Bushido will be established when the man who would be a warrior has in his mind a serious understanding of justice and injustice, and the resolution to strive absolutely in the former and avoid conduct in the latter. Justice and injustice are defined as good and evil, justice being nothing other than good, injustice being nothing other than evil. Although men generally are not able to distinguish good from evil, justice from injustice, they consider the performance of justice and the advancement of good as confining and trouble- some, and the achievement of injustice and evil as interesting and easy. Thus, they devote themselves to injustice and evil alone, and find the performance of justice and the advancement of good to be distasteful. If a man is an absolute simpleton, unable to distinguish right from wrong, or justice from injustice, it is yet one thing. But a man who has understood in his heart the evil of injustice and then turns his back on duty and commits acts of in- justice anyway does not possess the character of a warrior. This is an extremely regrettable situation. It can be said that a thinness of the sense of forbearance is the source of such acts. Al- though the phrase "thinness of forbearance" does not sound so bad, when one looks at its root he will surely understand that it is an injustice arising from cowardice. Thus, it is said to be essential for a warrior to always avoid injustice, and act according to justice.
Moreover, there would seem to be three levels of what is called acting according to justice. As an example, say that you are going to go out with an acquaintance to some place or an- other and your companion has brought with him 100 ryo in cash. As it would be inconvenient for him to walk around with it in his pockets he would like to entrust it to your keeping until returning, and thus you become the secret recipient of that money. But before you leave together, the man is suddenly taken with food poisoning or apoplexy and dies on the spot, with not a soul knowing that there has been an entrusting of money between the two of you. In such a situation, a man who truly acted justly would be pained by the pitifulness of the circumstances, and, without the least evil thought in mind, would explain the matter of the en- trusted money to the man's family and relations, and quickly send it back to them.
Next, there is the person who would reason that the man was really only an acquaintance and hardly someone with whom he was familiar or intimate. Moreover, since no one knew about the exchange of money, no one would be likely to inquire about it later. Since one's own circumstances were rather pressed at present, this was a convenient event and it would not hurt to keep the money oneself. To have such evil thoughts, but then feel the sordidness of such things and a sense of self-revulsion, and to return the money in the end can be said to be feeling shame in one's heart and acting with justice.
Finally, there is the man who returns the money when there is at least one person among his family and servants who knows about the entrustment of money, and he is ashamed of that person's opinion or afraid of rumors in the future. This is said to be having a sense of shame before others and acting with justice. Although there is some doubt as to what such a man would do if no one knew of the money, it can be said that he is a man who knows what justice is and acts accordingly. Generally, an understanding of the practice of justice originates with a sense of shame of the heartful scorn of one's intimates, beginning with one's family and servants, which in turn widens to a sense of shame before the derision and scorn of others. When one practices justice and avoids injustice in this way, it is certain that the practice itself will become a mental habit, and later one should possess a disposition for enjoying justice and hating injustice.
Moreover, in the way of martial valor also, when facing the battlefield, a man of natural valor will advance no matter how violent the rain of arrows and gunfire, with no thoughts at all, immersed in loyalty and duty, making a target of his own body. When the valor of such a mind manifests itself, there is nothing further to be said about the admirability of the man's conduct.
Again, according to the individual, there are those who get weak in the knees and faint-hearted wondering how best to act in such dangerous situations. But, as they will be seen by their allies as the only ones who remain while those around them advance, and will be unable to make excuses at a later date, they are compelled to make up their minds and advance along with the previously mentioned valiant men. Although such men are far inferior to those who are naturally courageous; even they, if meeting such conditions many times, repeating the experience and becoming used to it, will become strong warriors of praiseworthy deeds, in no way second rate to those born brave. Thus it is said that, for acting with justice and striving with courage, there is no principle better than a sense of shame. But there is nothing that can be taught to the man who will act unjustly ignoring the accusations of others, or continue to commit deeds of cowardice, letting others laugh if they will in their condemnation of his unmanliness.
The study of the Way of the Warrior is nothing other than inwardly regulating the mind according to the Way, and in form outwardly preserving the Law. Regulating the mind according to the Way is understanding that one manages his affairs following the justice and correctness of the Way of the Warrior, and does not diverge a hairsbreadth into unrighteousness or evil ways. And it is thought quite proper to meet with a man of virtue, learned in the works and traditions of the sages, to study in detail the stories of the Way. Furthermore, in connection with preserving the Law in form, there are two Laws and four levels. The two Laws are the Law of Normal Condition and the Law of Altercation. The four levels include, within the Law of Normal Condition, the Gentleman's Code and the Martial Arts; and within the Law of Altercation, Martial Law, and Combat Strategy.
First, the Gentleman's Code is in bathing in the morning and at night, washing one's hands and feet, and keeping his body clean. Early each morning the Gentleman should bind up his hair, from time to time shaving his forehead. He should wear the correct dress according to the season, and carry his long and short swords. Things of this nature go without saying. He should also carry a fan at his waist, even in cold weather. In meeting with guests, the Gentleman should use the length and breadth of courtesy according to the guest's social position and take care not to speak useless words. Even partaking of a single bowl of rice or a single cup of tea, one should be prudent to do so in a skillful way and avoid negligence. If a man is serving as a retainer, whenever he is off duty or resting he should learn something from a book or practice writing, rather than just sitting around. Beyond that he should impress in his mind the old practices and ways of the warrior clam. Whether coming or going, sitting or sleeping, he should carry himself so that his activities and manners are seen as something expected of a warrior. Next are the Martial Arts. Although there is nothing lacking in the Gentleman's Code, as a warrior gentleman, it is a man's basic purpose to train in the usage of arms. Thus, one should be determined to begin the Art by unsheathing the sword at his waist, and learning what it is to fight. He should take a liking for and begin training in all the martial arts, be it handling the spear, horsemanship, archery and riflery, attaining his own measure of skill. If one will go ahead and discipline himself in the levels of the Gentleman's Code and the Martial Arts, he will not be at all lacking in the Law of Normal Conditions, and will be considered a good and useful warrior by most people.
This being as it may, the warrior is a man who serves at times of altercations, which are matters of social disturbances. At such times a man who puts on armor is without ceremony, and must put aside for awhile the usual Gentleman's Code. The men who are ordinarily called "lord" and "master" are called "general," and samurai retainers of both high and low rank are called "soldiers" and "troops." Both high and low remove formal dress, don armor, grasp the soldier's staff, and advance to the area of the enemy. This is the condition of the battle camp. The practice of the various methods and measures concerning these things are called Martial Law, and one should not be without this knowledge.
Finally, there is Combat Strategy. When one's enemies and allies are at the point of battle, these strategies are the determinants of gaining victory when one has correctly judged his allies' prepared dispositions and the usage of their numbers; and defeat when he has managed these conditions poorly. The practices and secret traditions of these various methods and measures are called Combat Strategy and one should also possess this knowledge.
A warrior accomplished in the pursuit of knowledge of the four levels of the Law of Normal Conditions and the Law of Altercation is said to be the highest quality of samurai. Although one will get by as an individual while preparing himself only in the Law of Normal Conditions, if his awareness of the two levels of the Law of Altercation is thin, he will not be useful for such important works as general, group leader or administrator.
It is essential that a warrior aim beyond himself to think over these points well, and, as a warrior, discipline himself in Martial Law and Combat Strategy, not to mention the Gentle- man's Code and the Martial Arts. He should not put aside his aim of at one time becoming a first-class samurai.