Zō

MISCELLANEOUS ARTICLES

Kyogen tashinamu beki koto

REFRAIN FROM TELLING LIES

Samurai should never lie to anyone, even a passing acquaintance. It is essential to show correct manners at all times. When you are invited as a guest in another’s house or at a friend’s abode then keep this point in mind when you associate with other samurai. A single false word from a samurai could be disastrous to all present. There have been many cases of this since ancient times.

Waboku aisatsu no koto

ARRANGING A RECONCILIATION

When entertaining guests as a host, keep the following in mind. If the guests start to fight unexpectedly, make sure to settle the situation so that no one is injured and that grudges do not form. However, when samurai argue do not take one side over the other and do not judge which is right and which is wrong. If one side is judged as correct and the other as not correct, then the side judged as incorrect may lose face and if then forced into peace, this may result in them returning to kill their adversary later on. Also, depending on the outcome of the judgement, the side judged as correct may not be forgiving or understanding. Therefore, do not discuss who is correct or incorrect but instead talk to each party with a view to settling the situation. There are various types of incidents that may occur; therefore, good judgement is required.

Kōron torisabaki no koto

ARBITRATING IN AN ARGUMENT

If samurai argue and you happen to be there, perhaps as a host, and if you have to talk to them to intervene, move between them and sit down – this is a way from old times. The first thing you should do is to calm them down so that they stop arguing. If they say too many things then it will be hard to bring about settlement. Explain to them that they will bring about embarrassment for both the guests and the host – say this as many times as necessary. Moving in between the two is done to prevent them from drawing their katana or wakizashi swords; once they have drawn a weapon then it will become more difficult to settle the matter. However, even if they have taken a hold of their sheathed swords or even their sword handle, then with arbitration a settlement is still possible. Do not try to convince them in haste or discuss that which is correct and that which is incorrect. Remember the ancient saying, ‘Both sides have justice’, and therefore as they both have justice, sometimes an arbitrator may decide that he is not needed. Be aware of such a case as this.

Kotoba no Kyojitsu Yōsha no Koto

CONSIDERATION ON INSUBSTANTIAL AND SUBSTANTIAL SPEECH

Samurai should be aware that every single word matters and therefore should try to be reserved at all times. However, in some situations it can be embarrassing if you are too reserved. Such an attitude may look like a flatterer pretending to be reserved. It is desirable always to avoid using those words used by women or children, both when you tell a story and when you tell facts. Do not quote fictional stories that are not appropriate to the situation at hand – this will seem improper. That being said and depending on the situation, do not raise an objection if a story is told that is considered slightly incorrect as long as it is told in a spirit of loyalty. The subject of insubstantial within substantial and substantial within insubstantial will be explained in detail in the scroll Ippei Yōkō.

Kyūwa zatsudan yōsha no koto

CONSIDERATIONS ON CASUAL TALK ABOUT THINGS OF THE PAST

A samurai’s words can be counted as more secure than gold or iron. In some stories of military achievements and battles of old, there are episodes involving men of enormous strength. Even though the records talk thus, know that both then and now there are limits to what a human being of normal stature can do. If you tell such stories as if they were literally true, this is embarrassing and people will judge your personality from this. Therefore, there are things you should know about telling stories of rare deeds. For example, if you earnestly praise warriors who did not hesitate to sacrifice their lives, people will think that you must also fight outstandingly. Faced with an emergency, how could any samurai be inferior to the brave warriors of yore when fighting at the cost of their lives and for loyalty? Understand that present-day samurai happen to be born in times of peace and lead an easy life through a turn of fate. It is desirable to talk with others about various kinds of achievements in warfare.

Tanin no uwasa tokushin no koto

THINGS TO BE AWARE OF CONCERNING RUMOURS ABOUT OTHERS

If present when rumours or malicious gossip about certain people are being spread, then it is desirable to be very discreet and talk with care. Generally, those who gossip and pass on rumours about others are cowards. If being questioned or asked to confirm what has been said, they will often quote examples of other people’s faults and state that ‘they did this’ or ‘they did that’; this is because they lack dignity.⁷⁰ Even though samurai may sometimes change their words at a later date, in order to present an excuse for a misdeed, they should never pass blame on to others for those actions.

