Many people are familiar with Miyamoto Musashi’s famous treatise called “Gorin no Sho” (五輪の書), or commonly called “Book of 5 Rings” in English, which was written in 1645. However, in 1641 he compiled another treatise prior to this called “Heihō Sanjūgō Kajō” (兵法三十五箇条), or “35 Rules of Martial Combat”. Being an expert martial artist in the way of the sword, Musashi wrote this upon the request of Hosokawa Tadatoshi, who was a lord over Kumamoto Domain, Higo Province (present-day Kumamoto Prefecture). Believed to be the first recordings of what would later be Musashi’s self-made style “Niten Ichi ryū” (二天一流), the Heihō Sanjūgō Kajō was preserved in the densho of a kenjutsu school called “Enmei ryū¹“, which Musashi himself had a hand in starting.
Recently, as I was reviewing my copy of Gorin no Sho, I decided to also look through the Heihō Sanjūgō Kajō as well. When comparing both documentations, there are similarities as well as differences. There are those that consider the former a “draft” of the Gorin no Sho, and would sign it off for the sake of the more renown version. Some of the reasons behind this include the following:
- Gorin no Sho is a much longer documentation with more philosophical commentary.
- Gorin no Sho possesses much more detail on both taking up the part of a martial artist, and the techniques that are related to Niten Ichi ryu.
- While the Gorin no Sho directly covers Musashi’s self-made style Niten Ichi ryu, the Heihō Sanjūgo Kajō, which is related a great deal, has more of an association with Enmei ryu.
However, I believe that is a premature viewpoint, especially if you are not familiar with the history behind the first documentation and which audience it was written for. Being a treatise on both fundamental and advanced techniques that can benefit a martial artist, Heihō Sanjūgo Kajō would benefit anyone who has interest in this field, even if just as an addition to one’s collection.
Looking at the similarities between both documentations, some of the rules in Heihō Sanjūgo Kajō are also included in Gorin no Sho. However, take note that the wording and/or approach expressing these differ abit between both. Furthermore, although older, Heihō Sanjūgo Kajō contains some interesting perspectives by Musashi. Let’s evaluate this with a snippet from rule #2. I will present below the Japanese, along with my English translation.
② 兵法之道見立処之事
此道大分之兵法，一身之兵法に至迄，皆以て同意なるべし。
今書付一身の兵法，たとへば心を大将とし，手足を臣下郎等と思ひ，胴体を歩卒土民となし，国を治め身を修る事，大小共に，兵法の道におなじ。
② Analyzing the Path of Martial Combat
The path of martial combat is the same throughout, from the militaristic system used for large armies, down to the individualistic combative skills.
In this writing I will use individualistic combative skills as an example for the comparison. Such as, one’s head (mind) is equivalent to the commander, the hands & feet are like close subordinates such as retainers. The torso is like the foot soldiers. If, through this idea, one trains the body as if to take over a country, then the path of martial combat is, without a doubt, the same on all levels.
This is an overall comparison of the discipline for the individualist skills honed by a martial artist being the same as that needed for an army to work well and succeed. It’s an interesting one, as it may directly explain how the mindset and approach to martial combat transitioned from the battlefield to individual skirmishes during the Edo period. Take note that rule #2 of Heihō Sanjūgo Kajō is said to be related to the Earth Scroll chapter of Gorin no Sho, yet this doesn’t mean that this is a direct copy of words from one text to another. Anyone who’s familiar with both will notice that while Musashi makes references regarding the discipline of the martial artist is the same as in all professions in that particular chapter, he primarily makes that comparison using carpentry.
The following rules below are a few that offer new and unique perspectives of Musashi’s philosophy. That is, by how they are worded, as they don’t definitely fall into any of the chapters found in Gorin no Sho. Along with the original Japanese and my English translation, I will follow up with my interpretation of the meaning behind the following rules, as best as I understand. Of course, being my interpretation, this doesn’t mean that it is 100% perfect.
