Swordsmanship + Mind Art = The Way of the Sword?

The inn was bustling with many guests, exceptionally lively. The room was filled with enticing aromas, from the delicious scent of fresh meat and the rich fragrance of wine, to unique dishes never before seen—truly, nothing was lacking.

The guests were immersed in a friendly atmosphere, raising cups and toasting each other, their laughter and chatter incessant, engaging in lively conversations.

The waiter, with a towel draped over his shoulder, hurried about, carrying dishes, loudly calling out orders, moving between tables. The innkeeper sat behind the counter, his abacus clicking.

At the inn's entrance, guests came and went in a continuous stream, truly a lively street scene.

Tai Yuan picked up a piece of tofu, his eyes lighting up: "White, tender, soft, fresh, and light. This chef's skill is truly authentic."

Tai Yuan put down his chopsticks, looked at Himura Kenshin, and asked, "Kenshin, what is your answer then?"

Himura Kenshin straightened his posture, facing Tai Yuan, his expression solemn and respectful.

He took a deep breath and slowly began, "Regarding earlier eras, this disciple does not understand them well and dares not speak presumptuously. Let us speak only from the late Heian period to the establishment of the Kamakura Shogunate. Japan experienced continuous civil wars for many years, with the flames of war raging. Though war is cruel, it unexpectedly spurred the development of ancient swordsmanship, leading to the first revolution in ancient swordsmanship."

He paused slightly, a flicker of complex emotion in his eyes.

Then he continued, "After the Kamakura Shogunate was established, it became Japan's first military government founded on the samurai class, which greatly revered military power and martial arts for social stability. At that time, swordsmanship, archery, and horsemanship could be called the three most important martial arts."

"Concurrently, sword offense and defense techniques continuously advanced, and weapons also became increasingly sophisticated."

"To withstand the powerful arrows on the battlefield, samurai had no choice but to wear thick armor."

Himura Kenshin's tone was calm, but his eyes held a complex expression: "The swordsmanship of this period pursued how to injure the enemy faster and more effectively."

He bowed his head slightly, pausing for a moment.

"But later, the introduction of Zen Buddhism to Japan brought an opportunity for the transformation of Japanese swordsmanship." Himura Kenshin's expression softened slightly, his eyes showing contemplation: "Zen Buddhism's concepts of nature and life and death, along with the philosophy of life embedded within, merged with the samurai class's way of living, causing ancient swordsmanship to gradually evolve a unique philosophical content and educational function."

"During this period, with the vigorous development of swordsmanship, numerous martial arts dojos emerged like mushrooms after rain. Various schools with their own distinct characteristics also rose one after another."

"The Hiten Mitsurugi-ryū, which this disciple originally studied, appeared at that time."

"However, the most formidable aspect of Hiten Mitsurugi-ryū is still its lightning-fast drawing technique. It is dormant until it strikes, then it is astonishing, pushing the speed and ruthlessness of swordsmanship to its extreme. Ultimately, it is still a school of swordsmanship that studies killing!"

His voice grew softer and softer, eventually becoming almost a murmur.

His fingers unconsciously stroked the corner of the table, as if trying to soothe his stifled emotions.

In Himura Kenshin's eyes, there was no arrogance, no smugness, only deep hatred and helplessness.

Only when truly drunk does one know the fine, pure taste of wine.

And only after experiencing violent slaughter does one yearn for peace and tranquility.

Tai Yuan quietly watched Himura Kenshin, his eyes holding a hint of understanding.

He could see that this second disciple of his had begun to detest the past killings, even detesting himself for having been immersed in violence.

Himura Kenshin looked up, his expression earnest and resolute: "Honored Master, this disciple feels that a swordsman should not only learn swordsmanship, but also mind art. Only when swordsmanship and mind art are unified can it truly be the Way of the Sword."

Tai Yuan raised an eyebrow, intrigued by Himura Kenshin's viewpoint: "Interesting, continue."

Seeing that his Honored Master not only did not deny him but also showed approval, Himura Kenshin was immediately encouraged and explained even more seriously: "Although the Way of the Sword is revered as a 'way' and not merely a martial skill or martial art, its crux lies in the fact that the true Way of the Sword absolutely does not take killing as its ultimate goal, unlike ordinary martial arts."

Lin Ping Zhi, on the side, also perked up his ears to listen.

Himura Kenshin took a deep breath and continued, "From a technical level, the Way of the Sword or martial arts indeed involves how to apply killing techniques; but from a moral level, there is a major question of whether one should kill or not. The sword is, without a doubt, a weapon for killing, and swordsmanship is indeed a technique for killing."

He said with a solemn expression, "But as a true swordsman, one must never take pleasure in killing, nor take killing as an objective, but rather take eliminating evil and promoting good as one's duty. Eliminating one evil person can save tens of thousands of common people; this is the true source of the Way of the Sword."

At this point, Himura Kenshin's eyes revealed firm conviction.

"For this reason, the sword held by a swordsman should be a 'life-giving sword' rather than a blood-stained 'killing blade.' The top swordsman slays his own 'inner thief,' which is the evil thoughts and greed within his heart. The Way of the Sword, in its external form, appears as a type of fencing art; but in terms of its ideological content, it should integrate Japanese national traditions with the essence of Zen Buddhism and Confucian thought."

After Himura Kenshin finished speaking, he bowed slightly: "This disciple's humble opinion, I ask for Honored Master's guidance."

Tai Yuan narrowed his eyes, assessing Himura Kenshin with great interest. This second disciple's thoughts were somewhat similar to a famous school in later Japanese history – the Yagyu Shinkage-ryu.

The highest principle of Yagyu Shinkage-ryu was: "Do not kill; we win by not being killed."

The philosophy Himura Kenshin presented at this moment, though not entirely identical to that explanation, bore a significant degree of similarity in its core content.

Tai Yuan calmly took a sip of tea. "Kenshin, your understanding, this master neither supports nor opposes. This master will share a bit of my own understanding."

"The Way of the Sword is not limited to 'swordsmanship' but should also achieve the unity of 'mind, body, and technique.' Kenshin, you also said that besides cultivating swordsmanship, one must also refine mind art."

"This master also believes that to reach a higher realm of the Way of the Sword, in addition to transcendent techniques, one must also practice 'mental mantras.'"

Himura Kenshin asked, "But... how should this 'mental mantra' be cultivated? Is it like monks and Shinto priests, meditating in seclusion?"

Tai Yuan shook his head and said, "The so-called mind cultivation is the adjustment and training of one's mental state. To cultivate the Way of the Sword, one must first eliminate the mind of attachment, which is 'the mind without a fixed abode.' Not placing the heart in any space or location means the mind does not stop in one place; through mind cultivation, one reaches 'Immovable Wisdom,' which means the mind stops in one place."

Himura Kenshin asked, "What is Immovable Wisdom?"

Tai Yuan replied, "In Immovable Wisdom, 'immovable' does not mean standing still and unmoving, but rather 'movement within stillness, stillness within movement,' which is no-mind."

"At the same time, aimlessly killing is not the purpose of the Way of the Sword. Not seeking victory or defeat, not being constrained by strength or weakness, is the supreme practice of the Way of the Sword."

"The Dao De Jing discusses: The highest good is like water. Water benefits all things without contention, dwelling in places despised by the multitude, thus it is close to the Dao. Dwell in good places, have a good heart, be kind to people, speak with integrity, govern well, be capable in affairs, and act at the right time. It is precisely because it does not contend that it incurs no blame."

"When cultivating the Way of the Sword, one should not exert oneself too much. Effort will naturally yield results."