Introduction This is a book of old matters concerning ninjutsu. It is truly a fundamental manual guide for the military strategist.

It deals with advancement and retreat, advantage and disadvantage. One who is a warrior has to learn it without neglect.
Written by Kishu official, Katsuda Nangu Saiyoshin. 9th year of Enpo (1681), crescent moon, early Autumn.

Although ninjutsu existed in Japan since ancient times, it was revealed during the Genpei War (1180-85) when Gen Kuro Yoshitsune selected brave warriors and employed them in battle. In the Kenmu period (1333-36) Kusonoki Masashige used ninjutsu countless times. Among recent generations, Hojo Ujiyasu have employed the nusubito Kazama to go out to various places in the provinces to investigate matters. Takeda Shingen of Kai province have employed people called suppa. These people as well, were nusubito from that province.
he word nusubito means a thief and is often used in this text. However, nusubito is a pejorative term for those employing ninjutsu, or ninja. *This refers to Ise no Saburo Yoshimori and his band. Yoshimori was born in Iga province and was a mountain brigand in Suzuka. *Kazama's full name was Fuma Kotaro. He was born in Kazama in Ashigara Shimogun, Sagami province. The exact dates of his birth and death are unknown. Later, this was transmitted to Koga in Iga, and became the common system of that county. Then, ninjutsu spread to other provinces and is now countrywide. Involvement in ninjutsu is therefore a universal committment. If I go to another province, the person of that province will show me his province. When that person comes, I will inform him about the secrets of the place, and reveal the house sectrets to him, thus employing the marvelous tenets of this method. *The cooperation among those employing ninjutsu, to which the author refers in this section, is most likely limited to those from among the Kishu tradition. However, as to why following generations will not recognize each other when they meet, this is because inside the house there is only one firebrand. As a way to confirm the person's identity, hold the firebrand so that you will not have doubts. Furthermore, the Shoninki is the record of the lore of nusubito and is a family secret. As for the spread of ninjutsu, this generation it will become the house transmission of many nusubito families. Types of Covert Warfare Five Types of Information Gatherers (kan) Tokan Kyodo Gaikan Shinobimono Nusubito

The aforementioned are five types of agents. One who acquires the essence of these types, and acts independently is called a shinobi. Or, when two or three people act as a group, they are called sonin. However, you should be aware of the one who is not a specialist. In the past too, it was difficult to act in a large group. Even among many able warriors, they operated individually. Now, young people engage in covert activity in groups of two to three persons. This matter should be evaluated. Therefore, it is a matter of understanding the employment of an army.

The meaning of tokan was first revealed during the reign of the Yellow Emperor (Kotei). Then, in the saden the shinobi is called cho. Later, the shinobi is called saisaku. It is said that a person in the service of the King of To secretly entered the King of Jo s residence and killed him. Also, it is said that Sonwu, a retainer of the King of Wu, used the five types of information gatherers (kan) to plan an attack on the enemy.
Five Types of Information Gatherers (kan) Inko-no-kan That is, locals who gather information by carefully hearing matters. It is said that this is similar to dakko in Japan. Nairyo-no-kan That is, friendly enemy officials whom we employ. Their work is important. Such officials are also employed by the enemy. Therefore, we also recruit and employ them. In Japan too, this method is employed but discretion must be exercised at all times. Hantoku-no-kan That is, using enemy agents as our own agents. We sympathize with them and treat them lavishly. In Japan they are called turned over agents. These are enemy agents whom we provide with [false] information.... . . .Shicho-no-kan That is, those who have a strong sense of gratitude towards us, whom we provide with useless information. Tensei-no-kan That is, they covertly infiltrate the enemy in order to gather information. The aforementioned are the five types of information gatherers (gokan). The term gokan is also used in Japan. [However], even without this term the principle is similar. Kyodo This is the method of talking to local residents when we need to know about the locality. Its best to befriend any of the local residents in order to get information about that province. This is called questioning the locals. It is also said that long ago Sasaki Saburo Moritsuna inquired with the local men learning about a shallow river crossing, and presented them with the Shirasayamki sword. This is called employing kyodo. . Gaibun This is not deep infiltration into a territory, [rather] understanding the principle by listening from the outside. For example, even without going to the place, learning about the state-of-affairs and then coming back, thus knowing [things] ahead of time.

