Читать книгу Hagakure - Yamamoto Tsunetomo - Страница 10
Оглавление1. Although it stands to reason that a warrior must abide by the tenets of the martial Way,33 it seems that many are guilty of dereliction in this respect. If asked, what is the essence of budō? there are few who can answer this question without hesitation because it has not been taken to heart. This clearly shows negligence in understanding the warrior’s Way. This is appallingly careless.
2. The Way of the warrior (bushido) is to be found in dying.34 If one is faced with two options of life or death, simply settle for death. It is not an especially difficult choice; just go forth and meet it confidently. To declare that dying without aiming for the right purpose is nothing more than a “dog’s death”35 is the timid and shallow way of Kamigata warriors.36 Whenever faced with the choice of life and death, there is no need to try and achieve one’s aims. Human beings have a preference for life. As such, it is a natural tendency to apply logic to justify one’s proclivity to stay alive. If you miss the mark and you live to tell the tale, then you are a coward. This is a perilous way of thinking. If you make a mistake and die in the process, you may be thought of as mad (kichigai), but it will not bring shame. This is the mind-set of one who firmly lives by the martial Way. Rehearse your death every morning and night. Only when you constantly live as though already a corpse (jōjū shinimi) will you be able to find freedom in the martial Way, and fulfill your duties without fault throughout your life.
3. A man in service (hōkōnin) needs only to place his lord at the center of his heart. Nothing is more desirable than this. Having been born into the service of the honorable house of Nabeshima, a clan that extends back many generations, we should appreciate the magnitude of the largesse (on) successive lords have bestowed upon our ancestors, and be prepared to sacrifice body and soul in reverential servitude. On top of this, it is beneficial if one has wisdom and other talents that can augment competent service. Even a man who is useless and unable to accomplish anything effectively, however, will be a trusted servant so long as his allegiance is wholehearted. Relying only on cleverness and talents [devoid of single-minded devotion] is a lower form of service.
4. There are those who are born with a quick wit, and others who need to withdraw and contemplate matters carefully to find an answer. Although there is considerable disparity in natural talent between men, by discarding one’s own predispositions and carefully contemplating the “Four Oaths” (shiseigan)37 tremendous wisdom will emanate from within. People are apt to think that serious matters can be solved through meticulous introspection, but the predominance of egocentric motivations leads to malevolent ideas that come to no good. It is too much to ask for foolish men to become selfless. Therefore, if one seeks to resolve a problem, let it sit for a while, take time to think about the “Four Oaths” and subdue any self-centered thoughts, and then you will be able to proceed without faltering.
5. As actions are typically based on one’s own limited intelligence, selfish desires transpire and men inadvertently turn their backs on the Heavenly Way (tendō), resulting in wickedness. Others will view this as repugnant, weak, constricted, or lax. When it is difficult to invoke true wisdom unimpeded by selfish motivations, consult a man with insight. He will be able to offer selfless and candid advice as the matter is of no concern to him personally, and he will thus be able make rational judgments. Such recourse will be viewed by others as being firmly-rooted and prudent. It is akin to an enormous tree with many roots; by contrast, the self-centered wisdom of one man is like a small tree precariously placed in the ground.
6. We can tap into knowledge that serves to steer us away from egotism by studying the aphorisms and deeds of the ancients. If we discard our own prejudices and invoke the maxims of our forebears, or consult with others on such matters, we can proceed without impediment and not wane into iniquity. Lord Katsushige often consulted [his father] Lord Naoshige. This information is recorded in the O-hanashi-kikigaki—and demonstrates fine judgement.
Likewise, there was a man who employed several of his younger brothers as retainers, and they accompanied him when he visited Edo and the Kamigata region. Being able to consult with them in matters of both personal and official nature, it is said that his affairs were conducted efficiently without any oversights.
7. Sagara Kyūma38 was at one in body and soul with his lord, and he attended him with selfless dedication as if he was ‘already dead.’ He was one in a thousand. Once, in the seventh year of Enpō (1679), a conference was convened at Lord Sakyō’s39 Mizugae residence, where it was decided that Kyūma must commit seppuku.40 At that time, there was a teahouse in Lord Taku Nui’s41 three-storied suburban villa in Ōsaki. Kyūma rented the building, and invited all the scoundrels in Saga to a party. They even staged a derisive puppet show in which he operated the lead puppet himself. They drank the days and nights away in a raucous cacophony overlooking Lord Sakyō’s residence. Purposefully instigating this commotion with the gallant intention of vicariously committing suicide for his lord was truly commendable.42
8. Ishida Ittei43 relayed the following: “Sagara Kyūma probably appeared on the scene thanks to the prayers of Lord Katsushige. He was a man of impressive capacity. Lord Katsushige had him write his supplications to the deities and Buddha each year. The one he wrote the year before his death is possibly stored in the repository. Kyūma behaved in a somewhat unsatisfactory manner towards the end. He said, ‘I am receiving a stipend that is overly generous, and I am unable to repay the debt of obligation. My son Sukejirō is an infant, and as I do not know how competent he will be, I feel obliged to return my stipend. Should His Lordship appoint my son as my successor, I would appreciate it if you would issue him a stipend in accordance with his capabilities.’ Normally, one would never expect a man of Kyūma’s caliber to make such an excuse. Maybe it was because of some ailment. It is sad, but the house of Sagara will see its demise within three years. The favor he has received from his lord is a debt so heavy that it cannot be repaid.”
