Pathway to Japanese Literature

1. Do not mistake idleness for magnanimity.
Do not mistake harshness for candor.
Do not mistake private desires for ambition.

Do not mistake idleness for magnanimity.
Do not mistake harshness for candor.
Do not mistake private desires for ambition.

2. Praise and blame, gain and loss—these were truly the clouds and mist of human existence, clouding clarity of mind.
One swept away these clouds and mist, and the sky became clear blue, the sun bright white.

Praise and blame, gain and loss—these are truly the clouds and mist of human existence, causing people to lose clarity.
If these clouds and mist are swept away, then the sky is clear blue and the sun bright white.

[Commentary] Lord Tokugawa Yoshinobu was a loyalist vassal. He became what the shogunate officials required and thus was branded an imperial enemy. Yet Nanshū, as a loyalist vassal, failed to see his cause through to its conclusion. Lord Yoshinobu was pardoned for his crimes and appointed to a position; Nanshū forever bears the name of rebel. How tragic!
(Original classical Chinese text; same applies below.)

3. The governance of Tang and Yu lay entirely in the single character "emotion."
To speak in ultimate terms, the unity of all things lies entirely within the extension of emotion.

The governance of Tang and Yu lay solely in the single character "emotion."
To speak in ultimate terms, the unity of all things lies entirely within the extension of emotion.

[Commentary] Nanshū led the imperial forces and departed the capital.
There was a maidservant who, reluctant to part, went as far as Fushimi.
The soldiers encircled her and looked on.
Nanshū summoned her from his palanquin, patted her back and said, "Take care," then took money from his robe and gave it to her as though no one were watching.
The soldiers were greatly moved by his unconcealed compassion and submitted.
The shogunate built a battery in Kanagawa and did not permit foreigners to observe; Lord Kido mingled with laborers and, carrying a basket himself, inspected it.
There was an old woman at a tea shop who, recognizing that the lord was no ordinary man, treated him kindly.
When Lord Kido achieved his objective, he generously repaid her.
All are extensions of emotion.

4. In all undertakings, one must possess a heart that serves Heaven.
Do not harbor thoughts of demonstrating to others.

In all undertakings, one must possess a heart that serves Heaven.
One must not harbor thoughts of demonstrating to others.

5. The single character "indignation"—this is the mechanism for scholarly advancement.
What manner of man was Shun? What manner of man am I? It is precisely this indignation.

The single character "indignation"—this is the mechanism for scholarly advancement.
What manner of man was Shun? What manner of man am I? It is precisely this indignation.

6. When one's perspective is elevated, principles are perceived without divergence.

When one's perspective is elevated, principles are perceived without divergence.

[Commentary] Lord Sanjō fled to Nagato with Lords Nishisanjō and Higashikuze; this came to be called the Seven Nobles' Flight.
The shogunate exiled them to Dazaifu.
When it became clear the Seven Nobles were recruiting loyalist warriors to disrupt the state, a proposal arose to confine them in Naniwa.
Nanshū and others strenuously rejected this, and the matter finally subsided.
Nanshū spoke to others, saying, "Among the Seven Nobles, the one who will be appointed Kampaku in days to come shall surely be Lord Sanjō." Indeed, this came to pass.

7. Nature is uniform, yet essence differs.
Differences in essence are why education is established.
Nature being uniform is why education exists.

8. Lose oneself, then lose others.
Lose people, then lose things.

9. Scholars value independence and self-confidence.
The thought of clinging to embers and attaching to flames must not arise.

[Commentary] In the ninth month of Keiō 3 [1867], Lord Yamauchi Yōdō appointed Teramura Sazen and Gotō Shōjirō as envoys and presented a letter to the shogunate.
It stated: Since medieval times, governance and law had emanated from the military houses.
With Westerners' arrival, debates raged endlessly; through eastern attacks and western strikes, internal strife knew no cessation until finally inviting foreign contempt.
This occurred because governance and law followed two separate paths, thereby causing the realm's focus to diverge.
Now that times had completely changed, we could no longer cling to old regulations; it was imperative to return political authority to the royal court and thereby establish a foundation for all nations' coexistence.
This constituted the urgent task of that age and represented Yōdō’s most sincere wish.
I trust that the wise among your retainers will surely perceive this.
The shogunate’s subsequent return of political power had been grounded in Lord Yōdō’s petition.
Though the shogunate had already declined by that time, its authority had not yet collapsed completely.
Lord Yōdō argued vehemently without hesitation; one might say he possessed an independent vision.

