![]() 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. At that time in Osaki there was a teahouse on the third floor of the suburban residence of Master Taku Nut. Once there was an important meeting at Master Sakyo's Mizugae Villa, and it was commanded that Kyuma was to commit seppuku. Sagara Kyuma was completely at one with his master and served him as though his own body were already dead. As he consulted with them everyday on both private and public matters, it is said that he was without mishap. 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. This is mentioned in the Ohanashikikigaki. Lord Katsushige borrowed from the wisdom of Lord Naoshige. 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. We learn about the sayings and deeds of the men of old in order to entrust ourselves to their wisdom and prevent One man's intelligence is like a tree that has been simply stuck in the ground. It is, for example, like a large tree with many roots. This way of doing things will certainly be seen by others as being strongly rooted. ![]() An advisor will fulfill the Way when he makes a decision by selfless and frank intelligence because he is not personally involved. When one is not capable of true intelligence, it is good to consult with someone of good sense. As seen by other people this is sordid, weak, narrow and inefficient. 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. 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. It is difficult for a fool's habits to change to selflessness. 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. According to their nature, there are both people who have quick intelligence, and those who must withdraw and take time to think things over. Having only wisdom and talent is the lowest tier of usefulness. 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. It is further good fortune if, more than this, one has wisdom and talent and can use them appropriately. 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. A man is a good retainer to the extent that he earnestly places importance in his master. His whole life will be without blame, and he will succeed in his calling. 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. This is the substance of the Way of the Samurai. To die without gaming one's aim is a dog's death and fanaticism. But not having attained our aim and continuing to live is cowardice. And in large part we make our logic according to what we like. When pressed with the choice of life or death, it is not necessary to gain one's aim. To say that dying without reaching one's aim is to die a dog's death is the frivolous way of sophisticates. When it comes to either/or, there is only the quick choice of death. The Way of the Samurai is found in death. From this, one's unmindfulness of the Way can be known. This is because it has not been established in one's mind beforehand. ![]() 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. 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.
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