Kenmotsu replied, "That's true. Sometimes things in this world don't go the way we would like. Now if I were to cut off your head and attach it to the bottom of my feet, I would be taller. But that's something that couldn't be done." A certain person was passing by the town of Yae when suddenly his stomach began to hurt. He stopped at a house on a side street and asked to use the toilet. There was only a young woman there, but she took him to the back and showed him where it was. Just as he was taking off his hakama and going into the toilet, the woman's husband came home and accused them both of adultery. In the end, it became a public matter. Lord Naoshige heard the case and said, "Even if this is not a matter of adultery, it is the same as adultery to take off one's hakama without hesitation in a place where there is an unaccompanied woman, and in the woman's case to allow someone to disrobe while her husband is absent from home .''
It is said that they were both condemned to death for this act.
In assessing the enemy's castle there is a saying that goes, "Smoke and mist are like looking at a spring mountain. After the rain is like viewing a clear day." There is weakness in perfect clarity. Among the words spoken by great generals, there are some that were said offhandedly. One should not receive these words in the same manner, however.
People who have an intelligent appearance will not be outstanding even if they do something good, and if they do something normal, people will think them lacking. But if a person who is thought of as having a gentle disposition
does even a slightly good thing, he will be praised by people.
On the fourteenth day of the seventh month in the third year of Shotoku, there were some cooks in the midst of preparations for the Ben Festival in the outer citadel of the castle. One of them, Hara Jurozaemon, unsheathed his sword and cut off the head of Sagara Genzaemon. Mawatari Rokuuemon, Aiura Tarobei, Kola Kinbei and Kakihara Riemen all ran away in confusion. When Jurozaemon sighted Kinbei and started chasing him, the latter fled to the foot soldiers' gathering area. There, the daimyo's palanquin attendant, Tanaka Takeuemon, stood against Jurozaemon and took away his still drawn sword. Ishirnaru San'emon chased Jurozaemon, and when they came to the foot soldiers'
area, assisted Takeuemon.
The punishment was given on the twenty-ninth day of the eleventh month in the same year. Jurozaemon was bound with rope and beheaded. Rokuuemon, Tarobei, Kinbei and Riemon were banished, and San'emon was ordered to retire. Takeuemon was rewarded with three pieces of silver.
It was later said that Takeuemon had been slow to act, for he had not bound the man at that time. Among Takeda Shingen's retainers there were men of matchless courage, but when Katsuyori was killed in the fight at Tenmokuzan, they all fled. Tsuchiya Sozo, a warrior who had been in disfavor for many years, came out alone, however, and said, "I wonder where all the men are who spoke so bravely every day? I shall return the master's favors to me." And he fell alone in battle.
The essentials of speaking are in not speaking at all. If you think that you can finish something without speaking, finish it without saying a single word. If there is something that cannot be accomplished without speaking, one should speak with few words, in a way that will accord well with reason .
To open one's mouth indiscriminately brings shame, and there are many times when people will turn their backs on such a person.
A devotee of the Nembutsu recites the Buddha's name with every incoming and outgoing breath in order never to forget the Buddha. A retainer, too, should be just like this in thinking of his master. Not to forget one's master is the most fundamental thing for a retainer.
Men who did well at the time of their death were men of real bravery. There are many examples of such. But people who talk in an accomplished fashion every day yet are agitated at the time of their death can be known not to have true bravery .
In the secret principles of Yagyu Tajima no kami Munenori there is the saying, "There are no military tactics for a man of great strength." As proof of this, there was once a certain vassal of the shogun who came to Master Yagyu and asked to become a disciple. Master Yagyu said, "You seem to be a man who is very accomplished in some school of martial art. Let us make the master-disciple contract after I learn the name of the school." But the man replied, "I have never practiced one of the martial arts." Master Yagyu said, "Have you come to make sport of Tajima no kami ? Is my perception amiss in thinking that you are a teacher to the shogun?" But the man swore to it and Master Yagyu then asked, "That being so, do you not have some deep conviction?"
The man replied, "When I was a child, I once became suddenly aware that a warrior is a man who does not hold his life in regret. Since I have held that in my heart for many years, it has become a deep conviction, and today I never think about death. Other than that I have no special conviction.''
Master Yagyu was deeply impressed and said, "My perceptions were not the least bit awry. The deepest principle of my military tactics is just that one thing. Lip until now , among all the many hundreds of disciples I have had, there is not one who is licensed in this deepest principle. It is not necessary for you to take up the wooden sword. I will initiate you right now.'' And it is said that he promptly banded him the certified scroll. This is a story of Muragawa Soden's.
Meditation on inevitable death should be performed daily. Every day when one's body and mind are at peace, one
should meditate upon being ripped apart by arrows, rifles, spears and swords, being carried away by surging waves, being thrown into the midst of a great fire, being struck by lightning, being shaken to death by a great earthquake, falling from thousand-foot cliffs, dying of disease or committing seppuku at the death of one's master. And every day without fail one should consider himself as dead.