10. There exists the true self of original nature; there exists the false self of the corporeal shell. One must attain recognition of this for oneself.

[Commentary] Nanshū suffered from a stomach ailment. The English physician Dr. Willis examined him and recommended physical labor. Nanshū thereafter took to hunting in mountains and fields. Some people—though not ill—would lead dogs and chase rabbits while claiming to emulate Nanshū themselves; this was misguided.

11. Clouds and mist gather through necessity’s compulsion. Wind and rain pour forth through necessity’s compulsion. Thunder resounds through necessity’s compulsion. By these may one perceive the workings of utmost sincerity.

Clouds and mist gather by necessity.
Wind and rain pour forth by necessity.
Thunder resounds by necessity.
Thus may one observe the workings of utmost sincerity.

12. When one acts under circumstances of necessity, then one moves without hindrance.
When one treads upon a path that cannot be bent, then one treads without peril.

When one acts under circumstances of necessity, then one moves without hindrance.
When one treads upon a path that cannot be bent, then one treads without peril.

[Commentary] The imperial army attacked Edo; the Kansai feudal lords dispatched troops and joined them.
Prior to this, there were those who wished to aid the Owari domain's main family and secretly communicated with Edo.
The Lord of Owari, troubled by this, consulted with Tanaka Fujimaro, Niwa Juntarō, and others to issue an order eliminating kin for the greater cause—truly an unavoidable measure.
The domain’s course was thereby determined.

13. Sages are like robust people free from illness.
Wise men are like those who carefully tend to their health and guard against illness.
Common people are like emaciated and frail individuals prone to illness.

Sages are like robust people free from illness.
Wise men are like people who carefully tend to their health and guard against illness.
Common people are like emaciated and frail individuals prone to illness.

14. Haste ruins affairs.
Patience accomplishes affairs.

Haste ruins affairs.
Patience accomplishes affairs.

[Commentary] Osaka Castle fell.
Lord Tokugawa Yoshinobu boarded a steamship and returned to Edo, where he summoned the feudal lords and announced his intent to await punishment.
At that time, I was in Edo and was specially summoned to a separate hall, where he said:
"Matters have reached this point; there is nothing more to say."
"I hear you are about to enter the capital; I request you convey my intent of submission."
I departed Edo and arrived at Kuwana, where I encountered Lord Yanagiwara Sakimitsu overseeing the army.
I conveyed this on his behalf.
When I reached the capital, I met Lord Matsudaira Shungaku and conveyed it again.
Lord Yoshinobu was at Edo Castle; the crowd all pressed upon him and requested that he defend the castle with his death.
The lord did not heed them; he proceeded to Mito, with twenty or thirty close retainers accompanying him.

With no one to uphold as their lord, some scattered to the four directions, while others entrenched themselves in Ueno.
If Lord Tokugawa Yoshinobu had lacked the fortitude to endure and had joined them in raising the banner of wrath, the entire shogunal capital would have become scorched earth. Even had the imperial seat been relocated, matching today's prosperity would have proven truly impossible.
Thus did His Lordship endure what ordinary men could not—his achievements were manifold indeed.
A former vassal named Hidaka Seijitsu composed these lines at the time:

“The one whose achievements were most numerous was the former regent.”
“The Emperor resided directly within Tsuruga Castle.”

15. Sages find peace in death.
Wise men accept death as their portion.
Common people fear death.

Sages find peace in death.
Wise men accept death as their portion.
Common people fear death.

16. Wise men, when facing death, perceive principle as natural, regard it as their portion, are ashamed to fear death, and seek peaceful demise; thus their spirit remains undisturbed.
Furthermore, there exist final instructions sufficient to startle listeners.
And their falling short of the sages also lies herein.
Sages in their daily lives—not a single word or action fails to instruct.
But when facing death, they do not necessarily leave final instructions.
They view life and death as naturally as day and night, harboring no lingering thoughts.

