A Three-Part Exploration of Miyamoto Musashi’s 35 Articles of Strategy

Over the next three weeks, we will embark on a journey through one of Miyamoto Musashi’s lesser-known but deeply insightful texts: the 35 Articles of Strategy (Hyōhō Sanjūgo Kajō – 兵法三十五箇条). While Musashi is best known in the West for The Book of Five Rings (Gorin no Sho), this earlier work offers a more concise, structured, and practical glimpse into the mindset of Japan’s most iconic swordsman.

This blog series will be divided into three parts:

• Part One (Today): A historical introduction to Miyamoto Musashi, along with a brief background on the 35 Articles of Strategy and its significance within the context of Musashi’s life and teachings. We will also present the first 9 articles, translated into English.
• Part Two (Next Week): We will publish the next 13 articles, continuing our analysis of Musashi’s strategic principles and how they apply beyond the battlefield.
• Part Three (In Two Weeks): We will conclude with the final 13 articles, offering reflections on their relevance in modern martial arts, leadership, and daily life.

Whether you’re a martial artist, strategist, or simply curious about historical Japanese philosophy, this series will provide valuable insights into Musashi’s disciplined approach to combat and life.

Who Was Miyamoto Musashi?

A Brief Historical Introduction

Miyamoto Musashi (1584–1645) is widely regarded as one of Japan’s greatest swordsmen, strategists, and martial philosophers. While best known in the West for his final work, The Book of Five Rings (Go Rin no Sho), Musashi’s life and teachings extend far beyond this text.

Musashi was likely born in 1584, based on a note in his own handwriting in the Book of Five Rings. His early life remains obscure, and there are even conflicting theories about his lineage: some say he was the biological son of the swordsman Shinmen Munisai, while others claim he was adopted into the family.

By the age of 13, Musashi had already won his first duel. Between then and the age of 29, he reportedly fought, and won, over 60 matches against swordsmen across Japan. Among the most famous, though not recorded in the Book of Five Rings, are his encounters with the Yoshioka school and his iconic duel on Ganryūjima Island against Sasaki Kojirō in 1612.

In his later years, Musashi served various lords, most notably the Ogasawara and Hosokawa clans. He took part in the suppression of the Shimabara Rebellion and became a close strategic advisor. His adopted son Iori rose through the ranks to become a senior retainer.

Musashi’s major works include the 35 Articles of Strategy (Hyōhō Sanjūgo Kajō) and the Book of Five Rings, the former written in 1613 at the request of Lord Hosokawa Tadatoshi. The Book of Five Rings was completed in 1643 in a cave called Reigandō, where Musashi secluded himself to reflect on his life and codify his philosophy.

He passed away in 1645, seven days after writing his final work, the Dokkōdō (“The Way of Walking Alone”), leaving behind a legacy that blends martial excellence, introspection, and timeless strategic wisdom. His grave lies in present-day Kumamoto, at a site known as Musashizuka.

The Origins of the Heihō Sanjūgokajō

The Heihō Sanjūgokajō (“Thirty-Five Articles on Strategy”) is a lesser-known work by Miyamoto Musashi, written in 1641 and presented to his lord, Hosokawa Tadatoshi of Kumamoto. Though the original manuscript has been lost, scholars believe it was based on a transmission scroll (densho) Musashi wrote about ten years earlier, connected to the Enmei-ryū school of martial arts.

The title Heihō Sanjūgokajō is a later attribution, Musashi himself may not have used it. Rather than outlining techniques, the work distills strategic and philosophical principles in 35 concise articles. These teachings would go on to form the conceptual groundwork for his later masterpiece, The Book of Five Rings.

The version we read today is a scholarly reconstruction based on key historical texts published between 1909 and 2010, combining philological research and martial tradition to restore Musashi’s early thought on strategy.

Introducing the First 9 Articles

With the historical and textual background of the Heihō Sanjūgokajō now in place, we can begin exploring the core of Musashi’s teachings. Below are the first nine articles from this foundational work, each offering a concise yet profound insight into his philosophy of combat, posture, awareness, and mental discipline. These writings reflect Musashi’s pursuit of mastery not only over technique but over the mind and body as a unified whole.

1. On Naming This Path “Two Swords“

This path is named Two Swords because it involves the practice of wielding two swords. There is no particular intention behind wearing both swords at the waist or holding one in the left hand. The purpose is to train oneself to handle a sword with one hand. If one becomes accustomed to handling a sword with one hand, it is useful in various situations: on the battlefield, on horseback, in swamps and rivers, on narrow paths, on rocky terrain, in crowded places, while running, or when carrying equipment in the left hand. In all such cases, using a sword with both hands becomes impractical—thus, one must train to use it with one hand. Although at first holding the sword may feel heavy, with practice it becomes natural and free. For example, an archer who trains becomes strong in drawing the bow, and when riding a horse, that strength carries over. A common laborer working on boats becomes strong through handling oars. A farmer who handles hoes and plows gains strength through use. Likewise, one gains strength in the sword through continued practice. However, since individual strength varies, each person should choose a sword that suits their own body.

