hurtIII/warcombined4booksdataset · Datasets at Hugging Face

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[ { "from": "human", "value": "When Musashi was in lga province he met a skilled chain and sickle fighter named Shishido Baikin. As Shishido twirled his chain Musashi drew a dagger and pierced his breast, advancing to finish him off. The watching pupils attacked ,\\1usashi but he frightened them away in four directions." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "ln Edo, a fighter named Muso Gonosuke visited Musashi requesting a duel. Musashi was cutting wood to make a bow, and granting Gonosuke's request stood up intending to use the slender wand he wa cutting as a sword. Gonosuke made a fierce attack, but Musashi stepped straight in and banged him on the head. Gonosuke went away." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Passing through Izumo province, Musashi visited lord Matsudaira and asked permission to fight with his strongest Kendo expert. There were many good strategists in Izumo. Permission was granted against a man who used an eight foot long hexagonal wooden pole. The contest was held in the lord's library garden. Musashi used two wooden swords. He chased the samurai up the two wooden steps of the library veranda, thrust at his face on the second step, and hit him on both his arms as he flinched away. To the surprise of the assembled retainers, lord Matsudaira asked Musashi to fight him. Musashi drove the lord up the library steps as before, and when he tried to make a resolute fencing attitude Musashi hit his sword with the \"Fire and Stones Cut\", breaking it in two. The lord bowed in defeat, and Musashi stayed for some time as his teacher. Musashi's most well-known duel was in the seventeenth year of Keicho, 1612, when he was in Ogura in Bunzen province. His opponent was Sasaki" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Kojiro, a young man who had developed a strong fencing technique known as Tsubarne-gaeshi or \"swallow counter\", inspired by the motion of a swallow's tail in flight. Kojiro was retained by the lord of the province, llosokawa Tadaoki. Musashi applied to Tadaoki for pcrmi ssion to fight Kojiro through the offices of one of the Hosokawa retainers who had been a pupil of Musashi's father, one Nagaoka Sato Okinaga. Permission was granted for the contest to lie held at eight o'clock the next morning, and the place was to be an island some few miles from Ogura. That night Musashi left his lodging and moved to the house of Kobayashi Taro Zacmon. This inspired a rumour that awe of Kojiro's subtle technique had made J\\tu;ashi run away afraid for his life. The next day at eight o'clock Musashi could not be woken until a prompter came from the officials assembled on the island. lie got up, drank the water they brought to him to wash with, and went straight down to the shore. /\\s Sato rowed across ro the island Musashi fashioned a paper string to tic back the sleeves of his kimono, and cut a wooden sword from the spare oar. When he had done this he lay down to rest." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "The boat neared the place of combat and Kojiro and the waiting officials were astounded to sec the strange figure of Musashi, 1, th his unkempt hair tied up in a towel, leap from the boat brandishing the long wooden oar and rush through the waves up the beach towards his enemy. Kojiro drew his long sword, a fine lilade by Nagami tsu of Bizen, and threw away his scabbard. \"You have no more need of that\" said Musashi as he rushed forward with his sword held to one side. Kojiro was provoked into making the first cut and Musashi dashed upward at his lilade, bringing the oar down on Kojiro's head. As Kojiro fell, his sword, which had cur the towel from Musashi's head, cut across the hem of his divided skirt. Musashi noted Kojiro's condition and bowed to the astounded officials before running back to his boar. Some sources have it that after he killed Kojiro Musashi threw down the oar and, nimbly leaping back several paces, drew both his swords and flourished them with a shout at his fallen enemy." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "It was about this time that Musashi stopped ever using real swords in duels. lie was invincible, and from now one he devoted himself to the search for perfect understanding by way of Kendo." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "In I 614\tand again in 1615 he took the opportunity of once more" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "experiencing warfare and siege. Ieyasu laid siege to Osaka castle where the" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "supporters of the Ashikaga family were gathered in insurrection. Musashi joined the Tokugawa forces in both winter and summer campaigns, now fighting against those he had fought for as a youth at Seki ga Hara." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "According to his own writing, he came to understand strategy when he was fifty or fifty-one in 1634. He and his adopted son Jori, the waif whom he had met in Dewa province on his travels, settled in Ogura in this year. Musashi was never again to leave Kyushu island. The Hosokawa house had been entrusted with the command of the hot seat of Higo province, Kumamoto castle, and the new lordofBunzen was an Ogasawara. lori found employment under Ogasawara Tadazane, and as a captain in Tadazane's army fought against the Christians in the Shimawara uprising of 1638, when Musashi was about fifty-five. The lords of the southern provinces had always been antagonistic to the Tokugawas and were the instigators of intrigue with foreign powers and the Japanese Christians. Musashi was a member of the field staff at Shimawara where the Christians were massacred. After this, Ieyasu closed the ports of Japan to foreign intercourse, and they remained closed for over two hundred years." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "After six years in Ogura, Musashi was invited to stay with Churi, the Hosokawa lord of Kumamoto castle, as a guest. He stayed a few years with lord Churi and spent his time teaching and painting. In 16-1-3, he retired to a life of seclusion in a cave called \"Reigendo\". Here he wrote Go Ri11 No Sbo, addressed to his pupil Teruo Nobuyuki, a few weeks before his death on the nineteenth of May, 16-1-5." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Musashi is known to the Japanese as \"Kensei\", that is, \"Sword Saint\". Go Ri11 No Sbo heads ever)' Kcndo bibliography, being unique among books of martial art in that it deals with both the strategy of warfare and the methods of single combat in exactly the same way. The book is not a thesis on strategy, it is in Musashi 'swords \"a guide for men who want to learn strategy\" and, as a guide always leads, so the contents arc always beyond the student's understanding. The more one reads the book the more one finds in its pages. Ir is ,\\\\usashi's last will, the key to the path he trod. When, at twenty-eight or twenty-nine, he had become such a strong fighter, he did not settle down and build a school, replete with success, but became douhly engrossed with his study. In his last days even, he scorned the life of comfort with lord Hosokawa and lived two years alone in a mountain cave deep in contemplation. The behaviour of this cruel, headstrong man was evidently most humble and honest." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Musashi wrote \"When you have attained the Way of strategy there will be not one thing that you cannot understand\" and \"You will sec the Way in everything'.' He did, in fact, become a master of arts and crafts. He produced masterpieces of ink painting, probably more highly valued by the Japanese than the ink paintings of any other. His works include cormorants, herons, Hotei the Shinto God, dragons, birds with flowers, bird in a dead tree, Daruma (Bodhidharma), and others. He was a fine calligrapher, evidenced by his piece \"Senki\" (Warspirit). There is a small wood sculpture of the Buddhist deity Fudo Myoo in private hands. A sculpture of Kwan non was lost recently. He made works in metal, and founded the school of sword guard makers who signed \"Niten\", after him (see below). He is said to have written poems and songs, but none of these survive. It is said also that he was commissioned by the Shogun Iemitsu to paint the sunrise over Edo castle." