drinking, people will assume it is because I am a bad drunk. Instead, I will say that it does not agree with me, and empty the cup two or three times. This way, people will not be so inclined to insist on making me drink. Also, when I bow, I will prostrate so deeply that my back hurts, and will not speak unless called upon to do so.”
This is a commendable attitude. To think of such things in advance is the basis for excellence. Master Jōchō commented: “Indeed this is good preparation. Act in a way that people will think you may have become weakened through illness, and compared to the old days, that you have calmed down considerably. Your first words are so very important [in the way that you frame things].”
39. The priest Tannen67 said to me once: “I can’t accept that all priests teach the complicated doctrine of munen-mushin68 in order to reach an enlightened state. A mind ‘free of thought’ (munen) is one that is pure with ‘correct thought’ (shōnen).” Certainly, this is a salient point. I was also informed by the nobleman Sanenori69 that “Following the Way (michi) is to keep one’s mind absolutely uncontaminated from evil, even in a single breath.” It is not that there is no nen (thought). The point is to have correct thoughts without letting evil thoughts manifest. That being the case, the Way is one—but nobody is able to see the light, and understand this reasoning easily. It is only possible to reach a level of unadulterated purity after many years of diligent training.
40. There is nothing so profound as the last part of a certain poem that asks, “How will you reply when your own heart asks questions?” This sentiment could even rival Buddhist sutra, and many know of it. Recently, erudite people put on pretences and feign wisdom—an act that makes them lower than ordinary men. At least ordinary men are forthright. If one asks this very question, there will be nowhere to hide from the truth. It is a penetrating “judge” of one’s mind. Thus, it is prudent to avoid shameful behavior in anticipation of an introspective judgment of guilt.
41. There is a doddering retainer whom I think may have gone somewhat senile.70 He is often asked to lecture here and there, and it is said he is a passionate speaker. For the past several years, he has been preoccupied with helping others in their duties, and through his zest for service he has been very useful to the clan. Nevertheless, it is remarked that when people age and lose their marbles, they tend to become obsessed with the things they are accustomed to; so he is “service senile.” Even if intentions are good, such deterioration of mental faculties is precarious. An old man in this state will seem dignified if he refrains from going out, and this is a far more respectable culmination of his life.
42. The Chinese character “gen” can also be read as “maboroshi.”71 In India, sorcerers are referred to as “genshutsushi” (“illusionists”). Everyone in this world is like a puppet [controlled by other forces], which is why the character gen is fitting.
43. When a betrothal was arranged, one of the bride’s attendants voiced his opposition.72 The following information requires serious consideration by young men. The attendant’s disapproval surely had merit, and some saw it as the mark of a devoted retainer. Indeed, it can be assumed that the retainer felt compelled to express his disapproval and would have been happy to commit seppuku as a consequence. Nonetheless, consider this carefully. What he did was futile. If you believe that his action was heroic, then you are very much mistaken. He was unsuccessful in convincing his lord; and was no longer able to discharge his duties in raising the princess because of his forced retirement. Even when she took ill and died soon after, he was unable to be by her side—a most tragic fate for a faithful servant.
Men with impatient dispositions often make similar errors of judgment. Generally, a man who is not of a suitable high standing to speak his mind to his lord, but does so anyway, is disloyal. A man with a sincere heart will channel his ideas through a superior who holds an appropriate position. The superior will then explain the idea to the lord as if it was his own estimation, and so it will not fall on deaf ears. This is true loyalty. If the first senior man consulted is reluctant to cooperate, he can then confer with others in suitable positions, or figure out another approach without revealing his act of loyalty. If discussing the idea with others proves fruitless, it can’t be helped. Leave the matter for a while, and hopefully you can continue to seek a solution later. Goals can usually be achieved through persistence.
There are some men who wish to be called heroes, but as they think only of their own honor and reputations, they inevitably fail. They offer remonstrance thinking of it as a meritorious deed of service, but it leaves them open for condemnation, and then ruin. There are many examples of this. They fail because the root of their intentions is not sincere. A warrior who surrenders body and soul, thinking only of how to make things better for his lord, will always find the right course of action without making mistakes.
44. It is testing to disavow things that run counter to moral principles (gi) and maintain righteousness. Many terrible blunders will be made through believing that the supreme principle is to uphold moral ideals at all times. Above the realm of moral principles is [divine] truth in the Way (michi). This is an exceedingly challenging concept to comprehend, and only extraordinary men can. When viewed from this highest plane of wisdom, righteousness or justice is but a trivial virtue. Such a notion cannot be truly understood without considerable study.
Still, there is a way in which this higher wisdom can be accessed, even if only partially, and that is through dialog with others. Even a man who has not realized this state of mind himself can observe others objectively. It is like watching a game of go73 and anticipating eight moves ahead. There is no better way than to talk with others if you are keen to know your flaws. Listening to men and reading books helps complement your own good sense with the wisdom of the ancients.
45. A master swordsman relayed the following narrative in his old age: “Training over a lifetime involves various phases. Unskilled men at the lowest level will make little progress at the start of their training, and their ineptness is obvious to themselves and others. Men at this level are of no use. Those at the middle level are still unusable, but are aware of their deficiencies, and are able to identify defects in others. Men at the upper level have useful skills, are proud of their degree of proficiency, enjoy the praise, and empathize with those who lack ability. This level has worth.
“However, men who have traversed to an even higher stage of expertise in swordsmanship will pretend that they are unknowing, but those around them will sense that they have unmatched skill. This is probably the zenith of attainment for most men. Beyond this extends the ultimate realm that is impossible to describe in words. It becomes clear to the master that this realm is boundless and his skill can never be perfect. With this realization, the master, being fully conscious of his imperfections, is neither conceited nor contemptuous, but continues traveling the path.”
Lord Yagyū74 once said, “I do not know how to defeat others. All I know is the path to defeat myself. Today one must be better than yesterday, and tomorrow better than today. The pursuit of perfection is a lifelong quest that has no end.”
46. In his book of maxims, O-Kabegaki (“Wall writings”),75 Lord Naoshige wrote:
