BUDOSHOSHINSHU: Code of the Warrior
By Daidoji Yuzan
Book 1
MAKE LIFE REPLETE, CONSTANTLY THINKING OF DEATH
     The man who would be a warrior considers it his most basic intention to keep death always in mind, day and night, from the time he first picks up his chopsticks in celebrating his morning meal on New Year's Day to the evening of the last day of the year. When one constantly keeps death in mind, both loyalty and filial piety are realized, myriad evils and disasters are avoided, one is without illness and mishap, and lives out a long life. In addition, even his character is improved. Such are the many benefits of this act. 
     Considering this, we generally see a man's life as rather fleeting, like the dew in the evening or the frost of the morning. And herein is something particularly dangerous: when a man with the life of a warrior has the notion that he will be able to live for a long time doing exactly as he pleases, he will feel that he has many years to serve his lord and attend to his parents. Thus, when some event does occur, he will be lacking in duty and shabby in his devotion. Being resolved that a man may be alive today but not tomorrow, one will be aware that today may be his last chance to serve his lord and attend to his parents. Thus, when before his lord receiving orders or looking on his parents with thoughts that it may be for the last time, and his concern for them will be sincere. Accordingly it is said that one fulfills both loyalty and filial piety. 
     Moreover, a mind that is negligent and forgetful of death will beget a lack of prudence. Arguments will be started over insensitive speech, and controversies will flare up concerning matters that could have been finished simply by ignoring them. 
     While walking around without reserve in the midst of crowds on useless temple sight-seeing trips, bumping into strange fools and getting into unexpected fights, one will lose his life, drag out the honored name of his lord, and bring trouble on his family. All these disasters occur from the negligence of not keeping death constantly in mind. When one does have death constantly in mind, being of warrior rank, he will understand the importance of discrimination in words, both in addressing others and in answering what others have addressed to him. He will have no reasonless arguments because of this, and, of course, will not go to 'unnecessary places even when invited. Thus, he will not get involved with any unexpected issues. For this reason it is said that one can avoid myriad evils and disasters. 
     No matter whether he be of high or low rank, if a man forgets about death, he will constantly eat and drink too much, will become involved in lasciviousness and all manner of unhealthful activities, and will bring on disaster to his viscera and an unexpected early death. Even if he did live, he would, in the end, become a useless invalid. When a man has death constantly in mind, even though he may be young and healthy, if he will consistently be aware of the preservation of his health, eat and drink in moderation, and train himself to prudently keep sexual indulgence at a distance, his body will remain sound. It is exactly for this reason that it is said that he will live out a long life without disease or incident. 
     Moreover, when a man sees death as something far away and feels that his stay in this world will be a lengthy one, he will be beset with various ambitions and deep avarice. Coveting the possessions of others and holding his own too dear, he will develop the disposition of a merchant or farmer. When death is held constantly in mind and this world is seen in its triviality, the greed in one's heart will weaken as a matter of course, and the squalid tempers of avarice and selfishness will not so much intrude themselves. For this reason it is said that even one's character will improve. 
     One must always keep death in mind. Yet, there was a monk, Shinkai, mentioned in Yoshida Kenko's Tsurezuregusa, who constantly cowered and waited, thinking of his final hour 24 hours a day. Now although it may be an austerity keeping death in the mind of a monk, it is not in accord with the basic intention of the discipline of a warrior. To approach death in such a manner would be in no way good, for one would abandon the Way of loyalty to his lord and filial piety toward his parents, and be lacking in his calling as a warrior. Day and night without fail, as one is involved in all his business, both public and private, when there is just a moment for the heart to be calm, death should be kept in mind. Such is this matter. Tradition has it that Kusunoki Masashige instructed his son, Masatsura, with the words, "Constantly learn death." 
DO NOT FORGET PREPAREDNESS FOR BATTLE
     The man who would be a warrior considers it essential to keep in mind the spirit of battle 24 hours a day. Our country is different from others, for here, even the lowliest merchant, farmer, or artisan is attentive enough to carry with him a rusty old sword. This is the custom of the people of the warrior nation of Japan, and is the Way of the gods, unchanged for ten thousand generations. 
     Be that as it may, the people of the three classes (of farmer, artisan, and merchant) do not have a martial calling. For those in the warrior class, right down to the lowest type of menial, attendant, and lackey, there is an established manner of never parting oneself from his sword. It goes without saying that for those above the rank of samurai, one's sword does not leave his side even for an instant. Thus, a true warrior will always be prepared, even to the extent of having a bladeless or wooden sword with him when he bathes. This is due to his intention to keep the spirit of battle within him. One maintains this attitude in his own home, and all the more so when he leaves his own surroundings and goes out to other places. Then he should keep in mind the possibility of having the unexpected circumstances of meeting madmen, drunkards, and all manner of fools along the road or even at his destination. This is akin to the saying of the ancients, "Leaving his gate, he sees the enemy." 
     Because a man with the position of warrior fastens swords to his side, he should never forget the spirit of battle. When one does not forget the spirit of battle, the reality of keeping death in mind will be fulfilled. A samurai who fastens swords to his side and yet does not have the spirit of battle always in mind is not at all different from a merchant or farmer wearing a warrior's skin. 
LEARNING IS ALSO IMPORTANT FOR THE WARRIOR IN TIMES OF PEACE
     As a man who would be a warrior stands above the other three classes and carries the duties of administration, it is fitting that he be involved in Learning, and be able to distinguish broadly the nature of things. 
     Be this as it may, the warriors who were born in times of confusion invariably served in full capacity in their first campaign by the age of 15 or 16. Accordingly, by the time they were 12 or 13 years old, it was proper for them to be skilled in horsemanship, archery, riflery, and all the other martial arts. They had hardly any time to face a book-prop and open reading materials, or to sit at a desk taking up a brush. Thus they were naturally unlearned and illiterate, being unable to write a single Chinese character. 
     Although there were any number of warriors like this during the Warring States Period, it was not necessarily on ac- count of their having no intentions (toward Learning) or by being poorly educated by their parents. They were unlearned because they labored solely in the Way of the Warrior and were used in that capacity at that time. Today, although warriors are born into times when the land is at peace, it cannot be advocated that they treat their intentions in the Way of the Warrior lightly. However, neither is it a generation like the times of confusion when warriors would absolutely serve in their first campaign when they were 15 or 16. Thus, when a boy passes the age of ten, he should be instructed to read such works as the Four Books, the Five Classics, and the Seven Books, and to practice calligraphy and writing. Moreover, by the age of 15, as his physical strength increases and his health becomes sound, he should learn archery and horsemanship, and be made skillful in all the martial arts. These should be one's basic intentions in bringing up the child of a warrior in times of peace. There is, to a certain extent, an excuse for the previously mentioned illiteracy of the warrior of troubled times. Excuses cannot be made for a ignorant and illiterate warrior in times of peace. Nor can the situation be blamed on the youth and weakness of children. It is simply a matter of parents' negligence and carelessness, and in the end is due to ignorance of the proper way to love a child. 
