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(Ibe (OlígöOm Of the Eagt $erieg
EDITED BY
L. CRAN MER-BYNG
Dr. S. A. KAPADIA
THE WAY OF CONTENTMENT


“Brief be my life as Heaven wills
Give me, O gods, the true heart of a flower;
The morning-glory who fulfils
Her perfect destiny within the hour,
With the same energy that thrills
The sturdy fir-trees that for centuries tower.”
From Miss Walsh's Master Singers of Old Japan.


WISDOM OF THE EAST
THE
WAY OF CONTENTMENT
TRANSLATED FROM THE JAPANESE OF
KAIBARA EKKEN
By KEN HOSHINO
NEW YORK
E. P. DUTTON AND COMPANY
1913








INTROD UCTION
THE scene is laid on board a small ship, plying
between the Japanese Ports of Nagato and
Chikuzen ; the time being the middle of the
seventeenth century.
Among the passengers grouped on deck,
enjoying the hot sun and balmy air, happens a
loquacious Samurai, who starts lecturing his
fellows upon the ethics of the great Confucius.
At first every one listens, but as he drones on,
they vote him an intolerable bore, and gradually
slip away, until at last he is left with an audience
of only one.
But this solitary person, by his attentive
attitude, more than atones for the rudeness of
the others; not a word escapes him, not a gesture,
until, finally the lecturer, flushed with his own
exertions, comes forward, and condescendingly
enquires the name of the one man capable of
appreciating the discourse.
“Kaibara Ekken" is the quiet answer.
7


INTRODUCTION 9
the Prince. There for forty years he remained,
serving three Kuroda Princes in succession. On
his seventieth birthday he retired into private
life, in order to spend the remaining years of his
life in literary work. The majority of his books
are the product of that period, six volumes of
books on Meditation alone being completed in
his eighty-fourth year, the year he died.
If the Nara and Heian period (650 to 1,000) is
the golden age of Japanese classics, the Toku-
gawa or Yedo period is that of the Chinese.
Since its first introduction in the reign of
Onintenno (A.D. 284) Chinese learning and Con-
fucianism never flourished in our country as it
did in the early half of the Yedo period.
Iyeyasu, the founder of the Tokugawa Sho-
gunate, was not only a great statesman and
soldier, but also a patron of literature and art ;
he it was who revived the learning which, during
the four hundred years of perpetual warfare,
had been all but lost, even in the monasteries
themselves. To Confucius scholars he gave every
encouragement, and during his reign Chinese
learning became the legitimate study of the
Samurai class, Chinese caligraphy the official
medium. While the ethics of Confucius were the


10 INTRODUCTION
recognised standard of morality, it followed
that those who became most adept in their study
rose from whatever position they were formerly
in, to become councillors and officers of the
Shogun's court, or the chief advisers of minor
feudal lords.
The seventeenth century is so rich with the
names of great scholars and teachers, such as
Hayashi Razan, who was honoured by the
personal favour of Iyeyasu; Fujiwara Seika,
Yamazaki, Ansai, Ito Zinsai, Kinoshita Zunan,
Arai Hakuseki and Muro Kyuso, that it is very
difficult to say exactly what position Ekken
occupies amongst them. Neither as philosopher
or scholar do I personally consider him the equal
of some of his contemporaries, nor can I place
him as the greatest writer; but as a teacher and
a social reformer, he can easily claim precedence
of all the men of his day.
As before stated, the peaceful reigns of Iyeyasu
and his successors gave a great impetus to
learning among the men of the ruling class,
nevertheless, the common people were but little
enlightened by this influx of foreign learning,
for they had neither teachers nor books, that is
books which they could read, no scholar of the


12 INTRODUCTION
acquainted with the Chinese letters in which
they are written . . . and the people in the
provinces have no teachers. . . . To instruct
the common people with the original books is
no easy matter. . . . Methinks the teachings
of the Sages are both high and deep, and to explain
them with the “women's letters” is like looking
at the Heavens through a small tube, or sounding
the depths of the ocean with a reed. Yet, in
order to reach even the most distant place, one
has to start from where one is. . . . Consequently,
though knowing that my attempt will be laughed
at by all the scholarly men of the age, I have
written this book plainly in plain letters.
“The blessings which Heaven has showered
upon me are numerous, in spite of the fact that
I have done nothing to deserve His great kind-
ness. May my humble attempt to teach the
poor and ignorant atone for a small fraction of
my sins against Him whose treasures I have
wasted in the many years of my existence.”
Contrary to Ekken's own expectation, this new
literary style was at once recognised by the
learned men as the most effective means of
teaching the poor and humble, and to promulgate
Confucianism. The foremost of those who fol-
lowed his example were two great scholars of the
Shogun's court, Arai Hakuseki and Muro Kyuso.


14 INTRODUCTION
Among the scholars of the period were two
schools of thought, that of Chu and of Wang
Yang Ming. The former believed that no man
can reach the highest by intuition alone, but
must follow the precepts of the Sages; while
the latter taught that a man should search his
innermost heart for guidance, holding that all
good and proper actions spring from a pure and
selfless heart. In brief, the latter wanted to
be free from the thousands of rites and cere-
monial laws which had been laid down by long-
dead Sages, and so obtain free scope for their
own thoughts and actions.
Ekken adhered to the Chu philosophy, which
he considered to be the nearest to that of Con-
fucius and Mencius, and disdained the other as
illegitimate learning. Yet he was far from
being, like so many of his contemporaries, a blind
conservative. In his Book on Doubts, he quotes
many sayings of Chu with which he was in dis-
agreement. He writes, “Let us not be afraid
to doubt even the sayings of the Ancients, if
they are doubtful, but let us hold fast to those
we believe to be true.”
In regard to Buddhism, he writes, “He who
follows Buddha is not only an undutiful son


INTRODUCTION 15
towards his fathers, but a sinner in the sight of
Heaven and the Gods.”
For a Confucian to whom the concern of life
was everything, it was but natural that the
popular Buddhism which spoke so much of
“illusion * and “burden of life " should be
objectionable.
To the gods of the land he paid a profound
respect, and taught his countrymen to do like-
wise. In Confucianism, Shintoism found not
only a friend, but also an ally. While two great
religions—Buddhism and Christianity—were per-
secuted when they were introduced into Japan
(the former in the sixth century, and the latter
in the seventeenth century) Confucianism was
ever welcomed by the people. And the reason
was not far to seek, for what Confucianism em-
phasised, Shintoism held dear, namely the allegi-
ance to a ruler, fidelity to parents, and veneration
of one's ancestors. The humanitarian principles
of Confucianism were not at all at variance with
the patriotic code of Shintoism, the chief concern
of both being with things temporal rather than
with those spiritual.
No wonder then that scholars, whether they
be followers of Chu or disciples of Yang Ming,


