WorkMiyamoto Musashi

The Five-Direction Sword Pathways

A case for Musashi's two-sword school in formal classical Chinese, likening the two blades to the sun and moon.

by Miyamoto Musashi3 passages held

  • Japanese, the original language
Original title
二天一流兵法序論
First published
(aged 58)
Original language
Japanese

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Overview

For more than three centuries this page kept being filed as the preface to one of Miyamoto Musashi's other books. The scroll carries no heading, date or signature, and ends only by saying it was written as a preface, which is where its printed names come from. Terao Nobuyuki, the pupil who owned it, copied it at the head of the Thirty-Five Articles, so it was handed down as their preface; Toyoda Masatake, a Yatsushiro retainer who collected the school's traditions, took it for the lost preface to the Five Rings, and one manuscript of that book copies it in at the front. In 1993 Uozumi Takashi, a historian of the martial arts, compared its hand with other writing by Musashi, judged the scroll now in the Kumamoto Prefectural Museum of Art to be autograph, and dated it between late 1642 and late 1643 — after the articles, before the Five Rings, and written, he argued, to open an early form of that book. Ōkura Ryūji has since judged the scroll a later imitation of Musashi's hand, on newer paper. The text runs to some 560 characters of ornate parallel prose. It rejects the old saying that the sword, which defeats only one man, is not worth learning, and argues that the principle of a sword fight holds on a field of armies. It mocks the dozens of schools that multiply stances into secret grades, and likens the two swords a samurai wears to the sun and moon. Chinese this learned raised the suspicion that a scholar wrote it for him. Toyoda recorded in 1707 that Musashi had a Zen monk of Taishōji, the Hosokawa family temple, correct the style, and Uozumi accepts that account and the attribution with it. Printings from 1909 onward each misread more than ten characters, and the text went largely undiscussed until Uozumi's study.

Key concepts

Why does the Preface compare the two swords to the sun and moon?

Because both are always there and each has its own work. A warrior wears two swords whether sitting or walking, so the school builds on using both, as the two lights of heaven shine together. The same passage sets five stances beside the five planets circling the pole: a fixed order of forms that still turns with the moment rather than locking in place.

What does it mean that the method is a standard but never glue?

The method is to be followed as a measure and never stuck to. Its way, the Preface says, can be walked and must not be left, and its method can serve as a standard but must not set fast. A student keeps to the principle while letting every particular form give way to the moment, which is exactly what the schools of fixed secret stances fail to do.

What is 'gained in the mind, answered in the hand'?

The Preface's name for skill that lives in understanding rather than in a repertoire. Others, it says, have hand technique of rare brilliance and a hundred clever variations, yet such skill is a dead end and cannot truly be passed on. When the principle is grasped by the mind, the hand responds of itself, and only that kind of skill can teach a hundred generations.

Why isn't 'some technique beats none' enough to make a way?

Because it only ranks one partial skill above another. The Preface quotes the schools' defence, that technique beats no technique and a scrap of good beats none, and asks whether that deserves the name of a way. A way in its sense has no two ends: one principle that holds in every situation, not a stock of tricks that win against people who know fewer.

Themes of the book

What this book returns to, gathered into themes and ordered by how much of the text each one occupies.

One Sword, Ten Thousand Men

Is swordsmanship a skill against one man, beneath anyone who leads? The Preface refuses the old saying and argues that the principle of a sword fight holds on a field of armies.

An ancient general held that the sword is a match for one man and that one should learn instead to defeat ten thousand; the Preface calls that narrow too. To someone who holds the principle, victory and rout among ranks of thousands are as plain as the palm of a hand, and the question of small or large falls away. Nor is the rule tied to one weapon: if the long sword falls short, go in with the short, and if that fails, with bare hands. A fathom can be too little and an inch enough, so the student prefers nothing and holds the middle.

  • military theory
  • martial strategy
  • practical knowledge
  • adaptability

Against the Secret Grades

What makes a school of the sword worth handing down? The Preface mocks the dozens of schools that multiply stances into secret grades, and founds its own on the two swords, likened to the sun and moon.

Dozens of houses, it complains, lean on strength or on softness, favour the long blade or the short, and sell sequences of stances as outer and inner teachings to dazzle the world. The way has no two ends. A warrior wears two swords every day, so the school is founded on using both, as two lights hang in the sky. Its method may serve as a standard but must never set like glue, and it is secret without being hidden. Brilliant hand technique ends with its owner; what the mind grasps and the hand answers can teach a hundred generations.

  • tradition
  • originality
  • transmission
  • mastery
  • training
  • swordsmanship
  • embodied knowledge

Within this work

passages held
3
distinct concepts
11
by passages held, corpus-wide
#842

Works held

The author's work in order, this book marked in place. Your-language title first, the original beneath it where the two differ; side chips show which full texts are held.

  1. 1641 Combat Strategy in 35 Articles (兵法三十五箇條)

    Where the Five Rings began: its articles on grip, footing, distance and timing return two years later, reordered, in that book's Water and Fire scrolls.

    JA
  2. 1642 The Five-Direction Sword Pathways (二天一流兵法序論) you are here JA
  3. 1645 The Book of Five Rings (五輪書)

    The longest of Musashi's writings and the one the world reads him by, composed over the last two years of his life and never finished to a fair copy.

    JA
  4. 1645 The Path Walked Alone (獨行道)

    A list rather than a treatise: one sheet of personal precepts, dated the same day the Five Rings passed to Terao Magonojō.

    JA
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