BE DEVOTED, EVEN TO NEGLIGENT PARENTS
     The man who would be a warrior considers it foremost to discharge his filial duties to his parents with tender care. Even if a man is clever and intelligent, excels others, is an eloquent speaker, and was born with a pleasing appearance, if he is unfilial to his parents he will be useless. In Bushido one considers it essential to know the difference between the root and the branch, and to act accordingly. A man who has difficulty in discerning the root from the branch will likely have no understanding of duty, and it is difficult to call a man who does not understand duty a warrior. Knowing the difference between the root and the branch, one will consider his parents as the root of his body, and his body as the branch of their flesh and blood. However, when a man's true desire is to raise himself in this world and in some event treats his parents shabbily, it is because he has no discernment of root and branch. 
     There are, moreover, two levels in discharging one's filial duties to his parents. For example, there is nothing impressive about a child who consistently completes his filial duties to parents who are completely devoted. Parents of this caliber are of a gentle disposition and, loving the child sincerely, consider his upbringing with tenderness. They spend their hard-earned stipend on his weaponry, riding materials and household goods, making sure that nothing is lacking. They also find him a good wife, and when they finally retire, leave him their entire inheritance. The reason for this follows: once becoming intimate and mutually concerned even with a perfect stranger, if the stranger put out efforts on one's behalf, one would, even when unobserved by others, not treat him with indifference, but rather would consider his affairs as significant. One would postpone one's own problems and put the stranger's matters to the fore. How much more then, when one's own parents act with loving benevolence, leaving no stone unturned in his behalf? No matter how much a child exhausted his strength in discharging his filial duties in such a case, it could not be said to be sufficient. This would be common filial piety and thus would have nothing praiseworthy about it. 
     There are parents, however, who are not at all tender- hearted, who, growing old and senile, make nothing but trivial complaints, leave nothing as a inheritance, but rather bring their already hard-pressed child into dangerous circumstances, and are unaware that simply bringing up a child should be a satisfaction to them. They do nothing but complain about their daily food and clothing, and, in addition to all this, think nothing of having their child lose face in public by telling others they meet that they have gone through terrible strains and burdens because their son was an unfilial sort, caring little that they were growing old. To respect even such parents as these, facing difficult hazards and earnestly lamenting their decrepitude, never ignoring them, and always discharging one's filial duties with sincerity is the true awareness of the filial son. 
     A warrior with such a disposition will have a good understanding of the Way of loyalty and duty when serving a lord. He will labor in true loyalty, not only when his lord's power is flourishing, but even when his master has met with something unexpected and is in trouble. Such a warrior will not leave his lord's side even if their allies have dwindled from 100 horsemen to ten, or from ten to only one. No matter how the enemy's arrows rain down, he will stand to meet them without a second thought for his life, discharging his duties with martial loyalty. Although the words, parent and lord, filial piety and loyalty, are different, in the sincerity of the mind they are one. Thus, it has been said in the words of the ancients: "Look for a loyal retainer in the house of a filial child." It is, then, unreasonable to say that a man may be unfilial to his parents yet loyal and correct to his lord. 
     A man whose mind is so immature that he is not filial to his very source will certainly not feel duty or obligation, nor fully act with loyalty toward a lord with whom he lacks the bond of nature. 
     Although a man who has been unfilial to his parents at home may go out and serve under a lord, he will always keep an eye on his lord's circumstances, and, if he sees that they decline in the least way he will quickly change his design, leaving in the midst of battle, and making his way out through the rain of arrows. That such a man will be unrighteous enough to even conspire with or defect to the enemy has been established in both past and present. This a matter for both a sense of shame and circumspection. 
A SENSE OF SHAME WILL UPHOLD JUSTICE
     Bushido will be established when the man who would be a warrior has in his mind a serious understanding of justice and injustice, and the resolution to strive absolutely in the former and avoid conduct in the latter. Justice and injustice are defined as good and evil, justice being nothing other than good, injustice being nothing other than evil. Although men generally are not able to distinguish good from evil, justice from injustice, they consider the performance of justice and the advancement of good as confining and trouble- some, and the achievement of injustice and evil as interesting and easy. Thus, they devote themselves to injustice and evil alone, and find the performance of justice and the advancement of good to be distasteful. If a man is an absolute simpleton, unable to distinguish right from wrong, or justice from injustice, it is yet one thing. But a man who has understood in his heart the evil of injustice and then turns his back on duty and commits acts of in- justice anyway does not possess the character of a warrior. This is an extremely regrettable situation. It can be said that a thinness of the sense of forbearance is the source of such acts. Al- though the phrase "thinness of forbearance" does not sound so bad, when one looks at its root he will surely understand that it is an injustice arising from cowardice. Thus, it is said to be essential for a warrior to always avoid injustice, and act according to justice. 
     Moreover, there would seem to be three levels of what is called acting according to justice. As an example, say that you are going to go out with an acquaintance to some place or an- other and your companion has brought with him 100 ryo in cash. As it would be inconvenient for him to walk around with it in his pockets he would like to entrust it to your keeping until returning, and thus you become the secret recipient of that money. But before you leave together, the man is suddenly taken with food poisoning or apoplexy and dies on the spot, with not a soul knowing that there has been an entrusting of money between the two of you. In such a situation, a man who truly acted justly would be pained by the pitifulness of the circumstances, and, without the least evil thought in mind, would explain the matter of the en- trusted money to the man's family and relations, and quickly send it back to them. 
     Next, there is the person who would reason that the man was really only an acquaintance and hardly someone with whom he was familiar or intimate. Moreover, since no one knew about the exchange of money, no one would be likely to inquire about it later. Since one's own circumstances were rather pressed at present, this was a convenient event and it would not hurt to keep the money oneself. To have such evil thoughts, but then feel the sordidness of such things and a sense of self-revulsion, and to return the money in the end can be said to be feeling shame in one's heart and acting with justice. 
     Finally, there is the man who returns the money when there is at least one person among his family and servants who knows about the entrustment of money, and he is ashamed of that person's opinion or afraid of rumors in the future. This is said to be having a sense of shame before others and acting with justice. Although there is some doubt as to what such a man would do if no one knew of the money, it can be said that he is a man who knows what justice is and acts accordingly. Generally, an understanding of the practice of justice originates with a sense of shame of the heartful scorn of one's intimates, beginning with one's family and servants, which in turn widens to a sense of shame before the derision and scorn of others. When one practices justice and avoids injustice in this way, it is certain that the practice itself will become a mental habit, and later one should possess a disposition for enjoying justice and hating injustice. 
