The Bansenshukai (Sea of Myriad Rivers Merging) is a multi-volume secret written transmission (densho) of Iga and Koga Ninjutsu.

It was compiled by Fujibayashi Yasutake (also, Yasuyoshi) of Iga in the fourth year of En'o (1676). The Bansenshukai collection includes one volume of introduction, question and answer section, and a table of contents; two volumes on thought and philosophy; four volumes on leadership; three volumes on Yo; five volumes on In; two volumes on astrology; and five volumes on weapons. The Koga version has twenty two chapters bound in ten volumes with an additional one volume. The Iga version has twenty two chapters bound in twelve volumes with additional four chapters in four volumes attached to it. The Bansenshukai is a written transmission of philosophy, military strategy and tactics, astrology and weapons that are identified specifically with Ninjutsu. Although the author of the Bansenshukai was influenced by Chinese thought, and even indicates a connection to Chinese military traditions, he presents the material as the ultimate accumulation and perfection of Ninjutsu knowledge--as the name Bansenshukai itself suggests. A limited number of hand written copies of the Bansenshukai were offered to the public after WW2, but the publisher stopped producing more copies and there are none available for purchase. For those interested in reading the Bansenshukai in its original language (which is not modern Japanese, rather a form of Japanized Chinese called kanbun), some major national and university libraries hold a copy of the collection. Selected translations of the Bansenshukai published in this site were made from a hand made copy (shahon) of the original text. A full translation is not planned for this site but would be available sometimes in the future in a printed form.

Bansenshukai volume 1 Military affairs are of vital importance to the state. It is the way of life and death, existence and cessation. It is an important matter for the welfare of the state. It is not a small matter. The meaning of that should be contemplated with calm and caution. Do not treat it lightly. . Therefore, we shall first specify the details, clarify the five matters and seven stratagems, and grasp [the essence of] a

person's heart. Then, draw up a strategy, and use it in a correct and effective way. The five matters are, wisdom, virtue, sincerity, valor, and austerity. These are not different from the three efficacies--heaven, earth and man. Even if you attack a huge army with mere one thousand soldiers, in one hundred battles you can be victorious one hundred times, and you shall not be in peril. . . *In this section, and the one below, the author borrows heavily from Chinese sources, namely, the Sun Tzu. However, this is not unusual for seventeenth-century military scholarship. . Ninjutsu Questions and Answers Question: When was the beginning of Ninjutsu? Answer: It began as military strategy of emperor Fushigitei and by the time of Kotei it was fully employed. Since then, it has been transmitted to the following generations. Only conscientious people, with no evil intentions, can use it. Although we say that ninjutsu as a military affair has been in use since Fushigitei and Kotei, its records were hidden, and it only existed in substance. [However], its essence could be seen in various ancient records. Question: Why is it said that ninjutsu is an essential aspect of the army? Answer: It is confirmed within the thirteen volumes of the Sun Tzu, in one volume about the employment of information gatherers (yokan). In addition, generations of military records, as well as military records in our country state share similar [views concerning ninjutsu], without exception. Bansenshukai volume 2
Seishin (correct heart/mind), part one. The essence of nin is the correct heart and mind. The elements of nin are covert [activity], information gathering, disguise, and surveillance. Without first having a correct heart, it is impossible to take advantage of strategy. Koshi said that not cultivating [the proper heart] will cause confusion and distress. The meaning of "correct heart" is the adherence to virtue, righteousness, loyalty, and sincerity. Without maintaining virtue, righteousness, loyalty, and sincerity, it will be impossible to have intrepid spirit.

