Art of Ninja

## Introduction

I've quizzed on nice title of 兵法家伝書: Heiho Kadensho of 新陰流:Shinkage-ryu or New Shadow School in English for a week.

##### **新陰流: Shinkage-ryu**

https://en.wikipedia.org/wiki/Shinkage-ry%C5%AB

How about Art of Mind? Art of Life? Art of Freedom? Art of Tolerance? !!! Art of Ninja! That's it!

This title is literally translated as "book of the family transition of swordsmanship", "Swordsmanship traditions handed down through the Family" or simply "Heiho Kadensho" in Kyoto corpus.

But, let's leave it like that for the present. I decide to call it "Art of Ninja" for a time. I dare to call it "Art of Ninja" until I will hit upon a good idea.  I wish that Yagyu family would not hit me on Hachiman Great Bodhisattva.

Anyway, we can read it in excellent translation, "The Life-Giving Sword: Secret Teachings from the House of the Shogun" as an E-book.

In this article, I mainly refer to the book ISBN:978-4-00-330261-3, Yagyu Munenori, Watanabe Ichiro (collation editing), Heisho Kadensho, Iwanami Shoten,1985.

## The main persons concerned with this book

When we search the key words "quotes, Yagyu Munenori", we can find some of same sentences in his book "Art of Ninja".

##### **柳生 宗矩: Yagyu Munenori**

https://en.wikipedia.org/wiki/Yagy%C5%AB\_Munenori

This book was a private book of the way to achieve artistic accomplishments for its instructors as a family occupation, or a private letter to his unhappy or unlucky son, 柳生三厳:Yagyu Mitsuyoshi known as 十兵衞:Jubei.

##### **柳生 十兵衞 三厳: Yagyu Jubei Mitsuyoshi**

https://en.wikipedia.org/wiki/Yagy%C5%AB\_J%C5%ABbei\_Mitsuyoshi

Yagyu family was an instructor of swordsmanship for Shogun as a family occupation during Tokugawa Shogunate since Munenori, though his first son Jubei failed to succeed to his glorious occupation from the very start. The solemn third son succeeded...

Jubei was just a body guard... So poor Munenori... who had a silly son like restless Mihawk... a merry drunker unable to stay still... and now a typical comical character...

Anyway, the second and third volumes of this book were really in secret in his family except some excellent sword masters for more than 300 years, from 1632 to 1955.

Instead of it, Munenori recommended his disciples the book of "不動智神妙録:Fudou-chi Shinmyo Roku" written by his Zen master 沢庵宗彭: Takuan Soho, maybe because it was a guide book of Buddhism anyone can knock the gate easily and evenly.

##### **沢庵 宗彭: Takuan Soho**

https://en.wikipedia.org/wiki/Takuan\_S%C5%8Dh%C5%8D

"不動智神妙録:Fudou-chi Shinmyo Roku" means the multi-view review on intellectuality of freedom.

Takuan was a reviewer or proofreader to check some technical terms in classics and suggest supplementary explanation in Munenori's draft.

They thought that Buddhism was intellectuality of freedom. Swordsmanship also on the multi-view. The key word of freedom often appears on their books. I think that it is still worth reading their books because their theme is freedom.

Arts of Ninja is like weaving.

The warp is inheritance of New Shadow School from the founder 上泉秀綱:Kamiizumi Hidetsuna known as 信綱:Nobutsuna to his successor 柳生宗厳:Yagyu Munetoshi. Munetoshi is a father of Munenori known as 石舟斎:Sesshu-sai (means Stone Boat).

##### **上泉 信綱: Kamiizumi Nobutsuna**

https://en.wikipedia.org/wiki/Kamiizumi\_Nobutsuna

##### **柳生 宗厳: Yagyu Munetoshi**

https://en.wikipedia.org/wiki/Yagy%C5%AB\_Munetoshi

The woof is serious and humorous friendship among three men, a swordsman 宗矩:Munenori, a Zen Buddist monk 沢庵:Takuan and the third Shogun 家光:Iemitsu.

##### **徳川 家光: Tokugawa Iemitsu**

https://en.wikipedia.org/wiki/Tokugawa\_Iemitsu

This book is total compilation of their ideas, as a swordsman, or a man.

> How can we have our good life?
>
>

Their question is simple. They really desired to live well, I suppose. But our world is not so simple. Remarkably, their age was a dynamic turning point from disorder to order.

Usually, an arrow in anger is enough to turn from order to disorder. But turning from disorder to order requires big efforts. Keeping order requires more.

Each of them had own hard time in their life. Although or therefore, they tried to face their hard problem seriously. Of course, they also had somehow humor or wit to happen to laugh while reading their writing or biography.

I'll talk around these six men referring to their letters or notes, though there were many important persons concerned with this book, such as Samurai load family, 細川家:Hosokawa Family, 鍋島家:Nabeshima Family, and Noh-play family, 金春家: Konparu Family.

To the begginig, the first Shogun 徳川家康:Tokugawa Ieyashu found Yagyu Family retired in thier isolated village and gave an official post of the instructer of swordsmanship to Munenori.

##### **徳川 家康: Tokugawa Ieyashu**

https://en.wikipedia.org/wiki/Tokugawa\_Ieyasu

I happened to type "official post". Because, Yagyu Family is often regard as 忍者:Ninja, old secret service or spy, like CP-0. Remarkably, mysterious Jubei is a popular one-eyed Ninja-like character in the novels, films, dramas, games and Manga.

A popular secret. That's Yagyu. They are match for the internet.

> はてさて八幡の不知藪　どこぞが頭で手足やら　どこぞが顎で尻尾やら
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> Let me see, we are in eight banner labyrinth. Where are heads, where are arms? Where are jaws, where are tails?
>
>

If 海舟:Kaishu, no sword style swordsman, were still alive, he might sing such a silly song.

##### **勝 海舟: Katsu Kaishū**

https://ja.wikipedia.org/wiki/%E5%8B%9D%E6%B5%B7%E8%88%9F

At last, Kaishu, the top of the Tokugawa military closed the stage curtains at the end of Tokugawa Shogunate for the last 270 years, by the surrender of Edo castle in perfect condition without any battle fire.

He is like Princess Arabasta.

> Our castle or people? Which is the country?
>
>

Kaishu who decided to give up their castle for people in Edo city to avoid the battle, regarded Munenori as an important swordsman at the beginning of Tokugawa Shougunate.

