Analyses of the Samurai Culture of Japan : Historical Based Discourse
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Origin of samurai
Before the Heian period, the army in Japan was modeled after the Chinese army and under the direct command of the emperor. Except for slaves, able-bodied men had the duty of enlisting for the army. These men had to supply themselves, and many men got lost or gave up returning and settled down on their way home. This was treated as a part of taxation and it could be substituted with other forms of tax such as bolts of cloth. These men were called sakimori (防人), lit. “defenders,” but they are not related to samurai.
Horibe Yahei and Horibe Yasubei
In the early Heian, the late 8th and early 9th centuries, Emperor Kammu sought to consolidate and expand his rule in northern Honshū. The armies he sent to conquer the rebellious Emishi lacked motivation and discipline and were unable to prevail. He then introduced the title of seiitaishōgun (征夷大将軍) or shōgun and began to rely on the powerful regional clans to conquer the Emishi. Skilled in mounted combat and archery, these clan warriors became the emperor’s preferred tool for putting down rebellions.
During the Heian period, the emperor’s army was disbanded and the emperor’s power gradually declined. While the emperor was still the ruler, powerful clans around Kyōto assumed positions of ministers and their relatives bought their positions of magistrates to collect taxes. To repay their debts and amass wealth, they often imposed heavy taxes and many farmers were forced to leave their lands. Regional clans grew powerful by offering lower taxes to their subjects as well as freedom from conscription. These clans armed themselves to repel other clans and magistrates from collecting taxes. They would eventually form themselves into armed parties and became samurai.
The samurai came from guards of the imperial palace and private guards clans employed. They also acted as a police force in and around Kyōto. These forerunners of what we now know as samurai had ruler-sponsored equipment and were required to hone their martial skills. They were saburai, servants, yet their advantage of being the sole armed party increasingly became apparent. By promising protection and gaining political clout through political marriages they amassed power, eventually surpassing the ruling aristocrats.
Some clans originally were farmers that had been driven to arms to protect themselves from the imperially appointed magistrates sent to govern their lands and collect taxes. These clans formed alliances to protect themselves against more powerful clans. By the mid-Heian, they had adopted Japanese-style armor and weapons and laid the foundation of bushidō, their famous ethical code.
Before the Heian period, the army in Japan was modeled after the Chinese army and under the direct command of the emperor. Except for slaves, able-bodied men had the duty of enlisting for the army. These men had to supply themselves, and many men got lost or gave up returning and settled down on their way home. This was treated as a part of taxation and it could be substituted with other forms of tax such as bolts of cloth. These men were called sakimori (防人), lit. “defenders,” but they are not related to samurai.
Horibe Yahei and Horibe Yasubei
In the early Heian, the late 8th and early 9th centuries, Emperor Kammu sought to consolidate and expand his rule in northern Honshū. The armies he sent to conquer the rebellious Emishi lacked motivation and discipline and were unable to prevail. He then introduced the title of seiitaishōgun (征夷大将軍) or shōgun and began to rely on the powerful regional clans to conquer the Emishi. Skilled in mounted combat and archery, these clan warriors became the emperor’s preferred tool for putting down rebellions.
During the Heian period, the emperor’s army was disbanded and the emperor’s power gradually declined. While the emperor was still the ruler, powerful clans around Kyōto assumed positions of ministers and their relatives bought their positions of magistrates to collect taxes. To repay their debts and amass wealth, they often imposed heavy taxes and many farmers were forced to leave their lands. Regional clans grew powerful by offering lower taxes to their subjects as well as freedom from conscription. These clans armed themselves to repel other clans and magistrates from collecting taxes. They would eventually form themselves into armed parties and became samurai.
The samurai came from guards of the imperial palace and private guards clans employed. They also acted as a police force in and around Kyōto. These forerunners of what we now know as samurai had ruler-sponsored equipment and were required to hone their martial skills. They were saburai, servants, yet their advantage of being the sole armed party increasingly became apparent. By promising protection and gaining political clout through political marriages they amassed power, eventually surpassing the ruling aristocrats.
Some clans originally were farmers that had been driven to arms to protect themselves from the imperially appointed magistrates sent to govern their lands and collect taxes. These clans formed alliances to protect themselves against more powerful clans. By the mid-Heian, they had adopted Japanese-style armor and weapons and laid the foundation of bushidō, their famous ethical code.
The Code of Bushido
I. Rectitude or Justice
Bushido refers not only to martial rectitude, but to personal rectitude: Rectitude or Justice, is the strongest virtue of Bushido. A well-known samurai defines it this way: ‘Rectitude is one’s power to decide upon a course of conduct in accordance with reason, without wavering; to die when to die is right, to strike when to strike is right.’ Another speaks of it in the following terms: ‘Rectitude is the bone that gives firmness and stature. Without bones the head cannot rest on top of the spine, nor hands move nor feet stand. So without Rectitude neither talent nor learning can make the human frame into a samurai.’
II. Courage
Bushido distinguishes between bravery and courage: Courage is worthy of being counted among virtues only if it’s exercised in the cause of Righteousness and Rectitude. In his Analects, Confucius says: ‘Perceiving what is right and doing it not reveals a lack of Courage.’ In short, ‘Courage is doing what is right.’
III. Benevolence or Mercy
A man invested with the power to command and the power to kill was expected to demonstrate equally extraordinary powers of benevolence and mercy: Love, magnanimity, affection for others, sympathy and pity, are traits of Benevolence, the highest attribute of the human soul. Both Confucius and Mencius often said the highest requirement of a ruler of men is Benevolence.
IV. Politeness
Discerning the difference between obsequiousness and politeness can be difficult for casual visitors to Japan, but for a true man, courtesy is rooted in benevolence: Courtesy and good manners have been noticed by every foreign tourist as distinctive Japanese traits. But Politeness should be the expression of a benevolent regard for the feelings of others; it’s a poor virtue if it’s motivated only by a fear of offending good taste. In its highest form Politeness approaches love.
V. Honesty and Sincerity
True samurai, according to author Nitobe, disdained money, believing that “men must grudge money, for riches hinder wisdom.” Thus children of high-ranking samurai were raised to believe that talking about money showed poor taste, and that ignorance of the value of different coins showed good breeding: Bushido encouraged thrift, not for economical reasons so much as for the exercise of abstinence. Luxury was thought the greatest menace to manhood, and severe simplicity was required of the warrior class … the counting machine and abacus were abhorred.
VI. Honor
Though Bushido deals with the profession of soldiering, it is equally concerned with non-martial behavior: The sense of Honor, a vivid consciousness of personal dignity and worth, characterized the samurai. He was born and bred to value the duties and privileges of his profession. Fear of disgrace hung like a sword over the head of every samurai… To take offense at slight provocation was ridiculed as ‘short-tempered.’ As the popular adage put it: ‘True patience means bearing the unbearable.’