However, do not rely on false information, be judgmental. Shinobimono This is the Japanese kanja. [The ninja], always without questioning [the difficulty], operates regardless of whether its day or night. It is similar to nusubito, but the shinobi-no-mono does not still. [The shinobi-no-mono] gathers information even if the place is difficult to reach. Even if there isn t a road [the shinobi-no-mono] will return with information. This is a specialist of stealth. That is to say, these are the ultimate skills. Nusubito This is a person without moral standards who does not understand right and wrong. [The nusubito] is indiscrete. For example, like a deer hunter who does not see a mountain, [the nusubito] disregards life when he stills from a place. This should not be called skillful means.

Shoninki Shokan Preparations for Covert Activity The foundation of covert activity is disguise. Therefore, preparation means concealing one's identity. In olden times, those skilled in infiltration were able to hide their identity even if they father and his children. Even more so when they were not related. . Fundamentally, there are six instruments for covert activity. These are, amigasa, kaginawa, sekihitsu, yaku, sanjaku tenugui, and uchitake. That is, amigasa is for hiding the face. With amigasa it is possible to change appearances. Looking through the amigasa you can easily see people. . The kaginawa is for climbing up high places, or for coming down. Or it could be used to tie up a person, lock a door, and for numerous other uses.
Furthermore, in our ryu the use of konawa for covert activity is a secret matter. This is used for kurakatame. The details of how to use it according to the type of instrument is secretly transmitted. . Sekihitsu is for mental strengthening, and yaku is a medicine based on insects. The reason for carrying these is to be able to conduct covert activity when passing through an important place. The sanjaku tenugui is for making a hachimaki, for covering the face, as a belt, or for climbing a wall. It has many purposes. t has many purposes. this is usually attached to the belt as a second layer. However, in our ryu we fold and insert it into the lapel. You can also fold it and insert it into a katabira, making sure that it does not fall off. . Tsuketake is for setting fires. It is also very good for kairo. The tsuketake could be used for setting up a fire at night, for seeing the way. It could be used according to needs, for arson, or setting fields on fire. In addition, clothes should be dyed green, black or deep purple. There are various types of surroundings, therefore, select the appropriate color for blending in. In the

rain change to haori. . During covert activity you should carry a long wakizashi. You can also lightly apply ink to the skin. The belt is black and should not have blind-stitches. This is called waobi. It is especially good for a quick application of the belt.

During covert activity you should carry a long wakizashi. You can also lightly apply ink to the skin. The belt is black and should not have blind-stitches. This is called waobi. It is especially good for a quick application of the belt.
There are seven types of appearances. Komuso. The amigasa is used for that. Shukke. For approaching people. Yamabushi. For approaching people. You can wear a wakizashi. Shonin. For skillfully getting near people. Hokashi. This too is for getting close to people. Sarugaku. This is similar to the previous one. Tsune no katachi. Making the appearance according to the situation.

A skillful preparation is when selecting the appropriate appearance according to the aforementioned types of appearances. Know yourself, and infiltrate with a calm mind.
It is said in Ki'ichi's teachings that there are five likable things. Bijo Binan (beautiful women and men) Den'oku daisha (luxurious homes) Kansho gansui (quiet and breezy places) Dengaku kabu (dengaku performance) Bunpitsu gako (literature and art) . Learning these five matters and applying them, will there be an enemy whom you can not defeat? No, there will not.

Shoninki - Chu
Entering by crossing high barriars Tools for this purpose are commonly used. That is, there are various tools which the shinobi-no-mono carries along. However, these tools differ from one another. There are those tools that do not look suspicious to people. These, I believe, are good. On the other hand, you should not carry along hooks and wires even though they are also tools. [Furthermore], there are occasions when you will be in a hurry and need to leave your tools behind. In such situations these tools will be easily discovered. Be aware of that matter. . *The author distinguishes between tools that are obvious and easily identified as aids for crossing over high walls, thus for infiltration purposes, and tools that do not attract any attention from people who see it. These are "innocent" looking tools that either don't appear as special tools, or they are concealed in such a way that no one can even

see them. The "obvious" tools are more massive and difficult to carry around. In times of emergency these tools can be a hindrance and thus need to be left behind. Consequently, they will be easily discovered and put its user in jeopardy. Therefore, the author recommends that this type of tools should be avoided. The question is, if these tools should be avoided, why were they made in the first place? I can offer two possible answers. First, those who developed the "obvious" tools did not think of the disadvantages associated with them. Understanding their disadvantages came with experience. The author, writes these passage after learning from such experience. Second, it is possible that these tools were developed for use in battle, and therefore concealment or discovery of these tools were irrelevant.