Improve yourself by considering the above points and know that you should never speak of others behind their backs. If you do say anything about someone behind their back then you should repeat those words to their face. Also, know that those who talk to you about people behind their backs will talk about you when you are not with them. If a rumour includes a serious insult in terms of budō or something that blights the honour of a samurai, then secure evidence of this and a pledge from the person who informed you. The same protocol should be used for words spoken to divide people.

Kanpai son’eki no koto

THE ADVANTAGES AND DISADVANTAGES OF OFFERING ALCOHOL

When entertaining others do not offer too much sake. A host should prepare dishes with the utmost of care and not encourage their guests to drink too much wine. All bushi have a precious lord to serve and urgent needs and services may arise at any time. Even those who are lord-less but who have acquired and maintain the heart and calling of the samurai should drink in moderation. Sake slackens the mind and increases the spirit⁷¹ and leads people into confusion; remember the ancient saying, ‘Do not fall past the point in which you enter into disarray.’⁷² There are myriad cases where people have become intoxicated and have created confusion in important matters. Therefore, this is something that samurai should not do. However, there is an old practice that states that you should not totally refuse to drink even a single drop of alcohol, even if alcohol does not agree with you. You should also remember this.

Seki ni nozonde reihō no koto

POINTS ON MANNERS TO OBSERVE WHEN INVITED AS A GUEST

If you are invited to another’s house as a guest and there are various samurai present and seated, make sure to bow to those present and to the host. However, if you are on cordial terms with the people there, be aware that it is slightly against good etiquette to be over-polite to those you are closely associated with at ordinary times. Also it is not appropriate to be polite only at these forms of social gatherings.

There is a correct place for the storage of swords,⁷³ but remember that if a few samurai have already gathered and have left their swords in an alternative place, do not worry about where your katana should correctly be positioned but simply leave it with the rest. It is bad manners to put your katana in a different place from others’, as it implies that such a place is more suitable; however, this may still depend on the situation. When capturing criminals or doing something similar, do not take your katana off your waist. However, it is considered a serious breach of manners not to put it aside in other situations.

Wakizashi Kakugo no Koto

THE MINDSET OF THE SHORT SWORD

Do not take your wakizashi sword off your waist even when relaxing. This is not only for the sake of personal defence but also as a matter of courtesy to your host and your colleagues. However, this does not apply when in a sukiya-style tea house or in a kakoi tea-ceremony room or in audience with aristocrats. If a host with good reason asks for side arms⁷⁴ to be taken off the waist then they can be taken off. Or if the host asks with respect for swords to be removed, then you should do so. For more on this kind of information, you should ask a practitioner of a school which concentrates on dining and etiquette. Generally keep in mind that a bushi should retain his wakizashi at all times. If your leg touches another’s side arm, then the rule is to hold [his sword] above your head [as you bow]. It is also acceptable [if the owner] lifts up the sword to then just make your bow. It has been recorded here that the wakizashi should not be taken off – this is for your benefit.

Zaretsu kokoroe no koto

POINTS TO KEEP IN MIND AT GATHERINGS

When attending a dinner, give compliments on the dishes served even if you do not like them. When in the main reception room if the issue of seating position arises and offers of position are given, do not sit in a socially better position than older men who have achieved military success. However, if you are repeatedly and earnestly offered such a position you should not be too reluctant and should accept the offer. Generally, study manners by referring to a specialized source on this subject.

Aikyaku kokoroe no koto

THINGS TO KEEP IN MIND CONCERNING OTHER GUESTS

When receiving an invitation by messenger or by letter days before the event, ask who else shall be attending and if there are samurai invited who hold grudges against each other, turn down the invitation. It is said that to stay away from an event for this reason is actually an act of military cowardice, but do not pay any attention to this. Always keep loyalty in mind – only your lord’s orders are of importance, and therefore it is appropriate not to attend such events. If you are unaware of any bad blood then it cannot be helped if a problem does arise. However, it is a wrong mindset to attend if you already know about any such issues.

Shigu eshaku no koto

MEETING AND GREETING IMBECILES

When there are samurai among your associates who are ignorant and stupid⁷⁵ and talk and behave without thinking, it is essential to keep your distance and know that it is a huge mistake to trick or to make fun of them. As they are stupid they may suddenly threaten to kill you for the smallest of reasons. There was once a case where an ignorant samurai took offence and despite efforts to persuade him that he had taken the situation wrongly, he would not listen and killed the person he thought had insulted him. If you are unaware of a person’s stupidity then it cannot be helped, but if you are aware of it and still have dealings with this person, then you are also to be considered stupid.

