Hagakure by Yamamoto Tsunetomo

Summary

The Japanese version of Stoicism, in my opinion. Full of wisdom on how to live with purpose, be prepared for anything, be your best self and how to lead and deal with others.

Key Takeaways

• Zanshin can be described as a state of mind in which one shows constant awareness and self-control.
• A noble death is the result of living life as if one were already dead.
• Hagakure oath:
  • I will never fall behind others in pursuing the Way of the warrior.
  • I will always be ready to serve my lord.
  • I will honour my parents.
  • I will serve compassionately for the benefit of others.
• 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.
• A retainer who has made up his mind without hesitation [to die for his lord] will be without peer.
• Remember though, how can you expect a man to become a better person just through humiliating him?
• “How will you reply when your own heart asks questions?”
• Listening to men and reading books helps complement your own good sense with the wisdom of the ancients.
• Lord Yagyū 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.”
• “Think lightly when deciding on weighty matters,” is to envisage issues of critical importance well beforehand.
• It is unwise to be fixated on a single point of completion. A man who has devoted himself to his studies and believes he has reached a consummate level will assume his training has finished, but this is erroneous. Devotion to the study of one’s path—first acquiring the fundamentals, and then continuing to refine your knowledge and skills—is a lifelong pursuit with no end. Without becoming content with your level of accomplishment, think critically of everything, and spend your entire life travelling the path, asking, “How can I find the truth of the Way?”
  • “Even someone who is not particularly skilled with a brush, his ability to write characters will improve if he applies himself in copying a good model.”
• It is not sufficient just to remain calm in the event of catastrophe or emergency. When challenged by adversity, charge onwards with courage and jubilation. This is rising to a higher level. It is like the saying, “The more water there is, the higher the boat rises.”
• When I had to speak, I endeavoured to express my thoughts in one word rather than ten.
• “A samurai should be excessively obstinate. Anything done in moderation will fall short of your goals. If you feel that you are doing more than is needed, it will be just right.”
• Your ambitions will be realized if you are determined to be recalled to service during your time off, and work your fingers to the bone without stopping.
• The right timing for counsel will reveal itself if you are patient.
• “I never think about winning. All I think of is not missing the opportunity.”
• Failure is a consequence of the wrong approach, or your own apathy.
• Have a mind to persevere for as long as it takes, and your work will get done in due course, often sooner than you think. Your time will come. Think ahead about 15 years. The state of the world will be much different.
• “Win first, then attack” is the essence of certain victory. Resourcefulness in peacetime means preparing for war.

What I got out of it

Hagakure is a manual for living a life of devotion. Substitute “lord” with “mission” or “calling” and the Hagakure ideology sounds eerily similar to modern American/Western ideals. 

Like the Stoic books and Analects of Confucius, Hagakure is a practical guide to living a good life and being a good person. There are some Zen Buddhist principles interwoven in the text.

Books 1 and 2 are vastly superior to books 3 to 11. Alexander Bennett’s translation is, in my opinion, the best translation for its readability, notes and context-setting.

What stuck with me most:

• Ichinen aka “single-minded determination.” Focus on one thing at any moment as well as in life. Evaluate your activities and how you spend your time and realize that most of it is “waste”.
• “Win first, then attack.” Be prepared for good and bad times. What you do now is not about “winning” now, but about being ready for when the opportunity or catastrophe presents itself. This reminded me of Nassim Taleb’s concept of Antifragile.
• Rehearse your death every morning and night. Live life as if you’re already dead. Similar to the Stoic concept of Memento Mori (“Remember that you have to die”). Give yourself a sense of urgency every morning and reflect every evening to remain focused on what matters.

Summary & Quotes

Foreword

He has advocated the practical teaching of zanshin as a key concept in the culture of bushido. What is zanshin? Literally “lingering heart,” simply put it is an important principle in martial arts which means to maintain psychological and physiological alertness at all times, even after achieving victory in combat or a match. It entails remaining vigilant, calm, and collected after the engagement, and mustering complete control over the surge of adrenaline in your blood. Expressing emotions of joy in victory or anguish in defeat is unacceptable. Throwing one’s arms up in exhilaration shows a lack of vigilance and respect.

Thus, zanshin can be described as a state of mind in which one shows constant awareness and self-control.

In the world of the samurai, such a mindset was developed through the accumulated experience of mortal combat. Showing respect towards one’s adversary in a life-and-death situation, and reminding oneself of the grave danger of dropping one’s guard, even for an instant, is the kind of encounter that nurtures a sense of zanshin.

Introduction 

To the samurai, however, death was celebrated as being integral to their honour and way of life. Attachment to life hindered a warrior during a catastrophe, and so it was deemed virtuous to train one’s mind and spirit to be able to choose death with firm resolve if the situation called for ‘decisive action.’

The Hagakure Phenomenon 

Depending on one’s point of view, Hagakure represents a mystical beauty intrinsic to the Japanese aesthetic experience, and a stoic but profound appreciation of the meaning of life and death. Conversely, it may be regarded as a text that epitomizes all that is abhorrent in terms of mindless sacrifice, as well as a loathsome depreciation of the value of life and blind obedience to authority.

