Buying your first iaito is always a puzzle and as most of you I made the common mistakes. The most important is to select the right length.
The First-Time Buyer’s Puzzle: A Warning on Blade Measurements
Buying your first Iaito often feels like solving a complex puzzle. Like many of you, I navigated this process alone and made a classic mistake that I want to help you avoid.
The most critical decision you will make is selecting the correct blade length. However, there is a hidden trap when ordering online: not all measurements are created equal.
WARNING: Know Where the Measurement Starts
If you are ordering your sword from the internet, you must verify exactly how the site measures the length of the blade.
The Japanese Standard: Traditional manufacturers in Japan (like Nosyudo in Seki) and experienced practitioners always measure the blade length from the tip (Kissaki) to the Habaki (the metal collar).
The Western Variation: Some European or American websites measure from the tip all the way to the Tsuba (the handguard).
My “Shorter” Story
Imagine my disappointment when I received my very first Iaito only to find it was significantly shorter than I had anticipated. Because the site I used included the Habaki in the total length, the actual “cutting” surface of the blade was much smaller than I needed for my height.
To ensure your blade fits your body and your iaido practice perfectly, always confirm that you are measuring from the tip to the Habaki. Don’t let your first investment become a “short” story like mine!
The different parts of a Sword
You said Shaku ?
In Japan, sword length is measured in Shaku, Sun, and Bu.
1 Shaku ≈ 30.3 cm (approx. 1 foot)
1 Sun ≈ 3.03 cm
1 Bu ≈ 0.3 cm
When you visit a workshop like Nosyudo in Seki, you will see blades categorized by these units. Most practitioners will fall between 2.30 and 2.55 Shaku.
As your Iaito is an extension of your body, if the blade is too short, your techniques may lack grace and reach. If it is too long, you risk developing poor form or even injuring your shoulder during Saya-biki (drawing and unsheathing).
Some tips to define the right length
The most common way to determine your blade length is based on your height. While individual arm length varies, this chart serves as the industry standard used by master smiths in Seki and this is the official used by Nosyudo I visited some weeks ago.
Men’s Height (cm)
Blade Length (in Shaku)
Women’s Height (cm)
145 – 150 cm
2,15 – 2,20
150 – 155 cm
150 – 155 cm
2,20 – 2,25
155 – 160 cm
155 – 160 cm
2,25 – 2,30
160 – 165 cm
160 – 165 cm
2,30 – 2,35
165 – 170 cm
165 – 170 cm
2,35 – 2,40
170 – 175 cm
170 – 175 cm
2,40 – 2,45
165 – 170 cm
175 – 180 cm
2,45 – 2,50
180 – 185 cm
180 – 185 cm
2,50 – 2,65
Beyond the Chart: Adjusting for Style and Real Steel
While measurement charts provide a solid baseline, they are merely a guide. To find your true length, you must consider the specific demands of your practice and the physical reality of the blade you are wielding.
The Gap Between Iaito and Shinken
Take my own experience as an example. Based on my height (1.80m), a standard chart suggests a blade length of 2.50 Shaku. However, practical application tells a different story:
For Mugai-ryu Iaihyodo (居合兵道): Our style is defined by direct, close-range techniques that embody the “One Draw, One Cut” principle. To maintain the speed and explosive precision required for these movements, I transitioned to a 2.40 Shaku—the same length I use for my Shinken.
For Battodo (Cutting Practice): I found that a 2.45 Shaku blade was more effective. In actual sword manufacturing, Shinken (live blades) often feel and handle differently than their Iaito counterparts; they are tools of weight and gravity, often requiring a slightly shorter reach for better control during the cut.
The Ultimate Rule: Consult Your Sensei
The most important advice I can give is this: Your Sensei is your best resource.
Charts cannot see your posture, your arm span, or the specific constraints of your style. Your teacher understands the mechanics of your movement and the traditions of your school. Before you click “buy” on that beautiful polished blade, have a conversation with your Sensei. She/he will ensure that your Iaito is not just a beautiful object, but a functional tool for your path in the martial arts.
The Perfect Fit: Aligning your steel with the spirit of your training
After the precision of the workshops in Seki and the focus of the Dojo, my journey brought me to a place of profound silence: Arigatayama, near Gotemba.
I spent a few days in this sacred space, located under the watchful presence of Mount Fuji.
In the world of Budo, we often focus on the steel, the technique, and the strength of the cut. But at Arigatayama—the “Mountain of Gratitude”—the practice shifts from the hands to the heart.
The Spirit of the Mountain
Arigatayama is not just a destination; it is a reminder. The air in Gotemba is sharp and clear, stripping away the distractions of modern life. Standing there, the principles of Mugai-ryū feel more alive than ever.
