way of thinking. If you make a mistake and die in the process, you may be thought of as mad (kichigai), but it will not bring shame. This is the mind-set of one who firmly lives by the martial Way. Rehearse your death every morning and night. Only when you constantly live as though already a corpse (jōjū shinimi) will you be able to find freedom in the martial Way, and fulfill your duties without fault throughout your life.
3. A man in service (hōkōnin) needs only to place his lord at the center of his heart. Nothing is more desirable than this. Having been born into the service of the honorable house of Nabeshima, a clan that extends back many generations, we should appreciate the magnitude of the largesse (on) successive lords have bestowed upon our ancestors, and be prepared to sacrifice body and soul in reverential servitude. On top of this, it is beneficial if one has wisdom and other talents that can augment competent service. Even a man who is useless and unable to accomplish anything effectively, however, will be a trusted servant so long as his allegiance is wholehearted. Relying only on cleverness and talents [devoid of single-minded devotion] is a lower form of service.
4. There are those who are born with a quick wit, and others who need to withdraw and contemplate matters carefully to find an answer. Although there is considerable disparity in natural talent between men, by discarding one’s own predispositions and carefully contemplating the “Four Oaths” (shiseigan)37 tremendous wisdom will emanate from within. People are apt to think that serious matters can be solved through meticulous introspection, but the predominance of egocentric motivations leads to malevolent ideas that come to no good. It is too much to ask for foolish men to become selfless. Therefore, if one seeks to resolve a problem, let it sit for a while, take time to think about the “Four Oaths” and subdue any self-centered thoughts, and then you will be able to proceed without faltering.
5. As actions are typically based on one’s own limited intelligence, selfish desires transpire and men inadvertently turn their backs on the Heavenly Way (tendō), resulting in wickedness. Others will view this as repugnant, weak, constricted, or lax. When it is difficult to invoke true wisdom unimpeded by selfish motivations, consult a man with insight. He will be able to offer selfless and candid advice as the matter is of no concern to him personally, and he will thus be able make rational judgments. Such recourse will be viewed by others as being firmly-rooted and prudent. It is akin to an enormous tree with many roots; by contrast, the self-centered wisdom of one man is like a small tree precariously placed in the ground.
6. We can tap into knowledge that serves to steer us away from egotism by studying the aphorisms and deeds of the ancients. If we discard our own prejudices and invoke the maxims of our forebears, or consult with others on such matters, we can proceed without impediment and not wane into iniquity. Lord Katsushige often consulted [his father] Lord Naoshige. This information is recorded in the O-hanashi-kikigaki—and demonstrates fine judgement.
Likewise, there was a man who employed several of his younger brothers as retainers, and they accompanied him when he visited Edo and the Kamigata region. Being able to consult with them in matters of both personal and official nature, it is said that his affairs were conducted efficiently without any oversights.
7. Sagara Kyūma38 was at one in body and soul with his lord, and he attended him with selfless dedication as if he was ‘already dead.’ He was one in a thousand. Once, in the seventh year of Enpō (1679), a conference was convened at Lord Sakyō’s39 Mizugae residence, where it was decided that Kyūma must commit seppuku.40 At that time, there was a teahouse in Lord Taku Nui’s41 three-storied suburban villa in Ōsaki. Kyūma rented the building, and invited all the scoundrels in Saga to a party. They even staged a derisive puppet show in which he operated the lead puppet himself. They drank the days and nights away in a raucous cacophony overlooking Lord Sakyō’s residence. Purposefully instigating this commotion with the gallant intention of vicariously committing suicide for his lord was truly commendable.42
8. Ishida Ittei43 relayed the following: “Sagara Kyūma probably appeared on the scene thanks to the prayers of Lord Katsushige. He was a man of impressive capacity. Lord Katsushige had him write his supplications to the deities and Buddha each year. The one he wrote the year before his death is possibly stored in the repository. Kyūma behaved in a somewhat unsatisfactory manner towards the end. He said, ‘I am receiving a stipend that is overly generous, and I am unable to repay the debt of obligation. My son Sukejirō is an infant, and as I do not know how competent he will be, I feel obliged to return my stipend. Should His Lordship appoint my son as my successor, I would appreciate it if you would issue him a stipend in accordance with his capabilities.’ Normally, one would never expect a man of Kyūma’s caliber to make such an excuse. Maybe it was because of some ailment. It is sad, but the house of Sagara will see its demise within three years. The favor he has received from his lord is a debt so heavy that it cannot be repaid.”
Ittei also remarked to somebody else: “That man is very clever, and has an unblemished service record. Still, his house will also come to an end in four or five years.” Everything he predicted came to pass. He had uncanny powers of observation. I also started to take notice of men in service of the lord, and gradually came to see how long an inadequate samurai would last in service.
Kyūma later became a rōnin. His expulsion happened after a notice was attached to the o-metsuke (inspector) Yamamoto Gorōzaemon’s44 gate, which stated how Kyūma’s brutalizing of farmers was unacceptable. It was found that the allegations were true after an investigation. Several retainers were rebuked, and Kyūma was removed from service.
9. A true retainer is his lord’s greatest follower, entrusting all matters, good or bad, to him in selfless deference to his authority. Two or three men of this caliber will ensure the wellbeing of the clan. After observing the world for some years, I noticed that when things are going well many come forth and make pretences of their usefulness on the grounds of intelligence, judgment, and artful talents. However, when the lord decides to retire or passes away, they are quick to turn their backs on him and ingratiate themselves with his successor. It pains me to recall such reprehensible behavior. Men of high and low status, clever men, and artistic men all vie to exhibit their merit as loyal servants, but become limp and craven when it comes to actually sacrificing their lives when calamity strikes. This is inexcusable behavior indeed.
A seemingly useless retainer becomes superior to a thousand men of this ilk if he has already resolved to cast away his life and become one with his lord. This was evident with the passing of Lord Mitsushige. I was the only one determined to follow him in death by relinquishing my privileged status and becoming a lay monk. Some others followed my lead later on.45 Distinguished men of rank, who expounded their views pompously when Lord Mitsushige was alive, turned their backs on him the moment he died. The pledge of devotion between lord and follower bound by the weight of gi46 is thought to be very difficult to abide by, but it is in fact very simple. A retainer who has made up his mind without hesitation [to die for his lord] will be without peer.
10. Some people showed a tendency to procure the lord’s items meant for disposal, and keep them for themselves. Such men cannot be trusted. It is sacrilege to take items permeated with the lord’s soul and then to
