Book of the Samurai Page 5

  All things are like this. Accordingly, one should inquire into things carefully. It is the same for martial training as for official business. When one attempts to concentrate things in this manner, won't daily negligence and today's lack of resolve be understood?

  Even though one has made some blunder in governmental work, it can probably be excused by pleading clumsiness or inexperience. But what kind of excuse may be given for the failure of the men who were involved in this recent unexpected event?" Master Jin'emon always used to say, "It is enough if a warrior is simply a stalwart," and this is just such a case. If one felt that such a failure were a mortification, it would be the least he could do to cut open his stomach, rather than live on in shame with a burning in his breast and the feeling that he had no place to go, and, as his luck as a warrior had run out, he was no longer able to function quickly and had been given a bad name. But if one regretted losing his life and reasoned that he should live because such a death would be useless, then for the next five, ten or twenty years of his life, he would be pointed at from behind and covered with shame. After his death his corpse would be smeared with disgrace, his guiltless descendants would receive his dishonor for having been born in his line, his ancestors' name would be dragged down, and all the members of his family would be blemished. Such circumstances are truly regrettable.

  If one has no earnest daily intention, does not consider what it is to be a warrior even in his dreams, and lives through the day idly, he can be said to be worthy of punishment.

  Presumably it can be said that a man who has been cut down was lacking in ability and had run out of luck as a warrior. The man who cut him down, compelled by unavoidable circumstances and feeling that there was nothing else to be done, also put his life on the line, and thus there should be no evidence of cowardice. Being short-tempered is inappropriate, but it cannot be said that two men who face each other are cowards. In this recent event, however, the men who lived and covered themselves with shame were not true warriors.

  One should every day think over and make an effort to implant in his mind the saying, "At that time is right now." It is said that it is strange indeed that anyone is able to pass through life by one means or another in negligence. Thus, the Way of the Samurai is, morning after morning, the practice of death, considering whether it will be here or be there, imagining the most sightly way of dying, and putting one's mind firmly in death. Although this may be a most difficult thing, if one will do it, it can be done. There is nothing that one should suppose cannot be done. Moreover, the influence of words is important in military affairs. It would have been best for stopping the man in this recent event, too. When the situation is too much, one may either cut the man down, or, if the man is escaping, yell something like, "Don't run I Only cowards run!" and thus, according to what the situation demands, achieve one's goals by the influence of words. There was a certain man who was said to be good at judging men's dispositions and formerly had everyone's attention, and he was able to handle such cases. This is proof that "right now" is no different from "when the time comes." The position of yokoza no yari is another example of this.* It is something that should be made one's aim beforehand.

  The things to be deeply considered beforehand are many. If there is someone who has killed a man in the lord's mansion and has managed to escape, as one does not know whether he may still be swinging his sword and advancing toward the room next to the lord's, he should cut the man down. Indeed, one may be blamed later in an investigation as a confederate of the killer, or as someone who had a grudge against him. But at that time one should think only of cutting the man down and not anticipate later blame.

  Even if one's head were to be suddenly cut off, he should be able to do one more action with certainty. The last moments of Nitta Yoshisada are proof of this. Had his spirit been weak, he would have fallen the moment his head was severed. Recently, there is the example of Ono Doken. These actions occurred because of simple determination. With martial valor, if one becomes like a revengeful ghost and shows great determination, though his head is cut off, he should not die.

  Whether people be of high or low birth, rich or poor, old or young, enlightened or confused, they are all alike in that they will one day die. It is not that we don't know that we are going to die, but we grasp at straws. While knowing that we will die someday, we think that all the others will die before us and that we will be the last to go. Death seems a long way oft.

  Is this not shallow thinking? It is worthless and is only a joke within a dream. It will not do to think in such a way and be negligent. insofar as death is always at one's door, one should make sufficient effort and act quickly.

  It is good to carry some powdered rouge in one's sleeve. It may happen that when one is sobering up or waking from sleep, his complexion may be poor. At such a time it is good to take out and apply some powdered rouge.

  There are times when a person gets carried away and talks on without thinking much. But this can be seen by observers when one's mind is flippant and lacking truth. After such an occasion it is best to come face to face with the truth and express it. The truth will then be arrived at in one's own heart too. Even when greeting someone lightly, one should consider the circumstances and after deliberation speak in a way that will not injure the man's feelings. Furthermore, if there is a person who is criticizing the Way of the Samurai or one's own province, one should speak with him severely, without the least bit of ceremony. One must be resolved in advance.

  Although a person who excels in an art regards others as competitors, last year Hyodo Sachu gave up the title of Master of Renga to Yamaguchi Shochin. A praiseworthy act.

  The priest Tannen used to hang up wind-bells but said, "It's not because I like the sound. I hang them in order to know the wind conditions in the event of fire, for that is the only worry in having a large temple." When the wind blew, he himself walked about at night. Throughout his whole life the fire in his brazier was never out, and he always put a paper lantern and lighter by his pillow. He said, ' 'People are flustered during an emergency, and there is no one to quickly strike a light."

