakuhoku, in the northern part of Kyoto on 8 March 1604. Musashi arrived late, greatly irritating Seijūrō. They faced off, and Musashi struck a single blow, per their agreement. This blow struck Seijūrō on the left shoulder, knocking him out, and crippling his left arm. He apparently passed on the headship of the school to his equally accomplished brother, Yoshioka Denshichirō, who promptly challenged Musashi for revenge. The duel variously took place in Kyoto outside a temple, Sanjūsangen-dō. Denshichirō wielded a staff reinforced with steel rings (or possibly with a ball-and-chain attached), while Musashi arrived late a second time. Musashi disarmed Denshichirō and defeated him. This second victory outraged the Yoshioka clan, whose head was now the 12-year old Yoshioka Matashichiro. They assembled a force of archers, musketeers and swordsmen, and challenged Musashi to a duel outside Kyoto, near Ichijoji Temple. Musashi broke his previous habit of arriving late, and came to the temple hours early. Hidden, Musashi assaulted the force, killing Matashichiro, and escaping while being attacked by dozens of his victim's supporters. With the death of Matashichiro, this branch of the Yoshioka School was destroyed.
After Musashi left Kyoto, some sources recount that he travelled to Hōzōin in Nara, to duel with and learn from the monks there, widely known as experts with lance weapons. There he settled down at Enkoji Temple in Banshu, where he taught the head monk's (one Tada Hanzaburo's) brother. Hanzaburo's grandson would found the Ensu-ryū based on the Enmei-ryū teachings and iaijutsu.
From 1605 to 1612, he travelled extensively all over Japan in Musha Shugyo, a warrior pilgrimage during which he honed his skills with duels. He was said to have used bokken or bokuto in actual duels. Most of the engagements from these times did not try to take the opponent's life unless both agreed, but in most duels, it is known that Musashi did not care which weapon his foe used — such was his mastery.
A document dated 5 September 1607, purporting to be a transmission by Miyamoto Munisai of his teachings, suggests Munisai lived at least to this date. In this year, Musashi departed Nara for Edo, during which he fought (and killed) a kusarigama practitioner named Shishido Baiken. In Edo, Musashi defeated Muso Gonnosuke, who would found an influential staff-wielding school known as Shinto Muso Ryu. Records of this first duel can be found in both the Shinto Muso-ryu tradition and the Hyōhō Niten Ichi-ryū (Miyamoto Musashi's school). The Shinto Muso Ryu tradition states that, after being defeated by Musashi, Muso Gonnusuke beat Musashi in a rematch. There are no current reliable sources outside the Shinto Muso Ryu tradition to confirm that this second duel took place.
Musashi is said to have fought over 60 duels and was never defeated, although this is a conservative estimate, most likely not accounting for deaths by his hand in major battles. In 1611, Musashi began practicing zazen at the Myoshinji Temple, where he met Nagaoka Sado, vassal to Hosokawa Tadaoki; Tadaoki was a powerful lord who had received the Kumamoto Domain in west-central Kyūshū after the Battle of Sekigahara. Munisai had moved to northern Kyūshū and became Tadaoki's teacher, leading to the possibility that Munisai introduced the two. Nagaoka proposed a duel with a certain adept named Sasaki Kojirō. Tokitsu believes that the duel was politically motivated, a matter of consolidating Tadaoki's control over his fief.
Duel with Sasaki Kojirō
Main article: Sasaki Kojirō
In April 13, 1612, Musashi (about age 30) fought his most famous duel, with Sasaki Kojirō, who was known as "The Demon of the Western Provinces" and who wielded a nodachi. Musashi came late and unkempt to the appointed place — the remote island of Funajima, north of Kokura. The duel was short. Musashi killed his opponent with a bokken that he had carved from an oar while traveling to the island. Musashi fashioned it to be longer than the nodachi, making it closer to a modern suburito.
Musashi's late arrival is controversial. Sasaki's outraged supporters thought it was dishonorable and disrespectful while Musashi's supporters thought it was a fair way to unnerve his opponent. Another theory is that Musashi timed the hour of his arrival to match the turning of the tide. The tide carried him to the island. After his victory, Musashi immediately jumped back in his boat and his flight from Sasaki's vengeful allies was helped by the turning of the tide. Another theory states he waited for the sun to get in the right position. After he dodged a blow Sasaki was blinded by the sun. He briefly established a fencing school that same year.