VII. Loyalty
Economic reality has dealt a blow to organizational loyalty around the world. Nonetheless, true men remain loyal to those to whom they are indebted: Loyalty to a superior was the most distinctive virtue of the feudal era. Personal fidelity exists among all sorts of men: a gang of pickpockets swears allegiance to its leader. But only in the code of chivalrous Honor does Loyalty assume paramount importance.
VIII. Character and Self-Control
Bushido teaches that men should behave according to an absolute moral standard, one that transcends logic. What’s right is right, and what’s wrong is wrong. The difference between good and bad and between right and wrong are givens, not arguments subject to discussion or justification, and a man should know the difference. Finally, it is a man’s obligation to teach his children moral standards through the model of his own behavior: The first objective of samuraieducation was to build up Character. The subtler faculties of prudence, intelligence, and dialectics were less important. Intellectual superiority was esteemed, but a samurai was essentially a man of action. No historian would argue that Hideyoshi personified the Eight Virtues of Bushidothroughout his life.Like many great men, deep faults paralleled his towering gifts. Yet by choosing compassion over confrontation, and benevolence over belligerence, he demonstrated ageless qualities of manliness. Today his lessons could not be more timely.
I. Rectitude or Justice
Bushido refers not only to martial rectitude, but to personal rectitude: Rectitude or Justice, is the strongest virtue of Bushido. A well-known samurai defines it this way: ‘Rectitude is one’s power to decide upon a course of conduct in accordance with reason, without wavering; to die when to die is right, to strike when to strike is right.’ Another speaks of it in the following terms: ‘Rectitude is the bone that gives firmness and stature. Without bones the head cannot rest on top of the spine, nor hands move nor feet stand. So without Rectitude neither talent nor learning can make the human frame into a samurai.’
II. Courage
Bushido distinguishes between bravery and courage: Courage is worthy of being counted among virtues only if it’s exercised in the cause of Righteousness and Rectitude. In his Analects, Confucius says: ‘Perceiving what is right and doing it not reveals a lack of Courage.’ In short, ‘Courage is doing what is right.’
III. Benevolence or Mercy
A man invested with the power to command and the power to kill was expected to demonstrate equally extraordinary powers of benevolence and mercy: Love, magnanimity, affection for others, sympathy and pity, are traits of Benevolence, the highest attribute of the human soul. Both Confucius and Mencius often said the highest requirement of a ruler of men is Benevolence.
IV. Politeness
Discerning the difference between obsequiousness and politeness can be difficult for casual visitors to Japan, but for a true man, courtesy is rooted in benevolence: Courtesy and good manners have been noticed by every foreign tourist as distinctive Japanese traits. But Politeness should be the expression of a benevolent regard for the feelings of others; it’s a poor virtue if it’s motivated only by a fear of offending good taste. In its highest form Politeness approaches love.
V. Honesty and Sincerity
True samurai, according to author Nitobe, disdained money, believing that “men must grudge money, for riches hinder wisdom.” Thus children of high-ranking samurai were raised to believe that talking about money showed poor taste, and that ignorance of the value of different coins showed good breeding: Bushido encouraged thrift, not for economical reasons so much as for the exercise of abstinence. Luxury was thought the greatest menace to manhood, and severe simplicity was required of the warrior class … the counting machine and abacus were abhorred.
VI. Honor
Though Bushido deals with the profession of soldiering, it is equally concerned with non-martial behavior: The sense of Honor, a vivid consciousness of personal dignity and worth, characterized the samurai. He was born and bred to value the duties and privileges of his profession. Fear of disgrace hung like a sword over the head of every samurai… To take offense at slight provocation was ridiculed as ‘short-tempered.’ As the popular adage put it: ‘True patience means bearing the unbearable.’
VII. Loyalty
Economic reality has dealt a blow to organizational loyalty around the world. Nonetheless, true men remain loyal to those to whom they are indebted: Loyalty to a superior was the most distinctive virtue of the feudal era. Personal fidelity exists among all sorts of men: a gang of pickpockets swears allegiance to its leader. But only in the code of chivalrous Honor does Loyalty assume paramount importance.
VIII. Character and Self-Control
Bushido teaches that men should behave according to an absolute moral standard, one that transcends logic. What’s right is right, and what’s wrong is wrong. The difference between good and bad and between right and wrong are givens, not arguments subject to discussion or justification, and a man should know the difference. Finally, it is a man’s obligation to teach his children moral standards through the model of his own behavior: The first objective of samuraieducation was to build up Character. The subtler faculties of prudence, intelligence, and dialectics were less important. Intellectual superiority was esteemed, but a samurai was essentially a man of action. No historian would argue that Hideyoshi personified the Eight Virtues of Bushidothroughout his life.Like many great men, deep faults paralleled his towering gifts. Yet by choosing compassion over confrontation, and benevolence over belligerence, he demonstrated ageless qualities of manliness. Today his lessons could not be more timely.
Gufi
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delete it and I have taken away the negative it is wrong to troll threads where people are working. Also you are insulting a culture and I have issues with that.
East or West India Best
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Deleted. I also respect the Japanese too!
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To start I must use this book which I have found to be a great look into the mind of the the samurai and try to bring a thinking process before you
Hagakure: Book of the Samurai
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 gaining 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.
