Hagakure: The Book of the Samurai Read online

  It is said that Tokunaga Kichizaemon repeatedly com-plained, "I've grown so old that now, even if there were to be a battle, I wouldn't be able to do anything. Still, I would like to die by galloping into the midst of the enemy and being struck down and killed. It would be a shame to do nothing more than to die in one's bed." It is said that the priest Gyojaku heard this when he was an acolyte. Gyojaku's master was the priest Yemen, who was Kichizaemon's youngest child.

  When Sagara Kyuma was requested to become a chief retainer, he said to Nabeshima Heizaemon, "For some reason I have been increasingly well treated by the master and now have been requested to take a high rank. Not having a good retainer, my affairs are liable to be in disorder. It is my request that you give me your retainer, Takase Jibusaemon." Heizaemon listened to him and consented, saying, "It is very gratifying that you have kept an eye on my retainer. I will therefore do as you ask."

  But when he related this to Jibusaemon, the latter said, "I should reply directly to Master Kyuma." He then went to Kyuma's place and talked with him. Jibusaemon told Kyuma, "I know it is a great honor that you have thought well of me and have made this request. But a retainer is a person who cannot change masters. As you are of high rank, if I were to become your retainer my life would be replete, but that repleteness would be a vexation to me. Because Her zaemon is of low rank and is hard pressed, we live by eating cheap rice gruel. Yet that is sweet enough. Please think this over.''

  Kyuma was extremely impressed.

  A certain man went of somewhere and on returning home late at night, found that a strange man had slipped into the house and was committing adultery with his wife. He thereupon killed the man. He then broke down a wall and propped up a bale of rice, and by this arrangement submitted to the authorities that he had killed a thief. Thus it went without mishap. After some time had passed he divorced his wife and the affair was finished. When a certain person returned home from some place or other, he found his wife committing adultery with a retainer in the bedroom. When he drew near the two, his retainer fled through the kitchen. He then went into the bedroom and slew his wife.

  Calling the maidservant, he explained what had happened and said, "Because this would bring shame to the children, it should be covered up as death by illness and I will need considerable help. If you think that this is too much for you, I may as well kill you too for your part in this serious crime.''

  She replied, "If you will spare my life, I will go on as if I don't know anything. " She rearranged the room and set out the corpse in its nightclothes. Then, after sending a man to the doctor's place two or three times saying that there was a sudden illness, they sent a last messenger saying that it was too late and there was no longer any need to come. The wife's uncle was called in and told about the illness, and he was convinced. The entire affair was passed oft as death by illness, and to the end no one knew the truth. At a later date the retainer was dismissed. This affair happened in Edo.

  At New Year's in the third year of Keicho at a place in Korea called Yolsan, when the armies of the Ming appeared by the hundreds of thousands, the Japanese troops were amazed and watched with bated breath. Lord Naoshige said,

  "Well, well. That's a great number of men ! I wonder how many hundreds of thousands there are?'

  Jin'emon said, "In Japan, for something that's numberless we say 'as many as the hairs on a three-year-old calf.' This would certainly live up to the number of hairs on a three-year-old calf!" It is said that everybody laughed and

  regained their spirits.

  Later, Lord Katsushige was hunting at MI. Shiroishi and told Nakano Matabei about this. ' 'Except for your father who spoke in such a way, there was no one who said even a word .''

  Nakano Jin'emon constantly said, "A person who serves when treated kindly by the master is not a retainer. But one who serves when the master is being heartless and unreasonable is a retainer. You should understand this principle well .''

  When Yamamoto Jin'emon was eighty years old, he be-came ill. At one point, he seemed to be on the verge of groaning, and someone said to him, "You'll feel better if you groan. Go ahead. *' But he replied, "Such is not the case. The name of Yamamoto Jin'emon is known by everyone, and I have shown up well throughout a whole lifetime. To let people hear my groaning voice in my last moments would never do." It is said that he did not let out a groan to the very end.

  A certain son of Mori Monbei got into a fight and returned home wounded. Asked by Monbei, "What did you do to your opponent?" his son replied, "I cut him down."