Service
In 1614–1615, Musashi participated in the war between the Toyotomi and the Tokugawa. The war had broken out because Tokugawa Ieyasu saw the Toyotomi family as a threat to his rule of Japan; most scholars believe that, as in the previous war, Musashi fought on the Toyotomi side. Osaka Castle was the central place of battle. The first battle (the Winter Battle of Osaka; Musashi's fourth battle) ended in a truce. The second (the Summer Battle of Osaka; Musashi's fifth battle) resulted in the total defeat of Toyotomi Hideyori's Army of the West by Ieyasu's Army of the East in May 1615. Some reports go so far as to say that Musashi entered a duel with Ieyasu, but was recruited after Ieyasu sensed his defeat was at hand. This may seem unlikely since Ieyasu was in his 70s and was in poor health already, but it remains unknown how Musashi came into Ieyasu's good graces.
Other accounts claim he actually served on the Tokugawa side, but such a claim is unproven, although Musashi had a close relationship with some Tokugawa vassals through his duel with Sasaki Kojirō, and in the succeeding years, he did not drop out of sight as might be expected if he were being persecuted for being on the losing side. In his later years, Ogasawara and Hosokawa supported Musashi greatly — an atypical course of action for these Tokugawa loyalists, if Musashi had indeed fought on behalf of the Toyotomi.
In 1615 he entered the service of Ogasawara Tadanao (小笠原忠直) of Harima Province, at Ogasawara's invitation, as a "Construction Supervisor," after previously gaining skills in craft. He helped construct Akashi Castle and in 1621 to lay out the organization of the town of Himeji. He also taught martial arts during his stay, specializing in instruction in the art of shuriken-throwing. During this period of service, he adopted a son.
In 1621, Musashi defeated Miyake Gunbei and three other adepts of the Togun-ryu in front of the lord of Himeji; it was after this victory that he helped plan Himeji. Around this time, Musashi developed a number of disciples for his Enmei-ryū although he had developed the school considerably earlier; at the age of 22, Musashi had already written a scroll of Enmei-ryū teachings called "Writings on the Sword Technique of the Enmei-ryū" (Enmei-ryū kenpo sho). 円/"En" meant "circle" or "perfection"; 明/"mei" meant "light"/"clarity", and 流/"ryū" meant "school"; the name seems to have been derived from the idea of holding the two swords up in the light so as to form a circle. The school's central idea is given as training to use the twin swords of the samurai as effectively as a pair of sword and jutte.
In 1622, Musashi's adoptive son, Miyamoto Mikinosuke, became a vassal to the Himeji Domain. Possibly this prompted Musashi to leave, embarking on a new series of travels, winding up in Edo in 1623, where he became friends with the Confucian scholar Hayashi Razan, who was one of the Shogun's advisors. Musashi applied to become a swordmaster to the Shogun, but as he already had two swordmasters (Ono Jiroemon Tadaaki and Yagyū Munenori — the latter also a political advisor, in addition to his position as the head of the Shogunate's secret police), Musashi's application was denied. He left Edo in the direction of Ōshū, ending up in Yamagata, where he adopted a second son, Miyamoto Iori. The two then traveled, eventually stopping in Osaka.
In 1626, Miyamoto Mikinosuke, following the custom of junshi, committed seppuku because of the death of his lord. In this year, Miyamoto Iori entered Lord Ogasawara's service. Musashi's attempt to become a vassal to the lord of Owari, like other such attempts, failed.
In 1627, Musashi began to travel again. In 1634 he settled in Kokura with Iori, and later entered the service of the daimyo Ogasawara Tadazane, taking a major role in the Shimabara Rebellion. Iori served with distinction in putting down the rebellion and gradually rose to the rank of karō — a position equal to a minister. Musashi, however was reputedly injured by a thrown rock while scouting in the front line, and was thus unnoticed.