     Moreover, in the way of martial valor also, when facing the battlefield, a man of natural valor will advance no matter how violent the rain of arrows and gunfire, with no thoughts at all, immersed in loyalty and duty, making a target of his own body. When the valor of such a mind manifests itself, there is nothing further to be said about the admirability of the man's conduct. 
     Again, according to the individual, there are those who get weak in the knees and faint-hearted wondering how best to act in such dangerous situations. But, as they will be seen by their allies as the only ones who remain while those around them advance, and will be unable to make excuses at a later date, they are compelled to make up their minds and advance along with the previously mentioned valiant men. Although such men are far inferior to those who are naturally courageous; even they, if meeting such conditions many times, repeating the experience and becoming used to it, will become strong warriors of praiseworthy deeds, in no way second rate to those born brave. Thus it is said that, for acting with justice and striving with courage, there is no principle better than a sense of shame. But there is nothing that can be taught to the man who will act unjustly ignoring the accusations of others, or continue to commit deeds of cowardice, letting others laugh if they will in their condemnation of his unmanliness. 
IN THE MIND, THE WAY; IN FORM, THE LAW
     The study of the Way of the Warrior is nothing other than inwardly regulating the mind according to the Way, and in form outwardly preserving the Law. Regulating the mind according to the Way is understanding that one manages his affairs following the justice and correctness of the Way of the Warrior, and does not diverge a hairsbreadth into unrighteousness or evil ways. And it is thought quite proper to meet with a man of virtue, learned in the works and traditions of the sages, to study in detail the stories of the Way. Furthermore, in connection with preserving the Law in form, there are two Laws and four levels. The two Laws are the Law of Normal Condition and the Law of Altercation. The four levels include, within the Law of Normal Condition, the Gentleman's Code and the Martial Arts; and within the Law of Altercation, Martial Law, and Combat Strategy. 
     First, the Gentleman's Code is in bathing in the morning and at night, washing one's hands and feet, and keeping his body clean. Early each morning the Gentleman should bind up his hair, from time to time shaving his forehead. He should wear the correct dress according to the season, and carry his long and short swords. Things of this nature go without saying. He should also carry a fan at his waist, even in cold weather. In meeting with guests, the Gentleman should use the length and breadth of courtesy according to the guest's social position and take care not to speak useless words. Even partaking of a single bowl of rice or a single cup of tea, one should be prudent to do so in a skillful way and avoid negligence. If a man is serving as a retainer, whenever he is off duty or resting he should learn something from a book or practice writing, rather than just sitting around. Beyond that he should impress in his mind the old practices and ways of the warrior clam. Whether coming or going, sitting or sleeping, he should carry himself so that his activities and manners are seen as something expected of a warrior. Next are the Martial Arts. Although there is nothing lacking in the Gentleman's Code, as a warrior gentleman, it is a man's basic purpose to train in the usage of arms. Thus, one should be determined to begin the Art by unsheathing the sword at his waist, and learning what it is to fight. He should take a liking for and begin training in all the martial arts, be it handling the spear, horsemanship, archery and riflery, attaining his own measure of skill. If one will go ahead and discipline himself in the levels of the Gentleman's Code and the Martial Arts, he will not be at all lacking in the Law of Normal Conditions, and will be considered a good and useful warrior by most people. 
     This being as it may, the warrior is a man who serves at times of altercations, which are matters of social disturbances. At such times a man who puts on armor is without ceremony, and must put aside for awhile the usual Gentleman's Code. The men who are ordinarily called "lord" and "master" are called "general," and samurai retainers of both high and low rank are called "soldiers" and "troops." Both high and low remove formal dress, don armor, grasp the soldier's staff, and advance to the area of the enemy. This is the condition of the battle camp. The practice of the various methods and measures concerning these things are called Martial Law, and one should not be without this knowledge. 
     Finally, there is Combat Strategy. When one's enemies and allies are at the point of battle, these strategies are the determinants of gaining victory when one has correctly judged his allies' prepared dispositions and the usage of their numbers; and defeat when he has managed these conditions poorly. The practices and secret traditions of these various methods and measures are called Combat Strategy and one should also possess this knowledge. 
     A warrior accomplished in the pursuit of knowledge of the four levels of the Law of Normal Conditions and the Law of Altercation is said to be the highest quality of samurai. Although one will get by as an individual while preparing himself only in the Law of Normal Conditions, if his awareness of the two levels of the Law of Altercation is thin, he will not be useful for such important works as general, group leader or administrator. 
     It is essential that a warrior aim beyond himself to think over these points well, and, as a warrior, discipline himself in Martial Law and Combat Strategy, not to mention the Gentle- man's Code and the Martial Arts. He should not put aside his aim of at one time becoming a first-class samurai. 
CHOOSING A HORSE
     In ancient times the word "warrior" was expressed as "bow and horse," and men of both high and low rank attained the heights of the martial arts by practicing archery and horsemanship. In recent times the warrior considers the long sword, spear and horsemanship essential and disciplines himself accordingly. Beyond these there are the many arts of archery, marksmanship, iaido and judo; and it is important that young warriors exert themselves day and night, and learn these arts well. 
     Especially the warrior of low rank should learn to ride well. Even though the horses be extremely deficient or unruly, he should be able to ride them without hindrance. This is because horses that are both easy to ride and beautiful are the rarest things in this world. And even if such horses existed, they would be owned by warriors of high rank, and thus, hardly horses reined by lower-class warriors. 
     If one will only become accomplished in horsemanship, he will be able to select a horse with some deficiency, bad habits or unruliness, but which is still good. This he will be able to buy at a low price for his own use, and it will be the same as always having a horse that is valued far above his own resources. Generally speaking, paying great attention to the coloration and markings of a horse's coat is a matter for warriors of the upper classes. For a warrior of the lower classes it is essential to understand that he should simply search out a horse that is good, regardless of whether its color pleases him, or whether it has markings on its coat, or is one that people dislike. Many years ago, among the warrior generals of the Murakami dan in Shinshu, there was an accomplished warrior named Gakuganji who led 300 horsemen. He developed a tradition of having horses both for himself and the dan's retainers that had color and coat markings ordinarily despised by others. He would not train the dan's samurai on a regular riding ground, but would go out with 50 to 100 horsemen to the wide field below the castle, and, himself taking the lead, would gallop about the field in a cross-like pattern. He praised as good riders those who could ride freely in such a way that when they looked about ready to fall could regain the saddle, and when they looked as though well-mounted could quickly leap to the ground. Those not so accomplished were known as poor riders. Thus, in those days, even the retainers of Takeda Shingen were known to watch adversaries such as Gakuganji very carefully, and this was great praise for Gakuganji's art. Moreover, although it is a fine thing for a warrior to be a lover of horses, there is both bad and good to this. Warriors of old loved horses because, when there was a battle, and they put on their armor and banners, they became heavier and were unable to walk well. Thus, they could not perform battle maneuvers without horses. In this way, their horses acted in place of their two legs. And, if some incident occurred, it would be by riding these horses that they would take the lead and excel in military sincerity. Further, when one went out to meet the enemy in battle on this horse, according to the situation, it was not unlikely that the animal, too, would receive serious wounds and forfeit its life. Therefore, although a horse is but a beast, such men thought of them with sympathy, and carried it in their hearts to be diligent in always feeding them and rubbing them down. 