18 INTRODUCTION
Humanity he loved, for he held that all men
were brothers, flowers, birds, plants and animals
also, for in them he saw the infinite love of
Heaven. To him the world was a place of hap-
piness and joy, life both a privilege and a reality.
To make people realise the preciousness of their
hearts and bodies, he taught how to live happily
and how to preserve good health.
According to some, the world is a place of con-
tinuous struggle, both physical and intellectual,
and the weaker have no chance of enjoyment.
Consequently, many religions endeavour to con-
sole men by a negation, teaching that life, how-
ever lived, is naught but a delusion; while others
strive to give light to a suffering people, by the
belief that this life is but the gateway to a wider
and happier one.
Confucianism stands midway between these
two extremes, for it emphasises that men can be
happy in the fulfilling of human duties, irrespec-
tive of the result achieved. In the Precept of the
Popular Morals, Ekken writes thus:
“The judgment of Heaven is of two kinds,
ordinary and extraordinary. Usually, men who
do good reap happiness, while those who do evil


20 INTRODUCTION
mountains and peaks, nooks and valleys, visiting
eight hundred villages.
Here I must mention the name of his wife,
Hatsuko, who was a woman of extraordinary
talent and wide learning. She accompanied him
on his extensive travels. It is said that many of
the diaries on his travels were written by her.
He was much interested in agricultural affairs,
and studied minutely on the subject, and wrote
several books on plants and vegetables grown
in Japan. Unlike the majority of the scholars
of the day, who thought very little of farming,
he looked upon it as the most important industry
of the country, and held agricultural knowledge
the essential one for one who wished to govern
well. Not only did he endeavour to advance
the welfare of his people by giving agricultural
knowledge, but also he strove to increase their
happiness by giving them the sanitary knowledge.
From childhood his own health was delicate,
and he studied medical science deeply, in order
to benefit himself and others. On that subject
he read every book that was available. At one
time a brother of his fell desperately ill, the
doctors holding out no hope for his recovery, but
Ekken mixed a prescription of a Chinese physician


22 INTRODUCTION
ability, is a sinner towards Heaven and Earth.
A son of a physician should take up his father's
profession if he is gifted, but not otherwise. In
three generations the art will become most
proficient.”
Ekken lived in an age when learned men,
because of their excessive zeal for Confucianism,
looked upon the Chinese civilisation with ad-
miration and reverence, yet he was an advocate
of the principle of the preservation of national
characteristics. In the “Book of Civil Art ’’ he
writes:
“That Shi (poems in the Chinese style) do
not harmonise with the character of our people,
while Uta (poems in the Japanese style), though
they seem shallow, yet in reality are deep and
pregnant with human interest, are refined in
expression, and the best means of expressing our
own thoughts. To learn Chinese poems there-
fore,” he says, “instead of Japanese Uta, is to
reverse the order.” In the face of those scholars
who were contented to call their own country
“the barbarous country of the East” he writes
thus:
“Since the Country of the Rising Sun is favour-
ably situated in the course of the sun and moon,


24 INTRODUCTION
the numerous branches of study required. No
longer men deem it worth while to listen to the
teachings of the hoary Sages of the past. Conse-
quently, the amiable relations between master
and servant, superior and inferior, elder and
younger, are sacrificed upon the altar of the god
called “Individual Right; ” nevertheless, modern
thinkers cannot drown the voice of Ekken, which
still repeats the old, old truth, old, yet ever new :
“Children, you may think an old man’s words
wearisome, yet when your father or grandfathers
teach, do not turn your head away, but listen.
Though you may think the tradition of your house
stupid, do not break it into pieces, for it is the
embodiment of the wisdom of your fathers.
You may think the teachings of the Sages dry
and primitive, but do not scorn them, for how-
ever simple their teachings may appear, yet they
are the true path to true manhood, and will make
you a loyal subject, obedient son, kind husband
and faithful friend. What more do you want }
But if you find any new teaching both good and
true, then accept it, only do not trample under-
foot the sacred human relations. If you violate
your obligations to your family, to society, to
the State, and to humanity as well as to yourself,


26 INTRODUCTION
graphs being omitted to avoid repetition, others
grouped into one.
I am much indebted to Lieutenant Evelyn
Aldridge (Aldridge Evelyn) R.N., who has given
me most valuable assistance in the compiling
of this book.
KEN HOSHINO.
BLAGDON.





THE
WAY OF CONTENTMENT
I
THE PHILOSOPHY OF PLEASURE
AMong the myriad types which live by the benefi-
cence of Heaven and Earth, the most precious
is man, well termed the soul of the universe.
To be born a man is a privilege, yet if through
ignorance we do not follow the true path of man-
kind, we become wanderers in the wilderness of
Distress, and daily do our hearts grow harder
towards our neighbours and more disobedient
towards our parents. What is worse, we live
like beasts and then die and decay like plants.
Remember the words of Ganshi’sui : “It is
great fortune to be born a man; let us not fritter
away our lives meaninglessly.”
To live as men should live we must, from child-
29


30 THE PHILOSOPHY OF PLEASURE
hood, study the wisdom of the Sages, and learn
to make ourselves and others happy by deeds of
benevolence. Heaven is benevolent, and in our
hearts has implanted that virtue which is the
source of all goodness. Therefore to be benevo-
lent is to do the will of Heaven.
In us all, whether wise or foolish, exists one
harmonious spirit—the spirit of pleasure. But
while the Wise know of its existence, the Foolish
do not, for their hearts are heavy with selfish
desires.
This harmonious Spirit exists not only in man,
but also in the birds, the beasts, and the fishes,
and even in plants.
Beasts play, birds sing, and fishes jump ; while
plants flourish, bloom, and ripen. They know
how to enjoy that Spirit : man oftentimes does
not.
Do not imagine that pleasure is to be sought
for solely on the surface, for as long as our hearts
are not caked in selfishness the pleasure—which
is stored in them by nature—flows out. But
even as our bodily activity is sustained by food,
so the pleasure which is within must be fed from
outside through the organs of the senses. Thus we
get pleasure in seeing, hearing, smelling, tasting,


THE TRUE PATH 33
pleasure; but is also to betray your own little-
ness to the world.
Suppress anger and selfish desires; be broad-
minded and think no evil of others. By this
way you can keep yourself calm and happy, for
there is no discord which can then jar your
harmonious spirit.
Men, in this world, do many unworthy deeds.
Do your best to lead the crooked into the true
path. But if they neither listen, nor repair their
ways, let them alone—they are fools, and to be
pitied. With such even the Sages could do
nothing—do not allow yourself to be tormented
by the stupidity of others. It is not wisdom to
lose your heart’s pleasure because of the wicked
who cannot reform. Remember that from its
earliest beginnings the world has never been free
from fools, so endeavour not to give way to anger
and resentment because unworthy men would
work you mischief. To be born unintelligent,
or to incur misfortune through the acts of un-
worthy men, is the will of Heaven. Let us not
then distress ourselves, nor lose our pleasure, even
though our own children, brothers and relations,
happen to be selfish, ignoring our best efforts to
make them otherwise,
3


34 THE PHILOSOPHY OF PLEASURE
One whose heart is not here, sees and yet sees
not. He may stand before a landscape radiant
with beauty and charm—yet sees it not. For
such a one the spring has no glory, the autumn
no beauty. His heart remains unmoved at the
sight of moon and flowers. Sitting before the
open books of the Sages, he reads them not.
Endeavouring to satisfy his selfish desires, he
leaves the pure pleasures behind, and lives a life
distressing both to himself and others. How
sad it is to permit a short life to slip away in the
performing of naught but despicable deeds !
The poor man who is foolish seeks pleasure
and finds it not, because his heart is laden with
envy and malice. The rich man who is foolish
seeks pleasure in the spending of his treasure ;
but being idle, extravagant, and covetous, fails
to find it. Pleasure cannot be ours as long as we
wander from the true path of mankind. In your
heart, therefore, seek the true path, and then
the pleasure shall be added.
If we make our heart the fountain-head of
pleasure, our eyes and ears the gates of pleasure,
and keep away base desires, then our pleasure
shall be plentiful; for we can become the masters
of mountains, water, moon, and flowers. We do