Later life and death
Miyamoto Musashi, Self-portrait, Samurai, writer and artist, c. 1640Six years later, in 1633, Musashi began staying with Hosokawa Tadatoshi, daimyo of Kumamoto Castle, who had moved to the Kumamoto fief and Kokura, to train and paint. Ironically, it was at this time that the Hosokawa lords were also the patrons of Musashi's chief rival, Sasaki Kojirō.[clarification needed] While there he engaged in very few duels; one would occur in 1634 at the arrangement of Lord Ogasawara, in which Musashi defeated a lance specialist by the name of Takada Matabei. Musashi would officially become the retainer of the Hosokowa lords of Kumamoto in 1640. The Niten Ki records "[he] received from Lord Tadatoshi: 17 retainers, a stipend of 300 koku, the rank of ōumigashir 大組頭, and Chiba Castle in Kumamoto as his residence."[11]
In the second month of 1641, Musashi wrote a work called the Hyoho Sanju Go ("Thirty-five Instructions on Strategy") for Hosokawa Tadatoshi; this work overlapped and formed the basis for the later Go Rin No Sho. This was the year that his third son, Hirao Yoemon, became Master of Arms for the Owari fief. In 1642, Musashi suffered attacks of neuralgia, foreshadowing his future ill-health. In 1643 he retired to a cave named Reigandō as a hermit to write The Book of Five Rings. He finished it in the second month of 1645. On the twelfth of the fifth month, sensing his impending death, Musashi bequeathed his worldly possessions, after giving his manuscript copy of the Go Rin No Sho to the younger brother of Terao Magonojo, his closest disciple. He died in Reigandō cave around June 13, 1645 (Shōhō 3, 30th day of the 4th month). The Hyoho senshi denki described his passing:
The grave-marker of Miyamoto Musashi, in present-day Kumamoto Prefecture (熊本県).At the moment of his death, he had himself raised up. He had his belt tightened and his wakizashi put in it. He seated himself with one knee vertically raised, holding the sword with his left hand and a cane in his right hand. He died in this posture, at the age of sixty-two. The principal vassals of Lord Hosokawa and the other officers gathered, and they painstakingly carried out the ceremony. Then they set up a tomb on Mount Iwato on the order of the lord.
It is notable that Musashi died of what is believed to be thoracic cancer, and was not killed in combat. He died peacefully after finishing the Dokkodo ("The Way of Walking Alone", or "The Way of Self-Reliance"), 21 precepts on self-discipline to guide future generations.
His body was interred in armor within the village of Yuge, near the main road near Mount Iwato, facing the direction the Hosokawas would travel to Edo; his hair was buried on Mount Iwato itself.
Nine years later, a major source about his life — a monument with a funereal eulogy to Musashi — was erected in Kokura by Miyamoto Iori; this monument was called the Kokura hibun. An account of Musashi's life, the Niten-ki 二天記, was published in Kumamoto in 1776, by Toyota Kagehide, based on the recollections of his grandfather Toyota Masataka, who was a second generation pupil of Musashi.
Teachings
A picture of Musashi engaged in fantastic combat, by Utagawa Kuniyoshi (1798–1861).Musashi created and perfected a two-sword kenjutsu technique called niten'ichi (二天一, "two heavens as one") or nitōichi (二刀一, "two swords as one") or "Ni-Ten Ichi Ryu" (A Kongen Buddhist Sutra refers to the two heavens as the two guardians of Buddha). In this technique, the swordsman uses both a large sword, and a "companion sword" at the same time, such as a katana and wakizashi.
It is said[clarification needed]the two-handed movements of temple drummers inspired him, although it seems more likely that the technique was forged by a means of natural selection through Musashi's combat experience, or from jutte techniques which were taught to him by his father — the jutte was often used in battle paired with a sword; the jutte would parry and neutralize the weapon of the enemy whilst the sword struck or the practitioner grappled with the enemy. In his time a long sword in the left hand was referred to as gyaku nito. Today Musashi's style of swordsmanship is known as Hyōhō Niten Ichi-ryū.
Musashi was also an expert in throwing weapons. He frequently threw his short sword, and Kenji Tokitsu believes that shuriken methods for the wakizashi were the Niten Ichi Ryu's secret techniques (see Hayakutake-Watkin).
Musashi spent many years studying Buddhism and swordsmanship. He was an accomplished artist, sculptor, and calligrapher. Records also show that he had architectural skills. Also, he had a rather straightforward approach to combat, with no additional frills or aesthetic considerations. This was probably due to his real-life combat experience.