In our style, we seek “One Truth, nothing outside.” At the foot of Fuji, you realize that the “Truth” isn’t found only in the perfect length of a blade or the speed of a draw—it is found in the connection we share with our lineage and with each other.
At the summit of the mountain, I sat for hours in Zazen before the silent majesty of Mount Fuji. Within the walls of the Temple of the Dragon, time seemed to dissolve. It was a rare moment to step back from the world—a spiritual reset to find clarity and reenergize my spirit for the year ahead.
A Personal Message to My Students and Followers
My time at Arigatayama was spent in deep reflection, and my thoughts kept returning to all of you.
I want to take this moment to say thank you (Arigato) to my students and my followers and wish you a fantastic 2026 year for you and your loved ones.
Your continuous support is the “breath” that sustains my own practice.
These past days were very busy in term of training, anyway I found the time to go to Seki City considered as “City of Blades.” For over 800 years, this small city located in Gifu Prefecture has been the heart of Japanese swordsmanship.
The history of Seki as a sword-making hub began in the Kamakura Period (1185–1333). Master swordsmiths were drawn to the region because it possessed the “perfect trinity” for blade manufacturing:
High-quality iron sand: Essential for creating the raw steel (tamahagane).
Pine charcoal: Needed to reach the extreme temperatures required for forging.
Pure water: Provided by the Nagara and Itadori Rivers for the crucial tempering process.
The most famous figure in Seki’s early history was Motoshige, a smith who moved to the area and established the techniques that would make Seki swords famous for being “unbreakable, unbendable, and incredibly sharp.”
Nosyudo
I’ve been warmly welcomed by Nosyudo CEO Keiji Igarashi who is continuing the lineag of his familiy was the former president of Nosyudo. Keiji-san was happy to share with me his passion and after some tea we spent some hours visiting the plant, discussing with the opearor and for m discovering the high complexity of blade manufacturing and the passion of the people working there.
Located close to the City Center, Nosyudo is very easy to access and has as well a parking ion front of their main gate. Exact address : 1-chōme-11-14 Sannōdōri, Seki, Gifu 501-3252, Japan
Keiji-san is not only the president of Nosyudo he has well a very experienced practitioner
Inside the plant
My visit to the Nosyudo plant in Seki City was more than just a tour; it was a front-row seat to the birth of a masterpiece. As a brand that supplies martial artists across the globe, seeing the scale and precision of their operation is a humbling experience for any practitioner.
1. The Blade Stock: A Forest of Steel
The journey begins in the storage area, and the sight is nothing short of breathtaking. Rows upon rows of blade blanks—thousands of them—wait to be transformed. Knowing that these very blades will soon be shipped to dojos from Germany to Australia gives you a true sense of Nosyudo’s worldwide impact on the martial arts community.
2. Refining the Soul: Polishing and Engraving
Just steps away from the stock, the atmosphere shifts to intense focus. This is where the raw blade begins to take its final form.
Polishing: The rhythmic sound of steel on stone as the blade’s surface is refined to a mirror finish.
Bo-Hi Manufacturing: Watching the master craftsmen carve the Bo-Hi (groove) is mesmerizing. It is a delicate balance of removing weight while maintaining the structural integrity and the “whistle” (tachikaze) of the sword.
Engraving: For those seeking a personal touch, the intricate hand-engraving of kanji or symbols is done here with incredible steady-handedness.
3. The Perfect Fit: Habaki and Tsuka
Next, we move to the fitting stage. The Habaki (blade collar) is custom-fitted to the blade. This is a critical step; if the Habaki isn’t perfect, the sword won’t sit correctly in the scabbard.
Following this is the Tsuka (handle) preparation. I was absolutely amazed by the Tsukamaki (handle wrapping). The precision required to wrap the silk or cotton over the rayskin (samegawa) is a true art form. Every diamond shape must be perfectly symmetrical, and the tension must be consistent to ensure a safe and comfortable grip during practice.
4. The Final Assembly: Tsuba and Mekugi
The final stages are where the sword truly becomes a unified tool:
Mekugi Placement: Finally, the Mekugi (bamboo peg) is placed. This tiny piece of wood is the only thing holding the blade in the handle—the last, most important step in the Iaito manufacturing process, ensuring the safety of the practitioner.
Tsuba Adjustment: The handguard is meticulously adjusted to ensure there is zero “rattle” or movement.
The Final Lock: The most vital step is the drilling of the Mekugi-ana (peg hole).
A pure beauty
My Take away from Nosyudo
I had fantastic time and took passionated people very engaged and in their work willing to share their passion and I would like to thank the operator to take some time to fix the katana of my grandfather we discovered in the garage after his death.
