Yamaoka Tesshu

The State of No Enemy

Yamaoka Tesshu tells us that as his training in swordsmanship progressed through his teens he was able to move fluidly in all directions while feeling confident of victory. He lost this fluid movement in his twenties though when he became fixated on his opponent's sword. Tesshu's response was to train even harder. At the age of 45 he gained his great enlightenment and 'self' disappeared; and along with it the enemy. All dichotomy was cut off.

Serenity of Mind

This is an interesting chapter because it seems to contradict what Yamaoka Tesshu wrote earlier (see above) when he said '[When] two swords cross, all thoughts turn towards striking the opponent.'

Tesshu begins by explaining that the desire to strike an opponent while avoiding being struck back is deluded. Not because this is a physical impossibility but because 'Originally, the mind is thoughtless like a bright, unclouded mirror...When the mirror is completely clouded, nothing can be reflected.' He continues 'When confronting an opponent, thoughts of striking or being struck indicate ignorance and illusion.'

This appears to suggest, on first reading, that the mind must be cleared of thought to function properly. This would be mushin when the term is directly translated to mean 'no mind.'

However, I have argued that a more accurate interpretation (using a non-literal translation of mushin) is 'no conscious thought.' When read further this seems to be a distinction that Yamaoka Tesshu does in fact make. He continues 'Do not even think of standing vacantly in front of the opponent...Do not use discriminatory thought and victory will be yours.' Freed from conscious thought the swordsman is able to allow his training to take over and act in a natural and appropriate manner.

I would be tempted to go further and say that Tesshu is actually describing a state of zanshin here as he makes reference to dodging strikes and avoiding thrusts, which indicates to me that the brain is still active but the body is able to react without the interference of conscious thought.

Rules for the Practice of Muto Ryu Swordsmanship (II)

Here Yamaoka Tesshu again reminds us that the first principle of Muto Ryu swordsmanship is to unify particulars and universals. Tesshu warns that an over-reliance on technique (the particulars) does not grant a decisive victory. To gain a decisive victory the essential principles must be understood and then expressed through the technique. This is achieved by hard training for a minimum of three years after which the swordsman can move and fight naturally. During this period Tesshu's students were not permitted to visit other training halls, so as to avoid becoming confused about the method of practice and wasting the master's time. He said simply 'Let it be known that those who lack conviction to practice true swordsmanship are not welcome in my dojo.'

Return to Beginner's Mind

Yamaoka Tesshu has an interesting take on the 'beginner's mind'. He tells us that this mind is not any 'kind' of mind but is rather demonstrated by striking single-mindedly without thinking of the body; this taken as proof that one has forgotten self. Tesshu warns against analytical thought (what in today's parlance we would call 'paralysis through analysis') in order to appreciate the marvels of swordsmanship.

The Triangle Rule of Swordsmanship

This is a short chapter on stance, but it nevertheless contains a clue as to the deeper teachings of Yamaoka Tesshu. Tesshu explains that 'Phenomena possess form and thus can be utilized; if there was no form, there could be no utilization.' He continues 'Once form is mastered, we know how to make use of its principles...form and function are not two.'

Again, he alludes to particulars and universals and gives us insight into the Heart sutra (adopted by Shotokan karate master Funakoshi Gichin): Form is emptiness, emptiness is form.

Notice Posted in the Shumpukan Dojo

Here Yamaoka Tesshu warns against the use of longer-than-normal swords - and indeed, tricks in general - as a way to attaining victory. These gimmicks may catch the unwary but they only exist, according to Tesshu, because contemporary swordsmen avoided real man-to-man contests. Tesshu warns his students to only use practice swords of proper length and to wield the shinai as if it were a live blade.

Upon the Establishment of the Japan Swordsmanship Association

Tesshu introduces an old maxim to a new audience: 'Thirst for victory leads to defeat; not tiring of defeat leads to victory.' Here Tesshu is encouraging the student to 'invest in loss' and learn through tempering his body and spirit. He continues by telling the reader that the 'Forging of the spirit and self-control is the only path.' Everything arises from and returns to the spirit of the swordsman. In this sense, one's spirit is more important than one's technique.

The Single Source of Substance and Function

Yamaoka introduces the term 'substance' which he defines as 'The inner quiet of the mind, free of individual failings.' This is a key concept to understand to gain true victory and beat not only another's technique, but his mind. This is achieved by abandoning self, resolutely confronting the opponent with full-spirited concentration and acting decisively. Again we see that Yamaoka Tesshu identifies the need for 'full-spirited concentration' rather than an absence of thought. This, I would again suggest, is the difference between zanshin and mushin.