  When Monbei asked, "Did you deliver the coup de grace?" his son replied, "Indeed I did."'

  Then Monbei said, "You have certainly done well, and there is nothing to regret. Now, even if you fled you would have to commit seppuku anyway. When your mood improves, commit seppuku, and rather than die by another's hand, you can die by your father's. " And soon after he performed kaishaku for his son. A man in the same group as Aiura Genzaemon committed some nefarious deed, and so the group leader gave him a note, condemning him to death, which was to be taken to Genzaemon's place. Genzaemon perused the note and then said to the man, "It says here that I should kill you, so I will do away with you on the eastern bank. Previously you have practiced such things as swordsmanship . . . . Now fight with all you've got." The man replied, "I will do as you say," and with Genzaemon alone accompanying him, they left the house. They had gone about twenty yards along the edge of the moat when a retainer of Genzaernon's yelled out, "Hey, Hey!" from the other side. As Genzaemon was turning around, the condemned man attacked him with his sword. Genzaemon ducked backwards, drew his sword, and cut the man down. He then returned home.

  He put the clothes he had been wearing at that time into a chest and locked them up, never showing them to anyone for the rest of his life. After he died the clothes were examined, and it was seen that they were rent. This was told by his son, Genzaemon.

  Okubo Doko is said to have remarked :

  Everyone says that no masters of the arts will appear as the world comes to an end. This is something that I cannot claim to understand. Plants such as peonies, azaleas and camellias will be able to produce beautiful flowers, end of the world or not. If men would give some thought to this fact, they would understand. And if people took notice of the masters of even these times, they would be able to say that there are masters in the various arts. But people become imbued with the idea that the world has come to an end and no longer put forth any effort. This is a shame. There is no fault in the times.

  While Fukahori Magoroku was still living as a dependent second son, he once went hunting at Fukahori, and his retainer, mistaking him for a wild boar in the darkness of the undergrowth, fired the rifle, wounding him in the knee and causing him to fall from a great height. The retainer, greatly upset, stripped himself to the waist and was about to commit seppuku. Magoroku said, "You can cut your stomach open later. I don't feel well, so bring me some water to drink." The retainer ran about and obtained some water for his master to drink and in the process calmed down. After that the retainer was again about to commit seppuku, but Magoroku forcibly stopped him. Upon returning they checked in with the man on guard, and Magoroku asked his father, Kanzaemen, to forgive the retainer. Kanzaemon said to the retainer, "It was an unexpected mistake, so do not be worried. There is no need for reservation. Continue with your work.''

  A man by the name of Takagi got into an argument with three farmers in the neighborhood, was soundly beaten out in the fields, and returned home. His wife said to him, "Haven't you forgotten about the matter of death?" "Definitely not!" he replied.

  His wife then retorted, "At any rate, a man dies only once. Of the various ways of dying -dying of disease, being cut down in battle, seppuku or being beheaded--to die ignominiously would be a shame," and went outside. She soon returned, carefully put the two children to bed, prepared some torches, dressed herself for battle after nightfall, and then said, "When I went out to survey the scene a bit earlier, it seemed that the three
men went into one place for a discussion. Now is the right time. Let's go quickly!" So saying, they went out with the husband in the lead, burning torches and wearing short swords. They broke into their opponents' place and dispersed them, both husband and wife slashing about and killing two of the men and wounding the other. The husband was later ordered to commit seppuku.

  CHAPTER 10

  There was a certain retainer of Ikeda Shingen's who started an argument with a man, grappled him to the ground, thrashed him soundly, and trampled on him until his companions ran up and pulled them apart. The elders conferred over this and said, "The man who was trampled should be punished." Shingen heard this and said, "A fight is something that goes to the finish. A man who forgets the Way of the Samurai and does not use his sword will be forsaken by the gods and Buddhas. As an example to subsequent retainers, both men should be crucified." The men who had pulled them apart were banished.