Ittei also remarked to somebody else: “That man is very clever, and has an unblemished service record. Still, his house will also come to an end in four or five years.” Everything he predicted came to pass. He had uncanny powers of observation. I also started to take notice of men in service of the lord, and gradually came to see how long an inadequate samurai would last in service.
Kyūma later became a rōnin. His expulsion happened after a notice was attached to the o-metsuke (inspector) Yamamoto Gorōzaemon’s44 gate, which stated how Kyūma’s brutalizing of farmers was unacceptable. It was found that the allegations were true after an investigation. Several retainers were rebuked, and Kyūma was removed from service.
9. A true retainer is his lord’s greatest follower, entrusting all matters, good or bad, to him in selfless deference to his authority. Two or three men of this caliber will ensure the wellbeing of the clan. After observing the world for some years, I noticed that when things are going well many come forth and make pretences of their usefulness on the grounds of intelligence, judgment, and artful talents. However, when the lord decides to retire or passes away, they are quick to turn their backs on him and ingratiate themselves with his successor. It pains me to recall such reprehensible behavior. Men of high and low status, clever men, and artistic men all vie to exhibit their merit as loyal servants, but become limp and craven when it comes to actually sacrificing their lives when calamity strikes. This is inexcusable behavior indeed.
A seemingly useless retainer becomes superior to a thousand men of this ilk if he has already resolved to cast away his life and become one with his lord. This was evident with the passing of Lord Mitsushige. I was the only one determined to follow him in death by relinquishing my privileged status and becoming a lay monk. Some others followed my lead later on.45 Distinguished men of rank, who expounded their views pompously when Lord Mitsushige was alive, turned their backs on him the moment he died. The pledge of devotion between lord and follower bound by the weight of gi46 is thought to be very difficult to abide by, but it is in fact very simple. A retainer who has made up his mind without hesitation [to die for his lord] will be without peer.
10. Some people showed a tendency to procure the lord’s items meant for disposal, and keep them for themselves. Such men cannot be trusted. It is sacrilege to take items permeated with the lord’s soul and then to use them in one’s own household—such as elaborate pouches that he cherished—and evaluating various belongings in boxes before pilfering them. Although it may not be a punishable offence, I question their sense of right and wrong. Such superficial service lacks the moral obligation binding a lord and his retainer.
11. Throughout his life, Yamasaki Kurando47 refused to accept any cast-off paraphernalia from his lord. Nor did he once visit the abodes of [well to do] townsmen. This is precisely the modest attitude expected of a retainer. On no occasion did Ishii Kurōuemon48 use any secondhand equipment, either. These days, people show a disturbingly selfish tendency to try and outdo others in acquiring used trappings. They make uninvited visits to townspeople, imposing on their hospitality, and then take pleasure in purchasing frivolities off merchants on the pretense of inspecting the marketplace. Such licentious behavior makes a mockery of the code of the samurai.
12. During my sojourn in the Kamigata region before the passing of Lord Mitsushige, I was suddenly gripped by a strong desire to return to the domain.49 I made arrangements with Kawamura50 to convey my intentions to his master (Sanenori) and embarked on the long journey traveling day and night back to Saga.51 I was blessed to complete the voyage in time for His Lordship’s demise. It was quite a miracle, for news of his sudden turn for the worse had not yet reached Kyoto when I departed. I feel that I was alerted to his looming death by the gods because of my steadfast conviction that I was the only retainer who thought of him above all else. Although my service was not discernible by any particular deed of note or virtue, I alone upheld my lord’s reputation when he died.52 When the lord of a domain passes, it is tragic when none of his retainers are prepared to follow him. I know this because nobody was inclined to make such a personal sacrifice when Lord Mitsushige died. All that is required is to surrender one’s life for the sake of the lord. This world is full of cowardly, spineless men who think only of self-gratification and satisfying their own greedy desires. This is why my heart was full of despair for many years after my lord breathed his last.