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "His paintings are sometimes impressed with his seal, \"Musashi\", or his nom de plume \"Niten\". Niten means \"Two Heavens\", said by some to allude to his fighting attitude with a sword in each hand held above his head. In some places he established schools known as \"Niten ryu \", and in other places called it \"Enmci ryu\" (clear circle)." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "He wrote \"Study the Ways of all professions\". It is evident that he did just. that. He sought out not only great swordsmen but also priests, strategists, artists and craftsmen, eager to broaden his knowledge." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Musashi writes about the various aspects of Kenda in such a way that it is possible for the beginner to study at beginner's level, and for Kenda masters to study the same words on a higher level. This applies not just to military strategy, but to any situation where plans and tactics are used. Japanese businessmen have used Go Rin No Sbo as a guide for business practice, making sales campaigns like military operations, using the same energetic methods. In the same way that Musashi seems to have been a horribly cruel man, yet was following logically an honest ideal, so successful busines, seems to most people to be without conscience." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Musashi's life study is thus as relevant in the twentieth century as it was on the medieval battleground, and applies not just to the Japanese race but to all nations. I suppose you could sum up his inspiration as \"humility and hard work\"." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "GO RIN NO SHO by Miyamoto Musashi" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "INTRODUCTION" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "I have been many years training in the Way' of strategy, 2 called Ni Ten Ichi Ryu, and now I think I will explain it in writing for the first time. It is now during the first ten days of the tenth month in the twentieth year ofKanei ( 1645). I have climbed mountain lwato of Higo in Kyushu to pay homage to heavcn,3pray to Kwannon,4 and kneel before Buddha. I am a warrior of Harima province, Shinmen Musashi No Kami Fujiwara No Genshin, age sixty years." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "From youth my heart has been inclined toward the Way of strategy. My first duel was when I was thirteen, I struck down a strategist of the Shinto school, one Arima Kihei.5 When I was sixteen I struck down an able strategist, Tadashima Akiyama. When I was twenty-one I went up to the capital and met all manner of strategists, never once failing to win in many contests." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Way: The character for Way is read \"Michi0 in Japanese or \"Do\" in Chinese-based reading. It is equivalent tu the Chinese \"Tao\" anJ means the whole life of the warrior, his devotion to the sword, his place in the Confucius-coloured bureaucracy of the Tokugawa system. It is the road of the cosmos, not just a set of ethics for the artist or priest to live by, but the divine footprints of Cod pointing the Way." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Str,1tegy.- \"Heiho\" is a word of Chinese derivation meaning military strategy. \"Hei\" means soldier and \"Ho\" means method or form." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Jfumage to be,1vc11: \"Ten\" or heaven means the Shinto religion. Shinto-a word com pounding the two characters \"Kami\" (God) and \",\\1ichi\" (Way)-is the old religion of Japan. In Shinto there are many llolies, gods of steel and fermentation, place and inJustry1 and so on, and the first gods, ancestors to the Imperial line." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "+ /{wmmon: God(Jess) of mercy in Buddhism." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Arima Kibei: of the Shinto school. Sec note 15." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "After that I went from province to province duelling with strategists of various schools, and not once failed to win even though I had as many as sixty encounters. This was between the ages of thirteen and twenty-eight or twenty-nine." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "When I reached thirty I looked back on my past. The previous victories were not due to my having mastered strategy. Perhaps it was natural ability, or the order of heaven, or that other schools' strategy was inferior. After that I studied morning and evening searching for the principle, and came to realise the Way of strategy when I was fifty." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Since then I have lived without following any particular Way. Thus with the virtue of strategy I practise many arts and abilitics all things with no teacher.6 To write this book I did not use the law of Buddha or the teachings of Confucius, neither old war chronicles nor books on martial tactics. I take up my brush to explain the true spirit7 of this Ichi school as it is mirrored in the Way of heaven and Kwannon. The time is the night of the tenth day of the tenth month, at the hour of the tiger8( 3-5 a.m.)" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "All tbings witb uo teacher: There had been traditions instituted for the arts in the Muromachi period, system of grades and licences and seniority, and thesewrre perpetu ateu perhaps more rigidly under the Tokugawa bureaucracy. Musashi studied various arts in various schools, Uut when after his enlightenment he pursued his studies he had become separate from traditional guidance. He writes his final words in the book of the Void, \"Then you will come to think of things in a wide sense, and taking the Void as the Way, you will see the Way as Void.\"" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Spirit: \"Shin\" or \"Kokoro\" has been translated \"heart\", \"soul\", or \"spirit\". It could be put as feeling, manner. It has alv..1ays been said ..The sword is the soul of the samurai.\"" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "T/Je bour of tbe t?'ger: Years, months and hours were named after the ancient Chinese" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Zodiacal time system." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "THE GROUND BOOK" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Strategy is the craft of the warrior. Commanders must enact the craft, and troopers should know this Way. There is no warrior in the world today who really understands the Way of strategy." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "There are various Ways. There is the Way of salvation by the law of Buddha, the Way of Confucius governing the Way of learning, the Way of healing as a doctor, as a poet teaching the Way of Waka,9 tea,10 archery, 11 and many arts and skills. Each man practises as he feels inclined." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "It is said the warrior's is the twofold Way of pen and sword,12 and he should" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "have a taste for both Ways. Even if a man has no natural ability he can be a" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "\\Vaka.- The thirty-one syllable poem. The word means \"Song of Japan\" or \"Sung in Harmony\"." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "JU Tea.- Tea drinking is srndied in schools, JUSt like sword-fencing. It is basically a ritual," }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "based un simple refined rules, between a few persons in a small room." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "11 Arcbery: The bow \\Vas rhe main weapon of the samurai of the Nara and lleian periods, and was later superseded by the sword. Archery is practised as a ritual like tea and sword. 1 lachiman, the God of War, is often depicted as an archer, and the bow is frequently illustrated as part of the paraphernalia uf the gods." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "l2Pen aud sword: \"Bunbu Itchi\" or \"Pen and sword in accord\" is often presented in brushed calligraphy. Young men during the Tokugawa period were educated solely in writing the Chinese classics and exercising in swordplay. Pen and sword, in fact, filled the life of the Japanese nobility." