1. Upon inquiring, “What is off limits for a man in service?” I was told: “Drinking too much, boasting, and extravagance. There is little need for concern in times of misfortune; however, take heed when riding a wave of prosperity. Look around you. People become arrogant and conceited when enjoying success. It is most unbecoming. Therefore, a man who has not endured hardship will lack resilience at his core. It is best to experience adversity when one is young. Of little use is a man who is weak and feeble in stressful times.”
2. Upon asking, “What is the philosophy of the Kakuzō-ryū school?” I was told: “A sandal carrier for [Nabeshima] Kiun1 named Kakuzō was a man of considerable dexterity. A skilled student of swordsmanship, he was taught grappling (torite) by Kiun and after mastering the techniques, he called his art the ‘Kakuzō style’ and taught the techniques to others. The kata of this school are still practiced today. Referred to as kumiuchi or yawara,2 it is not a particularly famous style of combat such as that authorized by the shogunate. My style is not a particularly refined school either, but is effective in its simplicity like sandal carrier Kakuzō’s, and so I call it ‘my Kakuzō-ryū’.”
He (Jōchō) also said: “At a recent gathering I declared that the highest form of devotion is ‘secret love’ (shinobu-koi).3 If one’s feeling of love is confessed it becomes diluted. The original intention of love is to take it with you to the grave. There is a poem that goes, ‘Observe when I am dead, my internal burning love for you, from the smoke ascending from my body.’”4 When I suggested that this was analogous to the highest form of love, they all concurred, and thereupon we called ourselves the ‘smoke blokes’.”
3. Lord Taku Mimasaka5 often treated his men in a callous and irrational manner in his twilight years. When questioned about his sudden change in demeanor, he replied: “I am doing this for the sake of my son Nagato, so that he will be able to puff up his pillow and rest easily after I am gone.” Thus, if the master behaves cruelly before he retires, even though he was kind-hearted before, it will help his successor foster strong bonds of loyalty in his men as they eagerly await his accession. I hear that this was a secret discussion.
4. When you encounter another fellow, quickly fathom his character and greet him accordingly. When dealing with a man who is argumentative and uncompromising, it is best to take an amicable stance without rousing ire. Win him over using higher reason, trying not to generate antipathy afterwards. It is all a matter of attitude and wording. I heard this from somebody who talked with a monk.
5. The priest Ryōi Oshō,6 who retired from the Daijōji Temple in the province of Kaga, resided at the Sōjuan hermitage in Kitayama before moving from Kaga. When cleaning duties were conducted at the Sōjuan, Gyōjaku Oshō7 took care of the upper room in the meditation hall. Also, Setsumon Oshō, now retired at the Ten’yuji Temple, took a yukata197 to Kaion Oshō. He refused to accept it, saying that it was too pristine and didn’t suit him, and that he wanted Setsumon’s old clothes instead. The upper hall was newly constructed before Suigan Oshō8 moved into Sōjuan. Ryōi plastered the walls himself to welcome Suigan with the room fully ready. Such an undertaking meets with Buddha’s biddings. The hermitage where Ryōi stayed in Kitayama Kurotsuchibaru after his retirement was called Chōyōken. Following an agreement made on the nineteenth day of the fourth month, second year of Shōtoku (1712) to succeed the temple, it was renamed to Sōjuan.9
6. “Dreams are a prophetic reflection of one’s nature. Sometimes I dream of being slain or committing seppuku. My heart becomes ever more gallant as I experience being killed in my dreams.” His dream on the twenty-seventh day of the fifth month was like this.10
7. To summarize the essence of samuraihood, first and foremost the warrior must be devoted body and soul to his lord. In addition, he must internalize the virtues of wisdom (chi), compassion (jin), and courage (yū). Although it may seem impossible to embody these three virtues, it really is easy. To nurture wisdom simply requires listening to others. Immeasurable knowledge comes from this. Compassion is for the sake of others. It is opting to do good things for other people rather than through selfish motives. Courage is found through “gritting one’s teeth.” That is to say, gritting one’s teeth and charging forth without concern for the consequences. There is no higher mind-set than this.
External matters requiring attention are one’s appearance, manner of speech, and handwriting. These are routine affairs which can be refined through daily training. Most of all, one should try to generate a sense of calm inner-strength. Once these things have been realized, study the lore of the Nabeshima domain. After this, you may enjoy learning the arts as diversionary pursuits. All things considered, loyal service is quite straightforward. These days, those thought of as exceptional retainers are men who are attentive to the three external details.
8. According to a certain monk: “If you attempt to cross a river without checking the depth, you will be swept away and drown before reaching the opposite bank, and thereby fail to accomplish your mission. Similarly, you will be ineffective if you serve indiscriminately without being cognizant of the changing times or the lord’s preferences, and it may cause your ruin. It is loathsome to act only to curry your master’s favor. The best course of action is to first take a step back, understand the depths and shallows of various matters, and avoid provoking indignation in your master.”
9. The late Jin’uemon was skilled at making straw sandals. When he was a unit captain, he would always ask, “Can you make straw sandals? If you can’t, it is like having no feet.” When walking a distance in excess of 1-ri (2.[^44] miles) with his men, he would give them food in a bag so that they could head straight to battle from wherever they happened to be. If each man starts with 1-shō (1.[^8] litres) of provisions, the rest will be attainable later. This is why he had made a supply of light-yellow cotton sacks.
When Toyotomi Hideyoshi came to Hizen-Nagoya [during the Korea campaign], he walked along the northern Takagi-Jōdō road with his long and short swords in vermillion scabbards, wearing half-soled straw sandals (ashinaka).11 When Tokugawa Ieyasu presented his cavalry to Toyotomi Hideyoshi, Naruse Shōkichi12 attached some scarlet sandals to Ieyasu’s scabbard. Spare sandals are requisite when preparing for battle. If dispatched for guard duties in Nagasaki now, tens of thousands of straw sandals would be needed for all ranks. Supplies of ready-to-wear ones would be exhausted. This is why it is prudent to learn how to make them yourself. Incidentally, when walking in grass fields, mountain trails, or wading through rivers, straw sandals have a tendency to slip, so it is advisable to wear ashinaka in such terrains.
10. You will not be adversely affected by inclement weather or catch a cold if you keep a few bags of cloves handy. One year, when the late Kazuma13 traveled back to the domain on horseback in the midst of a cold snap, his health was not affected in the slightest despite his old age [because he knew about the remedial quality of cloves]. He taught me this. Also, hemorrhaging after falling from a horse can be stopped by drinking extract from the droppings of a gray horse.
11. A ‘yes man’ will withdraw when something happens. You must have strength of will.
12. Shower praise on one’s lord though he may be reticent and mediocre, and ensure that he can execute his duties without blundering. This will help cultivate his confidence. If he is an unyielding or intelligent leader, it is an act of “great loyalty” to be a thorn in his side to the extent that, before implementing his designs, he respects you enough to contemplate “What would my pesky retainer think?” Without such retainers, the lord will pay no attention to his men, thinking that his domain is full of panderers who cajole him to gain favor. He will then become conceited.
Irrespective of high or low station, it doesn’t bode well if a man becomes arrogant, notwithstanding of his past meritorious deeds. Nobody takes notice of this anymore. Men such as Kyūma14 and Kichiuemon15 paid attention to these points, and were acknowledged by their lord. It is said that Kichiuemon advised his lord (Tsunashige) on various matters when he was ill and even after he retired from service. He was eternally grateful for this.
Some samurai do not hold such high aspirations. They are predisposed to think it is impossible to occupy a position to offer counsel. From my own experience, I can say that becoming your lord’s confidant after a decade of bone-breaking toil is indeed achievable. Meek is any man who does not aim to be the most treasured attendant in the domain, of the likes of Nobukata16 and Takatomo.17 A retainer will not be able to serve, however, if he is alienated from his lord. This point is important, but many don’t get it. Make him take notice little by little.
13. Hurrying to one’s post in the event of a fire is not just for the purpose of extinguishing it. Enemies or conspirators may commit arson to cause confusion and incite conflict, and so vigilance is needed to prevent such occurrences. Thus, not making haste when there is a fire is reckless. Remember this. For the same reason, the gates should always be guarded during a fire.
Assigning sentries at Buddhist memorial services is also a preventative measure for emergencies. As the proverb goes, “There is more bad than good in this world” (sunzen-shakuma), and evil will always manifest at a Buddhist service. Should something unexpected erupt, such as a fight or quarrel, quell it without delay so that it does not interrupt the service. That is why guards should be assigned. Although aware of this, people are often careless on the day, and too slow in reacting. Lord Suke’uemon urged that we investigate actual incidents and how to cope with them.18
14. Remonstrating with, or giving advice to one’s lord after something untoward has already happened will be meaningless, and likely lead to harmful rumor-mongering. It is like taking medicine after becoming sick. You will not fall victim to serious ailments if you take care of yourself beforehand, rather than resorting to treatment after you contract an illness. Advising your lord before he conjures up bad ideas has the same effect as taking precautions against disease.
15. Undoubtedly, those seen as promising attendants will receive an appointment, and will be able to serve as they yearn to do. This is because those in high positions spend time searching for faithful servants to recruit to meet his needs. For example: a master who has a penchant for Noh will look for a man with these skills, and will hire someone who is accomplished at playing musical instruments, such as flutes and drums, even if he is a farmer or townsman.
Over and above such “Noh actors,” lords who aspire to improve the domain will need effective retainers. Men skilled in whatever it is that the lord is fond of will come out of the woodwork in the hope of being employed. So, it’s incumbent on the lord to keep an eye out for men with fidelity who can serve the domain at large. History shows that not all those who hail from the ranks of families with high status prove to be useful. In every generation there are capable warriors of humble lineage who achieve success and serve their lords well.
16. After discovering that his lord (Mitsushige) transferred the family’s Buddhist mortuary tablets from the Sakyamuni Hall to another place, a certain retainer asked me “Should I set him straight?” I told him to abstain from taking such action. “It would be justifiable, as nobody else other than you has noticed. But there is no need to caution him. If you successfully persuade him to return the tablets, your reputation will soar when people come to know of your accomplishment. If he rejects your advice, they will gossip about his inappropriate deeds, whereas your standing will continue to rise. A retainer should take vicarious atonement for his lord’s errors. If the matter is left unaddressed, others will not notice and it will not be talked about by idle tongues. An opportune moment will present itself later to urge him to return the tablets to the rightful place without making a commotion.” News of the lord’s blunders will spread quickly. The right timing for counsel will reveal itself if you are patient.
Often it happens that the lord’s mistakes and wrongdoings are exposed to the world by his inner circle. Never disparage your lord openly. Some mistakenly think it is acceptable to criticize the lord’s transgressions within your inner-circle of relatives such as parents, children, brothers, and intimate friends. Eventually, this damaging information will be leaked to people in the domain, to neighboring provinces, and then throughout the country.
Also, a master will earn a bad reputation in the community if he doesn’t treat his servants and others in close proximity with respect. Be particularly circumspect around your immediate family.
17. All that matters is having single-minded purpose (ichinen), in the here and now. Life is an ongoing succession of ‘one will’ at a time, each and every moment. A man who realizes this truth need not hurry to do, or seek, anything else anymore. Just live in the present with single-minded purpose. People forget this important truth, and keep seeking other things to accomplish.
Having the resolve to stay the course comes only with years of dedicated training. If you are enlightened to this mind-set just once, it will always be with you, even if you are not conscious of it everyday. Your life will become simple and clear if you are unwavering in purpose, knowing that ‘now’ is the time to act. Loyalty is a virtue born of this state of mind.
18. Current trends cannot be stopped in the flow of time. The world continues to degenerate because we are nearing the end of times. The year is not comprised only of the two pleasant seasons of spring and summer. The same can be said of each day. Thus, any longing for the “good old days” of a hundred years ago is futile. It is more judicious to adapt and improve the ways of the present. Men who hold a nostalgic view of the past are misguided in their outlook because they are blind to the reality of the present. Conversely, those who revel in the present, but loathe the customs and traditions of yesteryear, can’t differentiate between core principles and insignificant details.
19. A retainer with a will to serve, who plans and trains to this end, can become pompous and forget the basic tenets of service. A retainer just needs to eagerly attend his master without reasoning why, and delight in the humdrum of serving.
20. It is best to return to the starting point and serve accordingly. But still, this approach will be pointless at the very beginning before you have learned the basics. Devise plans and train for service, and when you have reached a certain level, discard all your strategies and be faithful to the absolute fundamentals.19
21. You need nothing more than to maintain a pure mind, and stay vigilant as you execute your duties. Just live for each moment with single-minded purpose.
22. There is a special way to make bookmarks. Cut strips of paper into the shape of a sword tip, apply a thin layer of adhesive on the edge, and paste to the back of the page. Fold both edges in from each side when enveloping a condolence message or other sympathy notes. For normal letters, each edge is folded around from the left.
23. “Since olden times, men celebrated as valiant warriors were characteristically uncouth. Being roughnecks, they were spirited and bold.” Unsure of what this means, I asked Jōchō for further explanation. “Since they were spirited, they were habitually rough-and-ready. Warriors are not as spirited as they used to be, and are not nearly as unruly. There is less zeal, but it must be said that men now show better decorum. Courage, however, is a different matter. Although warriors today are not as vigorous, and could even be described as docile, this is not to say that they cannot work themselves into the same deadly frenzy when executing their duties.20 This mind-set has nothing to do with high-spiritedness.”