  In Yui Shosetsu's military instructions, "The Way of the Three Ultimates," there is a passage on the character of karma.' He received an oral teaching of about eighteen chapters concerning the Greater Bravery and the Lesser Bravery. He neither wrote them down nor committed them to memory but rather forgot them completely. Then, in facing real situations, he acted on impulse and the things that he had learned became wisdom of his own. This is the character of karma.

  When faced with a crisis, if one puts some spittle on his earlobe and exhales deeply through his nose, he will overcome anything at hand. This is a secret matter. Furthermore, when experiencing a rush of blood to the head, if one puts spittle on the upper part of one's ear, it will soon go away.

  Tzu Ch'an was on the point of death when someone asked him how to govern the country. He replied: There is nothing that surpasses ruling with benevolence. However, to put into practice enough benevolent governing to rule the country is difficult. To do this lukewarmly will result in neglect. If governing with benevolence is difficult, then it is best to govern strictly. To govern strictly means to be strict before things have arisen, and to do things in such a way that evil will not arise. To be strict after the evil has arisen is like laying a snare. There are few people who will make mistakes with fire after having once been burned. Of people who regard water lightly, many have been drowned.

  A certain man said, "I know the shapes of Reason and of Woman." When asked about this, he replied, "Reason is four-cornered and will not move even in an extreme situation. Woman is round. One can say that she does not distinguish between good and evil or right and wrong and tum-bles into any place at all." The basic meaning of etiquette is to be quick at both the beginning and end and tranquil in the middle. Mitani Chizaemon heard this and said, "That's just like being a kaishaku.

  Fukae Angen accompanied an acquaintance of his to the priest Tesshu of Osaka, and at first said privately to the priest, "This man aspires to study Buddhism and hopes to receive your teaching. He is a man of rather high

  determination.''

  Soon after the interview the priest said, "Angen is a man who does harm to others. He said that this man is a good man, but wherein is his goodness? There was no goodness visible to Tesshu's eyes. It is not a good idea to praise people carelessly. When praised, both wise and foolish become prideful. To praise is to do harm." When Hotta Kaga no kami Masamori was a page to the shogun, he was so headstrong that the shogun wished to test what was at the bottom of his heart. To do this, the shogun heated a pair of tongs and placed them in the hearth. Masamori's custom was to go to the other side of the hearth, take the tongs, and greet the master. This time, when he unsuspectingly picked up the tongs, his hands were immediately turned. As he did obeisance in his usual manner, however, the shogun quickly pot up and took the tongs from him.

  A certain person said, "When a castle is being surrendered, as long as there are one or two men within it who are determined to hold on, the defending forces will not be of one accord, and in the end no one will hold the castle. "In the taking of the castle, if when the man who is to receive it approaches and the one or two men who are determined to hold on to it lightly fire on him from the shadows, the man will be alarmed and the battle will be on. In such a case, even though it is unwillingly done, the castle will have to be stormed. This is called being forced to besiege a castle by those besieged."

  The Buddhist priest Ryozan wrote down some generalities concerning Takanobu's battles. A certain priest saw this and criticized him, saying, "It is inappropriate for a priest to write about a military commander. No matter how successful his writing style may be, since he is not acquainted with military things, he is liable to be mistaken in understanding a famous general's mind. It is irreverent to pass on misconceptions concerning a famous general to later generations."

  A certain person said, "In the Saint's mausoleum there is a poem that goes : If in one's heart

  He follows the path of sincerity,

  Though he does not pray

  Will not the gods protect him?

  What is this path of sincerity?"

  A man answered him by saying, ''You seem to like poetry. I will answer you with a poem. As everything in this world is but a shame,

  Death is the only sincerity.

  It is said that becoming as a dead man in one's daily living is the following of the path of sincerity." If you cut a face lengthwise, urinate on it, and trample on it with straw sandals, it is said that the skin will come off. This was heard by the priest Gyojaku when he was in Kyoto. It is information to be treasured. One of Matsudaira Sagami no kami's retainers went to Kyoto on a matter of debt collection and took up lodgings by renting living quarters in a townhouse. One day while standing out front watching the people go by, he heard a passer-by say, "They say that Lord Matsudaira's men are involved in a fight right now." The retainer thought, "How worrisome that some of my companions are involved in a fight. There are some men to relieve those at Edo staying here. Perhaps these are the men involved." He asked the passer-by of the location, but when he arrived out of breath, his companions had already been cut down and their adver-saries were at the point of delivering the coup de grace. He quickly let out a yell, cut the two men down, and returned to his lodgings. This matter was made known to an official of the shogunate, and the man was called up before him and questioned.