extract 2
How should a person respond when he is asked, "As a human being, what is essential in terms of purpose and discipline?" First, let us say, "It is to become of the mind that is right now pure and lacking complications." People in general all seem to be dejected. When one has a pure and uncomplicated mind, his expression will be lively. When one is attending to matters, there is one thing that comes forth from his heart. That is, in terms of one's lord, loyalty; in terms of one's parents, filial piety; in martial affairs, bravery ; and apart from that, something that can be used by all the world. This is very difficult to discover. Once discovered, it is again difficult to keep in constant effect. There is nothing outside the thought of the immediate moment. Every morning, the samurai of fifty or sixty years ago would bathe, shave their foreheads, put lotion in their hair, cut their fingernails and toenails rubbing them with pumice and then with wood sorrel, and without fail pay attention to their personal appearance . It goes without saying that their armor in general was kept free from rust, that it was dusted, shined, and arranged. Although it seems that taking special care of one's appearance is similar to showiness, it is nothing akin to elegance. Even if you are aware that you may be struck down today and are firmly resolved to an inevitable death, if you are slain with an unseemly appearance, you will show your lack of previous resolve, will be despised by your enemy, and will appear unclean. For this reason it is said that both old and young should take care of their appearance. Although you say that this is troublesome and time-consuming, a samurai's work is in such things. It is neither busywork nor time-consuming. In constantly hardening one's resolution to die in battle, deliberately becoming as one already dead, and working at one's job and dealing with military affairs, there should be no shame. But when the time comes, a person will be shamed if he is not conscious of these things even in his dreams, and rather passes his days in self- interest and self-indulgence. And if he thinks that this is not shameful, and feels that nothing else matters as long as he is comfortable, then his dissipate and discourteous actions will be repeatedly regrettable. The person without previous resolution to inevitable death makes certain that his death will be in bad form. But if one is resolved to death beforehand, in what way can he be despicable? One should be especially diligent in this concern. Furthermore, during the last thirty years customs have changed; now when young samurai jeer together, if there is not just talk about money matters, loss and gain, secrets, clothing styles or matters of sex, there is no reason to gather together at all. Customs are going to pieces. One can say that formerly when a man reached the age of twenty or thirty, he did not carry despicable things in his heart, and thus neither did such words appear. If an elder unwittingly said something of that sort, he thought of it as a sort of injury. This new custom probably appears because people attach importance to being beautiful before society and to household finances. What things a person should be able to accomplish if he had no haughtiness concerning his place in society! It is a wretched thing that the young men of today are so contriving and so proud of their material possessions. Men with contriving hearts are lacking in duty. Lacking in duty, they will have no self-respect.
extract 3
There is something to be learned from a rainstorm. When meeting with a sudden shower, you try not to get wet and run quickly along the road. But doing such things as passing under the eaves of houses, you still get wet. When you are resolved from the beginning, you will not be perplexed, though you still get the same soaking. This understanding extends to everything. In China there was once a man who liked pictures of dragons, and his clothing and furnishings were all designed accordingly. His deep affection for dragons was brought to the attention of the dragon god, and one day a real dragon appeared before his window. It is said that he died of fright. He was probably a man who always spoke big words but acted differently when facing the real thing. There was a certain person who was a master of the spear. When he was dying, he called his best disciple and spoke his last injunctions : I have passed on to you all the secret techniques of this school, and there is nothing left to say. If you think of taking on a disciple yourself, then you should practice diligently with the bamboo sword every day. Superiority is not just a matter of secret techniques. Also, in the instructions of a renga teacher, it was said that the day before the poetry meeting one should calm his mind and look at a collection of poems . This is concentration on one affair. All professions should be done with concentration .
Although the Mean is the standard for all things, in military affairs a man must always strive to outstrip others.
According to archery instructions the right and left hands are supposed to be level, but the right hand has a tendency
to go higher. They will become level if one will lower the right hand a bit when shooting. In the stories of the elder
warriors it is said that on the battlefield if one wills himself to outstrip warriors of accomplishment, and day and night
hopes to strike down a powerful enemy, he will grow indefatigable and fierce of heart and will manifest courage. One
should use this principle in everyday affairs too.
extract 4
There is a way of bringing up the child of a samurai. From the time of infancy one should encourage bravery and avoid trivially frightening or teasing the child. If a person is affected by cowardice as a child, it remains a lifetime scar. It is a mistake for parents to thoughtlessly make their children dread lightning, or to have them not go into dark places, or to tell them frightening things in order to stop them from crying . Furthermore, a child will become timid if he is scolded severely. One should not allow bad habits to form. After a bad habit is ingrained, although you admonish the child he will not improve. As for such things as proper speaking and good manners, gradually make the child aware of them. Let him not know avarice. Other than that, if he is of a normal nature, he should develop well by the way he is brought up. Moreover, the child of parents who have a bad relationship will be unfilial. This is natural. Even the birds and beasts are affected by what they are used to seeing and hearing from the time they are born. Also, the relationship between father and child may deteriorate because of a mother's foolishness. A mother loves her child above all things, and will be partial to the child that is corrected by his father. If she becomes the child's ally, there will be discord between father and son. Because of the shallowness of her mind, a woman sees the child as her support in old age. You will be tripped up by people when your resolution is lax. Moreover, if at a meeting you are distracted while another person is speaking, by your carelessness you may think that he is of your opinion and you will follow along saying, "Of course, of course," even though he is saying something that is contrary to your own feelings, and others will think that you are in agreement with him. Because of this, you should never be distracted even for an instant when meeting with others. When you are listening to a story or being spoken to, you should be mindful not to be tripped up ; and if there is something that you do not agree with, to speak your mind, to show your opponent his error, and to grapple with the situation. Even in unimportant affairs mistakes come from little things. One should be mindful of this. Moreover, it is better not to become acquainted with men about whom you have formerly had some doubts. No matter what you do, they will be people by whom you will be tripped up or taken in, To be certain of this fact you must have much experience.
extract 5
It is said, "When you would see into a person's heart, become ill." When you are sick or in difficulties, many of those who were friendly or close to you in daily life will become cowards. Whenever anyone is in unhappy circumstances, you should above all inquire after them by visiting or sending some gift. And you should never in your whole life be negligent toward someone from whom you have received a favor. By such things the consideration of others can be seen. In this world the people who will rely on others when they are in difficulties and afterwards not give them a thought are many . You cannot tell whether a person is good or bad by his vicissitudes in life. Good and bad fortune are matters of fate. Good and bad actions are Man's Way. Retribution of good and evil is taught simply as a moral lesson. Because of some business, Morooka Hikoemon was called upon to swear before the gods concerning the truth of a certain matter. But he said, "A samurai's word is harder than metal. Since I have impressed this fact upon myself, what more can the gods and Buddhas do?" and the swearing was cancelled. This happened when he was twenty-six. Master lttei said, "Whatever one prays for will be granted. Long ago there were no matsutake mushrooms in our province. Some men who saw them in the Kamigata area prayed that they might grow here, and nowadays they are growing all over Kitagama. In the future I would like to have Japanese cypress grow in our province. As this is something that everyone desires, I predict it for the future. This being so, everyone should pray for it." When something out of the ordinary happens, it is ridiculous to say that it is a mystery or a portent of something to come. Eclipses of the sun and moon, comets, clouds that flutter like flags, snow in the fifth month, lightning in the twelfth month, and so on, are all things that occur every fifty or one hundred years. They occur according to the evolution of Yin and Yang. The fact that the sun rises in the east and sets in the west would be a mystery, too, if it were not an everyday occurrence. It is not dissimilar. Furthermore, the fact that something bad always happens in the world when strange phenomena occur is due to people seeing something like fluttering clouds and thinking that something is going to happen. The mystery is created in their minds, and by waiting for the disaster, it is from their very minds that it occurs. The occurrence of mysteries is always by word of mouth.