24. I remarked, “There are various things to bear in mind when serving one’s master, but one can’t perform conscientiously without preparation.” I was told in reply by Jōchō, “This is not the case. Just perform your duties using the powers of judgment you were endowed with at birth. Simply abide by the rules that Lord Katsushige formulated.21 It’s as easy as that. Working for the benefit of fellow retainers and those below you counts as valuable service. Imprudent administrators devise new strategies to assist the lord, but care not for the plight of the lower ranks. This stinks of disloyalty because all members of the clan belong to the lord. All that is required from the lord is compassion for his men. At times, even crucifixion can be an act of compassion.”
25. Gon’nojō came to inquire about preparing for guard duties at the Nagasaki garrison. Jōchō said, “I served in close proximity to my lord, so my situation is different than yours. Back then, everyone wondered what to prepare when setting off. I only took my pillow, for I knew I only needed to accompany my lord. I would be provided with armor and weapons, money, and provisions. I was allowed to procure equipment from the storeroom. I just asked His Lordship whenever I needed something, and in no way could officials object. This is how I prepared. I also wrote down instructions for directing the coolies and wagon horses and so on, but my real place was beside my lord.”
26. I was not perturbed in the slightest by troubled finances or the like during my tenure of service. If I needed food, I could contact the lord’s staff, or even the lord himself, to ask for assistance, just as Ezoe Hyōbuzaemon had done.22
One year when I came back from Kyoto and then had to return again to resume my mission, I made a request to the elders for assistance. “Due to the length of my sojourn in Kyoto, my household budget has come under considerable strain.23 I humbly request your favorable treatment in this matter. It would not look good if I had to borrow money before departing. I ask this favor not out of self-indulgence, but because the fulfillment of my duties in Kyoto necessitates it.” The councilors conveyed my request to the lord, who responded by kindly affording me some money.
At another time when I was not feeling well, the physician prescribed a course of ginseng. I couldn’t afford such an expensive item, but hearing of my predicament, Moro’oka Hikouemon24 said: “As you are such a diligent servant, you will be given as much ginseng as you need to recover.” Once a retainer has given himself wholeheartedly to his master, he need not be troubled by such affairs. Things become difficult when you isolate yourself.
27. Uchida Shōemon said, “Lord Naoshige’s military strategy was exceptional. He never told his men anything in advance, but was precise and made flawless decisions when it was called for at the front.” His chief retainers asked him questions about his tactics in his dying hour, but he never divulged his secret.
28. Lord Tokugawa Ieyasu’s forces were overpowered in a certain battle. In the aftermath, people talked of the feats of his men with great admiration. “Ieyasu is truly a courageous general. Not one of his warriors was slain with his back to the enemy. They all fell forwards.” A warrior’s attitude is revealed even after his death, so take care not to bring disgrace to your name.25
29. Somebody said: “It is fortuitous there are no wars anymore.” This is a terribly imprudent thing for a samurai to declare! Life is short. It’s a warrior’s calling to experience battle at least one time. Dying in one’s futon is an insufferable waste, and not the end a samurai should hope for. The ancients were particularly aggrieved by the unfortunate fate of perishing on a sleeping mat. I think there is no better end than to die in battle.”
Be sure to refute a comment such as this. You may think it pointless, as the proclaimer might be a pretentious old man “putting on airs.” If, however, a thoughtful man overhears the banter, he will think that you are agreeing. Therefore, it is best to respond, but in a way that won’t cause offense. For example, you could judge the mood and say: “That is not necessarily true. The reason why people today lack spirit is because there is peace throughout the realm. They would surely be pluckier as the situation dictates. I don’t expect that the men of old were that different from warriors now. Even if they were, that was then. Samurai today are merely in tune with the state of the world, where everything is mediocre compared to before—but that doesn’t mean that they are inferior.” Expressing your opinion is crucial to avoid misunderstanding.
30. As Yasuda Ukyō declared regarding one’s attitude when putting saké cups away, “The end is important.” The same can be said about one’s life. When your guests leave, hopefully there is a reluctance to bid farewell. If not, it is a sign of disinterest, and all the good memories forged through the discussions in the day and night will fade away. When interacting with guests, it is important that you don’t tire of each other’s company. Act as if you haven’t seen each other for some time. This can be achieved with just a little mindfulness.
31. Master Jōchō said, “Irrespective of the undertaking, sincerity is of the essence. Even so, your attitude in service differs depending on the circumstances, such as whether you serve in close proximity to your lord or not, your high or low social status, if you come from a long-serving family, or are a recent member of staff, etc.
“For those who attend the lord directly, there is nothing more objectionable than being too intrusive. The lord will not take kindly to this. Show restraint in front of your lord. It is preferable if he thinks of you as slightly inadequate, but will have to suffice as there is nobody else to fill the role.” Naturally, you should try to assist your superiors as well as your associates in their duties. At times when there is a shortage of hands through illness, some complication, or a change of post, you should work hard to fill the breaches. This is the correct attitude for men following the way of service.
You will understand if loyalty is your foundation. Success gained too early in life will not endure. There are many examples of this extending way back in time. I started serving my lord from childhood, but I never said anything forceful [beyond my station]. There is a profound reason for this.”
32. It is said that the body receives life from emptiness. The phrase shikisoku-zekū (“form is emptiness”) means “existence where there is nothing.” That all things derive from emptiness is expressed by the phrase, kūsoku-zeshiki (“emptiness is form”). I was taught not to think of these as separate.26
33. You should be proud and claim to be the best in the land when it comes to courage and shudō (male love). When training in the Way each day, know your faults and learn to shed them. You will not make headway unless you purge yourself of limitations.
34. Love in its supreme form is “secret love” (shinobu-koi). “Observe when I am dead, my internal burning love for you, from the smoke ascending from my body.”27 Love confessed when still alive is contrived, but the profundity of love taken to the grave knows no bounds. What if the object of one’s affection inquires, “Can it be that you have feelings for me?” Reply without hesitation: “That is the furthest thing from my mind!” Dying without ever confessing is supreme love. Is love not torturous? When speaking of this matter recently, my colleagues agreed with me, and our brotherhood became known as “Smoke Blokes.” This [spirit of shinobu-koi] should be the attitude in all things. Particularly so in the relationship of fealty between lord and vassal.
Also, serving when out of sight of others should be done with the same prudence as when in the public eye. If you can’t suppress lewd thoughts or ideas when you are on your own, you appear to others as lacking grace. Feigned discretion will actually bring one’s shortcomings to light.
35. Shōan is fond of renga,28 and Sohō is partial to haikai.29 This reveals a difference in character. I believe that we need to aim high even in our pastimes. Master Jōchō said that he has a penchant for kyōka220 over renga. (Personal note: Koshiore [“My Humble Poem”] is not an expression samurai should use.)30
36. It is interesting indeed that Lord Kenshin said, “I never think about winning. All I think of is not missing the opportunity.”31 This is very perceptive. A retainer should also realize that if he misses his chance he will be unable to articulate his point effectively. As such, a samurai must never be guilty of paltriness in every action and greeting he makes.
37. Treating one’s condition after becoming ill is not at all smart. Just as Buddhist monks argue peripheral matters, it seems that physicians don’t cite the importance of preventative measures before the onset of disease. I speak from experience. To maintain my health and well-being, I did not indulge in eating and drinking, or engage in sexual intercourse, and I applied moxa each day. Being born when my father was advanced in age,32 I was diagnosed as being “deficient in water.”33 When I was young, doctors said: “He won’t make it past the age of 20 because of his weak constitution.” I thought, “Being blessed to have entered this world, it would be a pity to die without properly serving my master. I must try to live a long, salubrious life.” I abstained from having sex for seven years, I didn’t fall ill, and am still very much alive. I have never really needed medicine before; although there were times when I felt under the weather, I was able to power through.
In spite of being born with fragile constitutions, people these days are too lascivious and end up dying young. It is diabolical. I would proffer to physicians that if people who are sickly suppress their sexual desires for six months, or a year or two, they will recuperate without need of any special treatment. Most young men are weak-willed. It is woeful that they lack willpower to control their carnal urges [for the sake of their wellbeing].
38. Be wary of talking indiscriminately about matters such as literature, morality, or old customs in front of noblemen and elders. It is unpleasant to be forced to listen to such ramblings.
39. In the Kamigata region, people carry multi-layered picnic boxes with them for enjoying the cherry blossoms. They are only used for one day, and having served their purpose, people just stamp on the boxes and discard them as they leave. It is indeed a capital conception. The end is important for all things.
40. A warrior should not be immodest regarding his valor, and be prepared to enter a frenzied (shini-gurui) state when faced with death. All aspects of his attitude, language, and demeanor in daily life should be pure, precise, and prudent. He should be content with his tasks, and consult with others about how best to fulfill his role. He should confer about important matters with men not directly involved. A lifelong position in service requires that one work for the benefit of others. Don’t become ensnared in financial concerns.
41. When Master Jōchō was asked, “Some people don’t seem to care when their colleague is promoted ahead of them, and carry on as usual. Conversely, others may find the situation disappointing, and after making their feelings known, they resign from service with a chip on his shoulder. What are your thoughts on this?” He simply replied, “It depends entirely on the time and circumstances.”
42. As the saying goes: “The more water there is, the higher the boat rises.”34 A competent man, or one engrossed in a pursuit he enjoys, will relish the challenge of surmounting difficulties. There is a huge difference between these men, and those who feel as though they are drowning when the going gets tough.
43. The monk Ryōzan Oshō35 said: “I learned a good lesson from the Kamigata region. Whatever you write on paper will remain in the world; and so, even if it is just a letter, you should write carefully, imagining that it will be hung on the wall of the recipient’s home. Many people write ‘shamelessly.’”36
44. A man in service exceeds his peers through superior deportment, manner of speech, and his handwriting.37 Correct deportment forms the base of elegance. Manners maketh the man, and impeccable behavior is impressive to behold. These days, only those who are accomplished at reading and writing will find success, but they neglect the basic things in terms of their manners.
45. While walking together along the path, Master Jōchō proclaimed, “Are men not like masterfully controlled puppets? It is magnificent craftsmanship that allows us to walk, jump, prance, and speak even though there are no strings attached. We may be guests at next year’s Bon festival.38 We forget it is an ephemeral world in which we live.”
46. One of Lord Yagyū’s39 teachings states: “It is unsightly to exhibit fear upon encountering an ox on the road. Oxen don’t jab people with their horns from their regular posture. They angle their horns at the target, and then move in to thrust. You need not be afraid when passing an ox as long as it does not assume a fighting stance.” Samurai should also be mindful of such particulars.
In my opinion,40 I have seen horses rear with their forelegs in the air many times, but they are not really jumping. They pull their front legs up, stretch them out, but are only stamping the ground. You will not be kicked as long as you keep your distance. And, you will not be struck even if the horse changes its step towards you.
47. Master Jōchō said, “Men in service need good examples to follow, but, alas, there don’t seem to be any worthy role models of late. Men like Ishii Kurōuemon are exemplary when it comes to manner and speech.41 Muraoka Gohei is a paragon of sincerity and loyalty.42 I cannot think of anyone after Harada Kichiuemon as providing a better model for eloquent speech.43 But there are no others who set an example. Combine the attributes of various men and they probably still won’t amount to an first-class man of a bygone era. Of course, consummate retainers must have been atypical in the past as well. Young men can easily outshine others with a little effort, but still they are remiss.”
48. Master Jōchō relayed the following to his adopted son, Gon’nojō. “Now is the time; the time is now. He who thinks of the present and the critical moment as separate will never react in a timely fashion when disaster strikes. What if you are suddenly summoned to an audience with your lord and asked to give your thoughts on a particular matter? If you are at a loss, and struggle for words, this shows that you don’t get the notion that ‘now’ is always the time to act.
“To see the critical moment and the present as one and the same requires diligent training in one’s private hours. If unexpectedly called upon to do so, a retainer must be able to explain matters before his lord or advisors, or to officials in the Edo Palace, or even to the shogun himself. This is true even if one occupies a lowly station, and the odds of being called upon are virtually non-existent. This attitude is applicable for all things. Everything should be considered from this perspective—from wielding a spear on the battlefield, to administrative duties. Thought of in such a way, it becomes glaringly obvious how negligent and unprepared one usually is.”
49. Mistakes in protocol made at governmental offices can be dismissed as errors through ineptitude or a lack of experience. Then again, how can excuses be made by those who fell short of the mark in this shameful incident?44 Master Yoshitada45 would always say, “A samurai doesn’t need to be anything other than a valiant and trustworthy hero.” He professed this with this kind of situation in mind.
If you become vexed, your luck as a warrior will dry up; if you are unable to serve when needed owing to a bad reputation, then you belong nowhere. Instead of living in disgrace and spending the rest of your life in the doldrums, you are better off just cutting open your stomach. If you aren’t inclined to give up your life, and choose to keep making excuses about seppuku being a “meaningless death,” you may live five more years, one or two decades at most. Nonetheless, your peers will disparage you, and you will live on in ignominy. This dishonor will continue after your death, and your descendants will inherit your shameful reputation. They will suffer humiliation just because they are related to you, even though they are innocent of wrongdoing. You will also bring disgrace to the memory of your ancestors, and the family name will be irreparably besmirched.
It is a crime to have no serious purpose, living idly and giving little consideration to what a warrior should be, even in your dreams. The man who was suddenly cut down in this incident had no ability, or his luck had run out. The one who dealt the fatal blow did so because there was no other recourse. He cannot be criticized as he also put his life on the line. It is inappropriate for a samurai to be short-tempered, but two men who face off in combat cannot be accused of being cowards. Nevertheless, those survivors at the scene of the aforementioned incident are smeared in shame. They are not worthy of being called samurai.
