Book of the Samurai - Hagakure - Страница 22

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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.''

Giving no answer at all, Gonbei suddenly pot up from his seat, went out to the veranda, stood facing the house, and urinated. Then he said, "If I were the master's retainer, it would never do to urinate from here."

When the priest Daiyu from Sanshu was making a sick call at a certain place, he was told, "The man has just now died." Daiyu said, "Such a thing shouldn't have happened at this time. Didn't this occur from insufficient treatment?

What a shame!''

Now the doctor happened to be there at that time and heard what was said from the other side of the shoji. He got extraordinarily angry and came out and said, "I heard Your Reverence say that the man died from insufficient treatment. Since I am a rather bungling doctor, this is probably true. I have heard that a priest embodies the power of the Buddhist Law. Let me see you bring this dead man back to life, for without such evidence Buddhism is worthless."

Daiyu was put out by this, but he felt that it would be un- pardonable for a priest to put a blemish on Buddhism, so he said, "I will indeed show you how to bring his life back by prayer. Fleas' wait a moment. I must go prepare myself," and returned to the temple. Soon he came back and sat in meditation next to the corpse. Pretty soon the dead man began to breathe and then completely revived. It is said that he lived on for another half a year. As this was something told directly to the priest Tannen, there is nothing mistaken about it.

When telling of the way he prayed, Daiyu said, "This is something not practiced in our sect, so I didn't know of any way of prayer. I simply set my heart for the sake of the Buddhist Law, returned to the temple, sharpened a short sword that had been given as an offering to the temple, and put it in my robe. Then I faced the dead man and prayed, 'If the strength of the Buddhist Law exists, come back to life immediately. ' Since I was thus committed, if he hadn't come back to life, I was resolved to the point of cutting open my stomach and dying embracing the corpse."

When Yamamoto Gorozaemon went to the priest Tetsugyu in Edo wanting to hear something about Buddhism, Tetsugyo said, "Buddhism gets rid of the discriminating mind. It is nothing more than this. I can give you an illustration in terms of the warrior. The Chinese character for ''cowardice'' is made by adding the character for "meaning" to the character radical for "mind". Now "meaning" is "discrimination, " and when a man attaches discrimination to his true mind, he becomes a coward. In the Way of the Samurai can a man be courageous when discrimination arises? I suppose you can get the idea from this."

According to what one of the elders said, taking an enemy on the battlefield is like a hawk taking a bird. Even though it enters into the midst of a thousand of them, it gives no attention to any bird other than the one that it has first marked.

Moreover, what is called a tezuke no kubi is a head that one has taken after having made the declaration, "I will take that warrior wearing such and such armor."

In the Kiyogunkan one person said, "When facing the enemy, I feel as if I have just entered darkness. Because of this I get heavily wounded. Although you have fought with many famous men, you have never been wounded. Why is that?"

The other man answered, "When I have faced the enemy, of course it is like being in the dark. But if at that time I tranquilize my mind, it becomes like a night lit by a pale moon. If I begin my attack from that point, I feel as though I will not be wounded. " This is the situation at the moment of truth.

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