Kaishu bet on the new Meiji government, or the next generations.

I think that they still encourage us to live well, like a shadow of the moon on the water.

## Title of the book

The title of this book sometimes translated as "Arts of War". A piece is missing. That's "Avoiding". (just kidding. it's a mimic of an essay "vita brevis, ars longa" by my favorite linguist. it is so minor that few knows...)

In Edo era, arts of war were studied as a part of "兵学:Hei-gaku" or "軍学:Gun-gaku". It was study of war, such as strategy, tactics, logistics using big troops. They studied Seven Military Classics of ancient China such as Sun-tzu's "The Art of War", because they were published by wood-block printing.

There were other schools, such as Takeda School, Ueshugi School, Hojo School, and so on. The third Shogun Iemitsu ordered Hojo School to study and lecture foreign siege with gunnery.

"Art of Ninja" is arts of post-war process to settle down the land under the sky, by settling down individual Samurai's mind. It is a sort of psychology, psychiatry, psychoanalysis and so on. The concern of this book was a matter of mind of individuals. Munenori tried to check the origin of disorder, or illness as if he is a doctor.

It was written by an old calm tolerant man at the age of 60's after the war period, to avoid coming back to the war period with firearms by restless powerful Samurai warriors like his son.

The opening paragraph of the second volume (actually the first volume of his book), "殺人刀[Setsu-nin-tou]: The (single-edged) Killing Sword" starts;

> p.19:
>
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> 古にいへる事あり、「兵は不祥の器なり。天道之を悪む。止むことを獲ずして之を用ゐいる、是れ天道也」と。
>
>

> *In antient time they said, "Arms were unhappy and unlucky tool. The way of the sky avoid them. Only use them to stop using them. That's the Way."*
>
>

This idea comes from Taoism, who dislike force and like doing nothing by force. Let it be. Let it go. Que sera sera.
Munenori shows his thought about this;

> 其故は、天道は物をいかす道なるに、却而ころす事をとるは、実に不祥の器也。
>
>

> *Because the way of the sky is the Way to give life to everything. However to prefer to killing something is really unhappy and unlucky tool.*
>
>

The primary meaning of 兵(ヘイ[Hei]/つはもの[Tsuha-mono]) is arms, weapon.
兵(つは-もの) is a kind of 器(うつは-もの[U-Tsuha-mono]). It is "is-a" relationship, like "a man is an animal".

> General -> Particular
>
>

> うつは-もの[U-Tsuha-mono] -> つは-もの[Tsuha-mono]
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> (1) tool, container -> arms, weapon, unhappy and unluch tool
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> (2) a man of talent -> a man of talent for using arms
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>

Just "talent" in old Japanese indicated for poetry, music, musical instruments, wind instruments. The typical tool in old Japan was wind instruments, path of the breath. 器 has four mouths. It is like a quartet.
A typical usage of "不祥(フショウ)の[Fushou-no]" is for 息子(むすこ[Musuko]:son). Another is 不祥事(フショウジ[Fushou-ji]:scandal). A sword is a scandalous tool which happens to make someone unhappy. Some of them were called mysterious sword to cause a scandal.

> p.20:
>
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> しかあれど、止むことを得ずして兵を用ゐて人をころすを、又天道と云ふ。
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> *However, they say it is also the way of the sky to kill with arms unavoidably.*
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> 其心如何となれば、春の風に花さき緑そふといへ共、秋の霜来て、葉おち木しぼむ。是天道の成敗也。
>
>

> *What is this mean? Flowers blssom, green leaves wave with in a spring breeze, then leaves fall, trees wither when the autumn frost comes. That's decision(成敗) of the way of the sky.*
>
>

成敗 comes from 御成敗式目:Formulary of Adjudications, which was the legal code of the Kamakura shogunate in Japan, promulgated by third regent 北条 泰時:Hojo Yasutoki in 1232, after 承久の乱:the Jokyu War.

"Goseibai Shikimoku" was an important law during Shogunate period. It was a text for learning characters and calligraphy among the people in Edo era.

##### **御成敗式目: Goseibai Shikimoku**

https://en.wikipedia.org/wiki/Goseibai\_Shikimoku

##### **承久の乱: the Jōkyū War**

https://en.wikipedia.org/wiki/J%C5%8Dky%C5%AB\_War

##### **北条 泰時: Hojo Yasutoki**

https://en.wikipedia.org/wiki/H%C5%8Dj%C5%8D\_Yasutoki

At that time, a Buddhist monk of Kegon school 明恵:Myoe was an adviser of Yasutoki. Before the modern times, intellectual Buddhist monks were an adviser of the government. Sometimes they were a brake of runaway vehicle.

##### **明恵: Myoe**

https://en.wikipedia.org/wiki/My%C5%8De

Their friendship started when Myoe hided remnants of a defeated army and Yasutoki tried to punish him as the supreme commander of victory.

> これ政道のために難儀なる事に候わば、即事に愚僧が首をはねらるべし
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> *If you have a hard problem on politics for this, cut off my silly head right now.*
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Myoe is known as his key consept "阿留辺畿夜宇和[A ru be ki yo u wa]: As Appropriate".

He installed Zen practice and esoteric Buddhism into his exoteric Kegon Buddhism while keeping the strict precepts, as if he was an early Buddhist with Buddha in India.

Gererally, Buddhism doesn't has commandment and punishment in the Buddhist group, because no one command and punish, but oneself.

Good act leads feeling joy, happy and healthy. Ill act leads feeling ill and sick. I feel sick because I did ill. I did well, then I feel happy. Ill acts such as in hunger, anger, eager are poison to harm and suffer oneself. The methods of Buddhism are medicine to neutralize poison.

I decided to do deep breathing exercises! Yes, dear me! I did, dear me! Good. Well done. I feel good. I got it! I can hear my mute decision, but others cannot.

The government have to show ther decision to the people. Usually, human beings don't use telepathy, but language.

quid faciam? quo eam?

One of the way is that someone shows good examples as the case may be. Another way is to show the principle of decision making.

法[Hou/Nori] has both way, like wheels of vehicle. Therefore 法:dharma has three appearance, Dharma Body to show dharma itself , Response Body to show how to do when they are at a loss and Reward Body to show how they are like after that.

At the beginning of Tokugawa Shogunate, the first Shogun Ieyasu ordered his adviser, the Zen Buddhist monk 以心崇伝:Ishin Suden to make a draft of 武家諸法度:Buke Shohatto, Various Points of Laws for Warrior Houses.