Realize that “the time is now,” come up with a plan to meet any situation in a flash, and carve it in your heart. There is a saying: “It is curious how people aimlessly negotiate their way through life.” The Way of the warrior entails a rehearsal of death morning after morning, picturing one’s life ending here or there, and imagining the most wonderful way of dying. Decide adamantly that one’s heart is in death. This is all a samurai needs to concern himself with. It is demanding but totally achievable. Nothing is impossible.
Also, the power and timing of words is important in military affairs. As with the aforementioned incident, ideally the culprit should have been convinced to stop through negotiation. If this was not possible, cutting him down would be admissible. If he managed to break away, then the pursuers could have shouted at him: “Fleeing is futile, for we will hunt you down. Only a coward runs away!” Thus, depending on the circumstances, you can rely on the power of words to resolve any problem.
The man who slew the culprit is to be admired for being “perceptive and of good judgment.” In dealing with the problem, he demonstrated that “now” is always the “critical moment.” This is also the case with the duty of yokoza-no-yari—the bodyguard who swiftly takes up his spear to protect his master in a crisis. One must be prepared at all times, no matter what.
There are many things that should be considered in anticipation of emergencies. If there is a slaying inside the lord’s residence and the culprit cannot be restrained, he must be cut down lest he continue flailing his sword while advancing closer to the lord’s room. Of course, you may be blamed for being an accomplice, or accused of embracing a personal grudge at the ensuing interrogation. Simply explain: “All I could think of at the time was to exterminate him. I had no time to mull over the consequences.”
50. A man can achieve much as long as he prepares himself daily. A recent happening provides testament of this. Mitani Yozaemon concluded his orders exhibiting true valor. He must have invoked the divine favor of the god of war.46
51. Master Genshin was asked, “I have heard that if you are attacked by someone in the [shogun’s] palace, it will work in your favor to keep calm and simply report the incident to the inspector (o-metsuke) without retaliating, even if you are at fault. I wonder if it’s worth enduring the shame, thinking that you may be better off for it later on.” The master responded: “This is where skill with words is indispensable. You can take the other fellow to the inspector, or you could go on your own and explain the situation. Say ‘Although the humiliation is difficult to bear, as the incident took place at my master’s palace, I prioritized his feelings, and chose to endure the shame [through not taking immediate action], and hope for your understanding as I explain the details of the affair.’ If nothing happens, you can kill the other man because you are already dead.”
52. I said, “My attitude towards warriorhood and service is evolving. Even when I believe that I have at last learned the ideal way to act as a retainer, after a while I discover that my estimation was in fact perilous and deficient, and I am forced to reconsider. If I had kept a record of my changing opinions since my youth, it would exceed one or two-hundred times. It is never ending. I wish I could come to understand the supreme level.” The master replied, “The process of rethinking one’s stance is important. When you think you have discovered the secret, this is already a mistake. Know that your study will last for as long as you are breathing.”
53. You can achieve one more action of consequence even if your head is suddenly removed with the flash of a sword. The last moment of Nitta Yoshisada’s life is a fine example of this.47 You will collapse if you are weak in spirit. Ōno Dōken performed his last meritorious feat of service more recently. Single-minded determination and belief will allow you to accomplish your mission, even in death. If you become like a ghost or rancorous spirit to accomplish a feat of bravery, you won’t die just because your head has been lopped off.48
54. A person said, “I always wondered why eminent men could make sage remarks, but the reason occurred to me one day. Lower-class men are too busy being selfish and thinking lewd thoughts, so their hearts are polluted. They are incapable of eliciting a wise opinion and don’t have the inclination to compose poetry. Noble people of high stature are void of impurity in their hearts to start with, and are inherently able to formulate sage ideas through their chasteness.”
55. Details of a wild dream on the night of the third day of the eighth month, in the third year of Shōtoku (1713).
56. Nobles and low-born men, old or young, enlightened or shackled, are all destined to die. We all perish eventually. Nobody is ignorant of this fact. Here though, people rely on their trump card. Although knowing that death is inevitable, they put these thoughts aside in the belief that others will succumb first, and think that their own death is a while off. Is this not vain? It is meaningless, and like playing a game in a dream world. It is ill-advised to keep your head in the sand as death creeps at one’s feet; so prepare, and embrace your imminent death.
57. If one is insensitive when sympathizing with a man who is plagued by misery by blurting lame comments like “How sorry I feel for you,” he will become even more despondent and unable to see reason. Instead, it is better to cheer him up by nonchalantly implying it is not serious at all. Say, “Actually, this is quite propitious old chap. It could have been much worse!” With such reassurance, the unfortunate man will see things differently. As we live in an ephemeral world, feelings of sorrow or joy need not be embraced for long.
58. Wicked people will latch on to a scandal, and gleefully convey the details to others. They will cast aspersions such as “So-and-so committed a crime. He was interrogated and put under house arrest.” They will make sure that the rumor is spread, and that the victim of the vexatious fabrication also hears it. The victim will think that some actual past digression has been revealed, and lock himself inside his house, feigning illness. The scandalmonger will not relent, and assert: “He wouldn’t be staying inside his house unless was sickened with guilt. He should be investigated.” Men in positions of authority who catch wind of the rumors will be obliged to unearth some wrongdoing. The fibber will take delight when the victim loses his presence of mind as the orchestrated litany of lies is no longer doubted by others, and he will make sure to benefit in some way.
Things like this happened frequently. For example, the time when a statue of Benzaiten was brought to Saga,49 the “mother drinking party incident,”50 and the time when the two monks (Nihōshi) refused to take the post of tōnin242 in Edo.51 Details of each incident can be given verbally. Some wicked men of this breed can be seen among the many retainers of our clan. Discretion is advised.
59. When a young man yawned in the presence of Master Jōchō, he was told: “Yawning is impolite. Yawns and sneezes can always be stifled if your mind is set on it. Yawns or sneezes happen when you are not alert and your mind is wandering. If you can’t help but yawn, hide it with your hand. Sneezes can be suppressed by pressing your forehead. There are people who can drink, but few who are good at entertaining. Care should be taken when drinking as it is done in front of others. These minor details should be taken to heart by those in service, and samurai should be trained properly in each aspect of etiquette when they are young. I have itemized 100 articles concerning behavior that samurai should learn. These matters should be discussed further, and more added to the list.”52
60. Nabeshima Kaga-no-Kami Naoyoshi53 reportedly stated: “It is best to follow the customs of the Nabeshima domain when it comes to fastening the obi (sash) or kami-shimo (formal attire).” These protocols were established by Lord Naoyoshi. No other domain requires that samurai tie their obi with the end tucked in after making the knot. It is a particularly elegant look.
61. Yamasaki Kurando54 said, “An overly perceptive retainer is harmful.” This is a golden maxim. The best retainer is one who is passionate about service as his true calling. If not, he might assiduously argue about right and wrong, and lamenting how the world is evanescent, he will prefer the life of a recluse, renouncing a society rotten to the core with its bustling cities of sin. He studies the teachings of Buddha to detach himself from the perpetual uncertainties of life and death. He toys with arts such as poetry and other genteel pursuits, thinking all these things are praiseworthy. He desires a lifestyle of equanimity and comfort. This is acceptable for a hermit, or for one who has taken holy orders and lives beyond the mundane world. It is totally inappropriate, however, for one who shoulders the burden of duty. A retainer who opts for this is a coward. In his pursuit of a carefree existence, he is shirking the taxing responsibilities that come with practicing the Way of the warrior.
One just needs to observe the actions of unlearned men devoted only to serving their masters, or those who struggle to look after their families. The way they discharge their day-to-day chores throughout their lives is truly magnificent. A retainer who insists on practicing Zen, or composing poetry, or collecting stylish objects, and dressing in outlandish attire is want to squander his stipend, and will eventually fall to pieces. He will not resemble a layman or monk, nor a nobleman, or hermit. He is just an ugly sight to behold.
Some are of the opinion that men should be free to engage in cultural diversions in their spare time, after completing their daily chores. In this sense, such activities will not obstruct one’s work. Yet, a retainer should have no leeway to think of such things if he is fully focused on his profession. A samurai with spare time on his hands is obviously not working hard enough.
The words of the veteran Kurando regarding this matter are weighty. When he was an elder councilor, many of his colleagues enjoyed composing haiku poems at the palace. He never participated in these gatherings, however, and would bid the other vassals farewell by saying, “Please take pleasure in your haiku now that your duties have finished for the day.” He spent many hours enjoying haiku after retirement.
62. A retainer need only keep one thing in mind. He will become distracted through his fixation with reasoning or nurturing artistic talents. It will make him rather agitated. Having an artistic talent as the basis for one’s service is of a lower level. A samurai who is not gifted with superior acumen, or cannot boast a particular artistic flair or bold nature, and deems himself useless and thus resigned to dwell in the backwaters, should take solace in being his lord’s one and only worthy retainer. Regardless of whether his lord shows him kindness, or no consideration at all, or if he doesn’t even recognize the man, he shouldn’t care in the slightest. He still feels indebted to his lord day and night, and serves so devotedly that it brings tears to his eyes.
This is easy to achieve. Nobody alive doesn’t innately possess this capacity. Few are unaware of it, but there are hardly any who choose to live in accordance with this ideal. It is simply a matter of attitude. If a man makes up his mind to do so, then he can be a remarkable retainer.
This sentiment is comparable to love. The more unsympathetically a man is treated, the stronger his love becomes. When he finally sees his lover, he does not hesitate forgoing his life for him. Secret love (shinobu-koi) is indeed a fine standard. It is deepest when bottled tight in his heart and not confessed for his entire life, determined to take it to the grave. He feels great happiness when he realizes he has been deceived by his lover’s pretense. He yearns for him all the more. The master-follower relationship is similar. The true meaning of service can be appreciated in this way. The basic spirit of fealty transcends judgments of right and wrong. (Personal note: The similarities seen in male love and the bonds of fealty between lord and vassal were outlined by Sōgi.)55
63. Serve reticently and diligently when you are in close attendance of your lord. By spending many years attending with this attitude, you will become useful to your lord before he realizes it in due course. This is the ideal approach because a close aide is like one of the lord’s family members. Conversely, a samurai who is not a close attendant cannot afford to serve in this way, as he will fall behind. He must work extra hard and try to be noticed by his superiors.
64. Being devoid of any special talents, and not having had an opportunity to fight in battle, I was not a particularly good servant. Nonetheless, from a young age my feelings for my lord ran deep, and I simply made up my mind to be his ‘one and only’ retainer. I was his most valiant warrior. This determination permeated right into the marrow of my bones. As such, no intelligent or competent man of the highest pedigree could make light of me. On the contrary, I have been afforded so much tender solicitude by other retainers, it is somewhat flustering.
All I did was value my lord above all else. Come what may, I was resolved in my heart to throw myself into a frenzied state (shini-gurui) to die for him. Only now will I venture to admit that my single-minded faith was strong enough to shift Heaven and earth, and it has been acclaimed as such by other members of the clan. I am overcome with gratitude for recognition of my fidelity by my lord’s son and senior advisors.56
For a hereditary vassal, venerating one’s lord is a given, regardless if one is serving near or from afar. An increase in stipend or a gift of gold and silver from one’s lord is received with due appreciation; but more treasured than monetary rewards is a single kind word, which is enough to elicit the will to cut one’s belly [upon his passing].
When the Nabeshima retainers residing in the Edo estate were consigned fire duties,57 I was allocated the task of preserving documents. Yet, my lord saw the roster and requested, “As he is a young man, he will serve at my side,” in case of a fire. I knew at that point that I would gladly sacrifice my life for him. When we were stationed in Osaka together,58 my lord once gave me his sleeping garments and bedding. He said: “As I am unable to increase your stipend for your assistance in my diversions, please take these as a token of my gratitude. You need not express thanks to the elder councilors for this gift from me.” These kind words filled me with happiness and I thought, had it been in the old days [before the prohibition of junshi], I would eagerly follow him in death on this futon wearing these garments.
65. Before being reinstated to a previous post after a period away, it is better to seem a little blunted. It is ideal to have an attitude that is settled and calm. The more grateful one feels to the clan and its retainers for their consideration, the weightier one’s sense of obligation becomes. When aware of this, you will realize that becoming a rōnin is no great imposition. The pact of loyalty between master and servant is our insurance. Don’t waver in the slightest even if Buddha, Confucius, or the Sun Goddess, Amaterasu Ōmikami appear and preach the pitfalls of such a bond. A samurai need not do any more than entrust his life to his master, even if he is sent to hell, or suffers divine retribution for his blind devotion. Unless you are heedful, you may be accused of flouting the divine mandate of the deities and Buddha. But then, even the gods and Buddha would never dismiss such staunch faithfulness as mistaken.
66. I accompanied Master Jōchō when visiting his friend. After chatting for a while, we were about to leave when the host said, “Please stay a little longer. I would have liked to enjoy your company until the evening, but I have a prior engagement with some other guests.” We left without delay. Master Jōchō said, “With such an empty invitation, it feels as though he wanted rid of us because we were in the way.”
67. It is always handy to carry some powdered rouge to fix your complexion when you are sobering up, or awakening from sleep in the morning. Apply the rouge to put the color back in your cheeks.
