Martial Arts - Hagakure - The Way of the Samurai.pdf - TRENING - kalistoGry-Pc

Hagakure: Book of the Samurai

CHAPTER 1

Although it stands to reason that a samurai should be mindful of the Way of the Samurai, it would seem that we are

all negligent. Consequently, if someone were to ask, "What is the true meaning of the Way of the Samurai?" the

person who would be able to answer promptly is rare. This is because it has not been established in one's mind

beforehand. From this, one's unmindfulness of the Way can be known.

Negligence is an extreme thing.

The Way of the Samurai is found in death. When it comes to either/or, there is only the quick choice of death. It is not

particularly difficult. Be determined and advance. To say that dying without reaching one's aim is to die a dog's death

is the frivolous way of sophisticates. When pressed with the choice of life or death, it is not necessary to gain one's

aim.

We all want to live. And in large part we make our logic according to what we like. But not having attained our aim

and continuing to live is cowardice. This is a thin dangerous line. To die without gaming one's aim is a dog's death

and fanaticism. But there is no shame in this. This is the substance of the Way of the Samurai. If by setting one's heart

right every morning and evening, one is able to live as though his body were already dead, he pains freedom in the

Way. His whole life will be without blame, and he will succeed in his calling.

A man is a good retainer to the extent that he earnestly places importance in his master. This is the highest sort of

retainer. If one is born into a prominent family that goes back for generations, it is sufficient to deeply consider the

matter of obligation to one's ancestors, to lay down one's body and mind, and to earnestly esteem one's master. It is

further good fortune if, more than this, one has wisdom and talent and can use them appropriately. But even a person

who is good for nothing and exceedingly clumsy will be a reliable retainer if only he has the determination to think

earnestly of his master. Having only wisdom and talent is the lowest tier of usefulness.

According to their nature, there are both people who have quick intelligence, and those who must withdraw and take

time to think things over. Looking into this thoroughly, if one thinks selflessly and adheres to the four vows of the

Nabeshima samurai, surprising wisdom will occur regardless of the high or low points of one's nature.'

People think that they can clear up profound matters if they consider them deeply, but they exercise perverse thoughts

and come to no good because they do their reflecting with only self-interest at the center.

It is difficult for a fool's habits to change to selflessness. In confronting a matter, however, if at first you leave it

alone, fix the four vows in your heart, exclude self-interest, and make an effort, you will not go far from your mark.

Because we do most things relying only on our own sagacity we become self-interested, turn our backs on reason, and

things do not turn out well. As seen by other people this is sordid, weak, narrow and inefficient. When one is not

capable of true intelligence, it is good to consult with someone of good sense. An advisor will fulfill the Way when he

makes a decision by selfless and frank intelligence because he is not personally involved. This way of doing things

will certainly be seen by others as being strongly rooted. It is, for example, like a large tree with many roots. One

man's intelligence is like a tree that has been simply stuck in the ground.

We learn about the sayings and deeds of the men of old in order to entrust ourselves to their wisdom and prevent

selfishness. When we throw off our own bias, follow the sayings of the ancients, and confer with other people,

matters should go well and without mishap. Lord Katsushige borrowed from the wisdom of Lord Naoshige. This is

mentioned in the Ohanashikikigaki. We should be grateful for his concern.

Moreover, there was a certain man who engaged a number of his younger brothers as retainers, and whenever he

visited Edo or the Kamigata area, he would have them accompany him. As he consulted with them everyday on both

private and public matters, it is said that he was without mishap.

Sagara Kyuma was completely at one with his master and served him as though his own body were already dead. He

was one man in a thousand.

Once there was an important meeting at Master Sakyo's Mizugae Villa, and it was commanded that Kyuma was to

commit seppuku. At that time in Osaki there was a teahouse on the third floor of the suburban residence of Master

Taku Nut. Kyuma rented this, and gathering together all the good-for-nothings in Saga he put on a puppet show,

operating one of the puppets himself, carousing and drinking all day and night. Thus, overlooking Master Sakyo's

villa, he carried on and caused a great disturbance. In instigating this disaster he gallantly thought only of his master

and was resolved to committing suicide.

Being a retainer is nothing other than hemp a supporter of one's lord, entrusting matters of good and evil to him, and

renouncing self-interest. If there are but two or three men of this type, the fief will be secure.