.
For example, Kaginawa is used for climbing up high places. The Kaginawa is made of bamboo tubes. A one zeni coin is placed between the tubes, and a rope is inserted through the tubes. When the rope is pulled, [the bamboo tubes will squeeze against each other and] it will become like a pole. With that you can climb over a wall. . Descending from a wall is called hei'ori. Using a bamboo as a pole you slide down with your back against the wall. Also, it is not difficult to jump if you have a long pole. When jumping by using a pole, the pole might fail and you will hit the ground but it will only cause a light injury. Also, it is mentioned earlier that you can climb on a short or long sword. However, if you do not tie the sageo to your leg it will be impossible to retrieve [the sword] afterwords. Be aware of that matter. . Use a rope to descend from high places. When you do not have a rope, use clothing by tieing them together. If you need to descend a place three stories high but the rope is only two stories length, it is similar to jumping down one story. Following such methods you can descend from any place no matter how high it is. As for enterning secretly through the window, it is difficult to enter through a "lightwindow" because it has a door on the inner side. [However], a window that is shut every evening is good for entering because it does not have an inner door and its upper latch could be openned. *The author uses the character for "door" in the text, but it refers to a shutter or bars. "Light-window" is a small alongated window located in the upper section of the wall, immediately under the roof, and is designed to let light into the house during the day. However, the window usually has shutters or fixed bars attached to it, which are difficult to remove. This is a common feature in Edo period Japanese houses. Also, there is a tool for breaking mud walls. This tool is similar in shape to the noko, with a round blade one shaku five or six sun in diameter. Turn and pull it, and cut open [the wall]. For [entering through] a fence, or live-fence, saw off the bottom of a bucket, push the bucket through the fence and pass through it. If you need to return, use this as your way out. Furthermore, if you are being chased, pull out the bucket to hide your traces and to make it difficult [for your chaser] to go through. . *Sawing off the bottom of a bucket will turn the bucket into a pipe through which one can crawl through.

Opening a door or shoji. Noko is a tool used for opening a latch. To

open a latch or a padlock, cut open a hole so that you can insert your palm through it and open the lock.
Now, if you hear [the enemy] breaking into your sleeping room, shut all doors. Release the latch for one entrance and open it slightly. Place a lock at the center of the door and leave the lock slightly open. Or tie [a string] to your hair, thus you could sleep well. When the door is opened it will pull [your hair]. Of course, the inexperienced person will not fall asleep because of lack of confidence. For two or three nights he will remain on guard [but] no one will break in. Consequently, he will become very exhausted and fall into deep sleep, not being able to open his eyes when someone breaks in. Therefore, it is better to let your body rest so that it will not be exhausted. n olden times, when breaking in at night, [the shinobi-no-mono] made a doll and inserted it to the room to see if there is any response. Although this is an interesting method it is not used these days. Even if [some] people do not not about this old method, it will [eventually] become know, therefore it is better not to use it. It is interesting that the author not only discusses methods of infiltration and breaking into a structure, he also warns about the possibility of the enemy sending warriors to do the same thing. He then offers methods for countering the enemy's shinobi-no-mono. Although his suggestion seems to be limited in scope, what is important is to be aware that what we could do to the enemy the enemy can employ against us. The essence of this is that offensive strategy is only fifty percent effective if you do not have a defensive strategy as well; and you should know how to employ both strategies and techniques equally. Sun Wu makes a valuable remark in his essay on warfare, pointing out that you should "know the enemy and know yourself; in a hundred battles you will never be in peril. When you are ignorant of the enemy but know yourself, your chances of winning or losing are equal." Shoninki Ge The Opponent's Heart. This is an important matter. Having knowledge allows insight into a person 's emotion, and with experience you will see one's heart.. having knowledge of the human nature will make it possible to see your opponent's emotions. However, if you have certain experience it is possible to understand the opponents true nature, beyond the emotional state in which he is at that moment. You might mistake a person's emotions, but you will not make a mistake looking at one's heart. Begin with your own heart, which was given to you from heaven, and know it well. Reflect on every aspect of it, then look at a person 's heart and you shall be able to see its emotional state. These which are inherent in one's heart are: Happiness. Seeking happiness is the heart's original emotion. * Identifying a person's emotional state is not as simple as one might think. Sometimes, a similar appearance could be the result of different emotions. To understand the problems of identifying an emotion, and the problems involved in it, you must first study your own heart. In other words, you have to study well your emotions, when they arise and how they appear. Only when you know yourself can you truly know your opponent. There are seven fundamental emotions that exist in one's heart since birth. Anger. This too is an original emotion. Sadness. It is the original emotion of all sentient beings. Pleasure. The heart longs for anything that gives it pleasure.