Contextualizing the Historical Setting and Social Milieu 

Yamaga Sokō asked rhetorically: “The samurai eats food without growing it, uses utensils without manufacturing them, and profits without selling. What is the justification for this?” His solution was that the function of peace-time samurai was to serve his lord loyally and be a moral exemplar to the commoners by demonstrating dedication to duty—by living in strict observance of protocols of etiquette, maintaining military preparedness through ascetic training in the military arts, while also nurturing aesthetic sensibilities in scholarly and cultural pursuits. The quest for perfection in daily life and dedication to duty provided samurai with an alternative paradigm for accruing honour other than fighting bravely in battle.

Unravelling the Essence of Hagakure 

As long as one knows that the most appalling thing that can happen is disassociation from one’s raison d’être or death, then one should be able to live an uninhibited and productive life before meeting death in a dignified manner. Hagakure professes that life is a set that is completed by death; they are inextricably linked, and the nobler the death, the better the life it was. Furthermore, a noble death is the result of living life as if one were already dead.

It is the kusemono who embodies the essence of Hagakure’s bushido.

Idle Talk In The Dead Of The Night 

The following is my own professed oath:

• I will never fall behind others in pursuing the Way of the warrior.
• I will always be ready to serve my lord.
• I will honour my parents.
• I will serve compassionately for the benefit of others.

Book 1 

2. The Way of the warrior (bushido) is to be found in dying. If one is faced with two options of life or death, simply settle for death. It is not an especially difficult choice; just go forth and meet it confidently. To declare that dying without aiming for the right purpose is nothing more than a “dog’s death” is the timid and shallow way of Kamigata warriors. Whenever faced with the choice of life and death, there is no need to try and achieve one’s aims. Human beings have a preference for life. As such, it is a natural tendency to apply logic to justify one’s proclivity to stay alive.

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.

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.

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.

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 well-being 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 behaviour. 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.

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.

A retainer who has made up his mind without hesitation [to die for his lord] will be without peer.

14. Presenting one’s opinions to others to help them rectify their faults is an important act of great compassion, and is the duty of a retainer. Nevertheless, the way in which an opinion is offered is of the essence. It is easy to discern good and bad points in others, and anybody can offer criticism. In many cases, people think they are being considerate by pointing out wrongdoings that are usually unpleasant or difficult to broach. If their advice is not received with the grace it is given, then the remonstrator is resigned to think that little else can be done. Such an attitude is of little use. It is analogous to shaming somebody, or disparagement simply to get something off your own chest.

In offering one’s opinion, one must first ascertain whether or not the recipient is in the right frame of mind to receive counsel. Strive to become a trusted colleague, and ensure that he has faith in your words. Start by broaching matters that he is interested in, and devise various ways of making your thoughts known. Decide on an appropriate time, and whether you should express your ideas in writing, or talk to him on the way home. Mention your own failures, and try to evoke his understanding indirectly. Or, while complimenting his finer attributes, present your views in such a way that he will happily take your advice to correct his shortfalls, just as a man with a dry throat reaches for water to quench his thirst. To achieve this is very challenging. If a bad habit has become ingrained over many years, it cannot be remedied easily.

Remember though, how can you expect a man to become a better person just through humiliating him?

“It is a heavenly reprimand. Simply acknowledge that you are solely at fault and repent, otherwise you will never be able to resume service again.”

16. It is important to commend young warriors if they perform their duties well in order to motivate them, even if it was only a trifling achievement.

18. It is good practice to think things through when going to visit somebody. This is to ensure that harmony prevails. It is also a matter of protocol. Furthermore, if one is invited by a man of high standing, it is not good to be too nervous beforehand as you will be unable to converse properly at the start. Instead, one should feel genuine gratitude for the opportunity to meet, and embark with feelings of joyous anticipation.

26. If a man is prepared to accept a loss from the outset, he cannot be beaten. In this sense, if you are patient (kannin) you will not lose.

30. “It is difficult to recite when there is no audience.” Kaion was impressed, and told his young charges, “You should all have such an eager attitude for everything.”

31. Samurai need not think of anything else other than serving their lord. As long as you are brimming with this desire, you will always be aware of him [and his needs].

34. Current priest took charge, there are few complaints and his acolytes are obedient. He considers the big picture as well as the smaller details, and he leaves the staff alone to do their jobs. If he is asked a question, he explains with such clarity that there are no misunderstandings. This is why he has a good reputation for managing the temple successfully.

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?”

43. 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 honour 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. 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 travelling the path.”

Lord Yagyū 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”), Lord Naoshige wrote: “Deliberate lightly when deciding on weighty matters.” Ishida Ittei added a note to this axiom: “Be meticulous when deciding on affairs of minor importance.” 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. “Knowing the Way is to know your own faults. Discovering your imperfections with endless introspection and remedying 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.

52. It is an act of great loyalty to amend your lord’s outlook on things lest he commits 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.

55. The Way of the warrior. If you do not examine such matters beforehand, you will be unable to make appropriate calls when the time comes and will be dishonoured because of it. Listening to accounts from other people and reading are valuable ways of preparing for such a moment. In following the path of the warrior, one needs to be ready at all times by remembering these matters day and night, for one never knows what will happen, or when. You must anticipate all things at every moment of the day. Victory or defeat is all a matter of chance. Avoiding shame is a different matter. Simply be prepared to die. Even if you see no chance of prevailing, just attack. You do not need any superior wisdom or prowess to do this. A heroic warrior (kusemono) does not concern himself with victory or defeat. Without hesitating, he whips himself into a deadly fury (shini-gurui). This is when he understands; this is when he awakens from the dream.