13. There are certain procedures that should be observed when sorting what items [of a deceased lord] are to be preserved and those to be burned. I will only mention the main points here, and specifics will be imparted verbally: The world has changed and this is no longer the duty of official attendants. Some of the effects may be discarded and some retained. After boxing an item up, receive a seal of proof from an elder lest people become suspicious that you may have taken it. Verify if either measure has not already been deferred. Ask questions to ensure agreement. Check the inventory.53
14. Presenting one’s opinions to others to help them rectify their faults is an important act of great compassion, and is the duty of a retainer. Nevertheless, the way in which an opinion is offered is of the essence. It is easy to discern good and bad points in others, and anybody can offer criticism. In many cases, people think they are being considerate by pointing out wrongdoings that are usually unpleasant or difficult to broach. If their advice is not received with the grace it is given, then the remonstrator is resigned to think that little else can be done. Such an attitude is of little use. It is analogous to shaming somebody, or disparagement simply to get something off your own chest.
In offering one’s opinion, one must first ascertain whether or not the recipient is in the right frame of mind to receive counsel. Strive to become a trusted colleague, and ensure that he has faith in your words. Start by broaching matters that he is interested in, and devise various ways of making your thoughts known. Decide on an appropriate time, and whether you should express your ideas in writing, or talk to him on the way home. Mention your own failures, and try to evoke his understanding indirectly. Or, while complimenting his finer attributes, present your views in such a way that he will happily take your advice to correct his shortfalls, just as a man with a dry throat reaches for water to quench his thirst.
To achieve this is very challenging. If a bad habit has become ingrained over many years, it cannot be remedied easily. I have also had experience with this. Being convivial and cooperating with one’s companions to rectify each other’s inadequacies to be of better use to the lord is what constitutes genuinely compassionate service. Remember though, how can you expect a man to become a better person just through humiliating him?
15. Making an opinion known to somebody verbally. Regarding a rōnin who loathed his master: Painfully aware of his transgressions, a certain rōnin returned to serve his lord after five or six years’ absence. At first, he rejected the offer to return to service, but made a pledge after accepting the second invitation. Having refused the first time he should have resigned once and for all. Or, he could have shaved his head to become a monk.
Similarly, a rōnin who does not acknowledge his mistakes and begrudges his master should not be allowed to return. If he persists in bewailing the “unsympathetic” treatment he received, or continues to feel “animosity,” the heavens will spurn him all the more. A man once said: “It is a heavenly reprimand. Simply acknowledge that you are solely at fault and repent, otherwise you will never be able to resume service again.”
16. After serving as Sawabe Heizaemon’s second (kaishaku) on the event of his seppuku, I (Jōchō) received a letter of appreciation from clan elder Nakano Kazuma of Edo.54 In it he stated in the most elaborate terms that the family’s reputation had been restored. At the time, I thought that it was excessive to write such a letter for assisting in Sawabe’s suicide. After further consideration, I realized that it was quite tactful. It is important to commend young warriors if they perform their duties well in order to motivate them, even if it was only a trifling achievement. That is why he wrote the letter. Not long after, I also received a note of praise from Nakano Shōgen.55 I have kept both letters safe. Yamamoto Gorōzaemon presented me a gift of saddle and stirrups.
17. Yawning in the presence of others is impolite. If the urge to yawn suddenly arises, rub your forehead in an upward stroke to suppress it. If this is not enough to restrain the yawn, use the tip of your tongue to lock your lips shut, and cover your gaping mouth with your hand or sleeve to conceal it from others. Sneezes should also be stifled. Sneezes and yawns make you look very silly. There are many other points of etiquette that you should be mindful of at all times.
18. Master Jōchō pondered tasks for the coming day and wrote them down. Being organized keeps you a step ahead of others. When scheduled to meet somebody the following day, make a careful assessment the night before, contemplating appropriate greetings, topics of conversation, and points of etiquette. He relayed the following advice when we travelled somewhere together. It is good practice to think things through when going to visit somebody. This is to ensure that harmony prevails. It is also a matter of protocol. Furthermore, if one is invited by a man of high standing, it is not good to be too nervous beforehand as you will be unable to converse properly at the start. Instead, one should feel genuine gratitude for the opportunity to meet, and embark with feelings of joyous anticipation.
It is generally best to avoid visiting somebody unexpectedly when you have no business there. On the other hand, if you are invited you should act in such a way that your host regards you as an “agreeable visitor;” otherwise you have no place as a guest. In any case, it is important to organize yourself well beforehand. This is most important at a drinking party. The best time to excuse yourself is hard to discern. Your stay should not become wearisome, but care should be taken not to be in a hurry to leave early, either. Usually, it is inadvisable to be too restrained when offered morsels to partake of. Politely refrain from accepting once or twice, but then capitulate to your host’s kind generosity. This also applies when you meet somebody by chance on the road and are invited to their home.
19. In essence, the “Four Oaths” have the following meaning:56 “Never fall behind others in pursuing the Way of the warrior” means you must be prepared to demonstrate your gallantry to all and sundry and always be ready to die for your cause. This is recorded in more detail in Gukenshū.57 The second pledge, “be ready to serve one’s lord,” means aspiring to becomes a karō (chief retainer), a position in which you remonstrate with your lord for the sake of the clan. “Filial duty” (kō) is connected with “loyalty” (chū). They are the same. “Serve compassionately for the benefit of others” means encouraging other men to be exemplary servants.