68. Never again will a man as wise as Sagara Kyūma appear on the scene. One could sense his wisdom just by laying eyes on him, but it became clearly evident the more you got to know him. Prince Mitsushige was enthralled by poetry. His grandfather, Lord Katsushige, warned him about his obsession, and ordered his elder councilors to home detention [for not discouraging him].59 Those attending Mitsushige were summarily scolded. Kyūma was still in his youth and was Mitsushige’s playfellow. He reputedly declared: “Nobody knows the character of Tanshū60 better than I. He is an extraordinarily smart young master, but simultaneously short tempered and aggressive. Nothing can supplant poetry to assuage his temper. Poetry may actually help prolong the clan’s existence for many more generations.”
Kyūma maintained this opinion throughout his years of loyal service. Later on, Lord Katsushige said: “When I scolded Tango-no-Kami’s61 servants, nobody uttered a single word in his defence. They are fools. There was a young man in the back who, judging by appearances, looked to be quite capable.” (Note: This version of events differs to other accounts I have heard, and requires verification.)
69. I tend to view new methods with suspicion, even if they are thought to be for the better.62 A member of Nakano Matabei’s former unit said: “Our captain labored to appoint and train 25 skilled archers.63 In spite of this, the unit was disbanded, and ten of the best 25 archers were incorporated into Sawano’s unit.64 The ten selected men amazed their new superiors because of their high level of expertise. We thought we could repay the debt of obligation to our former master through our outstanding skills. Still, the rest of us were dismayed at being reassigned to a firearms division. We broke our bows and vowed never to pick up a musket. One man was to be consigned to lead a 1-koku ashigaru unit, but everybody refused to go.65 I told them that ‘Although unmatched in archery, I am too old, and it would be rude to disobey a direct order from our lord, so I will volunteer to go.’ This is why I am no longer able to take up my bow and arrow.”
He relayed this sorrowfully and with tears in his eyes. It is lamentable that such things go undetected by those in positions of authority, and the rank and file suffer as a result. Thankfully, the clan is first-rate so the men’s dissatisfaction will eventually dissipate because of our undying appreciation. Naoshige thought it especially important that harmony be maintained.
A poll was taken to canvass who deserved credit for the victory at the battle in Arima.66 An inspector (o-metsuke) was assigned to each unit, but no one could agree. How can anyone determine who did what in the thick of battle? If the inspectors were not eminent warriors themselves, their verdicts would not be readily accepted. When Ishii Yashichizaemon began discussing the Shimabara Uprising in the meeting room of the Edo mansion, Kadota Ichirōzaemon happened to be there and said: “If anyone here arrived at the place of battle before me, speak now.” Ishii replied, “Perhaps your point of attack was different to the others.” In this way, countless acts of valor went unnoticed to the chagrin of many.
70. One day, a man visiting an inn complained that his kōgai had gone missing.67 His companion tried to appease him, and then escorted him away so that the host would not hear about it. The thief was discovered and punished. It would have been abysmal had the host been subjected to humiliation without checking all avenues first. Carefully consider the fittings (koshirae) on your sword, where you place them, and what to do in case you lose them.
71. There are occasions when you get carried away chatting incessantly on account of your jubilant mood. As you ramble on enthusiastically, people will detect that you are being offhand and untruthful. When this happens, it is best to face up to the truth and confess. Then truthfulness will manifest in your heart, too. Even when exchanging casual greetings, it is wise to assess the situation and talk in a manner not to cause offense. If somebody mocks the Way of the warrior, or criticizes the clan, tersely counter him without conviviality, and put the heathen firmly in his place. Be prepared for this at all times.
72. With any matter requiring consultation, first discuss the content beforehand with someone you trust. Only then should concerned parties be gathered, and the matter opened for deliberation. Not taking precautions ahead of time will invite contempt. Also, with regards to problems requiring urgent attention, opinions should be solicited in private from people not directly involved, or recluses who have renounced the mundane world. These men will see the issue objectively without bias. If you seek advice from a colleague in the same unit, he will assess your plight according to his own interests, which serves no purpose at all. (The Nihōshi affair conveyed verbally.)68
73. Even though it is normal for men who excel in the arts to see others as rivals, Hyōdo Sachū69 bestowed his title of “Master of Linked Verse” (renga) on Yamaguchi Shōchin.70 This act of humility was admirable.
74. The priest Tannen71 hung a wind-chime in the temple saying, “I’m not dangling it there to enjoy the sounds. I put it up to know how strong and which way the wind is blowing in order to prevent fires. Fire is the main threat when charged with managing a big temple.” He walked around the precinct on nights when strong winds blew. For his entire life, he never let his smouldering hibachi264 go out, and he always kept a lantern and lighting stick at the ready by his pillow. He said, “People panic during emergencies, and there is nobody who can make a light quickly.”
75. If you differentiate between public space and your private quarters, or being on the battlefield or on a tatami mat, you will not be able to respond in timely fashion as the exigency of a crisis may require. Be Argus-eyed at all times. Inability to demonstrate valor even on a tatami mat in your house means that you cannot be relied on in battle.
76. The extent of one’s courage or cowardice cannot be measured in ordinary times. All is revealed when something happens. (Two stories regarding missions conveyed verbally.)72
77. You won’t be able to serve effectively if your master doesn’t see you. How you are rated depends entirely on your faithful attitude. When Lord Mitsushige was angry, he would shower criticism on the object of his wrath, but I was never censured at all for as long as I was his attendant. The young prince [Tsunashige] often said to me, “You look like the type of fellow who will desert his master one day.” I assumed he was speaking from the heart, but he never once doubted my counsel after Lord Mitsushige died.
78. Master Jōchō said, “Even now, I cannot help but weep when I reflect on how I am still ready to be the first to respond, and be the most useful servant should a catastrophe strike. I have discarded everything and am in need of nothing as I live in these hills as a hermit. I consider myself already dead. Still, I have felt this keenness to act in the very marrow of my bones since I was a lad. No matter how much I try purging it from my heart, I still believe I’m the only one who can save the day. I have to wonder if the chief retainers and other vassals feel as deeply for the lord as I do.”
When he talked of this, Jōchō was teary-eyed and his voice trembled, and he could barely force his words out. “Every time I think of my abiding devotion, I break down like this. Be it the middle of the night or during the day, or when I’m alone or with guests, I just can’t help it.” I have witnessed Jōchō shed tears on several occasions when talking wistfully about this topic.
79. Upon meeting Ittei one day, I said, “The clan will not fall until the end of time. This is because each time I die, I will be reborn to protect and serve the clan all by myself.” Master Ittei said, chuckling: “What a bold declaration.” This is when I was either 24 or 25. Ittei then told Takumoto Oshō “I just met with an extraordinary fellow who the clan can surely rely on. He’s not in the least bit inferior to the great men of old.” This anecdote was relayed to me by a certain priest who overheard the conversation.
80. The priest Tannen preached: “Always pledge your heart to the clan deity (ujigami). This will bring you luck. The ujigami is like your parent.”
81. The former [Yamamoto] Jin’uemon always used to say, “It is unacceptable for men of Saga not to pray to our ancestor Lord Nippō.73 Some men prayed to him even when he was still alive so that their dreams may come true. They were never disappointed.”
82. Although deities shun impurity, I still prayed to them every day, entreating them for providence in battle should I have to fight soaked in blood, striding over rows of corpses. I thought it could not be helped if a god spurned me on account of bloody defilement, but I offered prayers notwithstanding in the hope that there were gods who would not mind.
83. One timely word is vital in times of calamity or disaster. A timely word is also needed in times of good fortune. When exchanging greetings in the street, again, a timely word is important. Think carefully before speaking. A word has the power to make people brace themselves if it is fitting for the occasion. I remember having such experiences. Always keep this in the back of your mind, and be ready to say the right thing as each situation dictates. It is terribly difficult to explain, but it ultimately depends on your heart. A man with no sentiment in his heart will never understand.
84. A monk happened by when Master Jōchō was chatting at somebody’s house. Jōchō was sitting in the seat of honor, but moved to the lower position as he greeted the monk, and then continued as usual. This was in accordance with old protocols of etiquette.
85. Gon’nojō (Jōchō’s adopted son) was appointed as an auxiliary captain of a unit to be deployed to the Nagasaki garrison. Master Jōchō wrote a memo of important considerations for his reference. Included in his advice were tenets such as: “Make plans to depart as quickly as possible; show lodgings to the coolies; assemble the men, treat them to a meal, and greet them with care. One careless word will lessen their estimation of you as a leader.” He also wrote: “If your will to serve is genuine, you will be appointed as the permanent captain next time.”74
86. A man’s life is very short, so it is best to do what he enjoys most. It is foolhardy indeed to waste your life in this world between dreams, doing things you don’t enjoy as you endure the suffering. I take care when expressing such an opinion. I keep it to myself, lest young samurai hear it and adopt wrong ideas to their detriment. That aside, I like to sleep. Accordingly, I intend to confine myself to my quarters and spend more time napping.
87. About a dream on the twenty-eighth night of the twelfth month, in the third year of Shōtoku (1713). As my willpower strengthens, the content of my dreams is gradually transforming. Dreams are a representation of your actual state of mind. Dreams can guide you in your training.
88. Repentance is like pouring spilled water back into a container. I pitied the person who belatedly confessed to his crime of pilfering somebody’s kōgai.75 If only he had repented quicker, residue of his crime would have vanished for good.
89. Those with a little understanding of things presume to know their own strengths and shortcomings. Because they identify themselves with people whom they deem to be of an even higher level of attainment, they believe they can determine the “limit” of their own lofty caliber, and with false modesty they label this as a fault. This eventually metastasizes into conceit. The priest Kaion Oshō remarked that it is difficult to genuinely discern your own virtues and faults.76
90. A quick glance at a man’s appearance will reveal the measure of his dignity. There is dignity in humility. There is dignity in calmness. There is dignity is reticence. There is dignity in proper comportment. There is dignity in graciousness. There is dignity in clenched teeth and piercing eyes. All of these features manifest externally, but their substance emanates from attentiveness and purity of mind.
91. “Greed,” “rage,” and “folly” are fittingly apportioned categories of depraved comportment. Ill-fated occurrences in the world can always be attributed to one of these corruptions. On the other hand, auspicious events are linked to the virtues of “wisdom,” “compassion,” or “bravery.”
92. [Yamamoto] Gorōzaemon77 said: “Fundamental conditions for retainers don’t change, but the circumstances do, depending on the era. With their lordships Naoshige and Katsushige, all things big and small were well-defined—there was nothing they didn’t know, so no mistakes were made as long as their instructions were followed. If there was anything you didn’t understand, you only had to ask and they would teach you. They were convivial masters to serve. When it comes to lords lacking the requisite knowledge, retainers need to be resourceful and plan carefully to facilitate his effective governance. This can be rather taxing.”
93. Kazuma (Toshiaki)78 once said: “Some believe that using old utensils in a tea ceremony is dirty. New ones are cleaner. By contrast, there are those who maintain that older utensils should be used as they are not as garish as new ones. Both of these views are mistaken. In the case of an old utensil, although it may have been used by people in the lower classes in the past, it eventually comes into the possession of a man of high station because of its desirable quality. This trait is to be valued.”
The same can be said of retainers. A man of humble beginnings who has come to occupy a position of importance, will have earned his promotion because of his merits. As such, it is a grave mistake to think, “I am disinclined to work with such-and-such a man because of his lowly background.” Or, “He was merely a foot soldier until recently, so it is premature to make him a captain.” As a humble man embodies the qualities needed to elevate himself to a position of respect, he should be afforded more kudos than a man who inherits his status through birth.
94. When I was a child, I was often sent on errands by my father, the former Jin’uemon, to the bridge in Tōjin-machi to feel the town wind on my face, and become accustomed to the townsfolk. From the age of five, I was asked to go to places on behalf of my father, and from the age of seven I was sent to visit the ancestral graves in the temple wearing musha-waraji straw sandals to make me more robust.
95. Important tasks cannot be accomplished without an element of moderation between the lord, his chief retainers, and elder councilors. It is impossible to function properly in a laissez-faire environment. A retainer should appreciate this.
96. Don’t be ignorant of the clan, its inner workings, and the historical roots of your province. Depending on the situation, however, excessive knowledge may prove to be a hindrance. Discretion is mandatory. Knowing too much about everyday goings on may also be a burden. Mention of the dispute between Ishii Shingozaemon and Yamamoto.79 (Details conveyed verbally.)
97. The monk Shungaku80 remarked: “It is written that ‘Forcefully bellow STOP, and the power of two men will emanate from within.’ This is inspiring stuff. Something unable to be settled there and then will probably never be changed. When it is too demanding to straighten out matters with the power of one, it can be achieved by the strength of two. Nothing is reconciled through postponement. Another interesting tenet I read was, ‘Break through an iron wall with a roar and a step from the left foot.’81 Trample any problems underfoot from the first step from the left. Hideyoshi was the only man in the history of Japan with this kind of vitality and ability to seize the moment.”
98. A certain person is brazen, bright and competent in service. Recently, I informed him that his erudite nature was written all over his face, and it appeared to have no depth. When I asked him if he could conceal three or four things out of ten, he said “no.” He is capable of managing official dealings with the government with some blandishment, but he doesn’t have the quality of character to deal with important business related to the lord or clan governance. He is similar to you-know-who. They think cleverness and wit is all that’s needed to muddle through.
But, there is nothing more disagreeable than canniness or wit. People keep him at arm’s length, and avoid becoming intimate. On the other hand, an obtuse-looking man who is sincere in character turned out to be an excellent retainer.