extract 6
Calculating people are contemptible. The reason for this is that calculation deals with loss and pain, and the loss and gain mind never stops. Death is considered loss and life is considered gain. Thus, death is something that such a person does not care for, and he is contemptible. Furthermore, scholars and their like are men who with wit and speech hide their own true cowardice and greed. People often misjudge this. Lord Naoshige said, "The Way of the Samurai is in desperateness. Ten men or more cannot kill such a man. Common sense will not accomplish great things. Simply become insane and desperate.' "In the Way of the Samurai, if one uses discrimination, he will fall behind. One needs neither loyalty nor devotion, but simply to become desperate in the Way. Loyalty and devotion are of themselves within desperation." The saying of Shida Kichinosuke, "When there is a choice of either living or dying, as long as there remains nothing behind to blemish one's reputation, it is better to live," is a paradox. He also said, "When there is a choice of either going or not going, it is better not to go." A corollary to this would he, "When there is a choice of either eating or not eating, it is better not to eat. When there is a choice of either dying or not dying, it is better to die.'' When meeting calamities or difficult situations, it is not enough to simply say that one is not at all flustered. When meeting difficult situations, one should dash forward bravely and with joy. It is the crossing of a single barrier and is like the saying, "The more the water, the higher the boat." It is spiritless to think that you cannot attain to that which you have seen and heard the masters attain. The masters are men. You are also a man. If you think that you will be inferior in doing something, you will be on that road very soon . Master lttei said , "Confucius was a sage because he had the will to become a scholar when he was fifteen years old. He was not a sage because he studied later on." This is the same as the Buddhist maxim, "First intention, then enlightenment.'' A warrior should be careful in all things and should dislike to be the least bit worsted. Above all, if he is not careful in his choice of words he may say things like, "I'm a coward," or "At that time I'd probably run," or "How frightening," or "How painful." These are words that should not be said even in jest, on a whim, or when talking in one's sleep. If a person with understanding hears such things, he will see to the bottom of the speaker's heart. This is something that should be carefully thought about beforehand . When one's own attitude on courage is fixed in his heart, and when his resolution is devoid of doubt, then when the time comes he will of necessity be able to choose the right move. This will be manifested by one's conduct and speech according to the occasion. One's word is especially important. It is not for exposing the depths of one's heart. This is something that people will know by one's everyday affairs. After I took up the attitude of a retainer, I never sat sloppily whether at home or in some other place. Neither did I speak, but if there was something that could not be done properly without words, I made an effort to settle things by putting ten words into one. Yamazaki Kurando was like this .
extract 7
In the words of the ancients, one should make his decisions within the space of seven breaths. Lord Takanobu said, "If discrimination is long, it will spoil. " Lord Naoshige said, "When matters are done leisurely, seven out of ten will turn out badly. A warrior is a person who does things quickly.''
extract 8
Bad relations between retired and present rulers, father and son, and elder and younger brothers develop from selfish motives.
extract 9
The proof of this is that there are no such bad relations between master and retainer. It is unthinkable to be disturbed at something like being ordered to become a ronin. People at the time of Lord Katsushige used to say, ''If one has not been a ronin at least seven times, he will not be a true retainer. Seven times down, eight times up." Men like Narutomi Hyogo have been ronin seven times. One should understand that it is something like being a selfrighting doll. The master is also apt to give such orders as a test. Illnesses and the like become serious because of one's feelings. I was born when my father was seventy-one years old and was hence a rather sickly child. But because I have had the great desire to be of use even in old age, when the chance came I improved my health and haven't been sick since. And I have abstained from sex and have consistently taken moxa cautery. There are things that I feel have definitely had effect. There is a saying that even though one burns up a mamushi seven times, it will return each time to its original form. This is my great hope. I have always been obsessed with one idea: to be able to realize my heart's desire, which is that, though I am born seven times, each time I will be reborn as a retainer of my clan.
extract 10
Yamamoto Jin'emon once said that it is best for a samurai to have good retainers. Military affairs are not matters for one person alone, regardless of how useful he tries to be. Money is something that one can borrow from people, but a good man cannot suddenly be come by. One should sustain a man kindly and well from the first. And in having retainers it will not do to nourish oneself alone. If you divide what you have and feed your lower ranks, you will be able to hold good men. A person with a bit of wisdom is one who will criticize the times. This is the basis of disaster. A person who is discreet in speaking will be useful during the good times and will avoid punishment during the bad.
extract 11
It is bad when one thing becomes two. One should not look for anything else in the Way of the Samurai. It is the same
for anything that is called a Way. Therefore, it is inconsistent to hear something of the Way of Confucius or the Way
of the Buddha, and say that this is the Way of the Samurai. If one understands things in this manner, he should be able
to hear about all Ways and be more and more in accord with his own.
extract 12
When discussing things with someone, it is best to speak appropriately about whatever the subject may be. No matter
how good what you are saying might be, it will dampen the conversation if it is irrelevant.
When someone is giving you his opinion, you should receive it with deep gratitude even though it is worthless. If you
don't, he will not tell you the things that he has seen and heard about you again. It is best to both give and receive
opinions in a friendly way.
There is a saying that great genius matures late. If something is not brought to fruition over a period of twenty to
thirty years, it will not be of great merit. When a retainer is of a mind to do his work hurriedly, he will intrude upon
the work of others and will be said to be young but able. He will become over-enthusiastic and will be considered
rather rude. He will put on the airs of someone who has done great works, will become a flatterer and insincere, and
will be talked about behind his back. In the pursuit of one's development, if he does not make great effort and is not
supported by others in his advancement in the world, he will be of no use.
extract 13
When on the battlefield, if you try not to let others take the lead and have the sole intention of breaking into the
enemy lines, then you will not fall behind others, your mind will become fierce, and you will manifest martial valor.
This fact has been passed down by the elders. Furthermore, if you are slain in battle, you should be resolved to have
your corpse facing the enemy.
If everyone were in accord and left things to Providence, their hearts would be at ease. If they are not in accord,
though they would do acts of righteousness, they lack loyalty. To be at odds with one's companions, to be prone to
miss even infrequent meetings, to speak only cantankerous words---a1 come from a shallow foolishness of mind. But
thinking of the moment of truth, even though it be unpleasant, one should fix it in his mind to meet people cordially at
all times and without distraction, and in a way in which one will not seem bored. Moreover, in this world of
uncertainties one is not even sure of the present. It would be worthless to die while being thought ill of by people.
Lies and insincerity are unbecoming. This is because they are for self-profit .