20. When discussing paraphernalia needed for a wedding, one person made the observation: “A koto and shamisen58 are not included in this list, but we will need them.” Another person remarked curtly, “We don’t need them at all.” This individual made his comments fully aware of the company present, but contradicted himself the following day by stating that the two instruments were in fact essential for weddings after all, and that two of each, of the highest quality, should be acquired. Upon hearing this story, I thought: What a venerable fellow [for admitting he was wrong]. Master Jōchō said to me: “It is wrong to think like that. He acted that way simply to assert his authority. Such conduct is often encountered among outsiders of equivocal loyalty employed in our domain. First of all, it is rude to behave in such a way to a person of higher station; and it does not benefit his lord at all. To an adherent of the Way of the warrior, even if an item is reckoned to be completely unnecessary, correct deportment dictates that one first acknowledge the other person’s assessment, and mention that it can be discussed later on so as to not cause embarrassment. Furthermore, the items in question were actually necessary, so he requested that they be added to the list the next day. This was devious, discourteous behavior that consequently humiliated his colleague publicly, and was very careless.”
21. There is disparity in the military tactics and strategy (gungaku) demonstrated by men who are prepared, and those who are not. The prepared warrior is not only able to solve problems in a quick and commendable fashion by virtue of his life experience, but he can react appropriately through his comprehension of measures to meet any scenario. He is always ready. The unprepared warrior lacks foresight, and even if he succeeds in solving a problem, it is merely through good fortune rather than good planning. A warrior who doesn’t think things through beforehand will be ill-equipped.
22. Master Jōchō said, “It would be wonderful to have all the rōnin in attendance at the centenary of Lord Nippō’s59 death. I am certain that he would be pleased, although it is probably not feasible, as the clan needs to be prudent with expenses. In recent years, rōnin and the descendants of samurai from our clan who committed seppuku have been neglected. Reserve warriors of the lower rank of teakiyari and rōnin are hardly considered for promotion. I did hear, though, that through a lack of knowledge of the history of the Nabeshima clan, a teakiyari was promoted to the middle-rank of monogashira.
23. One should always be careful to behave properly at social gatherings. Careful observation of revelries show that the majority of men are resigned to getting totally drunk. Partaking in alcohol is pleasurable so long as one ceases consumption at an appropriate time. It looks vulgar if one behaves recklessly, and it is an indication of one’s character and [low] level of refinement. When drinking, the warrior should be aware that eyes are always upon him. Act appropriately in public.
24. A certain person suggested itemizing expenditures in the domain, but this is not always wise. There is an old adage that goes ‘Fish avoid streams with clear water.’60 Fish are able to survive and thrive by hiding under weeds and in the shadows of objects in the water. Overlooking the odd shortcoming enables the lower classes to live with peace of mind. This is also pertinent to matters of conduct.”
25. At the central domain office, a commoner wished to file a petition but was refused by a certain official, and thus a quarrel erupted. Another person intervened and said, “Accept the petition first, and if you decide later that it shouldn’t be filed, then you can return it.” Another official commented cynically, “How can you settle matters without accepting submissions?” Master Jōchō said he thought that Mr. So-and-so had mended his ways, but it seems he is still prickly. One can act with familiarity in everyday life, but must demonstrate strict adherence to courtesy in official dealings. That is the protocol of the samurai. Disgracing a visitor in such a way is unseemly, and runs counter to the warrior code.
26. A certain official of high standing asked a samurai if he could acquire his residence. He agreed, but just as he was arranging to relocate, he was suddenly informed that his house was no longer needed. This change of mind upset the samurai, and he complained of the disruption. The senior official who reneged on the arrangement apologized, and offered a monetary settlement, to which the complainant agreed. This is a truly risible affair. Generally speaking, nobody likes to be tricked and come out on the losing end, but this is completely different. Nor did it have anything to do with being silenced because the other man was of high station. This instance was a matter of ‘profit and loss.’ Its basis is reprehensible to begin with. Even so, insolent remarks directed at a person of higher station is rude. Extorting compensation actually represents a loss. It will have lasting repercussions on his reputation. Generally speaking, the filing of such petitions is triggered by greed to acquire profit. If a man is prepared to accept a loss from the outset, he cannot be beaten. In this sense, if you are patient (kannin) you will not lose. This man was not wise enough to realize this.
27. Ishii Mataemon was once a warrior of laudable ability, but became somewhat irrational after taking ill. When discussing the arrangement of His Lordship’s entourage of attendants, a man asked Mataemon about the position of poetry scribe. He replied, “Since becoming ill, I find myself unable to recall what is happening even in the present. Even if I do remember, how can I tell you lest it be a matter my master ordered me not to speak of? In any case, I cannot speak of something I have no recollection of.”