99. It is damaging to cajole one’s lord. A man who is promoted because he is a relative through marriage, or because of the lord’s nepotism, will never be able to speak his mind. In spite of years of devoted service, his peers will likely talk of him disparagingly as “His Lordship’s darling,” and his illustrious record will amount to little. It is easier to serve without the fetters of favoritism.
100. When someone blathers incessantly, it is probably an indication that something else is on his mind. He continues prattling on and on in an attempt to conceal it. If you keep listening, it will strike a chord of doubt in your mind.
101. If you concur with everything brought up at a formal discussion or when chit-chatting, and just dally in the conversation, you will be unable to see higher reason. When somebody describes an object as black, think to yourself, “It can’t be black, but could be white. There must be a reason for it to be white.” Endeavoring to attach a reason to something will help you educe a higher logic. You will be incapable of exceeding others without making efforts like this.
If it is something that can be said on the spot, do so in a way that won’t cause offense. If he cannot be told, keep conversing without causing ire, and craft a logical response in your mind. This is how to develop sounder logic than others. Points concerning a man who severed ties with another (relayed verbally).82 This approach is different to “conjecturing,” “forestalling,” or “holding reservations.”
102. Master Jōchō offered his estimation to a samurai. “It is good that you exceed your contemporaries in terms of moral conduct and discretion, but always seek further improvement. It would be a shame if you stay as you are now. Your penchant for the arts, however, shows that your aspirations are lower than what is expected for a samurai. That is, if you excel in whatever art, you will serve your master using that talent instead of shining as a warrior like generations of your ancestors. In essence, this means you are little more than an entertainer; which is why I tell people that excellence in an art is cause for ruin as a samurai. Of course, that wouldn’t be so bad for a lower ranked warrior. I am urging you to step up so that you are regarded as a true samurai. Being recognized as a consummate servant, you will be chosen by the chief retainers for special missions. They will even pardon your past blunders if someone more suitable is unavailable. What can be a greater example of loyalty than contributing ideas for supervising domain affairs? Your determination to be unequalled among peers will make you useful to your master even if you are not selected for a given task, and you may even be privately consulted on important matters. It is great loyalty to be able to placate such demands and offer guidance. An unfaltering retainer will not be discarded, even if only marginally superior to others. Keep this in mind and aim higher.”
The recipient of this advice inquired, “Can I achieve this through my training?”
Master Jōchō replied, “It is easy. Stay alert every moment without ever letting your guard down. Seek higher reason with a pure and unadulterated mind. It is simple and totally attainable with effort.
“There is a way of gaining a reputation for excellence throughout the country within ten days. I once talked with a monk about this. Most people are afraid of the monk. He boasts fine standing for being able to discern the truth, and bludgeoning others into submission with his adroit quips of logic. Go and see him tomorrow. When he says something to you, rebut his reasoning square on, and unsettle him with your superior logic. People will be surprised, and rumors of your exploit will spread quickly. Nobody will take notice unless you take down a big dog.”
He responded, “Yes, but that monk is clever indeed,” to which Jōchō said, “You cannot accomplish anything of consequence because you say such feeble things. What is so special about the monk? Regardless of how formidable your foe may be, don’t give him an inch. Otherwise you will never prevail.
“It is interesting that Yoshitsune83 talked of ‘valor,’ ‘wisdom,’ and ‘benevolence.’ These three virtues are important for men under the age of 40, even in this day and age. Those over 40 who are not yet noticed by their lord should continue to attach value to these qualities, or they will remain unestablished to the end. This monk became famous simply because he was known for these three qualities.
“When it comes to your lord, chief retainers, or elders, avoid criticizing them publicly. Even if their remarks are unreasonable, do not pass judgment to others. The loyal course of action is to acquiesce, even if their logic is flawed, and sing their praises so that others feel a sense of attachment. It is disobliging to plant seeds of doubt in people’s minds. People are fickle. If one person offers praise, others will quickly follow suit. The same can be said about criticism, and folk are hasty to lower their estimation when someone is brought into disrepute.
“I heard that somebody proposed that you transfer to another clan. You should feel repulsed, and rebuke your superior for ever suggesting it. Impress on him that in spite of the favor he has bestowed upon you in the past, you can never agree such a preposterous proposal. If you play along to maintain an affable relationship with him, you will be branded as being a dubious fellow lacking in sincerity. Friends will turn against you, and eventually your reputation will plummet beyond repair. Even if you are starving to death, remember that you are a retainer of the Saga clan. Decide in your heart to never renounce fidelity to your master, even though Buddha and the deities may instruct you otherwise, and just choose to perish in obscurity.”
103. Never make flippant remarks that will cause offense. Take extreme care. When people are flummoxed by something that has happened in the world, not knowing what to do, they will reflexively talk about nothing else. Talking is pointless at such a time. A careless slip of the tongue may spark a quarrel. Or, you may make enemies who nurse feelings of indignation. At such times it is best not to venture out; stay at home instead and compose poetry.
104. It is inordinately amiss to gossip about the affairs of other men. It is not always appropriate to speak well of them either. It is best just to be cognizant of one’s own capabilities, apply yourself in training, and be circumspect in speech.
105. A man of noble character has a calm mind and does not rush things. A lesser man is not peaceable, and incessantly clashes and quarrels with everybody.
106. It is discerning to behold the world as if it were a dream. You want to quickly wake up if you have a nightmare, and are relieved that it was only a dream. This world in which we exist now is no different.
107. A clever man will manipulate the truth combining elements of genuine and insincere ‘wisdom,’ and attaches reason to assert his point. This amounts to ‘poisonous wisdom.’ Nothing lacking sincerity has worth.
108. There is such a thing as an honorable defeat, by losing quickly in litigation or an argument. This is like sumo wrestling. If one is preoccupied with gaining victory at all costs, winning by deceit is worse than losing [with dignity]. On the whole, it will amount to a deceitful defeat. (Changing residence. Conveyed verbally.)84
109. Discrimination, harboring animosity, and causing others to feel estranged is born of a lack of compassion. Conflict won’t rear its ugly head if everything is enveloped in compassion.
110. A man with shallow knowledge will act as if he knows it all. This is puerile. A learned man is modest, and would never boast in this way.
111. I told my adopted son, Gon’nojō, “Young men today are inclined to be effeminate. It is an age in which warriors who are approachable, sociable, non-confrontational, and gentle are glorified as being virtuous men. This proclivity means samurai are limited in their potential, and are unassertive. Above all, as men are absorbed with protecting their station and stipend, I think they are just wasting away.
“As an adopted son, you may think it inexcusable to squander the estate as it was attained not through your own labors, but through the hard work of your adopted father. Such is the standard way of thinking these days. Still, I offer a completely different view. I never thought about my own position or property throughout my years of service. As vassals we belong to the lord, so loitering in a mode of self-preservation is unpardonable. While I am still alive, I would be more than content to see you expelled or commit seppuku in the name of service. Either of these two honorable fates represents the definitive end for a retainer.
“On the other hand, I would be mortified if you ruined our house through delinquent deeds such as falling behind [in the Way of the warrior], conduct unbefitting of a retainer, indulging in selfish desires, or being a nuisance to others. If our assets crumble for some other reason, then so be it. Acceptance of such a fate means your ‘weapon hand’ will move unimpeded and keenly as your heart brims with vim and vigor to serve.”
112. The reason why a man is devoid of the will to serve is because of pride. He is convinced that he is right, and reasons everything in his own favor, becoming set in immoral ways, and thinking himself as outstanding. It is worthy of severe condemnation. Powers of judgment, artistry, status, riches, aptitude, and inventiveness are all attributes in which pride is justified. Thinking these are enough, however, he will become narrow-minded, never ask others for their opinion, and squander his life on piddling trivialities. Indeed, conceitedness seems to be an unavoidable conclusion, and the most foolishly proud of our clansmen even bragged about his inanity: “Since I am stupidest of all, I have been able to live a rather peaceful life.”
The will to serve your lord requires only that you attend in accordance with your status, expunge yourself of deluded pride, know your faults, find ways to better yourself, and keep seeking improvement throughout your life, without ever being satisfied until your last breath. Being aware of your imperfections and trying to remedy them is precisely the Way [of the warrior].
113. It is advisable to contact a person in advance before calling on him. Without forewarning you may find the host somewhat predisposed, which would be impolite on your part. Generally speaking, it is not prudent to visit somebody unless invited to do so. Truly intimate friends are few. Be well-mannered if invited to their homes. The enjoyment may be paltry if your visits are too frequent. A get-together just for fun will often result in many a faux pas. Also, even if you are busy when somebody calls, do not neglect your responsibility as a host by treating the guest aloofly.
114. Lord Ikoma Iki-no-Kami’s85 chief retainer, Maeno Sukezaemon, was guilty of perpetrating a crime. Ikoma Shōgen reported it to the shogunate, and after the court-martial, Sukezaemon was sentenced to death by decapitation. Lord Ikoma’s domain was confiscated, and his stipend was downgraded to 10,000 koku.
I thought Shōgen’s intentions were loyal when I read the report, but his actions resulted in his lord’s ruin. If he hadn’t notified the shogunate of the incident, his lord would have held out with two or three loyal vassals.86 Together they could have continued to take steps to protect the clan come what may. If he felt compelled to take action, he could have slain Sukezaemon after revealing all to the other retainers. That way, his lord’s name would not be dragged through the mud. There is a saying, “Killing the ox by trying to fix the angle of its horns.” This applies to Shōgen’s actions.
The monk Kaion87 said: “When I asked Fushū88 why he was the only retainer who didn’t wish to take part in the gathering to remonstrate with the lord, he replied: ‘There is a proper way to advise one’s lord. If all the retainers congregate for this purpose, it is the same as announcing to the whole world that your master committed wrongs. In all probability, people of the highest status (lords) will mature into selfish men with many foibles because they have always got their own way.89 Still, most of them aren’t venal enough to bring about the demise of their fief. In many cases, if the attendants fuss over trying to mend the lord’s ways, the rest of the world will become aware of the problems, and the domain will be lost. The aforementioned deliberation was canceled in the end, but did anything bad happen as a result?’”
By and large, an ambitious vassal seeks to admonish his lord because it will be thought of as an act of merit, or because he has been coerced by others. A loyal remonstration should be courteous and discrete so that it is received with good grace. If your lord refuses to listen, then do your best to obscure his failings. Take his side as his advocate, and ensure that no rumors arise to defile his name. Often it is the case that retainers become belligerent, and they turn their backs when their lord doesn’t heed their counsel. Making a commotion is the most perfidious kind of behavior for a retainer. Perhaps due to our curiously providential origins, even when something deleterious occurs, it somehow always ends well for the Nabeshima clan.
115. Nothing excessive is good. Even Buddhist sermons, lectures, and lessons in moral behavior can be harmful if expounded on too much.
116. A grovelling flatterer forcefully applies his knowledge for nefarious purposes, and misleads his lord to climb the ladder of success. At first glance, it is hard to determine the evildoing of a panderer who seeks only the favor of his lord. Because it is difficult to identify manipulative intentions, even the notorious Ōga Yashirō90 was able to dupe Lord Gongen.91 Sly men of this stripe are often found among newly employed retainers or upstarts, but are rare among hereditary vassals or those of high station.
117. Jin’uemon used to say “One should not bother bringing up daughters. They may stain the family name, and disgrace the parents [after they are married off]. The oldest daughter is special, but any others should be discarded.”
118. According to the priest Keihō,92 Lord Aki93 once said that “Valorous exploits can only be achieved by becoming a ‘madman.’ ” I was astonished to hear how close his belief was to my own, and it made me even more determined to become a “madman” (kichigai) in service.
119. The former Nakano Kazuma94 said: “The original purpose of the tea ceremony is to purify the six senses. The eyes are cleansed by looking at the scroll and flower arrangement in the tearoom, the nose by smelling the incense, the ears by listening to the sound of the hot water being poured, the mouth by the taste of the tea, and the arms and legs by correctness in etiquette and form. As the five senses have thus been cleansed, next, the mind’s sensibilities will also be purified as a matter of course. The tea ceremony will sanitize the mind when it is choked with superfluity. I never deviate from the ‘heart of tea’ at any hour of the day, but not because it is simply a pastime. Also, the utensils used in the ceremony should conform to one’s social standing.
There is a poem about plum blossoms: ‘Beneath the deep snows in the village that lies before, many branches of the plum tree flowered last night.’ The lavish phrase ‘many branches’ was changed to ‘a single branch.’ This conveys equanimity and refinement.”95
120. If a man to whom you are obliged to—a friend or an ally—has transgressed in some way, you should secretly admonish him, but cover for him by publicly praising him as a one-in-a-thousand ally with no peer. By reproaching a man privately, his faults can be remedied and he will eventually be rehabilitated into a worthy fellow. Offering praise will encourage him to redeem his ways, and he will cease any further wrongdoing. In this way, it is important to sit within the precincts of compassion and help him rectify his conduct.
121. A certain man said, “There are two kinds of willpower: internal and external. A man who is deficient in either will be ineffectual. It is like a sword blade that’s sharpened and then stored in its scabbard. Every so often it is unsheathed to test its cutting power on an eyebrow, wiped clean, and then put away again. If a man is constantly swinging his sword about, others will keep their distance, and he will make no friends. A sword always inside its scabbard, however, will rust and become dull. Analogous to this, people will belittle a man who never reveals his power of will.”
122. Undertakings cannot be accomplished solely through cleverness. You must be able to see things keenly from a wide perspective. It is ill-considered to make impetuous conclusions regarding matters of good and evil, although one should not be tardy either. A man is not a true warrior if he can’t settle a matter promptly, without vacillating in his determination.