36 THE PHILOSOPHY OF PLEASURE
contentment. To be content with simple things
is to enjoy life. The older the man, the more
content he should be in either his poverty or
riches.
Both wise and foolish seek after pleasure, for
it is human to do so—but their pleasure is not
the same. In the book of Raiki it is written :
“The wise man finds his delight in following the
true path : the foolish in following his own
desires. If one suppresses his selfish desires
while following the path, there is no discord, only
pleasure; but if one forgets the path through
coveteousness, there is confusion and no pleasure.
Therefore the pleasure of the foolish is untrue.”
Heaven and Earth do not lose their sublime
harmony because of the thunder or storm, so,
likewise, men should not lose their calmness and
content because of misfortune or hardship.
Though one may lose his position and wealth,
and is forgotten by the world, nevertheless let
him not lose his peace of mind; but believe that
all is Heaven’s will.
Tsuchi-mikado-in writes:
, I am born to this world of sorrow,
With these griefs to bear.
Why, O, my tears, understandest thou not this f"


FIVE GREAT BLESSINGS 37
The same sentiment is expressed in the follow-
ing verse :
“Such has been the world's way,
From the countless ages past ;
Why then give myself to sorrow 7"
Again :
“I shall console my troubled heart,
With the thought that it is the world's way,
And the world belongs to us all.”
The longer we live in this world the more
things we find which do not please. The five
great blessings are: Long Life, Peace, Riches,
Love of doing Good, and Death without Pain
in Old Age—it is very rare we hear of a man
who has had them all. Even riches cannot
buy health or freedom from care. If we realise
this we shall enjoy our life, whatever our lot.
The poor man who is content is far wealthier
than the rich who cannot find satisfaction in
his possessions. Those who have wealth and
position are not always the most endowed with
wisdom. Nor do the poor and humble of
necessity possess inferior minds; on the con-
trary, there are more men of talent among the
humble than among the exalted. Well said


42 THE PHILOSOPHY OF PLEASURE
wealth his pure happiness will depart, for Heaven
and Earth will no longer permit him to enjoy
its blessing.
Not only do men love and respect the man
who is benevolent and merciful; but even
plants seem to lean towards him in friendship.
To travel through different provinces and see
a variety of sceneries is to widen our knowledge
and help uplift our thoughts.
In visiting strange lands where we see un-
familiar mountains and rivers, where we learn
from the natives many peculiar customs, climb
up mountains and through rocks and heather,
taste famous local products, and stand before
wide seas, the pleasure we obtain is infinite,
and what we have seen and heard during these
delightful excursions does not pass away, but
remains with us always. The memories of
these pleasant journeyings are ever with us,
even in old age, and bring back the delights
we experienced years before. Little wonder
then we identify the word “recollection ” or
omoide with every kind of pleasant happening.
The word “patience" is popularly used for
the word “forgive ’’; but the word signifies
forbearance, and suppression of selfishness and


THE COMING OF SPRING 45
tains, constant flow of the rivers, depths and
vastness of the oceans, the moving of animals,
the singing of birds, and the growth of plants,
are the joys of the Earth. Happy are they
who find their joy in the contemplation of these
manifestations of the virtue of Heaven and Earth.
Their pleasure ground is as wide as their eyes
can reach, and the time in which they may
enjoy themselves lies betwixt spring and spring.
Can the joy of any one, even that of princes
and lords, be compared with theirs ?
The spring has come with the first day of the
new year. Perhaps it is but my fancy that the
sun is warmer, the atmosphere calmer to-day,
in the new year, than it was yesterday in the old.
Every house, even that of the poorest, is beauti-
fully decorated. In every household children,
rising early, offer honourable Saké to their
parents, congratulating them on the coming of
the new year, and wishing they may enjoy long
life. Then they themselves, in celebration,
drink Saké. Unlike other days, people call at
each other's houses, giving and receiving hos-
pitality. Everywhere prevail happiness and
peace.


46 THE PHILOSOPHY OF PLEASURE
About the hour of four the sky gradually grows
light, and the softly coming east wind starts the
thaw. Mist rises from the distant valleys, spread-
ing like a sheet of white cloth. Here and there,
under fences and hedges, snow can still be seen,
a reminder of the year which has just past. The
plum blossoms which have kept us waiting for
so long, are now out—first of all spring flowers—
their sweet fragrance filling the air. Warblers
have come out from the deep ravines, and are
filling the earth with their melody. They are
both the harbingers of spring and the first gifts
of the season. The happy thought has struck
me that, following these we shall receive many
precious gifts from the prosperous and beneficent
spring. The pine trees which have lived thou-
sands of years seem younger and more loving
to-day, though we have been good friends all
the year.
The sky of early spring is clear and bright,
and the mountain tops in the early morning are
hidden in mist. As an ancient poet has said,
“Spring is at its best at dawn,” the morning is
most attractive at this time of the year. --
The light of the sun is impartial, and even the
most humble patch of ground without a fence


A PAGEANT OF FLOWERS 47
is not neglected by it. Every description of
plant is growing, and each seems confidently to
await its time to blossom forth.
As the days get longer, men seem to have
more leisure time. Children are flying kites,
which may be seen high up above the clouds;
both grown-up men and children are absent-
mindedly looking up at them. The sight is
amusing.
The surface of the sea is calm, and the moun-
tains seem very far away. One can see gossamer
threads rising like faint mists in the fields, they
are called Ito-yu (smoke of the sun) or Yaba
(field-horse).
The flowers that come after the plum blossoms
are Chinese peaches; the red peach blossoms
resemble the evening glow, while the white
Sumomo flowers are like snow. Following these
come cherry blossoms—they are the flowers that
move men's hearts; among the many flowers
we have in our land, not one is so sweet or beauti-
ful, and as they begin to smile all other flowers
appear very insignificant. Unfortunately, wind
and rain come too frequently at this time of the
year, and keep us in dread lest one night the
blossoms of our garden may be scattered. It


48 THE PHILOSOPHY OF PLEASURE
is sad that flowers so beautiful live only for a
few days. An ancient poet left us the following
verse, the sentiment of which we re-echo :
“Lo Then, I shall not see thy downfall,
O Mountain Cherry; $ºw-
But say farewell while thou art yet fair.”
As the spring advances, the sun waxing warmer
and the winds softer, hundreds of flowers bloom,
while fragrant herbs compete with them in
beauty. Red flowers are seen among the fresh
green leaves of willows.
The Poet Chikii described this spring time in a
few words: “Wild flowers, singing birds—spring
everywhere.” Indeed, there is no place where
spring is not.
In the spring many pleasures may be enjoyed.
To ramble with congenial companies through
woods and fields—though some may call us
vagabonds—praising the beauties of nature, is
certainly one of many delightful experiences;
while to gaze at flowers, after refreshing our-
selves with Saké, is another. How delightful
it is to sit under a tree and toast the moon in
wine! At such a time one can but recall the words
of the ancient poet :


FLOWERS AND THE MOON 49
“One hour of a spring evening is worth a hundred pieces
of gold,
For flowers have their fragrance, and the moon its shade.”
Or again:
“Loving flowers, I rise early ;
Loving the moon, I retire late.”
The ancients loved the moon and flowers more
than we do; to-day men think more of sleep
than they do of either flowers or moon.
Field fires often break out in the mountains
at this time of year, and the sight is very wonder-
ful. The fire burns for days without exhausting
itself.
At about the middle of the third month, golden
eightfold Yamabuki may be seen dancing in the
wind. Camellias—the only spring flowers that
live for any length of time—are also in bloom,
and a grove of these trees presents a beautiful
spectacle. Roses growing under stone walls
seem to await the advent of summer, now so near.
By the Feast of Tobi the life of the flowers is
at an end; those which greet us are only the
ones that lie scattered over the ground. Ninety
days of spring seems a long time, yet it passes
only too quickly. When one is old every spring
4.


