inkblots within which modern readers (businessmen, perhaps) can discover
many possible meanings.
Many other formerly secret martial art treatises have commanded the
attention of modern readers. Kotôda Toshisada’s [65] Ittôsai sensei kenpô
sho[66] (Master Ittôsai’s Swordsmanship, 1664; reprinted in Hayakawa
et al. 1915) uses neo-Confucian concepts to explain doctrines ofIttô-ryû
[67], a style that greatly influenced modern kendô. Mansenshûkai[68] (All
Rivers Gather in the Sea; reprinted in Imamura 1982, vol. 5) is an encyclo-
pedia of espionage (ninjutsu [69]) techniques. Shibugawa Tokifusa’s [70]
Jûjutsu taiseiroku[71] (Perfecting Flexibility Skills, 1770s; reprinted in Ima-
mura 1982, vol. 6) explains the essence of Shibugawa-ryû Jûjutsu[72] so
well that it is still studied by students of modern jûdô. Sekiunryû kenjutsu sho
[73] (a.k.a. Kenpô Seikun sensei sôden [74]; reprinted in Watanabe 1979) by
Kodegiri Ichiun [75] (1630–1706) has garnered attention for its sharp criti-
cism of traditional swordsmanship as a beastly practice and its assertion that
the highest martial art avoids harm both to self and to one’s opponent.
Not all martial art treatises were kept secret. Many were published
during the Tokugawa period. Not surprisingly, these are the ones that mod-
ern readers can understand with the least difficulty. Tengu geijutsuron[76]
(Performance Theory of the Mountain Demons; reprinted in Hayakawa
et al. 1915) and Neko no myôjutsu[77] (Marvelous Skill of Cats; reprinted
in Watanabe 1979) both appeared in print in 1727 as part of Inaka Sôji
[78] (Countrified Zhuangzi) by Issai Chozan [79] (1659–1741). Likening
himself to the legendary Chinese sage Zhuangzi, Issai explains swords-
manship in Confucian terms in Tengu geijutsuronand in Daoist (Taoist)
terms in Neko no myôjutsu.Both works were enormously popular and saw
many reprints. Hirase Mitsuo’s [80] Shagaku yôroku[81] (Essentials for
Studying Archery; published 1788; reprinted in Watanabe 1979) provides
an invaluable overview of how archery evolved during the eighteenth cen-
tury. Hirase asserts that archery is the martial art par excellence and
laments that contemporary archers have forgotten its true forms, which he
then proceeds to explain. Similar works were published regarding other
forms of martial training: gunnery, horsemanship, pole-arms, and so forth.
The most influential treatise was not written by a warrior, but by a
Buddhist monk. It consists of the instructions that Takuan Sôhô presented
to Yagyû Munenori regarding the way the mental freedom attained
through Buddhist training can help one to better master swordsmanship
and to better serve one’s lord. First published in 1779 as Fudôchi shin-
myôroku [82] (Marvelous Power of Immovable Wisdom; reprinted in
Hayakawa et al. 1915), Takuan’s treatise has been reprinted countless
times ever since and has reached an audience far beyond the usual martial
art circles. Takuan emphasized the importance of cultivating a strong sense766 Written Texts: Japan