Gōoku gengo kōken no koto

PREFERRED TERMS TO BE USED FOR BRAVERY AND COWARDICE

You should take care when talking about episodes of the samurai. Do not use words like ‘fearful’. When talking about fighting and killing and things of that ilk, do not use ‘slack’ speech but instead describe fighting as brave and devoted. However, sometimes the situation may demand for care to be taken when you use such words as ‘strong’, ‘horrible’ or ‘violent’. Also, refrain from talking about amounts of gold and silver, treasure or how expensive things are.

Aikyaku sōron kokoroe no koto

POINTS ON ARGUMENTS BETWEEN OTHER GUESTS

This point concerns arguments between guests. If it is an argument between lower people, your approach will depend on the situation. However, if it is between samurai, never call for their parents, brothers or relatives – even if the samurai are young – unless the previously mentioned relatives are in attendance. The reason for this is that it will only make for a larger commotion. If things become too difficult for the host to settle himself, he should call for an arbitrator⁷⁶ to help him intervene or alternatively he can secretly send for a close friend or older man and make it appear as if he just happened to be passing by and that he was just visiting. Call non-drinkers to deal with non-drinkers and drinkers to deal with drinkers; this is because they know how to talk to each other. In all cases it is desirable to use people who speak with intelligence.

Samurai wa kōron naki koto

SAMURAI SHOULD NOT ARGUE

As a primary rule, keep it in mind that samurai should not argue. This is because if an argument continues then it will end up in a killing. If everyone remembers this and maintains self-restraint, arguments should not begin in the first place. If there is an issue that cannot be avoided and something needs to be said, know that if you argue increasingly critically or discuss the right or wrong of a matter, you have to be prepared to make a kill at the end of such a situation. As mentioned earlier there is the tradition of ikkō no kenshin – ‘facing off’ with a sword-like heart – and in this tradition you should speak with determination and directness. This is a way to show your ‘inner blade’. If you do not have such determination then it is best to avoid saying words of grave importance.

Tegami shojō kokoroe no koto

POINTS ON LETTERS AND WRITING

Do not commit important matters fully to paper when writing letters. Generally, when samurai compose letters they should not write down specific details. This is because mistakes made orally can be attributed to the carelessness of the messenger, while things written will remain as evidence long after they have been penned and they cannot be erased. When recording someone else’s words in a letter you should write in a gentle manner. Writing will sound harsher than speech, so when reading any writings from others keep this point in mind and guess the true inflections behind others’ words – if taken wrongly then they will often cause trouble. Details on hidden letters and secret writing are transmitted in our writing Shinobi no Maki.

Kannin mihatsu no koto

POINTS ON FORBEARANCE AND REINING IN PERSONAL OUTBURSTS

Here kannin – forbearance – means stopping yourself from speaking out. However, if you restrain yourself at the wrong time, you may appear to be cowardly; therefore, this is a matter of great importance. Restrain yourself by remembering, ‘Forbearance as a samurai cannot be maintained if you express that which you wish to say.’ This is the point of this matter. If you bite your tongue when you should speak out, people may think of you as incompetent. On the other hand, if a person is known to be well-versed in budō, others may admire his forbearance in keeping going despite being unhappy with a situation. This is the way you should endeavour to be.

Hoka no shinzoku no aku wo ware ni kataru toki no koto

WHEN HEARING ILL OF SOMEONE’S FAMILY

If someone tells you about ill-mannered behaviour by one of their parents, children or brothers, then know there is a way to respond when listening to such an account. Even if you have already heard or seen such things, you should not confirm or agree on the matter. This is because, above all, it would be discourteous towards the person concerned. Generally, if someone discovers that a member of their family has done wrong then they could kill or disown them but they will never admit their relative’s faults to someone outside their family. Therefore, if people do discuss such matters with others, they do so in the hope that other people may gain a better understanding. In this case you should give advice such as: ‘It may be true, but still they are young and therefore you should advise them on the matter.’ Though people may talk to you about their parents, children or brothers, relying on the close relationship they have with you, it is not their aim to receive embarrassing assistance. Sometimes you may have to give them advice that leaves them no option but to make a drastic decision. Perhaps they may decide that their family member cannot be forgiven, and thus they may be forced to take critical action. This should be kept in mind. Every single word matters to a samurai. If you fail to adhere to this principle things can easily become ruinous.

