BUDOSHOSHINSHU: Code of the Warrior
By Daidoji Yuzan
Book 3
THE WARRIOR'S DUTY IS TO PROTECT THE FARMER, CRAFTSMAN, AND MERCHANT
     There was a certain person who said the following: "Long, long ago there was no warrior class, and the world got along with only the classes of farmer, craftsman and merchant. Presently from among them robbers and thieves arose, giving them distress and pain. Because even the united strength of the three classes was insufficient to protect them, they gathered in conference and elected from the farmers, men of good lineage and character. These they called samurai, had them discontinue their farming, and provided them completely with food, clothing and shelter. These men were established with the function to protect the three classes from disasters caused by the robbers and thieves, and were placed above the other members of society, who respected them highly and called them "honorable samurai". These samurai then stopped using the spade and hoe, and now, for the sake of castigating the robbers and thieves, considered it essential to become skillful in the fields of archery and horsemanship, and in the handling of spears and long swords. The robbers and thieves became fearful of this and, establishing themselves in great numbers in the forested mountains and dark valleys, they erected strongholds and provisioned themselves with the proper armaments in care not to be killed so easily. The warriors of the various areas then met together as one force in one place, appointed one samurai as general, and placed themselves under his orders and instructions. Practicing various measures and military strategies, they advanced to the area of the robbers and thieves and defeated them. Thus, members of the three classes of society rejoiced greatly, set their minds at rest, and all the more considered the samurai as officials of great value. After various such situations, something occurred to establish the practice of having four social classes--warrior, farmer, craftsman and merchant--and this was the beginning of the warrior clans." 
     Being an unlearned man, I cannot judge the validity of this theory. In present society, however, it is not so disagreeable among the warriors for a man to stop agriculture and become a warrior, and neither is it the least mar on the samurai to leave the martial class and engage in agriculture, for he may once again take up being a warrior. Yet, it is difficult for a man from the craftsman or merchant classes to become a warrior, and a matter of course that a warrior cannot leave his class to become a craftsman or merchant for even a day and later come back to his martial duties. When one considers these facts, the above theory can be thought to have some basis. This being so, there is no doubt that the function of the warrior is to bring peace of mind to the other members of society. Thus, it is unreasonable for men called "warriors" to act in injust and excessive ways towards the other three classes. This goes without saying for those of high rank, but also concerns men of lower status. 
     Yet, such is not the case at all. Farmers are taxed unrea- sonably, and even more crushed under the various excessive corvees. Goods are ordered from craftsmen who are paid neither for their materials nor labors, and procured from the livelihood of merchants who are ignored when it comes to payment. Money is borrowed and men make their living in idleness. Such acts should be decried as great injustice, far amiss from the true intentions of a warrior. 
     One must understand this point well and have a bit of symathy toward the farmers of the region and not oppress the class of tradesmen. Concerning the borrowed money that is the livelihood of the merchant class, if one cannot repay it all at once, he should send it back bit by bit, taking care not to cause damage or inconvenience. 
     It is essential that the warrior not imitate the very robbers and thieves it is his function to punish. 
CHERISH THE FAMILY CREST OF ONE'S LORD
     There are times when a warrior who is serving in attendance may receive by his lord's wishes a ceremonial robe or ceremonial undergarment to which is affuted the lord's family crest. It is important to understand that when wearing the undergarment with the lord's crest, one should wear a ceremonial robe with his own crest, and when wearing the ceremonial robe with the lord's crest, he should wear the ceremonial undergarment with his own crest. On the other hand, were he to wear both garments with the lord's crest, he would appear to be on the same level as the close relatives of the lord, and this would be extremely discourteous--first to the lord, and second to his family. Moreover, were the other retainers to see this, they would likely wonder when the man had been permitted by the lord to be so privileged, and, knowing that he had not been, would censure him as both extremely discourteous and a fool. The reason for this is that the ordinances of various clans strictly forbid the simultaneous wearing of the ceremonial undergarment and robe when both are affixed with the lord's family crest. 
     Moreover, when the ceremonial undergarment one has received becomes old and is no longer wearable, one should cut off the lord's family crest, and then burn the garment. The reason is that in the case of warriors of low rank, their wives and servants are ordered to wash old undergarments; and, being women, they will, without any thought at all, make an old garment embroidered with the lord's family crest into a cloth lining for the waist down, and from that, unknowingly, into bedclothes or underwear. Thus desecrating the lord's family crest, one will lose divine favor and, unawares, incur the master's punishment. It is traditionally said that one will also incur troublesome diseases affecting the body from the waist down, such as infected buttocks or boils on the shins. But even if such disasters do not befall him, the man who understands the duties of a warrior will be strictly and reverently circumspect of this matter. 
KEEP A RESPECTFUL DISTANCE FROM THE ADMINISTRATION OF FINANCIAL AFFAIRS
     One should definitely understand that even though a warrior who serves is ordered to perform various duties by the will of his lord, he should avoid the duties concerned with financial administration as much as possible. The reason is that an official involved in financial administration must not in the least way distress the townspeople in the castle town or the farmers in the surrounding villages, much less officials of any rank within the dan, and at the same time he must manage finances in a way insuring his lord's power. Through such good works this official is truly of great service to his lord. 
     However, it is difficult to do well in such work with only normal wisdom and resources. For on the one hand, if an official thinks solely in terms of his lord's sake, people below him will be troubled and put into difficult straits. On the other hand, if he thinks solely in the happiness of all those below the lord, the lord's finances will definitely suffer some ill effects. Thus, either one side or the other will come to harm. Therefore, it is said to be a duty with which one should not be connected. 
     Moreover, no matter how bright and resourceful a warrior might be from birth, greed is a disease that afflicts one easily. Thus, when one is handling the lord's financial affairs, others need his services constantly, he handles cash accounts freely, gradually he becomes conceited showing signs of wanting to lord it over others, and naturally begins to live a life beyond his social status. In this way, even without being aware of it, he begins to show favoritism, accounts do not balance out, and he feeds his own greed by embezzlement. Eventually this is found out and he brings ruin upon himself. This much is certain. Such a person is called a "thieving official." 
     On the other hand, what if such an official is not motivated by greed, favoritism or embezzlement, but simply by the lord's interests? He may work out various plans and laws contrary to those traditional to the dan, and without a thought to the troubles he might bring upon the officials of all ranks of the dan, he levies heavy taxes on the townspeople and farmers. Or, without a thought to what later expenses the province may have or what disasters among the people may occur bringing problems to the management of the dan, he sets his eyes on immediate gain only and works out his schemes accordingly. To this end he finagles those chief retainers, elders, and other officials lacking in wisdom, getting them to take up his plans. Now if things go well, he takes all the credit; but if his new laws turn out to be profitless and irreparable blunders, he hides in the shadow of the aforementioned officials, letting on as though it was the fault of their orders and planning. Thus, he avoids punishment and keeps himself out of trouble. Such a man is called an "overtaxing official." 
     Now while the thieving official has committed unrighteous and nefarious acts in stealing his lord's property and thus receiving divine punishment, the affair has ended with his own downfall and the losing of his own life. Others have not been affected with hardships or problems, the management of the lord's dan has, of course, come under no harm, and the province has had no real disasters. The overtaxing official, on the other hand, is constantly thinking up things that bring pain to all men, and initiates policies that will be irreparable burdens to the provincial administration. Even though this official has no personal greed and commits no embezzlements, there is no greater criminal than a man like this. In the words of the Chinese sage, "It is better to have an official who steals than one who overtaxes." So although the very worst evil that could befall a warrior was considered to be receiving the name of a "thieving official," from the words of the sage we know that worse still is the official who overtaxes the people. 