50 THE PHILOSOPHY OF PLEASURE
is precious, as the ones yet to be enjoyed are so
few.
Though the flowerless branches of trees are all
we have to remind us of the beautiful past, yet
the colour of spring still remains in the sky.
Happily, too, the wisteria blooms during the
closing hours of the season, to soften our regret
at parting with spring.
The spring, whose longer stay we could have
so much appreciated, has now gone, and summer
reigns in its stead. The sky seems unusually
pleasant, and the leaves of trees are young and
happy. Under the shade of trees one can find a
pleasant retreat even at glaring noon. Those who
enjoy quiet conversations prefer this time to the
flowery season of spring.
The voice of the cuckoo has been heard ;
it seems to come when the voices of other warblers
have become feeble. In China the note of the
cuckoo is disliked, while with us it has been ap-
preciated from the earliest times. Thousands of
odes have been sung in its praise. In some parts
of the country we hear them all night, yet never
feel annoyed with their notes. In others they
are so rare, that we prize each occasion on which


SUMMER. 51
we hear them, and when the bird has flown away
we regret, and yet regret not, for it has only sped
to another village to delight those who love it
as much as we do.
The most beautiful flowers to be seen at this
time of the year are U-no-hana, which bloom
among the hedges, giving the appearance of
snow; therefore the fourth month is called the
Month of U. Generally speaking, there is little
rain in this month, while the sky is clear and
the sun warm, also the days are growing long,
which makes it the ideal time for an outing.
Next month there is so much rain, that we
are often compelled to spend whole days in the
house.
As summer deepens, there is not a tree which
does not flourish, nor shrub that does not thrive.
Their leaves so richly green are no less beautiful
than the flowers. In the spring flowers do not
blossom all at the same time, and seldom in one
great mass; but in the summer everything is
green at the same time. To gaze upwards at
green mountains and peaks which raise their
heads in the sky is the source of infinite delight.
In my garden every kind of plant, large and
small, is growing freely and contentedly, accord-


54 THE PHILOSOPHY OF PLEASURE
it, one forgets the trivial joys and sorrows of the
world. How fortunate we are to be able to
see the autumn moon year after year ! That
eight-cornered country belongs to our Great
Lord, yet it shows its beautiful face to the
humble as well as to the most exalted. What
a happy world it is in which one may enjoy
the moon and the flowers to one's heart's content.
Some one has truly said, that the moon should
be seen in the company of those who have a
similar sympathy towards Nature as ourselves,
and not in the society of the vulgar. But such
friends are rare, so it is best to be content to
admire it alone. Was it not the Priest Saigio
who said: “The moon should be seen when
alone.” Or again, to quote the poet Rihaku :
“The moderns do not see the moon as the
ancients saw it.” Yet it is the same moon as
the ancients saw that we now see. Men come
and go like passing streams: but the moon
remains throughout the ages. In looking at
the moon, we can link the past with the present,
and the present with the future. In it we can
see the reflection of the men who have gone
before us, and the image of those who will come
after us. To rest under a willow tree, bathed


56 THE PHILOSOPHY OF PLEASURE
When, in the late autumn, these flowers are
gone, and the maple leaves are not yet at their
best, chrysanthemums brave the frost and
blazon their superb colours. Were they mere
common flowers which blossomed in the company
of others, they would yet retain pride of place
amongst them all. The Poet Genshin thus
spoke of them : “Of all flowers I do not love
the chrysanthemum the best, yet I love it, ior
when it has gone there are no other flowers left
in the world.” The poem in question does not,
however, do full justice to the beauty of that
flower. In the Book of Manyoshu there is no
mention of the chrysanthemum; while in the
Book of Kokinshu we find it praised. Did the
poets who wrote “Manyoshu” forget this flower,
or was it not introduced into the country in their
time ! -
To-day people seem to prefer the rich tree-
peony to the refined and noble chrysanthemum.
Well said Tyoshi : “Men's hearts are reflected
in the things they love.”
“Men know how to praise the autumn moon,
but fail to appreciate the beauty of the autumn
sun,” said Chinbiko. Since autumn is the
season when the restful spirit begins to prevail


AUTUMNAL TWILIGHTS 57
betwixt Heaven and Earth, the sky seems high
and serene, the scenery which surrounds us,
gigantic. Not only is the light of the moon
clear and transparent ; but so also is that of
the sun. Notice how beautifully an autumn
sun sheds its rays over the blades of grass.
As evening approaches the beauty of the sun
heightens, and it presents its most glorious
spectacle when sinking over the western hills,
or when dipping into the sea. If at dawn spring
is at her best, autumn is so in the evening. To
watch the faint haze drifting over the hedges,
or to listen to the songs of insects and the sighing
of the wind, an autumn evening is more than
Sweet.
“Not by the glory of the days in spring,
When flowers bloom in gorgeous array,
Is my heart touched.
But the sadness of an autumn eve moves it by its pathos.”
The Chinese praise the spring most among the
seasons, and have written much about its charms;
while our people, from the very earliest times,
have ever been attached to the autumn. There
has been much poetical controversy between
the lovers of the two seasons. To settle which


WINTER HAS COME 59
there lonely. At this moment one feels as if
all the beauty of the world had gone. But then
the snow begins to fall, and one awakens the
next morning to find the village and the moun-
tains transformed into silver, while the once
bare trees seem alive again with flowers. Before
evening the snow ceases, and the rising moon
sheds its silvery rays upon a silver world. The
sight is beautiful and tranquil, though—alas !
not appreciated by many.
On these wintry days some people sit vacantly
and stiffly by the fire, while others enjoy the
reading of books. Those who in youth have
not wasted their time can now pass the winter
evenings pleasantly in the society of their books,
while those who have neglected their studies
find the time hanging heavily on their hands.
It is well to study before it is too late.
The winter being nearly over there remain
but a few days to the end of the year. People
now seem busy, they walk hurriedly through
the streets. To think that another year has
rolled away, that another year is added to my
old age, fills the heart with melancholy, yet
the new year should be welcomed with rejoicing.
Looking back, I feel that the year has gone by


60 THE PHILOSOPHY OF PLEASURE
rather too hastily, yet my heart is filled with
gratitude, for during it no misfortune has fallen
upon me. Even the passing of an autumn or
a spring is to be regretted; how much more,
then, the passing of an entire year !
I hear that the people of China do not sleep
away the last night of a year, but remain
awake to watch the passing of the old year
and the birth of the new ; they call this “Watch
Night.” At a moment like this men's feelings
vary; a pessimist may grieve, while a man of
understanding rejoices. Though the scenery is
the same, to one it appears gloomy, while to
the other cheerful.
To summarise the four seasons: Spring is
the time when the active spirit commences to
rise, giving birth to animals and plants, therefore
the scenery of spring is gay and bright, the
hearts of men merry and joyful.
In summer the spirit of activity prevails
between Heaven and Earth, and everything,
therefore, grows freely.
But in the autumn the active spirit gives
place to a calm and restful spirit; consequently
autumn scenery is pure and serene and heart-
moving.