##### **以心 崇伝: Ishin Suden**

https://en.wikipedia.org/wiki/Ishin\_S%C5%ABden

##### **武家諸法度: Buke shohatto**

https://en.wikipedia.org/wiki/Buke\_shohatto

The first article is;

> 文武弓馬之道、専可相嗜事
>
>

> *Appropriate yourself for traditional martial arts and liberal arts.*
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>

The third Shogun Iemitsu who worshiped and adored Ieyasu appropriate himself for the first article faithfully. The live embodiment of the first article for Iemitsu, was Munenori.

Munenori should answer Iemitsu's question on traditional martial arts and liberal arts = 文武弓馬之道 = 兵法, as his instructor.

兵法(ヘイハフ[Hei-Hafu]/ヘイホウ[Hei-Hou]) in Japanese usually means martial arts such as archery, horsemanship, spearmanship and swordsmanship. Munenori sometimes demonstrated his swordsmanship on a horse.

In the context of Munenori, the contrast is 兵法 <-> 仏法.

兵法([Hei-hou]:swordsmanship) of Munenori contrasts with 仏法([Bup-pou]: Buddhism) of Takuan, or vise versa.

Takuan explained his 仏法 in his "Interectuality of Freedom" by comparing Munenori's 兵法.

> "貴殿の兵法にて申し候はば、: *If I would liken it to your swordsmanship*(兵法)", "貴殿の無刀と仰せられ候事にて候。: *It would be like no sward*(無刀) *you would speak*", "貴殿の兵法にて可申候。: *I would like to explan it by comparing with your swordsmanship*(兵法)"
>
>

Buddhists often use this explaining method, to liken something important in Buddhism to the timely key of listner's knowledge, experience, interest, concern, daily work and hobby, and so on.

## Motivation of this book

I think that the most important motivation of this book came from Iemitsu, who bombarded Munenori with a barrage of questions. He was a question bomber, like a curious child.

> What's that!? What's this!? What for!? Why? Why?? Why??? TELL ME ALL!!!
>
>

If Iemitsu didn't ask his questions frequently and frankly to Munenori, he might be just a instructor and he might write only first volume, category of New Shadow School.

> *I won't use martial arts for something fan or killing time. I saw YOU. YOU masterd swordsmanship to settle your mind. YOU use free swordsmanship. Therefore, I practice seriously.*
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> *You may doubt that I won't practice to neglect swordsmanship. Therefore, I show you this letter.*
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> *I think that Samurai had nothing but mastering to settle his mind from top to bottom. Therefore, I mind it day in day out. However, I cannot master at all, because my mind is still immature, I suppose.*
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> *My mind is different from the other trainees in the bottoms. I really think of your swordsmanship seriously. Therefore, I never detach it from my mind. I've treated you as very important since I was young.*
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> *You only praise me good. You won't tell me your true swordsmanship with your whole heart. This is not suitable for you. You tell the truth to your serious students with your whole heart, even though they are in the bottom. However, you tell me halfhearted swordsmanship. This is not suitable for us.*
>
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> *Recently, you often give me your notes. I gave you my vow. You told me that you had given me your full style nothing left. I was satisfied with your doctrine, and gave you a post of load. However you won't train me in an elaborate manner. Therefore, my swordsmanship won't complete. Train me until I'll be completely satisfied. Half-mastered swordsmanship is nonsense. It is useless unless it makes a mind settle down and use it freely, I suppose. Whether I will progress well or not from now, it depends on your decision. I let you know my thought to itemize. All your efforts will come to nothing, if you still think que sera sera, even though you know I'm very eager for your swordsmanship. If you will understand my thought and train me for your swordsmanship with your true heart, I'll look after your sons after you will die. Of course, my treatment is another matter if your son has ill manner.*
>
>

His last sentence is humrous. Munenori often gave his notes to answer Iemitsu's questions or requests.
Once Munenori gave his first important book he wrote with scrupulous care and decorated elegantly for Iemitsu,

> *This is whole doctrine of our school. That's all. Nothing left.*
>
>

Besides, he wrote about FAQ from Iemitsu in detail.
Iemitsu was very sutisfyied with his big efforts and sent a thanx letter.

> *I'm very satisfied with your lecture you told me all your swordsmanship. I ask you to instruct me very well for the long future. By the way, I shall allow your son to work for me here. Even if you're not here, he should be here. I'm not angry any longer.*
>
>

But, the book had a proviso such as;

> *By the way, this is not licence. Licence is another matter.*
>
>

Iemitsu was likely to shout;

> NOOOOO!!! What do you mean!?
>
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Takuan said in his book;

> 理之修行。事之修行。と申す事の候。
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> *Study of general principle. Practice of individual concrete phenomenon. I would like to talk about them.*
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> 理とは右に申上候如く、至りては何も取あはず。唯一心の捨やうにて候。段々右に書付け候如くにて候。
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> *Principle is, as what I told you at right chapters, free from anything at last. Simply, leave your mind. I've noted it in detail as the right chapters.*
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> 然れども、事の修行を不仕候えば、道理ばかり胸に有りて、身も手も不働候。事之修行と申し候は、貴殿の兵法にてなれは、身構の五箇に一字の、さまざまの習事にて候。
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> *However, if you neglect to practice individual phenomenon, only reasoning hold your mind, neither your body nor hands cannot work. Practice of individual concrete phenomenon I'd like to tell you is, if liken to your swordsmanship(兵法 in original text), various learning such as five critical preparing of body.*
>
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> 理を知りても、事の自由に働かねばならず候。身に持つ太刀の取まはし能く候ても、理の極り候所の闇く候ては、相成間敷候。事理の二つは、車の輪の如くなるべく候。
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> *You should work in phenomenon ad libitum, although you know principle. While, if you are good at handling the sword, it is also nonsense unless you know the settled principle. Both principle and phenomenon should be wheels of a vehicle.*
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Both 理 and 事 are terms of Buddism, remarkably Kegon School. They are also key consept of 朱子学([Chu-tzu/Zhu Xi]:Cheng–Zhu school), neo-Confucianism based on the teachings of Zhu Xi and his followers.

Zen Buddhism is usually said 不立文字:no letter, and regard practice as important, but Japanese loves love letters since a long time ago.

They often exchanged letters of concern.