     Thus, if the thieving official's punishment is decapitation, the overtaxing official should be crucified. In the age of Confucius, the overtaxing official and the thieving official were considered as separate, and thus, the saying comes to us as it is. In recent times, however, the overtaxing official, who makes such efforts to bring troubles and hardships to all those below him, commits the acts of a thieving official as well. Becoming essential to others by means of his authority, working out various clever schemes, embezzling the goods of others, and, by being shrewd, he lives a life of luxury well beyond his social position. Moreover, this man hordes the gold and silver people find so difficult to obtain, and considers it nothing to make it public that this is for the lord's sake, while secretly finding ways of using it for his own and living a life of unrighteous wealth. This man is a combination of the thieving and overtaxing officials and could certainly be called a great thief. It is difficult to judge what sort of punishment would be due a criminal of such enormity. 
     Thus, a man who makes efforts toward being a warrior, whether he depends on his strength from the gods or the buddhas, should hope never to be ordered to the duties of his lord's financial affairs. This is the true righteousness of the warrior. 
     Should such a position be available and one find himself wanting to try it out, he should restrain himself with fear, knowing that this is nothing other than an omen of the end of his luck as a warrior. The effect will be the same as a mud bud- dha playing with water. 
UNDERTAKING PROMISES EASILY WILL BRING ONE TO RUIN
     The man who would be a warrior must have a character of extreme reliability if he seeks to follow the correctness of the martial way. However, if one takes responsibility for something unreasonable, or puts oneself in a situation where one has no business, or takes up a matter in which one's labors should not be involved, one will be known as an intruder and rumored as a meddler. That is very poor indeed. It is most important that young men understand this. 
     One should not become involved unless he is requested to emphatically, no matter how simple the affair may seem. The reason for this is that once he has committed himself as a warrior to something, whether it be simple or extremely difficult, he will have to involve himself and take pains and interest in the matter. And, depending on how the situation develops, being involved as he is, he may unavoidably have to give up his life. It is difficult enough to give one's life away even for the sake of one's lord or family. Thus it is useless to take on an air of reliability in such unreasonable circumstances. 
     When the warriors of old were requested to do something by others, they first considered whether it was a matter that could be accomplished or not, and, if they thought it to be impossible, refused to take it up from the very first. If they thought it was something that could be done, they pledged themselves absolutely to the matter only after thinking through from beginning to end how it might be accomplished. Because of this, those things that they did undertake were, for the large part, put in good order, and circumstances rarely went against them. Thus, they were praised as men who accomplished what they set out to do. It is certain, however, that a man will gain a reputation as one who never accomplishes anything if he gives no thought to such things, but rather quickly takes a matter on as soon as he is asked, having no consideration for the circumstances, regardless of how unfavorable they may be. Moreover, speaking one's mind or giving one's opinion to a man are considered to be virtues arising from a reliable disposition, and therefore desirable. One should however think this over carefully. Specifically speaking, when a man is in the position of parent, teacher, elder brother or uncle and addresses his child, student, younger brother or nephew, it is not a matter of great concern, regardless of the opinion or thought he espouses. Yet, even in such circumstances, the words that pass from a warrior's mouth are weighty, and must be made with restraint and consideration. How much more, then, is it necessary to understand the extreme weightiness of giving one's opinions to his friends and comrades? 
     Moreover, when a person with whom one has been intimate for some time, be he relative or not, comes with a problem he is unable to solve and opens a discussion asking how it might be dealt with, it is one thing to break the matter off from the very first, claiming to have no understanding of it. But once becoming the man's confidant, it is utterly correct, and for a warrior the most reliable action to take, to give him one's full opinion, .without reserve and in accordance with reason, regardless of how it may run contrary to his thoughts or feelings. However, to be faint-hearted and hesitate awkwardly while considering one's words so as not to injure the man's feelings or frame of mind will cause the conversation to be meandering. One who does this will make the man say things he should not or give him a mistaken course of action, and bring upon him the criticism and ridicule of others. This makes one an unreliable and valueless confidant, and is, after all, a carelessness aris- ing from an unreliable nature. 
     One thinks of himself as a man, and when involved in conversation should carry it on according to reason. Not doing so, however, and acting only in accordance with one's personal feelings with a lack of judgment that is likely to cause harm, it is reasonable that people will avoid intimacy with him in the future. When one has already become involved in conversation with a man, it is not within the basic intentions of a warrior to be concerned with that man's feelings or mood, to turn one's back on reason or go against logic, agreeing with everything the man says. Moreover, one should use restraint, knowing that in the future he will be talked about by others as a confidant in the matter. 
DO NOT FORGET THE SUBORDINATE'S MIND
     A warrior of low rank who is serving under a group leader comes to understand the concerns of his superiors and the characteristics of his associates through experience. He knows that, even should he make a name and fortune for himself by advancing in life and taking charge of a group, he should always have sympathy for his subordinates and be of service to his lord. Of course it is well known that at such a time favoritism and partiality should never be allowed even a hairsbreadth into one's considerations. 
     However, as one gradually comes up in the world and takes on the various important offices of group leader, he begins to have different concerns from those he had as a subordinate. Then sympathy for his own subordinates or the desire to be of service to his lord may slip from his considerations. 
     Even if one's deeds are thought well of by his lord and he is promoted to some excellent positions, if he will never forget his time in the lower ranks and will bear in mind that man's happiness is something hard to come by and easy to lose, he will naturally be without negligence. Being without negligence he will be without extravagance, and if one will only do without extravagance he should be able to avoid disaster. 
     Human nature is such, however, that nine out ten people become prideful when their situations take a turn for the better. And this has always been so. Men such as Sakuma from the Oda dan and Uozumi from the Hashiba dan were excellent warriors when still of low rank. After they were promoted to high rank, however, their mistakes multiplied, they were abandoned by their lords, and brought ruin upon themselves. This is an example from former times that warriors of low rank should keep in mind. 
     Especially when a samurai whose personal service has not been outstanding and whose natural abilities seem less than their reputation is promoted from within a group of lowranking men, and promoted far beyond his associates, it is certain to be talked about as simply a lack of scrutiny by the group leaders or as a case of favoritism. 
     One should never forget such things. And should he be promoted even to the various offices of group learder, he should keep in mind the various characteristics of his subordinates and their years of service, never letting a hairsbreadth of favoritism enter his mind. This is the proper and righteous way of managing a group and is the righteousness of a warrior. In connection with this, there will likely be a samurai in one's group who has neither a particularly high personal character nor been of much service. Yet, he will have a relative or connection among the chief retainers, dan elders or other ranking men who may secretly request the man's promotion in a way difficult to refuse. At such a time, one's response should be to the effect that nominations are made at the lord's pleasure, that any other request is an irregularity, and that writing out a promotion that is not in conformity with the group's investigation is just not done. One may continue that this is so because in the management of a group no favoritism is shown, and that those who head the group follow the lord's strict admonitions. Even if one were to follow the man's request, and turn his back on the law of his lord, operating behind his back, this would be going against the concerns of all the other suberdinate samurai in the group. In the end this would not be in the lord's interests. Finally one may add that, although he is ignorant of the ways of other groups, in this particular group the group leaders get together for discussion, carefully examining the nominee's abilities and works, and choose the proper man. They then write a letter of recommendation to the lord and hope to gain his understanding. 
     Thus should the man be refused, regardless of who he is. This is the proper carriage of a warrior who is a group leader or a general over samurai. 
     However, to say not a word on such an occasion, and to do exactly as the man has spoke would be to lose the respzct of one's subordinates and could be said to be both cowardice and ineptitude. 
     All these things arise from forgetting the consciousness one had as a low-ranking warrior, putting one's mind toward improving his bettered situation even more, and from the flattery and insincerity that proceed from the desire for fame and wealth. 
     But if one turns his back on the instructions of a person to whom it is difficult to say "no," follows the answer outlined here, and things still turn out badly and one becomes an obstacle to himself, what then? It is hardly necessary to explain that, according to the person's mind, "even if one's nose is twisted, it is all right as long as he can breathe." 