56. There is one thing that is damaging to a man in service, and that is to seek riches and honours. You will remain untarnished as long as you lead a meager lifestyle.

59. It is unwise to be fixated on a single point of completion. A man who has devoted himself to his studies and believes he has reached a consummate level will assume his training has finished, but this is erroneous. Devotion to the study of one’s path—first acquiring the fundamentals, and then continuing to refine your knowledge and skills—is a lifelong pursuit with no end. Without becoming content with your level of accomplishment, think critically of everything, and spend your entire life travelling the path, asking, “How can I find the truth of the Way?” Never give up the quest. Continue to practice like this and you will uncover the Way.

61. How should one reply when asked, what is the most important thing to aspire to in one’s training? Let me try to answer: “Pure will (shōnen) in every moment.” Many neglect this attitude. When one is pure in heart, a vivacious expression appears on one’s face. Something special manifests in one’s heart when completely sincere in one’s undertakings. If this is directed at one’s lord, it is loyalty (chū), and filial piety (kō) to one’s parents, or valour (yū) in war. It is applicable to all things. It is hard to find this special “thing,” and it is even more difficult to hold on to when you have it. The only approach is to throw your heart into the moment, now.

64. Ishida Ittei said: “Even someone who is not particularly skilled with a brush, his ability to write characters will improve if he applies himself in copying a good model.” In the same way, a man in service can also progress by copying the ways of an exemplary retainer. 

There are few examples worthy of emulation these days, so you should select from several to construct your own archetype. Choose one to imitate for their level of grace in protocols of propriety, another for his courage, one for his use of words, another man for his correct moral conduct, one for his sense of giri and honesty, and one who does not dilly-dally and is decisive. By taking the one good thing from different people and merging them together, you will be able to create an ideal standard for a retainer.

If you focus only on the good points of a man, then everybody can be a good model to learn from.

70. Many misguidedly believe that they are outstanding samurai by virtue of their devotion to the martial arts, and because of the disciples they amass. It is sad that such men make bone-breaking efforts but amount to nothing more than a martial ‘artist.’ An art should be learned to the extent that you are ‘proficient’ in it. Generally speaking, a person talented in many things lacks refinement and only retains perfunctory knowledge of important matters in their duties.

78. You may seek to borrow items from others every now and again. But, it is akin to begging if you ask too often. If you can make do without asking people for favours, then it is better not to ask.

79. There is a lesson to be learned from a downpour of rain. If you get caught in a sudden cloudburst, you will still get a drenching even though you try to keep dry by hurrying along and taking cover under overhangs of roofs. If you are prepared to get wet from the start, the result is still the same but it is no hardship. This attitude can be applied to all things.

80. All artistic pursuits can be of use in some way and are good if learned for the purpose of samuraihood and serving one’s lord. Unfortunately though, many just end up becoming consumed in the art itself. Learning can be particularly perilous in this sense.

83. If a samurai practices day and night to surpass the feats of distinguished warriors and claim the heads of celebrated enemies on the battlefield, then courage will swell from within. He will never become dispirited, and will thus be able to demonstrate indomitable valour. This should be a warrior’s attitude at all times.

89. Be sure to look at yourself in the mirror when fixing your appearance. This is a secret tip. People look slovenly because they do not check themselves in a mirror. Correct your diction at home when rehearsing how to speak in public. When engaged in writing exercises, compose a draft, even if it is only a letter of one line. Each of these skills requires poise and dedication. Also, Ryōzan said Kami-gata people are told when writing letters to imagine that the characters will be hung on the wall as a scroll by the recipient.

92. With regards to the way of death, if you are prepared to die at any time, you will be able to meet your release from life with equanimity. As calamities are usually not as bad as anticipated beforehand, it is foolhardy to feel anxiety about tribulations not yet endured. Just accept that the worst possible fate for a man in service is to become a rōnin, or death by seppuku. Then nothing will faze you.

111. A calculating man is a coward. This is because he considers everything from the perspective of loss and gain, and his mind never deviates from this track. To him, death is a loss, and life is a gain. He is afraid of death, which is why he is a disgrace. Moreover, erudite men conceal their cowardice and avarice through their wit and glib-ness. Their cloak of deception tricks others into overestimating them.

115. It is not sufficient just to remain calm in the event of catastrophe or emergency. When challenged by adversity, charge onwards with courage and jubilation. This is rising to a higher level. It is like the saying, “The more water there is, the higher the boat rises.”

116. Ittei said: “It is spineless to think you cannot outdo a maestro after watching or listening to him. A maestro is also but a human being, as are you. If you consider in what way you are inferior and make your mind up to study the art, then you are ready to master it, too. Confucius was a sage when he set his heart on studying at the age of 15. He did not become a sage due to his later studies.” A Buddhist teaching states: “When you have a spiritual awakening [to study Buddhism], it is because correct Buddha teachings have already infiltrated your mind with your decision to become a monk.”

118. A samurai with a strong martial spirit and an unwavering resolve will be called upon first when the time comes. This is because his qualities are evident in his daily deportment and each of his comments, and this will give rise to various opportunities. Above all, words spoken on any occasion are consequential. There is no need to reveal all that is on your mind. Your qualities will be apparent through your daily actions.