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "warrior by sticking assiduously to both divisions of the Way. Generally speaking, the Way of the warrior is resolute acceptance of death. 13 Although not only warriors but priests, women, peasants and lowlier folk have been known to die readily in the cause of duty or out of shame, this is a different thing. The warrior is different in that studying the Way of strategy is based on overcoming men. Ry victory gained in crossing swords with individuals, or enjoining battle with large numbers, we can attain power and fame for ourselves or our lord.14 This is the virtue of strategy." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "13 Resolute acceptance uf deatb, This idea can be summed up as the philosophy expounded in Ila Gakure or .. Hidden I.eaves\", a book written in the sc:vcntccnth century by Yamamoto Tsunenori and a few other samurai of the provinct:: Nabeshima Han, present day Saga. Under the Tokugawas, the enforced logic of the Confucius-influenced system ensured stability among the samurai, but it also meant the passing of certain aspects of Bushido. Discipline for both samurai and commoners became lax. Yamamoto Tsunenori had been counsellor to Mitsushige, lord of Nabeshima Han, for many years, and upon his lord's death he wanted to commit suicide with his family in the traditional manner. This kind of suicide was strictly prohibited by the new legislation, and, full of remorse, Yamamoto retired in sadness to the boundary of Nabeshima Han. Here he met others who had faced the same predicament, and together they wrote a lament of what they saw as the decadence of Bushido. Their criticism is a revealing comment on the changing face of Japan during M.usashi1s lifetime: \"There is no way to describe what a warrior should do other than that he should adhere to the Way of the warrior (Bushido). I find that all men are negligent of this. There are few men who can quickly reply to the question \"What is" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "the Way of lhc \\1/arrior?\" This is because they do n01_know in their hearts. From this we can see they do nor follow the Way of the wJ.rrior. Hy the Way of the warrior is meant death. The Way of the warrior is death. This means choosing death whenever there is a choice between life and death. It means nothing more than this. It means co sec things through, being resolved. Sayings likt: \"To die with your intention unrealised is to die uselessly\", and so on, are from the weak Kyoto, Osaka Bushido. They are unresolved as to whether to keep to their original plan when faced with the choice of hfc and death. Every man wants to live. They theorise wirh staying alive kepr in mind. \"The man who lives on when he has failed in his intention is a coward\" is a heartless definirion. That ro die having failed is to die uselessly is a mad point of \\'iew. This is not a shameful thing. It is the most important thing in the \\Vay of the warrior. If you keep your spirit correct from morning to night, accustomed to the idea of death and resolved on death, and consider yourselfas a dead body, thus becoming one with the Way of the warrior, you can pass through life with no possibility of failure and perform your office properly." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "\"The servant must think earnestly of the business of his employer. Such a fellow is a splendid rerainer. In this house there have been generations of splendid gem lemen and we are deeply impressed by their warm kindness ... all our ancestors. This was simply abandoning body and soul for the sake of their lord." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "\",\\lorcovcr, our house excels in \\\\'isdom and technical skill. What a joyful thing if this" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "can be used to advantage." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "\"Even an unadaptable man who is completely useless is a most trusted retainer if he does nothing more than think earnestly of his lord's welfare. To think only of the practical benefit of wisdom and technology is vulgar." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "\"Some men are prone to h3ving sudden inspirations. Some men do not 9.ulckly have" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "good ideas but arrive at the answer by slow consideration. Well, if we investigate the heart of the matter, even though people's natural abilities differ, bearing in mind the Four Oaths. u·hen you1 thinking rises above concern for your own welfare, wisdom which is independent of thought appears. Whoever thinks deeply on things, even though he may carefully consider the future, will usually think around the basis of his own welfare. By the result of such evil thinking he will only perform evil aces. It is very difficult for most silly fellows to rise above thinking of their own \\\\.·elfare." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "\"So when you embark upon something, before you start fix your intention on the" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Four Oaths and put selfishness behind you. Then you cannot fail." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "\"The Four Oaths: Never be late with respect to the Way of the warrior. Re useful to the lord. Be respectful to your parents. Get beyond love and grief: exist for the good of nun.\"" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Our lord: This refers to the <laimyo, who retained numbers of samurai to fight for them (see previous note)." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "The Way of Strategy" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "In China and Japan practitioners of the Way have been known as \"masters of strategy\". Warriors must learn this Way." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Recently there have been people getting on in the world as strategists, but they are usually just sword-fencers. The attendants of the Kashima Kantori15 shrines of the province Hitachi received instruction from the gods, and made schools based on this teaching, travelling from country to country instructing men. This is the recent meaning of strategy." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "In olden times strategy was listed among the Ten Abilities and Seven Arts as a beneficial practice. It was certainly an art but as a beneficial practice it was not limited to sword-fencing. The true value of sword-fencing cannot be seen within the confines of sword-fencing technique." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "If we look at the world we see arts for sale. Men use equipment to sell their own selves. As if with the nut and the flower, the nut has become less than the flower. In this kind of Way of ;trategy, both those teaching and those learning the way are concerned with colouring and showing off their technique, trying to hasten the bloom of the flower. They speak of \"This Dojo\" and \"That Dojo\".16 They are looking for profit. Someone once said \"Immature strategy is the cause of grief\". That was a true saying." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "There are four \\Vays'7 in which men pass through life: as gentlemen, farmers, artisans and merchants." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "The Way of the farmer. Using agriculrural instruments, he sees springs through to autumns with an eye on the changes of season." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Kasbima Kantori shrines: The original schools of Kenda can be found in the traditions preserved in Shinto shrines. Many of the school ancestors are entombed in the Kanta area. not far from Tokyo, where the Kashima and Kantori shrines still stand. Arima Kihei, the samurai whom i\\tusashi killed at the age of thirteen, was a fencer of the Shinto school associated with the shrines. The Yagyu school was derived from Kashima style. Shinto was a religion of industry in everyday life, and the \\Var Gods enshrined at Kashtma and Kamori are still invoked today as part of the everyday practice of the Shinto school." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Dojo, \"Dojo\" means \"Way place\", the room where something is studied." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "l 7 Four Ways: See Translator's Introduction for an explanation of the four classes in" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Japanese society." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Second is the Way of the merchant. The wine maker obtains his ingredients and purs rhcm to use to make his living. The Way of the merchant is alwa\\'Sto live by taking profit. This is the Way of the merchant.\t•" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Thirdly the gentleman warrior, carrying the weaponry of his Way. The Way of the warrior is to master rhc virtue of his weapons. If a gentleman dislikes strategy he will not appreciate the benefit of weaponry, so must he not have a little taste for this?" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Fourthly the Way of the artisan. The Way of the carpenter18 is to become proficient in the use of his tools, first to lay his plans with a true measure and then perform his work according to plan. Thus he passes through life. These are the four Ways of the gentleman, the farmer, the artisan and the merchant." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Comparing the Way of the carpenter to strategy" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "The comparison with carpentry is through the connection 11 th houses. Houses of the nobility, houses of warriors, the Four houses, 19 ruin of houses, thriving of houses, the style of the house, the tradition of the house, and the name of the house. The carpenter uses a master plan of the building, and the Way of strategy is similar in that there is a plan of campaign. If you want to learn the craft of war, ponder over this book. The teacher is as a needle, the disciple is as thread. You must practise constantly." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Like the foreman carpenter, the commander must know natural rules, and the rules of the country, and the rules of houses. This is the Way of the foreman." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "The foreman carpenter must know the architectural theory of rowers and temples, and the plans of palaces, and must employ men to raise up houses. The Way of the foreman carpenter is the same as the Way of the commander of a warrior house.20" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Carpc11f(•r, All buildings in Japan, except for the walls of the great castles which appeared a few generations before Musashi's birth, were wooden. \"Carpenter\" me,1.ns archirect and builder." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Four J/ousrs: There were four branches of the Fujiv,1ara family, who dominated Japan in" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "the Heian period. There ar< also four different schools of tea." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "lVarn·o, bousr: The warrior families who had been in concrol of Japan for most of her history kept private armies, each with its own commander." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "In the construction of houses, choice of woods is made. Straight un-knotted timber of good appearance is used for the revealed pillars, straight timber with small defects is used for the inner pillars. Timber of the finest appearance, even if a little weak, is used for the thresholds, lintels, doors, and sliding doors,21 and so on. Good strong timber, though it be gnarled and knotted, can always be used discreetly in construction. Timber which is weak or knotted throughout should be used as scaffolding, and later for firewood." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "The foreman carpenter allots his men work according to their ability. Floor layers, makers of sliding doors, thresholds and lintels, ceilings and so on. Those of poor ability lay the floor joists, and those of lesser ability carve wedges and do such miscellaneous work. If the foreman knows and deploys his men well the finished work will be good." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "The foreman should take into account the abilities and limitations of his men, circulating among them and asking nothing unreasonable. He should know their morale and spirit, and encourage them when necessary. This is the same as the principle of strategy." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Like a trooper, the carpenter sharpens his own tools.22 He carries his equipment in his tool box, and works under the direction of his foreman. He makes columns and girders with an axe, shapes floorboards and shelves with a plane, cuts fine openwork and carvings accurately, giving as excellent a finish as his skill will allow. This is the craft of the carpenters. When the carpenter becomes skilled and understands measures he can become a foreman." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "The carpenter's attainment is, having tools which will cut well, to make small" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Slidi11g dour.,·.-Japanese uuildings made liberal use of sliding Joors, detachable walls, and" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "shutters made of wood which were put over door openings at night and in bad weather." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Like a trooper, tbe carpeuter sharpens bis owu tools: Sharpening and polishing the Japanese sword is today a work undertaken only by a specialist, but perhaps the art was more widespread in the age of war. If a sword is imperfectly polished and the surface of the blade incorrectly shaped, even if it is a very sharp, fine weapon it will not cut at all well." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "shrines,'-' writing shelves, tables, paper lanterns, chopping boards and pot·lids. These are the specialities of the carpenter. Things are similar for the trooper. You ought to think deeply about this." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "The attainment of the carpenter is that his work is not warped, that the joints are not misaligned, and that the work is truly planed so that it meets well and is not merely finished in scctions. This is essential." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "If you want to learn this Wa}', deeply consider the things written in this book one at a time. You must do sufficient research." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Outline of the Five Books of this Book of Strategy" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "The Way is shown as five book-24 concerning different aspects. These arc· Ground, Water, Fire, Tradition (Wind),2' and Void.26" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "The body of the Way of strategy from the viewpoint of my lchi school is explained in the Ground book. It i difficult to realise the true Way just through sword·fcncing. Know the smallest things and the biggest things, the shallowest things and the deepest things. As if it were a straight road mapped out on the ground, the first book is called the Ground book." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Second is the Water book. With water as the basis, the spirit becomes like water. Water adopts the shape of irs receptacle, it is sometimes a trickle and sometimes a wild sea. Water has a clear blue colour. By the clarity, things of !chi school are shown in this book." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "If you master the principles of sword-fencing, when you freely beat one" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "man, you beat any man in the world. The spirit of defeating a man is the same" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "Sm.11/ sbrinrs: Small shrines to the Sh111to gods are found in every Jap:inese home." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "!4 l'ivc books: r.n Rin No Sbu means a book of five rin s. The \"Go Dai'' (Five Grear;) of 13ud<lh, m an: the five element!, which make up the cosmos: ground, water, fire, wind, void. The \"Go Rin\" (Five Rings) of BudJhism arc the five parts of the human hoJy, head, left and right elbows, and left and right knees." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "2S tViud: The Japant::sc character for \"wind'' also means \"srrlc\"." }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "\\Juul. The void, or Norhmgness, • a Buddhist term for the illusionary nature of wordly" }, { "from": "gpt", "value": "" } ]