A MAN OF LOW RANK SHOULD NOT HAVE A WIFE AND CHILD
     It is a great mistake for a man of low rank to have a wife and children when he is unable to support even a single attendant to carry his spear in times of emergency. There are, however, among one's many friends and relatives those who will suggest that a wife is necessary because there will be times of illness, or, because he is of low rank his clothes will need to be washed and his household affairs taken care of, or above all, in order to have descendants. Giving in to self-indulgence and taking this differing opinion as truth, a man may give this matter no further thought, receive someone's daughter and take her as his wife. But in a truly short while, just when he is thinking how tranquil and sufficient his everyday affairs have become, there will be babies born one after another. This will exhaust his income, and the one lackey he could afford will be let go in ex- change for a baby-sitter. Having no one to watch the house when he is absent, he will have to make his excuses and care for his wife and child when they are sick, thus letting his important duties go. More and more his income will be worn away and he will be able neither to advance nor imitate his peers at the same level. At such a time, nine men out of ten will not understand that these difficulties arose from their own selfish desire for an unnecessary wife and children, but rather will hold ridiculous grudges and discontent concerning their lord's lack of thought. If this point is well understood, it is clear that a warrior of low rank should act with extreme hesitation concerning the madness to have wife and child. 
     Thus, while a warrior of low rank is still young, if he will in- crease his vigor, endeavoring solely in the labors of his duties night and day, he will come up in the world appropriately according to his lord's will. Judging the proper time to raise a family, he will be able to consider the matter of descendants later. 
ALWAYS ASPIRE TO DISTINCTION AND MERIT
     It is the first aim of a warrior in service, even in times of peace, to keep his mind on performing at least one great act of duty at one time or another. For the sake of his lord he should attempt an act that all his comrades were generally unable to accomplish; and even if he is unable to accomplish it himself, he should put great thought and effort towards it. This is the basic intention of a warrior. Needless to say, it is natural good sense in endeavoring with the martial arts, when facing times of violence, to be determined, even swearing before the gods and buddhas, to impress both one's enemies and allies on the battlefield this time, leaving one's name to be praised to his last descendants, and not returning to his hometown until completing an act of great loyalty. 
     Concerning this matter, it is reasonable for a man who aims at being a warrior to read the old war chronicles and thus deepen his own resolution. The reason is that in books like the Koyogunkan, Shinchoki, and Taikoki that are so popular these days, the events of the battles of those periods are recorded, and even if a warrior were of low rank, his name appeared if he had performed some praiseworthy act beyond the normal. 
     As for the others who died in battle, it is simply recorded that so many hundreds or thousands died. Among those hundreds and thousands there must have been any number of high ranking samurai, but having done no great works their names were not put down. Thus, even if of low rank, only the warriors who performed great acts of martial valor were selected, their names written down for all to see. It is reasonable to think that both those who died in battle without leaving their names to posterity, and those who were struck down and left lasting reputations suffered the same pain when their heads were taken by the enemy. Think this matter over well: If one gives up his life in either situation, it will be the basic intention of a samurai to keep his mind on performing some feat that outdoes all the others. He will die in battle with the admiration of both his enemies and allies, to the sorrow of his lord and general at losing such a man, and to the lasting honor of his descendants. 
     For one who gives this no consideration and clings stead- fastly to life, however, when armies clash on a wide field of battle he will remain behind his allies, or in retreat think only of being in the fore. When attacking the enemy's castle he will use his companions as a shield from the thick rain of arrows and gunfire. Yet, though he may be able to stoop beneath them, the arrow of an unavoidable fate will strike him down, and in addition he will be trampled by all his allies and thus die a dog's death. To lose one's precious life in such a way is the extremity of chagrin and a regrettable situation, and there is nothing more negligent than this for a warrior. 
     One should think this over well, and if he must throw away his life on the battlefield as a warrior, he should perform incomparable feats before the eyes of both enemy and ally. He should be struck down in a fine way, and leave his name to later generations. To apply oneself earnestly to these thoughts in the morning and their practice at night is the correctness of a warrior. 
LOYALTY INCLUDES LONGEVITY
     It is the basic intention of every man endeavoring to be a warrior to live out his life at least one day longer fulfilling his duties. He must await the run of his fate, come up once in this world without fail, advance the house of ins ancestors, and leave lasting fame to his descendants. This goes without saying for men of high rank, but also concerns those of lower position. 
     For a man with duties and services who has received many blessings from his lord, and who must support not only himself but also his family and even his servants, it is a matter of course that he be definitively resolved to make his life of some use to his lord at least once. This is the resolve of a sincere warrior. Thus, one should understand that his health is of prime importance. 
     Now although such things as overeating, heavy drinking, and licentiousness are injurious to one's health, they are not matters that one considers so harmful when young. Yet, in this connection there are numerous cases in this world of men who died young from the disasters of ruined viscera, anemia, and internal injuries. A man who is mindful of this will pay attention to his health while he is yet young, of robust vigor, and without disease. He will avoid such things as overindulgence in food, drink and sex. He might then live to the age of 70 or 80 years, retain suppleness of limb, and be not much inferior to a man in the prime of life. But a man who does not perceive this and engages in unhealthful activities may bit by bit sustain a life of more or less 40 or 50 years. Yet, even if such a man, once in a great while, should survive a bit longer, he will be an invalid and his life will be worthless. 
     Especially after a man passes the age of 50, he should place more and more importance in things that will replenish the health of his mind and body. He should restrain his eating and drinking and, of course, be extremely prudent with his sexual appetite. A man past the age of 50 who engages in the unhealthful activities of a youth is indescreet and careless beyond comprehension. 
     These mistakes arise entirely from the weakness of one's aim toward the Way of the Warrior and the dimness of his consideration loyalty and duty towards his lord. When one looks into the deepest reason for these things, he finds that they arise from a weakness in the spirit of forbearance. The lack of the spirit of forbearance, in no matter how highly reputed a man, is a symptom of cowardice. 
     One should take extreme care concerning these things. 
THE CRIME OF STEALING A STIPEND IS GRAVE
     Thieves are men who will break in through the back gate of one's house, or cut the cord of the purse that hangs from one's waist, or commit various other thieveries saying that this is the way they make a living. It is needless to say that this is very immoral. However, a saying of the ancients has it that a man who has no constant employment will have an inconstant mind. Thus, one might consider that, although unprincipled, it is at least a little reasonable that when a man is destitute and has no other means, in his dulled mind he may think that he must ward off the mome,ll's hunger and cold even if he has to steal, and this in the full knowledge that it will cost him his head if he gets caught. 
     A man's social position and wealth are matters of the will of Heaven. Those who have resolved to find no pain in this, who will not seek happiness by evil means, and who think nothing of it even if they are soon to die of hunger and cold are not to be found even in the class above the waniors. Thus, one might consider theft at least a little understandable. 
     Now because the warrior who serves a lord, regardless of rank, carries both a surname and a sword, it would be difficult to call him simply a common person. And, because he serves his lord and naturally receives a proper and generous stipend, it would be difficult to say that he is without "constant employment." It should be the warrior's main intention then, being ordered to certain duties by his lord to be carried out in a way defined by him from his own judgment, to strive to do these things honestly and righteously, without the least bit of greed, and totally for the sake of his lord. But there are those not the least so inclined, who approach their duties with unrighteousness, who steal from their lord by exchanging goods through trickery; and who finding these acts difficult to carry out freely by themselves, make the subordinate scribes and even their own retainers steal from them. Without being ashamed of the criticism of subordinates or the spoken scorn of their associates, such men construct houses and gather furnishings beyond their social position, and do as they please, naturally employing a great number of servants, and passing through life in a way the associates of their own levels could not. Such men are robbers ten times the magnitude of the sneak thief mentioned earlier. 