⑦ 間積りの事
間を積る様，他には色々在れ共，兵法に居付心在によって，今伝る処，別の心あるべからず。何れの道なりとも，其事になるれば，能知る物なり。大形は我太刀人にあたる程の時は，人の太刀も，我にあたらんと思ふべし。人を討んとすれば，我身を忘るゝ物也。能々工夫あるべし。
⑦ Making Space
There are many points to this, along with needing to be there in the moment and having a presence of mind, in regards to making space around yourself. To explain this clearly hear, you must not have your mind elsewhere or on other matters. Like all paths, in order to achieve this you must have knowledge. The big picture here is to strike the opposition with your sword. To achieve this, one must have the mind of not being struck even by another person’s sword. When you do make the attempt to strike down someone, you must forget about yourself. This takes knowledge and lots of training.
For this, you control enough space around yourself, allowing room to deliver strikes, as well as avoiding any incoming ones from an opponent. When you do go forth with your attack, you must also commit to it and not hesitate, for that will leave the door open for the opposition to react.
⑳ 弦をはづすと云事
弦をはづすとは，敵も我も心ひつぱる事有り。身にても，太刀にても，足にても，心にても，はやくはづす物也。敵おもひよらざる処にて，能々はづるゝ物也。工夫在るべし。
⑳ Releasing the string
To achieve this is to grasp on both the thoughts of you and your opponent. You pull yourself off line of an attack through your body, sword, legs, and mind. You will understand how to evade based on your opponent’s thoughts. This requires lots of training.
This rule is talking about being able to read what your opponent is trying to do. Simply put, one reacts accordingly to each of your opponent’s actions if you can grasp what he/she is planning next.
㉖ 残心放心の事
残心放心は事により時にしたがふ物也。我太刀を取て，常は意のこゝろをはなち，心のこゝろをのこす物也。又敵を慥に打時は，心のこゝろをはなち，意のこゝろを残す。残心放心の見立，色々在物也。能々吟味すべし。
㉖ Freeing one’s Attentive Spirit
This is a method for you to allow things to take their natural course for some time based on the situation at hand. With our sword in hand, our attentive spirit is released as if things are normal, while our mind stays active. Or, as you strike down an enemy in a timely manner, you rest your mind, while staying attentive through intent. There are many points to be aware of when analyzing this. There is much information to gain from this.
In Japanese martial arts a fundamental skill reiterated a lot is zanshin (残心), which can be interpreted as staying attentive when a conflict has been ended. For the rule above, this goes beyond that, where one relaxes mentally yet stay attentive through intent, or vice versa.
㉛ 扉のおしへと云事
とぼその身と云は，敵の身に付く時，我身のはゞを広くすぐにして，敵の太刀も，身もたちかくすやうに成て，敵と我身の間の透のなき様に付べし。又身をそばめる時は，いかにもうすく，すぐに成て，敵の胸へ，我肩をつよくあつべし。敵を突たをす身也。工夫有べし。
㉛ Teachings of the Door
This is about being like a tobaso (戸臍 or 枢, swinging door), where when getting close to the opponent, you quickly make yourself wider in appearance. This creates a distortion regarding enemy’s sword, and the body. It makes it that everything is exposed within the space between you and your opponent. Or, you make yourself a slim form as soon as possible as you propel your shoulder towards your opponent’s chest.
Musashi is describing how to change your body’s orientation, and uses the image of a hinged door as an example. In theory, squaring up with your opponent can be effective in many ways, including psychologically, as it gives the idea that you are a bigger target. Yet, if the enemy strikes, you turn sideways so the attack sails by, which allows you to deliver a counter strike.
Here concludes our discussion on Miyamoto Musashi’s first treatise. While the Gorin no Sho is truly the more popular one worldwide, the Heihō Sanjūgo Kajō is still an active rule set used in certain Japan martial schools that follow in the lessons of Musashi. On top of that, there are publications on this, as well as plenty of websites that cover this in detail in Japan. While a smaller read, I would recommend those serious about martial arts to read the Heihō Sanjūgo Kajō, even just once.
1) Also known as Musashi Enmei ryu (武蔵円明流).