Concerning martial valor, merit lies more in dying for one's master than in striking down the enemy. This can be
understood from the devotion of Sate Tsugunobu.
extract 14
What is called generosity is really compassion. In the Shin'ei it is written, "Seen from the eye of compassion, there is no one to be disliked. One who has sinned is to be pitied all the more." There is no limit to the breadth and depth of one's heart. There is room enough for all. That we still worship the sages of the three ancient kingdoms is because their compassion reaches us yet today. Whatever you do should be done for the sake of your master and parents, the people in general, and for posterity. This is great compassion. The wisdom and courage that come from compassion are real wisdom and courage. When one punishes or strives with the heart of compassion, what he does will be limitless in strength and correctness. Doing something for one's own sake is shallow and mean and turns into evil. I understood the matters of wisdom and courage some time ago. I am just now beginning to understand the matter of compassion. Lord Ieyasu said, "The foundation for ruling the country in peace is compassion, for when one thinks of the people as being his children, the people will think of him as their parent." Moreover, can't it be thought that the names "group parent" and "group child" [i.e., group leader and member] are so called because they are attached to each other by the harmonious hearts of a parent-child relationship ? One can understand that Lord Naoshige's phrase, "A faultfinder will come to be punished by others," came from his compassion. His saying, "Principle is beyond reason," should also be considered compassion. He enthusiastically stated that we should taste the inexhaustible. The priest Tannen said, "A clever retainer will not advance. However, there are no cases of stupid people coming up in the world either."
extract 15
This was Nakano Shikibu's opinion.
When one is young, he can often bring on shame for a lifetime by homosexual acts. To have no understanding of this
is dangerous. As there is no one to inform young men of this matter, I can give its general outline.
One should understand that a woman is faithful to only one husband. Our feelings go to one person for one lifetime. If
this is not so, it is the same as sodomy or prostitution. This is shame for a warrior. Ihara Saikaku has written a famous
line that goes, "An adolescent without an older lover is the same as a woman with no husband." But this sort of
person is ridiculous.
A young man should test an older man for at least five years, and if he is assured of that person's intentions, then he
too should request the relationship. A fickle person will not enter deeply into a relationship and later will abandon his
lover.
If they can assist and devote their lives to each other, then their nature can be ascertained. But if one partner is
crooked, the other should say that there are hindrances to the relationship and sever it with firmness. If the first should
ask what those hindrances are, then one should respond that he will never in his life say. If he should continue to push
the matter, one should get angry ; if he continues to push even further, cut him down.
Furthermore, the older man should ascertain the younger's real motives in the aforementioned way. If the younger
man can devote himself and pet into the situation for five or six years, then it will not be unsuitable.
Above all, one should not divide one's way into two. One should strive in the Way of the Samurai.
extract 16
For serious affairs that bear directly on oneself, if one does not take care of things by making his own judgment his
foundation and breaking through headlong, matters will not be brought to a close. In conferring with people about
matters of importance, there may be many cases when your affair is thought lightly of, or when people will not speak
of the real circumstances. At such times one must use his own judgment. At any rate, it is sufficient to become a
fanatic and choose to throw away one's life. At such a time, if one thinks about doing things well, confusion will soon
arise and he will blunder. In many cases one's downfall may be brought about by an ally who is trying to do
something for one's benefit, or one may be killed by his friend's kindness. It is the same as when one requests
permission to become a monk.
Lord Naoshige said, "An ancestor's good or evil can be determined by the conduct of his descendants .'' A descendant
should act in a way that will manifest the good in his ancestor and not the bad. This is filial piety
@Nihonjin1051 part of the book in extracts it is the basis of what will be a long thread on the way, followed by the different schools, then weapons used through the ages, and end will the fall of the last shogun and move towards modern times
Hagakure: Book of the Samurai
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 gaining 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.
extract 2
How should a person respond when he is asked, "As a human being, what is essential in terms of purpose and discipline?" First, let us say, "It is to become of the mind that is right now pure and lacking complications." People in general all seem to be dejected. When one has a pure and uncomplicated mind, his expression will be lively. When one is attending to matters, there is one thing that comes forth from his heart. That is, in terms of one's lord, loyalty; in terms of one's parents, filial piety; in martial affairs, bravery ; and apart from that, something that can be used by all the world. This is very difficult to discover. Once discovered, it is again difficult to keep in constant effect. There is nothing outside the thought of the immediate moment. Every morning, the samurai of fifty or sixty years ago would bathe, shave their foreheads, put lotion in their hair, cut their fingernails and toenails rubbing them with pumice and then with wood sorrel, and without fail pay attention to their personal appearance . It goes without saying that their armor in general was kept free from rust, that it was dusted, shined, and arranged. Although it seems that taking special care of one's appearance is similar to showiness, it is nothing akin to elegance. Even if you are aware that you may be struck down today and are firmly resolved to an inevitable death, if you are slain with an unseemly appearance, you will show your lack of previous resolve, will be despised by your enemy, and will appear unclean. For this reason it is said that both old and young should take care of their appearance. Although you say that this is troublesome and time-consuming, a samurai's work is in such things. It is neither busywork nor time-consuming. In constantly hardening one's resolution to die in battle, deliberately becoming as one already dead, and working at one's job and dealing with military affairs, there should be no shame. But when the time comes, a person will be shamed if he is not conscious of these things even in his dreams, and rather passes his days in self- interest and self-indulgence. And if he thinks that this is not shameful, and feels that nothing else matters as long as he is comfortable, then his dissipate and discourteous actions will be repeatedly regrettable. The person without previous resolution to inevitable death makes certain that his death will be in bad form. But if one is resolved to death beforehand, in what way can he be despicable? One should be especially diligent in this concern. Furthermore, during the last thirty years customs have changed; now when young samurai jeer together, if there is not just talk about money matters, loss and gain, secrets, clothing styles or matters of sex, there is no reason to gather together at all. Customs are going to pieces. One can say that formerly when a man reached the age of twenty or thirty, he did not carry despicable things in his heart, and thus neither did such words appear. If an elder unwittingly said something of that sort, he thought of it as a sort of injury. This new custom probably appears because people attach importance to being beautiful before society and to household finances. What things a person should be able to accomplish if he had no haughtiness concerning his place in society! It is a wretched thing that the young men of today are so contriving and so proud of their material possessions. Men with contriving hearts are lacking in duty. Lacking in duty, they will have no self-respect.
extract 3
There is something to be learned from a rainstorm. When meeting with a sudden shower, you try not to get wet and run quickly along the road. But doing such things as passing under the eaves of houses, you still get wet. When you are resolved from the beginning, you will not be perplexed, though you still get the same soaking. This understanding extends to everything. In China there was once a man who liked pictures of dragons, and his clothing and furnishings were all designed accordingly. His deep affection for dragons was brought to the attention of the dragon god, and one day a real dragon appeared before his window. It is said that he died of fright. He was probably a man who always spoke big words but acted differently when facing the real thing. There was a certain person who was a master of the spear. When he was dying, he called his best disciple and spoke his last injunctions : I have passed on to you all the secret techniques of this school, and there is nothing left to say. If you think of taking on a disciple yourself, then you should practice diligently with the bamboo sword every day. Superiority is not just a matter of secret techniques. Also, in the instructions of a renga teacher, it was said that the day before the poetry meeting one should calm his mind and look at a collection of poems . This is concentration on one affair. All professions should be done with concentration .