2. On the Perspective from Which to View the Way of Strategy

The Way of Strategy applies equally from the great strategies of armies to the strategy of a single individual. What is written here concerns personal strategy, but for example: let the mind be the general, the hands and feet be retainers and servants, and the torso be the foot soldiers and commoners. Governing a country and cultivating oneself, whether on a large scale or a small one, follows the same principles as the Way of Strategy. The proper arrangement in the Way of Strategy means that everything functions in unified form, with nothing excessive and nothing lacking, neither too strong nor too weak. From the top of the head to the soles of the feet, attention must be given equally, so that nothing is unbalanced or biased. This is the correct way to prepare oneself in the Way of Strategy.

3. On the Manner of Holding the Sword

When holding the sword, the thumb and index finger should be relaxed and allow for adjustment, while the middle, ring, and little fingers should grip firmly. Both the sword and the hand have what is called “life and death.”
When taking a stance, when receiving, or when pausing, if one forgets the act of cutting and remains fixed in place, that is called a dead hand. A living hand, by contrast, is one that can move and meet the opponent naturally at any time, without stiffness, and is calmly poised to cut effectively. The wrist should not be twisted or strained. The elbow should not be over-extended or overly bent. The upper part of the arm should remain relaxed, while the underside of the arm should be held firmly. These points should be thoroughly examined and understood.

4. On the Posture of the Body

The posture and appearance of the body must follow certain principles:
Do not lower the face too much, and do not tilt it upward excessively. Do not lean to one side, do not hunch the shoulders, do not thrust out the chest; instead, project the abdomen slightly. Do not bend the lower back, do not stiffen the knees. Keep the body facing straight forward, and ensure that your stance allows for a broad field of vision. This is what is meant by “the body being one with the Way of Strategy at all times,” and “a body naturally aligned with the Way of Strategy.” These points must be thoroughly examined and understood.

5. On Footwork

Footwork may vary in size and speed depending on the situation, but it should always resemble natural walking. There are several kinds of undesirable footwork:
jumping feet, floating feet, stamping feet, sliding feet, pulling the feet back, one foot advancing ahead too quickly, or lagging behind—all of these are to be avoided. Even on difficult terrain or poor footing, one must step firmly and without disrupting the posture.

6. On Where to Fix the Gaze

As for where to fix the gaze (metsuke), in the past various methods were taught, but what is passed down now is generally to fix the gaze on the face. The way to compose the eyes is to make them slightly narrower than usual and to look calmly and gently. Keep the eyeballs unmoving. Even when the opponent is close, use “eyes” that can see into the distance. By using such eyes, not only the movements of the opponent but even what is happening to the sides can be seen clearly.
There are two ways of seeing: kan (perception) and ken (observation). One should perceive (kan) strongly and observe (ken) lightly.
There is also a gaze that is said to make your intentions known to the opponent—this should be avoided. Fix your gaze, but do not let your mind attach to anything.

7. On Judging Distance

As for judging distance (ma), while there are various methods in other traditions, in the Way of Strategy, it is determined by one’s settled state of mind, and as passed down now, there should be no separate or forced way of thinking. In any path or discipline, when one truly engages in the matter, one will come to understand it well. Generally speaking, when your sword is at a distance where it could strike the opponent, you should also assume that their sword can strike you. When one intends to strike down the opponent, one tends to forget oneself.

8. On the Disposition of the Mind

The proper disposition of the mind is: not to become irritated, not to become entangled, not to be overly deliberate, and not to be afraid.
It should be straight and broad. Let your intention be light, and your heart be heavy. Make your mind like water: able to respond to circumstances as they arise and adapt to events accordingly. Water has many forms: it can be as small as a single drop or as vast as the ocean.

9. On Understanding the Upper, Middle, and Lower Levels in Strategy

In the Way of Strategy, there are postures of the body and stances with the sword.
When a person shows strong and fast movements, emphasizing their posture or sword form, that should be understood as the lower level. When the movements appear refined, showy in technique, well-timed, and have a polished or impressive appearance, this is the middle level. The upper level in the Way of Strategy is neither strong nor weak, neither sharp nor dull, neither fast nor slow, and does not appear particularly skillful nor clumsy.
It appears greatly straightforward, and calm.

Conclusion

Today we’ve laid the groundwork by examining Musashi’s first nine strategic principles. From mastering one-handed sword use and maintaining balanced posture to cultivating a flexible mind and discerning subtle levels of martial skill, these early articles reflect a holistic, deeply refined approach to combat. In the coming weeks, we’ll continue with the next 13 articles, gradually revealing the full depth of Musashi’s strategic vision. Stay tuned for more insights into how these timeless teachings can sharpen your awareness, adaptability, and resolve—whether on the training ground or in life itself.