123. When I was young, Ittei said to me: “I have great expectations for you. I just hope that you tend the clan satisfactorily after I die. It will be difficult, but please embrace the burden of caring for the domain.” Weeping as he said this, his words pierced my heart, as he made me aware of my immense responsibilities. It is something I have never forgotten, as it was the first time I had been coached so articulately. Such advice is rare in this day and age. When moral precepts are imparted to young men by elders now, they are centered on matters of “deportment,” “attitude,” and “good service.” Mentoring focuses on self-improvement, but the meaning of Ittei’s lesson was completely different. Alas, there are no people left who can express things in words the way Ittei did.
124. When a man harbors ill feeling or takes to litigation, there are ways for a peaceful resolution to be reached depending on how the situation is mediated. Two warriors met on a one-lane bridge but refused to give way, threatening to cut each other down if the other did not move. A radish seller came between the two men, and catching each one on either end of his shoulder-carrying pole, picked them up and spun them around to the opposite ends of the bridge. There are many ways of solving problems, and this counts as constructive service to one’s lord. It is most unfortunate to see precious retainers die needlessly, or create needless discord.
One time in Kyoto, Genzō96 forced his views on Ezoe Shōbei when they were getting drunk. Genzō had a habit of becoming impertinent when indulging in alcohol. The next morning, Shōbei took his short sword and tried to force his way into Genzō’s house to kill him. Motomura Buemon heard about this, and escorted Shōbei back to his quarters after calming him down.
Buemon then came to see me and asked, “What in heaven’s name should I do?” Then Genzō also showed up and inquired, “Is Shōbei here. Apparently he came to my house before and made quite a hullabaloo, but my stupid servants didn’t inform me. I decided to come here having only just heard about the commotion.” He wanted to visit Shōbei’s residence but I stopped him. “You should go back. Leave it up to me. First, I will ask Shōbei what is irking him, and then tell you what he said.” He did as he was instructed.
When Shōbei was summoned, he relayed his side of the story. “Telling people of their errors in front of others does not equate to ‘offering an opinion.’ I’m convinced he’s is trying to humiliate me because he holds a grudge. I wanted to ask him directly why he resents me.”
I replied, “I see. A fair explanation. Nonetheless, Genzō does not bear a grudge against you. He has an annoying tendency to give ‘opinions’ when he is drunk. Nagayama Rokurō has a bad habit of drawing his sword after drinking too much. Habits come in various forms. Where is the loyalty in wreaking revenge over something as trivial as a drunken outburst resulting in the loss of two of the lord’s precious retainers?97 You are a man who has received His Lordship’s largesse. Are you not duty-bound to repay this favor? There is no need to lose face. I will ask what was in Genzō’s heart, and inform you of what he said.” He then returned to his home to wait.
Telling Genzō what Shōbei said, he replied: “I have no recollection of what came to pass last night. I hold no antipathy towards him whatsoever.” To which I replied, “I will pass this on to Shōbei. As he was so contemptuous to you, his captain, I ask that you take a lenient stance on account of his young age. I will warn him to show more prudence from now on.” I informed Shōbei of what transpired, and the matter ended there.
After this flare-up, Shōbei decided not to continue with his appointment to the accounting division. We tried to discourage him from taking this course of action, but he requested Kitajima Jinzaemon to organize his transfer to another post in the domain. Buemon got wind of the request, and once again came to me for counsel. I directed him to tell Jinzaemon to stop him for the moment, and called for Shōbei. In explaining his decision he said, “In any case, I will not be able to get along with Genzō, and would prefer to be transferred.” I reassured him by saying, “I am sure you can get on well with each other again. Please consider what I say. If you change your post half-way through, rumors will abound that you became resentful of Genzō after a drunken rampage, and were transferred because of that. You will also be labeled a drunkard, and you may not find another post. It will also be detrimental to Genzō’s reputation. Please hold your horses a little longer.”
I implored him to make up: “You should swallow your pride and become best friends with Genzō.” Shōbei replied: “Even if I wanted to, he will not open up to me.” I responded, “Let me teach you how to open his heart. Don’t concern yourself with his shortcomings, but look into your own heart and think, ‘I acted badly. Reflecting on my actions, I find that I was mistaken. The way I reacted against my superior was unpardonable. While Genzō remains in this position, I must work my fingers to the bone.’ If you can think like this, then he will recognize your sentiments, and you will be able to continue on friendly terms. Besides, you are a problem drinker. You too should refrain from booze for a while.” He abstained from drinking after being repeatedly advised to do so.
After Shōbei talked with Genzō he said, “I am very grateful for your heartfelt apology, and embarrassed with my own behavior. I will not send you away for as long as I am your superior.” Indeed, the two became inseparable, and when Genzō was assigned to another post, he recommended that Shōbei be promoted. This is what can happen depending on how situations are managed.
When somebody is intoxicated or talking nonsense, or says something rude which cannot be ignored, the best way to respond is with a witticism that suits the circumstances. How foolish is an incensed man who is too irascible to counter with a fitting comment there and then, and proceeds to unsheathe his sword feeling as though his honor has been challenged.
If you are called a “fool,” merely counter by calling the other a “knucklehead,” and be done with it. Shōbei could have alleviated the tension by saying, “Although I am grateful for your critique, I would prefer it be out of earshot of other men. With so many people present, I fear that your words may besmirch my honor. What’s more, if I must be subjected to your censure, may I submit that you are also not bereft of blame? We all stray from the path of reason when intoxicated, but I would be happy to receive your admonishments when sober. Now, let’s have another drink.” There would be no shame, and no need to become irate had he responded in this way. If Genzō persisted with his abuse, the situation could have been be dealt with by suitable comebacks.
Let it also be said that a drunkard will find it difficult indeed to pick a fight with a deadly serious man.
A few years ago when two men were on guard duty at the castle, one teasingly called the other a “cross,” an object upon which common criminals are executed, making his blood boil. Infuriated, the slighted man decided to kill him. Gorōzaemon98 and Naridomi Kurando were on night duty and learning of the incident, they intervened and made the troublemaker apologize forthwith.
If the insulted man had retorted something like, “And you sir, are but a ‘stake’ for burning sinners,” then nothing more would have happened. Remaining tongue-tied is a sign of weakness. Take care of how you say things, and what is articulated in the moment.
125. When I heard that Genzō was to be investigated for transgressions, I went to a certain man and asked to speak in private. “What is it that you intend to interrogate him about? Luckily I am back in Saga, but I cannot possibly return to Kyoto without knowing the reason now. I apologize for my brashness, but I must be told. Please tell me why.” Left with little choice the man said: “It’s alleged that he’s been using the lord’s utensils for personal affairs. It has been reported to His Lordship that he sometimes took these items outside the residence gates on excursions with the maids, where he drank copious amounts of rice wine with them.”
I replied, “Oh, thank goodness. I am very relieved. There is no need for concern. As the caretaker of the Kyoto residence for several years, he has no shortage of necessary utensils. You must have noticed that when you paid a visit. He may have borrowed some in order to perform his duties for public gatherings of 30 or 40 guests. It’s busy work dealing with government officials and court nobles, or meeting caretakers of other domain residences, or negotiating with moneylenders. This posting also entails frequenting tea houses and theaters.
Regarding the maidservants, as you know, those stationed at the Kyoto residence for several years employ them in addition to ashigaru (common foot soldiers) and menservants. It is no revelation that he drinks a lot of saké, but he has never become belligerent as a result of his imbibing. None of these acts are serious enough to warrant punishment. It is understandable that an inexperienced sub-inspector (kachi-metsuke) followed the letter of the law and reported what he assumed to be offenses, but a residence caretaker cannot fulfill his duties unless he is afforded some leeway. I am actually comforted to hear it.” I then departed.
It came to pass that Genzō was pardoned of any wrongdoing, and continued in his role as the residence custodian in Kyoto. A matter can be delineated as being reasonable depending on how it is phrased. The tone in which you are heard is contingent on how you start the conversation.
126. I whispered in the ear of a certain monk. “As I advised when you were banished from the temple, hole up for a while so that nobody knows of your whereabouts. When you are pardoned and come back to Saga, your influence will be greater than when you were the chief priest. People will not approve if you are spotted around Saga at the present time; and it will all amount to nothing if you are investigated by His Lordship’s decree. When His Lordship heard of a ‘certain monk’ taking cover in the Kōdenji Temple after being banished, I was told to inform him never to show his face in Saga again. Reflect on this very carefully.” I then took my leave. He seems to not know at all about his predicament.
127. Once, five or six of the lord’s pages99 were traveling by boat. They collided with another transport vessel in the night. Five or six of the vessel’s deck hands boarded the boat and insisted that they “relinquish their anchor in accordance with protocol.” The pages replied angrily, “That ‘protocol’ is for seadogs like you. How can you dare to think to take equipment from a samurai ship? We will cut you all to pieces and throw you in the sea.” Following this threatening outburst, the deckhands scurried back to their own boat.
There are ways in which a warrior should act at times. In trivial matters, it is best to resolve the problem by bellowing with a loud, forceful voice. If you overreact and take too long to clear up a petty problem, you will ‘miss the boat’ thereby slowing you down in your mission, and you will be worse off for it.
128. A man came for help upon noticing a discrepancy when balancing the books. I sent a letter to his unit captain saying, “It would be unfortunate for a man to commit seppuku over money. As you are his superior, may I suggest that you send funds to cover the deficit.” My request was deemed tenable, money was sent to balance the accounting, and the problem was solved. Transgressions can be dealt with without being brought into the open.100
129. Shōgen101 always said: “Rooted in the word ‘kan’ (remonstrance) are self-seeking desires. There can be no altruistic remonstration.” Nobody knows if Shōgen remonstrated with his lord. He did not once attempt to influence him by forcing reason. He always conferred in private to elicit his understanding.
Also, Nakano Kazuma Masatoshi102 never sought to take his lord to task with brash admonishments under the guise of “service.” Instead, he would covertly offer advice at a well-timed moment, away from the ears of others. His guidance was always received graciously. The lord’s iniquities were thus never exposed because nobody knew what went on.
To try and forcibly convince your lord through personal interpretations of reason is “great disloyalty.” This is because the underlying motivation is to make a show of allegiance at the expense of the lord’s reputation. As the details become known, the lord’s honor will be sullied if he does not heed the petition; whereas the name of the ‘loyal’ retainer will be well-known. The outcome is worse than if no remonstrance is given in the first place.
If advice offered in private is not readily accepted by the lord, the retainer should realize that the task is beyond him, look to control any damage, and surreptitiously devise other ways for his supplication to be heard. After repeated appeals, the lord is sure to listen in the end. If he pays no attention to the advice and continues in his waywardness, the retainer should stay by his side with even more resolve ensuring that his lord’s failings are not exposed to public scrutiny.
130. A retainer must pledge to “Amend the minds of all the people in the domain so that no one is disloyal or immoral, and serve his master well so that all can live peacefully.” This was the aspiration of Yi Yin.103 He was a paragon of “great loyalty” and “great compassion.” To correct the ways of other people is harder than rectifying your own. First, you must be amiable with everyone. The key is to be “secretly loved” by being on good terms with those you are close to, as well as those you are not so well acquainted with. I can say from experience that it is easier to accept opinions from those whom you can empathize with.
When making a suggestion, it should be in accordance with his circumstances and character. Keep his temperament in mind, and start with something that he might like to hear. There are many ways to make your point. If you speak of a man’s foibles in an accusatory manner, he most likely won’t pay attention to you. Why would he feel gratified if you are condescending, and treat him as if he is flawed?
First, confess your own imperfections and make a statement along the lines of: “I have a long-standing desire to purge myself of my failings, but I am unable to do so on my own. I would like your opinion in confidence, as I consider you to be an intimate friend.” The other person will likely respond, “I feel the same way.” In that case, you could suggest that you both “exchange opinions,” and with each other’s feelings understood, bad habits can be mended.
If one has wholehearted intentions of repenting sins, traces of all transgressions committed eons ago will vanish. No matter how wicked the man, attempts for redemption must never be abandoned. There is nothing more wretched than an imprudent fellow. There is nobody beyond redemption if various tactics are tried. Failure is a consequence of the wrong approach, or your own apathy.
Because I was asked by the grandfather, I have been watching over the son of a man solitary and despised by others for his obnoxious personality. I keep a constant eye on the child, and pray to Buddha and the gods every morning in the hope that his situation improves, instead of abandoning him as a lost cause. It is said that acts of sincerity are honored by the gods in heaven and earth, so good omens will come, I’m sure. This is my lifelong wish. I have become intimate with scoundrels in the clan who most people hold in contempt. Although most would never trust such blighters, I alone choose to serve as their advocate and sing their praises to others: “He is unquestionably a ‘nonconformist,’ but has as his most admirable trait an unyielding attachment to His Lordship.” Such words can change people’s minds. Everybody has redeeming qualities. Even if he is flawed in many ways, he should be encouraged to reform and augment his positive attributes to be precious to the clan.
I made the following a gentleman’s agreement with my colleagues: “His Lordship will pass away before long. When that day comes, I will shave my head with the same resolve as following him in death (oibara), and hopefully rouse my 50 or 60 senior attendants. It may seem arbitrary to have been scolded by them so often, only to discard one’s life when the time comes; but is this not incumbent of a truly devoted retainer? Without question, this is how a lowly servant who soldiers on unnoticed behind the scenes can surpass men of higher station, and bring honor to his lord. Let us take this to heart, and martyr ourselves in service.”