28. When fire broke out at a retainer’s residence, in his capacity as the duty officer, inspector Yamamoto Gorōzaemon rushed to the scene to supervise the fire fighting. The keepers shut the gate, saying: “It’s not this house that’s on fire.” His blood rising, Gorōzaemon threatened them by saying, “If it is your intention to prevent entry of a man who is here by order of His Lordship, then I will be compelled to cut you all down.” They opened the gate as he drew his sword, and he saw that only a few of the retainer’s men were trying to douse the fire.
29. When I asked Yasaburō to brush a character, I emphasized the importance of ‘determination’: “Write each character without fear of tearing through the paper with your brush. The merits of the character can be decided by a calligraphy expert—do not be discouraged just because it does not go well.”
30. When Lord Mitsushige was still a boy and trying to read a book in the presence of the priest Kaion Oshō, he exclaimed: “Acolytes, come forth and listen. It is difficult to recite when there is no audience.” Kaion was impressed, and told his young charges, “You should all have such an eager attitude for everything.”
31. Morning worship should commence with a show of reverence to one’s lord, parents, the clan deity (ujigami), and guardian Buddha respectively.61 Giving priority to your master will please your parents, and the gods will surely respond to your supplications. Samurai need not think of anything else other than serving their lord. As long as you are brimming with this desire, you will always be aware of him [and his needs]. Moreover, a woman should obey her husband as her master in the same way.
32. Conventions teach that the kanji for “protocols of courtesy”62 should be read as date, which means “elegance.” Etiquette without elegance is substandard.
33. It happened in spring of the third year of Shōtoku (1713). Discussions were convened regarding the rain ceremony at the Kinryū Shrine. An opinion was voiced at the administration headquarters: “The yearly event is a huge burden for all concerned. The festival should be carried out enthusiastically this year, but if the desired effects are not forthcoming, then it should be stopped thereafter.” Many orchestras, dance troupes, and kyōgen performers from 33 villages were summoned to participate. The rain ritual at the Kinryū Shrine is always miraculous in its efficacy, but not on this occasion. On the day, the drummers did not beat their drums as they had been taught, and the instructors ripped the drumsticks away from them, starting a fracas. There were sword fights and brawling in the lower area of the shrine, and some people were killed. Spectators also got into violent tussles and came away with injuries.
At the time, rumors abounded among the lower classes that the unrest was due to the wrath of the gods, provoked through the diabolical insincerity shown by the administrators. Sanjō-nishi Dainagon Sanenori63 once remarked: “Unlucky events that occur during rituals to the deities are portents of calamity.” Indeed, during the same year a number of officials at the domain headquarters were beheaded because of their deceptions, and many were killed in the tsunami that crashed into Terai. This was surely related with the lower precinct of the Kinryū Shrine being near the seashore. Also, there was the matter of Hara Jūrōzaemon killing a colleague in the palace.64 Such misfortunes surely corroborate what Sanenori said.
34. A certain priest is a man of rare talent in recent times. He is extremely tolerant. As such, he manages a big temple very well. The other day he said, “As I am too ill, I am sure to fail in my undertaking of overseeing this great temple. I am doing what I can to satisfy this responsibility, but when I am under the weather, I entrust all of the duties to my deputy and try to circumvent any kind of catastrophe.”
Two generations earlier, the priest at this temple had been too strict, and nobody was prepared to follow him. The previous priest left everything up to his subordinates and was quite lazy. Since the current priest took charge, there are few complaints and his acolytes are obedient. He considers the big picture as well as the smaller details, and he leaves the staff alone to do their jobs. If he is asked a question, he explains with such clarity that there are no misunderstandings. This is why he has a good reputation for managing the temple successfully.
Once, there was another [Zen] monk who spouted shallow ideas with an air of authority. The priest summoned this man and said, “You misrepresent correct Buddhist Law. I must now beat you to death.” The poor fellow was crippled after the beating he received. Still, the priest has many fine attributes. He uses illness as a front [to ensure his temple is run efficiently through delegation].
35. The gaze of retainers today seems to be very low. Their eyes resemble those of crooks driven by covetousness and cunning. Even if a samurai seems to have spirit, this is merely a feigned exterior. A samurai is not a true retainer without placing himself in absolute servitude at the feet of his lord, thinking of himself as already dead, like a ghost, always mindful of his lord’s wellbeing from the bottom of his heart, and thinking of sound solutions for the resolution of problems within the domain. This is the same for samurai who occupy stations both high and low. He must be completely unflinching in his resolve, even if it falls contrary to the bidding of the gods or Buddha.