NIN [yaiba+kokoro] The meaning of nin is the topic of this essay. In China this skill has been called kan, cho, saisaku, tantei, and kansai. In our country the Chinese term was replaced, written as yaiba (blade) over kokoro (heart) as a single character representing nin [or shinobi], which carries a deep meaning. Without realization of its meaning, it is impossible to enter its path. Therefore, it is necessary to explore the meaning of nin. *While the Chinese used terminology that expressed plain understanding of espionage, the Japanese chose a character whose compounded ideograms represent a certain ideology. The Japanese reading (kunyomi) of the character nin is shinobi. The term itself had been in use since before the Heian period (794-1185) but was written with three characters used for their sounds rather than meaning. What is significant is the later choice of nin. Why is a single character written as yaiba over kokoro used for terming these [set of] skills (jutsu)? Because as a whole it encapsulates the essence of valor. A person dedicated to this jutsu must first commit to valor. And committing to this jutsu is similar as [committing to] valor. When a person does not know how to commit his heart, even if he tries, he shall not succeed. For the meaning of committing the heart and mind is to go beyond sheer enthusiasm. It is the commitment to valor that first and foremost comes out of obligation. Similarly, when valor is not prompted by obligation, it is not [true] valor in [the service] of one's lord. Valorous enthusiasm is but a temporary burst of anger that creates strength. However, as anger dissipates, this strength will not remain for long because it has not become innate. Even when strength is deeply founded, if valor is fundamentally arising from impetuous impulse, it will surely cause resentment towards loyalty and excellence. [Then], there will not be thorough evaluation [of matters], nor proper preparation [for battle]. Consequently, one will only be concerned with saving oneself, and annihilating the enemy will fail. * The content of this essay is important for both beginners and veterans. It explains that nin means being valorous as the result of obligation to one's lord. Young warriors should contemplate on the issue of strength as a matter of explosive anger vis-a-vis the result of a calm sense of duty. The first, though may create exceptional strength, it will not last long, and furthermore, it will hinder one's mind, thus eventually leading to failure. Veteran warriors, on the other hand, need to contemplate on the meaning of loyalty and obligation before self benefit. This is not easy at all. When the relationship between the lord and vassal or teacher and student, are well, there is no sacrifice involved in declaring loyalty. This is rather easy. It is much more difficult to adhere to loyalty and obligation when the retainer does not have a sense they are receiving immediate benefit from their lord. Only those who can unfetter themselves from what is essentially their own ego can understand this jutsu of nin. Loyalty (chu) is to devote entirely one's heart. For example, to entrust completly one's body and heart in the service of one's lord so that nothing [of one's self] remains at the bottom of one's heart. It is the [willingness] to serve one's lord even at the cost one's loss of property, family, or life... Faith (shin) is to avoid self deciet and doing things in vain while [ignoring] truth [because of] having a desire for something.... Faith is similar to the principle of "earth" of the Five Elements....

When there is no Faith in Loyalty, or Virtue, or Chivalry, Loyalty is no more, Virtue is no more, and Chivalry is no more. Bansenshukai volume 3
Three articles concerning arson. One. Random fires around a fortress, main fires, and setting fires. "Main fires" refers to two fires set at both sides of the inner gate in the wall surrounding the army's camp. "Random fires" refers to the act of opening a hole [in the fence] crawling in and setting fires in ten places outside the camp at a distance of three, four or five cho. According to one document, "main fires" refers to setting fires at a distance of thirty ken (sixty meters) from the stockade. The fires are set with the help of an ally, and

are made with a pile of wood seven shaku (two meters) in height. This fire is brighter than sun rise. "Random fires" are set some thirty ken (sixty meters) apart from the main fires.... Two. Setting raging fires to the gate. That is to say, setting raging fires according to specific locations. For that, the general's crest should remain concealed. Outside, display the crest that is concealed. This is to implement a slight deceit. Kuden. Three.