119. When I had to speak, I endeavoured to express my thoughts in one word rather than ten.

121. An ancient saying goes: “Think, and decide in seven breaths.” Lord Takanobu commented: “One’s judgement will diminish with prolonged deliberation.” Lord Naoshige said: “Matters decided at a leisurely pace will turn out badly seven times out of ten. Military affairs must be executed expeditiously.” Decisions will also be difficult to make when one’s heart is adrift. With an unperturbed, invigorated, and dignified state of mind, resolutions can be made within seven breaths. This is when one’s mind is steadfast and clear.

122. Regardless of what abilities a man may possess, he will be of little use if rejected by others. People don’t slight those who are eager to help and serve well, and who readily exhibit humility to their associates.

124. It is an act of loyalty to educate others to become better retainers. Therefore, those with the will to learn should be given instruction. Nothing is more joyous than passing on knowledge to be vicariously useful in service through others.

131. Yamamoto Jin’uemon often said, “It is essential for a samurai to have men of talent under him. No matter how eager you are to serve your lord, you cannot fight a war alone. If in need of money you can borrow it; but good retainers cannot be assembled on a whim. You need to take good care the ones you have. To engage good men you shouldn’t feed only yourself, but share your rice with them. They will follow you gladly.”

132. Jin’uemon said: “Exceptional warriors (kusemono) are dependable men. Dependable men are exceptional warriors. I know this through considerable experience. Dependable men can be relied upon to keep away when things are going well but will come to your aid without fail when you are in need.

137. The best way to outdo your colleagues is to ask for their advice about your own ideas. Most men conclude matters based on their own opinions, which prevents them from rising to a higher level. Consulting with experts is the best way to advance.

138. There is no point in one’s training in which one reaches the end. The instant you think you have finished, you have already strayed from the path. Realize that nothing you do is perfect until you have taken your last breath; then, when you are dead, you will be seen as having completed the Way. Purity without excess, and focusing single-mindedly on one thing is difficult to achieve during one’s lifetime. If the purity of your training is diluted, then it cannot be called the proper Way. Strive to follow the Way of service and samuraihood as your singular pursuit.

139. It is ruinous to pursue two Ways. The warrior needs only to train in bushido—the Way of the samurai—and seek nothing else. The character for all Ways, ‘道’, is the same. Nevertheless, one cannot master the Way of the warrior while simultaneously becoming immersed in the teachings of Shintō and Buddha. If one understands this, then learning about the other Ways [for reference only] will serve to improve your training in the pursuit of bushido.

142. A samurai should not, in the slightest degree, say or do something faintheartedly. Never forget this. The depth of one’s heart is discernible even through something seemingly inconsequential.

143. Nothing is impossible. With single-minded resolve (ichinen), heaven and earth can be moved as one pleases. There is nothing that cannot be achieved. A man’s fecklessness prevents him from making up his mind. “Effortlessly moving heaven and earth” can be accomplished through sheer single-minded determination.

144. My father Jin’uemon always said: “You won’t break your back by bowing too deeply.”

149. Be sure to engage with somebody fully as you converse. Regardless of how inspiring your comments may be, they will be ineffectual if the other person is not following you.

151. When someone gives an opinion, even a seemingly inconsequential one, listen carefully with good grace. Otherwise, they will desist from relaying to you what they have overheard or observed. Ingratiate yourself with your colleagues so they can convey their estimations with ease, as this buoy your cause.

153. There are many who like to impart moral lessons in the world today, but few who choose to listen. Moreover, fewer still are those who actually abide by the precepts. No one ventures to teach morality to a man in his thirties. Without advice, he does as he pleases and continues with his foolish antics, and wastes his life in a downward spiral of nefariousness. Be conversant with wise men, and seek lessons in morality from them.

155. A well-known adage states: “Great talent takes time to mature” (daiki-bansei). An undertaking of consequence takes 20 or 30 years to achieve. In service as well, if a man hurries to achieve something meritorious, he will speak of business that is not his concern.

156. Whatever the duty may be, understand well the importance of your position, imagining that each day is your last on the job. You will never fail if you execute your responsibilities with single-minded devotion, imagining that you are performing directly under the lord’s watchful eye.

163. No matter how much you are told to get along with others, it is unseemly to resort to lies and wispy flattery motivated by self-interest. To maintain friendly relationships, put your colleagues first and avoid any antagonism, and always act politely and with an air of humility for the good of others. All encounters will be like meeting for the first time, and the rapport will be easy to maintain. This is the same for married couples as well. If you remain as thoughtful as when you met for the first time, there will be no reason for you to quarrel.

164. Try to view things from a higher position than others. If matters are pondered from the same level, disagreements will erupt and nothing will be seen with clarity.

172. I kept a diary when I was young, and called it “A Record of Regrets.” In it, I logged the mistakes that I made each day. Not a day passed when I didn’t commit 20 or 30 gaffes. There was no end to what I had to document because of my incessant blundering, so I eventually stopped. Now, when I reflect on each day before retiring, there is not one that is free of slip-ups in word and action. Indeed, it seems that a perfect day is impossible to pull off. Men who wriggle their way through life relying on their talents will fail to grasp this.