If one looks at the world when affairs are going smoothly, there arc many who go about putting in their appearance,

being useful by their wisdom, discrimination and artfulness. However, if the lord should retire or go into seclusion,

there are many who will quickly turn their backs on him and ingratiate themselves to the man of the day. Such a thing

is unpleasant even to think about. Men of high position, low position, deep wisdom and artfulness all feel that they

are the ones who are working righteously, but when it comes to the point of throwing away one's life for his lord, all

get weak in the knees. This is rather disgraceful. The fact that a useless person often becomes a matchless warrior at

such times is because he has already given up his life and has become one with his lord. At the time of Mitsushige's

death there was an example of this. His one resolved attendant was I alone. The others followed in my wake. Always

the pretentious, self-asserting notables turn their backs on the man just as his eyes are closing in death.

Loyalty is said to be important in the pledge between lord and retainer. Though it may seem unobtainable, it is right

before your eyes. If you once set yourself to it, you will become a superb retainer at that very moment.

To give a person one's opinion and correct his faults is an important thing. It is compassionate and comes first in

matters of service. But the way of doing this is extremely difficult. To discover the good and bad points of a person is

an easy thing, and to give an opinion concerning them is easy, too. For the most part, people think that they are being

kind by saying the things that others find distasteful or difficult to say. But if it is not received well, they think that

there is nothing more to be done. This is completely worthless. It is the same as brining shame to a person by

slandering him. It is nothing more than getting it off one's chest.

To give a person an opinion one must first judge well whether that person is of the disposition to receive it or not.

One must become close with him and make sure that he continually trusts one's word. Approaching subjects that are

dear to him, seek the best way to speak and to be well understood. Judge the occasion, and determine whether it is

better by letter or at the time of leave-taking. Praise his good points and use every device to encourage him, perhaps

by talking about one's own faults without touching on his, but so that they will occur to him. Have him receive this in

the way that a man would drink water when his throat is dry, and it will be an opinion that will correct faults.

This is extremely difficult. If a person s fault is a habit of some years prior, by and large it won't be remedied. I have

had this experience myself. To be intimate with alt one's comrades, correcting each other's faults, and being of one

mind to be of use to the master is the great compassion of a retainer. By bringing shame to a person, bow could one

expect to make him a better man?

It is bad taste to yawn in front of people. When one unexpectedly has to yawn, if he rubs his forehead in an upward

direction , the sensation will stop . If that does not work, he can lick his lips while keeping his mouth closed, or

simply hide it with his hand or his sleeve in such a way that no one will know what he is doing. It is the same with

sneezing. One will appear foolish. There are other things besides these about which a person should use care and

training.

When a certain person was saying that present matters of economy should be detailed, someone replied that this is not

good at all.

It is a fact that ash will not live where the water is too clear. But if there is duckweed or something, the fish will hide

under its shadow and thrive. Thus, the lower classes will live in tranquillity if certain matters are a bit overlooked or

left unheard. This fact should be understood with regard to people's conduct.

Once when Lord Mitsushige was a little boy and was supposed to recite from a copybook for the priest Kaion, he

called the other children and acolytes and said, "Please come here and listen. It's difficult to read if there are hardly

any people listening." The priest was impressed and said to the acolytes, "That's the spirit in which to do everything."

Every morning one should first do reverence to his master and parents and then to his patron deities and guardian

Buddhas. If he will only make his master first in importance, his parents will rejoice and the gods and Buddhas will

give their assent. For a warrior there is nothing other than thinking of his master . If one creates this resolution within

himself, he will always be mindful of the master's person and will not depart from him even for a moment.

Moreover, a woman should consider her husband first, just as he considers his master first.

According to a certain person, a number of years ago Matsuguma Kyoan told this story :

In the practice of medicine there is a differentiation of treatment according to the Yin and Yang of men and women.

There is also a difference in pulse. In the last fifty years, however, men's pulse has become the same as women's.

Noticing this, in the treatment of eye disease I applied women's treatment to men and found it suitable. When I

observed the application of men's treatment to men, there was no result. Thus I knew that men's spirit had weakened

and that they had become the same as women, and the end of the world had come. Since I witnessed this with

certainty, I kept it a secret.