Love. Love is an original emotion. Evil. A strong evil character is an original nature. Desire. This is an original nature deeply ingrained in one 's heart. * The terms "emotion" and "nature" are interchangeable and should be thought of as such while reading the text. Emotions arise from human nature. For example, an evil person will express anger, while a compassionate person will show love. . The aforementioned are the Seven Emotions. In the Buddhist Law these are Happiness, Anger, Worry, Volition, Sorrow, Fear and Sensation, which are similar [to the Seven Emotions mentioned earlier]. Furthermore, the Seven Emotions are incomplete when a person is born. That person whose Seven Emotions are complete [at birth], is a saint. The Seven Emotions change after birth [as the person grows up] and have a mutual influence on their development. According to that, the character of one's heart is determined by one distinguished emotion. This emotion, as a result of changes in time and conditions, will suppress the other six. * The comparison with Buddhist Law indicates that the author was influenced by and borrowed from Buddhist teachings. The completeness or incompleteness of emotions the author mentions is rather a complicated matter. It is possible to interpret this as one's understanding and control over one's own emotions. Thus, a person who is born with a full understanding and control of emotions is a saint. Here, the word saint is in the Buddhist sense of it, that is, Bosatsu (bodhisattva), or an enlightened being who chooses to remain in this world to help others achieve enlightenment. For most people, their nature and character change since birth. Time, environment, and experience causes causes a constant shift and change in the mutual balance of the Seven Emotions until one characteristic is more dominant than the other six, thus becomes that person's character. It is important to remember that a person does not loose the other six emotions when one becomes dominant. The causes for changes [of the Seven Emotions] are numerous. For example, acquiring property, a rise in rank and status, accumulating gold and silver, or many other reasons will bring joy to a person. However, it is difficult to make a distinction among the causes for happiness. Similarly, anger could arise from having a conflict with another person, from suffering a loss, or from resenting a situation. Yet, it is difficult to say with certainty what is the cause [for that anger]. Even without words, just looking at a person's face will reveal his anger. * The author points out the difficulties involved in determining a person's true nature based on his expressed emotions. For example, if you see a person smiling at you your immediate reaction would be to think that this person is happy because he or she are warm hearted. However, it is possible that they are smiling, thus happy, because they won the lottery, cheated the shopkeeper, or smashed a bug. Though the causes may seem similar, the difference [among them] is like the difference between heaven and earth. You should study this well. That is, there are numerous hidden meanings. * The point to make is that the face is a mask that hides one's true nature. Your purpose is to learn how to see behind that mask and into the heart. Knowing Principal and Wisdom This which is called principle is indifferent and is thus. Its essence does not change. Also, there is wisdom, which may be interesting when listening to it, but it changes. Although the fundamental principle is vast, and has to be listened to with troublesome

causcion, it is more important than wisdom. This [matter] is discussed here for the benefit of the one who reads it. . For example, principle is similar to a sound heard by the ear. Even if there is an obstacle the sound will reach the ear unchanged. [However], wisdom is similar to seeing an object. If there is a sheet of paper in front of one's eyes it is impossible to see that object. The strength of the principle is that its essence will remain unchanged even if it travels ten thousand ri. [However], the word of wisdom will not be head in full if it leaves its seat. Therefore, you must realize that the word of wisdom changes easily. . Consequently, principle allows for understanding, while wisdom is a delusion. When you calm down your heart, the words you speak will be wonderful. When feelings suddenly arise, wisdom will first be captured, then the principle will be distorted, making it difficult to see [the essence] of things. You must realize the pitfalls of the latter.