174. Conceit and haughtiness are perilous during times of good fortune. One must redouble efforts to maintain a sense of humility. Those who revel when times are good will wither in adversity.

178. “Tolerance” is another word for “great compassion.” In a sacred verse it states, “If viewed with an eye of compassion, nobody can be despised. All the more should a sinner be pitied.” There is no limit to the breadth and depth of compassion. It is ubiquitous. The reason why people still revere the sages of the three ancient kingdoms is because of the vastness and extent of their compassion. We must do our best for the benefit of our parents, neighbours, and descendants. This is “great compassion.”

Wisdom and courage based on compassion are genuine virtues. Punishment is an act of compassion, as is service. A compassionate mind will help others in a way that is righteous and knows no bounds. Anything done for personal gain is trivial and small-minded, and will lead to malevolence.

181. “The essential point in shudō is preparation to forfeit your life for the sake of your lover. Otherwise you risk humiliation. On the other hand, though, this means that you would be unable to surrender your life in the service of your lord. Through this contradiction, I came to realize that in shudō, you should love your partner, but not love him at the same time.”

183. Ittei said, “If I were to describe in a word what it means to do ‘good’ as a samurai, it is to withstand hardship. To not endure suffering is sinful.”

184. A man of stature should speak with brevity.

185. More than with wisdom and discretion, a man under 40 should attend to his duties with tenacity. Depending on his status, a man may well go unnoticed after 40 without strength of mind.

188. According to an old retainer: “A samurai should be excessively obstinate. Anything done in moderation will fall short of your goals. If you feel that you are doing more than is needed, it will be just right.”

194. I offered him my thoughts. “Nay, now is the time when you have the least free time. 

It cannot be rewarding for you to return to your duties in the ninth month. What is more gratifying than being summoned back to service earlier than expected? For this reason, now you should be busier than ever. Your ambitions will be realized if you are determined to be recalled to service during your time off, and work your fingers to the bone without stopping.”

199. Furukawa Rokurōzaemon said: “There isn’t a lord anywhere who doesn’t wish for consummate subordinates. Even warriors of humble standing like me yearn for good servants, so it must be more so for men of status. Therefore, a samurai who is eager to be useful will quickly find his way into service of a lord, as their aspirations are compatible. If a man desires something for a long time, he will jump at the chance when it is offered to him on a plate. I have come to see that men waste their lives oblivious to the opportunities before them, only to rue missed chances later in life. Young men should always be on the lookout.”

You don’t need any special wisdom to be an effective servant. Even people of humble station like us can aspire to be “valuable to the lord, the clan, and the farmers who reside in the domain.” The challenge is in thinking earnestly about being of value in service.

200. Come what may, never become conceited when enjoying a period of good fortune. You will be in great jeopardy without displaying twice as much caution as usual.

202. “There are some things that you gradually come to understand. There are some things that you realize with effort. Then, there are other matters that you will never be able to comprehend at all. This is curious indeed.” His observation is profound. It is folly to assume that everything in our mysterious world can be understood by the human mind. Things which can be fathomed with relative ease, however, are invariably shallow.

Book 2 

4. When you encounter another fellow, quickly fathom his character and greet him accordingly. When dealing with a man who is argumentative and uncompromising, it is best to take an amicable stance without rousing ire. Win him over using higher reason, trying not to generate antipathy afterwards. It is all a matter of attitude and wording.

7. To summarize the essence of samuraihood, first and foremost the warrior must be devoted body and soul to his lord. In addition, he must internalize the virtues of wisdom (chi), compassion (jin), and courage (yū). Although it may seem impossible to embody these three virtues, it really is easy. 

• To nurture wisdom simply requires listening to others. Immeasurable knowledge comes from this. 
• Compassion is for the sake of others. It is opting to do good things for other people rather than through selfish motives. 
• Courage is found through “gritting one’s teeth.” That is to say, gritting one’s teeth and charging forth without concern for the consequences. There is no higher mindset than this.

External matters requiring attention are one’s appearance, manner of speech, and handwriting. These are routine affairs which can be refined through daily training. Most of all, one should try to generate a sense of calm inner strength. Once these things have been realized, study the lore of the Nabeshima domain. After this, you may enjoy learning the arts as diversionary pursuits. All things considered, loyal service is quite straightforward. These days, those thought of as exceptional retainers are men who are attentive to the three external details.

16. The right timing for counsel will reveal itself if you are patient.

17. All that matters is having single-minded purpose (ichinen), in the here and now. Life is an ongoing succession of ‘one will’ at a time, each and every moment. A man who realizes this truth need not hurry to do, or seek, anything else anymore. Just live in the present with single-minded purpose. People forget this important truth, and keep seeking other things to accomplish.

Having the resolve to stay the course comes only with years of dedicated training. If you are enlightened to this mindset just once, it will always be with you, even if you are not conscious of it every day. Your life will become simple and clear if you are unwavering in purpose, knowing that ‘now’ is the time to act. Loyalty is a virtue born of this state of mind.

20. It is best to return to the starting point and serve accordingly. But still, this approach will be pointless at the very beginning before you have learned the basics. Devise plans and train for service, and when you have reached a certain level, discard all your strategies and be faithful to the absolute fundamentals.