EARTHPS NIGHT OF SLEEP 61
In the winter the passive spirit prevails, and
everything remains hidden.
The antithesis of spring is autumn : of summer,
winter. Thus while to all things spring gives
birth, summer growth, and autumn maturity,
winter alone seems inactive and meaningless.
Yet this (seemingly meaningless) winter has its
meaning, for during its months not only is the
great work of a year in process of being finished,
but also is the great work of the next spring
being prepared. Not only is it the end, but
also is it the beginning. It resembles the night's
sleep, which restores our strength and energy.
Without the winter's rest the spring activity
would be impossbile, as without a night's rest
the activity of the morrow would be impossible.
It is well for us to follow the example of Nature,
and during the winter quietly to train our
minds.
The course of the sun and moon is constant.
Every year, without failure, the four seasons
come to give life to all. The faithfulness of
Heaven and Earth is very precious, and to be
reverenced. Happy are they who meditate
on, feel, and enjoy, the truthfulness of Heaven,
for to them is given the key of all knowledge.


62 THE PHILOSOPHY OF PLEASURE
ON BOOKS
The pleasure to be found in reading books is
profound. They make the heart calm and tran-
quil, even though it may be far removed from
either mountains or trees. They make you rich
without necessity of acquiring this world’s goods.
No pleasure is a fit substitute for the pleasure
to be derived from reading.
Books enable one to become familiar with the
laws of Nature (literally: to acquaint oneself with
the positive and negative laws of Heaven and
Earth). They recall the days of the remotest
past, enabling us to roam freely over the entire
world. Great is the power of books
The books that give us the greatest pleasure
are those of the Sages; next to them come books
of history. It is 2,370 years since the time of
Jimmutenno, the first Mikado, and it is 4,400
years since the reign of Ko, Emperor of China;
yet all the events which transpired during
these long periods are recorded in books, and
in the perusal of them one feels as if one had lived
many thousands of years. Great is the pleasure
of books l
“The man who is not well versed in the history


THE GIFT OF HEAVEN 63
of ancient and modern times,” said Kantaishi,
“is but an animal clothed in man’s robe.” The
hearts of those whose knowledge is limited only
to the present and things around them are
narrow and dark. They are like that of a man
who has never been awakened from sleep. Un-
fortunate are they who know not the pleasure of
books.
Those who read books concerning both ancient
and modern times have broad minds, and their
understandings are clear.
Whenever we, who are wedded to the pursuit
of learning, open a book, a great happiness wells
in our hearts—this happiness is the gift of Heaven.
As a rule, flowers which have many beautiful
petals bear no fruit ; consequently, learned
men seldom leave behind them any wealth.
Heaven sends poverty to men of learning, in
order to make their genius (in original “jewel ”)
shine ; therefore let them not seek after riches.
To possess clear windows, a clear table, a good
writing-brush, ink-slab and ink-stick, in addition
to a light to burn, is one of the great joys of life;
as Sotoba said, there are many poor students
who cannot afford to get these materials. In
the olden days there were men who read by


70 THE PHILOSOPHY OF PLEASURE
over again in order to help myself and warn
others. Once more I shall repeat it : “Let us
not fritter away our lives meaninglessly without
enjoying them. If we heed the Path in the
morning our existence is justified, and we may,
then, die peacefully in the evening.
EKKEN KAIBARA ATSUNOBU, Age 81.
Twelfth month of the seventh
gear of Hoei (1710).


THE PATH OF MAN 73
Birds and animals do not possess these faculties.
To be born man, the soul of the universe, is
indeed a great blessing.
Once born, it is necessary for man to learn
the path of mankind. To do this he must
reverence and follow the teachings of the Sages
—men made perfect ; while the teachings of
the Four Classics and Five Kings are eternal
mirrors, which, like the sun and moon, shed their
lustre over the whole world. Why then do
some people fail to recognise this ? Is it not
because they deliberately ignore the teachings
of the Sages and content themselves with mere
food and raiment : Such people, indeed, are
not far removed from birds and beasts, and
cannot be called the soul of the universe. Indeed,
he who fails to study and follow the precepts
of the Sages is as one who has never been born.
The path of knowledge stretches far and deep,
yet it starts close at hand—in service to our
parents and in love for humanity. So don’t
imagine it must be sought far afield on strange
and mysterious ground.
If even the ancient Sages were instructed by
their masters, how can we ordinary men expect
to acquire knowledge without teachers, or,


74 PRECEPT ON POPULAR MORALS
what is infinitely harder, find the path of
mankind unaided ?
In studying the wisdom of the Sages it is
imperative to have one definite aim—that of
becoming a true man. The Ancients said that
he who could will could always accomplish, and
that determination was half the battle. Once
we have a definite aim we become as bowmen
with arrows trained on the target, or as travellers
already moving towards their destination.
In formulating our aims, let us be courageous
rather than timid, and seek the truth even
as the hungry man seeks food, the thirsty
water, allowing nothing to hinder us as we
press on towards the goal. Chu said: “Unless
the aim be single it cannot succeed.” Then let
he who ventures in the quest for true wisdom
be single-minded, with the concentration of a
sitting hen or of a cat watching her prey. It
is true that a Samurai must acquire both the
civil and military arts, but let him not forget
that they are but the branches of that of which
moral learning is the trunk. Again, our aim in
life should be for the highest, otherwise we
shall be content with small successes, and accom-
plish nothing worthy of mention. Aiming to


THE WAY OF HEAVEN AND EARTH 77
which we already possess. Therefore, their
teachings are suitable for all men, be they
Japanese or Chinese, Eastern savages or
Southern barbarians.
Some one once said: “It is enough for a
scholar to know the way of man, why does he
speak of the way of Heaven ” Let me answer:
“The way of Heaven and Earth is the source of
the way of mankind. Without knowing the
way of Heaven and Earth we cannot know the
roots from which the truth sprang, or why
natural principles are inherent in men. Without
knowing the unity of Heaven and man, we
cannot understand the way of man.”
Learning has two aspects, knowledge and
action based on that knowledge. Learning
may be compared with the eyes, and doing with
the feet. Though our sight be clear, we cannot
walk if our feet are paralysed; and however
strong their feet walking, is difficult to the blind.
To know and not to do is as if our eyes saw the
way but our feet refused to follow in it. In
order of precedence knowledge comes first, but
in order of importance action, for while nothing
can be done without knowledge, yet knowledge
not acted upon is useless.