In his later life, Musashi followed the more artistic side of bushidō. He made various Zen brush paintings, calligraphy, and sculpted wood and metal. Even in The Book of Five Rings he emphasizes that samurai should understand other professions as well. It should be understood that Musashi's writings were very ambiguous. Translating them into English makes them even more so. That is why we find so many copies of Gorin no Sho. One needs to read this work, Dokkodo and Hyoho Shiji ni Kajo to get a better idea of what he was about and understand his transformation from Setsuninto (the sword that takes life) to Katsujinken (the sword that gives life).
Timeline
The following timeline follows, in chronological order (of which is based on the most accurate and most widely accepted information), the life of Miyamoto Musashi as of yet.[citation needed]
Date Age Occurrence
1578 Musashi’s brother, Shirota, is born.
1584 0 Miyamoto Musashi is born.
1591 7 Musashi is taken and raised by his uncle as a Buddhist.
1596 13 Musashi duels with Arima Kihei in Hirafuku, Hyōgo Prefecture.
1599 15 Duels with a man named Akiyama in the northern part of Hyōgo Prefecture.
1600 16/17 Believed to have fought in the Battle of Sekigahara in Sekigahara, Gifu Prefecture on the losing side.
1604 21 Musashi has 3 matches with the Yoshioka clan in Kyoto. {1} Match with Yoshioka Seijuro in Yamashiro Province, outside the city at Rendai Moor (west of Mt. Funaoka, Kita-ku, Kyoto). {2} Match with Yoshioka Denshichiro outside the city. {3} Match with Yoshioka Matashichiro outside the city at the pine of Ichijoji.
1604 21 Visits Kōfuku-ji, Nara and ends up dueling with the Buddhist priest trained in the style of Hōzōin-ryū.
1605–1612 22–29 Begins to travel again.
1607 25 Munisai (Musashi's father) passes his teachings onto Musashi.
1607 25 Duels with the kusarigama expert Shishido Baiken in the western part of Mie Prefecture.
1608 26 Duels Muso Gonnosuke, master of the five-foot staff in Edo, modern-day Tokyo.
1610 28 Fights Hayashi Osedo and Tsujikaze Tenma in Edo.
1611 29 Begins practicing zazen meditation.
1612 30 Musashi's most famous match with Sasaki Kojirō takes place on Ganryujima (Ganryu or Funa Island) off the coast of present-day Shimonoseki.
Opens a fencing school for a brief time.
1614–1615 32–33 Joins the troops of Tokugawa Ieyasu in the Winter and Summer campaigns at Osaka Castle.
1615–1621 31–37 Musashi comes into the service of Ogasawara Tadanao in Harima province as a construction supervisor.
1621 39 Duels Miyake Gunbei in Tatsuno, Hyōgo Prefecture.
1622 38 Sets up temporary residence at the castle town of Himeji in Hyōgo Prefecture.
1623 39 Travels to Edo.
Adopts a second son named Iori.
1626 42 Adopted son Mikinosuke commits seppuku following in the tradition of Junshi.
1627 43 Travels again.
1628 46 Meets with Yagyū Hyōgonosuke in Nagoya, Owari Province.
1630 46 Enters the service of Lord Hosokawa Tadatoshi.
1633 49 Begins to extensively practice the arts.
1634 50 Settles in Kokura, Fukuoka Prefecture for a short time with son Iori as a guest of Ogasawara Tadazane.
1637 53 Serves a major role in the Shimabara Rebellion.
1641 57 Writes Hyoho Sanju-go.
1642 58 Suffers severe attacks from neuralgia.
1643 59 Migrates into Reigando where he lives as a hermit.
1645 61 Finishes Go Rin No Sho / The Book of Five Rings.
Miyamoto Musashi dies from what is believed to be thoracic cancer.
Legends
After his death, various legends began to appear. Most talk about his feats in kenjutsu and other martial arts, some describing how he was able to hurl men over 5 feet backwards, other about his speed and technique. Other legends tell of how Musashi killed giant lizards in Echizen, as well as Nue in various other provinces. He gained the stature of Kensei, or "sword saint" for his mastery in swordsmanship. Some even believed he could run at super-human speed, walk on air, water and fly through the clouds.
Philosophy
Throughout Musashi's last book, The Book of Five Rings (五輪書, Go Rin no Sho?), Musashi seems to take a very philosophical approach to looking at the "Craft of War"; "There are four Ways in which men pass through life: as Gentlemen Warriors, Farmers, Artisans and Merchants." these falling into one of the few profession groups that could be observed in Musashi's time.
