Important matters are few in number, and can be studied carefully in the course of daily affairs. From this, I infer that it is prudent to prepare for serious matters ahead of time so that they can be dealt with expediently. It is difficult to make quick decisions without planning in advance, and it is doubtful whether appropriate action can be taken. In this sense, the essence of Lord Naoshige’s teaching, “Think lightly when deciding on weighty matters,” is to envisage issues of critical importance well beforehand.
47. When Lord Taku of Mimasaka, Ishida Ittei, and their study companions visited the priest Kōnan Oshō at Sōryūji Temple to discuss matters of learning, the priest commented: “It is commendable that you are learned fellows. But, if you do not know the Way, this relegates you to a level below ordinary people.” Ittei countered, “Surely there is no other Way than that of sages and wise men.”
Kōnan rejoined: “Someone who is knowledgeable, but who does not know the Way, is as flawed as a man who is supposed to be heading to the east but is actually moving westwards. The more you know, the further removed from the Way you become. If you learn the teachings of the sages of China through lectures and books, it does make you more knowledgeable; but you may become mistaken in thinking that you share the same wisdom, and conceitedly start looking down on ordinary people as if they are nothing more than insects. This is proof that you have veered far from the Way.
“Knowing the Way is to know your own faults. Discovering your imperfections with endless introspection and to remedy them by spending your life training body and mind (shugyō), that is the Way. The character for ‘sage’ (聖 = sei) can also be read as hi-jiri—this is because sages ‘know’ (jiri) their ‘flaws’ (hi). Buddha preached that one could master the Way through chihibensha—knowing your imperfections and quickly casting them off. If you vigilantly examine your own heart, it will become clear how many bad thoughts are invoked in your mind each day. You should never be contented with yourself.”
Ittei advised that this is how to achieve salvation. But even so, the way a samurai should approach life is different again. If you don’t believe, rather audaciously, that you are the singularly most gallant warrior in Japan, it will be difficult to exhibit true valor. The extent of one’s courage is evident in one’s confident attitude.
48. In the book Bushidō Kōshasho,76 there is a passage that says: “Some estimable warriors experienced in combat gain fame for meritorious feats they did not do.” Such an observation in writing could be easily misinterpreted in the distant future. Misunderstanding can be avoided by simply including “can also” in the text so that it reads, “Some estimable warriors experienced in combat ‘can also’ gain fame for feats in battle that they did not do.” Also, Shida Kichinosuke77 said: “In cases where you must choose to live or die, it’s better to live.” This comment was made in jest by Shida, as he was actually a heroic fellow. Still, I worry that young samurai might not understand his comment properly [in the joking spirit it was made], and may end up saying something utterly shameful. Shida also said later: “If you wonder whether or not you should eat, don’t eat. If you wonder whether you should live or die, it is better to die.”
49. After completing several years of service in Osaka, a Nabeshima clansman returned home and reported to the domain’s administrative office, speaking the Kamigata dialect that he had picked up during his stay in the capital. The administrators were chagrined by his style of speech, and he was mocked. When a retainer is dispatched to Edo or the Kamigata region, it is important for him to try and stress his native dialect even more than he would at home.
I think that when stationed in big cities for an extended period, it is natural to be colored by the spirit of the surroundings and start looking down upon the ways of one’s birthplace as bucolic. To enviously praise the ways of another place upon hearing something that makes just a little sense is inane and absurd. That one’s home is provincial and simplistic is precisely why it is worth treasuring. Copying the customs of other regions represents shallow imitation lacking authenticity.
Once, a man told the priest Shungaku78 that he disliked the Hokke sect of Buddhism because of its “obstinacy.” Shungaku rebuffed this comment by saying, “It is exactly because of the ‘obstinacy’ of our teachings that the sect is able to maintain its identity. If it wasn’t mulish, it would be no different to the other sects.” This was a sensible riposte.
50. A meeting was convened to deliberate on the promotion of a retainer. As the promotion was about to be declined because of past problems involving boozing, one of the council members spoke up in the clansman’s defence by saying, “If those who have erred in the past are removed from contention for promotions, then this will prevent outstanding men from progressing. Any man guilty of slipping up will reflect on his mistakes, will be more judicious as a result, and will become a useful servant. I recommend that we promote him.” Another council member inquired, “Are you prepared to take responsibility for this man if he is promoted?” He replied, “I will gladly be his guarantor.” Others then asked him: “On what grounds do you vouch for him?” “I support him because he has already erred in the past. In my mind, a man who has no blemish on his record is more of a concern.” With this endorsement, the clansman was promoted.
51. When sentencing felons, Nakano Kazuma79 stipulated that they be punished a degree lighter than what the crime merited. In his time, there was a secret vault of wisdom that only Kazuma possessed. Although there were always several men in attendance at such deliberations, nobody spoke until Kazuma had said his piece. Because of this, he was nicknamed “Lord Lid Opener” or “Lord Twenty-fifth Day.”80
52. It is an act of great loyalty to amend your lord’s outlook on things lest he commit blunders. Generally speaking, it is best to help him understand clan lore and the trials and tribulations of his ancestors when he is still young. Education in such matters is very important.
53. In the past, warriors often carried their swords upright and close to their bodies in the otoshi-zashi style, in which the weapon was inserted vertically into the sash. Now, few warriors give much consideration to the way they wear their swords. The Yagyū-ryū school of swordsmanship teaches to wear the sword sticking out horizontally. Recently, samurai do this not because they have learned the Yagyū style, or because they give particular thought as to why, but simply because they are imitating the school. Lords Naoshige and Katsushige adhered to the otoshi-zashi style. As those who had ability in swordsmanship preferred otoshi-zashi, this suggests that it was somewhat practical. If your sword protrudes out the front, an enemy may grasp hold of the handle when you least expect it. I hear that Lord Mitsushige took Lord Katsushige’s advice in this matter.
54. When His Lordships Mitsushige and Tsunashige were residing in Edo, Lord Mitsushige met with his retainers at the residence on the first day of the New Year. The young master Tsunashige was in the backroom near the entrance at the time. Lord Mitsushige asked, “Where is Shinano (Tsunashige)?” One of the pages replied, “The young prince is ‘hiding.’” Without care, such awkward mistakes in speech can happen.81