Qualitative swords : I was impressed by the quality of the swords and very interested in the different shapes of the Tsuka they are proposing. The swing is super smooth even you are using an heavier sword compared to the light ones proposed by our brand.
In the past days I had the opportunity to get enough time to follow Tokugawa Ieyasu legacy starting from Shizuoka to Nagoya. It was an important historical deep dive considering Tokugawa’s impact is huge in Japanese history with the end of war period and the start of a long peace period known as the ‘Edo period’ .
Tokugawa Ieyasu (1543-16116)
Tokugawa Ieyasu was not merely a conqueror; he was the architect of a social and political order that redefined the DNA of Japanese civilization for over two and a half centuries.
By securing victory at the Battle of Sekigahara in 1600, Ieyasu ended the chaotic “Warring States” period and established the Tokugawa Shogunate, a feat achieved through a masterful blend of strategic patience and ruthless political engineering. His greatest impact lay in the creation of the Bakuhan system, which balanced the power of the central Shogunate (Bakufu) with local lords (Daimyo), and the implementation of the Sankin-kōtai (alternate attendance) system. This policy forced lords to live in Edo every other year, effectively draining their wealth to prevent rebellion while inadvertently creating a massive national infrastructure of roads and commerce. Under his legacy, Japan transitioned from a culture of constant military mobilization to one of “Great Peace,” allowing for a flourish of urban culture, the rise of the merchant class, and a sophisticated internal economy. By choosing Edo—a swampy village at the time—as his seat of power, he shifted the heart of Japan away from the ancient imperial capital of Kyoto, laying the literal and figurative foundations for what would eventually become the world’s largest metropolis, Tokyo.
Sunpu Castle in Shizuoka
While Edo (Tokyo) was the seat of the Shogunate’s power, Sunpu Castle in Shizuoka was the true heart of the Tokugawa empire during the early 17th century. It was here that Tokugawa Ieyasu, the founder of the dynasty, spent his childhood as a hostage and his final years as the “Ogosho” (Retired Shogun), effectively ruling Japan from behind the scenes.
Tokugawa first lived here as a young hostage of the Imagawa clan, learning the arts of war and diplomacy. After unifying Japan and establishing the Shogunate in Edo, he chose to return to Sunpu for his retirement in 1607.
Today, the site is known as Sunpu Castle Park. While the original wooden keep was unfortunately lost to fire in 1635, the meticulous reconstruction of the gates and towers allows visitors to experience the sheer scale of Ieyasu’s vision.
In the center of the park stands the famous bronze statue of Tokugawa Ieyasu. He is depicted in his later years, holding a hawk—a nod to his lifelong passion for falconry.
Tokugawa Statue in Sunpu Park (Shizuoka)
The Hidden Jewel of Shizuoka: Kunōzan Tōshō-gū
While most travelers flock to the famous shrines of Nikkō, the true heart of the Tokugawa legacy lies tucked away on a rugged cliffside overlooking Suruga Bay. Kunōzan Tōshō-gū is the original final resting place of Tokugawa Ieyasu, and it remains one of the most historically significant sites in all of Japan. Built to honor the man who finally unified a nation torn by civil war, the shrine is a breathtaking masterpiece of architecture, color, and symbolism.
For those seeking the “authentic” experience, the journey begins at the base of the mountain. You must ascend a winding stone staircase of 1,159 steps. This climb isn’t just for exercise; it was designed to represent the long, patient, and often grueling path Ieyasu took to achieve peace. As you climb, the views of the Pacific Ocean open up behind you, offering a sense of the scale and grandeur that Ieyasu loved about this region. Once at the top, you are greeted by the stunning Gongen-zukuri architectural style—a explosion of brilliant vermillion lacquer, intricate gold leaf, and vibrant carvings. Look closely at the artwork; you’ll see mythical creatures and peaceful floral patterns that serve as a visual prayer for a world without war.
At the highest point of the sanctuary sits the Okumiya, a solemn bronze stupa where Ieyasu was interred immediately after his death in 1616.
Unlike the crowded tourist paths elsewhere, Kunōzan retains a deep sense of quietude. Here, between the ancient cedar trees and the sea breeze, you can truly feel the presence of the Shogun who chose this specific mountain to watch over his legacy for eternity.
Tokugawa Ieyasu bronze stupa
Nagoya Castle : The Golden Fortress of the Owari
Constructed in 1610 under the orders of Tokugawa Ieyasu, Nagoya Castle was built to serve as a strategic fortress on the Tōkaidō road and as the headquarters for the Owari branch of the Tokugawa family—the most important of the three “successor” lines.