     The reason is that those called thieves are men who, taking things from others, do so in deep secret; and beyond that, mostly take things like purses or paper pouches from people who are unseen and unknown. But the thief of a warrior dan thinks nothing of stealing things from the lord from whom he has received favors, and lives in a luxury far beyond his social position. Thus it stands to reason that he treats his associates and fellows as eyeless and earless fools, and in the end even treats his important lord as a bit of a fool. This is exactly why it is said that he is ten times as guilty as the sneak thieves that roam the world. 
     Now it is just this kind of unscrupulous person who, because he is capable of multitudinous cunning, finds a man of deep greed from among the chief retainers and attendants who have acted as clever assistants, and of whom the lord is fond. This man he bribes, and without anyone noticing, secretly enters his favor, making him his own supporter and protector. With this complete authority he causes his own associates and colleagues to remain silent event at places where formal decisions are made. Under the wing of his guarantor he does not hesitate to go anywhere, pushing into any situation while expressing his own views, and, if he feels so inclined, giving his own prejudicial orders. Though his associates have recently given him up as arrogant and unscrupulous, they consider his present influence and fear his supporter. Tn the end, because of their own thin strength, there is no one who will come out and criticize him. Thus, it happens that he later takes on the position of a man of ability, the others go along with what he says and, as this situation continues, those remaining associates and colleagues remain so in name only. In this way he becomes an obstruction even to the administration of the state. 
     In connection with this, during the Ashikaga Shogunate when the Governor of Taga and Bungo was a chief administrator in Kyoto, he requested the great painter, Tosa Shogen, to paint a picture of him. The picture was to depict him as he looked when he was merely a common samurai by the name of Shinzaemon with the Sasaki dan in Goshu, long ago. This portrait he hung in an alcove in his sitting room, looking at it day and night as an admonition to himself. Even when talking with the other officials he would say that it is essential not to forget one's lowly past when now in a fortunate position. 
     These words are for the understanding of warriors of lower rank. 
EVEN IF ONE'S STIPEND IS DIMINISHED HE SHOULD MAKE NO COMPLAINT
     There will be likely be a time when the lord whom a warrior is serving may incur a large expense which causes problems for the dan' s financial administration and disrupts normal operations. The lord may wish to borrow a certain sum from the stipends ordinarily accorded to the dan's retainers for a few years. Regardless of how much the amount may be, one should humbly comply and never let even a hint of complaint slip out in his conversations with wife and children, much less in front of others. To do otherwise is not the basic intention of a warrior, and is something to be avoided at all costs. 
     This is because in both times present and times past, when a lord suffers adversity the retainers draw together and see him through, and when retainers are in distress it is through the lord's strength that they are helped. This is the prescribed conduct of a warrior dan. Moreover, when the lord's finances are overburdened, the problem may spill over into public life, so that the lord must put off many of his expected activities and bear things patiently, living a lifestyle rather unexpected of a person of such high position. Those retainers who witness this cannot help but feel sympathy and commiseration for their lord. 
     In normal times such circumstances should not be too trying. However, when some event occurs, there is an unexpected disturbance, and the supreme command makes an order for the troops to be gathered and dispatched within a few days to such and such a place, the first thing that is needed for such preparation is money. 
     Now even if there is an attempt to raise such money, the townspeople, who have been asked for funds so many times before and have been so inconvenienced, will not give their consent no matter what the officials say. When some disturbance occurs, the townspeople who usually take in some collateral and loan out money are nowhere to be found, and it is like having one's hand caught between two rocks: one can go neither forward nor back. 
     In the midst of such a dilemma, with all the provincial lords being prepared, the date of departure is determined and unlike other times cannot be put forward or set back. Thus, the lord's troops will have to move forward with insufficient preparations. Well-accoutered soldiers in array are a fine sight, and in times of peace the movement of troops is a rare spectacle; people will rent the houses in the towns and villages, and fill the mountains and fields, both high and low mixing together for a good look. Now if the men and horses of one's own dan look rather shabby in comparison with all the other troops it is the unsurpassed shame of a lifetime for the lord or general. One cannot help but think that such situations are truly lamentable. 
     When thinking such important things over, one can see that it is of utmost importance for a general to consider this beforehand, and to adjust his finances in a way that will not cause problems. Money must be available, not only for men, horses, and their respective equipment, but for all situations. Thus, every warrior who has received the lord's favors, regardless of being a newcomer or an old hand, should be resolved to give up an appropriate portion of the stipend all samurai receive. 
     Therefore, while one's yearly stipend is decreased, one should economize considerably and follow the lord's directives to keep less men and horses. He, his wife and children should wear cotton and paper clothing during the winter, cloth and hemp garments during the summer; both morning and night the family should eat brown rice and mise soup; and he, himself, should drink water and cut firewood, and have his wife do the cooking. They should bear out this adversity with whatever strength they have until their lord's finances have improved. Such resolution is the basic intention of a warrior. If for some reason one wanted to take a long leave and become a ronin, he should avoid that thought while the dan's finances are in bad straits; but when the proper stipends have been restored, one may ask for leave. This is true righteousness. 
     Furthermore, during such times of hardship and subtrac- tion from yearly stipends, depending oon the time, there may be an occasion when one is needed for some service. At such a time, one should not put one's auxiliary sword and one's wife's handbox into pawn. For at the time of need and repossession, to request a loan from above is something that should not be done. The reason is that even if the lord does not hear about it, the group leaders, chief retainers or dan elders will, and will not think well of the situation. They will see such a person as one who holds secret motives while the dan's finances are reduced, and who scorns the lord in a manner not at all like a warrior. In this way, one will never be able to open his mouth in public again. Indeed, a warrior should be prudent and act with reserve. 
ACCEPT DIFFICULT ORDERS POSITIVELY
     When a warrior in service is ordered by his lord to some important work such as dispatching a man, it is a matter of principle BI~ that he accept his duty in the manly way expected. He should reply by saying that to be honored by being chosen from so many retainers for this work is the honor of a lifetime, a divine gift for a warrior, and his most earnest desire. To lack this attitude, however, and accept in a luke-warm manner is the most reprehensible of conduct. 
     The reason for this is that, although in one's heart he may be rallying his courage considerably and be determined to do an admirable job and return to his lord, success or failure in arms is a matter of fate. A man may not strike well or may even be cut down in return on an occasion for which he thought himself sufficient. In either situation, his action will likely be judged by all his peers at a later date. If both his acceptance and the act were carried off well, the man would be praised by all. He would be seen as both a man who would accomplish his mission from the moment he accepted it, and as actually having completed his task. In a case where the man struck badly or was cut down himself, everyone would sympathize with him, saying that by the way he accepted the job he did not appear to be a man to do poorly, and would wonder what went wrong. 
     However, if the man were to accept the job even the least bit vaguely, even if he carried it off well, people would say that it was simply a matter of good luck, and he would be praised by no one. If he did poorly, he would be criticized by all as someone who seemed from the time of his acceptance to be of doubtful effect, and who sure enough miscarried his r.lission. Thus, one should accept his assignments in a manly way, no matter what they might be. 
     Generally, a man immersed in being a warrior will intend to fail at nothing, regardless of how unimportant the matter may be. For example, if a warrior's assistance is requested by someone, he will consider the possibility or impossibility of the mat- ter many times over beforehand, and if he thinks it to be impossible, that is yet one thing. But in a situation where he can- not refuse and he accepts taking up the matter, accepting in an extremely manly way will create in the requester an excess of gratitude. If he accepts in what seems to be a vague and gruding manner, however, the requester's gratitude will grow thin in his heart, and he will wish that it had been possible not to request this man for help, though for other reasons it was necessary to do so. The person requesting help will regret the matter as a lamentable state of affairs. In this way the warrior will be called both poor in spirit and lacking in clarity of decision, and, in the end, injury will likely be added to injury. This should be thought over well. 