78 PRECEPT ON POPULAR MORALS
As it is written in the Book of Chuyo, in order
to advance our learning and live up to it we
must study widely, enquire minutely, think
deeply, discern clearly and act faithfully.
Seeing and hearing are the means of studying
widely. In order to seek the truth we must
read the books of the Sages, listen to the words
of others, and think of the past as well as of
the present. The way of mankind is written in
the books of the Sages, and if we read them
carefully we can distinguish black from white.
The truth of the universe is infinite. Without
knowing it we often fail in our conduct. Seek
first the truth which is in our hearts, then the
wider truth to be gleaned from the thousands
of outside things which we may make our own.
The reading of books is the best way of studying
widely, but to adhere too fixedly to individual
words and phrases and thus neglect their under-
lying meaning is to study narrowly.
If you come across anything that is puzzling,
then question your teachers and friends about
it until it becomes clear.
By hard thinking one can often solve questions
which even the explanations of others have
failed to make clear. Without hard thinking


PUTTING INTO PRACTICE 79
we cannot find the truth. In learning, self-
acquirement is very important.
By clear discrimination we should be able
to distinguish evil from good.
If by study, enquiry, or thought, we have
learned the truth, we should then put it into
practice in both our speech and action. Let
what we say be true and what we do discreet.
Regulate the emotions, and suppress anger
and selfish desires. Shake off evil, and cling
to good. Discovering our faults, let us not
hesitate to correct them. Toward others let
us be considerate. If they do not follow us,
rebuke them not, but rather reflect that the
fault must be ours. All this is the way of true
action, and without studying and enquiring
we cannot see the way clearly. Without thinking
and discerning we cannot acquire the way,
and without putting what we have learned into
practice it bears no fruit.
Always study yourself. Seek good friends
and follow their best advice. Since the object
of learning is to correct our faults, let us not
be afraid to admit them, as well as our mistakes,
before others. We are not Sages, and we cannot
always be right,


80 PRECEPT ON POPULAR MORALS
The beginning of learning is to acquire the
way of the five cardinal virtues and the five
human relations, then the way of managing a
home and governing a people. After this we
should learn all things and all creations, for none
of them can escape from the sphere of our own
hearts. Yet in learning we must not confuse
the order of precedence, but must always com-
mence from the nearest.
In studying a thing or a reason, we should keep
our hearts cool. Also, we should not be content
with stripping off one fold from the object of our
study, for often below the first there are still
hundreds of folds. Uncover a fold to-day, and
uncover another to-morrow, till you see the in-
side of the thing. Under the skin there is flesh;
under the flesh bone; and under the bone mar-
row. A shallow-minded person contents himself
with uncovering one fold, thinking then that he
has laid bare the whole.
Confucius said: “The Ancients learned for
themselves, but men of to-day learn for others.”
To learn for ourselves is the true learning, while
to learn for others is the ostentatious learning.
The main object of learning is not to become
famous, but to discipline ourselves and thus be-


A TRUE SCHOLAR 81
come true men. We take food in order to satisfy
our hunger, not to satisfy that of others. The
Sage said to Shiro : “Be thou a true scholar, and
not a little scholar.” By true scholar he meant
a scholar who lives up to the learning of the
Sages; and by the little scholar he implied a
scholar who learns for his own fame and profit
without the will to live up to it.
A man's learning is to observe the five human
relations, aided by the three virtues, wisdom,
benevolence and courage. By wisdom we know
the human relations, by benevolence we uphold
and exercise them, and by courage we practise
them with fidelity.
Confucius said: “Learn and cease not until you
die.” Let us then continue learning, and be
true men as long as we can breathe,
II
In learning we should reverence our teachers.
By exalting our teachers we can exalt the Way.
By exalting the Way we can make the people
reverence the Way. Therefore princes, in spite
of their exalted position, never looked down upon
their teachers as being subjects. In olden days,
when Kings received the lessons on the “Great
6


THE HOLY LEARNING 83
they may believe themselves to be students of
the moral philosophy and rejoice in that belief.
Again, there are men who covet the name of moral
philosophy, yet who do not possess the reality
of it. What we should aim to possess is the fruit
of the moral philosophy rather than its name.
Thirdly, there is a learning which seeks truth in
our own hearts, thus ignoring the laws of the
Sages and the precepts of the Ancients. This
learning is better than none. But it is not the
holy learning. Though the school has its masters
and teachers, it is a private learning. If one
wishes to follow the true learning, one should
make the teachings of Confucius and Mencius the
foundation, and the philosophy of Chu the steps
leading from that foundation. This is the straight
learning. To-day there are many bad schools.
Choose therefore well, and yield not to infatuation.
Scholars who love literature and yet neglect
to grow in virtue are like men who eat Saké lees
while throwing away the wine itself.
Common people oftentimes despise learning,
because of the vanity of scholars and their con-
tempt for others. Scholars therefore should
meditate on themselves, for it is most regrettable
that learning should make men so unworthy.


86 PRECEPT ON POPULAR MORALS
Therefore it is said that the Human heart is not
safe.
The Path heart is the one that is good and lofty,
which rises from the fountain of our nature—
benevolence, justice, courtesy and wisdom. Yet
the Path heart is weak, and is liable to be hidden
away, while the Human heart comes boldly in
the front. Therefore it is said that the Path
heart is weak. Discerning these two, men should,
by strengthening the Path heart, endeavour to
save the Human heart from danger. By making
the Path heart the master of the situation, can
we alone moderate our desires and our emotions.
In speaking of eating and drinking, it is the
Human heart that craves for food and wine, while
it is the Path heart that warns us not to indulge
immoderately. If one's craving for wine and
food is strong, and ignores the voice of the Path
heart, he eats and drinks excessively, losing his
Cecency and weakening his stomach. “The
Human heart is in danger, for the Path heart is
weak,” is the sentence which vividly pictures the
situation. Realising this, let us endeavour to
suppress the Human heart, in order that our
desires and emotions may be fitly and harmoni-
ously governed.


A FREE CONSCIENCE 87
Since we possess the nature of benevolence,
justice, courtesy and wisdom, conscience arises.
Do not suppress this conscience, but allow it to
flow freely instead of obstructing it, just as we
should make a channel for streams or allow fire
to kindle instead of extinguishing it. If we do
not obstruct our consciences, we can rule the
four seas; but if we obstruct them we can hardly
serve even our parents.
In the Book of Eki it is written: “That the
Great Virtue of Heaven and Earth is called Life.”
This great virtue of Heaven is called benevolence
and is imparted in our hearts. As we are the
children of Heaven and Earth, we should love all
creatures that Heaven has made, especially
humanity. In loving humanity we should do so
in this order. First, before all others, our parents
and brothers, because they are the foundation
on which to practise benevolence. Our masters
and lords are on the same plane with our parents.
After them should come our relations, dependents
and friends. Then extend your love to all man-
kind. After humanity we should love birds,
animals, fish and insects, and then plants. Do
not kill birds or animals, nor cut down trees,
purposelessly. But killing birds or animals for