Bansenshukai volume 4
Yonin (jo) There is yojutsu and injutsu in ninjutsu. Yojutsu is the way of entering an enemy territory by using a wise stratagem. Injutsu means infiltrating unnoticed by using a personal disguise. This volume will discuss the many ways and stratagems for infiltrating the enemy and gathering information. Therefore, yojutsu is [also] called yonin. *The term ninjutsu is used here only in reference to the act of entering an enemy territory. Yojutsu could be any kind of infiltration that uses some sort of disguise (i.e., komuso, performers, fortune tellers, etc'). Injutsu is when the infiltration and information gathering is done completely unnoticed. For example, entering the enemy territory at night and hiding in the bushes during the day while observing the enemy's movements. Six articles for early preparations. First. Shiho no kami is changing the hair style in the early preparation [for infiltration], according to place of engagement. That is, depending on time and place, adopt the appearance of shukke, yamabushi, or hato no kai. Also, you can change your appearance by shaving your hair in a "moon cut" according to local customs in the other province, in such a way that a man appears like a woman. All these four hair styles are the foundation for changing [one's appearance] in the early preparations [for shinobi iri]. *In this article the author lists four fundamental ways to cut one's hair as part of adopting a certain appearance. Though the author uses the term "four ways/methods" (shiho), this term can also mean any number of ways/methods. Also, since the hair cut is only to create a certain image, one can adopt other images and cut the hair according to customs. *The term "shukke" refers to a person who renounced the world and took the Buddhist precepts. In other words, its a monk with a shaved head. The shaved head was an indication for a person who became a monk. Yamabushi were most commonly Kumano shugenja who travel extensively. This was a common disguise because it allowed for smooth crossing of provincial borders and check points. Hato no kai is a term by which some fortune tellers were called. These fortune tellers, who often dressed like traveling monks, used doves to read fortune, and asked passers by to give them money so that they could feed their doves. These fortune tellers also traveled extensively and thus were a perfect disguise for information gatherers.

Bansenshukai volume 5
Ten articles concerning Senkojutsu. One. Know the circumstances (i.e., layout and position) concerning the enclosure and structures of the enemy s castle. Think thoroughly about ways to enter and retreat a territory, and devise methods [for that purpose]. That is, travel to castle areas in various provinces, by taking roads that merchants use, and during an hour when it is tranquil.

Think how to find an opportunity to enter and depart a territory deceitfully. Moreover, you should draw a map (of the territory) using creativity and all means available to you. To [further] illustrate this point, when even the roads are unknown, enter the province and its villages, and familiarize yourself with the fields and roads. [Learn] which areas are steep, which areas are wide open, and [measure] the width of roads. Also, count the number of villages along a road from one place to another, and find out where roads lead to from a village or in a province, to the extent that you should even know about wild boar trails. You must observe and record this. Two. Before infiltrating, you should rest well. That is to say, for an active person, taking a rest is important for the heart, as night and noon provide the power of heaven. Three. Consider the times when the moon comes out and the hour when it sets down. Infiltrate before the moon rises or after its sets down. This is an important matter concerning the moon. The shinobimono of olden days used to attach its name in front and behind jizo yakushi, and kept it hidden. In any case, for in-nin, a moonlit night is disagreeable. Consult the volume on Astronomy and Time for knowing the time when the moon rises and sets. At the end of the first article the author suggests to take notice of trails made by wild boars. These trails are about forty centimeters wide, and lead into bushes where wild boars live. This provides an excellent hiding place in case of an emergency. Nevertheless, this should be understood in more general terms to mean that it is important to record all possible roads, whether created by people or animals. The second article is rather simple yet unusual. Contrary to our expectations, the author does not discuss practical methods of infiltration, rather suggests that it is important to rest well before embarking on an assignment. Body and mind conditioning, as illustrated here, is important for carrying out an assignment efficiently. In the third article, the author points out a simple but important factor--moonlight-that has to be considered when planning night infiltration. Though a bright moon at night could be helpful for finding one's way, it is nevertheless an obstacle once the infiltrator is nearing enemy posts. In some cases, moonlight could make detection relatively easy, thus it could potentially cause the assignment to fail. The author, therefore, refers the reader to later volumes that specialize in such matters. It is interesting to see the high degree of technical preparation and attention to precision. The reference in the third article to jizo yakushi is unclear. It is possible that this is some sort of making a talisman for protecting the shinobimono during his/her venture into enemy territory. Other explanations are possible, but it is difficult to reach a definite conclusion.