Although the Mean is the standard for all things, in military affairs a man must always strive to outstrip others.
According to archery instructions the right and left hands are supposed to be level, but the right hand has a tendency
to go higher. They will become level if one will lower the right hand a bit when shooting. In the stories of the elder
warriors it is said that on the battlefield if one wills himself to outstrip warriors of accomplishment, and day and night
hopes to strike down a powerful enemy, he will grow indefatigable and fierce of heart and will manifest courage. One
should use this principle in everyday affairs too.
extract 4
There is a way of bringing up the child of a samurai. From the time of infancy one should encourage bravery and avoid trivially frightening or teasing the child. If a person is affected by cowardice as a child, it remains a lifetime scar. It is a mistake for parents to thoughtlessly make their children dread lightning, or to have them not go into dark places, or to tell them frightening things in order to stop them from crying . Furthermore, a child will become timid if he is scolded severely. One should not allow bad habits to form. After a bad habit is ingrained, although you admonish the child he will not improve. As for such things as proper speaking and good manners, gradually make the child aware of them. Let him not know avarice. Other than that, if he is of a normal nature, he should develop well by the way he is brought up. Moreover, the child of parents who have a bad relationship will be unfilial. This is natural. Even the birds and beasts are affected by what they are used to seeing and hearing from the time they are born. Also, the relationship between father and child may deteriorate because of a mother's foolishness. A mother loves her child above all things, and will be partial to the child that is corrected by his father. If she becomes the child's ally, there will be discord between father and son. Because of the shallowness of her mind, a woman sees the child as her support in old age. You will be tripped up by people when your resolution is lax. Moreover, if at a meeting you are distracted while another person is speaking, by your carelessness you may think that he is of your opinion and you will follow along saying, "Of course, of course," even though he is saying something that is contrary to your own feelings, and others will think that you are in agreement with him. Because of this, you should never be distracted even for an instant when meeting with others. When you are listening to a story or being spoken to, you should be mindful not to be tripped up ; and if there is something that you do not agree with, to speak your mind, to show your opponent his error, and to grapple with the situation. Even in unimportant affairs mistakes come from little things. One should be mindful of this. Moreover, it is better not to become acquainted with men about whom you have formerly had some doubts. No matter what you do, they will be people by whom you will be tripped up or taken in, To be certain of this fact you must have much experience.
extract 5
It is said, "When you would see into a person's heart, become ill." When you are sick or in difficulties, many of those who were friendly or close to you in daily life will become cowards. Whenever anyone is in unhappy circumstances, you should above all inquire after them by visiting or sending some gift. And you should never in your whole life be negligent toward someone from whom you have received a favor. By such things the consideration of others can be seen. In this world the people who will rely on others when they are in difficulties and afterwards not give them a thought are many . You cannot tell whether a person is good or bad by his vicissitudes in life. Good and bad fortune are matters of fate. Good and bad actions are Man's Way. Retribution of good and evil is taught simply as a moral lesson. Because of some business, Morooka Hikoemon was called upon to swear before the gods concerning the truth of a certain matter. But he said, "A samurai's word is harder than metal. Since I have impressed this fact upon myself, what more can the gods and Buddhas do?" and the swearing was cancelled. This happened when he was twenty-six. Master lttei said, "Whatever one prays for will be granted. Long ago there were no matsutake mushrooms in our province. Some men who saw them in the Kamigata area prayed that they might grow here, and nowadays they are growing all over Kitagama. In the future I would like to have Japanese cypress grow in our province. As this is something that everyone desires, I predict it for the future. This being so, everyone should pray for it." When something out of the ordinary happens, it is ridiculous to say that it is a mystery or a portent of something to come. Eclipses of the sun and moon, comets, clouds that flutter like flags, snow in the fifth month, lightning in the twelfth month, and so on, are all things that occur every fifty or one hundred years. They occur according to the evolution of Yin and Yang. The fact that the sun rises in the east and sets in the west would be a mystery, too, if it were not an everyday occurrence. It is not dissimilar. Furthermore, the fact that something bad always happens in the world when strange phenomena occur is due to people seeing something like fluttering clouds and thinking that something is going to happen. The mystery is created in their minds, and by waiting for the disaster, it is from their very minds that it occurs. The occurrence of mysteries is always by word of mouth.
extract 6
Calculating people are contemptible. The reason for this is that calculation deals with loss and pain, and the loss and gain mind never stops. Death is considered loss and life is considered gain. Thus, death is something that such a person does not care for, and he is contemptible. Furthermore, scholars and their like are men who with wit and speech hide their own true cowardice and greed. People often misjudge this. Lord Naoshige said, "The Way of the Samurai is in desperateness. Ten men or more cannot kill such a man. Common sense will not accomplish great things. Simply become insane and desperate.' "In the Way of the Samurai, if one uses discrimination, he will fall behind. One needs neither loyalty nor devotion, but simply to become desperate in the Way. Loyalty and devotion are of themselves within desperation." The saying of Shida Kichinosuke, "When there is a choice of either living or dying, as long as there remains nothing behind to blemish one's reputation, it is better to live," is a paradox. He also said, "When there is a choice of either going or not going, it is better not to go." A corollary to this would he, "When there is a choice of either eating or not eating, it is better not to eat. When there is a choice of either dying or not dying, it is better to die.'' When meeting calamities or difficult situations, it is not enough to simply say that one is not at all flustered. When meeting difficult situations, one should dash forward bravely and with joy. It is the crossing of a single barrier and is like the saying, "The more the water, the higher the boat." It is spiritless to think that you cannot attain to that which you have seen and heard the masters attain. The masters are men. You are also a man. If you think that you will be inferior in doing something, you will be on that road very soon . Master lttei said , "Confucius was a sage because he had the will to become a scholar when he was fifteen years old. He was not a sage because he studied later on." This is the same as the Buddhist maxim, "First intention, then enlightenment.'' A warrior should be careful in all things and should dislike to be the least bit worsted. Above all, if he is not careful in his choice of words he may say things like, "I'm a coward," or "At that time I'd probably run," or "How frightening," or "How painful." These are words that should not be said even in jest, on a whim, or when talking in one's sleep. If a person with understanding hears such things, he will see to the bottom of the speaker's heart. This is something that should be carefully thought about beforehand . When one's own attitude on courage is fixed in his heart, and when his resolution is devoid of doubt, then when the time comes he will of necessity be able to choose the right move. This will be manifested by one's conduct and speech according to the occasion. One's word is especially important. It is not for exposing the depths of one's heart. This is something that people will know by one's everyday affairs. After I took up the attitude of a retainer, I never sat sloppily whether at home or in some other place. Neither did I speak, but if there was something that could not be done properly without words, I made an effort to settle things by putting ten words into one. Yamazaki Kurando was like this .
