Continuing Musashi’s Path: The Next 13 Articles of Strategic Wisdom

Welcome Back: The Next 13 Articles of Musashi’s Strategy

Welcome back to the second part of our three-part series on Miyamoto Musashi’s Heihō Sanjūgokajō (Thirty-Five Articles on Strategy). In the previous article, we explored the historical background of this lesser-known work and examined the first 9 foundational teachings.

Today, we continue with the next 13 articles, where Musashi delves deeper into the mental, tactical, and spiritual aspects of swordsmanship. These teachings reveal a disciplined and adaptive approach to combat—one that transcends technique and enters the realm of clarity, rhythm, and presence.

If you missed the first part of this series, you can read it here.

Exploring the Heart of Musashi’s Teachings

In this central section of the Thirty-Five Articles on Strategy, Musashi moves from foundational principles to more nuanced reflections on combat rhythm, timing, psychological readiness, and perception. These 13 articles reveal not only tactical advice but also Musashi’s deep understanding of the human condition in the context of conflict.

As you read through these teachings, pay attention to how physical technique and mental clarity are treated as one inseparable path. Strategy, in Musashi’s view, is not about defeating an opponent, it is about mastery of self through constant awareness.

Here are the next 13 articles from Musashi’s Thirty-Five Articles on Strategy, continuing his profound exploration of martial discipline and awareness.

10. On “Thread and Ruler”
Always keep “thread and ruler” in your mind. By extending the thread to your opponent and measuring them with the straight ruler of your own spirit, you can perceive where they are strong or weak, upright or crooked, tense or relaxed.
If your mind is the ruler, held firm and true, and you use the thread to make contact with the other person, you will come to understand their intent.
With this flexible thread and unwavering ruler, you can precisely assess whether their posture or attitude is round, angular, long, short, straight, or distorted.

11. On the Way of the Sword
If one does not properly understand the way of the sword, it becomes difficult to swing the tachi in accordance with the intention of the mind. Moreover, it will lack strength. Without distinguishing the back (mune) and the flat (hira) of the sword, some may handle a sword as if it were a knife, or use it in a manner like a spoon or ladle; in this way, when the crucial moment comes to strike the enemy, the proper mindset does not arise. One must always comprehend the way of the sword, and train so that, like with a heavy sword, the sword can be held calmly and strike the enemy effectively.

12. On “Striking” and “Hitting”
The matter of “striking” and “hitting”: with any kind of sword, one must clearly understand the point of contact and strike as if cutting a test object (tameshimono): deliberately, with full intent.
On the other hand, “hitting” refers to when, even if the strike is not clearly visible or deliberate, contact happens regardless. Even among hits, some may be strong, yet they are not true strikes. Whether it hits the opponent’s body, or the sword, or even misses entirely, it does not matter. The intention is to deliver a true strike, and that is the mindset that moves the hands and feet. You must thoroughly apply yourself and investigate this deeply.

13 – On the Three Types of Initiative
The phrase “three types of initiative” refers to the following: first, the initiative when I engage the opponent; second, the initiative when the opponent engages me; and third, the initiative when both I and the opponent engage at the same time. These are the three types of initiative.
The initiative when I engage is to move forward with the body, while keeping the feet and the mind centered, neither slackening nor becoming tense, and to unsettle the opponent’s spirit. This is the initiative of engagement.
The initiative when the opponent comes at me is to make the body empty of intent, and at the moment the distance becomes close, to release the mind and follow the opponent’s movement, thereby naturally becoming the initiative.
When both engage simultaneously, I must strengthen and stabilize my body, and whether with the sword, the body, the feet, or the mind, I must become the one who seizes the initiative.
Seizing the initiative is essential.

14. On “Crossing the Passage”
When the opponent and I are at a distance where we could strike each other, if I intend to strike with my sword and cross through his inner space, then both my body and feet must follow together and move toward the right side. Crossing through (this passage) should not cause hesitation or concern. You must thoroughly reflect and discern the meaning of this.

15. On the Body that Replaces the Sword
The phrase “the body that replaces the sword” means that when you send the sword forth to strike, the body must not attack at the same time. Likewise, when you make it appear that you are striking with the body, the sword should strike afterwards with the intention to strike. This is the emptiness of the mind.
There is no such thing as striking with the sword, body, and mind all at the same time. Sometimes the intention is in the mind, sometimes in the body, you must carefully investigate and reflect on this deeply.

16. On the Two Steps
The phrase “two steps” means that within a single sword strike, the feet should move twice. Whether following the sword, avoiding, advancing, or withdrawing, the feet should move in two parts. This is the meaning behind the idea of “following with the feet.”
If you step only once for each sword strike, you become fixed in place, caught in a stationary stance. If you think of it as two steps, your feet are always in motion. You must diligently apply yourself and investigate this thoroughly.

20. On Releasing the Bowstring
“To release the bowstring” refers to the fact that both the opponent and I may experience tension or strain. Whether in the body, the sword, the feet, or the mind, it is something that must be released quickly.
It should be released skillfully from a place the opponent does not expect. You must apply yourself and train in this with care.

21. On the Teaching of the Small Comb
The spirit of the “small comb” is the principle of untying what has been knotted.
By holding a comb in your mind, you perceive the parts where the opponent is mentally entangled or knotted, and with that awareness, you calmly and naturally untangle them.
Though “to be knotted” and “to be firm” may seem similar, beign firm comes from a strong mind, while knotting arises from a weak mind.
You must carefully examine and reflect on this distinction.

22. On Knowing the Timing (Ma) of Rhythm
To know the timing of rhythm means understanding that, depending on the opponent, there are both fast and slow tempos: it is rhythm that follows the opponent.
Against an opponent whose mind is slow, when the swords are about to meet, without moving your body or revealing the beginning of your sword movement, strike swiftly into the emptiness. This is called ippyōshi (one beat).
Against an opponent with quick energy, strike with your body and mind together, aiming at the trail of the opponent’s movement. This is called ni no koshi.
Then, there is what is called munen musō (no-thought, no-form): act as though you are going to strike with the body, but leave the mind and the sword in reserve. Strike powerfully from emptiness into the interval of the opponent’s spirit. This is munen musō.
Also, the so-called okure hyōshi (delayed rhythm) occurs when the opponent attempts to sweep aside or receive your sword. In that moment, with a deliberately slow and stagnant heart in the middle, strike into that timing. This is okure hyōshi.
You must investigate these thoroughly and apply yourself with care.

Conclusion

As we move deeper into Musashi’s writings, it becomes clear that some passages may seem contradictory or obscure at first glance. This is not unusual in classical martial texts, especially when written in a style as dense and elliptical as Musashi’s. His language often reflects the layered thinking of a warrior-philosopher, requiring the reader to revisit each phrase with care and experience. We hope that this translation does justice to the original intent behind Musashi’s words, and that it serves as a useful tool for practitioners seeking to understand and embody the deeper principles of his strategy. The path he describes is not always easy to grasp, but it is precisely in that complexity that its richness lies.
Rather than offering a rigid system, Musashi encourages constant observation, adaptability, and internal balance. In this way, the Heihō Sanjūgokajō is not a manual of answers, but a guide for endless refinement. In the final part of this series, we will explore the remaining thirteen teachings that complete Musashi’s strategic legacy.