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: “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. 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.
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