Someone said to me “If a certain newcomer in the lord’s employ swaggers and blows his own horn any more, we will put him out of his misery.” I said: “You are completely wrong. Newcomers are just here to ‘clean the lord’s backside,’ doing menial tasks. They will get their comeuppance in the end. Can you not see that? Do you really think it prudent for men of your stature, men who are destined to bring great honor to His Lordship in four or five years, to be at loggerheads with such depraved fellows?” With that, I was able to prevent any rash action, and encouraged them to remain on gracious terms for the sake of the lord. Thankfully, everybody amiably heeded what I said, and I allied myself with dozens of excellent men, from high-ranked vassals (chakuza) down to common foot soldiers (ashigaru). They were all primed to forfeit their lives gladly for the lord should the need arise.
If you see a man who has amended his comportment even a little, nurture this further by lavishing praise. He will try even harder to improve himself.
131. All men are predisposed to fail in important tasks through impulsiveness. Have a mind to persevere for as long as it takes, and your work will get done in due course, often sooner than you think. Your time will come. Think ahead about 15 years. The state of the world will be much different. It might not change as much as it is forecasted in books such as the Miraiki.104 Still, the expedient men of today will no longer be around in 15 years, and only half of the young samurai with us now will still be alive then.
As the world deteriorates, men’s capabilities are also waning. Just as silver replaces gold when the latter is depleted, copper will also eventually replace silver. The worth of men is fading with the times. Perseverance and grit shown now will help a young samurai surpass his peers. This means he will be a capable retainer in a mere 15 years. Fifteen years is in the middle of a dream. As long as one is able to remain in good health, an enduring wish to serve as a valuable retainer will come true. It’s challenging to outshine so many exceptional colleagues now. But, it will be relatively straightforward to stand out in 15 years with so few rivals left.
132. If you apply yourself in fixing somebody’s bad habits, his behavior will change for the better. Like a digger wasp, it is said that even an adopted child’s resemblance to you will eventuate through tenacious proselytizing to follow your example.105
133. When crafty retainers become powerful, or when some evil act committed by a superior, acrimony will often infiltrate the lower ranks of vassals who had nothing to do with it. They will become languid in their duties, and spend their time engaging in idle tittle-tattle. It is crucial to be particular with one’s words at times such as this.
The retainer’s attention should be fixed on one point. Namely, when the clan succumbs to the rot, what will the lord do? It is precisely in times of turmoil that you should spare no effort in aiding the lord.
No matter how many sycophants appear, or how much wrongdoing is committed by those in positions of authority, no illustrious clans with long traditions will see their demise within a ten year span. If the unruliness persists for 20 years, then there will be a huge degree of vulnerability. Understand this, and devise contingency plans to eradicate any malign conduct, and rebuild the organ of clan governance within a decade to sustain it. If left to degenerate further, even those not involved will lose motivation to be of assistance as whisperings of various scandals trickle down like water from a draining basket, exposing evildoing for the world to see. Most offenses are leaked from the inner circle, and the clan will surely collapse inside the next ten years.
It is best not to mock the transgressions of others. Needlessly making enemies will give rise to further damage. Invite even an evil man to trust you, and venture to put right his character.
134. Strength of will aligns your words and deportment with the Way. You will be commended by others as being a true adherent. When inquiring into your own heart there is the last phrase of a poem that goes, “How will you reply when your own heart asks questions?”106 This is the ultimate teaching for all arts, and it is a fine regulator of one’s behavior.
135. Pin your ears back and respectfully pay attention when listening to stories of old men, even if you have heard them before. Certain things will strike at your heart after listening 10, 20, or 30 times. It is a special moment when the epiphany comes. They might be the ramblings of old men, but they contain the wisdom of samurai who achieved epic feats in their day.
136. Depending on the situation, one may have to trample on one’s lord’s commands, or waive charity from other people to carry out your duty. Ultimately, you will never deviate from the right course so long as your sole desire is to serve your lord.
There was a man who attended his lord’s wife. When Her Ladyship died, he did not shave his head, justifying his stance by proclaiming, “My Lord said I should not.”107 Nevertheless, other servants dispatched by her father, a lord in another clan, whose relationship was more distant than his, did shave their heads. It was not good form that only they take holy orders, so the attendant was forced to follow suit.
In this case, even though the lord declared that he need not relinquish his post and shave his head, he should have disobeyed him. It was immaterial what the lord and senior advisors thought. When Her Ladyship Denkōin108 died, six of her male and female servants followed her in death, and long before this Yatsunami Musashi109 also resolved to commit oibara.110 Resolutely proclaim: “It affects His Lordship’s honor, so I will disregard such a directive.”
137. When visitors call upon me in the quiet depths of the mountain, I inquire of the affairs of the world. They tell me that relations between the Nabeshima domain and the shogunate are harmonious, and of the compassionate governance of the fiefdom. It is fortuitous indeed, and I think there is no other clan as magnificent as the Nabeshima anywhere else in Japan. It is an august house that will correct itself instinctively should calamity befall it. It is a portent of protection by the spirits of our ancestors for the fief to be administered so splendidly.
138. A certain rōnin came to me and complained after being deposed from service. He said, “It is unfair that I should be forbidden from leaving this domain when I have no means to eat. I could at least find a way to eke out a living if permitted to seek employment in another fief. With no stipend to subsist on, I may soon be pushed into committing felonies.”
I reasoned with him by saying: “Be pleased that you are forbidden from going elsewhere. The rōnin lifestyle that you are being forced to endure is a valuable lesson from your lord. That you are allowed to reside here instead of being exiled is proof that he still holds you dear. No other domain has such strong bonds of fealty. Your lord is certainly thinking of reinstating you after a period of chastisement. If your situation has not improved after several years, then you can start thinking of committing ‘felonies.’ It seems to me that you are just saying such things through privation, and the boorish resentment you have for your lord. You are in danger of being punished even more with such a repugnant attitude.”
He retorted, “Retainers in the Saga domain these days sleep until late morning, and feign maladies to avoid their duties. They are exceedingly self-indulgent.” I rejoined: “That is precisely the strength of this domain. A retainer from other clans who tries to influence matters with his guile and cleverness will become disgruntled if he does not receive due recognition. The loyalty of such a man tends to vacillate because he believes there are no rewards for him here, and he would be given a higher position elsewhere. On the other hand, hereditary vassals do not waver. Without ever having to be taught, we awaken when we please in the knowledge that we are kindred members of our domain, a big family, from the day we are born, to the day we die. Can such indomitable trust be found elsewhere?”
He then argued, “Even though we warriors of the Saga domain boast of our unmatched valor, is this not our own prejudiced view unknown to others? Is it written about anywhere other than here?” I answered, “The intrepid martial spirit of Nabeshima warriors has indeed been chronicled for posterity. Recall the battle at Shimabara saw 400 of our men slain.111 This exceeds the number of men killed in action at the fall of Kamakura (Genkō Incident), which saw the demise of the Hōjō family.112 Surely, this is testament to the Nabeshima fighting spirit. In addition, Lords Taikō113 and Gongen114 rewarded us for our valor on a number of occasions. Evidence of Nabeshima heroism is incontravertible.”
A samurai who spends an extended period of time away from service, so it seems, will become jaded and harbor hatred against he who caused his suffering. He will talk disparagingly of his lord, which is why his luck expires rendering him unlikely to be reinstated.
139. Revel in being discarded, or having exhausted all your energies in vain; only those who have endured hardship will be of use. Samurai who have never erred before will never have what it takes.
140. As I mentioned in Gukenshū,115 the highest level of service is to be able to advise the lord through the position of karō (chief retainer). Engaging in trivialities can be forgiven as long as one understands this. Still, nobody seems to grasp what this means. There are flatterers who curry favor with the lord and senior retainers through mercenary desires for advancement, but their aspirations are limited, and they do not seek the lofty heights of becoming a chief retainer. Some with more gumption disavow ambitions for success and become reserved in their service, preferring instead to read books such as Tsurezuregusa309 and Senshūshō.116 Kenkō and Saigyō were no more than lily-livered cowards. They masqueraded as writers because they were afraid to serve as samurai. A man who has renounced the world to become a monk, or old men retired from duty, may become absorbed in such books. But to be a useful vassal to his lord, a warrior must be completely devoted to him amidst his pursuit of glory, or even after falling into the chasms of hell.
141. As my father was already 70 when I was born, he remarked: “I might just bequeath the lad to someone like a salt merchant.” When Taku Zusho117 overheard this, he chided him by saying, “Lord Katsushige often says that you, Jin’uemon, are a dedicated but unassuming retainer, serving from the shadows. Such dependable service will ensure that your offspring are looked after, and remain helpful to the lord.” Following this, he bestowed upon me the name “Matsukame,” and Edayoshi Rizaemon performed the hakama-tsuke ceremony on my behalf.118
From the age of nine, I was summoned as a page for Lord Mitsushige, whereby I was called “Fukei.” When I attended Master Tsunashige I would jump onto the *kotatsu,*313 creating mischief, and we would carry each other on our backs. Everybody viewed me as an out-and-out ragamuffin.
When I became 13, I was ordered by Lord Mitsushige to raise my forelocks.119 I confined myself to my quarters for one year, after which I reported back for duty as a page on the first day of the fifth month with my new name of “Ichijū.” After that, Kuranaga Rihei assisted me as my eboshi-oya315 in the genpuku ceremony, and then facilitated my appointment as his assistant scribe. Thanks to his gracious intercession, Rihei announced: “As you can also compose poetry Gon’nojō,120 the young Prince Tsunashige has asked that you serve him.” This meant a temporary cessation of my duties. I learned later that his intention was to have me replace him in this post.
In any case, being dismissed I was not invited to accompany Lord Mitsushige to Edo, so was left dangling in the wind and very disheartened about my prospects. At that time, the priest Tannen121 was residing in Matsuse. As he was on friendly terms with my late father, he was asked to look out for me, and I often paid him a visit. I even contemplated becoming a monk myself.
Seeing my predicament, I heard that Yamamoto Gorōzaemon122 had a private conversation with Nakano Kazuma about sharing some of the land left by my father. Just as I had sworn upon Hachiman, the god of war, that I would never accept such a handout, I was suddenly called to the domain administration office and informed that I would be receiving an extra rice stipend. (Two others received the same as me.)
As a samurai, it would not do to be looked down upon as lowly, so day and night I thought of ways to excel in service. I visited Gorōzaemon every evening to chat. Gorōzaemon said one night, “I heard from an old-timer that ‘A man who seeks only fame and power (myōri) is not a true retainer. Then again, he who doesn’t is not a true retainer either.’ This contradiction warrants serious contemplation.” After thinking about his counsel carefully, the answer suddenly dawned on me.
I realized the ultimate responsibility of a vassal is to petition his lord when necessary for the upkeep of the domain. One cannot do this while floundering at the bottom of the retainer ladder. Thus, working one’s way to the top as chief retainer (karō) was the supreme paradigm of service. It became clear that a retainer should pursue fame and authority, not for personal gratification, but for the purpose of singular service. I resolved to reach the exalted position of chief retainer. It has always been remarked that a young man promoted to a high position of responsibility too quickly generally betrays the expectations placed on him. So, I worked hard day in, day out, shedding not quite crimson tears, but yellow ones of grief, so that I might be recognized in my fifties. My training and procedures were consistent with the principles of the Kakuzō style123 of jūjutsu.124
As I noted in Gukenshū, those retainers who were punished after His Lordship’s death brought this divine retribution upon themselves through their narcissism. Although it may appear that this rendition of my life is immodest, providence has driven me to where I am, and I relate it to you unreservedly as a monk in idle conversation.