DO NOT OPPOSE EVEN THE UNREASONABLE WORDS OF ONE'S LORD
     It is a primary principle of a warrior serving in some position to listen with all humility and abashment the words of the lord whom he is serving, no matter how unjust or upbraiding they may be. This is essential. Even if the lord should give one the benefit of the doubt and a chance to justify himself, one should know absolutely that to do so while under criticism from the lord is con- sidered to be the same as crossing him, and is an unthinkable crime in the etiquette between lord and retainer. However, if this results in a restraint of Bushido, and if there are special circumstances in the case, it is a natural extremity to ask the chief retainers, elders, or stewards to intercede for one's sake after the matter has passed, so that one will not be forsaken by the lord for too long. 
     For the consideration of those who would be warriors, we can note the story of a warrior of old who did very well in his response to his lord, neither losing his own position nor making light of his master's words. 
     In the Keicho era (1596-1615) among the retainers of Fuku- shima Masanori there was a samurai of great strength by the name of Tsukuda Mataemon. One night during a campaign there was an unexpected uproar in the midst of Masanori's camp and all the samurai of the dan gathered at the headquarters. The following morning when Masanori asked Mataemon why it was that he had come with a sheathed spear at the time of the previous night's disturbance, Mataemon heard him out and replied that his lord's doubts were certainly justifiable. He went on to say that as the night before had been so cloudy, he had put a rain sheath on his spear and had come in that way, and thus it was natural for the lord to have seen things in the way he did. Masanori responded well to this and the matter was finished. Later, Mataemon's companions told him that, as for the last night's concern, everyone had clearly seen that he had come with his spear unsheathed and there were, fortunately, witnesses. When they declared that they could absolutely not understand why he had responded that morning with the story of the rain sheath, Mataemon rejoined by saying that everyone knew that a rain sheath was made of only one sheet of oil paper and was thus the same as a naked blade. This, he said, was a very light matter. A mistake in recognition by a great general was a grave thing, however, and thus he had responded the way he did. When all the others heard this, they were impressed with the extent of his consideration. 
     In this day and age, too, warriors serving close to their lord should possess that sort of understanding. 
THE PRINCIPLE OF HORSEMANSHIP
     When a warrior in service is on a journey, if he is of low rank it will be necessary for him to ride a packhorse. Such being the case, no matter whether he be of high or low rank, one should ride firmly with the understanding that the sheaths of his long and short swords should not slide off even if he were to fall off the horse. Tightly tying down the hilt of one's sword with something like a long sash, or winding a thick rope around the hilt of one's spear will make one look like a man of shallow purpose, but that is not all. People will know by the insignias and marks on the horse packs to what lord's retainer they belong, and thus even the dan traditions of the master will be criticized in other places as being shallow. 
     Moreover, according to the customs of travel nowadays, riders will change horses at times mutually agreed upon by the packhorse drivers. If the other rider is a warrior, it is better to get off one's horse after ascertaining that the other man has dismounted in accord with the packhorse driver's dictum. The reason for this is that if one dismounts leaving the matter to what the packhorse driver says, he may find that the other rider does not want to dismount and there will be no exchange of horses after all. Thus, even though one went to the trouble of dismounting, he will have to get back on the same horse again. One should use some discretion in this matter. 
     Finally, when one is in Edo riding about on either official or private business, since even if he is an extremely old man he will still have to work on horseback, it is important that he ride holding the reins himself. Needless to say, it would be an unsightly thing for a young warrior to be led about on his horse with a menial holding the bit at each side, while he himself sat with his hands in his pockets. 
WHEN ON AN OFFICIAL JOURNEY, SAFETY IS FIRST
     When a warrior serving a lord has received an order to go as an official messenger, and is, for example, traveling from Edo to Kamigata, he should hire professional porters for crossing a river when the water level is up a little, not only for the big rivers like the Oigawa, but for any waterway he happens to cross. It would be a great blunder to have the horses trip and fall midstream, soaking the baggage or injuring the servants, all because one was reluctant to spend a little money, or relied on his own skill as a river porter and attempted the crossing without help. 
     It is, moreover, the extremity of indiscretion to take the boats at Yokkaichi or Awazu on the grounds that the distances are shorter. The reason for this is that even if one were delayed by the difficulties of wind or waves, if he had taken the boat that has been established for public use at Kuwana he would have an excuse. But if one meets difficulties when taking some uncalled-for arrangement, there will be nothing he can say. Thus, the ancient poem: 
Though the crossing at Yabase may be short,
In a hurry, warrior, take the long way 'round:
The long bridge at Seta.
     This principle does not apply only to journeys, but is a frame of mind a warrior must have in all his doings. This is also within the correct principles and teachings of the martial tradition. 
WHEN ACCOMPANYING ONE'S LORD
     When a warrior is on duty and accompany- ing his lord on a journey, it is essential that he have a clear understanding concerning the place of stop-over that night--which direction the lord's encampment faces, how wide the area is, what roads lead into it--and to have a general recognition of the place before the sun sets. The reason is that, should the encampment be in danger during the night from a sudden fire or a bad shift in wind direction and the lord have to suddenly leave, one should be able to take lead and direct the lord to safety. Moreover, when the sun has set, one should chat with the local people, making landmarks of the mountains, forests, temples, and shrines that could be seen from the area; and one should ask about, and have an understanding of the directions, east and west. This is also done with the intention of being able to answer quickly should something happen during the night, and the lord asks one for directions. 
     Further, should one be on foot when accompanying his lord, he should precede him going up a hill and follow him going down. Although this seems extremely trivial, it is one of the mental attitudes taken by a warrior on duty. 
     One should take these words as keys and make some effort in turning them about in his mind; and, as he is a warrior in service, should strive without negligence, night and day, in the effort to help his lord in some way at least once. This is the basic intention of a warrior. 
THE EVERYDAY CARE OF ARMOR
     It is unfitting for a warrior who serves, regardless of rank, to not pay attention to the provisions of armor and materiel proper to his rank. Particularly, there are various laws concerning this throughout the numerous clam. The provincial lord has determined beforehand for the whole dan the same banners for each group and the different attire, as well as the emblems for helmet frontispieces, spears, sleeves, and luggage. It is reasonable that one should quickly make: arrangements for these things and not be negligent. 
     It is difficult to gauge just when some disturbance may occur, and to suddenly prepare for such a thing as it is happening is likely to be impossible. And, even if one were able, his daily negligence would be revealed and he would receive the scorn of others. It is an old law of the military clans that he who is negligent about the emblems of his dan will be handicapped when fighting among his fellows, and thus it is an important matter. 
     Moreover, as the lord will have a deep awareness of military preparedness, he may at any time order an inspection of the armor of the entire dan's samurai, or may desire to see it himself. At such a time there should not be the least insufficiency with the equipment of the menials or other materiel, much less with the personal equipment of the associates of the same rank. If the decorations are placed for the lord to see well, a man will be praised by the lord as well as by the chief retainers and dan elders. 
     But it is different from other failures if there are insufficiencies here and abnormalities there, and has much to do with one's not fulfilling the duties of his station in the Way of the Warrior. Thus, although the lord may pardon such negligence and give no scolding or blame at the time, he will remember the man's limitations and will surely think of him as one who steals his stipend. 
     Even when he receives no reprimand from his lord, the man who would be a warrior is never negligent about the proper military equipment and preparations for his rank. For example, if among one's servants there were a careless man who used wood and bamboo for the blades of his long and short swords because he had no need of killing anyone, and who did not wear his loincloth because there was no reason to tuck up his kimono, it would be difficult to ignore such a thing while knowing the full facts. This is, however, a matter of such low status people as servants and attendants, and it is difficult to call it much of a crime. 
     If one has the full position of a warrior and accepts the sti- pend due such a rank, but has no notion of what military duty is and what it is not; and, because it is a time of peace, is lacking in the care of military equipment and materiel, he is 100 times inferior in right mindedness to the aforementioned servants and attendants. When the lord hears of such a thing, what will his thoughts be and how much scorn will he hold? One should be wary of this and never be negligent in his attention to military preparations. 