Banji shijū wo shirubeki koto

KNOWING THAT ALL THINGS HAVE A BEGINNING AND AN END

Be fully aware that things have both a beginning and an end. People normally understand the beginnings of things but do not understand the ends and often advise others to just start or say something without thinking of the ending – this is undesirable. In all things, if you carefully contemplate and pass through thoughtful consideration then you will know how to start and have an idea of how things will end. It is primary to understand this with reference to yourself. According to The Great Learning of the Book of Rites: ‘All things have roots and branches⁷⁷ while affairs have their beginning and an end.’ This principle holds true in all matters. If unsure of your own judgements and conclusions then ask those who have prowess in military matters or consult a sage. If a matter cannot be discussed openly with others then there is a technique in our school where you speak to a person who does not know you to discover the information you require. This is called tamon no tsutae – the tradition of asking others.

Nangi hoka ni yuzurazaru koto

POINTS ON NOT PASSING DIFFICULTIES ON TO OTHERS

Even samurai can experience hard times for various reasons. When your body is racked with pain, then so will other people’s. Coldness, heat, joy and sorrow are the same to all people and all feel them equally. Therefore, if you are suffering do not pass your suffering on to others, because if it is hard for you to bear then it will be hard for them, too. It is not the way of the samurai to be unaware of this issue and to pass on such difficulties. Many farmers and townspeople like to gain prestige through wealth and sometimes create businesses with other people’s ideas. This is something samurai should not stoop to, no matter how tempting it may be. To have this type of mindset shows a lack of determination and is shameful. Be without blemish where matters of budō are concerned; make sure that you do not suffer disgrace and do not taint yourself to protect others. In ancient times, people sought high honours in battle so as not to be lacking in budō. In addition to this, do not discuss or make claim to gold or silver. If you cherish people you will not deprive them of their honour and you will have no enemies in times of peace and if you have no enemies then you shall not enter into arguments or fights throughout your lifetime. Have the determination not to ruin yourself by being short-tempered and do not indulge in momentary and impulsive anger.

Genin zen’aku shujin ni aru koto

THE RIGHTEOUSNESS OR UNRIGHTEOUSNESS OF LOWER PEOPLE DEPENDS UPON THEIR MASTER

When hiring lower people there exists a major principle, which is to confirm the servant’s guarantor and to obtain a certificate to ensure that the person is not a Christian. Obtain the certificate from their family temple⁷⁸ – do not neglect this point. Also, find out whether they are righteous or unrighteous and use them according to their character. These issues are discussed in detail in the section Shō no Hō – the Way of the General. In addition, observe whether they are cold or hot, joyous or sorrowful. Remember to cherish them and give them compassion when you use them. Basically, lower people do not understand loyalty but if their master is compassionate and addresses them with kindness then they will serve well and only a limited number of them will be ill-behaved. Generally, if servants do not serve correctly then this is because their master has a disloyal attitude – remember that lower people learn from those above. If their master shows loyalty [to his lord] in mind and uses lower people with compassion then they will follow his example. Most immoral acts committed by servants can be traced back to their master.

Intoku senyō no koto

ALWAYS RETAIN HIDDEN VIRTUE

Farmers, craftsmen and merchants understand only a small amount of this concept, while samurai should keep this idea fully in mind. As people have their own interests at heart, they perform good deeds that bring them attention and which allow them to become known to the public, even if it means suffering as a consequence. In contrast, intoku – hidden virtue – brings no apparent benefit, so most people consider it useless and do not engage with it; this attitude should be avoided. It should be regarded as absolutely improper to value that which is visible and to disparage that which is hidden. Military tactics should be judged good or bad according to their ability to end disorder. A person without hidden virtue is known as a hyōri-mono – a double-sided person. They are despised in the military.

Kishōmon kokoroe no koto

POINTS ON WRITTEN OATHS

Since ancient times the written oath has been used as a guarantee when matters appear to be in doubt or to ensure that a vow will not be broken.

Someone asked: ‘Consider the following case: a person is in imminent danger of losing his life and he writes a sworn oath to save his life. Although he may incur punishment from the gods [if he later breaks the oath], if he had not written such an oath due to a fear of this divine punishment then he would have lost his life there and then. Therefore, people may write and sign such an oath to escape an immediate danger, but then they may violate this oath by becoming involved in an ill deed. In such a case, the punishment derived from breaking the oath does not arrive immediately; therefore, it seems that the sin of violating the oath does not exist. Am I right or wrong in this?’