Wise men, when facing death, perceive principle as natural, regard it as their portion, are ashamed to fear death, and seek peaceful demise; thus their spirit remains undisturbed.
Furthermore, there exist final instructions sufficient to startle listeners.
And yet their falling short of the sages also lies herein.
Sages in their daily lives—not a single word or action fails to instruct.
And yet when facing death, they do not necessarily leave final instructions.
They view life and death as truly as day and night; there is no place where thoughts linger.

[Commentary] During the Ten-Year War, the Shigakkō faction plundered the arsenal.

At that time, Nanshū chased a rabbit in the Ōkuma mountains. Upon hearing this, he suddenly changed his expression and said, "It was a mistake." Thereafter, he transferred his campaigns to Higo and Hyūga, his countenance remaining composed as ever.

17. Yao, Shun, and King Wen—the edicts, counsels, instructions, and proclamations they bequeathed can all serve as laws for myriad generations.
What final instructions could compare to these?
As for King Cheng's final decrees and Zengzi's wise sayings—these naturally fell within the proper domain of wise men.
This led me to suspect that Confucius's Song of Mount Tai had been a later fabrication by posterity.
The Dangong cannot be trusted; there are many such cases.
Those who sought to revere the sages instead became a burden to them.

Yao, Shun, and King Wen—the edicts, counsels, instructions, and proclamations they bequeathed can all serve as laws for myriad generations.
What final instructions could compare to these?
As for King Cheng's final decrees and Zengzi's wise sayings—these naturally fell within the proper domain of wise men.
Therefore, I suspected that Confucius's Song of Mount Tai had been a later fabrication by posterity.
The Dangong cannot be trusted; there are many such cases.
Those who sought to revere the sages instead became a burden to them.

18. A portion of history transmits only form and traces, while the emotional truth may remain unrecorded.
Readers of history must use form and traces to discern the underlying realities.

19. Extensive knowledge and strong memory represent the horizontal dimension of wisdom.
Penetrating essential principles to reach the divine represents the vertical dimension of wisdom.

20. All living things fear death.
Humans, being spiritual beings, must extract from this fear of death the principle of fearing it not.
I consider my body a creation of Heaven.
The authority over life and death lies with Heaven; one must accept this obediently.
My birth occurred naturally - at life's beginning I knew no joy.
Thus my death too shall occur naturally - at life's end I shall know no sorrow.
Heaven gives life and Heaven takes it; I simply entrust all to Heaven - why should I fear?
My nature is Heaven itself.
This physical frame is but a chamber housing Heaven.
As vital energy takes form, Heaven dwells within this chamber.
When wandering spirits transform, Heaven departs this chamber.
After death comes before life; before life follows after death.
And since what makes my nature eternal exists beyond life and death - why should I fear?
For day and night share one principle; the hidden and visible worlds share one truth.
By tracing origins and returning to ends, we comprehend life-death's principle - how effortlessly clear!
We must use this truth to examine ourselves.

All living things fear death.
Humans are spiritual beings; they should extract from amidst their fear of death the Principle of not fearing death.
I consider my body to be a creation of Heaven.
The authority over life and death resides with Heaven; one should accept it obediently.
My birth occurred naturally; at the time of birth, I never knew joy.
Then when I die, I should also die naturally; at the time of death, I will not have known sorrow.
Heaven gives life and Heaven takes it away; I simply entrust everything to Heaven—why should I fear it?
My nature is none other than Heaven; the physical frame is the chamber wherein Heaven resides.
When vital energy becomes substance, Heaven dwells within this chamber.
When the wandering spirit undergoes transformation, Heaven departs from this chamber.
After death is immediately before life; before life is immediately after death.
And since that which makes my nature what it is eternally exists beyond life and death—why should I fear?
Indeed, day and night share one Principle; the hidden and visible worlds share one Principle.
If one investigates the origins and returns to the end, they comprehend the Principle of life and death—how effortlessly simple and clear it is!
We should use this Principle to examine ourselves.