     Of those who are called horse lovers today, nine out of ten will search out a low-priced horse with bad habits that the owner has become tired of and correct its habits, or will find a short horse that has been used in the countryside, and train and groom it. And because it is only their intention to sell these horses at high prices to those in search of such animals, they never have good horses of their own. Such men, without exception, have natures that are no different than those of horse traders and brokers, and for that reason are inferior to those who do not love horses at all. 
GOSSIP AND BACK-TALK ARE INEXCUSABLE
     It is essential that a warrior in the service of a lord has the prudence not to gossip about the wrong-doings he has observed concerning his companions. This is because one should be circumspect enough to consider that he himself is no saint or sage, and that over a long period of time has certainly made mistakes and had misunderstandings. 
     One might think it natural that especially those warriors who are chief retainers and dan elders, and who are above all other samurai, should be equal in character, wisdom and wit to the gravity of their office and stipend; and that since this is not so, criticism is reasonable. In the long run, however, it is not. The reason for this is as follows. The men who became chief retainers and elders for the Shogun who ruled the entire country were chosen from the many provincial and castle lords, and chiefly on the basis of their personal characters. Thus, to the extent that they were men who were already officials, it was considered that none of them would be lacking in talent. For the clans of the lords governing the various districts and provinces, however, there were very few samurai from among the many within the clans who were fit in terms of stipend and lineage who also would be able to take the positions of chief retainers and elders. Therefore, because it was difficult to choose men strictly on their personal characters, the lords chose men largely of the common run who were blessed in terms of their stipends and lineages, and added these to the ranks of chief retainers and dan elders. The lords thought that with time and experience these men would become accustomed to their work and would later be of good service. Thus were these positions filled. 
     Such chief retainers and dan elders may be a bit wanting in terms of their positions and offices. It should be said, however, that it is a mistaken notion to think that one can observe these deficiencies and then blame, judge or slander these men. The reason is that human beings are like the grass and trees which some years flower and bear fruit and other years do not. Thus, there may be intelligent parents who have children naturally lacking in ability, or there may be children who exceed the talents of their parents, and this has been so since times past. 
     It is not that the lord does not see these deficiencies, but he does not forget the loyalty and exertions of generations of the man's ancestors, and, according to his lineage, has placed him in a position of some gravity. This is certainly reasonable, and as a retainer one should take pleasure in and be thankful for such a thing. 
     Therefore, even though one might hear something very unreasonable from such chief retainers and dan elders, and think that he cannot just let it pass, he should restrain his own desires and finish the matter with proper decorum. Surely had it been the lord, there would not have been one word of rebuttal, no matter how unreasonable his words might have been. As the chief retainers and dan elders speak for the lord, it can be said that their word is the same as the lord's order itself. As there is a difference between the lord and his retainers, however, it is reasonable to put one's thoughts into words as politely and harmoniously as possible. It is the correctness of the warrior to consider that speaking whatever is on one's mind in a rough manner to men who hold the important positions of chief retainers and elders is a great discourtesy to the lord, no matter how "right" one may be. 
     Well then, the officials who carry out the various duties of the time are not chosen entirely for their lineage and parentage, but are selected from the many samurai of the dan chiefly on the basis of their personal characters. And as this is so, it is reason- able that none of them will be naturally lacking in talents. How- ever, because there may be some men with whom the lord is pleased, and whom he plans to gradually accustom to his service, there may also be some young and immature men ordered to serve at his side. With such men there are likely to be some occasional misconceptions, carelessness or lack of discrimination; but it is not a good thing to blame, trouble, slander or ridicule them. No matter how naturally able a person might be, when there is something lacking in him one should conclude the matter with the understanding that it is due to youth. 
     Generally speaking, all the men with duties such as the chief retainers, dan elders and other officers make their orders under the lord's discernment, and therefore, speaking badly about their affairs is the same as slandering the lord himself. Moreover, when one needs the help of those men for some business or another, he will have to be discreet about his mood, place his hands to the floor, bow low and humbly ask for assistance. At such a time will he not have to purse the lips that until now slandered and ridiculed in secret, and for whatever use it is, speak things worthy of a warrior? Such things should be reflected upon deeply. 
DO NOT PLACE A FOOT IN THE DIRECTION OF THE MASTER
     The Ways of Loyalty and Filial Piety are not limited to the warrior class alone. For the classes of farmers, artisans and tradesmen as well, these two Ways are to be thoroughly followed in the relations between father and child, master and servant. 
     However, in the case of farmers, artisans, and tradesmen, manners and etiquette are secondary. For example, when a child or a servant is sitting together with a parent or master, it makes no difference even if he does all sorts of rude things like sitting cross-legged, having his hands in his pockets, or speak- ing without putting his hands on the floor. All is well as long as his mood is not rough, and his true intentions are in placing importance in the parent or master. This is the loyalty and filial piety of these three classes. 
     In Bushido, the Ways of Loyalty and Filial Piety cannot be completely fulfilled if etiquette is not kept thoroughly in form, no matter how much they are guarded in the heart. It is, for example, unacceptable for one who would follow the Way of the Warrior to act in a rude or negligent way in front of his parents, much less in front of his lord. The loyalty and filial piety of the warrior are in being steadfast and not the least bit rude even in places where the master's and parents' eyes do not reach. 
     For example, no matter where one stops for the night and lays down to sleep, he should not place his feet in the direction of his lord even for a moment. Likewise when hanging up spears and halberds, the cutting points should not face in the lord's direction. 
     Beyond this, when listening to or speaking about matters concerning one's lord, if lying down, one should sit up; if sitting up normally, one should straighten his posture. It is exactly such deportment that is said to be the true intention of the warrior. But to stretch one's feet out in the lord's direction while knowing well where he is, speaking about the lord while lying down, receiving a handwritten letter from one's parents without proper ceremony, reading such a letter while sitting cross-legged or lying down, throwing it into a corner or using it to clean a lantern: all these come from untrustworthy thoughts, and are not in the true mind of loyalty and filial piety of the warrior. A man with such a disposition does not know what duty is, and this because he has not drawn the distinction between himself and others. When meeting men from other places or clans, such a man will relate and explain the bad things about his own lord's dan. If a complete stranger simply acts in an intimate way toward him, he will happily and without reserve relate every one of the bad stories ridiculing his parents and siblings, slandering everyone. Thus, sooner or later he will receive punishment from his lord or parents, will meet with some great disaster, or will, meet a death belittling a warrior's name. Even if he does live, he will be reduced to a life-style without value, and at any rate will be unable to spend his life without incident. And this is reasonable. 