The answer: this is similar to what is called tachishita no chikaibun – an oath taken under the sword. Originally, the written oath was a way to record a promise or to dispel any doubts that may be held. In another country it is called the meiyaku pledge, and the purpose is the same.

Concerning punishment from the gods: unless you are from a family that performs Shintō it is difficult to judge whether divine punishment will be issued and whether this punishment will be light or severe or even whether it will come sooner or later. However, the oath serves as evidence [when needed] and I think that a written oath should be treated in this way. Say you borrow gold or silver from a merchant, then you will need a guarantor or witness. These days there are doubts concerning divine punishment and you may not be able to find an acquaintance who will act as a guarantor for such matters. Instead you will need to make an oath to the gods, thereby making the gods your guarantor. By involving gods as witnesses, you swear not to break your word on such a payment or an agreement made. This is done purely to dispel any doubts. If a person is sinful or dishonest enough to break a promise then why would they use such divine writings? Such written oaths are made on the assumption that there is no intention to break the promise or commit a wrong deed. Basically, those who use a written oath are not serious criminals. Nevertheless, if they ever do break the promise or are guilty of a misdeed after giving the oath then they are the most dishonest and fraudulent of people and do not deserve any respect you may have for them. This is the last thing a samurai should ever do. That being said, there is a teaching for breaking a written oath by using kokoro no kurai – the stratification of minds. This technique is only for experienced practitioners.

There are various kinds of written oath, including the following:

•shichimai-gishō – the seven-sheet oath⁷⁹

•kishōmon – the oath written upon papers from a shrine

•shinmon – the oath of divine letters

•seimon – a written oath

For details of these, ask a Shintō practitioner. In our school the keppan blood seal is not used in a pledge as it is kind of shinmon. For samurai all promises are promises no matter what type they are. The above are the basic issues to keep in mind when considering written oaths.

Seikō ni toku aru koto

THE VIRTUE OF KEEPING CALM

In all aspects, that which is done in haste should be avoided while that which is done in a serene manner is desirable. There are certain situations that may call for quick actions, but in most cases rushing will bring about failure. If you contemplate situations with serenity then rarely will you make mistakes. An old tale says:

Once in a battle a force was marching on in formation while two men went forward in advance to decide the position of camp quarters. When they were at a distance of one or two ri the formation behind them fell into confusion. A dust cloud caused by horses filled the air and all the troops cried out aloud and appeared to be in total disarray. One of the two men said, ‘It seems that the hatamoto group⁸⁰ has been ambushed and attacked and that a battle has started. This means that we should change the position of the camp quarters, but if we do not know the cause of the commotion then we will not know how to proceed. Therefore, we should return and discover the situation that the hatamoto is in.’ The other samurai, who was older and more experienced, took a moment to think and said, ‘This is no ambush and if we go back one or two ri then the camp quarters will not be ready in time. Therefore, we should move forward at speed and construct the quarters instead of returning.’ The younger samurai remained unsure, but with the reassurance of the experienced man they moved on and built the quarters. Later the whole army arrived at the camp in safety and the younger man asked the experienced one how he had known that there was no ambush, to which he replied, ‘I have learned a lot of things about this type of situation from my younger days. In all respects, it is not a positive thing to rush. If you can see confusion or dust clouds then it may appear to be an ambush, but you must listen and notice that there was no sound of musket fire. With this I concluded that it was simply infighting between our troops or that a horse had been freed. I was able to reach this conclusion because I did not rush and I concentrated on listening quietly and, as I had guessed, this disturbance was caused by a horse that had been released and had moved among the baggage train. Just as in this case, it is best to contemplate everything with a serene heart.’

This episode has been placed here to illustrate points that you should consider.

Shian funbetsu sabetsu no koto

DIFFERENTIATING BETWEEN CONTEMPLATION AND JUDGEMENT⁸¹

Shian – contemplation – and funbetsu – judgement – are similar yet slightly different. Judgement is to weigh up right and wrong, while contemplation is to consider how to follow the righteous path. This holds true not only for samurai but for all people. People should contemplate upon their own family business and make judgement on what is righteous. Also, good judgement is required to decide on the way you approach a matter. The foundation of all things is contemplation; however, if a situation is deteriorating then use judgement.