21. Fear of death is an emotion arising after birth; only with the corporeal shell does this emotion exist.
Not fearing death is the nature from before birth; it is only when separated from the physical frame that this nature becomes manifest.
People must attain by themselves the Principle of not fearing death within their fear of death; thereby they may restore their nature.

Fear of death is an emotion arising after birth; only with the corporeal shell does this emotion exist.
Not fearing death is the nature from before birth; it is only when separated from the corporeal shell that this nature becomes manifest.
People must themselves attain through their fear of death the Principle of not fearing death; thereby may they restore their nature.

[Commentary] The shogunate arrested pro-imperial loyalists.
Nanshū， along with Ijichi Masaharu， Kaeda Takeji， and others， became particularly marked as targets.
Monk Gesshō had once received Lord Konoe’s secret order and gone to Mito; the shogunate officials urgently sought him.
Nanshū， knowing escape was impossible， fled together with him to Kagoshima.

One day, Nanshū visited Gesshō's residence.
That night, the moonlight shone with crystalline clarity.
Having prepared provisions and sake beforehand, they floated a boat upon the Satsuma Sea—Nanshū accompanied by Hirano Jirō and a single servant.
Gesshō stood at the helm, recited a waka poem to Nanshū; when Nanshū seemed to nod assent, they clasped each other tightly and cast themselves into the waves.
Hearing the splash, Jirō and the others scrambled frantically to save them.
Gesshō had already perished, while Nanshū was revived.
They say Nanshū carried lifelong regret for not dying with Gesshō.

22. To guide through support and lead them—this is the constant way of teaching.
To caution and enlighten them—this is the timely method of teaching.
To personally practice and thereby lead them—this is the foundation of teaching.
To transform without speaking—this is the divine aspect of teaching.
To restrain and then uplift them, to stimulate and then advance them—this is the flexible and adaptive aspect of teaching.
Teaching also has many methods.

To guide through support and lead them—this is the constant way of teaching.
To caution and enlighten them—this is the timely method of teaching.
To personally practice and thereby lead them—this is the foundation of teaching.
To transform without speaking—this is the divine aspect of teaching.
To restrain and then uplift them, to stimulate and then advance them—this is the flexible and adaptive aspect of teaching.
Teaching also has many methods.

23. Idle thoughts and external distractions arise from the absence of established purpose.
Once a single purpose is established, all evils retreat and obey.
Compare it to a clear spring gushing forth; surrounding waters cannot muddy it.

Idle thoughts and external distractions arise from the absence of established purpose.
Once a single purpose is established, all evils retreat and obey. This may be likened to a clear spring gushing forth; surrounding waters cannot muddy it.

[Commentary] The government sought to restore prefectural governance; Lord Kido and Nanshū advocated this most vehemently.
A certain man approached Nanshū to explain the matter; Nanshū replied, "I consent."
When the man pressed further, Nanshū declared, "Yoshinosuke's pledge shall be honored unto death," offering no other words.

24. The mind-heart constitutes spirit.
When its principles stir within emotional consciousness, we call this desire.
Desires divide into public and private: those where emotional consciousness aligns with principles become public;
those where principles stagnate in emotional consciousness become private.
To discern this flow and stagnation oneself—this constitutes the mind-heart's spirit.

The mind-heart is regarded as spirit.
When its principles become agitated through emotional consciousness, this is termed desire.
Desires possess public and private aspects: emotional consciousness connecting with principles becomes public;
principles mired in emotional consciousness become private.
Discerning their movement and obstruction oneself—this precisely embodies the mind-heart's spirit.

25. What a person encounters in a lifetime includes steep obstacles, level plains, calm currents, and startling waves.
This is the natural course of vital energy, ultimately unavoidable—it is the principle of the Yi.
One should dwell peacefully and contemplate joyfully therein.
If one attempts to flee from or avoid them, that is not the perspective of an enlightened person.

What a person encounters in a lifetime includes steep obstacles，level plains，calm currents，and startling waves.
This is the natural course of vital energy—ultimately unavoidable—and aligned with the principle of Yi.
One should dwell peacefully and contemplate joyfully therein.
If one attempts to flee from or avoid them—that is not the perspective of an enlightened person.

[Commentary] A certain person slandered Lord Iwakura for supporting the shogunate.
Lord Iwakura shaved his head and secluded himself at the Iwakura residence.