     Connected with this, during the Keicho period (1596-1611), among the retainers-of Fukushima Saemon Tafu Masanori there was a brave samurai by the name of Kani Saizo. As a general of foot soldiers, Saizo was in charge of the Kurogane Gate of the inner castle at Hiroshima in Geishu. Here he kept constant watch day and night, but because of his extreme old age he would lie down and take naps to rest. Once while he was napping, an acolyte who served at the side of Lord Masanori brought him a pheasant from a hawking party, explaining that the bird was caught by the lord's own hawk and was thus being sent by the lord to Saizo. When Saizo heard this he got right up, put on a hakama that he had earlier taken off and placed nearby, faced the castle proper, received the present with decorum, and spoke a thanksgiving to the lord. Then he scolded the acolyte, saying, "What a child you are, and what a simpleton! This was a matter of the lord's wishes and you did not announce it as such, but rather related it to me just as I lay there! If you were not a child there would be a way of dealing with you, but as you are an acolyte I will let it pass." The acolyte was terrified and hurried back, relating the situation to the other young pages. Thus, the story was eventually heard by Lord Masanori, who summoned the acolyte and inquired about the situation. When the acolyte had told the story about Saizo in full, Lord Masanori said, "The impropriety was yours, and Saizo was clearly reasonable in becoming angry. I wish all the samurai of Aki and Binge provinces had minds like Saizo. Then anything could be done." 
WHEN THINKING OF THE BATTLEFIELD, ONE CANNOT BE INDOLENT
     The two duties of a warrior, whether he be of high or low rank, are facing the field of battle and the construction of fortifications. When the entire country was at war there were battles here or military operations there, both morning and night, and a warrior did not have even a single day of rest. Concomitant with the battlefield was the construction of fortifications. Warriors, both high and low, labored quickly day and night on such things as fortresses, stout moats, stockades and battle and boundary fortifications, and the pains they took were extraordinary. In times of peace, however, there are no battles, and consequently no construction of fortifications either. Thus, for samurai of any class serving a military commander there are various regulated functions such as being on guard duty, being in attendance to the lord, acting as his messenger, or even in just being in the area. There are, however, people who wonder if these are the real duties of a warrior. These people do not think of the essential two functions regarding the field of battle and the construction of fortifications even in their dreams at dawn. Such men will grumble and complain about giving up what is theirs, even though the amount is small, at the time when their masters are ordered by the Bakufu to help in some government construction and, as the expenditures are great, the master requests some help in dividing the expense among all his retainers. This, in the end, arises from a lack of awareness that the essential duties of the warrior are facing the field of battle and the construction of fortifications. 
     Moreover, even for the regular duties of watchman, attendant and messenger, there are men who consider their own jobs as toilsome, and, though they are not greatly ill, will make excuses to be absent from work, will rely on aid from their comrades, and will have no second thoughts at all about the trouble they may be causing others. Or, hating to make the expenses or to take the trouble for the journey as a messenger, some will feign illness and take their leave, passing the expenses and trouble on to others. Finally showing up to work, they will be oblivious to the scorn of their fellows. 
     Beyond this, there are those who, when in attendance or on an errand, must go to some place close by and will grumble unabashedly in front of their comrades about having to go to the same place twice in one day or about the violence of the wind and rain. Such men manifest a degenerate attitude towards their duties, regardless of the fact that one must go to pains in one way or another, and are nothing more than menials and lackeys in the skins of samurai. 
     No matter how exacting one's duties may be, if it is some function performed indoors or accompanying the master as he goes about places nearby, it is certainly no trouble at all. Why is this so? Every time the warriors who were born in the Warring States Period went to battle, the heat of the summer scorched their armor, the cold winds of the winter blew between it and their bare skins, and they were faced with all manner of difficulties. Yet, there was no way to escape or stave off that heat and cold, and so they slept by the roads in the mountains, the sleeves of their armor spread as pallets, beaten by the rain and covered by snow. To eat and drink, moreover, they had nothing more than brown rice and salty soup, and the hardships and privations they endured on the field of battle or in attacking and defending castles were surely of no ordinary kind. When one thinks these things over, he can see that the three peacetime duties previously mentioned are easy indeed. Thus, if one approaches his unexacting duties with a faltering heart, how will he be able to bear the pains of battle or travel? And is this not something to be ashamed of before the scorn of warriors with understanding? 
     To come into this world in the house of a warrior, one should be with his armor day and night, making his lodging the mountains, plains and shores. Yet, being born in a time of peace, men of both upper and lower rank sleep under mosquito netting in the summer, and under comforters in the winter, eating the things they please morning and night, living lives of ease. This being understood as great good fortune, there is no reason at all for thinking of guard duty in the mansion, accompanying the lord to nearby places, or messenger duty as being laborious or burdensome. 
     Concerning this matter, one of the elders of the dan of Takeda Shingen in Kai, Baba Mine no Kami, a man especially accomplished in archery, had the words "Constantly Living on the Field of Battle'' hung on his wall. It is said that these words have been passed down for everyday application. 
DO NOT BE SPOILED BY LENGTH OF SERVICE
     Since times long past there has been the saying "priest and samurai," and when one thinks a bit about why this is so, he will surely see the similarity between the two. 
     In Zen Buddhism, for example, the titles zasu and shuso are given to the normal priest, just as normal samurai are given very low posts. Next, as priests are promoted they are given the titles of tanryo and seido, just as warriors are given the titles of metsuke, tsukaiyaku, kumigashira, or kachigashira. Finally, although the priest himself is still the same, when he wears the colored robe, holds the symbols of his sect, and lectures to great numbers of priests, he is titled a choro or osho. Among warriors, the man who is entrusted with the banners, battle coat, and baton of command, and who gives the order of battle and maneuvers the troops, is called a samurai daisho, an ashigaru daisho, or one of the six military bugyo. When considered in this way, there is a similarity between the organizations of the Buddhist order and that of the warrior, and thus we have the saying "priest and samurai." However, when it comes to discipline in studies, it can be thought that the discipline of warriors in training is far inferior to that of priests. 