30. “The end is important.” The same can be said about one’s life. When your guests leave, hopefully there is a reluctance to bid farewell. If not, it is a sign of disinterest, and all the good memories forged through the discussions in the day and night will fade away. When interacting with guests, it is important that you don’t tire of each other’s company. Act as if you haven’t seen each other for some time. This can be achieved with just a little mindfulness.

31. Success gained too early in life will not endure.

36. It is interesting indeed that Lord Kenshin said, “I never think about winning. All I think of is not missing the opportunity.” This is very perceptive. A retainer should also realize that if he misses his chance he will be unable to articulate his point effectively. As such, a samurai must never be guilty of paltriness in every action and greeting he makes.

40. A warrior should not be immodest regarding his valour, and be prepared to enter a frenzied (shini-gurui) state when faced with death. All aspects of his attitude, language, and demeanour in daily life should be pure, precise, and prudent. He should be content with his tasks, and consult with others about how best to fulfill his role. 

He should confer about important matters with men not directly involved. A lifelong position in service requires that one work for the benefit of others. Don’t become ensnared in financial concerns.

42. As the saying goes: “The more water there is, the higher the boat rises.” A competent man, or one engrossed in a pursuit he enjoys, will relish the challenge of surmounting difficulties. There is a huge difference between these men, and those who feel as though they are drowning when the going gets tough.

See Book 1-115

43. The monk Ryōzan Oshō said: “I learned a good lesson from the Kamigata region. Whatever you write on paper will remain in the world; and so, even if it is just a letter, you should write carefully, imagining that it will be hung on the wall of the recipient’s home. Many people write ‘shamelessly.’”

49. It is a crime to have no serious purpose, living idly and giving little consideration to what a warrior should be, even in your dreams.

Realize that “the time is now,” come up with a plan to meet any situation in a flash, and carve it in your heart. There is a saying: “It is curious how people aimlessly negotiate their way through life.” The Way of the warrior entails a rehearsal of death morning after morning, picturing one’s life ending here or there, and imagining the most wonderful way of dying. Decide adamantly that one’s heart is in death. This is all a samurai needs to concern himself with. It is demanding but totally achievable. Nothing is impossible.

56. Nobles and low-born men, old or young, enlightened or shack-led, are all destined to die. We all perish eventually. Nobody is ignorant of this fact. Here though, people rely on their trump card. 

Although knowing that death is inevitable, they put these thoughts aside in the belief that others will succumb first, and think that their own death is a while off. Is this not vain? It is meaningless, and like playing a game in a dream world. It is ill-advised to keep your head in the sand as death creeps at one’s feet; so prepare, and embrace your imminent death.

61. Some are of the opinion that men should be free to engage in cultural diversions in their spare time, after completing their daily chores. In this sense, such activities will not obstruct one’s work. Yet, a retainer should have no leeway to think of such things if he is fully focused on his profession. A samurai with spare time on his hands is obviously not working hard enough.

76. The extent of one’s courage or cowardice cannot be measured in ordinary times. All is revealed when something happens.

86. A man’s life is very short, so it is best to do what he enjoys most. It is foolhardy indeed to waste your life in this world between dreams, doing things you don’t enjoy as you endure the suffering.

101. If you concur with everything brought up at a formal discussion or when chit-chatting, and just dally in the conversation, you will be unable to see higher reason. When somebody describes an object as black, think to yourself, “It can’t be black, but could be white. There must be a reason for it to be white.” Endeavouring to attach a reason to something will help you deduce a higher logic. You will be incapable of exceeding others without making efforts like this.

If it is something that can be said on the spot, do so in a way that won’t cause offence. If he cannot be told, keep conversing without causing ire, and craft a logical response in your mind. This is how to develop sounder logic than others.

104. It is inordinately amiss to gossip about the affairs of other men. It is not always appropriate to speak well of them either. It is best just to be cognizant of one’s own capabilities, apply yourself in training, and be circumspect in speech.

105. A man of noble character has a calm mind and does not rush things. A lesser man is not peaceable, and incessantly clashes and quarrels with everybody.

109. Discrimination, harbouring animosity, and causing others to feel estranged are born of a lack of compassion. Conflict won’t rear its ugly head if everything is enveloped in compassion.

110. A man with shallow knowledge will act as if he knows it all. This is puerile. A learned man is modest, and would never boast in this way.

112. The reason why a man is devoid of the will to serve is because of pride. He is convinced that he is right, and reasons everything in his own favour, becoming set in immoral ways, and thinking himself as outstanding. It is worthy of severe condemnation. Powers of judgment, artistry, status, riches, aptitude, and inventiveness are all attributes in which pride is justified. Thinking these are enough, however, he will become narrow-minded, never ask others for their opinion, and squander his life on piddling trivialities. Indeed, conceitedness seems to be an unavoidable conclusion, and the most foolishly proud of our clansmen even bragged about his inanity: “Since I am stupidest of all, I have been able to live a rather peaceful life.”

The will to serve your lord requires only that you attend in accordance with your status, expunge yourself of deluded pride, know your faults, find ways to better yourself, and keep seeking improvement throughout your life, without ever being satisfied until your last breath. Being aware of your imperfections and trying to remedy them is precisely the Way [of the warrior].

115. Nothing excessive is good. Even Buddhist sermons, lectures, and lessons in moral behaviour can be harmful if expounded on too much.