Ieyasu spared no expense, ordering twenty former enemy feudal lords to contribute to its construction. This was a brilliant political move: by forcing them to fund the massive stone walls and labor, he depleted their resources, ensuring they had neither the money nor the men to stage a rebellion.
The castle’s most recognizable feature is the Kinshachi—two golden tiger-headed carp that sit at either end of the main roof. Cast in solid gold (later replaced with gold-plated copper), these creatures were believed to have the power to summon water to extinguish fires. Today, they remain the proud symbol of Nagoya City, representing the wealth and authority of the Edo period.
While many visitors focus on the stone tower, the true “soul” of Nagoya Castle is the Hommaru Palace. Recently reconstructed over a decade using traditional materials and techniques, it is widely considered the finest example of Shoin-zukuri (residential) architecture in Japan.
Inside Hommaru Palace every room, every corridor is beautiful.
My take away from this historical trip
Even if we all know Tokugawa Ieyasu history, following his steps and discovering where he lived is something super emotional.
I’ve been really touched by the atmosphere surrounding Kunōzan Tōshō-gū and I can completely understand the faith of Japanese people for the Annual Festival on April 17 (the anniversary of Ieyasu’s death) to pay tribute to the first Shogun of Edo period.
In the world of Japanese martial arts, few schools embody the profound connection between Zen philosophy and the blade as deeply as Mugai-ryū Iaihyōdō. At the very heart of this ancient swordsmanship tradition lies a powerful poem, or kanshi, penned by its founder, Tsuji Gettan Sukemochi. This isn’t just a piece of poetry; it’s a spiritual blueprint, an articulation of enlightenment that continues to guide practitioners today.
Tsuji Getttan
The Founder’s Journey to “Nothing Outside”
Tsuji Gettan Sukemochi (1649–1728) was a master swordsman in his own right, but he felt there was something missing – a deeper understanding beyond mere technique. He sought this through intense Zen training under Zen Master Sekitan Zenshi at Kyūkō-ji Temple.
It was during this period of rigorous meditation that Gettan achieved satori (enlightenment). The realization he gained profoundly impacted his martial art. He named his school “Mugai-ryū,” which translates to “Nothing Outside” or “No Other.” This name, and the poem he composed, encapsulates the Zen concept that true understanding and power come from within, not from external forces or superficial forms.
The Poem: A Glimpse into Enlightenment
The most famous and widely quoted lines of Tsuji Gettan’s enlightenment poem are:
一法実無外 (Ippō jitsu mugai) 乾坤得一貞 (Kenkon toku ittei) 明頭乗萬機 (Meitō manki ni jōzu) 活物示全身 (Kappatsu zenshin o shimesu)
A common translation brings its profound meaning to light:
“One Truth, nothing outside.”“Heaven and Earth obtain this one uprightness.”“With an enlightened mind, ride upon all phenomena.”“A living being reveals its whole body.”
A more poetic translation (I personally prefer this one) :
“The quest for Oneness is the sole gateway to the path of Truth. Throughout the vast cosmos, and across the infinite reach of time, stands the Just—timeless and unshakeable. By the absolute power of this Unity, the breath born within the heart bestows the might of the blade upon a single hair, transforming even the smallest stir into a surging fountain of light.“
Kakejiku embedding the Poem in Tenshinkai Dojo in Cologne (Germany)
Breaking Down the Core Philosophy
Let’s deep into each line of this poem:
“One Truth, nothing outside.” (Ippō jitsu mugai): This is the core of Mugai-ryū. It speaks to the unity of all things and the absence of any external “other” to fear or contend with. The ultimate truth is found within oneself. When facing an opponent, this means seeing them not as a separate entity, but as part of the same interconnected reality.
“Heaven and Earth obtain this one uprightness.” (Kenkon toku ittei): This line emphasizes the universal principle of harmony and integrity. It suggests that when one aligns with this “One Truth,” their posture, mind, and spirit become perfectly upright and unwavering, mirroring the natural order of the universe.
“With an enlightened mind, ride upon all phenomena.” (Meitō manki ni jōzu): This is where Zen meets the sword in action. “Riding upon all phenomena” implies a state of fluid, effortless adaptability. An enlightened mind isn’t disturbed by external events; instead, it moves with them, anticipating and responding instinctively without hesitation or attachment.
“A living being reveals its whole body.” (Kappatsu zenshin o shimesu): This final line speaks to spontaneous, total commitment. When one truly embodies the “One Truth,” their entire being—mind, body, and spirit—moves as a single, unified force. There is no partiality, no hesitation; the practitioner acts with complete authenticity and presence, revealing their “whole body” in every movement.