     This is because in Buddhism, while yet a novice, the priest leaves his own teacher and makes pilgrimages to the various temples, meeting various scholars and famous instructors, and making continuous efforts in meditation. As he is promoted through the positions of tanryo, seido, chore, and osho, even becoming the head priest of a main temple, he masters his studies without the least bit of embarrassment, waiting for his departure from this world. This is truly discipline at its utmost. Although one would hope this would be the same in the military class, those who are in training and have not yet been assigned duties or have been given low posts have either received an inheritance from their parents or taken over the headship of a house after a parent's retirement. Thus, their stipend is considerable and they are lacking in neither clothing, food nor shelter. While still young they raise a family and sleep in morning and night. Because they do not make efforts in studying the martial arts--which are the everlasting law of the samurai--they have even less interest in tactics and strategy, which are more distant. In this way they slide through each day, the months turning to years, while their hair turns white and their foreheads bald, and they somehow take on the look of respectable elders. 
     When such a man is selected to take charge of an open post, even if just the light duty of tsukaiban, he is quickly overwhelmed by the position. Somehow, however, with the aid of his seniors and associates he manages to do it. If he is then given the difficult job of envoy to a distant province, he is quickly shocked and muddles the preparations for the trip. Off to his seniors and associates he goes to find out the protocol for this duty or else borrows old memos and notes on the subject, and in the end manages the job, fortunately escaping disaster. Such could not be called the basic Way of the Warrior. The reason is that there is a limit to the duties of a warrior; and while the common samurai who is yet without an assignment is doing nothing both day and night, he should think over when and to what kind of the duties he is liable to be assigned, and what the lord's pleasure is likely to be. He should also thoroughly think through the ways of performing the various duties, and, if there are experts in these fields among his relatives and kin, when meeting with them he should dispense with small talk, and ask repeatedly about the things one expects to encounter in the future, memorizing the details. And if there are old notes and sketches on these subjects, he should collect them, look them through, and copy them down, even if they would be of no use at the present. 
     If he will grasp the gist of things in this way, he will take a rational and assured course, no matter when or to what kind of duty he may be assigned. 
     Moreover, under normal conditions one can conduct his affairs by relying on his seniors and associates, and depend on the aid of their instruction. But if something unexpected occurs and events are imminent, one cannot depend on the aid and guidance of experts, and, for better or for worse, will have to solve matters by his discernment alone. Especially for the campaign duty of tsukaiban, one will have to have an understanding of the number of troops involved, the battle array's quality of arrangement, the castle's strengths and weaknesses, the advantages and disadvantages of the lay of the land, and the prospect of victory or defeat. Thus, it has been said since times long past that the duty of gunshi is a difficult one. 
     For a tsukaiyaku, however, even if his reconnaissance contains mistakes, it is for the most part a matter of his own oversights and indiscretion. But those with the rank of ashigaru taisho and above--who hold the baton of command, maneuver great numbers of men, and hold the command of the battle--occupy an important office indeed. This is because it is an old and venerable military law that victors will strike men while the defeated will be struck. Thus, the life and death of the multitude of one's allies hang on the general's orders. To have no understanding of this and nevertheless rashly accept command, conceitedly putting oneself above all the other samurai, is the height of outrage. 
     This would be the same as a Zen priest sleeping through his days as a common monk, neglecting the studies of his sect, advancing through his seniority, and by means of his bald head, rising to the offices of chore and osho, wearing the colored robe, holding his religious symbols, and lecturing to great numbers of priests. 
     This false priest, however, holding such a position in the Buddhist world and committing some outrage, simply becomes a laughing stock to his disciples and an embarrassment to himself--he does not bring troubles to all those below him. This is different among warriors; for the samurai daisho, the various gashira, and bugyo who would be the military equivalents to the osho, endanger the lives of their men and allies when they make mistakes in commands or maneuvers, or lose the battle of the day. Their losses are great, indeed. Thus, it is essential that one understand this well, and if he is going to find his calling among warriors, while he is yet a common soldier without assignment and has spare time, he should aim to discipline himself not only in the martial arts of a samurai, but in strategy and tactics as well, becoming well acquainted with the more secret principles. It is essential, too, that he study and discipline himself so as to never be lacking in the ability to execute all his duties, even that of taking command. 
THE LAW OF BORROWING THE LORD'S AUTHORITY
     The warrior who serves is said to sometimes borrow the authority of his lord. There are also times when he might be said to steal that authority. Moreover, there are times when the lord might loan his authority to a retainer. And there are times when a retainer is occasioned to steal it. 
     The reasons are as follows. 
     A warrior may be entrusted to an important job, and perhaps because of his youth or low status, or perhaps because of the disposition of his retainers, if he does not act using the lord's authority, the job will not get done. Thus, in the end, temporarily borrowing the lord's authority, covering oneself in his influence, and dealing with one's work for his sake might be called "borrowing the lord's authority." 
     When such has been the case and all involved have responded well without any harm done to the lord, it is best to return the lord's authority, and continue to serve prudently at one's original job with the authority proper to it. 
     However, there are times when a man commands the respect not only of his own associates, but that of people from other clans as well by announcing himself as the representative of such and such a lord, enjoying his influence and becoming greedy by virtue of having obtained a secret strength in being able to use people. This, in the end, is harvesting the lord's authority as one's own and would have to be called "stealing the lord's authority." 
     Moreover, there are instances when, according to the situation of the times, the lord may wish to loan his authority to a retainer, thus making that retainer more influential, and there are many examples of this from the famous lords and clever generals of the past. This would be called "a loan of the lord's authority.'' 
     However, once the job has been done and everything is as it should be, the lord's authority that was loaned out should be gradually returned. But it may happen that, through the lord's patience and the long-continuing loan, something occurs and it later becomes difficult to make the return. In the end the retainer makes that authority his own. This is called "having authority stolen by a retainer." 
     If such a thing happens, it is not only a great disgrace to the lord, but it can also bring him a number of losses. The first is that if the authority attached to the retainer is excessive, the lord's authority will naturally pale. Those in low positions will finally think that, as everything-including the lord's affairs--rests on this retainer, they must first obtain his permission and understanding to get things done. This is the same as having two suns shining in the sky, and is not a good thing at all. 
     Secondly, all the samurai and underlings of the dan will consider it essential to ingratiate themselves with this retainer, and will treat the lord's affairs with little regard. Thus, the relation between lord and follower will weaken, less warriors of loyalty and righteousness will appear in the dan, and as a result, if some disturbance were to arise, the master would certainly be lacking in good men. 
     Thirdly, not only samurai employed at insignificant jobs, but also those serving close to the lord, and even those men in sensitive positions will fear the authority of this one retainer and cower before him. Even though they know the situation is not a good one for the lord, they will not speak out at all, but will only regret the matter in their heart of hearts, murmuring about it in whispers among their intimate friends and associates. Not one will come forward to explain the matter to the lord, and thus there will be no way for him to know about this retainer's greed, selfishness, prejudice and secret luxury. In this way, if the lord simply thinks that everything this retainer does is fine, and is unattentive to the situation, it is certain that great disaster will befall him, the world scorning him as a man who does not know people well, and as one lacking the character to be called lord or general. Moreover, in his arrogance the man will have no fear or respect for what the lord sees or hears, and will care nothing for the thoughts of his associates. By cajoling the underlings, he will send presents (charged to his lord's expenses) to his cronies, and will count as his own the gifts he receives in return. People from other clam and domains who are entertained by him will have sake, fish, tea, and cakes "from the lord's kitchen" paraded before them. Thus, he will consider the lord's things as his own and certainly his own things as his own, and in the end will weaken the lord's own finances, putting them at a loss. 