Ōhashi Shinzō, Kagawa Keizō, Tamamatsu Misao, Kitajima Hidetomo, and others discerned the lord's intentions and forged a solemn pact.
Nanshū along with Lord Ōkubo, Lord Kido, Gotō Shōjirō, Sakamoto Ryōma, and other lords welcomed him from Rakuto in eastern Kyoto and installed him in the imperial government.
The lord already held office; he repeatedly became the target of assassins' attacks, facing accumulated perils, yet never evaded them by even a hair's breadth.

26. The mind-heart's faculty lies in thinking.
The character for 'thought' signifies disciplined cultivation.
Through thinking, one grows ever more discerning and ever more sincere.
From this sincerity emerges what we call action; from this discernment arises what we term knowledge.
Knowledge and action both find their source in the single essence of thought.

The organ of the mind-heart thinks.
The character for "thought" is precisely the character for "cultivation."
Through thinking, one grows ever more discerning and ever more sincere.
From this sincerity arises what we call action; from this discernment arises what we call knowledge.
Knowledge and action both return to the single character of thought.

27. Those who dwell in obscurity can perceive the manifest.
Those entrenched in prominence do not perceive the obscure.

Those who dwell in obscurity can perceive the manifest.
Those entrenched in prominence do not perceive the obscure.

28. Gaining others' trust is difficult.
People do not trust in words, but trust in deeds.
If they do not trust in deeds, they trust in heart.
Therefore, it is difficult.

Gaining others' trust is difficult.
People do not trust in words, but trust in deeds.
If they do not trust in deeds, they trust in heart.
Therefore, it is difficult.

[Commentary] Nanshū served as a garden official.
Lord Shimazu Nariakira saw that his piercing gaze that seemed to shoot through people marked him as no ordinary man, and thus promoted and employed him.
The lord once composed a letter and commanded Nanshū to deliver it to Lord Rekkō of Mito, having applied no seal from the outset.
Lord Rekkō’s reply likewise remained unsealed from the beginning.

29. Trust in critical moments accumulates merit through daily efforts.
Trust cultivated daily yields results in critical moments.

Trust in critical moments accumulates merit through daily efforts.
Trust cultivated daily yields results in critical moments.

[Commentary] When Nanshū became the imperial army’s vanguard and reached Shinagawa, Katsura Awa, Ōkubo Ichio, and Yamaoka Tessan observed his advance. They presented detailed accounts of awaiting Yoshinobu’s acceptance of culpability and petitioned to halt the punitive campaign.
Awa had known Nanshū for years and applied strenuous effort in persuasion.
He consequently relayed commands to all troops and suspended the assault.

30. When trust permeates both superiors and subordinates, there exist no excessively difficult matters to govern in the realm.
31. Whether one's intent is sincere must be verified through matters encountered in dreams.

Whether one’s intent is sincere must be verified through matters encountered in dreams.

[Commentary] When Nanshū was in his twenties, he paid a visit to Fujita Tōko. Tōko—with his double-pupiled eyes and imposing stature—wore a yellow hemp overcoat and carried a long sword in a scarlet scabbard as he received Nanshū.
Nanshū started at first sight.
He then entered the chamber where an oversized white cup was offered and sake pressed upon him.
Unaccustomed to drink yet compelled to drain it all, Nanshū soon grew heavily intoxicated and befouled the seating mat with vomit.
Fujita Tōko observed Nanshū’s unvarnished sincerity and lack of affectation, coming to cherish him profoundly.
Tōko once declared: “In days to come, none but this youth shall inherit my aspirations.”
Nanshū too proclaimed: “Throughout this realm, truly none merits awe—save Fujita Tōko alone.”
Might these two men’s words have communed even through veils of sleep?

32. Not giving rise to delusional thoughts is reverence.
Not giving rise to delusional thoughts is sincerity.

Not giving rise to delusional thoughts is reverence.
Not giving rise to delusional thoughts is sincerity.

33. By rousing them through the people’s sense of righteousness and directing them through the people’s desires—then the people would forget their lives and devote themselves to death.
This sufficed for a single battle.