Munenori noted in his book;

> p.27:
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> 〇大学は諸学の門也と云ふ事。凡そ家に至るには、まづ門より入る者也。然れば門は家に至るしるべ也。此門をとをりて家に入り、主人にあふ也。学は道にいたる門なり。此門をとをりて道にいたる也。しかれば学は門也、家にあらず。門を見て家也とおもふ事なかれ。家は門をとをり過ぎて、おくにある物也。
>
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> *The text of Great Learning is the gate of studies. Generally, first of all, we enter from the gate into the house. However, the gate is a guide to the house. We go through this gate and meet the master. Study is the gate to the Way. We pass the gate to arrive the Way. It means that study is not a house but a gate. Never mistake the gate for a house. A house is what we can see inside after we pass through the gate.*
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> ・・・
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> p:28:
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> 大学に、致知格物と云ふ事あり。致はつくすと云ふ義也。
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> *In the text of Great Learning, they said "Things being investigated, knowledge became complete". "Complete" means considering all angles of a question.*
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> ・・・
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> 万の事はしらざる故に不審あり。うたがはしき故に、その事が胸をのかざる也。道理があきらかにすめば、胸に何もなくなる也。胸になにもなくなりたれば、よろづの事が仕よく成る者也。此故に、よろづの道を学ぶは、胸にある物をはらひつくさむ為也。
>
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> *Everything are suspicious because we don't know. The things will not leave our bosom because they are doubtful. When the principle clear bright, our bosom has nothing. When our bosom has nothing, everything goes well. We study all way to clean up the things in our bosom.*
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> ・・・
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> p.30:
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> 習いをはなれて習にたがはず、何事もするわざ自由也。此時は、わが心いづくにありともしれず、天魔外道もわが心をうかがひ得ざる也。此位にいたらん為の修行也。ならひ得たれば、又習はなく成る也。
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> *We leave learning without mistake learning, our movements for everything are free. In such a state, I don't know where my mind is, or the demon's monsters in the sky cannot see it. We learn to get this status. After we will finish learning, what we learn will disappear.*
>
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I use different words for 胸(むね[Mune]:bosom) and 心(こころ[Kokoro]:mind).

胸:bosom is what we can see by our eyes and touch by our hands. There is a heart which usually beats slow well, sometimes beats rapidly, such as too much drinking. There is esophagus which sometimes has upstream, such as too much smoking.

心:mind is what we cannot see by our eyes nor touch by our hands. It never has too much drinking nor smoking. But, it sometimes puzzles itself. It is not in the head nor in the brain. Japanese usually feel like that it is in the guts inside the bottom of body. So, some of old Japanese cut his guts by themselves to show his true mind.

> 心こそ　心まよはす　心なれ　心に　心　心ゆるすな
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The critical difference between 胸([Mu-ne] 2 moras) and 心([Ko-ko-ro] 3 moras) is number of mora, or beat. There are some other words which means a matter of mind, such as 胸[Mu-ne], 腹[Ha-ra], 胆[Ki-mo], 臍[He-so] or 気[Ki] in idioms. But, this Waka poem doesn't allow to replace 心[Ko-ko-ro] with them.

Just a matter of beat, but a matter of beat. Munenori was also a Noh-player and sometimes likened his swordsmanship to Noh-play.

Both Munenori and Takuan commented on this Waka poem.

## Who is Iemitsu?

I'm a true-born Shogun.

He is sure to answer so. That's his speech at the inauguration of the third Shogun. In other words, he didn't have war experience. His post was prepared by his family and vassals.

His grand-father Ieyasu and his father Hidetada knew the war. They fought against their enemies with their allies to get the post of Shogun at the battle field. Hidetada was almost killed by surprise attackers at the headquarter during the last war to fix their domination, and he himself fought against with his spear. His body guard Munenori checked to interrupt them with his killing sword in a calm, and it brought him fame.

Iemitsu's nature looks like restless, far from calm. He was sharp, frank, nerves, delicate, curious, fidgety, emotional, passionate, quick-tempered and quick-minded. It was hard for young Iemitsu to stay still in the castle. He liked martial arts, wondering, horsing and listening brave heroic stories during war period from old Samurai loads who knew the battle field.

He trusted Munenori who was just a swordsman respectfully as much as those Samurai loads, and at last gave him a post of load as not only an instructor but also an adviser of politics. However, he fired his son Jubei, a partner of his practice for swordsmanship.

Munenori born in 1571 was 33 older than Iemitsu born in 1604. Munenori's first son Jubei was born in 1607, and his best leading disciple 鍋島元茂:Nabeshima Motoshige was born in 1602.

Jubei and Motoshige were practice partners with Iemitsu in the same generation. Both were genius of swordsmanship. Jubei was sometimes said, the strongest in Yagyu family. I guess that he was tough like Zoro...

While, Iemistu suffered delicate health in his life. He had a habit of stammering and shyness in childhood. He was easy to excited, or sometime nervous and unable to relax. He was sometimes terribly thankful and happy, sometimes terribly distrustful and unhappy.

Young Jubei was a trainee for Iemitsu. Munenori hit his son hard with his training sword when he saw a poor move in his son during the training. It was his usual manner for Iemitsu to notice his same poor move. Only Jubei got severe hits from his father, because he was just a trainee who has no heavy responsibility, and maybe awesome toughness... Or because;

> p:32:
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> 一　表裏は兵法の根本也。表裏とは略也。偽りを以って真を得る也。表裏とはおもひながらも、しかくればのらずしてかなはぬ者也。
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> - *Face-Back is the foundation of martial arts. Face-Back is a scheme. We get true by false. No one cannot help taking on it even if he knows the scheme.*
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> ・・・
>
>

> 仏法にては方便と云ふ也。外にはかりごとをなすも、終に真実の道に引入る時は、偽り皆真実に成る也。神祇には神秘と云うひ、秘して以って人の信仰をおこす也。信ずる時は利生あり。武家には武略と云ふ。略は偽りなれ共、偽りをもつて人をやぶらずして勝つ時は、偽り終に真と成る也。
>
>

> *In Buddhism, they call it temporary means. False turns true when he enter into true way at last, though we make a trick. In Shinto, they call it mystery, and inspire their belief in the people by a secret. A prayers is answered. In Samurai class, they call military tactics. False turns true at last when we win without any damage to people by false means.*
>
>

> ・・・
>
>

> p.33:
>
>

> 一　草を打ちて蛇を驚かすと禅に云ふ事あり。草の中なるくちなわをうつておどろかす様に、人をも一おどろかしおどろかすが手立也。
>
>

> - *Hit weeds to shock a snake. It is a Zen thought. That's a trick we shocked an individual as if we hit a snake inside the weeds.*
>
>

Naive young men sometimes sensitive to unfairness, and it sometimes makes them apart.