Through continual study and practice the swordsman finally arrive at a state where the opponent's stance or position no longer has any influence. This is called 'forgetting the opponent'.

Explanation of the Muto Ryu

Here I will quote Yamaoka Tesshu directly:

To focus on the relative strength or weakness of an opponent is to lose the state of no-enemy. All depends on mind. If one imagines the opponent to be skilled, the mind freezes and the sword is held back; if one imagines the opponent to be weak, the mind is open and the sword is unhindered. This is proof that nothing exists outside the mind.

Tesshu is here using his swordsmanship to point at a truth of Buddhism: that nothing exists outside of the mind.

This reminds us of a classic Zen parable...

Two men were observing a flag flapping about in the strong wind. One of the men argued that it was the wind that was really moving. The other countered and stated that no, it was the flag that was moving. A Zen monk who happened to be passing by overheard their discussion and noted that it was the mind that was moving.

The Secret Art of the Carpenter's Plane

Tesshu explains that the successful carpenter must use a combination of his mind, his body and technique to produce a finely planed finish. He must work in a controlled, concentrated manner while avoiding his mind becoming 'stuck'. If, while planing, the carpenter loses his concentration then the plane will stop and the desired smoothness ruined.

Ultimately the carpenter must forget his mind, body and technique and work in the moment with no thought as to when he will finish. In this way his mind avoids become stuck. Like swordsmanship, this can only be learned by oneself; it can never be transmitted from another.

Admonition for New Entrants

The training hall (dojo) is not like a school classroom. Instruction is imparted face to face, directly, from teacher to student. The Way of the Sword is to train the body and the mind and, Yamaoka Tesshu tells us, as such a proper attitude is essential.

Contests with a Wooden Sword and No Armor

Yamaoka Tesshu draws a sharp contrast between contemporary kendo practice which uses protective equipment and challenge matches that use either a wooden sword or a steel blade with the sharpened edge covered. In these latter style matches, even without using live blades, still many were killed or seriously injured.

Tesshu notes that with protective equipment the agile will win. Technical experts are rarely threatened. Without the same protection however, even a highly skilled swordsman is in danger of injury and this led to extreme caution. Therefore in such a serious match the proper frame of mind must be maintained.

Swordsmanship and Ordinary Mind

Yamaoka Tesshu here quotes the Neo-Confucian Doctrine of the Mean which reads 'When happiness, anger, sorrow, and pleasure do not arise, it is termed equilibrium. When those elements do appear and one acts accordingly, it is termed harmony.' Equilibrium is one's ordinary mind (I have written on heijo shin and it is as important a 'mind' in my teaching of The Way of the Enlightened Zen Warrior as the enlightened mind is). Tesshu continues that when one is angry, be angry. When there is sorrow, be sad and so forth. This is a continuation of the classic Zen admonition: Eat when you are hungry, sleep when you are tired. Tesshu tells us that swordsmanship is the same: act free of hindrance.

Explanation of the Name Muto Ryu

One's actions with the sword and in everyday life should be conducted in the same manner. Achieve absolute freedom by not being hindered by anything. When sitting, sit; when walking, walk and so on. Here again Tesshu draws our attention to the importance of heijo shin.

Notes on the Practice of Muto Ryu Swordsmanship

The swordsmen of old, Yamaoka Tesshu tells us, would engage in countless challenge matches and many would lose their lives in the process. While this may seem utterly foolish, to those on the path it is the only method. If one is reluctant to risk his life in any endeavor, there is no way the truth will be found. Therefore Tesshu was happy to accommodate any challenge matches issued to his dojo as long as live blades were used with no armor.

There are no records of any such challenges being issued. ;)

Tesshu's Song of the Way

Like many masters Tesshu composed doka, or 'songs of the Way'. His most famous poem is on the subject of Mount Fuji and is considered a classic.

Perfect when clear,
Perfect when cloudy,
Mount Fuji's
Original form
Never changes

Some of my favorites in The Sword of No Sword include:

If your mind
is not projected
into your hands
even 10,000 techniques
will be useless.

Do not desire money,
do not depend on empty principles,
do not seek fame:
just go with what you have
and you will pass safely through this world.