[ { "from": "human", "value": "things." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "When Musashi was in lga province he met a skilled chain and sickle fighter named Shishido Baikin. As Shishido twirled his chain Musashi drew a dagger and pierced his breast, advancing to finish him off. The watching pupils attacked ,\\1usashi but he frightened them away in four directions." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "ln Edo, a fighter named Muso Gonosuke visited Musashi requesting a duel. Musashi was cutting wood to make a bow, and granting Gonosuke's request stood up intending to use the slender wand he wa cutting as a sword. Gonosuke made a fierce attack, but Musashi stepped straight in and banged him on the head. Gonosuke went away." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Passing through Izumo province, Musashi visited lord Matsudaira and asked permission to fight with his strongest Kendo expert. There were many good strategists in Izumo. Permission was granted against a man who used an eight foot long hexagonal wooden pole. The contest was held in the lord's library garden. Musashi used two wooden swords. He chased the samurai up the two wooden steps of the library veranda, thrust at his face on the second step, and hit him on both his arms as he flinched away. To the surprise of the assembled retainers, lord Matsudaira asked Musashi to fight him. Musashi drove the lord up the library steps as before, and when he tried to make a resolute fencing attitude Musashi hit his sword with the \"Fire and Stones Cut\", breaking it in two. The lord bowed in defeat, and Musashi stayed for some time as his teacher. Musashi's most well-known duel was in the seventeenth year of Keicho, 1612, when he was in Ogura in Bunzen province. His opponent was Sasaki" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Kojiro, a young man who had developed a strong fencing technique known as Tsubarne-gaeshi or \"swallow counter\", inspired by the motion of a swallow's tail in flight. Kojiro was retained by the lord of the province, llosokawa Tadaoki. Musashi applied to Tadaoki for pcrmi ssion to fight Kojiro through the offices of one of the Hosokawa retainers who had been a pupil of Musashi's father, one Nagaoka Sato Okinaga. Permission was granted for the contest to lie held at eight o'clock the next morning, and the place was to be an island some few miles from Ogura. That night Musashi left his lodging and moved to the house of Kobayashi Taro Zacmon. This inspired a rumour that awe of Kojiro's subtle technique had made J\\tu;ashi run away afraid for his life. The next day at eight o'clock Musashi could not be woken until a prompter came from the officials assembled on the island. lie got up, drank the water they brought to him to wash with, and went straight down to the shore. /\\s Sato rowed across ro the island Musashi fashioned a paper string to tic back the sleeves of his kimono, and cut a wooden sword from the spare oar. When he had done this he lay down to rest." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "The boat neared the place of combat and Kojiro and the waiting officials were astounded to sec the strange figure of Musashi, 1, th his unkempt hair tied up in a towel, leap from the boat brandishing the long wooden oar and rush through the waves up the beach towards his enemy. Kojiro drew his long sword, a fine lilade by Nagami tsu of Bizen, and threw away his scabbard. \"You have no more need of that\" said Musashi as he rushed forward with his sword held to one side. Kojiro was provoked into making the first cut and Musashi dashed upward at his lilade, bringing the oar down on Kojiro's head. As Kojiro fell, his sword, which had cur the towel from Musashi's head, cut across the hem of his divided skirt. Musashi noted Kojiro's condition and bowed to the astounded officials before running back to his boar. Some sources have it that after he killed Kojiro Musashi threw down the oar and, nimbly leaping back several paces, drew both his swords and flourished them with a shout at his fallen enemy." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "It was about this time that Musashi stopped ever using real swords in duels. lie was invincible, and from now one he devoted himself to the search for perfect understanding by way of Kendo." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "In I 614\tand again in 1615 he took the opportunity of once more" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "experiencing warfare and siege. Ieyasu laid siege to Osaka castle where the" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "supporters of the Ashikaga family were gathered in insurrection. Musashi joined the Tokugawa forces in both winter and summer campaigns, now fighting against those he had fought for as a youth at Seki ga Hara." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "According to his own writing, he came to understand strategy when he was fifty or fifty-one in 1634. He and his adopted son Jori, the waif whom he had met in Dewa province on his travels, settled in Ogura in this year. Musashi was never again to leave Kyushu island. The Hosokawa house had been entrusted with the command of the hot seat of Higo province, Kumamoto castle, and the new lordofBunzen was an Ogasawara. lori found employment under Ogasawara Tadazane, and as a captain in Tadazane's army fought against the Christians in the Shimawara uprising of 1638, when Musashi was about fifty-five. The lords of the southern provinces had always been antagonistic to the Tokugawas and were the instigators of intrigue with foreign powers and the Japanese Christians. Musashi was a member of the field staff at Shimawara where the Christians were massacred. After this, Ieyasu closed the ports of Japan to foreign intercourse, and they remained closed for over two hundred years." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "After six years in Ogura, Musashi was invited to stay with Churi, the Hosokawa lord of Kumamoto castle, as a guest. He stayed a few years with lord Churi and spent his time teaching and painting. In 16-1-3, he retired to a life of seclusion in a cave called \"Reigendo\". Here he wrote Go Ri11 No Sbo, addressed to his pupil Teruo Nobuyuki, a few weeks before his death on the nineteenth of May, 16-1-5." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Musashi is known to the Japanese as \"Kensei\", that is, \"Sword Saint\". Go Ri11 No Sbo heads ever)' Kcndo bibliography, being unique among books of martial art in that it deals with both the strategy of warfare and the methods of single combat in exactly the same way. The book is not a thesis on strategy, it is in Musashi 'swords \"a guide for men who want to learn strategy\" and, as a guide always leads, so the contents arc always beyond the student's understanding. The more one reads the book the more one finds in its pages. Ir is ,\\\\usashi's last will, the key to the path he trod. When, at twenty-eight or twenty-nine, he had become such a strong fighter, he did not settle down and build a school, replete with success, but became douhly engrossed with his study. In his last days even, he scorned the life of comfort with lord Hosokawa and lived two years alone in a mountain cave deep in contemplation. The behaviour of this cruel, headstrong man was evidently most humble and honest." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Musashi wrote \"When you have attained the Way of strategy there will be not one thing that you cannot understand\" and \"You will sec the Way in everything'.' He did, in fact, become a master of arts and crafts. He produced masterpieces of ink painting, probably more highly valued by the Japanese than the ink paintings of any other. His works include cormorants, herons, Hotei the Shinto God, dragons, birds with flowers, bird in a dead tree, Daruma (Bodhidharma), and others. He was a fine calligrapher, evidenced by his piece \"Senki\" (Warspirit). There is a small wood sculpture of the Buddhist deity Fudo Myoo in private hands. A sculpture of Kwan non was lost recently. He made works in metal, and founded the school of sword guard makers who signed \"Niten\", after him (see below). He is said to have written poems and songs, but none of these survive. It is said also that he was commissioned by the Shogun Iemitsu to paint the sunrise over Edo castle." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "His paintings are sometimes impressed with his seal, \"Musashi\", or his nom de plume \"Niten\". Niten means \"Two Heavens\", said by some to allude to his fighting attitude with a sword in each hand held above his head. In some places he established schools known as \"Niten ryu \", and in other places called it \"Enmci ryu\" (clear circle)." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "He wrote \"Study the Ways of all professions\". It is evident that he did just. that. He sought out not only great swordsmen but also priests, strategists, artists and craftsmen, eager to broaden his knowledge." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Musashi writes about the various aspects of Kenda in such a way that it is possible for the beginner to study at beginner's level, and for Kenda masters to study the same words on a higher level. This applies not just to military strategy, but to any situation where plans and tactics are used. Japanese businessmen have used Go Rin No Sbo as a guide for business practice, making sales campaigns like military operations, using the same energetic methods. In the same way that Musashi seems to have been a horribly cruel man, yet was following logically an honest ideal, so successful busines, seems to most people to be without conscience." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Musashi's life study is thus as relevant in the twentieth century as it was on the medieval battleground, and applies not just to the Japanese race but to all nations. I suppose you could sum up his inspiration as \"humility and hard work\"." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "GO RIN NO SHO by Miyamoto Musashi" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "INTRODUCTION" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "I have been many years training in the Way' of strategy, 2 called Ni Ten Ichi Ryu, and now I think I will explain it in writing for the first time. It is now during the first ten days of the tenth month in the twentieth year ofKanei ( 1645). I have climbed mountain lwato of Higo in Kyushu to pay homage to heavcn,3pray to Kwannon,4 and kneel before Buddha. I am a warrior of Harima province, Shinmen Musashi No Kami Fujiwara No Genshin, age sixty years." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "From youth my heart has been inclined toward the Way of strategy. My first duel was when I was thirteen, I struck down a strategist of the Shinto school, one Arima Kihei.5 When I was sixteen I struck down an able strategist, Tadashima Akiyama. When I was twenty-one I went up to the capital and met all manner of strategists, never once failing to win in many contests." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Way: The character for Way is read \"Michi0 in Japanese or \"Do\" in Chinese-based reading. It is equivalent tu the Chinese \"Tao\" anJ means the whole life of the warrior, his devotion to the sword, his place in the Confucius-coloured bureaucracy of the Tokugawa system. It is the road of the cosmos, not just a set of ethics for the artist or priest to live by, but the divine footprints of Cod pointing the Way." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Str,1tegy.- \"Heiho\" is a word of Chinese derivation meaning military strategy. \"Hei\" means soldier and \"Ho\" means method or form." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Jfumage to be,1vc11: \"Ten\" or heaven means the Shinto religion. Shinto-a word com pounding the two characters \"Kami\" (God) and \",\\1ichi\" (Way)-is the old religion of Japan. In Shinto there are many llolies, gods of steel and fermentation, place and inJustry1 and so on, and the first gods, ancestors to the Imperial line." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "+ /{wmmon: God(Jess) of mercy in Buddhism." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Arima Kibei: of the Shinto school. Sec note 15." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "After that I went from province to province duelling with strategists of various schools, and not once failed to win even though I had as many as sixty encounters. This was between the ages of thirteen and twenty-eight or twenty-nine." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "When I reached thirty I looked back on my past. The previous victories were not due to my having mastered strategy. Perhaps it was natural ability, or the order of heaven, or that other schools' strategy was inferior. After that I studied morning and evening searching for the principle, and came to realise the Way of strategy when I was fifty." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Since then I have lived without following any particular Way. Thus with the virtue of strategy I practise many arts and abilitics all things with no teacher.6 To write this book I did not use the law of Buddha or the teachings of Confucius, neither old war chronicles nor books on martial tactics. I take up my brush to explain the true spirit7 of this Ichi school as it is mirrored in the Way of heaven and Kwannon. The time is the night of the tenth day of the tenth month, at the hour of the tiger8( 3-5 a.m.)" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "All tbings witb uo teacher: There had been traditions instituted for the arts in the Muromachi period, system of grades and licences and seniority, and thesewrre perpetu ateu perhaps more rigidly under the Tokugawa bureaucracy. Musashi studied various arts in various schools, Uut when after his enlightenment he pursued his studies he had become separate from traditional guidance. He writes his final words in the book of the Void, \"Then you will come to think of things in a wide sense, and taking the Void as the Way, you will see the Way as Void.\"" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Spirit: \"Shin\" or \"Kokoro\" has been translated \"heart\", \"soul\", or \"spirit\". It could be put as feeling, manner. It has alv..1ays been said ..The sword is the soul of the samurai.\"" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "T/Je bour of tbe t?'ger: Years, months and hours were named after the ancient Chinese" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Zodiacal time system." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "THE GROUND BOOK" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Strategy is the craft of the warrior. Commanders must enact the craft, and troopers should know this Way. There is no warrior in the world today who really understands the Way of strategy." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "There are various Ways. There is the Way of salvation by the law of Buddha, the Way of Confucius governing the Way of learning, the Way of healing as a doctor, as a poet teaching the Way of Waka,9 tea,10 archery, 11 and many arts and skills. Each man practises as he feels inclined." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "It is said the warrior's is the twofold Way of pen and sword,12 and he should" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "have a taste for both Ways. Even if a man has no natural ability he can be a" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "\\Vaka.- The thirty-one syllable poem. The word means \"Song of Japan\" or \"Sung in Harmony\"." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "JU Tea.- Tea drinking is srndied in schools, JUSt like sword-fencing. It is basically a ritual," }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "based un simple refined rules, between a few persons in a small room." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "11 Arcbery: The bow \\Vas rhe main weapon of the samurai of the Nara and lleian periods, and was later superseded by the sword. Archery is practised as a ritual like tea and sword. 1 lachiman, the God of War, is often depicted as an archer, and the bow is frequently illustrated as part of the paraphernalia uf the gods." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "l2Pen aud sword: \"Bunbu Itchi\" or \"Pen and sword in accord\" is often presented in brushed calligraphy. Young men during the Tokugawa period were educated solely in writing the Chinese classics and exercising in swordplay. Pen and sword, in fact, filled the life of the Japanese nobility." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "warrior by sticking assiduously to both divisions of the Way. Generally speaking, the Way of the warrior is resolute acceptance of death. 13 Although not only warriors but priests, women, peasants and lowlier folk have been known to die readily in the cause of duty or out of shame, this is a different thing. The warrior is different in that studying the Way of strategy is based on overcoming men. Ry victory gained in crossing swords with individuals, or enjoining battle with large numbers, we can attain power and fame for ourselves or our lord.14 This is the virtue of strategy." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "13 Resolute acceptance uf deatb, This idea can be summed up as the philosophy expounded in Ila Gakure or .. Hidden I.eaves\", a book written in the sc:vcntccnth century by Yamamoto Tsunenori and a few other samurai of the provinct:: Nabeshima Han, present day Saga. Under the Tokugawas, the enforced logic of the Confucius-influenced system ensured stability among the samurai, but it also meant the passing of certain aspects of Bushido. Discipline for both samurai and commoners became lax. Yamamoto Tsunenori had been counsellor to Mitsushige, lord of Nabeshima Han, for many years, and upon his lord's death he wanted to commit suicide with his family in the traditional manner. This kind of suicide was strictly prohibited by the new legislation, and, full of remorse, Yamamoto retired in sadness to the boundary of Nabeshima Han. Here he met others who had faced the same predicament, and together they wrote a lament of what they saw as the decadence of Bushido. Their criticism is a revealing comment on the changing face of Japan during M.usashi1s lifetime: \"There is no way to describe what a warrior should do other than that he should adhere to the Way of the warrior (Bushido). I find that all men are negligent of this. There are few men who can quickly reply to the question \"What is" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "the Way of lhc \\1/arrior?\" This is because they do n01_know in their hearts. From this we can see they do nor follow the Way of the wJ.rrior. Hy the Way of the warrior is meant death. The Way of the warrior is death. This means choosing death whenever there is a choice between life and death. It means nothing more than this. It means co sec things through, being resolved. Sayings likt: \"To die with your intention unrealised is to die uselessly\", and so on, are from the weak Kyoto, Osaka Bushido. They are unresolved as to whether to keep to their original plan when faced with the choice of hfc and death. Every man wants to live. They theorise wirh staying alive kepr in mind. \"The man who lives on when he has failed in his intention is a coward\" is a heartless definirion. That ro die having failed is to die uselessly is a mad point of \\'iew. This is not a shameful thing. It is the most important thing in the \\Vay of the warrior. If you keep your spirit correct from morning to night, accustomed to the idea of death and resolved on death, and consider yourselfas a dead body, thus becoming one with the Way of the warrior, you can pass through life with no possibility of failure and perform your office properly." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "\"The servant must think earnestly of the business of his employer. Such a fellow is a splendid rerainer. In this house there have been generations of splendid gem lemen and we are deeply impressed by their warm kindness ... all our ancestors. This was simply abandoning body and soul for the sake of their lord." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "\",\\lorcovcr, our house excels in \\\\'isdom and technical skill. What a joyful thing if this" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "can be used to advantage." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "\"Even an unadaptable man who is completely useless is a most trusted retainer if he does nothing more than think earnestly of his lord's welfare. To think only of the practical benefit of wisdom and technology is vulgar." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "\"Some men are prone to h3ving sudden inspirations. Some men do not 9.ulckly have" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "good ideas but arrive at the answer by slow consideration. Well, if we investigate the heart of the matter, even though people's natural abilities differ, bearing in mind the Four Oaths. u·hen you1 thinking rises above concern for your own welfare, wisdom which is independent of thought appears. Whoever thinks deeply on things, even though he may carefully consider the future, will usually think around the basis of his own welfare. By the result of such evil thinking he will only perform evil aces. It is very difficult for most silly fellows to rise above thinking of their own \\\\.·elfare." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "\"So when you embark upon something, before you start fix your intention on the" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Four Oaths and put selfishness behind you. Then you cannot fail." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "\"The Four Oaths: Never be late with respect to the Way of the warrior. Re useful to the lord. Be respectful to your parents. Get beyond love and grief: exist for the good of nun.\"" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Our lord: This refers to the <laimyo, who retained numbers of samurai to fight for them (see previous note)." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "The Way of Strategy" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "In China and Japan practitioners of the Way have been known as \"masters of strategy\". Warriors must learn this Way." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Recently there have been people getting on in the world as strategists, but they are usually just sword-fencers. The attendants of the Kashima Kantori15 shrines of the province Hitachi received instruction from the gods, and made schools based on this teaching, travelling from country to country instructing men. This is the recent meaning of strategy." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "In olden times strategy was listed among the Ten Abilities and Seven Arts as a beneficial practice. It was certainly an art but as a beneficial practice it was not limited to sword-fencing. The true value of sword-fencing cannot be seen within the confines of sword-fencing technique." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "If we look at the world we see arts for sale. Men use equipment to sell their own selves. As if with the nut and the flower, the nut has become less than the flower. In this kind of Way of ;trategy, both those teaching and those learning the way are concerned with colouring and showing off their technique, trying to hasten the bloom of the flower. They speak of \"This Dojo\" and \"That Dojo\".16 They are looking for profit. Someone once said \"Immature strategy is the cause of grief\". That was a true saying." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "There are four \\Vays'7 in which men pass through life: as gentlemen, farmers, artisans and merchants." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "The Way of the farmer. Using agriculrural instruments, he sees springs through to autumns with an eye on the changes of season." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Kasbima Kantori shrines: The original schools of Kenda can be found in the traditions preserved in Shinto shrines. Many of the school ancestors are entombed in the Kanta area. not far from Tokyo, where the Kashima and Kantori shrines still stand. Arima Kihei, the samurai whom i\\tusashi killed at the age of thirteen, was a fencer of the Shinto school associated with the shrines. The Yagyu school was derived from Kashima style. Shinto was a religion of industry in everyday life, and the \\Var Gods enshrined at Kashtma and Kamori are still invoked today as part of the everyday practice of the Shinto school." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Dojo, \"Dojo\" means \"Way place\", the room where something is studied." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "l 7 Four Ways: See Translator's Introduction for an explanation of the four classes in" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Japanese society." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Second is the Way of the merchant. The wine maker obtains his ingredients and purs rhcm to use to make his living. The Way of the merchant is alwa\\'Sto live by taking profit. This is the Way of the merchant.\t•" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Thirdly the gentleman warrior, carrying the weaponry of his Way. The Way of the warrior is to master rhc virtue of his weapons. If a gentleman dislikes strategy he will not appreciate the benefit of weaponry, so must he not have a little taste for this?" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Fourthly the Way of the artisan. The Way of the carpenter18 is to become proficient in the use of his tools, first to lay his plans with a true measure and then perform his work according to plan. Thus he passes through life. These are the four Ways of the gentleman, the farmer, the artisan and the merchant." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Comparing the Way of the carpenter to strategy" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "The comparison with carpentry is through the connection 11 th houses. Houses of the nobility, houses of warriors, the Four houses, 19 ruin of houses, thriving of houses, the style of the house, the tradition of the house, and the name of the house. The carpenter uses a master plan of the building, and the Way of strategy is similar in that there is a plan of campaign. If you want to learn the craft of war, ponder over this book. The teacher is as a needle, the disciple is as thread. You must practise constantly." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Like the foreman carpenter, the commander must know natural rules, and the rules of the country, and the rules of houses. This is the Way of the foreman." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "The foreman carpenter must know the architectural theory of rowers and temples, and the plans of palaces, and must employ men to raise up houses. The Way of the foreman carpenter is the same as the Way of the commander of a warrior house.20" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Carpc11f(•r, All buildings in Japan, except for the walls of the great castles which appeared a few generations before Musashi's birth, were wooden. \"Carpenter\" me,1.ns archirect and builder." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Four J/ousrs: There were four branches of the Fujiv,1ara family, who dominated Japan in" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "the Heian period. There ar< also four different schools of tea." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "lVarn·o, bousr: The warrior families who had been in concrol of Japan for most of her history kept private armies, each with its own commander." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "In the construction of houses, choice of woods is made. Straight un-knotted timber of good appearance is used for the revealed pillars, straight timber with small defects is used for the inner pillars. Timber of the finest appearance, even if a little weak, is used for the thresholds, lintels, doors, and sliding doors,21 and so on. Good strong timber, though it be gnarled and knotted, can always be used discreetly in construction. Timber which is weak or knotted throughout should be used as scaffolding, and later for firewood." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "The foreman carpenter allots his men work according to their ability. Floor layers, makers of sliding doors, thresholds and lintels, ceilings and so on. Those of poor ability lay the floor joists, and those of lesser ability carve wedges and do such miscellaneous work. If the foreman knows and deploys his men well the finished work will be good." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "The foreman should take into account the abilities and limitations of his men, circulating among them and asking nothing unreasonable. He should know their morale and spirit, and encourage them when necessary. This is the same as the principle of strategy." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Like a trooper, the carpenter sharpens his own tools.22 He carries his equipment in his tool box, and works under the direction of his foreman. He makes columns and girders with an axe, shapes floorboards and shelves with a plane, cuts fine openwork and carvings accurately, giving as excellent a finish as his skill will allow. This is the craft of the carpenters. When the carpenter becomes skilled and understands measures he can become a foreman." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "The carpenter's attainment is, having tools which will cut well, to make small" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Slidi11g dour.,·.-Japanese uuildings made liberal use of sliding Joors, detachable walls, and" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "shutters made of wood which were put over door openings at night and in bad weather." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Like a trooper, tbe carpeuter sharpens bis owu tools: Sharpening and polishing the Japanese sword is today a work undertaken only by a specialist, but perhaps the art was more widespread in the age of war. If a sword is imperfectly polished and the surface of the blade incorrectly shaped, even if it is a very sharp, fine weapon it will not cut at all well." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "shrines,'-' writing shelves, tables, paper lanterns, chopping boards and pot·lids. These are the specialities of the carpenter. Things are similar for the trooper. You ought to think deeply about this." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "The attainment of the carpenter is that his work is not warped, that the joints are not misaligned, and that the work is truly planed so that it meets well and is not merely finished in scctions. This is essential." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "If you want to learn this Wa}', deeply consider the things written in this book one at a time. You must do sufficient research." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Outline of the Five Books of this Book of Strategy" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "The Way is shown as five book-24 concerning different aspects. These arc· Ground, Water, Fire, Tradition (Wind),2' and Void.26" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "The body of the Way of strategy from the viewpoint of my lchi school is explained in the Ground book. It i difficult to realise the true Way just through sword·fcncing. Know the smallest things and the biggest things, the shallowest things and the deepest things. As if it were a straight road mapped out on the ground, the first book is called the Ground book." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Second is the Water book. With water as the basis, the spirit becomes like water. Water adopts the shape of irs receptacle, it is sometimes a trickle and sometimes a wild sea. Water has a clear blue colour. By the clarity, things of !chi school are shown in this book." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "If you master the principles of sword-fencing, when you freely beat one" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "man, you beat any man in the world. The spirit of defeating a man is the same" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "Sm.11/ sbrinrs: Small shrines to the Sh111to gods are found in every Jap:inese home." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "!4 l'ivc books: r.n Rin No Sbu means a book of five rin s. The \"Go Dai'' (Five Grear;) of 13ud<lh, m an: the five element!, which make up the cosmos: ground, water, fire, wind, void. The \"Go Rin\" (Five Rings) of BudJhism arc the five parts of the human hoJy, head, left and right elbows, and left and right knees." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "2S tViud: The Japant::sc character for \"wind'' also means \"srrlc\"." }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "\\Juul. The void, or Norhmgness, • a Buddhist term for the illusionary nature of wordly" }, { "from": "gpt", "value": "" } ]

[ { "from": "human", "value": "things." }, { "from": "gpt", "value": "" } ]