If one roused them through the people’s sense of righteousness and directed them through the people’s desires, then the people would forget their lives and devote themselves to death.
This made it possible to wage battle.

[Commentary] Which side had greater troop numbers? Which possessed superior equipment? Which maintained ample provisions? When these factors were compared, the Satsuma-Chōshū forces were naturally no match for the shogunate.
And yet—why did the eastern forces crumble in that single battle at Fushimi?
It was because Nanshū and Lord Kido’s stratagems guided them according to the people’s desires.
Thus emerged an unstoppable momentum like splitting bamboo.

34. Gradual progress will surely accomplish matters; benevolence will surely win over people.
Like the treacherous heroes of successive generations, there are those who steal their secrets; for a time, they too can achieve their ambitions.
This is truly most fearsome.

Gradual progress will surely accomplish matters; benevolence will surely win over people.
There are those who, like the treacherous heroes of successive generations, steal their secrets; for a time, they too can achieve their ambitions.
This is truly most fearsome.

35. Concealing one’s true nature resembles prudence; fawning compliance resembles deference.
Stubbornness resembles self-confidence.
Therefore, the noble person detests what resembles but is not genuine.

Concealing one's true nature resembled prudence.
Fawning compliance resembled deference.
Stubbornness resembled self-confidence.
Therefore, the noble person detested what resembled but was not genuine.

36. To serve one’s lord without loyalty is not filial piety; to face battle formations without courage is not filial piety.
Zengzi the Filial Son—his words stand thus.
Those who claim loyalty and filial piety cannot coexist—this reveals a common worldly view.

To serve one’s lord without loyalty is not filial piety; to face battle formations without courage is not filial piety.
Zengzi was a filial son; his words stand thus.
To claim that loyalty and filial piety cannot coexist reflects a common worldly view.

[Commentary] During the decade-long calamity, rebel elites massed beneath Kumamoto Castle.
Yet reinforcements never arrived.
General Taninaka defended it at the cost of his life without yielding an inch.
The rebel momentum ultimately faltered, unable to advance eastward.
Long ago Katō Yoshiaki had declared:
“Cutting down generals and seizing banners—those of vigorous spirit may achieve this, yet it does not constitute true courage.
To guard an isolated city without reinforcements and preserve a feeble lord abandoned by the masses—none but the upright can accomplish this. Therefore true courage must spring from uprightness.”

Bitō Takatsugu said, “Rectitude refers to being both honest and trustworthy.”
I state: To defend an isolated city without reinforcements—one must be like General Tani.
Ah, the Lieutenant General is both loyal and brave—and filial piety resides within him.

37. That which cannot be deceived is human emotion; that which cannot be defied is Heavenly Principle. All people know this.
Truly they know, yet do not truly know.

That which cannot be deceived is human emotion; that which cannot be defied is Heavenly Principle—all people know this.
Truly they know, yet do not truly know.

[Commentary] Enomoto Takeaki and the Goryōkaku troops had already been defeated.
He presented two volumes of the *Kairitsu Zensho* to our navy and declared: "These were obtained through my studies in Holland; I regret that they will perish with me."
Takeaki's unfalsifiable sincerity reached the Emperor's ears; his death was pardoned and he found employment—this was Heavenly Principle.

38. Knowledge governs action—this is the Way of Qian.
Action propagates knowledge—this is the Way of Kun.
United, they shape physical form.
Thus knowledge and action are two yet one—one yet two.

Knowledge governs action—this is the Way of Qian.
Action propagates knowledge—this is the Way of Kun.
United, they shape physical form.
Thus knowledge and action are two yet one—one yet two.

39. Learning prizes self-realization.
People merely use their eyes to read books with characters; therefore, they become confined by the characters and cannot achieve thorough understanding.
One should read the wordless book with the mind-heart; only then will one achieve thorough understanding and attain self-realization.

Learning prizes self-realization.
People merely use their eyes to read books with characters; therefore, they become confined by the characters and cannot achieve thorough understanding.
One should read the wordless book with the mind-heart; then one will achieve thorough understanding and attain self-realization.