Bansenshukai volume 6
Four Articles Concerning Walking Methods. One. Use specialized sandals for [crossing] a large muddy area, and nukiashi for [crossing] a small muddy area. For explanation and sketch of these sandals refer to the water crossing device (suiki) in the "Ninki" volume. The meaning of nukiashi is "root up willow field." Kuden. One. There are kitsune-ayumi (fox trot) and inu-toshi (dog walk) methods of ukiashi (floating feet) when entering the compound and house of the enemy. Ukiashi is an orally transmitted technique [associated] with tree monkeys, which refers to tree leaves. Kitsune-ayumi and inu-toshi mean "lightening [walk]". Kuden. * The explanations above is obviously only basic instructions for methods of walking. The "kuden" at the end of each section suggests that specific instructions for the use of walking devices, or for the actual techniques of crossing open areas exist but could

be learned only by direct instruction. The term "lightning walk" means walking quickly in a zig zag, similar to the shape of a lightening. However, this should not be taken literally. There are variations for this type of walk depending on the terrain. One. For walking on tatami or wooden floor use "special board sandals" or "rabbit's walk on grass." A sketch and description of the "special board sandals" is recorded in the "Kaiki" section of "Ninki" volume. The meaning of the method of true-rabbit-walk is similar to leaves floating on water. It is for walking on walls. Kuden. . One. Concerning Zasakashi. This is a method for entering an enemy's house without knowing its layout or the [location] of the guards-in-waiting. To do that, there is the crouching [advancement], left and right alternatively. That is, when walking in such a manner, take out your sword and pull off the saya twelve sun. Swindle the saya and when you experience a hit on a person, pull the saya off [the blade], then cut [to clear] the way. This is called Zasakashi-no-jutsu. This jutsu is part of Sageo-nanajutsu. Therefore, this is an important skill for entering an enemy house. *"Special board sandals" are sandals with a sole made of animal fur, which is effective in absorbing the sound of stumping on a wooden floor. Similar to earlier instructions, the actual technique could only be taught by direct instruction.

Bansenshukai volume 7
Yonin 4 Three Preliminary Assessments on Opening Gates (summary) One In the matter of opening doors. In a case where there is a lock on the gate, know well about that place and the details of the attached lock. Knowing the details will allow you to choose the method of breaking the lock. ...Therefore, once you have decided to break into a certain house, know its gate and appearance, after which you will be able to choose the appropriate tool for breaking the lock. *This section of the Bansenshukai deals with methods of breaking various types of locks, and with specialized tools for breaking locks. Naturally, the types of locks, as well as the tools, are no longer in use. The information and the names provided in this text assume that the reader is familiar with them, thus there are no specific descriptions. Instead, the author provided the reader with some drawings. Yet, even the drawings are based on the assumption of the reader's familiarity with them. Consequently, it is impossible to provide a literal translation of terminology because it will make no sense. Without having in-depth knowledge of early-modern period locks such translation can not be done satisfactorily. Therefore, the current translation is rather a short summary of the opening paragraph. Two Mark the place where you will break the lock. *In this short article, the author adds an important instruction for the preparation work. Three When breaking in, it is of utmost importance to know where the wind and sounds come from. ...Be certain that you do not make noise while using special tools for breaking in. *Though not directly a technical aspect of breaking a lock, it is nonetheless an important consideration. The locks where rather massive and crude, and quite breaking was unlikely. To remain undetected while bending or hitting the metal, the author instructs a careful consideration of the direction of the wind and sound. Yonin 5 Night Attack ... Four

When criminals break into a temple or a strong warrior residence, the resident warriors will come out [to apprehend the intruders] and they should identify the lunatics. *In this translated section of the Bansenshukai the author discusses the problems involved in apprehending intruders. That is, identifying the enemy in the dark is not only important but also very difficult. It is interesting to note that the author uses "lunatics" in this context. It is not clear though, whether he refers to all the intruders as lunatics, or to those among them who are especially violent and behave like lunatics. In any case, it is interesting to see the wide range of possibilities and details the author includes in this section.