  "You gave assistance in your companions' fight and thus disregarded the government's ordinance. This is true beyond a doubt, isn't it?"

  The man replied, "I am from the country, and it is difficult for me to understand everything that Your Honor is saying. Would you please repeat that?"

  The official got angry and said, "Is there something wrong with your ears? Didn't you abet a fight, commit bloodshed,

  disregard the government's ordinance, and break the law?"

  The man then replied, "I have at length understood what you are saying. Although you say that I have broken the law and disregarded the government's ordinance, I have by no means done so. The reason for this is that all living things value their lives, and this goes without saying for human beings. I, especially, value my life. However, I thought that to hear a rumor that one's friends are involved in a fight and to pretend not to hear this is not to preserve the Way of the Samurai , so I ran to the place of action . To shamelessly return home after seeing my friends struck down would surely have lengthened my life, but this too would be disregarding the Way. In observing the Way, one will throw away his own precious life. Thus, in order to preserve the Way of the Samurai and not to disregard the Samurai Ordinances, I quickly threw away my life at that place. I beg that you execute me immediately." The official was very impressed and later dismissed the matter, communicating to Lord Matsudaira, "You have a very able samurai in your service. Please treasure him."

  This is among the sayings of the priest Banker. "Not to borrow the strength of another, nor to rely on one's own strength ; to cut off past and future thoughts, and not to live within the everyday mind . . . then the Great Way is right before one's eyes."

  Lord Soma's family
genealogy, called the Chiken marokashi, was the best in Japan. One year when his mansion suddenly caught fire and was burning to the ground, Lord Soma said, "I feel no regret about the house and all its furnishings, even if they burn to the very last piece, because they are things that can be replaced later on. I only regret that I was unable to take out the genealogy, which is my family's most precious treasure." There was one samurai among those attending him who said, "I will go in and take it out." Lord Soma and the others all laughed and said, "The house is already engulfed in flames. How are you going to take it out?"

  Now this man had never been loquacious, nor had he been particularly useful, but being a man who did things from beginning to end, he was engaged as an attendant. At this point he said, "I have never been of use to my master because I'm so careless, but I have lived resolved that someday my life should be of use to him. This seems to be that time.'' And he leapt into the flames.

  After the fire had been extinguished the master said, ''Look for his remains . What a pity!''

  Looking everywhere, they found his burnt corpse in the garden adjacent to the living quarters. When they turned it over, blood flowed out of the stomach. The man had cut open his stomach and placed the genealogy inside and it was not damaged at all. From this time on it was called the "Blood Genealogy.'

  According to a certain person's story, "In the tradition of the I Ching, it is a mistake to think that it is something for divination. Its essence is non-divination. This can be seen by the tact that the Chinese character 'I' is read as 'change.'

  Although one divines good fortune, if he does evil it will become bad fortune. And although he divines bad fortune, if he does good it will become good fortune.

  "Confucius' saying, 'By setting myself to the task for many years and in the end learning change [I], I should make no big mistakes,' is not a matter of learning the I Ching. It means by studying the essence of change and conducting oneself for many years in the Way of Good, one should make no mistakes." Hirano Gonbei was one of the Men of Seven Spears who advanced straight up the hill at the battle of Shizugadake. At a later date he was invited to become one of Lord Ieyasu's hatamoto. Once he was being entertained at Master Hosekawa's. The master said, "Master Gonbei's bravery is not a hidden matter in Japan. It is truly a shame that such a man of bravery has been placed in a low rank such as you are in now. This must be contrary to your wishes. If you were to become a retainer of mine, I would give you half the domain .''