The next morning:125
Partake of this simmering rice gruel, savoring the warm sentiment of this winter sanctuary (Kisui)126
Wilted stalks of morning glory smoldering in the hearth, our hearts alight (Komaru).127
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A retainer of Nabeshima Motoshige, a son of the first lord of the Nabeshima domain, Katsushige. ↩︎
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A term for jūjutsu, or the art of unarmed combat. Torite or toride are also other names for the grappling arts. ↩︎
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See Book 2-34. This is in reference to love between males. ↩︎
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An allusion to cremation after death. ↩︎
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A chief retainer of Nabeshima Katsushige. ↩︎
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Ryōi was the eleventh priest at the Kōdenji Temple who guided Jōchō in taking his Buddhist vows. They resided together at the Sōanji hermitage after Mitsushige’s death. He became the head priest of the Daijōji Temple in 1709, and moved back to the Sōjuan in 1714. ↩︎
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Gyōjaku became the head priest of the Kōdenji Temple after Ryōi. ↩︎
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The sixteenth priest of the Kōdenji Temple. ↩︎
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See Book 2-55 and Book 2-87. ↩︎
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This is in reference to Toyotomi Hideyoshi’s invasions of Korea (1592 and 1597). Hideyoshi built a fortress in Hizen-Nagoya. Note that this is a location in Saga, not the city of Nagoya in modern day Aichi Prefecture. ↩︎
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Lord of Inuyama Castle in the Owari domain, in the northwest of modern day Aichi Prefecture. He was a vassal of Tokugawa Ieyasu. ↩︎
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See Book 1-51. ↩︎
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Sagara Kyūma. ↩︎
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Harada Kichiuemon was a celebrated retainer of the first three lords. ↩︎
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Itagaki Nobukata (1489–1548) was a retainer of the Takeda clan who served both Nobutora and Shingen, becoming one of Shingen’s famed “24 generals.” ↩︎
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Akimoto Takatomo (1682–1699) was a “junior elder” (waka-doshiyori) of Tokugawa Tsunayoshi, the fifth Tokugawa shogun. ↩︎
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Tokunaga Suke’uemon was Tashiro Tsuramoto’s uncle on his mother’s side. ↩︎
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In the Koyama and Yamamoto copies of Hagakure, these two sections (19 and 20) are joined as one. ↩︎
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Shini-gurui. ↩︎
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This is referring to Torinoko-chō, a rulebook written by Nabeshima Katsushige. ↩︎
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Ezoe Hyōbuzaemon was one of 13 loyal retainers who committed seppuku following the death of Nabeshima Noashige in 1618. ↩︎
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This was in 1698 and 1699. Jōchō was sent to Kyoto a number of times. ↩︎
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See Book 1-98. ↩︎
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See Book 1-162. ↩︎
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These phrases are quoted from the Hannya Shingyō, or Heart Sutra, originating in Mahāyāna Buddhism. ↩︎
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See Book 2-2. ↩︎
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Renga is a genre of Japanese collaborative poetry which consists of at least two stanzas, but usually many more. ↩︎
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Humorous or vulgar renga poetry. ↩︎
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This is a comment added by Tashiro Tsuramoto. Koshiore was a common phrase used as a show of humility when introducing one’s poetry. The inference is that warriors need not show humility in such cases. ↩︎
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Uesugi Kenshin (1530–1578) was a warlord who ruled Echigo province during the Warring States period. He was highly respected for his strategic and administrative ability. His rivalry with Takeda Shingen became legendary, and although mortal enemies, they both harbored an intense respect for each other. ↩︎
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Jōchō’s father was 70 years old when he was born. ↩︎
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An expression that implies a short lifespan. ↩︎
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See Book 1-115. ↩︎
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Jōchō’s teacher of waka verse. ↩︎
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This sentence employs a play on words. Haji wo kaku can mean “to write the character for ‘shame’” and to “bring shame.” ↩︎
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See Book 2-7. ↩︎
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The Bon festival is a Japanese Buddhist custom to honor and appease the spirits of dead ancestors. Thus, the inference here is that human beings can die at any time. ↩︎
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Yagyū Munenori. See Book 1-45. ↩︎
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Probably Tashiro Tsuramoto’s opinion, although it is not clearly stipulated. ↩︎
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See Book 1-11. ↩︎
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Clan elder. ↩︎
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Some versions of Hagakure refer to writing rather than speech. See Book 2-12. ↩︎
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Probably referring to an incident that happened on the fourteenth day, seventh month in the third year of Shōtoku (1713), in which Hara Jūrōzaemon killed Sagara Gentazaemon as preparations were being made in the kitchen for the Bon festival. This episode is recorded in Book 11-104. ↩︎
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Yamamoto Jin’uemon Yoshitada. Jōchō’s father. ↩︎
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This is referring to the execution of 80 adherents of Christianity in 1658 in the village of Ōmura. The anti-Christian inquisition was one of the most pronounced elements of the Tokugawa bakufu’s policy of national seclusion. Christians were forced to apostatize, and those who refused to denounce their faith were tortured until they recanted, or were executed. According to Book 6-201, Mitani Yozaemon was suddenly ordered to decapitate three of the unfortunate captives, and did so exhibiting “unparalleled skill.” ↩︎
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According to Taiheiki, Nitta Yoshisada achieved the remarkable feat of cutting off his own head, burying it in the ground, and then dying straddled over his grave! ↩︎
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See Book 1-120. ↩︎
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Benzaiten is the Japanese name for the Hindu goddess Saraswati. The goddess is worshipped in Shinto as the kami Ichikishima-Hime-no-Mikoto, and in Tendai Buddhism as Ugaijin. Jōchō brought a statue of Benzaiten carved by a Buddhist priest back to Mount Sefuri in Saga in 1697. ↩︎
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In 1706, Nabeshima Yugie invited Ishii Den’emon, an elder councilor (toshiyori), and others to a bawdy drinking party attended by his mother when Lord Nabeshima Tsunashige was in Nagasaki. Ishii Den’emon was dismissed from his post, and Yugie was placed under house arrest as a result. This story is recorded in Book 7-23. ↩︎
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There is no other information about this particular incident. ↩︎
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This is referring to Jōchō’s Sōan Zatsudan Oboegaki. A remaining copy of this document consists of 107 articles. ↩︎
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Nabeshima Naoyoshi (1622–1689) was the second daimyo of the Nabeshima Ogi sub-domain. ↩︎
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See Book 1-195. ↩︎
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A master of linked verse (1421–1502). ↩︎
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Nabeshima Tsunashige, son of Mitsushige. ↩︎
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This was in 1685 when Jōchō was 27 years old. ↩︎
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In 1696, when Jōchō was 38 years old. ↩︎
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Baba Ichinosuke and Fukushima Gorōzaemon. ↩︎
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Nabeshima Mitsushige. ↩︎
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Yet another name for Nabeshima Mitsushige. ↩︎
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This comment is made in reference to the rearranging of ashigaru units in 1695. Ashigaru foot soldiers were low level combatants. ↩︎
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Jōchō’s uncle. He was archery instructor and the captain of an ashigaru unit. He died in 1695. ↩︎
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Sawano Shin’uemon. Captain of a unit of archers. ↩︎
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Perhaps referring to a unit captained by a samurai receiving a stipend of one koku of rice. A koku of rice or grain equals about 180.[^39] liters (5.[^12] US bushels), which was supposedly enough to feed one person for a year. ↩︎
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During the Shimabara Uprising of 1637–1638. ↩︎
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Kōgai were small hairpins inserted in the scabbard of Japanese swords. ↩︎
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See Book 2-58. ↩︎
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A priest at the Yoga Shrine in Saga. ↩︎
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A townsman of the Rokuzachō district in Saga. ↩︎
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See Book 1-39. ↩︎
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Probably referring to Jōchō’s two sojourns in Kyoto in 1686 and 1696. ↩︎
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Another name for Nabeshima Naoshige. ↩︎
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See Book 2-25. ↩︎
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See Book 2-70. ↩︎
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See Book 2-5. ↩︎
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Jōchō’s nephew. ↩︎
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Nakano Kazuma Toshiaki. See Book 1-51. ↩︎
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It is uncertain what dispute is being referred to here. Ishii Shingozaemon was an attendant to Nabeshima Tsunashige. ↩︎
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See Book 1-49. ↩︎
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“Left foot” here implies “quick march.” Basically, the phrase means to seize the opportunity and act expediently. ↩︎
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Possibly the dissolution of an adoption. ↩︎
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Minamoto-no-Yoshitsune (1159–1189), a principal figure in the Taira-Minamoto War. The younger brother of Yoritomo, founder of the Kamakura bakufu, Yoshitsune is exalted in legend as a great warrior and is still considered Japan’s foremost tragic hero. ↩︎
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This is related to the episode mentioned in Book 1-26. ↩︎
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Lord of the Takamatsu domain of 70,000 koku. ↩︎
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Some versions of Hagakure say “two or three years” here, rather than indicating two or three vassals. ↩︎
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See Book 2-89. ↩︎
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See Book 1-7. ↩︎
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In this case, he is referring to Lord Mitsushige. ↩︎
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Ōga Yashirō (?–1574) is known as a traitor who plotted to allow the enemy, Takeda Katsuyori, into Tokugawa Ieyasu’s castle in Okazaki. ↩︎
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Tokugawa Ieyasu. ↩︎
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A priest at the Kōdenji Temple. ↩︎
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Nabeshima Aki-no-Kami Shigemasa (1571–1645). ↩︎
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See Book 2-93. ↩︎
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During the Period of Five Dynasties (ad 907–960) a period of upheaval in China, between the fall of the Tang Dynasty and the founding of the Song Dynasty, the famous poet Zheng Gu (?–896?) read the poem, and thought it would be aesthetically more pleasing if “many branches” was rephrased to “one branch.” ↩︎
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Ushijima Genzō Naotaka was an official for books of poetry (kasho-yaku) and was a custodian in Kyoto. When Mitsushige died, he also took the tonsure with Jōchō, assuming the name Itchū. ↩︎
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If Shōbei had killed Genzō because of the incident, custom dictated that he also commit seppuku to atone for his transgression. ↩︎
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Yamamoto Tsuneharu, Jōchō’s nephew. ↩︎
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Kogoshō (pages) were young pre-genpuku boys who served as attendants to the lord. ↩︎
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See Book 1-110, Book 2-16, and Book 2-114. ↩︎
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Nakano Shōgen Masakane was an elder councilor under Nabeshima Mitsushige. ↩︎
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A minister who served under Nabeshima Katsushige. ↩︎
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Yi Yin was a minister of the early Shang Dynasty (1600?–1046 bc), and was one of the most revered officials of the time. He helped Tang, first king of the Shang dynasty, defeat King Jie of Xia. ↩︎
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A book that prophesied about the future. ↩︎
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Jigabachi, or digger wasp, which is known for its ability to paralyze insects and implant their eggs. ↩︎
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See Book 1-40. ↩︎
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That is, to retire from service and leave the mundane world by taking the tonsure, and spend one’s days praying for the repose of the deceased’s soul. ↩︎
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Katsushige’s daughter, who married Uesugi Sadakatsu (1604–1645). She died in 1635. ↩︎
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Formerly a retainer of Hata Nobutoki, he later entered the service of the Nabeshima clan. ↩︎
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This incident is related to when Yatsunami Musashi was tasked with escorting Oyasu, the adopted daughter of Ryūzōji Takanobu (1529–1584), to her arranged wedding with Hata Mikawa-no-Kami of Karatsu to form a familial alliance. She became very ill on route, and Musashi avowed to follow her in death to save the reputation of the province should she die on his watch. See Book 8-47. ↩︎
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Not to be confused with the Shimabara Uprising of 1637–1638 in which Nabeshima warriors were mobilized by the bakufu to quell the Christian-inspired peasant uprising. This “Battle of Shimabara” took place in 1584 and pitted the Saga forces against Shimazu Iehisa of the Satsuma province. The Saga warriors were defeated, and Ryūzōji Takanobu (1529–1584), daimyo of the Hizen province, was killed. ↩︎
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The Genkō Incident (1331–1333) led to the fall of the Kamakura shogunate. After returning from exile, Emperor Go-Daigo was determined to restore imperial rule and successfully enlisted the help of Ashikaga Takauji, the Kamakura general sent to suppress his rebellion. Nitta Yoshisada, who was in turn directed to punish them both, instead marched on Kamakura and destroyed the Hōjō regency and the Kamakura shogunate. Go-Daigo then instigated the Kemmu Restoration (1333–1336), which marked the formation of the Muromachi shogunate. ↩︎
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Literally meaning “retired regent,” this was a commonly used name for Toyotomi Hideyoshi (1536–1598). Hideyoshi employed the services of Nabeshima Naoshige and his son Katsushige in his Korean campaigns. ↩︎
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Another name for Tokugawa Ieyasu (1542–1616) after his enshrinement in the Tōshōgū Shrine in Nikkō. At the Battle of Sekigahara in 1600, Nabeshima Katsushige changed allegiance to support Ieyasu, thereby contributing to this crucial victory, and paving the way for the establishment of the Tokugawa shogunate. ↩︎
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See Book 1-19. ↩︎
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Senshūshō (“Condensed Selection of Stories”) was authored by Saigyō (1118‒1190), a celebrated waka poet and Buddhist priest. It consists of 109 anecdotes contained in nine volumes, and was probably written in 1187. He was originally born into a samurai family in Kyoto. He served as a guard for Emperor Toba (r. 1107–1123), and later became a friend of the former Emperor Sutoku (r. 1123–1142). He took the tonsure at the age of 22, and became famous for his travels throughout the provinces, during which he wrote many poems about nature. He mainly resided in a temple on Mt. Kōya and in his later years, his prestige as a monk and a poet was such that many men, including nobles, priests, and military leaders sought his tutelage. One of the main themes in his poems was the concept of sabi, or the lonely, austere beauty in things. ↩︎
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Jōchō’s godfather. ↩︎
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The hakama is a traditional formal attire for men that resembles a divided skirt. The ceremony for fitting a hakama was conducted at the age of five. ↩︎
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Hairstyles were changed as a symbol of coming-of-age. Growing forelocks enabled the fashioning of a topknot. ↩︎
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Gon’nojō was the name given to Jōchō after his genpuku ceremony. Not to be confused with Jōchō’s adopted son, who was also given the same name. ↩︎
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See Book 1-39. ↩︎
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Jōchō’s nephew, who was actually much senior in age and mentored him. ↩︎
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In other words, simplistic but highly practical. See Book 2-2. ↩︎
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In the Yamamoto version of Hagakure, the following material is also included after this. “In spite of my undying efforts, my lord breathed his last before I could be promoted to this position. With his death, men who already occupied the highest posts were acting in a sordid manner, bringing nothing but disgrace to the lord, and so I became a monk in lieu of death to uphold his honor. When I think about it, although I was unable to meet my objective of serving as chief retainer, in a sense, the years of perpetual effort to reach this goal are equivalent to fulfillment. It is true that once a man establishes his purpose, he will eventually be able to realize his aspirations.” ↩︎
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If one compares this with the two poems which appear at the beginning of the first book, it would seem that the next morning is referring to the sixth day of the third month, 1710. Although the dictation took place over many years, the intention of Jōchō and Tsuramoto is to give the reader the impression that all of the discussions were conducted overnight in one continuous sitting. ↩︎
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Tashiro Tsuramoto’s pseudonym. ↩︎
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Yamamoto Jōchō’s pseudonym. ↩︎