88 PRECEPT ON POPULAR MORALS
a good reason, or punishing wicked men, is simple
justice, and not contrary to benevolence. Con-
fucius said: “Even to cut down a tree or to kill
a bird or an animal is undutiful (toward Heaven)
if it is not done at the right time.” Thus there
is nothing that we should not love. Yet to love
all humanity alike without any discrimination
as to the degree of intimacy or people's relative
importance, is against justice and benevolence.
The benevolent man loves others as he loves
himself, and does not give others the things which
he himself dislikes. Endeavouring to raise him-
self, he uplifts others. He is selfless. Therefore
no effort is required for him to be kind and merci-
ful. But for a man who is learning, an effort is
required before he is able to love others as him-
self. Considering others’ likes and dislikes, ac-
cording to his own preferences, he should give the
things he himself likes and refrain from giving
the things he himself dislikes. This is called
consideration. A man who wants to be benevo-
lent must always exercise consideration.
Let love and compassion be the chief concerns
of the man who governs a people, for he is both
father and mother to them. Let the hearts of
the people be his heart, so that he may give the


ACCORDING TO REASON 95
fundamental error may spring from that very
thing.”
II
Do not concern yourself too much about the
praise or condemnation of the world, but be
guided by reason and the law of your life. If
your conduct is in accordance with your reason,
you need not be afraid of the blame of the whole
world, and if it is contrary to your reason, then
do not rejoice even if the world praises you. A
true man is he who is praised by good men and
blamed by bad. A man who is praised by all
men—good as well as bad—is oftentimes a
hypocrite.
A man will often stop doing good when he is
ridiculed by others, while he would not dream
of ceasing to acquire wealth for a similar reason,
which shows he is not sincere in his love for good,
though absolutely so in his love of wealth. A
true man must love “good '' exactly as a little
man loves “wealth.”
If one depends too much upon his cleverness,
he is liable to become haughty and bring mis-
fortune to himself. If he relies too much upon
his courage, he invites defeat. If he is too


96 PRECEPT ON POPULAR MORALS
confident of his bodily strength, he brings sickness
and loses his life. If he is too conscious of his
wisdom, he commits mistakes which lead to his
downfall. All misfortunes come from excessive
reliance on one's strength and power.
Repentance is a good thing as long as it serves
as a warning for the future, through the lesson
of error he received. Therefore Kagi said: “The
remembrance of the past is the teacher of the
future.” But to worry too much over past faults
is to break up our peace of mind and invite
sickness. When we realise the error of our ways
let us repent once and for all, and not worry
over it after that. Only be warned not to com-
mit the same error over again.
That which accords to the will of Heaven, the
heart of man, and the Great Path is public-
mindedness. The one who is public-minded
receives protection from gods, good-will from
men without seeking it. That which is against
the will of Heaven, the heart of man, and the
Great Path is narrow-mindedness. The wealth
which one gains through unjust means profits
him but little, for he will reap the anger of
Heaven, hatred of men, and bring shame to
himself.


THE TWO SPIRITS 97
A man must always have in his heart the spirit
of reverence and the spirit of peaceful joy.
When a man has not reverence, he becomes sel-
fish and degenerates, and when he has not the
spirit of joy, he is troubled and disheartened
at the advent of distress and cannot follow
the path of reason. Therefore, these two quali-
ties, reverence and joy, are like two wheels of a
car or two wings of a bird, never opposing each
other, but the one always helping the other.
Do not lose the spirit of reverence, no matter how
wicked are the people with whom you come in
contact; nor the habit of peaceful joy when
great misfortune comes.
Most of our faults in life are caused by the
partiality of our temperament. If our temper is
too quick, we must endeavour to curb it; if we are
too slow, we must strive to become swifter.
One called Seimontio was in the habit of using
a soft leather girdle (symbol of gentleness) in
order to warn him to curb his passions, for he
was of very hasty temperament. Another called
Toanni used a bow-string (symbol of swiftness)
for his girdle, in order that it might warn him
not to be too slow. If one tries hard like these
men, one is bound to succeed.
7.


100 PRECEPT ON POPULAR MORALS
events in their lives, while others receive for-
tune or misfortune purely accidentally. Though
seeking happiness, one cannot find it if Heaven
wills otherwise. Without seeking it one can
obtain it if Heaven so wills. Let us do the best
we can, and await the judgment of Heaven. If
its commands are extraordinary ones let us resign
ourselves without murmur. It is foolish for
men to fight against the will of Heaven, and
strive to avoid the unavoidable by flattery and
fulsomeness.
ON SPEECH
There is an old saying that “Speech is the voice
of the heart ; the man who utters a word indis-
criminately cannot even drive a horse.” There is
another proverb, that “Sickness enters from the
mouth, and misfortune comes out of the same
place.” The man who is careful what he says
avoids misfortune, even as he who is careful
what he eats and drinks is free from sickness.
If one is careful what he says, he naturally
becomes less talkative.
If you have committed a fault, confess it,
instead of striving to hide it under a mass of


LESS WORDS, MORE WEIGHT 101
high-sounding words and phrases, for that doubles
the fault.
It is often best not to explain everything to a
listener, for by so doing your words will be far
more tasteful to him. Likewise, in remonstrating
with others, do not mention their faults too openly,
nor use hard language
If we slander others an inch, they will slander
us ten. To slander others is to slander ourselves.
It is like spitting against Heaven. The sin that
comes out of us will return like the revolution
of a wheel.
Do not listen to the many mysterious tales
so current among the people. Many miraculous
stories concerning the Buddhas and gods are
false, for men, in order to enhance their virtue,
manufacture wonderful tales concerning them,
little realising that they are blaspheming the
gods rather than exalting them.
Do not speak about mysterious things, even
though you fancy you may have witnessed them,
for such vision is no more than a defect in the
eyes or the mind. Many things which appear
mysterious, in reality are not so at all.
The foolish like to exaggerate every rumour,
while the wise man, though he may hear, never


102 PRECEPT ON POPULAR MORALS
repeats it. All rumours stop at the gate of the
wise, even as a rolling ball stops on hollow ground.
One should use just measure in praising or
blaming others. To exaggerate the little good
in others is dishonesty and flattery, and to
exaggerate the small faults of others is slander.
A good man does not praise others without
sufficient cause. But he does not overlook even
small talents in others, but helps them to use them.
Words uttered when overjoyed often lack
sincerity, as those spoken when angered, do
courtesy. Refrain therefore from speaking when
either joyous or angered.
ON PRACTICE
(To put one's principles into Practice)
A man should love good as we love beautiful
colours, and hate evil as we hate offensive smells.
Knowing good and evil in our hearts, and yet
doing evil instead of good, is practising self-
deception. If one is false to himself he will be
false in all his doings. He is like a house which
has no foundation.
Words and deeds are the expression of our-
selves. Therefore, let our words be true and


THE LAWS OF COURTESY 103
circumspect our actions. In dividing action
and word they become seeing, hearing, speaking,
and doing. Every one of these four has its
settled laws, which are called courtesy (etiquette).
To speak, see, hear, and do anything contrary
to the etiquette is committing impropriety.
Courtesy and etiquette are like a rule used by a
carpenter. If he does not employ his rule, he
cannot use timbers properly. One who lacks
propriety is nearer to being a bird or a beast
than a man.
Fidelity, loyalty, charity, reverence, gentleness,
humility, courage and honour are the expressions
of our innate nature, unmixed with selfish motives.
If the desire for fame and gain is mixed up with
our actions, however good they may be, they are
not genuine. In serving our lord, we must not
think of our own promotion or how to gain his
personal favour, but we must serve him with
the utmost fidelity, entirely eliminating self.
If we discover a fault, let us not hesitate to
overcome it. Not to know our faults is ignorance,
but not to correct them is wickedness.
A man can see things a hundred miles away,
and yet cannot observe his own eyelashes. A
man, however wise he may be, often fails to see