     When a warrior who understands this principle well is noticed and treated kindly by his lord, it is essential that he humble himself and control the pride in his heart all the more, and that he wish for nothing more than the lord's authority to shine brightly. 
     I have heard an ancient saying that goes "a loyal retainer knows that his lord exists, but knows not that he himself exists." 
     Even if, according to the time and circumstances, one is loaned the lord's authority, he must not hold it for long, but return it in due time, never taking the name of a thief of the lord's authority. To this one must be resolved. 
ABILITY AND DILIGENCE
There are three kinds of warriors serving as retainers to a lord. The first are samurai of devotion, the second are samurai of faithful service, and the third are samurai of both devotion and faithful service. 
     First, the samurai of devotion will exert himself for his lord at least once in his life in some important endeavor in which his comrades were unable to function, no matter what that endeavor might be. Because even the lord will recognize his labors as not being remiss, all of the elders will know this too, and not consider him as lacking. And even if his daily labors are done somewhat poorly, because this person's virtues are special, he will have a clear conscience. 
     Second, although the warrior of faithful service cannot be said to do anything particular of uncommon devotion, he somehow always places importance in his lord. If there is some way of serving, he not only does his regular work night and day, but cheerfully and without the least bit of negligence helps out where others in the same employment are sick or otherwise hindered. He naturally does his own work faithfully and with care. This is the warrior of faithful service. 
     Finally, there is the warrior of both devotion and faithful service. While in his heart he harbors the sincerity of devotion, outwardly he strives to work in faithful service, just as a horse will have two stirrups. And, although the warriors mentioned who are either one-sidedly devoted or one-sidedly serve faithfully cannot be said to be bad, when compared to the warrior who combines both of these qualities they are left far behind. 
     If one understands this point well and has committed himself as a retainer, his aim must be in intending to be called a warrior who combines devotion with faithful service. But a warrior who achieves not even one of these three is a sluggard in the warrior's service. 
EXCEED OTHERS IN SOME WAY
     No matter how high or low his rank, the man who would be a warrior must have a good understanding of the meaning of the character "to win". More specifically, the character "to win is also read "to excel," and in any case, a man who does not excel others in some way cannot be said to be a good warrior. 
     For example, if a man were to spend long years putting great effort into learning all the martial arts and yet did not become a master of those arts, if he could at least be thought of as generally skillful, he would have excelled others. On the other hand, in serving one's lord, if one goes beyond many of his companions and has discharged his duties well in the eyes of all, he is said to have served in a way that has excelled. Above all, at times of altercation on the battlefield, to think of advancing when others are doing so, or to make a stand along with the others is neither very impressive nor praiseworthy. But for one person to advance where all of his compatriots considered it impossible, or for a single man to hold his ground where the others could not make a stand is the mark of a brave warrior who has excelled. 
     Beyond these things, it is essential for a man to strive with all his heart, and to understand that it is difficult even to reach the average if he does not have the intention of surpassing others in whatever he does. 
THE MOMENT OF DEATH IS IMPORTANT FOR A WARRIOR
     For the man who would be a warrior, regardless of high or low rank, his very first consideration should be the quality of the moment of his physical end, when his fate runs out. No matter how clever or good at talking a man seems to be, if, in his final moments he is so panicky that he loses consciousness or otherwise faces his end poorly, all his former good behavior will become as water. Such a man will be scorned by people of understanding, and this will be a great shame. Facing a warrior's battlefield, committing feats of martial excellence and establishing one's name all rest upon having secured beforehand an absolute resolution to be struck down in battle. Being thus resolved, when one's luck has gone for the worse and he has suffered defeat from the enemy, his head about to be taken, when asked his name he will give it clearly and fully, laughing coldly and inviting his head to be cut off while his complexion shows not a hairsbreadth of intimidation. On the other hand, even if one has sustained a severe wound beyond the treatment of medicine, while still conscious he will speak with certainty before his group and section leaders and all his fellows, ignoring his wounds and meeting his end as though it were an everyday occurrence. Such is the primary correctness of a warrior. 
     Consequently, although we live in a time of peace, when a man who considers well what it means to be a warrior--and this goes without saying for the old, but also concerns the young--contracts a grave illness unresponsive to treatment and gradually grows worse, he will have established beforehand that same resolution and will not have the least bit of anxiety concerning this world. Naturally, if his responsibilities had been great, but even if he had only served in a light capacity, when he feels that he will not bear up much longer, but is still capable of speaking, he will beckon his group and section leaders. Facing them he will express that, as for many years he had received great kindness from his lord, he had wanted in some way to be useful, and though he had always kept this in mind, he had now contracted this grave illness. Though he had taken various treatments, a recovery seemed difficult. Thus, he was going to die of disease without having been useful at all, and though he felt this to be regrettable at this time, it seemed unavoidable. He will also express his gratitude for his great blessings up to this moment, and, should he at length die, have his situation reported to the fief elders and his final obeisance related to his lord. Finally, he should speak of whatever private matters that happen to remain. This is only reasonable. Once having completed this, when he takes his final leave of his relatives and intimate friends, he should draw his children to him and express the fact that it is not the true intention of a warrior to die of illness after having received the great kindness of their lord for so many years. He will explain that, as these are times of peace, it is unavoidable. And, although they are still young, carrying on with his aspirations, they should be absolutely resolved to be of use to their lord in the case of something unexpected. Thus constantly striving in their determination to be devoted and to commit acts of loyalty, they will not likely be negligent in the Way of Service. It is also correct for a warrior to strictly charge them with one's last words, saying that they should understand that if they go against these last words of one's final hours and be disloyal and unrighteous, they will be disinherited, even from within the grave. There was a Chinese sage who said, "What a man says at his death will be good," and this is to that effect. 
     Something similar to this is truly what the final hour of the warrior should be. However, should one not be resolved to the disaster of an incurable disease and play odds with death, rejoicing when people say it is only light, or feeling bad when they say it is serious, complaining in various ways to the doctor, and becoming confused to the point of saying useless prayers and supplications, being neither resolved to one's end nor having any words to leave although the disease gradually worsens--all these things are the same as a dog or cat dying of disease, and a man will in this way damage the final hours of the only life he has. Such a person has not kept death constantly in mind as advocated in the beginning of this book, but, hearing of the death of another, finds it merely vexing, and thinks that he himself should be able to exist in this world forever. His own death will be tainted with deep greed and a craving for life. Say a person living in these peaceful times were attacked by a serious illness, took various treatments which had no effect, and though he found himself gradually pressed by the disease, did not establish a resolution to die. With such a cowardly disposition how could this man face the battlefield and meet with an enemy that bore him no grudge at all? Nor could he be struck down splendidly in battle with only thoughts of not being lacking in righteousness. Thus, for a man who is constantly aware of what it means to be a warrior, dying of illness in bed can be said to be an important unique event in the one life we receive. 