36. I once heard that the physician Matsugumasaki-no-Kyōan65 said, “In the profession of medicine, treatments for men and women are meted out differently in accordance with positive and negative energy (yin-yang). The pulse of a man is different to that of a woman. Still, in the past five decades or so, the variance between the pulses between the sexes has become indistinguishable. Since noticing this, I have modified my treatment of eye ailments in men to comply with how I treat women. Male patients show little response to traditional male treatments. I have come to the realization that manly essence is absent in many of them, and they have become very feminine as a sign of the worsening times. This is an observation gleaned from medical treatment that I keep secretly to myself.”
After hearing this, I realized how true it was; so many men now seem to have the pulse of a woman. There are few who can be thought of as a real man. This means that one man can surpass others by making just a small effort.
That manly courage has faded is evident when few men show enough nerve to behead a criminal with his hands bound behind his back. In the case of performing kaishaku for a man who is to commit seppuku, it’s considered prudent or solicitous these days to decline the request. Four or five decades ago, when matanuki66 was considered to be proof of manliness, no man dared show an unscathed thigh to others, so he would inflict cuts on himself. Such actions validated his valor and virility. A man’s work was bloody indeed. Nowadays, however, such acts are condemned as foolish, and matters are resolved with a clever tongue, while difficult work is avoided altogether. This is a matter that young warriors should chew over thoroughly.
37. There are retainers who still serve into their sixties and seventies. I, however, took up the tonsure when I was only 42 years of age; so, in retrospect, my career as a retainer was brief. I look back with a feeling of gratitude. When my lord passed, I resolved to die in a manner of speaking also, which is why I became a monk. I am sure I would be besieged by all manner of problems had I continued being a retainer. The last 14 years have instead been a time of peace and tranquillity, and immense contentment. Moreover, being acknowledged by others as ‘a cut above the rest,’ I have received courteous treatment. I feel pangs of guilt when I reflect introspectively on what I have actually accomplished, and wonder if I ought not be punished in some way for the undue kindness I have had bestowed upon me.
38. Once, a man was to accompany his master on his round of New Year greetings. “This time I am prepared. As we will be going to the countryside it is likely that we will be invited to partake in drinking, but I will try to refrain. If I say that I have given up drinking, people will assume it is because I am a bad drunk. Instead, I will say that it does not agree with me, and empty the cup two or three times. This way, people will not be so inclined to insist on making me drink. Also, when I bow, I will prostrate so deeply that my back hurts, and will not speak unless called upon to do so.”
This is a commendable attitude. To think of such things in advance is the basis for excellence. Master Jōchō commented: “Indeed this is good preparation. Act in a way that people will think you may have become weakened through illness, and compared to the old days, that you have calmed down considerably. Your first words are so very important [in the way that you frame things].”
39. The priest Tannen67 said to me once: “I can’t accept that all priests teach the complicated doctrine of munen-mushin68 in order to reach an enlightened state. A mind ‘free of thought’ (munen) is one that is pure with ‘correct thought’ (shōnen).” Certainly, this is a salient point. I was also informed by the nobleman Sanenori69 that “Following the Way (michi) is to keep one’s mind absolutely uncontaminated from evil, even in a single breath.” It is not that there is no nen (thought). The point is to have correct thoughts without letting evil thoughts manifest. That being the case, the Way is one—but nobody is able to see the light, and understand this reasoning easily. It is only possible to reach a level of unadulterated purity after many years of diligent training.
40. There is nothing so profound as the last part of a certain poem that asks, “How will you reply when your own heart asks questions?” This sentiment could even rival Buddhist sutra, and many know of it. Recently, erudite people put on pretences and feign wisdom—an act that makes them lower than ordinary men. At least ordinary men are forthright. If one asks this very question, there will be nowhere to hide from the truth. It is a penetrating “judge” of one’s mind. Thus, it is prudent to avoid shameful behavior in anticipation of an introspective judgment of guilt.
41. There is a doddering retainer whom I think may have gone somewhat senile.70 He is often asked to lecture here and there, and it is said he is a passionate speaker. For the past several years, he has been preoccupied with helping others in their duties, and through his zest for service he has been very useful to the clan. Nevertheless, it is remarked that when people age and lose their marbles, they tend to become obsessed with the things they are accustomed to; so he is “service senile.” Even if intentions are good, such deterioration of mental faculties is precarious. An old man in this state will seem dignified if he refrains from going out, and this is a far more respectable culmination of his life.
42. The Chinese character “gen” can also be read as “maboroshi.”71 In India, sorcerers are referred to as “genshutsushi” (“illusionists”). Everyone in this world is like a puppet [controlled by other forces], which is why the character gen is fitting.
43. When a betrothal was arranged, one of the bride’s attendants voiced his opposition.72 The following information requires serious consideration by young men. The attendant’s disapproval surely had merit, and some saw it as the mark of a devoted retainer. Indeed, it can be assumed that the retainer felt compelled to express his disapproval and would have been happy to commit seppuku as a consequence. Nonetheless, consider this carefully. What he did was futile. If you believe that his action was heroic, then you are very much mistaken. He was unsuccessful in convincing his lord; and was no longer able to discharge his duties in raising the princess because of his forced retirement. Even when she took ill and died soon after, he was unable to be by her side—a most tragic fate for a faithful servant.