119. The former Nakano Kazuma said: “The original purpose of the tea ceremony is to purify the six senses. The eyes are cleansed by looking at the scroll and flower arrangement in the tearoom, the nose by smelling the incense, the ears by listening to the sound of the hot water being poured, the mouth by the taste of the tea, and the arms and legs by correctness in etiquette and form. As the five senses have thus been cleansed, next, the mind’s sensibilities will also be purified as a matter of course. The tea ceremony will sanitize the mind when it is choked with superfluity. I never deviate from the ‘heart of tea’ at any hour of the day, but not because it is simply a pastime. Also, the utensils used in the ceremony should conform to one’s social standing.

120. If a man to whom you are obliged to—a friend or an ally—has transgressed in some way, you should secretly admonish him, but cover for him by publicly praising him as a one-in-a-thousand ally with no peer. By reproaching a man privately, his faults can be remedied and he will eventually be rehabilitated into a worthy fellow. 

Offering praise will encourage him to redeem his ways, and he will cease any further wrongdoing. In this way, it is important to sit within the precincts of compassion and help him rectify his conduct.

125. A matter can be delineated as being reasonable depending on how it is phrased. The tone in which you are heard is contingent on how you start the conversation.

129. If advice offered in private is not readily accepted by the lord, the retainer should realize that the task is beyond him, look to control any damage, and surreptitiously devise other ways for his supplication to be heard. After repeated appeals, the lord is sure to listen in the end. If he pays no attention to the advice and continues in his waywardness, the retainer should stay by his side with even more resolve ensuring that his lord’s failings are not exposed to public scrutiny.

130. To correct the ways of other people is harder than rectifying your own. First, you must be amiable with everyone. The key is to be “secretly loved” by being on good terms with those you are close to, as well as those you are not so well acquainted with. I can say from experience that it is easier to accept opinions from those whom you can empathize with. 

When making a suggestion, it should be in accordance with his circumstances and character. Keep his temperament in mind, and start with something that he might like to hear. There are many ways to make your point. If you speak of a man’s foibles in an accusatory manner, he most likely won’t pay attention to you. Why would he feel gratified if you are condescending, and treat him as if he is flawed?

First, confess your own imperfections and make a statement along the lines of: “I have a long-standing desire to purge myself of my failings, but I am unable to do so on my own. I would like your opinion in confidence, as I consider you to be an intimate friend.” The other person will likely respond, “I feel the same way.” In that case, you could suggest that you both “exchange opinions,” and with each other’s feelings understood, bad habits can be mended.

If one has wholehearted intentions of repenting sins, traces of all transgressions committed eons ago will vanish. No matter how wicked the man, attempts for redemption must never be abandoned. 

There is nothing more wretched than an imprudent fellow. There is nobody beyond redemption if various tactics are tried. Failure is a consequence of the wrong approach, or your own apathy.

It is said that acts of sincerity are honoured by the gods in heaven and earth, so good omens will come, I’m sure. This is my lifelong wish. I have become intimate with scoundrels in the clan who most people hold in contempt. Although most would never trust such blighters, I alone choose to serve as their advocate and sing their praises to others: “He is unquestionably a ‘nonconformist,’ but has as his most admirable trait an unyielding attachment to His Lordship.” Such words can change people’s minds. Everybody has redeeming qualities. Even if he is flawed in many ways, he should be encouraged to reform and augment his positive attributes to be precious to the clan.

If you see a man who has amended his comportment even a little, nurture this further by lavishing praise. He will try even harder to improve himself.

131. All men are predisposed to fail in important tasks through impulsiveness. Have a mind to persevere for as long as it takes, and your work will get done in due course, often sooner than you think. Your time will come. Think ahead about 15 years. The state of the world will be much different.

As long as one is able to remain in good health, an enduring wish to serve as a valuable retainer will come true. It’s challenging to outshine so many exceptional colleagues now. But, it will be relatively straightforward to stand out in 15 years with so few rivals left.

139. Revel in being discarded, or having exhausted all your energies in vain; only those who have endured hardship will be of use. Samurai who have never erred before will never have what it takes.

141. A man who seeks only fame and power (myōri) is not a true retainer. Then again, he who doesn’t is not a true retainer either.’ This contradiction warrants serious contemplation.” After thinking about his counsel carefully, the answer suddenly dawned on me.

I realized the ultimate responsibility of a vassal is to petition his lord when necessary for the upkeep of the domain. One cannot do this while floundering at the bottom of the retainer ladder. Thus, working one’s way to the top as chief retainer (karō) was the supreme paradigm of service. It became clear that a retainer should pursue fame and authority, not for personal gratification, but for the purpose of singular service. I resolved to reach the exalted position of chief retainer. It has always been remarked that a young man promoted to a high position of responsibility too quickly generally betrays the expectations placed on him. So, I worked hard day in, day out, shedding not quite crimson tears, but yellow ones of grief, so that I might be recognized in my fifties.

When I think about it, although I was unable to meet my objective of serving as chief retainer, in a sense, the years of perpetual effort to reach this goal are equivalent to fulfillment. It is true that once a man establishes his purpose, he will eventually be able to realize his aspirations.”