When looking at the men of today with this in mind, those who could be thought to have a woman's pulse are many

indeed, and those who seem like real men few. Because of this, if one were to make a little effort, he would be able to

take the upper hand quite easily. That there are few men who arc able to cut well in beheadings is further proof that

men's courage has waned. And when one comes to speak of kaishaku, it has become an age of men who are prudent

and clever at making excuses. Forty or fifty years ago, when such things as matanuki were considered manly, a man

wouldn't show an unscarred thigh to his fellows, so he would pierce it himself.

All of man's work is a bloody business. That fact, today, is considered foolish, affairs are finished cleverly with words

alone, and jobs that require effort are avoided. I would like young men to have some understanding of this.

The priest Tannen used to say, ''People come to no understanding because priests teach only the doctrine of 'No

Mind.' What is called 'No Mind' is a mind that is pure and lacks complication .' This is interesting.

Lord Sanenori said, "In the midst of a single breath, where perversity cannot be held , is the Way. '' If so, then the

Way is one. But there is no one who can understand this clarity at first. Purity is something that cannot be attained

except by piling effort upon effort.

There is nothing that we should be quite so grateful for as the last line of the poem that goes, "When your own heart

asks." It can probably be thought of in the same way as the Nembutsu, and previously it was on the lips of many

people.

Recently, people who are called "clever" adorn themselves with superficial wisdom and only deceive others. For this

reason they are inferior to dull-wilted folk. A dull- wilted person is direct. If one looks deeply into his heart with the

above phrase, there will be no hidden places. It is a good examiner. One should be of the mind that, meeting this

examiner, he will not be embarrassed.

The word gen means "illusion" or "apparition." In India, a man who uses conjury is called a genjutsushi ["a master of

illusion technique"]. Everything in this world is but a marionette show. Thus we use the word gen.

To hate injustice and stand on righteousness is a difficult thing. Furthermore, to think that being righteous is the best

one can do and to do one's utmost to be righteous will, on the contrary, brig many mistakes. The Way is in a higher

place then righteousness. This is very difficult to discover, but it is the highest wisdom. When seen from this

standpoint, things like righteousness are rather shallow. If one does not understand this on his own, it cannot be

known. There is a method of getting to this Way, however, even if one cannot discover it by himself. This is found in

consultation with others. Even a person who has not attained this Way sees others front the side. It is like the saying

from the game of go: "He who sees from the side has eight eyes." The saying, "Thought by thought we see our own

mistakes," also means that the highest Way is in discussion with others. Listening to the old stories and reading books

are for the purpose of sloughing off one's own discrimination and attaching oneself to that of the ancients.

A certain swordsman in his declining years said the following:

In one's life. there are levels in the pursuit of study. In the lowest level, a person studies but nothing comes of it, and

he feels that both he and others are unskillful. At this point he is worthless. In the middle level he is still useless but is

aware of his own insufficiencies and can also see the insufficiencies of others. In a higher level he has pride

concerning his own ability, rejoices in praise from others, and laments the lack of ability in his fellows. This man has

worth. In the highest level a man has the look of knowing nothing .

These are the levels in general;. But there is one transcending level, and this is the most excellent of all. This person is

aware of the endlessness of entering deeply into a certain Way arid never thinks of himself as having finished. He

truly knows his own insufficiencies and never in his whole life thinks that he has succeeded. He has no thoughts of

pride but with self-abasement knows the Way to the end. It is said that Master Yagyu once remarked, "I do not know

the way to defeat others, but the way to defeat myself. ''

Throughout your life advance daily, becoming more skillful than yesterday, more skillful than today. This is never-

ending.

Among the maxims on Lord Naoshige's wall there was this one: ''Matters of' great concern should be treated lightly.''

Master lttei commented, "Matters of small concern should be treated seriously." Among one's affairs there should not

be more than two or three matters of what one could call great concern. If these are deliberated upon during ordinary

times, they can be understood. Thinking about things previously and then handling them lightly when the time comes

is what this is all about. To face an event anew solve it lightly is difficult if you are not resolved beforehand, and there

will always be uncertainty in hitting your mark. However, if the foundation is laid previously, you can think of the

saying, "Matters of great concern should be treated lightly," as your own basis for action.

A certain person spent several years of service in Osaka and then returned home. When he made his appearance at the

local bureau, everyone was put out and he was made a laughingstock because he spoke in the Kamigata dialect. Seen

in this light, when one spends a long time in ado or the Kamigata area, he had better use his native dialect even more

than usual.