There is a saying of the elders' that goes, "Step from under the eaves and you're a dead man. Leave the gate and the enemy is waiting." This is not a matter of being careful. It is to consider oneself as dead beforehand. People will become your enemies if you become eminent too quickly in life, and you will be ineffectual. Rising slowly in the world, people will be your allies and your happiness will he assured. In the long run, whether you are fast or slow, as long as you have people's understanding there will be no danger. It is said that fortune that is urged upon you from others is the most effective. The warriors of old cultivated mustaches, for as proof that a man had been slain in battle, his ears and nose would be cut off and brought to the enemy's camp. So that there would be no mistake as to whether the person was a man or a woman, the mustache was also cut off with the nose. At such a time the head was thrown away if it had no mustache, for it might be mistaken for that of a woman. Therefore, growing a mustache was one of the disciplines of a samurai so that his head would not be thrown away upon his death. Tsunetomo said, "If one washes his face with water every morning, if he is slain his complexion will not change. "
The word "person of the north" comes from a tradition of the correct way of upbringing. A couple will put their pillows in the west, and the man, lying on the south side, will face the north, while the woman, lying on the north side, will face the south.
In bringing up a boy, one should first encourage a sense of valor. From the time he is young the child should liken his parents to the master, and learn everyday politeness and etiquette, the serving of other people, the ways of speech, forbearance and even the correct way of walking down the street. The elders were taught in the same fashion. When he does not put effort into things, he should be scolded and made to go the entire day without eating. This is also one of the disciplines of a retainer.
As for a girl, it is most important to teach her chastity from the time she is a child. She should not be in the comany of a man at a distance of less than six feet, nor should she meet them eye to eye, nor should she receive things from them directly from hand to hand. Neither should she go sight-seeing or take trips to temples. A woman who has been brought up strictly and has endured suffering at her own borne will suffer no ennui after she is married. In dealing with younger children one should use rewards and punishments. If one is lax in being sure that they do as they are told, young children will become self-interested and will later be involved in wrongdoings. It is something about which one should be very careful.
As a retainer of the Nabeshima clan, one should have the intention of studying our province's history and traditions, but provincial studies are made light of nowadays. The basic reason for this study is to understand the foundation of our clan, and to know that the clan's forefathers established its perpetuity by means of their suffering and compassion. The fact that our clan has perpetually continued in an unrivaled manner up to this very day is due to the humanity and martial valor of Master Ryuzoji Iekane, the charity and faith of Master Nabeshima Kiyohisa, and the appearance of Lord Ryuzoji Takanobu and Lord Nabeshima Naoshige and their might.
I am at a complete loss when it comes to understanding why people of this generation have forgotten these things and respect the Buddhas of other places. Neither the Shakyamuni Buddha, nor Confucius, nor Kusunoki, nor Shingen were ever retainers of the Ryuzojis or the Nabeshimas; hence it cannot be said that they are in harmony with our clan's customs. In times of war or in times of peace it would be sufficient if both the upper and lower classes would worship our ancestors and study their teachings. One worships the head of whatever clan or discipline to which he belongs. Outside learning for retainers of our clan is worthless. One may think that it is fine to study other disciplines as a diversion after his provincial studies are replete. Yet if a person has a good understanding of provincial studies, he will see that there is nothing lacking in them.
Today, if someone from another clan were to ask about the origin of the Ryuzojis and the Nabeshimas, or why the fief was transferred from the former to the latter, or if they were to ask something like, "I have heard that the Ryuzojis and the Nabeshimas are the greatest in Kyushu for deeds of martial valor, but can you tell me some of the particulars?" I suppose that the man with no knowledge of provincial studies would not be able to answer a word. For a retainer there should be nothing other than doing his own job. For the most part people dislike their own jobs, find those of others more interesting, cause misunderstanding, and bring on utter disasters. Good models of men who performed their duty in their work are Lord Naoshige and Lord Katsushige. The retainers of those times all performed their duties. From the upper classes, men who would be of good use were searched out, while from the lower classes men desired to be useful. The minds of the two classes were of mutual accord , and the strength of the clan was secure.
In all our generations of masters there has never been a bad or foolish one, and in the end there has never been one who ranked second or third among the daimyo of Japan. It is truly a wonderful clan; this is due to the faith of its founders. Moreover, they did not send the clan's retainers to other provinces. nor did they invite men from other provinces in. Men who were made ronin were kept within the province, as were the descendants of those who were made to commit seppuku. The wonder of being born into a clan with such a deep pledge between master and servant is an inexpressible blessing, passed down through the apes, for both farmer and townsman. This goes without saying for the retainer .
The foundation of a Nabeshima samurai should be in knowing this fact; in being deeply resolved to return this blessing by being useful ; in serving more and more selflessly when treated kindly by the master ; in knowing that being made a ronin or being ordered to commit seppuku are also forms of service ; and in aiming to be mindful of the clan forever, whether one is banished deep in the mountains or buried under the earth. Although it is unfitting for someone like me to say this, in dying it is my hope not to become a Buddha. Rather, my will is permeated with the resolution to help manage the affairs of the province, though I be reborn as a Nabeshima samurai seven times. One needs neither vitality nor talent. In a word, it is a matter of having the will to shoulder the clan by oneself. How can one human being be inferior to another? In all matters of discipline, one will be useless unless he has great pride. Unless one is determined to move the clan by himself, all his discipline will come to naught. Although, like a tea kettle, it is easy for one's enthusiasm to cool, there is a way to keep this from happening. My own vows are the following :
Never to be outdone in the Way of the Samurai.
To be of good use to the master.
To be filial to my parents.
To manifest great compassion, and to act for the sake of Man.
If one dedicates these four vows to the gods and Buddhas every morning, he will have the strength of two men and will never slip backward. One must edge forward like the inchworrn, bit by bit. The gods and Buddhas, too, first started with a vow.