40. Mencius regarded reading books as associating with noble friends.
Therefore, reading the classics is precisely listening to the teachings of strict teachers and elder brothers.
Reading historical texts and philosophical works is precisely engaging with wise rulers, virtuous ministers, heroes, and outstanding figures.
How can one not purify their mind-heart to properly engage with them?

Mencius regarded reading books as associating with noble friends.
Therefore, reading the classics is precisely listening to the teachings of strict teachers and elder brothers.
Reading historical texts and philosophical works is precisely engaging with wise rulers, virtuous ministers, heroes, and outstanding figures.
How can one not purify their mind-heart to properly engage with them?

41. The crucial point in pursuing learning lies in the single character "mind-heart".
Grasping the mind-heart to govern the mind-heart—this is called sage learning.
In governance, the focal point lies in the single character "emotion".
To govern emotion by following emotion—this is called the Kingly Way.
The Kingly Way and Sage Learning are not two.

The crucial point in pursuing learning resided in the single character "mind-heart".
Grasping the mind-heart to govern the mind-heart—this was called sage learning.
In governance, the focal point lay in the single character "emotion".
To govern emotion by following emotion—this was called the Kingly Way.
The Kingly Way and Sage Learning were not two separate things.

[Commentary] They commanded troops and confronted each other, with victories and defeats on both sides.
Soldiers or the wounded would present their conditions; a doctor would then examine them due to medical necessity.
Soldiers initially detest becoming wounded.
One day, the Emperor personally visited and comforted the wounded, bestowing gracious words; from this time onward, soldiers came to desire becoming wounded.
When we observe this based on [the aforementioned], the governance of troops too does not lie outside emotion.

42. So absorbed in righteous fury as to forget food—such was the will's vital energy. Finding joy so as to forget sorrow—such was the substance of the mind-heart. Not knowing that old age approached; knowing fate and delighting in Heaven—such was this. The sage differed from people, yet was not different from people.

So absorbed in righteous fury as to forget food—such was the will's vital energy. Finding joy so as to forget sorrow—such was the substance of the mind-heart. Not knowing that old age approached; knowing fate and delighting in Heaven—such was this. The sage was not the same as people, yet was not different from people.

43. Those who lectured on sages yet could not embody them were called oral sages; when I heard this, I was once filled with apprehension. Those who debated moral philosophy but could not embody it were called paper moral philosophers; when I heard this, I was again filled with apprehension.

Those who lecture on sages yet cannot embody them are called oral sages; when I heard this, I was once filled with apprehension.
Those who debate moral philosophy yet cannot embody it are called paper moral philosophers; when I heard this, I was once again filled with apprehension.

44. In learning, investigate ancient teachings; in inquiry, question teachers and friends—people all know this.
In learning, one must learn through practice; in inquiry, one must question the mind-heart—how few are there?

In learning, investigate ancient teachings; in inquiry, question teachers and friends—people all know this.
In learning, one must learn through practice; in inquiry, one must question the mind-heart—how few are there?

45. What is obtained through Heaven endures.
What is obtained through man is fragile.

What is obtained through Heaven endures.
What is obtained through man is fragile.

46. The noble person finds contentment within themselves; the petty person deceives themselves.
The noble person strengthens themselves; the petty person abandons themselves.
Higher attainment and lower attainment both hinge on the single character "self".

The noble person finds contentment within themselves; the petty person deceives themselves.
The noble person strengthens themselves; the petty person abandons themselves.
Higher attainment and lower attainment both hinge on the single character 'self'.

47. All people know to inquire about the body’s well-being, but do not know to inquire about the mind-heart’s well-being.
You should ask yourself: Can you avoid deceiving even in a dark chamber? Can you feel no shame beneath your quilt and shadow? Can you attain peaceful happiness?
If one is always like this, the mind-heart will not become lax.

All people know to inquire about the body’s well-being, yet do not know to inquire about the mind-heart’s well-being.
You should ask yourself: Can you avoid deceiving even in a dark chamber? Can you feel no shame beneath your quilt and shadow? Can you attain peaceful happiness?
If one is always like this, the mind-heart will not become lax.