When Jubei was 20 years old, he was fired from his job and ordered to stay in the other castle. After that, he disappeared in the history for more than 10 years, till he worked as a body guard for Iemitsu again.

As for the third Shogun Iemitsu, he should consider about people under the sun. His heavy post didn't allow him to escape into his hometown. His hometown was Edo Castle.

The text of Great Learning (or Daxue of Chinese classics) has an outline and priority of the government, 修身(individual)->齊家(family)->治國(state)->平天下(under the sky).

##### **大学:Great Learning**

https://en.wikipedia.org/wiki/Great\_Learning

> 心正而後身修
>
>

> *Their hearts being rectified, their persons were cultivated.*
>
>

> *身修而後家齊*
>
>

> *Their persons being cultivated, their families were regulated.*
>
>

> *家齊而後國治*
>
>

> *Their families being regulated, their States were rightly governed.*
>
>

> *國治而後天下平*
>
>

> *Their States being rightly governed, the entire world was at peace.*
>
>

> 自天子以至於庶人，壹是皆以修身為本
>
>

> *From the Son of Heaven down to the mass of the people, all must consider the cultivation of the person the root of everything besides.*
>
>

> 其本亂而末治者，否矣
>
>

> *It cannot be, when the root is neglected, that what should spring from it will be well ordered.*
>
>

His endless passion for self-control put his family and house in order, governed various states near or far in Japan, and lead peace reigns over the land where people enjoy their life, as a result.

I suppose that Munenori was a calm man who gave him transient relax in a moment.

The long partner of practice Motoshige was also given "Arts of Ninja" with great thanks for their long partnership just before Munenori died.

The colophon with his signature says;

> *This three volumes are our private book. Remarkably the Killing Sword and the Live-giving Sword are confidential. Never show them to a stranger. I feel that your will and your mind are so deep into this way that I will tell you. Never leak this secret in a stranger. Take care.*
>
>

The word I translate as "a stranger" is simply "人[Hito/Nin/Jin]: man, human, mankind". Munenori on his deathbed uses this word as if they are not a man, but a swordsman who should live, or couldn't live as a swordsman, like a beast with a talon.
When Munenori was sick in bed, Iemitsu visited him and called the best doctor from Kyoto and let him cure Munenori. He often exchanged letters of concern with Munenori;

> *I move according to enemy's Qi. Everything is drawn by my enemy. I understand that I simply win to follow enemy's move like a shadow. That's OK?*
>
>

> - *That's right. Nothing left. I have nothing to tell you any more. However you do not sit on this mind. Remember. Nothing on yourself, on your man, on your body, on your art, on your mind.*
>
>

> *You say Face-Back or Qi Advantage. I have nothing. Thanks to everything coming from enemy's appearance. That's OK?*
>
>

> - *That's right. I have nothing to tell you any more. You got it. Well done. That's the same on military. That's the same on everything you see. If you are free, you get everything as you like. Takuan said also it. The worst is a fixation on the only one. Martial arts also. I have nothing to tell you but it. That's all of me.*
>
>

Is there any more greater honor than this for a dying man? To ask for his everything, to take all of him.

Munenori died at the age of 76 in 1646. When Iemitsu visited him, Munenori returned unexpected gift, the post of load and family stipend, to him, and died as a swordsman, or a man, at last.

I'm not sure Iemitsu was given "Arts of Ninja", but Iemitsu didn't need it any longer, I suppose. If he was given it, he might fire it out. He finished learning on Munenori.

Iemitsu is the true enemy who drew Munenori's original swordsmanship comes from New Shadow School, 新陰流[Shin-Kage-Ryu]. He is a shadow of Munenori, or vise versa. Everything is drawn and given by his shadow, his true enemy, his true friend.

In Japanese, 陰(かげ[Kage]) has two meaning, "shadow" and "thanks to". We often use the second usage, "お陰様で(おかげさまで[O Kage Sama de])" as a casual greeting.

> How do you feel? I'm fine, thank you (O Kage Sama de).
>
>

It means "It thanks to your concern", or simply "Fortunately".

Munenori's swordsmanship was often criticized that it overemphasize a matter of mind. Someone said that the New Shadow School became worse from Munenori. However, I'm very familiar with his swordsmanship in Manga since I was a child. His thoughts often appear in various genre of Manga for boys, girls, men and ladies.

By the way, what is New Shadow School? Why was he so eager to learn that school?

## What is the New Shadow School?

Usually, It is the first question when a child meet something strange.

What's that?

Munenori was originally a instructor of Hidetada. He knew his first son Iemitsu well in childhood. Actually, Iemitsu was the second son, but his brother died at the age of two and he happened to be the primary candidate for the third Shogun.

"Art of Ninja" has three volumes.

The first volume is "進履橋[ShinRiKyou]:The Shoe-Presenting Bridge", The second volume is "殺人刀:The (Single-edged) Killing Sword" and the third volume is "活人剣:The (Double-edged) Life-giving Sword".

He once categorized to show the outline of the swordsmanship of the New Shadow School in the first volume like a box of contents on Wiki we can change to hide/show. His book is easy to read as if he compose it on wiki.

What's this?

The title of "The Shoe-Presenting Bridge" comes from the Chinese Classics of "Shih-chi", ancient Chinese historical record. It is the bridge between the original swordsmanship of New Shadow School and Munenori's swordsmanship.

##### **史記: Records of the Grand Historian**

https://en.wikipedia.org/wiki/Records\_of\_the\_Grand\_Historian

It is a category or resume of swordsmanship instructed in New Shadow School, such as Three Studies for beginners, Five Learning of forms and preparing, Nine Movements inherited from the founder of New Shadow School, 上泉秀綱:Kamiizumi Hidetsuna, and additional movements inherited from his successor 柳生宗厳:Yagyu Munetoshi.

What is the New Shadow School?

To tell the truth, the outline is coded. They use poetic code-name in the first volume as if IT developers call their project with code-name before released in secret, or just a joke.They are half serious half joke. Munenori revealed to decode their code in the second and third volume (actually the first and the second) with his humor.