Shukyō burei torisabaki no koto

DEALING WITH A VIOLENT DRINKER’S RUDENESS

Violent drinkers may cause unexpected problems. Once at a drinking party with many samurai gathered, a man slapped another on the head. Although he was not being serious, the atmosphere suddenly changed and no one spoke a word. The man who had been struck looked to be at the edge of restraint, while the man who had struck him looked bewildered and indifferent and wondered what he should do about such a minor issue. At this point, a sword fight appeared to be inevitable.

The quick-witted host said, ‘As we have all partaken of copious amounts of drink, there have been many mistakes. However, as a host I am glad that everyone has enjoyed such a great amount of alcohol. Even if various mistakes have been made due to such a huge amount of drinking, I wish to implore you all not to drag any such mistakes into the future with them. Otherwise, I shall be hesitant to offer another cup of sake without worrying. Therefore, though it may seem an unreasonable request, please let me have your written oaths that nothing from this gathering will be spread as rumour later on. After this is done, I will be happy to offer more cups of sake.’

Upon hearing this speech, everyone made various responses and all present that night gave an oath which stated that they had drunk excessively, to near unconsciousness, in fact, so that they did not fully remember all the events of the evening and while rude actions may have been performed they did not remember the exact details. This written oath was given by all to the host and in turn the host gave this document to the man who had been struck on the head. Then the host persuaded him to offer his forgiveness and settled the situation successfully. Even when someone tried to talk about it, this drunken episode was not discussed or remembered and in the end no repercussions came from the occurrence. This was all done by the wit of the host. Generally, after such an altercation, the rule is that people should pour drinks for each other.

This has been written here to show the example you should follow in other similar situations.

Seitoku no oku kinkō no sa aru koto

THE DIFFERENCE BETWEEN COWARDS BY NATURE AND THOSE WITH INHERENT AVERSIONS

Samurai are not completely without fear, but there is a difference between a coward by nature and someone who has a particular aversion to something. It may be seen as cowardly to show surprise at natural phenomena, such as thunder, earthquakes and disruption by storms, and to be put into fright by these things may be due to a natural constitution⁸² or illness. Apart from the above, there are aversions towards animals and plant life,⁸³ which can in no way be called cowardice. While a samurai may suffer from these aversions, he maintains his composure and therefore it is hard to detect them, whereas they can often be seen in merchants, farmers, women and children. In most cases, those samurai who desperately cling to life and are startled at and make a fuss of things and are lacking in martial skills will also shudder upon a field of battle. There is a difference between those who vibrate with bravery and those who shake with a lack of confidence. Those who have such bravery will cease shaking later on, while those who shake and cringe with fear will turn pale, stammer and become lost in confusion and may even have trouble standing up. Keep in mind the difference between being a coward and having an inherent aversion to something. Finally, be aware that samurai should never say that they dislike warfare, even in jest, as this is considered one of the wrong mindsets to have.

Δ Tradition says:

The following nine points are traditions about the above twenty-seven points. Keep them in mind and know them for what they are. They are called hiden – secret traditions – and relate to the above military episodes and achievements.

Daishō anchū funran sezu no narai

THE TEACHING OF NOT MIXING UP OR LOSING LONG AND SHORT SWORDS IN THE DARK

In a zashiki room or other such location, it may happen that many swords will be placed together in the dark and therefore become lost from view. Prepare a hidden mark,⁸⁴ just like a spear has a saguri part.

Ayamatte hito no katana sashichigaeshi toki

FOR TIMES WHEN SOMEONE MISTAKES YOUR KATANA FOR THEIR OWN

If you notice someone else has taken your sword by mistake, go to them with their katana in hand when giving it back.⁸⁵ Take care that you yourself do not make such a mistake. If you do not notice the error until you have parted ways, and the person’s house is far away, send a servant to exchange the swords. They should take the sword only as far as the main room or to the front of the entrance.

Daishō hito ni kasu kokoroe

POINTS TO KEEP IN MIND WHEN LENDING OUT YOUR LONG OR SHORT SWORD⁸⁶

When lending either of your swords, say the following, ‘This cuts extremely well, therefore you must use it for a trial cut.’ Never just say, ‘I will lend this to you’, without mentioning trial cuts.