104 PRECEPT ON POPULAR MORALS
his own shortcomings. Therefore, the true wis-
dom is to search yourself, listen to the advice of
others, and correct your faults. To know others
is hard, but to know yourself is still harder.
Therefore, we should welcome anyone who will
point out our shortcomings and faults. We
express our thanks for gifts of fish or wine, why
then should we not be grateful for good advice 2
To hear and take good advice is like calling in a
doctor, and allowing him to cure us; but to refuse
good advice is equivalent to a sick man refusing
a doctor’s ministrations.
The fault of a true man resembles an eclipse
of the sun, and can be seen of all men, yet though
the light be temporarily hidden, it soon reappears,
becoming more radiant than ever.
To-day there are many men who delight in
hearing their own praises. Therefore, they sur-
round themselves with hosts of flatterers. If a
father remonstrates with his son, the latter says
that the former is a dotard ; and if a subject
remonstrates with his master, the latter says the
former has insulted him. If this evil spreads,
then there will be no man who will take the
trouble to remonstrate with another.
When brought into contact with the goodness


YoURSELF To BLAME 105
of others, let us follow their pious example, and
when brought into contact with the evil of others
let us reflect upon ourselves, so that both good
and evil may serve as instruments increasing our
virtue.
If others ignore your efforts to bring them back
to the path of righteousness, reflect on yourself.
If you love others, and yet they do not love you,
think that you have not loved them enough.
If you are courteous to others, and they are not
courteous to you, decide that your courtesy is not
sufficient. If you strive to govern a people well,
and yet they are not governed well, think that
your wisdom is lacking. If you adopt this
attitude others will gradually follow.
A faithful servant (retainer) never serves two
lords, and a virtuous woman (never serves) two
husbands. A true man and a true woman who
serve their lords with single-mindedness regard
fidelity and chastity as more important than
their lives. A man who lacks fidelity and a
woman who lacks chastity are unworthy, how-
ever accomplished they may be in other things.
They who desert their husbands and lords in
time of troubles, leave behind them dishonoured
names. Do not think that life consists of flesh


106 PRECEPT ON POPULAR MORALS
and blood alone; the good or bad name which
we leave behind us is part of our lives. All who
live must die. Even though we may live a
hundred years and acquire many worldly goods,
our lives will be wretched if spent in unrighteous-
IneSS.
There are three things that a man must per-
form and desire. The first is the pursuit of an
occupation, the second the preservation of health,
and the third the doing of righteousness. If we
do not pursue some occupation we cannot escape
from starvation. If we fail to preserve our health
by regulating food and drink and the seven
emotions, and by protecting ourselves from the
attack of natural outside elements, we cannot
complete the long life which is allotted to us; and
if we do not perform righteous acts, we stray
from the path of mankind. By pursuing an
occupation diligently, we can become rich; and
by taking care of our health, we can live long;
yet if we fail to live uprightly, we are not much
superior to birds and animals. Of these three,
the preservation of health is more important
than the pursuit of an occupation. The aim of
work is to make ourselves rich. But suppose a
man said to you, “Give me your life, and I will


FOR RIGHTEOUSNESS’ SAKE I07
give you my lands and honourable titles.”
Would you give up your life Thus our lives
are more important than wealth. Yet why do
men who prize their lives so highly sacrifice them
freely to their lords and parents : Will any
Samurai desert his companion when the latter is
attacked by an enemy Do we not witness the
fact that house servants give their lives to save
their masters ? This shows the relative import-
ance betwixt righteousness and life. One who
will not give his life up for righteousness' sake
is one who does not know the relative values of
righteousness and life.
If you receive kindness from others never
forget that kindness, but return it. If you do
kindness to others forget all about it. The
small-minded man forgets the kindness of others,
but never forgets what kindness he has shown
to them and expects some return.
Endeavour always to repay the debts you owe
to Heaven and Earth, your parents, your master,
and Sages, by loving humanity. Then pay
homage to the gods. The Ancients said, “The
people are the master of gods.” Therefore, the
great and wise kings sustained their people first
before they gave their attentions to the gods.


THE TRUE MAN 109
is due to narrowness of heart that we cannot
forgive others, and it is the baseness of our
hearts which makes us hope to be forgiven by
others. The true man reproaches himself, but
not others; therefore he seeks good in himself,
but not in others. The man who reproaches
himself as he does others will go through life
with few mistakes.
Let us see the virtue in men above us and
strive to copy them. We should not be satisfied
with our virtue when regarding men lower than
ourselves. With regard to riches we should
contemplate men less fortunate than ourselves,
and be satisfied with our lot.
To do good is easy, but not to seek a reputa-
tion for so doing is difficult. But doing good
without consideration of reputation is true
goodness. Not to abuse others is easy, but
not to repay the abuse of others is difficult.
In our hearts let us observe the path which
was taught us by the ancient Sages, but in
etiquette let us follow the way of the world at
the time in which we live. To live in this age and
yet to adhere to ancient customs is too injurious
to the path of mankind. Only adopt the ancient
etiquette which is applicable to the present.


THE REWARD of PATIENCE 113
are not bound to give at least a measure of
love and respect.
When others are rude let us not blame them
as long as they do not injure our honour. If
we forgive discourtesy in others we do not lose
the peace of our hearts. As an old saying has it:
Gladness is the reward of patience (literally: after
having passed through forbearance gladness comes).
Do not endeavour to teach others those things
with which they are not gifted, but teach them
those things for which they have talent. Never
try to put others into your own private mould
(literally: your heart). Do not trust a man
altogether just because he has proved himself
efficient in one thing, for he may well be deficient
in others. Do not, on the other hand, mistrust
a man altogether because he has proved himself
incapable in one thing, for he may well be
capable in others. Do not scorn your neighbour
because he cannot do some things as well as
yourself, for there are others which he may do
infinitely better.
A good physician uses the humblest herb for
his medical purpose. A good carpenter does
not throw away a crooked tree. A wise man
finds some use in every man, No man in the
8


114 PRECEPT ON POPULAR MORALS
world is absolutely useless, provided he be
rightly employed.
Do not truckle before a man of high rank,
nor exalt yourself when you stand before a man
of humble position. Confucius reverenced great
men, for he honoured the exalted position with
which they were entrusted. Mencius looked down
on even great men, for he did not yield to their
power. We should make both of them our examples.
In associating with men we give presents.
This is the courtesy with which men express
their love and respect. Without this means we
cannot express our feeling in love and respect.
In olden days men used to offer the green stuff
gathered in running water to the gods. To-day,
when we see our teacher for the first time, we
present him with our entrance fee. These
presents are the outward sign of our respect
towards both gods and men, and must be well
chosen. A poor man need not endeavour to
present others with money, as an old man should
not offer to others his physical strength.
In conversation we should reflect on our age
and position as well as others’, and use discretion
in what we say. This is an important piece of
etiquette. If we meet a man with whom we