Munenori noted that the instructor should instruct and train his pupils along by "The Shoe-Presenting Bridge" during the practice, and this volume of the book should be given as the proof of pupils who mastered all category of the New Shadow School.

Therefore, this first volume has the credit of those two master's official names, 上泉武蔵守 藤原 秀綱:Kamiizumi Musashi no Kami Fujiwara Hidetsuna, and 柳生但馬守 平 宗厳:Yagyu Tajima no Kami Taira Munetoshi with respect at the end part, as if this first volume is a complete guide book, like an official game guide book the magazine publishers publish with their gift code.

His idea on category is very interesting.

> p.75:
>
>

> 一　是極一刀の事
>
>

> *- The ultimate one slash.*
>
>

> 是極とは、これ至極と云ふ儀也。一刀とは、刀にあらず。敵の機を見るを、一刀と秘する也。・・・是を根本にして、様々につかふなり。手利剣、水月、神妙剣、病気、此四、手足の働き、以上五也。是を五観一見と習ふ也。手利剣を見る、是を一見と云ふ。残りの四つをば、心に持つ程に、観と云ふ也。目に見るをば見と云ひ、心に見るを観と云ふ。心に観念する儀也。四観一見といはずして、五観と云ふは、おしこめて五観と云ひ、其内より手利剣を一見と云ふ也。
>
>

> *The ultimate means to get final. One slash is not actually a slash. To see inner workings of Qi in enemy. We code it one slash in secret language. ... We use this base in various ways. Shu-Ri-Ken(code-name of Observation on faint signs), Water Moon(code-name of Positioning of outside body), Shin-Myo-Ken(code-name of Positioning of inside mind), Illness(Anti-pattern), these four, and handling with arms and legs, these five. We learn this as five imaginations one sight. To observe faint signs. We call it one sight. We have other four in mind, and call them imagination. Seeing on eyes is called sight, seeing on mind is called imagination. It means preparing mental images of things or events. We don't call four imagination one sight, but five imagination one sight, because we put a sight into imagination, we call them five imaginations and, one of them, observation on faint signs one sight.*
>
>

##### **呼吸動作研究会 - 合気道と新陰流: Breathing Study - Aikidou and the New Shadow School**

http://kokyuhou.exblog.jp/8369245/

There is a image of the handwriting copy of "The Shoe-Presenting Bridge".

In the Shoe-Presenting Bridge, Munenori doesn't mention about their famous concept "無刀: No Sword", though "無刀取り: Sword-less Capturing" is the most famous technique of the New Shadow School.

In the sky island, Roronoa hit his enemy without using sword, and Chopper was shocked, "He is a swordsman, but hit the shark with his hand...!!!"

Yes, Dr. Chopper. That's No Sword.

In the Long-Long-Ring Island, Roronoa brew his enemy without wearing any sword, when Sanji made fun of him, "When a swordsman loses his sword... Now a gentleman, right?"

That's right, Mr. Prince That's No Sword, too.

Of course, Munenori reveled "No Sword" concept in the second and third volume gradually, as if One Piece drops long long advance hints.

> p.98:
>
>

> 〇無刀之巻
>
>

> *The chapter of No Sword*
>
>

> p.100:
>
>

> 一　無刀は、人に刀をもたせ、我は手を道具にして仕相するつもり也。
>
>

> *- No Sword means a optimized spasing and timing to match against a man wearing his sword when I use my hands as my tool.*
>
>

> p.35:
>
>

> 縣待二字子細の事
>
>

> *The chapter of Active/Passive mode*
>
>

> p.41:
>
>

> 一　打にうたれよ、うたれて勝つ心持の事
>
>

> *- Get an attack. How to mind to counter to win?*
>
>

> 人を一刀にてきる事はやすし。人にきられぬ事は成りがたき物也。人はきるとおもふてうちつけうとも、ままよ、身にあたらぬつもりを、とくと合点しておどろかず、敵にうたるる也。敵はあたるとおもふてうてども、つもりあればあたらぬ也。あたらぬ太刀は死太刀也。
>
>

> *It's easy to cut a man by a slash. It's hard to finish getting no slash. They attack us to cut down, but we know spacing and timing to avoid a slash on our body. We let them attack without any surprise. Enemies take their attack to hit, but we are spacing and timing to avoid them. A slash without hit is a dead slash.*
>
>

Munenori and Jubei were not warriors, but body guards for Shogun. The most important issue was avoiding damage for Shogun.

Trust us. Take easy. We are absolutely safe in our spacing and timing. Their attack are dead on our trick. Follow us like a shadow without any doubt. You have no damage. You can live.

Now, would you please feel free to look our magic show on your horse, my load?

I'm not sure this episode of the assault at the head-quarter was true or not, but Hidetada and Munenori could relax a horse without any surprise. If the horse Hidetada was riding on got excited to kick Munenori's back to run, or bit his head, this story broke up.

I guess that he had awesome mind-control technique, or territory Haki... The enemies against Munenori are like moths gathering around the light, or a butterfly on the web.

That's a sort of magician's choice using human's habit like fishing or hunting using animal's habit.

> p.43:
>
>

> 一　大拍子小拍子、小拍子大拍子の事
>
>

> *- Major Beat & Minor Beat, Minor Beat & Major Beat*
>
>

> p.44:
>
>

> ・・・　上手の鳥さしは、さほを鳥に見せて、むかふから竿をぶらぶらとゆぶりもって、つるつるとよってさす也。鳥が竿のぶらぶらする拍子にとられて、羽をふるひふるひたたんたたんとして、得たたずしてささるるなり。敵と拍子ちがふ様にすべき也。
>
>

> *... A skillful bird hunter shows his pole swinging idly (Bura-Bura-ly), and goes smoothly (Tsuru-Tsuru-ly) to pick. A bird gets attracted his attention with the beat of a pole idling (Bura-Bur-ing), and starts flapping (Furuhi-Furuh-ing) his wings to try to fly (Tatan-Tatan), but fails to get a pole in his body. We should stagger our beat to throw enemy's timing off.*
>
>

This remark is characteristic of a man of talent. The original text in Japanese is very humorous using mimetic words of repetition like a children's song. We happen to be attracted by very this mora.