extract 7
In the words of the ancients, one should make his decisions within the space of seven breaths. Lord Takanobu said, "If discrimination is long, it will spoil. " Lord Naoshige said, "When matters are done leisurely, seven out of ten will turn out badly. A warrior is a person who does things quickly.''
extract 8
Bad relations between retired and present rulers, father and son, and elder and younger brothers develop from selfish motives.
extract 9
The proof of this is that there are no such bad relations between master and retainer. It is unthinkable to be disturbed at something like being ordered to become a ronin. People at the time of Lord Katsushige used to say, ''If one has not been a ronin at least seven times, he will not be a true retainer. Seven times down, eight times up." Men like Narutomi Hyogo have been ronin seven times. One should understand that it is something like being a selfrighting doll. The master is also apt to give such orders as a test. Illnesses and the like become serious because of one's feelings. I was born when my father was seventy-one years old and was hence a rather sickly child. But because I have had the great desire to be of use even in old age, when the chance came I improved my health and haven't been sick since. And I have abstained from sex and have consistently taken moxa cautery. There are things that I feel have definitely had effect. There is a saying that even though one burns up a mamushi seven times, it will return each time to its original form. This is my great hope. I have always been obsessed with one idea: to be able to realize my heart's desire, which is that, though I am born seven times, each time I will be reborn as a retainer of my clan.
extract 10
Yamamoto Jin'emon once said that it is best for a samurai to have good retainers. Military affairs are not matters for one person alone, regardless of how useful he tries to be. Money is something that one can borrow from people, but a good man cannot suddenly be come by. One should sustain a man kindly and well from the first. And in having retainers it will not do to nourish oneself alone. If you divide what you have and feed your lower ranks, you will be able to hold good men. A person with a bit of wisdom is one who will criticize the times. This is the basis of disaster. A person who is discreet in speaking will be useful during the good times and will avoid punishment during the bad.
extract 11
It is bad when one thing becomes two. One should not look for anything else in the Way of the Samurai. It is the same
for anything that is called a Way. Therefore, it is inconsistent to hear something of the Way of Confucius or the Way
of the Buddha, and say that this is the Way of the Samurai. If one understands things in this manner, he should be able
to hear about all Ways and be more and more in accord with his own.
extract 12
When discussing things with someone, it is best to speak appropriately about whatever the subject may be. No matter
how good what you are saying might be, it will dampen the conversation if it is irrelevant.
When someone is giving you his opinion, you should receive it with deep gratitude even though it is worthless. If you
don't, he will not tell you the things that he has seen and heard about you again. It is best to both give and receive
opinions in a friendly way.
There is a saying that great genius matures late. If something is not brought to fruition over a period of twenty to
thirty years, it will not be of great merit. When a retainer is of a mind to do his work hurriedly, he will intrude upon
the work of others and will be said to be young but able. He will become over-enthusiastic and will be considered
rather rude. He will put on the airs of someone who has done great works, will become a flatterer and insincere, and
will be talked about behind his back. In the pursuit of one's development, if he does not make great effort and is not
supported by others in his advancement in the world, he will be of no use.
extract 13
When on the battlefield, if you try not to let others take the lead and have the sole intention of breaking into the
enemy lines, then you will not fall behind others, your mind will become fierce, and you will manifest martial valor.
This fact has been passed down by the elders. Furthermore, if you are slain in battle, you should be resolved to have
your corpse facing the enemy.
If everyone were in accord and left things to Providence, their hearts would be at ease. If they are not in accord,
though they would do acts of righteousness, they lack loyalty. To be at odds with one's companions, to be prone to
miss even infrequent meetings, to speak only cantankerous words---a1 come from a shallow foolishness of mind. But
thinking of the moment of truth, even though it be unpleasant, one should fix it in his mind to meet people cordially at
all times and without distraction, and in a way in which one will not seem bored. Moreover, in this world of
uncertainties one is not even sure of the present. It would be worthless to die while being thought ill of by people.
Lies and insincerity are unbecoming. This is because they are for self-profit .
Concerning martial valor, merit lies more in dying for one's master than in striking down the enemy. This can be
understood from the devotion of Sate Tsugunobu.
extract 14
What is called generosity is really compassion. In the Shin'ei it is written, "Seen from the eye of compassion, there is no one to be disliked. One who has sinned is to be pitied all the more." There is no limit to the breadth and depth of one's heart. There is room enough for all. That we still worship the sages of the three ancient kingdoms is because their compassion reaches us yet today. Whatever you do should be done for the sake of your master and parents, the people in general, and for posterity. This is great compassion. The wisdom and courage that come from compassion are real wisdom and courage. When one punishes or strives with the heart of compassion, what he does will be limitless in strength and correctness. Doing something for one's own sake is shallow and mean and turns into evil. I understood the matters of wisdom and courage some time ago. I am just now beginning to understand the matter of compassion. Lord Ieyasu said, "The foundation for ruling the country in peace is compassion, for when one thinks of the people as being his children, the people will think of him as their parent." Moreover, can't it be thought that the names "group parent" and "group child" [i.e., group leader and member] are so called because they are attached to each other by the harmonious hearts of a parent-child relationship ? One can understand that Lord Naoshige's phrase, "A faultfinder will come to be punished by others," came from his compassion. His saying, "Principle is beyond reason," should also be considered compassion. He enthusiastically stated that we should taste the inexhaustible. The priest Tannen said, "A clever retainer will not advance. However, there are no cases of stupid people coming up in the world either."
extract 15
This was Nakano Shikibu's opinion.
When one is young, he can often bring on shame for a lifetime by homosexual acts. To have no understanding of this
is dangerous. As there is no one to inform young men of this matter, I can give its general outline.
One should understand that a woman is faithful to only one husband. Our feelings go to one person for one lifetime. If
this is not so, it is the same as sodomy or prostitution. This is shame for a warrior. Ihara Saikaku has written a famous
line that goes, "An adolescent without an older lover is the same as a woman with no husband." But this sort of
person is ridiculous.