When in a more sophisticated area it is natural that one s disposition be affected by different styles. But it is vulgar

and foolish to look down upon the ways of one's own district as being boorish, or to be even a bit open to the

persuasion of the other place's ways and to think about giving up one's own. That one's own district is unsophisticated

and unpolished is a great treasure. Imitating another style is simply a sham.

A certain man said to the priest Shungaku, "The Lotus Sutra Sect's character is not good because it's so fearsome."

Shungaku replied, "It is by reason of its fearsome character that it is the Lotus Sutra Sect. If its character were not so,

it would be a different sect altogether." This is reasonable.

At the time when there was a council concerning the promotion of a certain man, the council members were at the

point of deciding that promotion was useless because of the fact that the man had previously been involved in a

drunken brawl. But someone said, "If we were to cast aside every man who had made a mistake once, useful men

could prob- ably not be come by. A man who makes a mistake once will be considerably more prudent and useful

because of his repentance. I feet that he should be promoted.''

Someone else then asked, "Will you ;guarantee him?" The man replied, "Of course I will."

The others asked, "By what will you guarantee him?"

And he replied, "I can guarentee him by the fact that he is a man who has erred once. A man who bas never once

erred is dangerous." This said, the man was promoted.

At the time of a deliberation concerning criminals, Nakane Kazuma proposed making the punishment one degree

lighter than what would be appropriate. This is a treasury of wisdom that only he was the possessor of. At that time,

though there were several men in attendance, if it had not been for Kazuma alone, no one would have opened his

mouth. For this reason he is called Master Commencement and Master Twenty-five Days.

A certain person was brought to shame because he did not take revenge. The way of revenge lies in simply forcing

one's way into a place and being cut down. There is no shame in this. By thinking that you must complete the job you

will run out of time. By considering things like how many men the enemy has, time piles up; in the end you will give

up. No matter if the enemy has thousands of men, there is fulfillment in simply standing them off and being

determined to cut them all down, starting from one end. You will finish the greater part of it.

Concerning the night assault of Lord Asano's ronin, the fact that they did not commit seppuku at the Sengakuji was an

error, for there was a long delay between the time their lord was struck down and the time when they struck down the

enemy. If Lord Kira had died of illness within that period, it would have been extremely regrettable. Because the men

of the Kamigata area have a very clever sort of wisdom, they do well at praiseworthy acts but cannot do things

indiscriminately, as was done in the Nagasaki fight.

Although all things are not to be judged in this manner, I mention it in the investigation of the Way of the Samurai.

When the time comes, there is no moment for reasoning. And if you have not done your inquiring beforehand , there

is most often shame. Reading books and listening to people's talk are for the purpose of prior resolution.

Above all, the Way of the Samurai should be in being aware that you do not know what is going to happen next, and

in querying every item day and night. Victory and defeat are matters of the temporary force of circumstances. The

way of avoiding shame is different. It is simply in death.

Even if it seems certain that you will lose, retaliate. Neither wisdom nor technique has a place in this. A real man does

not think of victory or defeat. He plunges recklessly towards an irrational death. By doing this, you will awaken from

your dreams.

There are two things that will blemish a retainer, and these are riches and honor. If one but remains in strained

circumstances, he will not be marred.

Once there was a certain man who was very clever, but it was his character to always see the negative points of his

jobs. In such a way, one will be useless. If one does not get it into his head from the very beginning that the world is

full of unseemly situations, for the most part his demeanor will be poor and he will not be believed by others. And if

one is not believed by others, no matter how good a person he may be, he will not have the essence of a good person.

This can also be considered as a blemish.

There was a man who said, "Such and such a person has a violent disposition, but this is what I said right to his face...

This was an unbecoming thing to say, and it was said simply because he wanted to be known as a rough fellow. It was

rather low, and it can be seen that he was still rather immature. It is because a samurai has correct manners that he is

admired. Speaking of other people in this way is no different from an exchange between low class spearmen. It is

vulgar.

It is not good to settle into a set of opinions. It is a mistake to put forth effort and obtain some understanding and then

stop at that. At first putting forth great effort to be sure that you have grasped the bastes, then practicing so that they

may come to fruition is something that will never stop for your whole lifetime. Do not rely on following the degree of

understanding that you have discovered, but simply think, "This is not enough."

One should search throughout his whole life how best to follow the Way. And he should study, setting his mind to

Martial Arts - Hagakure - The Way of the Samurai.pdf

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