> p.98:
>
>

> 〇無刀之巻
>
>

> *The chapter of No Sword*
>
>

> p.102:
>
>

> 一　大機大用
>
>

> - *Great Timing Great Usage.*
>
>

> ・・・　大機の人の目にて、一目にらみたらば、その眼ざしに心をとられて、太刀をぬく手をわすれて、ただあるべし。・・・　猫がにらめば、ねずみがそらよりおつる者也。猫の眼ざしに気をとられて、ふむ足をもわすれておつる也。
>
>

> *... A man of Great Timing casts a glance, a man gets captured by his eyes to forget his hands to pull his sword. ... A cat stares, a rat falls. A rat gets preoccupied with cat's eye. He forgets to step and falls.*
>
>

This remark is also characteristic of a man of humor... That's Haki, or One-Two-Jango. A free mind who never forget humor.
Ki = 機(Timing/Chance) = 気(Qi/Chi) in the New Shadow School.

> 応身(色身) <-> { [報身] <-> [法身] } in Mahayana Buddhism
>
>

> appearance body <-> { [ response body ] <-> [ law body ] }
>
>

> outside <--> { [ front / face ] <-> [ back / bottom ] inside mind } in the New Shadow School
>
>

> 気(Qi) <----> { [ 機(Qi on standby for a chance) ] <-> [ 志/下心/下作(will / motive / setup) ] }
>
>

> sentence <-> { [ generation ] <-> [ universal grammar ] } in generative grammar
>
>

> instance <--> { [ event-driven ] <-> [ class object ] } in object oriented design IT
>
>

When a man of Great Timing/Qi forgets humor, his Qi get ill dyed in hunger, anger, and eager.
By the way, AI has his own humor? Not from designers nor programmers. They are full of joke. AI cracks a joke about himself?

> p.98:
>
>

> 〇無刀之巻
>
>

> *The chapter of No Sword*
>
>

> p.99:
>
>

> 一　とられじとするを、是非とらんとするにはあらず。とられじとするをば、とらぬも無刀也。・・・　われはきられぬを勝ちとする也。人の刀を取るを芸とする道理にてはなし。われ刀なき時に、人にきられまじき用の習也。
>
>

> *- It doesn't mean that we are eager to capture the sword that a man is eager to keep. When he is eager to keep it, we won't capture it. It is also No Sword concept. ... I regard that getting no slash as my win. That's not a theory of performance show to win a sword from a man. When I have no sword with me, I won't get any slash. That's my aim to practice it.*
>
>

Yagyu concept is very humorous, or comical... Munenori really hates getting a slash on his body like an animal who hates being wet.
Usually, his writing style has no person of action. It is usual style of Japanese language. Japanese grammar doesn't require any person when listeners or readers can understand to complement it in the context. We usually omit person of action in the sentence.

> (I) want (it). (My) favorite. Give (me your) sword.
>
>

> (We) want (it).
>
>

> (He) want(s) (it).
>
>

Verbal form of "s" that depends on person is not required on grammar in Japanese.

So, I complement "we, our, us" to compose English sentences in his context. The complement person of "We, our, us" means the instructors of the New Shadow School, or Yagyu family.

However, Munenori specifies "I, my, me" in the sentenses one by one when he mentions about his father's technique "No Sword". That's really humorous.

Supposing to his hard traning with his father, he was sure to get critical hits until mastering it...

Poor Munenori, who was the fifth son and able to be a calm monk of philosophy in the quiet temple... or a wild Noh player... a Kabuki star.

> p.93:
>
>

> さる歌に、
>
>

> *A poem says;*
>
>

> 心こそ　心まよはす　心なれ　心に　心　心ゆるすな
>
>

> *A mind is a mind who mazes mind. Mind a mind at mind.*
>
>

> ・・・右の歌、真（まこと）妄（みだり）をいふ也。
>
>

> *...The above poem tells true mind and ill mind. ...*
>
>

> ・・・妄心といつぱ、血気也、私也。血気也とはいかんとならば、血のわざなり。
>
>

> ... *What is ill mind? That's hot blood. That's me. How is hot blood? That's effect of blood.*
>
>

That's me! Too fun. ... I'm sorry to laugh. That's free translation. "私也" means personal feelings, such as;

> p.95:
>
>

> ・・・　又わが愛する所を人にくめば、怒り恨み、或は又わがにくむ所を人同じ心ににくめば、悦びをなし、非をまげて理となす。
>
>

> *... Or when someone hates what I love, I'm angry and grunt. Or when someone hates what I hate with sympathy, I'm happy and look on my fault as reason.*
>
>

Too bad... Too bad, Munenori.
That's not my personal feelings, but Takuan's thinking.

> 貴殿乱舞を好み、自身の能に奢、諸大名衆へ押て参られ、能を勧められ候事、偏に病と存じ候なり。
>
>

> *I have heard that you would like wild dancing to be proud of your Noh-playing. You would push your way into many Samurai loads to recommend them to play Noh. I would like to tell you that it would be simply ill.*
>
>

Munenori was scold by his Zen master Takuan in his letter as if he was a mischievous boy. Then he made them a book and recommend his pupils to read it...

"That's what I want to say! Read it!! You can earn one level-up!!!"

Too fun! Too fun, Munenori, who loves a level-up fanfare.

By the way, I would like to wonder his father, the Stone Boat would not scold him...?

## Who is the Stone Boat?

His father, Munetoshi the Stone Boat was famous for his unique technique "No Sword" and the first Shogun Ieyasu was interested in it. Now, I called his father the Stone Boat, because we usually called him so.

The Stone Boat demonstrated his Sword-less Capturing in the exhibition match with his young son Munenori in front of Ieyasu, and got Ieyasu's vow to enter into their school to all deities in Japan and 摩利支天:Marīcī, Buddhist guardian deva of mirage associated with light and the sun.

##### **摩利支天: Marici**

https://en.wikipedia.org/wiki/Marici\_(Buddhism)

The third Shogun Iemitsu also made a vow of entrance to Marici and Hachiman Great Bodhisattva, and gave it Munenori.

Munenori mentions on "No Sword" in the introduction paragraph of the last part of "The Life-giving Sword" with humor.