A young man should test an older man for at least five years, and if he is assured of that person's intentions, then he
too should request the relationship. A fickle person will not enter deeply into a relationship and later will abandon his
lover.
If they can assist and devote their lives to each other, then their nature can be ascertained. But if one partner is
crooked, the other should say that there are hindrances to the relationship and sever it with firmness. If the first should
ask what those hindrances are, then one should respond that he will never in his life say. If he should continue to push
the matter, one should get angry ; if he continues to push even further, cut him down.
Furthermore, the older man should ascertain the younger's real motives in the aforementioned way. If the younger
man can devote himself and pet into the situation for five or six years, then it will not be unsuitable.
Above all, one should not divide one's way into two. One should strive in the Way of the Samurai.
extract 16
For serious affairs that bear directly on oneself, if one does not take care of things by making his own judgment his
foundation and breaking through headlong, matters will not be brought to a close. In conferring with people about
matters of importance, there may be many cases when your affair is thought lightly of, or when people will not speak
of the real circumstances. At such times one must use his own judgment. At any rate, it is sufficient to become a
fanatic and choose to throw away one's life. At such a time, if one thinks about doing things well, confusion will soon
arise and he will blunder. In many cases one's downfall may be brought about by an ally who is trying to do
something for one's benefit, or one may be killed by his friend's kindness. It is the same as when one requests
permission to become a monk.
Lord Naoshige said, "An ancestor's good or evil can be determined by the conduct of his descendants .'' A descendant
should act in a way that will manifest the good in his ancestor and not the bad. This is filial piety
@Nihonjin1051 part of the book in extracts it is the basis of what will be a long thread on the way, followed by the different schools, then weapons used through the ages, and end will the fall of the last shogun and move towards modern times
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carefully scrutinizing the affairs of the past, we find that there are many different opinions about them, and that
there are some things that are quite unclear. It is better to regard such things as unknowable. Lord Sanenori once said, "As for the things that we don't understand, there ere ways of understanding them. Furthermore, there are some things we understand just naturally, and again some that we can't understand no matter how hard we try. This is interesting."
This is very profound. It is natural that one cannot understand deep and hidden things. Those things that are easily
understood are rather shallow
there are some things that are quite unclear. It is better to regard such things as unknowable. Lord Sanenori once said, "As for the things that we don't understand, there ere ways of understanding them. Furthermore, there are some things we understand just naturally, and again some that we can't understand no matter how hard we try. This is interesting."
This is very profound. It is natural that one cannot understand deep and hidden things. Those things that are easily
understood are rather shallow
Reverence and Rightness (Duty)
It was the pedagogical practice of Confucian scholars to sum up their teachings with a key word or phrase that could easily be fixed in people's minds. Yamazaki Ansai's key virtues of reverence and rightness were taken from a slogan of the Neo-Confucian philosopher Cheng Yi, based on the Classic of Changes. As Ansai's Shintoist leanings became more pronounced, he emphasized that aspect of these concepts having to do with worship of the gods, and the emperor. Eventually he equated these two virtues with terms found in the native texts concerning primitive Shinto mythology: prayer (negigoto or kito) and honesty or forthrightness (massugu or shojiki). The following is a typical attempt to demonstrate that one's own favorite formula contains the essence of the Confucian classics:
"By means of reverence we straighten ourselves within; by means of rightness we square things without." The significance of these eight characters cannot be exhausted by even a lifetime of application. Indeed, Master Zhu was not exaggerating at all in saying this.
In the Analects of Confucius, when it says "the superior man cultivates himself with reverent care," it simply means that by means of reverence we straighten ourselves within. What is said further in the Analects, "To put others at ease by cultivating oneself and thus to put all men at ease" is the same as "By means of rightness we square away the world without."
"The virtue of sincerity [as taught in the Mean] is not merely for perfecting oneself alone; it also for perfecting things [around us]. Perfection of self is humaneness; perfecting of things is knowledge. These are virtues that manifest our nature; this is the Way that joins the inner and the outer [worlds]." Cheng Yi also said: "Reverence and rightness hold each other together and ascend the straightway to attain the virtue of Heaven." Thus when Zhu Xi said that these eight characters of Cheng Yi are inexhaustable in their application, he was not exaggerating at all.
Reference:
De Barry, W. Theodore, Gluck, Carol, Tiedemann, Arthur (2005). Sources of Japanese Tradition. New York, NY: Columbia University Press.
It was the pedagogical practice of Confucian scholars to sum up their teachings with a key word or phrase that could easily be fixed in people's minds. Yamazaki Ansai's key virtues of reverence and rightness were taken from a slogan of the Neo-Confucian philosopher Cheng Yi, based on the Classic of Changes. As Ansai's Shintoist leanings became more pronounced, he emphasized that aspect of these concepts having to do with worship of the gods, and the emperor. Eventually he equated these two virtues with terms found in the native texts concerning primitive Shinto mythology: prayer (negigoto or kito) and honesty or forthrightness (massugu or shojiki). The following is a typical attempt to demonstrate that one's own favorite formula contains the essence of the Confucian classics:
"By means of reverence we straighten ourselves within; by means of rightness we square things without." The significance of these eight characters cannot be exhausted by even a lifetime of application. Indeed, Master Zhu was not exaggerating at all in saying this.
In the Analects of Confucius, when it says "the superior man cultivates himself with reverent care," it simply means that by means of reverence we straighten ourselves within. What is said further in the Analects, "To put others at ease by cultivating oneself and thus to put all men at ease" is the same as "By means of rightness we square away the world without."
"The virtue of sincerity [as taught in the Mean] is not merely for perfecting oneself alone; it also for perfecting things [around us]. Perfection of self is humaneness; perfecting of things is knowledge. These are virtues that manifest our nature; this is the Way that joins the inner and the outer [worlds]." Cheng Yi also said: "Reverence and rightness hold each other together and ascend the straightway to attain the virtue of Heaven." Thus when Zhu Xi said that these eight characters of Cheng Yi are inexhaustable in their application, he was not exaggerating at all.
Reference:
De Barry, W. Theodore, Gluck, Carol, Tiedemann, Arthur (2005). Sources of Japanese Tradition. New York, NY: Columbia University Press.
Gufi
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Book of the Samurai have you had the chance to read this book in Japanese ??
I have, my friend.
@Gufi --- the instruction of the Samurai , in the olden days, was interestingly enough based on political and philosophical pedagogy. The study of the classics was a constant source of inspiration and moral analysis for many. In that spirit, I will update this thread with key and essential philosophical teachings that Samurai knew by word and by deed.
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