Страница 21 из 26
While Fukahori Magoroku was still living as a dependent second son, he once went hunting at Fukahori, and his retainer, mistaking him for a wild boar in the darkness of the undergrowth, fired the rifle, wounding him in the knee and causing him to fall from a great height. The retainer, greatly upset, stripped himself to the waist and was about to commit seppuku. Magoroku said, "You can cut your stomach open later. I don't feel well, so bring me some water to drink." The retainer ran about and obtained some water for his master to drink and in the process calmed down. After that the retainer was again about to commit seppuku, but Magoroku forcibly stopped him. Upon returning they checked in with the man on guard, and Magoroku asked his father, Kanzaemen, to forgive the retainer. Kanzaemon said to the retainer, "It was an unexpected mistake, so do not be worried. There is no need for reservation. Continue with your work.''
A man by the name of Takagi got into an argument with three farmers in the neighborhood, was soundly beaten out in the fields, and returned home. His wife said to him, "Haven't you forgotten about the matter of death?" "Definitely not!" he replied.
His wife then retorted, "At any rate, a man dies only once. Of the various ways of dying -dying of disease, being cut down in battle, seppuku or being beheaded-to die ignominiously would be a shame," and went outside. She soon returned, carefully put the two children to bed, prepared some torches, dressed herself for battle after nightfall, and then said, "When I went out to survey the scene a bit earlier, it seemed that the three men went into one place for a discussion. Now is the right time. Let's go quickly!" So saying, they went out with the husband in the lead, burning torches and wearing short swords. They broke into their opponents' place and dispersed them, both husband and wife slashing about and killing two of the men and wounding the other. The husband was later ordered to commit seppuku.
CHAPTER 10
There was a certain retainer of Ikeda Shingen's who started an argument with a man, grappled him to the ground, thrashed him soundly, and trampled on him until his companions ran up and pulled them apart. The elders conferred over this and said, "The man who was trampled should be punished." Shingen heard this and said, "A fight is something that goes to the finish. A man who forgets the Way of the Samurai and does not use his sword will be forsaken by the gods and Buddhas. As an example to subsequent retainers, both men should be crucified." The men who had pulled them apart were banished.
In Yui Shosetsu's military instructions, "The Way of the Three Ultimates," there is a passage on the character of karma.' He received an oral teaching of about eighteen chapters concerning the Greater Bravery and the Lesser Bravery. He neither wrote them down nor committed them to memory but rather forgot them completely. Then, in facing real situations, he acted on impulse and the things that he had learned became wisdom of his own. This is the character of karma.
When faced with a crisis, if one puts some spittle on his earlobe and exhales deeply through his nose, he will overcome anything at hand. This is a secret matter. Furthermore, when experiencing a rush of blood to the head, if one puts spittle on the upper part of one's ear, it will soon go away.
Tzu Ch'an was on the point of death when someone asked him how to govern the country. He replied:
There is nothing that surpasses ruling with benevolence. However, to put into practice enough benevolent governing to rule the country is difficult. To do this lukewarmly will result in neglect. If governing with benevolence is difficult, then it is best to govern strictly. To govern strictly means to be strict before things have arisen, and to do things in such a way that evil will not arise. To be strict after the evil has arisen is like laying a snare. There are few people who will make mistakes with fire after having once been burned. Of people who regard water lightly, many have been drowned.
A certain man said, "I know the shapes of Reason and of Woman." When asked about this, he replied, "Reason is four-cornered and will not move even in an extreme situation. Woman is round. One can say that she does not distinguish between good and evil or right and wrong and tum- bles into any place at all."
The basic meaning of etiquette is to be quick at both the begi
Fukae Angen accompanied an acquaintance of his to the priest Tesshu of Osaka, and at first said privately to the priest, "This man aspires to study Buddhism and hopes to receive your teaching. He is a man of rather high determination.''
Soon after the interview the priest said, "Angen is a man who does harm to others. He said that this man is a good man, but wherein is his goodness? There was no goodness visible to Tesshu's eyes. It is not a good idea to praise people carelessly. When praised, both wise and foolish become prideful. To praise is to do harm."
When Hotta Kaga no kami Masamori was a page to the shogun, he was so headstrong that the shogun wished to test what was at the bottom of his heart. To do this, the shogun heated a pair of tongs and placed them in the hearth. Masamori's custom was to go to the other side of the hearth, take the tongs, and greet the master. This time, when he unsuspectingly picked up the tongs, his hands were immediately turned. As he did obeisance in his usual ma
A certain person said, "When a castle is being surrendered, as long as there are one or two men within it who are determined to hold on, the defending forces will not be of one accord, and in the end no one will hold the castle. "In the taking of the castle, if when the man who is to receive it approaches and the one or two men who are determined to hold on to it lightly fire on him from the shadows, the man will be alarmed and the battle will be on. In such a case, even though it is unwillingly done, the castle will have to be stormed. This is called being forced to besiege a castle by those besieged."
The Buddhist priest Ryozan wrote down some generalities concerning Takanobu's battles. A certain priest saw this and criticized him, saying, "It is inappropriate for a priest to write about a military commander. No matter how successful his writing style may be, since he is not acquainted with military things, he is liable to be mistaken in understanding a famous general's mind. It is irreverent to pass on misconceptions concerning a famous general to later generations."
A certain person said, "In the Saint's mausoleum there is a poem that goes: If in one's heart
He follows the path of sincerity, Though he does not pray Will not the gods protect him? What is this path of sincerity?"
A man answered him by saying, ''You seem to like poetry. I will answer you with a poem. As everything in this world is but a shame, Death is the only sincerity.
It is said that becoming as a dead man in one's daily living is the following of the path of sincerity."
If you cut a face lengthwise, urinate on it, and trample on it with straw sandals, it is said that the skin will come off. This was heard by the priest Gyojaku when he was in Kyoto. It is information to be treasured.
One of Matsudaira Sagami no kami's retainers went to Kyoto on a matter of debt collection and took up lodgings by renting living quarters in a townhouse. One day while standing out front watching the people go by, he heard a passer-by say, "They say that Lord Matsudaira's men are involved in a fight right now." The retainer thought, "How worrisome that some of my companions are involved in a fight. There are some men to relieve those at Edo staying here. Perhaps these are the men involved." He asked the passer-by of the location, but when he arrived out of breath, his companions had already been cut down and their adver- saries were at the point of delivering the coup de grace. He quickly let out a yell, cut the two men down, and returned to his lodgings.