> p.98:
>
>

> 〇無刀之巻
>
>

> *The chapter of No Sword*
>
>

> 無刀とて、必ずしも人の刀をとらずしてかなはぬと云ふ儀にあらず。又刀を取りて見せて、是を名誉にせんにてもなし。わが刀なき時、人にきられじとの無刀也。いで取りて見せうなどと云ふ事を本意とするにあらず。
>
>

> *No Sword doesn't mean that we have to capture other's sword. Or we don't mean to show capturing someone's swords and get our credit for that. When I have no sword with me, I don't want to be cut by anyone at all. No Sword for that. Hey man! Let's display our Sword-less Capturing show! That's not my intent.*
>
>

Indeed, indeed. That's not your intent, my son. That's my intent. Don't be serious, son. Imagine. I'm a monkey. Uk-kik-ki! I'm a mischievous monkey who wants to catch your sword! You just hit a monkey, if you can! U-can! I just catch it. Imagine, son. I'm the Stone Boat even old. You cannot brake me. Man, do your best.

That old veteran father was likely to say such a silly thing.

His Buddhist title is 石舟斎:the Stone Boat. It comes from his Waka poems, such as;

> 無刀にて　きわまるならば、兵法者　腰の刀は　無用なりけり
>
>

> *No Sword? That's final? So what?*
>
>

> *It means Samurai swords with us are no longer need.*
>
>

> 兵法は　うかまぬ石の　ふねなれど　すきのみちには　すてられもせず
>
>

> *I can't leave my favorite way,*
>
>

> *though swordsmanship is a stone boat.*
>
>

> うかまざる　兵法ゆへに　石の舟　くちぬうき名や　すえにのこさん
>
>

> *I'll leave behind my sentimental name,*
>
>

> *because of my swordsmanship who won't float.*
>
>

> 兵法の　舵をとりても　世の海を　渡りかねたる　石の舟かな
>
>

> *That's a stone boat with a steering wheel of swordsmanship,*
>
>

> *who fails to go across the sea of the world,*
>
>

He liked composing Waka poems and left behind his best 100 poems on his swordsmanship, or just a poetic sentiment.

He was a hard-core brave Samurai who mastered traditional martial arts and developed unique technique of capturing enemy's sword without wearing any arms, called "Sword-less Capturing" or "No Sword".

It was his homework that his master Hidetsuna suggested him to develop it for the next age.

It is called "technique" because it is possible to repeat certainly and tell someone reasonably. He accomplished it as a technique capable to transfer and get the licence of the New Shadow School.

The Stone Boat, who saw a lot of human beings in the battle field, could archived "No Sword". He had a big data of human's habit and intelligence to induce them to a theory.

He was born in the war period and went into the battle many times over. He was a child of the war age, of micro-view.

While, another child of the war age of macro-view deduced systematic massive gun attack from a model of globe and installed his simulation into the actual war tactics. He was Nobunaga who called himself the Six Heavenly Deva "Mara". He changed the strategy, tactics, and logistics in Japan radically. He had innovated the art of war.

##### **第六天魔王: The Six Heavenly Deva Mara**

https://commons.wikimedia.org/wiki/File:Hokusai\_Dairokuten-maou.jpg

##### **Mara (demon)**

https://en.wikipedia.org/wiki/Mara\_(demon)

By the way, Buddhist cosmology has some category of suffering in the world, such as six paths of suffering of Bhavacakra (wheel of life) or Desire realm.

##### **欲界: Desire realm**

https://en.wikipedia.org/wiki/Desire\_realm

Desire realm has Six Domains and the sixth one "the Deva Realm" is the highest. The Six Heavenly Deva Mara is the supreme deva who lives in the Deva Realm.

Some of Roronoa's special movements such as "Six Paths Cross" comes from these cosmology. Buddhists like three and multiples of three. Two categories such as Buddha's body and five categories such as suffering turns into three or multiples of three as time goes by.

Today, it is usually considered that these categories are some temporary means to tell the truth of Buddhism as an allegory. The categories and characters are often used in the fantastic story.

However, it was usually considered that the primitive Buddhism that the pupils heard from historical Buddha (appearance body) directly, was very temporary means to tell the truth of eternal Buddha (law body). People of future generations worshiped and adored eternal Buddha and eternal world.

The Kegon Buddhist monk Myoe was believed that he should be reborn in the Fourth Heavenly Domain (at the middle of Deva Realm) "Tushita" where the bodhisattva "Natha (Protector)" currently resides, who will later be born as the next Buddha, Maitreya.

Nobunaga regarded that he was Mara from the Sixth Domain (at the top of Deva Realm) as if he was upper than Myoe at the Fourth Realm in the Desire Realm scheme, and fight against armed Buddhist monks who took sides with his enemies or hided remnants of a defeated army.

The armed Buddhist monks and believers were the most troublesome armies in his age. Some of them also adopted gun attack by themselves or hired the temporary soldiers with guns, and resisted Nobunaga's army hard. Massive guns made farmers turn into temporary soldiers easily.

In those days, Japan has massive guns. According a theory, 500K of guns were in circulation.

The Stone Boat, who had once dreamed an instructor of swordsmanship for Ashikaga Shogun family like his master Hidetsuna in early life, decided to retire into his home village, when Nobunaga broke down Ashikaga Shogunate.

No one needed his excellent swordsmanship, until Ieyasu would be interested in his unique technique called "No Sword", after Nobunaga committed suicide in the fire at Honnou-ji temple.

Nobunaga's life was full of betrayal. He was betrayed by his allies again and again. But he was easy to trust his allies. He didn't believe any (believers of) deities and Buddhas (because they were immoral as believers), but trusted human beings around him. At last, he was betrayed by his close retainer, though he himself had never betrayed his allies.

His last poem is very very short. Only five moras.

> 是非もなし
>
>

> *Inevitable.*
>
>

It is very like him.

Historians sometimes wonder, "How would have been the world if Nobunaga had been alive to progress his plan without the last betrayal?"

Munenori also looks like wonder if-history.

> p.21:
>
>

> その兵を用ゐるに法あり。法をしらざれば、人をころすとして、人にころさるるならし。熟思ふ、兵法といはば、人と我と立ちあふて、刀二つにてつかう兵法は、負くるも一人、勝つも一人のみ也。是はいとちいさき兵法也。勝負ともに、其得失僅か也。一人勝ちて天下かち、一人負けて天下まく、是大なる兵法也。
>
>

> *There is a principle on using arms. It is inevitable to be killed when a man intended to kill someone, unless he knows a principal. I reflect martial arts deeply. I meet someone to match against him using two sword. Only one loses, only one wins. This is very micro-martial arts. Whether win or lose, the merits and demerits are tiny. When a man wins, people win. When a man loses and people lose. This is macro-martial arts.*
>
>

He looks like computing the demerit and risk of losing a ruler.

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