     In connection with this, if a warrior of lower rank is going to newly prepare his armor, there are some things he should keep in mind. For example, if he plans to set up a suit of armor for the price of three gold pieces, he should expect to use two- thirds of that for his helmet and body armor. The rest should be used for the various sorts of undergarments, outer and inner sashes, a tunic, the coat worn over the armor, a whip, a commander's fan, and even such detailed small implements as lacquered buckets and the like for water and provisions. The equipment for a warrior should have absolutely nothing lacking, and whether it be of high or low quality, it is essential to have the entire armory outfitted all at once. 
     The reason is that, while people know one must carry a suit of armor, and will go beyond the means of their social status in providing for it, they are negligent in the preparation of smaller equipment, letting things go for a long time, and thinking such to be easily obtained at any time. Thus, there are sometimes warriors who pass their entire lives with their basic armor, yet are lacking in smaller equipment. 
     Therefore, one should keep his tastes in armor simple and, at the same time, be prepared with the essential smaller equipment. 
     Now even if one is young and strong, it is essential that he be prudent about having heavy armor with thick metal, large banners for the back of his armor, or large helmet flaps. The reason is that\ a warrior of low rank cannot always be changing his armor, and the armor that is fitting for the young and strong will not be useful when one gains in years. Moreover, regardless of how young one may be, when at the front he may become sick or wounded. At such a time, no matter how light his armor may be, it will weigh down on his shoulders and become an affliction. Therefore it is said that heavy armor is useless. 
     Next, concerning the armor banner and helmet flaps: if one uses these each time he goes to the front from the time he is young, he will become known by them and it will be difficult to just put them away when he gets on in years and they become an affliction to him. One should be careful about this. 
     Moreover, there is one thing one must keep in mind concerning the construction of his armor. When one is speaking of armor, he should be very careful about the gauntlets and helmet, and the rest may be commonplace. This will give it a better outward appearance. Especially concerning the helmet, it is preferable that the crown and braided cords be excellent. The reason is that on the battlefield, victory and defeat are dependent on the fate of the time, and one may be cut down in battle. At such a time, both one's helmet and one's head will pass into the enemy's hands, and the helmet will be passed down to his descendants, along with the story connected with it. Thus, there is the consideration that it will be one's helmet that will leave the praises of his military valor to the eyes and ears of many later generations. 
CONSIDERATION FOR THE EQUIPMENT OF ONE'S SERVANTS
     When an unexpected disturbance occurs, a warrior of low rank is not accompanied to the field by many underlings, and thus carries with him only one spear. Should that spear break, it is certain that he is going to be lacking. Therefore, he should pay attention to thinking this over ahead of time, and carry an extra spearhead which could be fitted with a bamboo shaft for the moment, to take with him on the field. Moreover, he should have a number of short swords made from nicked-up but strong long swords, and put them away. These he can distribute to his servants when they accompany him to some disturbance, it is also important that he equip them with some proper gear for the stomach and head. 
     The reason for this is as follows. Because a warrior is conscious of the many years of favors from his lord and abides by the righteousness of his proper duties, he will never flee regardless of how dangerous the place may be. He will advance in places difficult to do so, and will make a stand even in places difficult to hold. 
     The daily favors granted to underlings are scanty, and naturally they are little conscious of them. Of course, they know nothing of righteousness, and for this reason are underlings. Moreover, as they are usually equipped only with clothing fitting to the season and one rusty short sword, when they meet an upper-class warrior outfitted with armor and spear on the field, it is extremely natural that they fail to make a stand. Nevertheless, if even one out of ten of these men were to make a stand in a dangerous situation, never leaving the side of his master, he could not be called an underling. This man could be said to have a backbone surpassing that of a warrior. Therefore, supplying the young servants and menials with some proper light equipment and swords that will actually cut through the bones of the enemy is said to be the righteousness and farsightedness of a warrior of low rank. 
     Moreover, a warrior of low rank will not have a special sword-carrier to walk behind him on the battlefield, and, of course, will be unable to carry an extra-long sword with him. That being the case, he will surely be caught short if his sword is broken or dulled on the opponent's armor or helmet that he will inevitably strike in the midst of battle. Therefore, he should have his young servant wear the extra-long sword, and have the servant's sword worn by menials like the sandalcarrier or groom. 
     The time of battle is not like ordinary times, and no one is going to find fault with the fact that underlings are carrying two swords at such a time. 
BE THOROUGH IN THE DISCIPLINED PRACTICE OF MARTIAL ARTS
     It is essential for men who would be warriors, even if they are of low rank, to select a respected instructor of military affairs, receive instructions in the martial arts, and to come to a deep and detailed understanding of even the secret principles of military strategy. Although it may be thought by some people that the study of military principles is unsuitable for a warrior of low rank, this is a great misunderstanding caused by a lack of inquiry. The reason is that, in both past and present, among the men who were looked to as territorial or provincial leaders or received fame as great generals, there were any number who rose from obscurity and isolation to do great things. This being so, there could be warriors from this time forth as well who could come up in the world from low ranks and become generals. 
     Thus, it is desirable that even a warrior of low rank be given the knowledge and virtues of one of high rank. If a man will take a liking to and enter military studies, he will develop both wisdom and ability. By these means, a man who is clever from the beginning will become increasingly so. There will also be a good effect for the man born a bit thick-witted, for if only he will study the martial arts for many years he will not be so slow after all. If this is so, there would appear to be nothing that surpasses the martial arts in the studies of a warrior. 
     However, when a man abuses or practices amiss in the martial arts, he will be arrogant about the extent of his own ability, look down upon those around him, speak nothing but unreasonable and high-sounding theories, leading unpracticed youths astray and injuring their casts of mind. Although such people speak words that seem just and correct on the surface, their innermost feelings are largely covetous, and their real intentions founded on measuring what will be profitable for them and what will not. Thus, their character gradually grows worse, and later they lose all sense of what it means to be a warrior. This is an error that comes from going only halfway in the discipline and practice of martial studies. 
     At any rate, if one is to study military matters, it is essential that in his practice he should not stop halfway, but by all means at one point or another, go as far as the secret principles of the martial arts, at last returning to his former "foolishness" where he will have serenity of mind. It would be extremely regrettable, however, for those of us who do study, to pass our days in going only halfway in military investigations, letting the deepest principles of the martial arts slip through our grasp and becoming confused in our own halfwayness, and finally leading not only ourselves but even others astray in an unavoidable sequence. What was stated here as "returning to foolishness" means something like one's state of mind while he has not yet studied the Way of the Military. Generally, phrases circulated like "mise smelling too much like mise" and "a martial artist that reeks too much of the martial arts" come from old times and carry the meaning of "intolerable." 
ENCOUNTERING A COMMOTION WHEN ACCOMPANMNG ONE'S LORD
     Since times long past to the present day there have been few instances of fights or arguments occurring when provincial lords have met. But this does not mean that such will not happen in the future, and the unexpected can always occur. 
     At such places as ferry landings at river crossings while traveling, for example, when two lords meet, the retainers from the two groups may get into an escalating argument, and when the number of men grows, a fight may break out. Under such circumstances, it is not impossible for the feudal lords to become involved as well. And, if both lords do become involved, it will become a matter of consequence. This is because when feudal lords disagree while traveling, there is no third party who can handle the matter, and thus coming to some settlement is difficult. 
     Understanding that disasters move from the bottom up, it is essential to be conscious of the fact that when accompanying the lord in the midst of a journey, everything should be handled with special care. Naturally, oneself and all one's companions should be mindful of things, and the lower-class attendants should be well instructed to do nothing unreasonable. 
     Moreover, when in Edo and accompanying one's lord through the samurai residential district or through the middle of town, when passing by another lord's group, the young men in the vanguard of both groups may get into an argument that turns into a fight. In such a case, one should quickly assess the matter, take the lord's spear from the hand of his armor-bearer, and carry it to the lord's proximity. If in gauging the development of the situation it seems that matters are not going to end peacefully, and all attendant samurai draw their swords, one should bring the lord's horse up to the side of his palanquin, have him mount quickly, take the sheath from his spear and hand it to him. And one should draw his own sword. A warrior should be resolved to all of this. 