Men with impatient dispositions often make similar errors of judgment. Generally, a man who is not of a suitable high standing to speak his mind to his lord, but does so anyway, is disloyal. A man with a sincere heart will channel his ideas through a superior who holds an appropriate position. The superior will then explain the idea to the lord as if it was his own estimation, and so it will not fall on deaf ears. This is true loyalty. If the first senior man consulted is reluctant to cooperate, he can then confer with others in suitable positions, or figure out another approach without revealing his act of loyalty. If discussing the idea with others proves fruitless, it can’t be helped. Leave the matter for a while, and hopefully you can continue to seek a solution later. Goals can usually be achieved through persistence.
There are some men who wish to be called heroes, but as they think only of their own honor and reputations, they inevitably fail. They offer remonstrance thinking of it as a meritorious deed of service, but it leaves them open for condemnation, and then ruin. There are many examples of this. They fail because the root of their intentions is not sincere. A warrior who surrenders body and soul, thinking only of how to make things better for his lord, will always find the right course of action without making mistakes.
44. It is testing to disavow things that run counter to moral principles (gi) and maintain righteousness. Many terrible blunders will be made through believing that the supreme principle is to uphold moral ideals at all times. Above the realm of moral principles is [divine] truth in the Way (michi). This is an exceedingly challenging concept to comprehend, and only extraordinary men can. When viewed from this highest plane of wisdom, righteousness or justice is but a trivial virtue. Such a notion cannot be truly understood without considerable study.
Still, there is a way in which this higher wisdom can be accessed, even if only partially, and that is through dialog with others. Even a man who has not realized this state of mind himself can observe others objectively. It is like watching a game of go73 and anticipating eight moves ahead. There is no better way than to talk with others if you are keen to know your flaws. Listening to men and reading books helps complement your own good sense with the wisdom of the ancients.
45. A master swordsman relayed the following narrative in his old age: “Training over a lifetime involves various phases. Unskilled men at the lowest level will make little progress at the start of their training, and their ineptness is obvious to themselves and others. Men at this level are of no use. Those at the middle level are still unusable, but are aware of their deficiencies, and are able to identify defects in others. Men at the upper level have useful skills, are proud of their degree of proficiency, enjoy the praise, and empathize with those who lack ability. This level has worth.
“However, men who have traversed to an even higher stage of expertise in swordsmanship will pretend that they are unknowing, but those around them will sense that they have unmatched skill. This is probably the zenith of attainment for most men. Beyond this extends the ultimate realm that is impossible to describe in words. It becomes clear to the master that this realm is boundless and his skill can never be perfect. With this realization, the master, being fully conscious of his imperfections, is neither conceited nor contemptuous, but continues traveling the path.”
Lord Yagyū74 once said, “I do not know how to defeat others. All I know is the path to defeat myself. Today one must be better than yesterday, and tomorrow better than today. The pursuit of perfection is a lifelong quest that has no end.”
46. In his book of maxims, O-Kabegaki (“Wall writings”),75 Lord Naoshige wrote: “Deliberate lightly when deciding on weighty matters.” Ishida Ittei added a note to this axiom: “Be meticulous when deciding on affairs of minor importance.” Important matters are few in number, and can be studied carefully in the course of daily affairs. From this, I infer that it is prudent to prepare for serious matters ahead of time so that they can be dealt with expediently. It is difficult to make quick decisions without planning in advance, and it is doubtful whether appropriate action can be taken. In this sense, the essence of Lord Naoshige’s teaching, “Think lightly when deciding on weighty matters,” is to envisage issues of critical importance well beforehand.
47. When Lord Taku of Mimasaka, Ishida Ittei, and their study companions visited the priest Kōnan Oshō at Sōryūji Temple to discuss matters of learning, the priest commented: “It is commendable that you are learned fellows. But, if you do not know the Way, this relegates you to a level below ordinary people.” Ittei countered, “Surely there is no other Way than that of sages and wise men.”
Kōnan rejoined: “Someone who is knowledgeable, but who does not know the Way, is as flawed as a man who is supposed to be heading to the east but is actually moving westwards. The more you know, the further removed from the Way you become. If you learn the teachings of the sages of China through lectures and books, it does make you more knowledgeable; but you may become mistaken in thinking that you share the same wisdom, and conceitedly start looking down on ordinary people as if they are nothing more than insects. This is proof that you have veered far from the Way.
