hagakure_-_the_book_of_samurai.pdf

Hagakure

The Book of the Samurai

Yamamoto Tsunetomo

(Translation By William Scott Wilson)

A n d r e w R. P o r t

Massachusetts Institute of Technology

Department of Urban Studies & Planning

22 Columbia Street, Apt. # 2

Cambridge, MA 02139 USA

Phone (617) 876-2372

Email port@mit.edu

Web http://web.mit.edu/port/www/

Hagakure: The Book of the Samuari

Yamamoto Tsunemoto

Contents

I NTRODUCTION

C HAPTER O NE

II.

C HAPTER T WO

III.

C HAPTER T HREE

IV.

C HAPTER F OUR

C HAPTER F IVE (N O T EXT E XISTS )

VI.

C HAPTER S IX

VII.

C HAPTER S EVEN

VIII.

C HAPTER E IGHT

IX.

C HAPTER N INE

C HAPTER T EN

XI.

C HAPTER E LEVEN

XII.

L ATE N IGHT I DLE T ALK

Introduction

Hagakure is the essential book of the Samurai. Written by Yamamoto Tsunetomo, who was a

Samurai in the early 1700s, it is a book that combines the teachings of both Zen and Confucianism.

These philosophies are centered on loyalty, devotion, purity and selflessness, and Yamamoto places

a strong emphasis on the notion of living in the present moment with a strong and clear mind.

The Samurai were knights who defended and fought for their lords at a time when useful farming

land was scarce and in need of protection. They believed in duty, and gave themselves completely

to their masters. The Samurai believed that only after transcending all fear could they obtain peace

of mind and yield the power to serve their masters faithfully and loyally even in the face of death.

The word Hagakure literally translates as hidden beneath the leaves and also fallen leaves. Perhaps

it was named this because at the time that it was written, the way of the samurai was becoming

obsolete.

The Hagakure has been rewritten in modern terms by one of Japan’s famous writers, Yukio

Mishima. His own views were very similar to those of Yamamoto, particularly the philosophy of

cultivating the self. His characters all had self sufficiency in common, and did not rely upon

anyone else for completion.

Although the Hagakure was written centuries ago for a breed of warriors that no longer exist, the

philosophies and wisdom within are still practical, even in our modern times.

Chapter One

Although it stands to reason that a samurai should be mindful of the Way of the Samurai, it would

seem that we are all negligent. Consequently, if someone were to ask, "What is the true meaning of

the Way of the Samurai?" the person who would be able to answer promptly is rare. This is because

it has not been established in one's mind beforehand. From this, one's unmindfulness of the Way

can be known.

Negligence is an extreme thing.

The Way of the Samurai is found in death. When it comes to either/or, there is only the quick

choice of death. It is not particularly difficult. Be determined and advance. To say that dying

without reaching one's aim is to die a dog's death is the frivolous way of sophisticates. When

pressed with the choice of life or death, it is not necessary to gain one's aim.

We all want to live. And in la rge part we make our logic according to what we like. But not having

attained our aim and continuing to live is cowardice. This is a thin dangerous line. To die without

gaming one's aim is a dog's death and fanaticism. But there is no shame in this. This s the

substance of the Way of the Samurai. If by setting one's heart right every morning and evening, one

is able to live as though his body were already dead, he pains freedom in the Way. His whole life

will be without blame, and he will succeed in his calling.

A man is a good retainer to the extent that he earnestly places importance in his master. This is the

highest sort of retainer. If one is born into a prominent family that goes back for generations, it is

sufficient to deeply consider the matter of obligation to one's ancestors, to lay down one's body

and mind, and to earnestly esteem one's master. It is further good fortune if, more than this, one

has wisdom and talent and can use them appropriately. But even a person who is good for nothing

and exceedingly clumsy will be a reliable retainer if only he has the determination to think earnestly

of his master. Having only wisdom and talent is the lowest tier of usefulness.

According to their nature, there are both people who have quick intelligence, and those who must

withdraw and take time to think things over. Looking into this thoroughly, if one thinks selflessly

and adheres to the four vows of the Nabeshima samurai, surprising wisdom will occur regardless of

the high or low points of one's nature.

People think that they can clear up profound matters if they consider them deeply, but they

exercise perverse thoughts and come to no good because they do their reflecting with only self-

interest at the center.

It is difficult for a fool's habits to change to selflessness. In confronting a matter, however, if at

first you leave it alone, fix the four vows in your heart, exclude self-interest, and make an effort,

you will not go far from your mark.

Because we do most things relying only on our own sagacity we become self-interested, turn our

backs on reason, and things do not turn out well. As seen by other people this is sordid, weak,

narrow and inefficient. When one is not capable of true intelligence, it is good to consult with

someone of good sense. An advisor will fulfill the Way when he makes a decision by selfless and

frank intelligence because he is not personally involved. This way of doing things will certainly be

seen by others as being strongly rooted. It is, for example, like a large tree with many roots. One

man's intelligence is like a tree that has been simply stuck in the ground.

We learn about the sayings and deeds of the men of old in order to entrust ourselves to their

wisdom and prevent selfishness. When we throw off our own bias, follow the sayings of the

ancients, and confer with other people, matters should go well and without mishap. Lord

Katsushige borrowed from the wisdom of Lord Naoshige. This is mentioned in the

Ohanashikikigaki. We should be grateful for his concern.

Moreover, there was a certain man who engaged a number of his younger brothers as retainers, and

whenever he visited Edo or the Kamigata area, he would have them accompany him. As he

consulted with them everyday on both private and public matters, it is said that he was without

mishap.

Sagara Kyuma was completely at one with his master and served him as though his own body were

already dead. He was one man in a thousand.

Once there was an important meeting at Master Sakyo's Mizugae Villa, and it was commanded that

Kyuma was to commit seppuku. At that time in Osaki there was a teahouse on the third floor of

the suburban residence of Master Taku Nut. Kyuma rented this, and gathering together all the

good-for-nothings in Saga he put on a puppet show, operating one of the puppets himself,

carousing and drinking all day and night. Thus, overlooking Master Sakyo's villa, he carried on and

caused a great disturbance. In instigating this disaster he gallantly thought only of his master and

was resolved to committing suicide.

Being a retainer is nothing other than hemp a supporter of one's lord, entrusting matters of good

and evil to him, and renouncing self-interest. If there are but two or three men of this type, the fief

will be secure.

If one looks at the world when affairs are going smoothly, there arc many who go about putting in

their appearance, being useful by their wisdom, discrimination and artfulness. However, if the lord

should retire or go into seclusion, there are many who will quickly turn their backs on him and

ingratiate themselves to the man of the day. Such a thing is unpleasant even to think about. Men of

high position, low position, deep wisdom and artfulness all feel that they are the ones who are

working righteously, but when it comes to the point of throwing away one's life for his lord, all get

weak in the knees. This is rather disgraceful. The fact that a useless person often becomes a

matchless warrior at such times is because he has already given up his life and has become one with

his lord. At the time of Mitsushige's death there was an example of this. His one resolved attendant

was I alone. The others followed in my wake. Always the pretentious, self-asserting notables turn

their backs on the man just as his eyes are closing in death.

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