Throughout the book, Musashi implies that the way of the Warrior, as well as the meaning of a "True strategist" is that of somebody who has made mastery of many art forms away from that of the sword, such as tea drinking (sado), laboring, writing, and painting as Musashi practiced throughout his life. Musashi was hailed as an extraordinary sumi-e artist in the use of ink monochrome as depicted in two such famous paintings: "Shrike Perched in a Dead Tree" (Koboku Meigekizu, 枯木鳴鵙図) and "Wild Geese Among Reeds" (Rozanzu, 魯山図). Going back to the Book of Five Rings, Musashi talks deeply about the ways of Buddhism.
He makes particular note of Artisans and Foremen. In the time in which he writes the book, the majority of houses in Japan were made of wood. In the use of building a house, foremen have to employ strategy based upon the skill and ability of their workers.
In comparison to warriors and soldiers, Musashi notes the ways in which the artisans thrive through events; the ruin of houses, the splendor of houses, the style of the house, the tradition and name or origins of a house. These too, are similar to the events which are seen to have warriors and soldiers thrive; the rise and fall of prefectures, countries and other such events are what make uses for Warriors, as well as the literal comparisons of the: "The carpenter uses a master plan of the building, and the Way of strategy is similar in that there is a plan of campaign".
Way of strategy
Throughout the book, Go Rin No Sho, the idea which Musashi pushes is that the "way of the strategist" (Heihō 兵法) is similar to how a carpenter and his tools are mutually inclusive, e.g. — A carpenter can do nothing without his tools, and vice versa. This too, he compares to skill, and tactical ability in the field of battle.
Initially, Musashi notes that throughout China and Japan, there are many "sword fencers" who walk around claiming they are Strategists, but are, in fact, not — this may be due to the fact that Musashi had defeated some such Strategists, such as Arima Kihei.
The idea is that by reading his writings, one can become a true strategist from ability and tactical skill that Musashi had learned in his lifetime. He pushes that Strategy and Virtue are something which can be earned by knowing the ways of life, the professions that are around, to perhaps learn the skills and knowledge of people and the skills of their particular professions.
However, Musashi seems to state that the value of Strategy seems to be homogeneous. He notes that:
The attendants of the Kashima Kantori shrines of the province Hitachi received instruction from the gods, and made schools based on this teaching, travelling from province to province instructing men. This is the recent meaning of strategy.
As well as noting that Strategy is destined to die;
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.
As a form, strategy was said to be one of "Ten Abilities and Seven Arts" that a Warrior should have, but Musashi disagrees that one person can gain Strategy by being confined to one particular style, which seems particularly fitting as he admits "I practice many arts and abilities — all things with no teacher" — this perhaps being one of the reasons he was so highly regarded a swordsman.
Musashi's metaphor for Strategy is that of the Bulb and the flower, similar to western philosophy of "the chicken or the egg", the "bulb" being the student, the "flower" being the technique. He also notes that most places seem to be mostly concerned with their technique and its beauty. Musashi writes, "In this kind of Way of strategy, both those teaching and those learning the way are concerned with coloring and showing off their technique, trying to hasten the bloom of the flower" (as opposed to the actual harmony between strategy and Skill.)
With those who are concerned with becoming masters of strategy, Musashi points out that as a carpenter becomes better with his tools and is able to craft things with more expert measure, so too can a warrior, or strategist become more skilled in his technique. However, just as a carpenter needs to be able to use his tools according to plans, so too must a strategist be able to adapt his style or technique to the required strategy of the battle he is currently engaged in.
This description also draws parallels between the weapons of a trooper (or soldier) and the tools of a carpenter; the idea of "the right tool for the right job" seems to be implied a lot throughout the book, Go Rin No Sho. Musashi also puts into motion the idea that when a Carpenter is skilled enough in aspects of his job, and creates them with expert measure, then he can become a foreman.
Although it is not expressly mentioned, it may be seen that Musashi indicated that when you have learned the areas in which your craft requires, be it carpentry, farming, fine art or battle, and are able to apply them to any given situation, then you will be experienced enough to show others the wisdom of your ways, be it as a foreman of craftsmen, or as a general of an army.
