The nine traditions that make up Bujinkan Budō Taijutsu form the backbone of a martial legacy that has traversed centuries of Japanese history. Brought together under the guidance of Masaaki Hatsumi, they embody not only combat techniques but also ways of thinking, moving, and understanding life. In Unarmed Fighting Techniques of the Samurai (2008), Hatsumi describes these schools as threads interwoven into the spirit of the Japanese warrior — each with its own voice, rhythm, and philosophy.

Togakure Ryū Ninpō Taijutsu (戸隠流忍法体術) is perhaps the most emblematic among them. Originating in the Togakure region of Nagano, its foundation is attributed to Daisuke Nishina in the 12th century. This school became synonymous with ninjutsu, emphasizing evasion, disguise, and adaptability. More than stealth techniques, it teaches victory without direct confrontation, cultivating patience and environmental awareness — principles still relevant to modern practitioners.

Gyokko Ryū Kosshijutsu (玉虎流骨指術) emerges as a refined art focused on striking muscles and nerves with precision, using circular movements that dissipate the opponent’s power. Its teachings, mentioned by Hatsumi and preserved in densho collections in Japan, reflect the concept of economy of movement — a defining feature of Japanese martial aesthetics.

Complementing it, Koto Ryū Koppōjutsu (虎倒流骨法術) emphasizes linear and direct strikes targeting bones and joints. It is a school of structure and impact, teaching how to generate power through body alignment rather than rigidity. In comparing Gyokko and Koto, the balance between softness and firmness becomes clear — a yin-yang dialogue applied to combat.

Among the traditions with the widest technical range is Kukishinden Ryū Happō Bikenjutsu (九鬼神伝流八法秘剣術), renowned for its use of weapons and study of armored combat. Its origins trace back to samurai clans of the Muromachi period, and Japanese sources outside the Bujinkan, such as the Kukishin Ryū Bujutsu Hozon Kyōkai, maintain their own independent lineages of this same tradition. It represents the bridge between the armored warrior and the modern martial artist, preserving the transition from long weapons to taijutsu.

Shinden Fudō Ryū Dakentaijutsu (神伝不動流打拳体術) teaches that true strength arises from natural movement. Founded by Izumo Kanja Yoshiteru in the 12th century, this school is based on the observation of nature: firm roots, flexible trunk, dynamic balance. Hatsumi describes this tradition as the heart of taijutsu, for it demands spontaneity and authenticity in motion — to act without rigidity, to respond without hesitation.

Takagi Yōshin Ryū Jūtaijutsu (高木揚心流柔体術) carries a more directly samurai heritage, with throwing and control techniques akin to what is now known as classical jūjutsu. Created in the 17th century, it emphasizes close-quarters combat, such as within castles, where the ability to unbalance or subdue an opponent was vital. Its core principle — to lift the spirit and lower the body — symbolizes both humility and readiness.

Among the lesser-known traditions, Gikan Ryū Koppōjutsu (義鑑流骨法術) preserves the ideal of justice and integrity. Its focus on skeletal structure and efficient movement reflects the training of samurai during the Sengoku period. Hatsumi notes that its essence lies in maintaining integrity — both physical and moral — even amidst conflict, a lesson that strongly resonates within contemporary Budō.

The final two schools, Gyokushin Ryū Ninpō (玉心流忍法) and Kumogakure Ryū Ninpō (雲隠流忍法), represent the more subtle aspects of the ninja tradition. The former relates to observation and mental adaptability, while the latter symbolizes freedom and fluidity — the ability to “hide in the clouds,” a metaphor for escaping rigidity and predictability. Japanese records, such as those compiled by Tanemura Shoto in studies of Iga lineages, include independent mentions of these traditions, reinforcing their existence beyond the modern Bujinkan framework.

Together, these nine traditions form a living system of knowledge. In each one echoes the legacy of masters who studied the body, strategy, and spirit. As Hatsumi wrote, “Budō is the art of living fully in the moment.” Thus, the practice of Budō Taijutsu is not merely a physical exercise but a way to understand the flow of life, cultivating awareness, serenity, and respect for the roots that sustain the art.