Go Rin No Sho (1645), The Water Book
Context: Knowing the Way of the long sword means we can wield with two fingers the sword that we usually carry. If we know the path of the sword well, we can wield it easily.
If you try to wield the long sword quickly you will mistake the Way. To wield the long sword well you must wield it calmly. If you try to wield it quickly, like a folding fan or a short sword, you will err by using "short sword chopping". You cannot cut a man with a long sword using this method.
“Those who do not fear the sword they wield have no right to wield a sword at all.
~Shuhei Hisagi”
Variant: He who does not fear the sword he holds is not worthy of holding a sword.
-Hisagi Shuuhei
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Tite Kubo 81
Japanese manga artist 1977Related quotes
“There is no fast way of wielding the long sword.”
Go Rin No Sho (1645), The Ground Book
Context: There is no fast way of wielding the long sword. The long sword should be wielded broadly, and the companion sword closely. This is the first thing to realise.
According to this Ichi school, you can win with a long weapon, and yet you can also win with a short weapon. In short, the Way of the Ichi school is the spirit of winning, whatever the weapon and whatever its size.
“He who enlists a man's mind wields a power even greater than the sword or the scepter.”
Source: The Worldly Philosophers (1953), Chapter I, Introduction, p. 3
“New eras don't come about because of swords, they're created by the people who wield them.”
“It isn’t in the way we wield a sword, but in the dialogue we hold that could avoid a war.”
Manuscript Found in Accra (2012), About Elegance
Iltumish. Isami, II, 221. quoted from Lal, K. S. (1994). Muslim slave system in medieval India. New Delhi: Aditya Prakashan. Chapter 4
Source: Freedom from Fear (1991)
Context: It is not power that corrupts but fear. Fear of losing power corrupts those who wield it and fear of the scourge of power corrupts those who are subject to it. Most Burmese are familiar with the four a-gati, the four kinds of corruption. Chanda-gati, corruption induced by desire, is deviation from the right path in pursuit of bribes or for the sake of those one loves. Dosa-gati is taking the wrong path to spite those against whom one bears ill will, and moga-gati is aberration due to ignorance. But perhaps the worst of the four is bhaya-gati, for not only does bhaya, fear, stifle and slowly destroy all sense of right and wrong, it so often lies at the root of the other three kinds of corruption. Just as chanda-gati, when not the result of sheer avarice, can be caused by fear of want or fear of losing the goodwill of those one loves, so fear of being surpassed, humiliated or injured in some way can provide the impetus for ill will. And it would be difficult to dispel ignorance unless there is freedom to pursue the truth unfettered by fear. With so close a relationship between fear and corruption it is little wonder that in any society where fear is rife corruption in all forms becomes deeply entrenched.