     Further, when the lord is present at some social function and one has come along in attendance, if something unexpected occurs within the residence and one sees that some commotion is developing, he should take sword in hand and approach the front entrance, identify his dan and his name to the attendant, and explain that he has come due to hearing the commotion inside and thus has become concerned for his lord. The attendant should explain that nothing has occurred, but that concern is natural; that as the lord is safe, please do not worry, but take assurance back to the lord's other attendants. One should express his appreciation, but still request that the lord be brought out to meet him. When he has seen his lord with his own eyes, he may retire. 
BEING PRESENT WHEN ONE'S LORD CUTS DOWN AN ATTENDANT
     For a warrior serving in close attendance to his lord, when one of his fellows opposes the lord and commits an act of great insolence incurring the lord's displeasure, if by any chance the man should be cut down by the lord, the warrior in attendance should quickly hold the man down and say, !'He is close to death, allow me to finish him off," and thereupon stab him to death. If the man received only a wound and were attempting to escape to the next room, one should grapple with him immediately, preventing him from going out- side. Should the lord approach and say, "Release him and I will cut him down," one should respond, "How could I release such a criminal? Cut me down with the man." And if the lord insists on the man's release, one should say, "The blow from your sword has greatly weakened him. Allow me to finish him off," and quickly stab the man to death. 
     It has been transmitted from times long ago that a man is not struck by his lord twice. However, among those with the important status of protecting a province or territory, not one in a million would cut down a man carelessly, and thus, this information is not for one's future reference. But as the disciplined practice of the Way of the Warrior, as well as the Way of Poetry, includes everything picked up along the way, this is for the understanding of those intending to be warriors. 
IT IS DISLOYAL TO COMPLAIN ABOUT LABOR LOST
     There are times when a warrior in the ser- vice of his lord, after accomplishing some outstanding service, may think that he has done an admirable thing. Members of his dan and people of other clans as well who know the circumstances may also be impressed, and praise the man as having done some signal service. His lord, nevertheless, may either not be of such a mind, or, while being impressed in his heart, may, because of some external hindrance, not reward the man especially. Thus, the event may end with much effort but little credit. 
     In such a case, the man who feels that the lord had no sympathy and begins to hold a grudge against him, being dissatisfied in his heart and passing each day in grumbling and doing his work halfheartedly, is a man of little understanding. 
     The reason for this is as follows. 
     During the Period of Warring States, when a warrior accompanied his lord, facing an encounter on the field of battle he would clash with the front spearmen, or in attacking a castle he would be the first over the wall. If his allies were in retreat he would take up the rear guard. And, at any rate, he would fight with the intention of performing acts unequaled by his fellows. If fate decreed that death at the hand of the enemy was inevitable, he was totally resolved that this was the duty of a warrior. In accomplishing numerous meritorious deeds of mar- tial valor, it was not enough for him to receive many letters of commendation or to be well known within his dan and beyond. In his heart, knowing that he would not be in this world forever, he wished that he could finish his life being of some use to his lord. This was the righteousness of the warrior. 
     As for the warrior born in times of peace, though he may have the deep intention of exhausting his loyalty for his lord in battle, there are no such situations as those mentioned, and he has no choice but simply to live, he and his companions completing their service indoors, passing the years regrettably, and receiving the great kindness of his lord until death. 
     Yet, with this same indoor duty, if a man is resolved to do unusually outstanding deeds for the sake of the lord and his dan, and in fact is able to do so, he will have done meritorious service as a warrior in times of peace. Nevertheless, even such a man as this can say nothing when faced with the warriors previously mentioned who, numberless times during their lives, went out on the battlefield, putting their lives on the line for lord and general, extending themselves to many meritorious deeds and great fame. 
     And why is this? Because service during times of peace consists only in the merits of wandering around indoors with everyone rubbing the backs of their hands, and contesting in battles of eloquence. There is nothing of putting one's life on the line. Thus, no matter how superb a man may think his own service is, it is outrageous to be mindful of whether the lord's rewards are great or small, and to grumble and be dissatisfied on that account. 
     If you should ask why this is, it is because the warriors who went out on the battlefield, dashing about so diligently in martial loyalty to their lords, never carried the least concern or calculation about the rewards they would receive at a later date. 
     When one is aware of this, the role of the warrior who holds an office and lives in this world will be to consider solely what he can do for the sake of his lord, and to work diligently at it. 
     Let it be up to the circumstances of the lord's heart whether he will praise your deeds as meritorious or not. Complete your affairs with the resolution to do your own duties without complaint or dissatisfaction. This is only reasonable. 
     The man who, regardless of this, takes pride in the merits of his own work and covets the lord's favors has a cowardly disposition and no true intention of a loyal retainer. 
THE RESPONSIBILITY OF COUNSELING STRATEGY IS GRAVE
     The man who would be a warrior commits himself deeply to the Martial Way, studies the arts of war and even immerses himself in the secrets of strategy and tactics. For a warrior, then, there is likely nothing above the satisfaction and honor he receives when he, above all others, receives the command of the general in charge to take the responsibility to prepare the strategy for a campaign. Indeed, there is likely no duty so important as this one. The reason is that, on a lesser level, the lives of one's allies, and on a greater level, the very existence of the domain are dependent on that strategy. Therefore, as the praise falls solely on oneself, it can be considered an unparalleled exploit when the strategy one has advanced is put into play and the battle ends in victory for one's own side. 
     However, it would be hard to imagine a greater defeat than when the enemy has understood the strategy and taken the initiative, and one's defenses are put to naught. 
     Thus, it is said that such a duty is a matter of the gravest concern. 
     But what if such a defeat were to occur? What if the first two vanguards were cut in half, the commanders and many men were cut down, and the enemy took advantage of their victory and pushed toward the general's headquarters? The flags and banners in front of the commander's stool would begin to waver, and even the general's safety would fall into question. At such a time one should quickly give up his commission over the battle, tie on his helmet in a way indicating that he will never untie it again, demonstrate that he will never dismount from his horse, be resolved that he will never show his back to the enemy even if his troops are in retreat, and be struck down in battle, gracing the spears of the enemy with his own body. 
     Since times long past such a death has been the standard for a warrior who is a dan's influential military teacher, especially when he has considered the battle of the day, has spoken to the general and become his major advisor, and has in the end blundered the event. Yamamoto Kansuke, at one of the battles at Kawanakajima, was faithful to this principle and was struck down in battle, becoming to the end of time a good model for warriors to follow of a dan's military instructor. This is in the tradition of the ancients that declares when a man plans a battle and it fails, he must die. 
     But what about a man who, while lacking such resolution, enjoys the great reputation of always being referred to as a military instructor to his dan; and who, at the time of some disturbance, gives his opinion about the battle strategy to the general, speaking as though no other person existed quite like himself. When the battle has begun he ignores the opinions of others, using contrivances of his own that are far afield from the nature of tactics, recommending them to the general and marring his commands. He has thus caused the total loss of a battle that should not have been lost, and samurai of both high and low rank to have been struck down in battle. Moreover, in the midst of all this, he himself does not die, but rides around confusedly, coming shamefaced before the general, explaining that although he had thought the matter over well, the situation had turned out differently and resulted as it did, and he finally apologizing for his blunders and the trouble he has caused. 
     Such is not the proper aspect of a warrior who is called a military instructor to his dan. 