  If one makes a distinction between public places and one's sleeping quarters, or between being on the battlefield and on the tatami, when the moment comes there will not be time for making amends. There is only the matter of constant awareness. If it were not for men who demonstrate valor on the tatami, one could not find them on the battlefield either.

  Bravery and cowardice are not things that can be conjectured in times of peace. They are in different categories.

  Though it may be said that the gods dislike impurity, if one thinks a bit, he will see that he has not been negligent in his daily worship. Thus, one's previous faithfulness has been exactly for the sake of praying for good fortune in such times as when one is barbed in blood and climbing over the dead. At such a time, if it is a god that turns back when one is defiled, then one should know clearly that praying is ineffective and should worship regardless of defilement.

  At times of great trouble or disaster, one word will suffice. At times of happiness, too, one word will be enough. And when meeting or talking with others, one word will do. One should think well and then speak. This is clear and firm, and one should learn it with no doubts. It is a matter of putting forth one's whole effort and having the correct attitude previously. This is very difficult to explain but is something that everyone should work on in his heart. If a person has not learned this in his heart, it is not likely that he will understand it.

  Human life is truly a short affair. It is better to live doing the things that you like. It is foolish to live within this dream of a world seeing unpleasantness and doing only things that you do not like. But it is important never to tell this to young people as it is something that would be harmful if incorrectly understood.

  Personally, I like to sleep. And I intend to appropriately confine myself more and more to my living quarters and pass my life away sleeping.

  I had a dream o
n the night of the twenty-eighth day of the twelfth month in the third year of Shotoku. The content of the dream changed gradually to the extent that I strengthened my will. The condition of a person is revealed by his dreams. It would be good to make companions of your dreams and to put forth effort.

  Shame and repentance are like upsetting a pot of water. When a certain friend of mine listened to the way that a man who had stolen his sword ornament confessed, he felt compassion. If one will rectify his mistakes, their traces will soon disappear.

  According to what the Buddhist priest Kaion said, a person becomes more and more prideful if he gains a little understanding because he thinks he knows his own limits and weak points. However, it is a difficult thing to truly know one's own limits and weak points.

  At a glance, every individual's own measure of dignity is manifested just as it is. There is dignity in personal appearance. There is dignity in a calm aspect. There is dignity in a paucity of words. There is dignity in flawlessness of manners. There is dignity in solemn behavior. And there is dignity in deep insight and a clear perspective. These are all reflected on the surface. But in the end, their foundation is simplicity of thought and tautness of spirit.

  Covetousness, anger and foolishness are things to sort out well. When bad things happen in the world, if you look at them comparatively, they are not unrelated to these three things. Looking comparatively at the good things, you will see that they are not excluded from wisdom, humanity and bravery.

  This is according to what Nakano Kazuma Toshiaki said. There are people who feel that using old utensils for the Tea Ceremony is coarse, and that it is better to use new, clean utensils. There are also people who are wont to use old materials because of their lack of gaudiness. Both are mistaken. Old utensils, although they are things that are used by the humble, are also used by the higher classes because of their value. Their value is revered. A retainer is just like this. A person rises from the humble to the higher classes because he has value. At the same time, to feel that a person of no family cannot do the same work as one of higher family, or that a man who has heretofore been only a foot soldier should not be allowed to become a leader, is entirely wrong thinking. As for a person who has risen from the humble, his value should be prized and especially respected, even more than that of a person who was born into his class.

  My father Jin'emon said that when he was young he was taken from time to time to the entrance of the Chinese settlement in order to be exposed to the atmosphere of the city and to become used to people. From the time he was five years old he was sent as family representative to various people's homes, and in order to make him strong he was made to put on a warrior's straw sandals and visit the temples of his ancestors from the time he was seven.

  It is said that one will not be able to do great works if he does not behave with some reserve towards his master, the chief retainers and elders. What is done casually and freely will not work out well. It is a matter of attitude.

  It is unfitting that one be ignorant of the history and origins of his clan and its retainers. But there are times when extensive knowledge becomes a hindrance. One should use discretion. Knowing the circumstances can be an obstruction in everyday affairs, too. One should use discretion.

  It is written that the priest Shungaku said, "In just refusing to retreat from something one gains the strength of two men." This is interesting. Something that is not done at that time and at that place will remain unfinished for a lifetime. At a time when it is difficult to complete matters with the strength of a single man, one will bring it to a conclusion with the strength of two. If one thinks about it later, he will be negligent all his life. "Stamp quickly and pass through a wall of iron" is another interesting phrase. To quickly break in and stamp through directly is the first step of celerity. In connection with this, Hideyoshi can be thought of as the only man who has grasped solidly the chance of a lifetime since the creation of Japan.

  People who talk on and on about matters of little importance probably have some complaint in the back of their mind. But in order to be ambiguous and to hide this they repeat what they are saving over and over. To hear something like this causes doubt to arise in one's breast.