Kun teuchi arubeki toki

FOR TIMES YOUR LORD WISHES TO KILL IN PUNISHMENT

If your lord is angry and is going to kill someone, you should inform the lord that he should not stain his hands by making the kill himself and you should offer to kill the man instead. At this point take the person away and set him free. Alternatively, you may decide to kill the person immediately given that it is the lord’s wish or if they have turned against the lord.⁸⁷

Kun no katana motsu toki

FOR TIMES WHEN ACTING AS A SWORD-SQUIRE TO THE LORD

When holding the lord’s sword, keep it with the hilt pointed towards the lord’s right hand. At night hold it to the front. However, follow any orders that he may give you.

Hōyū tanomu to tanomazaru shina

THE DIFFERENT TYPES OF FAVOUR THAT COLLEAGUES MAY OR MAY NOT ASK

If a samurai asks a favour then it is a matter of importance, and if a samurai hears that request then it is difficult to decline. Therefore, the following should be said: ‘I will accept your request as long as it does not impede the orders of my lord or my father. If it does indeed obstruct those orders then you should not ask it of me.’

Zen’aku ba wo hikazu

TO NOT WITHDRAW FROM A FIGHT DUE TO WHAT IS RIGHT AND WHAT IS WRONG

When a minor dispute becomes amplified and people will not withdraw, samurai do not alter their stance. Therefore, you should make a proper judgement at the outset as to whether an issue is righteous or unrighteous.

Sagi karasu sōrōn no narai

THE TEACHING OF THE WHITE HERON BEING CALLED THE BLACK CROW

Be aware that in all matters if a discussion moves to the rights and wrongs of an issue then the debate will last forever. It is said that it is never too late to change your mind, but for a samurai to do so can be taken as weakness. This point is from an old saying that states that people will insist that a white heron is a black crow.⁸⁸

88The idea is that once a person has taken up a position within an argument, they will generally not move from that position and therefore the longer the debate, the more abstract it may become until it gets to the point where a person will claim white is black.

Zatsudan sunshaku no narai

TEACHINGS ON CASUAL CONVERSATIONS AND MEASUREMENTS

Sometimes people make exaggerations when they are talking. If something is said to be five shaku it may in fact be only two shaku, or when something is said to be the amount of one thousand it may actually only be one hundred. Samurai should be careful as it can be embarrassing to have their statements corrected.

The above twenty-seven main points are records and points to keep in mind concerning military achievements, conversations, being a guest or being a host. With the secret traditions added, there are thirty-six points in total.

The following are points to keep in mind when travelling, staying in inns, on ships, on horseback or in a palanquin. The ideogram for travel, has been placed at the top and there are twenty-five points with an additional eleven secret traditions, which adds up to thirty-six points in total.

70They will talk about others’ faults.

71Chi

72From the Analects of Confucius, Book X, Section VIII.

73This is the act of placing the katana in a room or selected position when entering another’s house. However, the wakizashi should be retained at the waist.

74 koshimono – literally ‘things on the waist’, which in this context means swords.

75 oroka – the implication here is of one who cares little for the correct protocol or decorum and who has stupidity within them. It should be noted that the term has various connotations.

76 aisatsunin – this implies that someone of good speech should be used to help settle the situation.

77 honmatsu – this can also be seen as ‘cause and effect’, the ‘core and the external’, the ‘trunk and branches’, ‘importance and non-importance’ and also ‘substance and its shadow’.

78Terauke – a certificate from a family temple.

79This is a long oath written on seven sheets of goō paper which are joined together.

80The command group of an army.

81 shian, which we have interpreted as ‘contemplation’, literally means ‘to look for the righteous way’, while funbetsu, which we have given as ‘judgement’, literally means ‘to look for a balance between the positive and the negative’.

82 kyojitsu – ‘substantial or insubstantial’.

83Literally, ‘grasses and trees’ – in this context it means plant life in general.

84 shinobi-jirushi – in this case, an identifying mark to confirm ownership of the sword.

85i.e. do not have it in your sash, but have the sword in its scabbard and in hand.

86This article has an undercurrent of correct etiquette. The lender is giving the borrower permission beforehand to avoid the awkwardness of them having to ask for permission to cut with the sword.

87The implication here is that it may be a mistake for the lord to have the man killed while under the influence of anger, and therefore the samurai should take the man out of sight and give the impression that he is to be killed. However, if the man is in actual violation of the lord or is a real threat and it is not simply a case of misplaced anger, then he must be killed immediately.