From further reading into the book, the idea of "Weapons within strategy," as well as Musashi referring to the power of the Writer, may seem that the Strategy which Musashi refers to does not exclusively reside within the domain of weaponry and duels, but within the realm of war and battles with many men:
Just as one man can beat ten, so a hundred men can beat a thousand, and a thousand can beat ten thousand. In my strategy, one man is the same as ten thousand, so this strategy is the complete warrior's craft.
Ni-Ten Ichi Ryu
Within the book, Musashi mentions that the use of Two swords within strategy is mutually beneficial between those who utilise this skill. The idea of using two hands for a sword is an idea which Musashi disagrees with, in that there is not fluidity in movement when using two hands — "If you hold a sword with both hands, it is difficult to wield it freely to left and right, so my method is to carry the sword in one hand"; he as well disagrees with the idea of using a sword with two hands on a horse, and/or riding on unstable terrain, such as muddy swamps, rice fields, or within crowds of people.
In order to learn the strategy of Ni-Ten Ichi Ryu, Musashi employs that by training with two long swords, one in each hand, you will be able to overcome the cumbersome nature of using a sword in both hands. Although difficult, Musashi agrees that there are times in which the Longsword must be used with two hands, but if your skill is good enough, you should not need it. The idea of using two long swords is that you are starting with something to which you are unaccustomed, and that you will find difficult, but will adapt to after much use.
After using two long swords proficiently enough, Musashi then states that your mastery of a Longsword, and a "Companion Sword", most likely a wakizashi, will be much increased — "When you become used to wielding the long sword, you will gain the power of the Way and wield the sword well.".
In short, it could be seen that from the excerpts from Go Rin No Sho, the real strategy behind Ni-Ten No Ichi Ryu, is that there is no real iron-clad method, path, or type of weaponry that is specific to the style of Ni-Ten No Ichi Ryu:
You can win with a long weapon, and yet you can also win with a short weapon. In short, the Way of the Ichi school is the spirit of winning, whatever the weapon and whatever its size.
Long sword
The strategy of the long sword is different than other strategies, in that it is much more straightforward. In the strategy of the longsword, it seems that Musashi's ideal was, that by mastering gripping the sword with two fingers, it could become a platform used for moving onto the mastery of Ni-Ten Ichi Ryu, as well as being able to use two broadswords, or more masterfully use a companion sword.
However, just because the grip is to be light, it does not mean that the attack or slash from the sword will be weak. Like with any other technique in the Ni-Ten Ichi Ryu, he notes:
If you try to wield the long knife quickly, you will mistake the Way. To wield the long sword well, you must wield it calmly. If you try to wield it quickly, like a folding fan or a short sword, you will err by using "short sword chopping". You cannot cut a man down with a long sword using this method.
Like with most disciplines in martial arts, Musashi notes that the movement of the sword after the cut is made must not be superfluous; instead of quickly returning to a stance or position, one should allow the sword to come to the end of its path from the force used. In this manner, the technique will become freely flowing, as opposed to abrupt.
Musashi also discouraged the use of only one sword for fighting, and the use of over-large swords like nodachi due to the fact that they were cumbersome and unwieldy.
Religion
Even from a late age, Musashi separated his religion from his involvement in swordsmanship. Excerpts such as the one below, from The Book of Five Rings, demonstrate a philosophy that is thought to have stayed with him throughout his lives:
There are many ways: Confucianism, Buddhism, the ways of elegance, rice-planting, or dance; these things are not to be found in the Way of the Warrior.
—[12]
However, the belief that Musashi disliked Shinto is inaccurate, as he criticises the Shintō-ryū style of swordsmanship, and not Shinto, the religion. In Musashi's Dokkodo, his stance on religion is further elucidated: "Respect Buddha and the gods without counting on their help.".[13]
Musashi as an artist
Kingfisher Perched on a Withered Branch, by MusashiIn his later years, Musashi claimed in his Go Rin No Sho that "When I apply the principle of strategy to the ways of different arts and crafts, I no longer have need for a teacher in any domain." He proved this by creating recognized masterpieces of calligraphy and classic ink painting. His paintings are characterized by skilled use of ink washes and an economy of brush stroke. He especially mastered the "broken ink" school of landscapes, applying it to other subjects, such as his Kobokumeikakuzu ("Kingfisher Perched on a Withered Branch"; part of a triptych whose other two members were "Hotei Walking" and "Sparrow on Bamboo"), his Hotei Watching a Cockfight, and his Rozanzu ("Wild Geese Among Reeds").