come from one mind' sounds as though it has to do with sentient matters, but it is in fact a matter of being unattached to life and death. With such non-attachment one can accomplish any feat. Martial arts and the like are related to this insofar as they can lead to the Way.
To calm one's mind, one swallows his saliva. This is a secret matter. When one becomes angry, it is the same. Putting spittle on one's forehead is also good. In the Yoshida school of archery, swallowing one's spittle is the secret principle of the art.
A certain general said, 'For soldiers other than officers, if they would test their armor, they should test only the front. Furthermore, while ornamentation on armor is unnecessary, one should be very careful about the appearance of his helmet. It is something that accompanies his head to the enemy's camp.'
Nakano Jin'emon said, 'Learning such things as military tactics is useless. If one does not strike out by simply closing his eyes and rushing into the enemy, even if it is only one step, he will be of no use.' This was also the opinion of Iyanaga Sasuke.
In Natsume Toneri's 'Military Stories' it is written: 'Look at the soldiers of recent times! Even in long battles there are hardly one or two occasions when blood is washed with blood. One should not be negligent.' Toneri was a ronin from the Kamigata area.
To have execution grounds in a place where travelers come and go is useless. The executions in Edo and the Kamigala area are meant to be an example for the whole country. But the executions in one province are only for an example in that province. If crimes are many, it is a province's shame. How would this look to other provinces? With the passing of time, the criminal will forget the reason for his crime; it is best to execute him on the spot.
Matsudaira Izu no kami said to Master Mizuno Kenmotsu, 'You're such a useful person, it's a shame that you're so short.''
Kenmotsu replied, 'That's true. Sometimes things in this world don't go the way we would like. Now if I were to cut off your head and attach it to the bottom of my feet, I would be taller. But that's something that couldn't be done.'
A certain person was passing by the town of Yae when suddenly his stomach began to hurt. He stopped at a house on a side street and asked to use the toilet. There was only a young woman there, but she took him to the back and showed him where it was. Just as he was taking off his hakama and going into the toilet, the woman's husband came home and accused them both of adultery. In the end, it became a public matter.
Lord Naoshige heard the case and said, 'Even if this is not a matter of adultery, it is the same as adultery to take off one's hakama without hesitation in a place where there is an unaccompanied woman, and in the woman's case to allow someone to disrobe while her husband is absent from home.'' It is said that they were both condemned to death for this act.
In assessing the enemy's castle there is a saying that goes, 'Smoke and mist are like looking at a spring mountain. After the rain is like viewing a clear day.' There is weakness in perfect clarity.
Among the words spoken by great generals, there are some that were said offhandedly. One should not receive these words in the same manner, however.
People who have an intelligent appearance will not be outstanding even if they do something good, and if they do something normal, people will think them lacking. But if a person who is thought of as having a gentle disposition does even a slightly good thing, he will be praised by people.
On the fourteenth day of the seventh month in the third year of Shotoku, there were some cooks in the midst of preparations for the Ben Festival in the outer citadel of the castle. One of them, Hara Jurozaemon, unsheathed his sword and cut off the head of Sagara Genzaemon. Mawatari Rokuuemon, Aiura Tarobei, Kola Kinbei and Kakihara Riemen all ran away in confusion. When Jurozaemon sighted Kinbei and started chasing him, the latter fled to the foot soldiers' gathering area. There, the daimyo's palanquin attendant, Tanaka Takeuemon, stood against Jurozaemon and took away his still drawn sword. Ishirnaru San'emon chased Jurozaemon, and when they came to the foot soldiers' area, assisted Takeuemon.
The punishment was given on the twenty-ninth day of the eleventh month in the same year. Jurozaemon was bound with rope and beheaded. Rokuuemon, Tarobei, Kinbei and Riemon were banished, and San'emon was ordered to retire. Takeuemon was rewarded with three pieces of silver.
It was later said that Takeuemon had been slow to act, for he had not bound the man at that time.
Among Takeda Shingen's retainers there were men of matchless courage, but when Katsuyori was killed in the fight at Tenmokuzan, they all fled. Tsuchiya Sozo, a warrior who had been in disfavor for many years, came out alone, however, and said, 'I wonder where all the men are who spoke so bravely every day? I shall return the master's favors to me.' And he fell alone in battle.
The essentials of speaking are in not speaking at all. If you think that you can finish something without speaking, finish it without saying a single word. If there is something that cannot be accomplished without speaking, one should speak with few words, in a way that will accord well with reason.
To open one's mouth indiscriminately brings shame, and there are many times when people will turn their backs on such a person.
A devotee of the Nembutsu recites the Buddha's name with every incoming and outgoing breath in order never to forget the Buddha. A retainer, too, should be just like this in thinking of his master. Not to forget one's master is the most fundamental thing for a retainer.
Men who did well at the time of their death were men of real bravery. There are many examples of such. But people who talk in an accomplished fashion every day yet are agitated at the time of their death can be known not to have true bravery.
In the secret principles of Yagyu Tajima no kami Munenori there is the saying, 'There are no military tactics for a man of great strength.' As proof of this, there was once a certain vassal of the shogun who came to Master Yagyu and asked to become a disciple. Master Yagyu said, 'You seem to be a man who is very accomplished in some school of martial art. Let us make the master-disciple contract after I learn the name of the school.' But the man replied, 'I have never practiced one of the martial arts.'
Master Yagyu said, 'Have you come to make sport of Tajima no kami? Is my perception amiss in thinking that you are a teacher to the shogun?' But the man swore to it and Master Yagyu then asked, 'That being so, do you not have some deep conviction?'
The man replied, 'When I was a child, I once became suddenly aware that a warrior is a man who does not hold his life in regret. Since I have held that in my heart for many years, it has become a deep conviction, and today I never think about death. Other than that I have no special conviction.''
Master Yagyu was deeply impressed and said, 'My perceptions were not the least bit awry. The deepest principle of my military tactics is just that one thing. Lip until now, among all the many hundreds of disciples I have had, there is not one who is licensed in this deepest principle. It is not necessary for you to take up the wooden sword. I will initiate you right now.'' And it is said that he promptly banded him the certified scroll. This is a story of Muragawa Soden's.
Meditation on inevitable death should be performed daily. Every day when one's body and mind are at peace, one should meditate upon being ripped apart by arrows, rifles, spears and swords, being carried away by surging waves, being thrown into the midst of a great fire, being struck by lightning, being shaken to death by a great earthquake, falling from thousand-foot cliffs, dying of disease or committing seppuku at the death of one's master. And every day without fail one should consider himself as dead.
There is a saying of the elders' that goes, 'Step from under the eaves and you're a dead man. Leave the gate and the enemy is waiting.' This is not a matter of being careful. It is to consider oneself as dead beforehand.
People will become your enemies if you become eminent too quickly in life, and you will be ineffectual. Rising slowly in the world, people will be your allies and your happiness will he assured.
In the long run, whether you are fast or slow, as long as you have people's understanding there will be no danger. It is said that fortune that is urged upon you from others is the most effective.