GREAT LOYALTY THAT SURPASSES JUNSHI
     Formerly, the custom of junshi flourished in our land, but after its nationwide prohibition by the Bakufu in the Kanbun (1661-1663) era, its practice has ceased. Nowadays, it is likely that there are many warriors from all the clans who, feeling that they have received great favors from their lords' beneficence and that there is no way to repay such kindness, would like to commit themselves to the act of junshi. However, in light of the Shogunate decree, such an act would likely be looked upon officially as reflecting the deceased lord's lack of resolution, and as an indication of insolence on the part of his successor. Thus, it would instead be an act of extreme disloyalty. Nevertheless, it would be extremely mortifying not to commit oneself to junshi and thus spend one's whole life with nothing other to do but passively work at his everyday duties. In this way it is not unlikely that there are men who, in the depths of their hearts, ate absolutely determined to do at least one great act of service, throwing away their lives in some pursuit in which perhaps their comrades were all insufficient. To be truly steeped in such determination excels the act of junshi a hundred times, and will not only be to the benefit of one's lord but will also be a succor to all his retainers, both high and low. Such determination will perfectly combine the three virtues of loyalty, righteousness and courage, and should be a model to the warriors of these degenerate times. 
     A man involved in service to his lord should have a single point of view. Why this should be is as follows. 
     In every upper-class house there is always a ghost that has haunted the dan for some time. Nine out of ten of these ghosts are of a man of lower rank bearing a grudge towards those above him, and, as such, are not a direct curse on the lord himself. Their curses are brought about in two ways. 
     The first is when an excellent young warrior coming from a hereditary house of elders and chief retainers, born with the three qualities of loyalty, righteousness and courage, with an absolute future of being useful to his lord, and already receiving the praise of all, passes away from an unexpected wound, or dies young from some seasonal epidemic, leaving a great loss to his lord. An example of this is the case of Takeda Shingen's great general, Amari Saemon, who fell from his horse and died young. This was lamented by Kosaka Danjo as being caused by a ghost that had long haunted the house of Takeda. 
     The second kind is when the ghost enters into the heart of a samurai who has come into the good graces of his lord and risen in the world. He then confuses the mind of his lord, causing him to commit unjust and cruel acts. The ghost that has entered into the heart of a samurai who has thus risen in the world and is favored by his lord far above the other dan retainers, elders and servants, will cause his lord to commit various atrocities of generally six kinds. 
     The first of these is when he cleverly obstructs the eyes and ears of his lord, not allowing other men with the same duties or functions as his own to approach. Even if others do succeed in speaking with the lord, the ghost will cause him not to put their advice into effect. Thus, he takes entire charge of all matters of the dan, great and small, and makes the lord reluctant to do anything without him. 
     Second is when, on some pretense, he will change the duties of those close or in attendance to the lord who have any character at all or who seem likely to be useful to the lord, thrusting them outside of the inner group, far from the lord's side. These he will replace as he sees fit, strictly with men who have some former connection with himself, or with those who flatter and fawn upon him, or with those who would never disagree with what he says. Such men he will make close attendants, thus ensuring that the lord hears nothing of his own self-indulgence and aggrandizement. 
     Third, in order to bewitch the lord's mind and make his own relationship with him closer, he tells the lord that there is nothing more important than having descendants. He then gathers together young women without regard as to whose daughters they are, but only on account of their beauty. Beyond that, he brings together koto and shamisen musicians with all kinds of dancing girls, saying that from time to time a man needs diversions, be he of high or low rank. In such a case, not only a lord who lacked good sense, but even a lord praised from the first as being born generally intelligent and bright would easily fall into confusion over matters of sex, and soon be lacking in judgment. Finding such dalliance interesting, there would be no end to the matter, and it would gradually become extreme, and later continue night and day without interval. After the riotous dancing would come the inevitable drinking party, and as the lord would constantly be in the inner recesses of the mansion, the external and domestic affairs and even such things as the fief management would all become completely foreign to him, and nothing else would catch his interest at all. The other chief retainers and elders would later find it disagreeable to come before the lord, and, there being only the possessed man to take care of everything, his influence would grow daily, while it would seem to matter little whether the others existed or not. Thus their pride would be hurt, they would remain silent, and the customs of the dan would be degraded in every aspect. 
     Fourth, the situation being as related, expenses made in secret would grow and soon there would be no way to finance the days to come. Thus, broad new laws that run contrary to the former ways of managing the dan are begun. Here the hunters look for money, and there disaster enters, but what should be handed over for domestic affairs is not handed over at all. Without the least bit of forbearance in causing pain, suffering and confusion to all of the lower classes, the lord's every whim is paid for with extravagance. Although none of his retainers approve of the disasters brought upon those beneath them, they say nothing, but each holds his dissatisfaction in his heart. There is not a one of them who feels a deep sense of loyalty. 
     Fifth. It is because the ancestors of all the feudal lords at present fought with loyalty and effort for the Shogunate in a previous period that their clans have been able to continue to this day. And, although there is no reason to abandon practice of the military arts handed down by one's ancestors just because the present is a time of peace, the possessed retainer of whom we have been speaking (having no mind for the martial way himself), will argue against the study of martial preparations in light of the felicitous present conditions. Thus, other retainers who from the beginning had no liking for such things, would make no efforts in the military arts, ignoring their military equipment, and the dan customs would degenerate to simply meeting the present needs. This would be very unseeming for a family lineage that had among its ancestors men well known as great generals, for if some disturbance were to occur on the merrow there would only be great confusion and trem- bling, and it is doubtful if anything could be accomplished at all. 
     Sixth. The lord's diversion in merrymaking, wine and sex thus increasing, his willfulness would grow more violent, and in addition his health would decline. All his retainers would be disheartened and would fall into a daily routine lacking in trust and reliability. This would not be looked upon well by either the general public or the Bakufu, and in the end, would not trouble likely befall the lord's position? 
     Thus, although all the dan's retainers agree that the afore- mentioned devilish individual is a monster that will bring the dan to ruin, and that he is an enemy of the lord; and all bear him animosity as a destructive element, there is not a one of them who will go to the pains to step out and eliminate the man. Rather, nine out of ten will do nothing more than talk about the man's evils, bringing the matter to a public hearing without dirtying their own hands. Battling with the tips of their tongues, they do nothing more than discuss how best to bring their intentions to conclusion. In this way the case will not be settled in private and the details of the problem will reach the lord's kin, becoming a matter of the entire dan. In a severe course of events, it will in the end be unable to avoid the judgment of the Bakufil 
     From times past to the present, it has never benefited the position of a provincial lord to have a case of fief mismanagement settled by punishment from the Shogunate courf. This is like killing the cow in order to straighten its horns, or burning down a shrine to get rid of the mouse in the alter. It would be unnecessary and most regretful for one's lord to lose his position, for all his retainers both high and low to become masterless, and to destroy an important dan with a history of many generations just for the sake of a ghost that had haunted it for so long. 
     This is just such a situation for the warrior who feels deeply the favors received from his lord, and who, shot through with the desire to repay these favors, would at least commit junshi, as worthless as it is, were it not proscribed by the Bakufu. 
     This is the viewpoint from which he could throw away his life in the line of duty. 
     Now were he to grab the aforementioned evil man and finish the matter by carving out his entrails and cutting off his head just as he pleased, and then quickly committing seppuku, the affair would be ended with him seeming to have lost his wits. Thus, there would be no problems or public hearings at the time, the lord's position would not be threatened, the retainers would all feel at ease, and the domain would be at peace. This would be an act one hundred times greater than junshi, would combine the three virtues of loyalty, righteousness and courage, and would be a model of great loyalty to the warriors of this corrupt age. 
     If there were only one such deeply resolved warrior at the side of every feudal lord, thoughtful only of putting his life on the line for his master and being his safeguard, he would be the same as a living Chung K'uei. Thus, evil and treacherous men with the minds of devils and vicious spirits would hesitate to act, and, for the master's sake, perverse and unrighteous deeds would cease to be done. 
     This should be thought over very carefully. 
     These words are of the consideration of those who would be warriors. 

Thinking that even my foolish writings may be
     of some help;
Consider this a keepsake from the parent who
     loves his children.