  One should be careful and not say things that are likely to cause trouble at the time. When some difficulty arises in this world, people get excited, and before one knows it the matter is on everyone's lips. This is useless. If worse comes to worse, you may become the subject of gossip, or at least you will have made enemies by saying somethinp unnecessary and will have created ill will. It is said that at such a time it is better to stay at home and think of poetry.

  To tallc about other people's affairs is a great mistake. To praise them, too, is unfttting. In any event, it is best to know your own ability well, to put forth effort in your endeavors, and to be discreet in speech.

  The heart of a virtuous person has settled down and he does not rush about at things. A person of little merit is not at peace but walks about making trouble and is in conflict with all.

  It is a good viewpoint to see the world as a dream. When you have something like a nightmare, you will wake up and tell yourself that it was only a dream. It is said that the world we live in is not a bit different from this.

  People with intelligence will use it to fashion things both true and false and will try to push through whatever they want with their clever reasoning. This is injury from intelligence. Nothing you do will have effect if you do not use truth.

  In affairs like law suits or even in arguments, by losing quickly one will lose in fine fashion. It is like sumo [wrestling]. If one thinks only of winning, a sordid victory will be worse than a defeat. For the most part, it becomes a squalid defeat.

  Feeling deeply the difference between oneself and others, bearing ill will and falling out with people-these things come from a heart that lacks compassion. If one wraps up everything with a heart of compassion, there will be no coming into conflict with people.

  A person who knows but a little will put on an air of knowledpe. This is a matter of inexperience. When someone knows something well, it will not be seen in his manner. This person is genteel.

  When going someplace for a talk or something similar, it is best to let the person know ahead of time, and then go. To go without knowing whether the other party is busy, or when he has some particular anxiety, is awkward. There is nothing that surpasses not going where you have not been invited. Good friends are rare. Even if someone is invited somewhere, he should use understanding. It is difficult to feel deeply the sensitivities of people other than those who go out only rarely. Fiascos at pleasure gatherings are numerous.

  However, you should not be brusque towards a person who has come to visit, even if you are busy.

  It is bad to carry even a good thing too far. Even concerning things such as Buddhism, Buddhist sermons, and moral lessons, talking too much will bring harm.

  The late Jin'emon said that it is better not to bring up daughters. They are a blemish to the family name and a shame to the parents. The eldest daughter is special, but it is better to disregard the others.

  The priest Keiho related that Lord Aki once said that martial valor is a matter of becoming a fanatic. I thought that this was surprisingly in accord with my own resolve and thereafter became more and more extreme in my fanaticism.

  The late Nakano Kazuma said that the original purpose of the Tea Ceremony is to cleanse the six senses. For the eyes there are the hanging scroll and flower arrangement. For the nose there is the incense. For the ears there is the sound of the hot water. For the mouth there is the taste of the tea. And for the hands and feet there is the correctness of term. When the five senses have thus been cleansed, the mind will of itself be purified. The Tea Ceremony will cleanse the mind when the mind is clogged up. I do not depart from the heart of the Tea Ceremony for twenty-four hours a day, yet this is absolutely not a matter of tasteful living. Moreover, the tea utensils are something that should be in accord with one's s
ocial position.

  In the poem, "Under the deep snows in the last village/ Last night numerous branches of plum blossomed," the opulence of the phrase "numerous branches" was changed to "a single branch." It is said that this "single branch" contains true tranquillity.

  When intimate friends, allies, or people who are indebted to you have done some wrong, you should secretly reprimand them and intervene between them and society in a good manner. You should erase a person's bad reputation and praise him as a matchless ally and one man in a thousand. If you wilt thus reprimand a person in private and with good understanding, his blemish will heal and he will become good. If you praise a person, people's hearts will change and an ill reputation will go away of itself. It is important to have the single purpose of handling all things with compassion and doing things well.

  A certain person said the following.

  There are two kinds of dispositions, inward and outward, and a person who is lacking in one or the other is worthless. It is, for example, like the blade of a sword, which one should sharpen well and then put in its scabbard, periodically taking it out and knitting one's eyebrows as in an attack, wiping f the blade, and then placing it in its scabbard again. If a person has his sword out all the time, he is habitually swinging a naked blade; people will not approach him and he will have no allies.

  If a sword is always sheathed, it will become rusty, the blade will dull, and people will think as much of its owner.

  One cannot accomplish things simply with cleverness. One must take a broad view. It will not do to make rash judgments concerning good and evil. However, one should not be sluggish. It is said that one is not truly a samurai if he does not make his decisions quickly and break right through to completion.

  Once, when a group of five or six pages were traveling to the capital together in the same boat, it happened that their boat struck a regular ship late at night. Five or six seamen from the ship leapt aboard and loudly demanded that the pages give up their boat's anchor, in accord with the seaman's code. Hearing this, the pages ran forward yelling, "The seaman's code is something for people like you! Do you think that we samurai are going to let you take equipment from a boat carrying warriors? We will cut you down and throw you into the sea to the last man!" With that, all the seamen fled back to their own ship.