Over a few years
let intimacy
ripen naturally-
the number of friends will be small
but the quality will be very large

Itto Shoden Muto Ryu Kanaji Mokuroku

Mokuroku are catalogs of techniques and were traditionally written in a cryptic manner. Here are some of Yamaoka Tesshu's writings:

One-sword

From the one of 'one-sword,' ten elements arise; the ten elements are contained in the one. However myriad elements are counted, the tenet holds. Learn properly and see clearly; this is the origin of 'one-sword.'

Suigetsu, 'Moon Water'

Here Yamaoka Tesshu alludes to the idea of mizu no kokoro (click here for sensitivity drills based on the concepts I present on mizu no kokoro). Poetically, he writes that 'If the mind is calm and the ladle steady, the moon's reflection is retained.' In other words, the calm, peaceful mind, like calm water reflecting the moon, mirrors what is before it.

He continues with a poem...

Do not concentrateOn striking your opponent.Deport yourself naturallyLike moonbeams floodingInto a leaky cottage.

This is a very interesting observation as it contradicts something he said earlier about focusing on striking your opponent (see True and False Swordsmanship above). What Tesshu is hinting at here though is a different point. It is not so much that striking an opponent is ignored but that one's weak points (like the roof of a leaky cottage) must be ignored and overcome to secure victory.

Honsho

Here Tesshu's teaching is apparently simple, but difficult to effect: To act in accordance with spiritual knowledge enables one to be free of strain and discord.

Zanshin

The subject of zanshin is of great interest to me, particularly how it can be understood in modern neurological terms. Tesshu understands it as 'unbroken concentration', with the mind focused on making the strike without hesitation or confusion. Yamaoka Tesshu cautions us that zanshin is not 'unbroken concentration on victory.'

Where to Aim the Eyes

There is the physical act of looking, but also of 'seeing' (imagining) one's own strike in a flash. Yamaoka Tesshu explains that the swordsman needs to instantly adjust to conditions and adapt to changing circumstances like water.

Bushido

Here Yamaoka Tesshu explains that his bushido is founded on the principles of Buddhism. It is crucial in Tesshu's bushido to not simply profess virtues, but to put those virtues into practice. He goes on to explain that in order to understand the Way, one should forget self and awaken to the truth. He tells us that we should not say 'myself' as, in truth, there is no such thing. This is because all things, everywhere, are interdependent. Nothing exists by itself. For this reason we need to have compassion for all living things.

Another main element is gratitude. At first we are grateful for the things that are around us and which we can touch and see. But then we need to be grateful for the things we cannot see: Buddha's teaching and the Way.

Legalism is the enemy of the Way, Yamaoka Tesshu continues. Trust, loyalty, honor, love, humility and other virtues can never be legislated. It is bushido that nurtures these virtues.

On Calligraphy

Tesshu again has another important life lesson to present to us, this time through the medium of calligraphy. He simply stated that while he did not have any affiliation to any particular school or method, that was immaterial and unworthy of criticism. As long as the calligraphy reflects one's true state, he wrote, that is sufficient. He continues 'At present my calligraphy belongs to the "Tesshu school".'

The Essence of Buddhism

Tesshu writes in full:

When the essence of Buddhism is penetrated with clear insight, all things - heaven, earth, mountains, rivers, riches, poverty, men, women - are seen exactly as they are. Officers serve, merchants sell, farmers plow, fishermen fish; each accomplishes his or her work without hindrance. Such realization occurs in a flash - 'Walking along the Great Way beneath a clear sky.'

I have written on Buddhism's Noble Eightfold Path before, focusing on the first principle: Right View and explaining it in relation to martial arts and my teaching of The Way of the Enlightened Zen Warrior. I believe that Right View is concerned with contacting both brain hemispheres and being able to perceive reality from both views simultaneously. I have written about this in my article on personal development (please scroll down to the second last paragraph). I would suggest that this is what Yamaoka Tesshu is describing in his passage on Buddhism.

Birthright

Again, this is one of the most profound truths found in Yamaoka Tesshu's writing and it has enormous implications for the enjoyment of one's life.

Tesshu writes that 'It is a great pity that people mistakenly value gold, silver, and diamonds rather than their own true riches.' Tesshu encourages the reader to grasp what is his and what belongs to no other man: his mind essence.

He continues this chapter, shifting topic somewhat, to discuss the Taoist idea of wu wei (non-action / non-resistance).

Yamaoka Tessu defines non-action as 'Fighting furiously in the midst of a raging battle without a hair out of place.' He quotes the Lotus Sutra on the topic, saying 'Awake or asleep, no difference.'

Do not resist yourself; do not resist your birthright.