     As stated, regardless of high or low rank, the warrior of today who has a lord, serves and puts his life on the line even though the land is at peace. This is not just a matter of one's own generation or one's father's generation, or even a matter of decades. It is not in the Way of the Warrior to die of an illness in bed while spending the excessive stipend so generously given, postponing one's last words to his descendants, and lacking even the consideration of bidding the final obligatory obeisance to the lord who has shown one great kindness. Only a man undeserving of the name warrior would instead pay attention in one's final hours solely to sending for his group and section leaders in order to secure the succession of his own line. These things are extremely regrettable, and are not the correctness of a warrior. 
     When a bird is al the point of death, his cries will be plaintive; when a man is at the point of death, his words will be good.
Analects 8:4 
SCHOLARSHIP AND REFINEMENT, TOO, CAN OCCASIONALLY BE OF GREAT HARM
     In the Way of the Warrior it is a matter of course that a disposition of strength is considered to be above all things. But to be one-sided and have strength alone, one will look like a warrior risen from the farmers, with the appearance of a peasant or rustic, and this is not the way things should be. Although such things as scholastics, the study of poetry, and the tea ceremony are not considered to be martial arts, it is desirable to have an understanding of them. 
     First, if one has done no study, he will not be able to decipher ancient and modern literature as he should. Thus no matter how much worldly knowledge he may happen to have or how clever he may happen to be, it will be difficult for him to make judgments of right and wrong according to situations and their particulars. With a deep and detailed knowledge of both foreign countries and our own, and with careful consideration of the three factors of time, place and position concerning them; if one follows the good perceived and settles his affairs accordingly, he will not be so much at loss. However, when one's attitude is incorrect and he carries on his studies in error, generally he will become prideful and hold illiterate men in disrespect, regardless of their being determined and good warriors. Moreover, even though there is reason in earnestly believing that Chinese ways alone are good, it is a wretched situation indeed to insist one-sidedly on something without discerning its uselessness to our country at this time. Specifically speaking, the many nobility and men of fame throughout Japan's past were not of shallow understanding and resource. Thus, they learned in detail not only Chinese matters, but also those of farther-off India. Sending men directly to these countries, they added effort and under- standing to what they observed. The more than 66 provinces of Japan, then, were ruled by only one king. The three holy jewels were especially handed down in succession, the families of the five lines of regents were established, and further, the difference between nobility and commoner was strictly defined. All of these practices are limited to Japan. Not only this, but attention was paid to all manner of things: the appearances of men and women, the making of their dress and habitations, and even the production of utensils and other equipment. Generally speaking, they followed practices of foreign countries while changing the appearance of those practices al- together. As all the customs of China and Japan were kept different, even a man of no judgment like myself can surmise that this was in accord with the ageless unchanging Way of the gods. 
     The young warriors of today, however, carry on their studies in error. They think there is nothing superior to Chinese fashions, and despise the ways of Japan, the land of their birth and ancestry. Such men are far inferior to those who, in their illiteracy, deeply feel the Way of Bushido to be in strength alone. In scholastics one should be very discriminating concerning this matter. Next, the study of poetry as a custom in our land has been practiced--naturally enough--by the nobility, but also by the warrior class. In both past and present there have been many famous generals and brave warriors who were accomplished men in the Way of Poetry. Thus, it is desirable for even warriors of low rank to enter into this study and compose a poor verse or two from time to time. 
     However, when one goes into his study of poetry amiss and takes too much of a liking to it, he will feel he must read the difficult poems written by the masters of past and present. Thus, he will disregard all other activities and regard poetry as the highest pursuit, becoming soft in both mind and appearance in the twinkling of an eye, and viewed as an effete samurai, lost to the customs of the warrior. Especially when one becomes too fond of the haikai that is so popular these days, he is apt to make puns, clever verses and other witticisms even when conversing with his reserved companions. Although those present at the time may be amused, puns and clever remarks are generally things not praised by the warriors of either past or present, and it is essential that one be circumspect in this point. 
     As for the tea ceremony, because it has been an amusement of the warrior class since the days of the Kyoto Shogunate, even if one does not practice it himself, there are likely to be times when he will be involved in it, either invited by another or while in the company of high-ranking nobility. At such times there are a number of proper ways of understanding how to approach and enter the teahouse, how to appreciate the various utensils, how to partake of the refreshments and how to drink the tea. Thus, one should obtain a teacher in the Way of Tea and come to some understanding of it. The teahouse is a place to avoid the wealth and opulence of the world, and should be an area of solitude and tranquility. 
     Thus, no matter how prosperous or official the place may be, one should plant trees in the garden, giving it the air of nature, and consider it proper to equip the teahouse with such things as bamboo rafters, pillars retaining the bark of the wood, thatched eaves, a window of bamboo foundations, rough rattan blinds, a gate for the mid-garden, and a door of rough branches. 
     The utensils for the tea and its accompanying refreshments should be modest, and the vulgar ways of the world should be loathed and avoided. The richness of tranquility must be earnestly embraced. Because of this, it can be thought that it agrees with the meaning of Bushido and is a reinforcement to it. Such being the case, it would not be amiss for even a warrior of low rank to build a place for tea at the side of his residence, practicing the tea ceremony in quiet taste, equipped with such items as a newly penned scroll, a recently fired tea container and tea bowl and an earthenware tea kettle. In everything, however, trifling matters easily become important to a person, and by and by one takes pride in these things. Seeing the famous tea kettle another man possesses, one's own earthenware pot becomes repugnant to him and gradually he wants only fine goods for all his utensils. Just in desiring such things a warrior of low rank finds that highly respected utensils are not easy to come by. From this point a change takes place. He sets his mind on seeking them out, learns how to judge them, and concentrates his faculties on obtaining good wares. On the other hand, if he finds something that strikes his eye among the utensils of another, he may earnestly state his desire for it. 
     Again, along with the utensils, one will begin to think only of obtaining gain and avoiding loss in his own regard. Thus, with the same appearance in character as a merchant who deals in brokerage, he will inevitably lose the correctness of Bushido, becoming a man of comparatively poor character. Rather than becoming such a dilettante, it would be better to have no knowledge of the Way of Tea at all, and to be unpolished to the point of not even knowing how to lift the bowl. This would be no hindrance to Bushido.