“Knowing the Way is to know your own faults. Discovering your imperfections with endless introspection and to remedy them by spending your life training body and mind (shugyō), that is the Way. The character for ‘sage’ (聖 = sei) can also be read as hi-jiri—this is because sages ‘know’ (jiri) their ‘flaws’ (hi). Buddha preached that one could master the Way through chihibensha—knowing your imperfections and quickly casting them off. If you vigilantly examine your own heart, it will become clear how many bad thoughts are invoked in your mind each day. You should never be contented with yourself.”
Ittei advised that this is how to achieve salvation. But even so, the way a samurai should approach life is different again. If you don’t believe, rather audaciously, that you are the singularly most gallant warrior in Japan, it will be difficult to exhibit true valor. The extent of one’s courage is evident in one’s confident attitude.
48. In the book Bushidō Kōshasho,76 there is a passage that says: “Some estimable warriors experienced in combat gain fame for meritorious feats they did not do.” Such an observation in writing could be easily misinterpreted in the distant future. Misunderstanding can be avoided by simply including “can also” in the text so that it reads, “Some estimable warriors experienced in combat ‘can also’ gain fame for feats in battle that they did not do.” Also, Shida Kichinosuke77 said: “In cases where you must choose to live or die, it’s better to live.” This comment was made in jest by Shida, as he was actually a heroic fellow. Still, I worry that young samurai might not understand his comment properly [in the joking spirit it was made], and may end up saying something utterly shameful. Shida also said later: “If you wonder whether or not you should eat, don’t eat. If you wonder whether you should live or die, it is better to die.”
49. After completing several years of service in Osaka, a Nabeshima clansman returned home and reported to the domain’s administrative office, speaking the Kamigata dialect that he had picked up during his stay in the capital. The administrators were chagrined by his style of speech, and he was mocked. When a retainer is dispatched to Edo or the Kamigata region, it is important for him to try and stress his native dialect even more than he would at home.
I think that when stationed in big cities for an extended period, it is natural to be colored by the spirit of the surroundings and start looking down upon the ways of one’s birthplace as bucolic. To enviously praise the ways of another place upon hearing something that makes just a little sense is inane and absurd. That one’s home is provincial and simplistic is precisely why it is worth treasuring. Copying the customs of other regions represents shallow imitation lacking authenticity.
Once, a man told the priest Shungaku78 that he disliked the Hokke sect of Buddhism because of its “obstinacy.” Shungaku rebuffed this comment by saying, “It is exactly because of the ‘obstinacy’ of our teachings that the sect is able to maintain its identity. If it wasn’t mulish, it would be no different to the other sects.” This was a sensible riposte.
50. A meeting was convened to deliberate on the promotion of a retainer. As the promotion was about to be declined because of past problems involving boozing, one of the council members spoke up in the clansman’s defence by saying, “If those who have erred in the past are removed from contention for promotions, then this will prevent outstanding men from progressing. Any man guilty of slipping up will reflect on his mistakes, will be more judicious as a result, and will become a useful servant. I recommend that we promote him.” Another council member inquired, “Are you prepared to take responsibility for this man if he is promoted?” He replied, “I will gladly be his guarantor.” Others then asked him: “On what grounds do you vouch for him?” “I support him because he has already erred in the past. In my mind, a man who has no blemish on his record is more of a concern.” With this endorsement, the clansman was promoted.
51. When sentencing felons, Nakano Kazuma79 stipulated that they be punished a degree lighter than what the crime merited. In his time, there was a secret vault of wisdom that only Kazuma possessed. Although there were always several men in attendance at such deliberations, nobody spoke until Kazuma had said his piece. Because of this, he was nicknamed “Lord Lid Opener” or “Lord Twenty-fifth Day.”80
52. It is an act of great loyalty to amend your lord’s outlook on things lest he commit blunders. Generally speaking, it is best to help him understand clan lore and the trials and tribulations of his ancestors when he is still young. Education in such matters is very important.
53. In the past, warriors often carried their swords upright and close to their bodies in the otoshi-zashi style, in which the weapon was inserted vertically into the sash. Now, few warriors give much consideration to the way they wear their swords. The Yagyū-ryū school of swordsmanship teaches to wear the sword sticking out horizontally. Recently, samurai do this not because they have learned the Yagyū style, or because they give particular thought as to why, but simply because they are imitating the school. Lords Naoshige and Katsushige adhered to the otoshi-zashi style. As those who had ability in swordsmanship preferred otoshi-zashi, this suggests that it was somewhat practical. If your sword protrudes out the front, an enemy may grasp hold of the handle when you least expect it. I hear that Lord Mitsushige took Lord Katsushige’s advice in this matter.
54. When His Lordships Mitsushige and Tsunashige were residing in Edo, Lord Mitsushige met with his retainers at the residence on the first day of the New Year. The young master Tsunashige was in the backroom near the entrance at the time. Lord Mitsushige asked, “Where is Shinano (Tsunashige)?” One of the pages replied, “The young prince is ‘hiding.’” Without care, such awkward mistakes in speech can happen.81