Books 3 – 11 – Selected Vignettes 

Pertaining to Fealty

5-66. Whenever His Lordship thought offenders had reasonable pretexts for their actions, he would first interrogate them, hear what they had to say, and then forgive them. If he thought the accusation had no justification, he would look for extenuating factors and formulate an explanation on the perpetrator’s behalf to exonerate him. Everybody was thankful for his merciful disposition.

11-28. On loyalty. Rather than exploits in battle, a retainer can exhibit magnificent loyalty by correcting his master’s mindset, and thereby contribute to the stability of the domain. It is not difficult to be the first warrior to attack the enemy line or achieve a meritorious feat, as all one needs to do is risk life and limb by charging forth. This is a solitary action, and is over when you die. On the other hand, correcting the lord’s faults requires many years of devoted toil—not brief, sacrificial missions. It is only after one has been promoted to the position of elder counsellor or chief retainer following years of dedicated service, earning the trust of one’s colleagues and lord and receiving his favour, that a man earns the right to offer counsel. This demands inestimable hard work until promotion is granted. 

Even elevation through the ranks fueled by self-aggrandizement involves considerable effort; but promotion based solely on a motivation to assist the lord requires more determination to keep calm and carry on. One who is oblivious to this selfless mission will never be accepted as a genuinely faithful servant.

Pertaining to Death and War 

11-1. Written in the Gunpō-kikisho, “Win first, then attack” is the essence of certain victory. Resourcefulness in peacetime means preparing for war. You must be able to defeat an enemy of 100,000 men with a force of 500.

11-6. Getsudō simply wrote: “It is wrong to think it’s right, and it is wrong to think it’s wrong. They are both wrong. It is right to not think of anything.”

11-133. Begin each day pondering death as its climax. Each morning, with a calm mind, conjure images in your head of your last moments. See yourself being pierced by bow and arrow, gun, sword, or spear, or being swept away by a giant wave, vaulting into a fiery inferno, taking a lightning strike, being shaken to death in a great earthquake, falling hundreds of feet from a high cliff top, succumbing to a terminal illness, or just dropping dead unexpectedly. Every morning, be sure to meditate yourself into a trance of death.

An elder decreed: “If one steps out of his house, he will be in the midst of corpses; if he steps out of his gate, he will meet the enemy.” The point here is not vigilance; but rather to kill one’s self from the very outset.

Miscellany

4-54. “Things tend to be drawn to a man who is partial to them. For example, if a man who has never kept a plant before suddenly starts to love flowers, before long he will be surrounded by them, even the odd rare genus. In this way, if you are enamoured of people, then good men are sure to appear. So, just be caring of others.”

8-20. Ikuno Oribe remarked, “If a retainer can think that his service will finish in a day, he will be able to soldier through anything. Anybody can endure backbreaking work for a day. Tomorrow is another day.”

11-42. The following are teachings of Yamamoto Jin’uemon.

1. Young men should not engage in poetry, reading graphic novels, gō, shōgi, or other such activities that will cause listlessness. Members of the Nakano clan should carry an oaken sword and hone their military preparedness for service. 
2. Anything is achievable through single-minded endeavour (bannō-isshin).
3. Dog skin inside, tiger hide outside.
4. The end phrase of a letter will not wear your brush out. You won’t break your back by bowing politely. (You can never be too polite.)
5. Be sure to secure even a broiled chicken. (You should not let your guard down under any circumstance.)
6. Whip even a galloping horse. (Don’t take things for granted, especially if they seem to be going well.)
7. A man who asks questions candidly to your face holds no malice.
8. A man lives for one generation, but a name forever.
9. Money is there for the asking, but [good] men are not.
10. A man who feigns laughter is a coward. A woman who does so is prurient.
11. A real man will be able to tell tall tales seven times in 1-chō. (= 110m or 358 feet)
12. It is not rude to ask even when you know the answer, but an imperative if you don’t.
13. If you can see one direction, you can see eight. (As long as you are careful in your observance, you will be able to perceive all things.)
14. If you know one truth, you will awaken to everything.
15. Wrap your will in pine needles. (If you are sincere, the gifts you send as tribute are allowed to be small as it’s the thought that counts.)
16. A trustworthy man is a kusemono (heroic warrior). 
17. Don’t insert your hands in the sides of your hakama. It is careless. 
18. Don’t open your mouth and yawn in front of others. Conceal it behind your sleeve or fan.
19. A straw hat or kabuto should be worn with the front part low. (To conceal where one is looking.)
20. When he was dying he said: “Everyone knows the name of Jin’uemon. It would be regrettable to groan because of the pain.” He never groaned until the very end.

11-48. On breaking free from life and death. A warrior who cannot detach himself from matters of life and death will be useless. The axiom, “Anything is achievable through single-minded endeavor” appears to be a form of attachment, but actually means to break free from concerns of life and death. With this mind-set, any meritorious feat is achievable. The [martial] arts are a vehicle into the Way [of detachment from life and death].

11-167. It is said that, “Great enterprise does not dwell on trifles.” As long as a retainer serves his lord with singular loyalty (which I have written about exhaustively in Gukenshū), he will be forgiven, even if he is careless in other matters, or makes a nuisance of himself in having his own way. By contrast, perfection in every respect makes a man somewhat disagreeable. He will be stretched to breaking point in important matters. One cannot achieve remarkable deeds without flexibility. It is said, “When a man achieves something great, minor blunders are not to be dwelt upon as ‘undutiful.’”