Bansenshukai volume 8
Tenji (jo) Tonko -- Somakuri, Choosing a Day and Way -- Knowing the Gogyo of a Day -- Choosing a Day and Way According to Sosho and Sokoku There is no need to use [Tenji] for choosing a day, hour, and way. On the other hand, there is no need to ignore it. The reason for that is that day and time are the realm s day and time, which means that a good day for an ally is also a good day for the enemy. Therefore, the Hike sutra states that there are no good and bad days in the Buddhist Law. *"Tenji" refers to the Chinese theory of divination, fortune telling, and future prediction. "Gogyo" are the five elements included in the "Gogyo setsu" ("Theory of the Five Elements"). These are Wood, Metal, Water, Earth and Water. The relationships among these elements are divided into two sets-- In and Yo. In this prologue to the topic of Tenji, the author breaks away from a common practice of choosing auspicious day and hour for engaging in battle. To support his view he quotes from a relatively obscure sutra and from one of the most well known ones (Nehan kyo). The use of Buddhist scriptures reinforces the authors view according to which victory is possible regardless of whether the day is auspicious or not.

Also, it is stated in the Nehan sutra that there is no selection of auspicious days in the Nyorai Law. Furthermore, in regards to the reason for not using a selected way, Moshi states: circling a three ri fortress or a seven ri palace and than attacking it will not result in victory. That is, [in the matter of] circling and attacking, it is certain that those who adhere to Tenji will loose. This is because Tenji is unlike geography. A skillful [warrior] will win even if it is an inauspicious day, and an unskilled warrior will loose even if it is an auspicious day. Consequently, one should not say not to use [Tenji]. The reason is that military strategy is deception. When ignoring auspicious and inauspicious day, time and way, cowardice becomes valor. Nejimin said: [either] use it appropriately [or] know without using it. Therefore, what is most important is to conduct one s life correctly. *According to the author, even choosing a direction should not be the result of divination. Here he clearly states that skill supersedes luck. Nevertheless, knowledge of Tenji is important because it would allow its use in some cases. Also, it would help us understand what the enemy might plan. The key note is that warfare and military strategy

rely on deception, and knowledge of Tenji is necessary to be able to deceive the enemy.

Bansenshukai volume 9
Shinobi Tools (ninki)--part one Climbing Tools Generally speaking, shinobi tools (ninki) are not limited to climbing tools. Any shinobi tools are like the eyes of a net. Although there are multitude eyes, the place were birds are caught has no more than twelve eyes around one bird. Shinobi tools are just the same. Not all tools are used for each infiltration (shinobi iri). Before [infiltrating], learn about the enemy s state of affairs. Then, choose what to carry with you at your own discretion, but do not carry many things. The reason is that using one tool for many purposes makes a skilled infiltration.

Folding Ladder--sketch guide There are hard and flexible [types] of folding ladder. The hard type is commonly regarded as repairable. The flexible type is the one that folds for [the purpose of] infiltration. It is made of two bamboo poles so that its purpose will be obvious. It is [used] for learning about a place. To make it, break a long bamboo and make it similar to a folding spear. The way to transform the small pieces to a usable long ladder is by tying the bamboo parts with a thin rope. [The method] of attaching the parts is a secret oral transmission (kuden). Tall Ladder--skatch guide attach an iron ring to the rope as shown in the skatch by inserting one line through the ring.

The aforementioned Tall Ladder is a shinobi tool for transporting [things]. Secret oral transmission (kuden).

(The following is taken from Shinobi Tools--part two, Water Tools) Skatch of Paddle Blade (mizukaki) The way for making the Paddle Blade is by shaping a flat piece of wood as depicted in the skatch. At the bottom there is a lathe. On the upper part there is a strap attached. A view from above. The bottom part is revolving. A view from the side.