[Commentary] A certain scholar met Nanshū and requested an official position.
Nanshū said, "How much salary do you seek?"
The scholar replied, "About thirty yen."
Nanshū then gave thirty yen and said, "I shall grant you one month's salary. You must turn to your own heart and ask what my capabilities are."
That person never came again.

48. Non-action yet having action—this is called Sincerity.
Having action yet non-action—this is called Reverence.

Non-action yet having action—this is called Sincerity.
Having action yet non-action—this is called Reverence.

49. Broad-mindedness that does not oppose common sentiments—this is Harmony.
Standing firm without succumbing to common sentiments—this is Integrity.

Broad-mindedness that does not oppose common sentiments—this is Harmony.
Standing firm without succumbing to common sentiments—this is Integrity.

50. When compassion becomes excessive, among the people there may be those who perish through doting love.
When shame becomes excessive, among the people there may be those who hang themselves in ditches.
When deference becomes excessive, among the people there may be those who flee in madness.
When judgment becomes excessive, among the people there may be those who see brothers quarreling within walls and fathers suing sons.
When emotions grow extreme, even the Four Beginnings may lead to wrongdoing.
Therefore through learning to achieve equilibrium, returning to neither excess nor deficiency—this is called the learning that restores one's nature.

When compassion becomes excessive, among the people there may be those who perish through doting love.
When shame becomes excessive, among the people there may be those who hang themselves in ditches.
When deference becomes excessive, among the people there may be those who flee in madness.
When judgment becomes excessive, among the people there may be those who see brothers quarreling within walls and fathers suing sons.
When emotions grow extreme, though they be the Four Beginnings, they ultimately lead to wrongdoing.
Therefore through learning to achieve equilibrium, returning to neither excess nor deficiency—this is called the learning that restores one's nature.

[Commentary] Figures such as Etō Shinpei and Maebara Issei all served as meritorious retainers of the Restoration, demonstrated unwavering loyalty to the sovereign, attained the office of Councillor, and reached the pinnacle of honor for subjects.
And yet, both earlier and later, they all instigated rebellions and met execution—alas.
Could it be that excess had tainted the Four Beginnings?

51. This learning was a lifelong burden we bore until death.
The Way remained inherently endless; above Yao and Shun, goodness knew no exhaustion.
From when Confucius first set his mind on learning until seventy, each decade brought conscious progress through tireless self-cultivation, his advancing age unnoticed.
Had he surpassed eighty to reach a hundred years, his divine wisdom would have defied comprehension—one could only imagine its measure.
All who studied Confucius were to make his ambition their own.

This learning is our lifelong burden—it must cease only after death.
The Way inherently has no end.
Above Yao and Shun, goodness remains inexhaustible.
From when Confucius first aspired to learning until reaching seventy years of age, each decade brought realization of his progress; through tireless self-strengthening, he remained unaware of approaching old age.
Had he surpassed eighty and reached one hundred years, his divine wisdom would have become unfathomable—one can scarcely imagine what it might have been.
All who study Confucius should make Confucius' ambition their own.

52. Self-strengthening without ceasing constitutes Heaven's Way; this is what defines the exemplary person.
Consider Yu Shun's tireless pursuit of virtue, Da Yu's daily contemplative diligence, Cheng Tang's constant self-renewal, King Wen's unceasing devotion to duty, Duke Zhou's vigilant anticipation of dawn, and Confucius' passionate absorption that made him forget nourishment—all radiate this principle.
Those who limit themselves solely to passive meditation and closed-eye sitting fundamentally oppose this lineage of learning.

Self-strengthening without cessation forms Heaven's immutable principle; this marks what guides noble individuals.
Such models include Yu Shun's unflagging virtuous deeds, Da Yu's methodical daily exertions, Cheng Tang's rigorous self-improvement rituals, King Wen's complete absence of idle moments, Duke Zhou's watchful preparations through night vigils, and Confucius' driven scholarship that overrode physical needs—each manifests this truth.
Should practitioners confine themselves exclusively to silent contemplation and meditative repose, they directly contradict this scholarly tradition.

Fifty-Three. When one engages in ceaseless self-strengthening, the mind-heart becomes radiantly bright and clear—how could deluded wandering thoughts exist? How could entangling burdensome thoughts arise?

When one ceaselessly strengthens oneself without respite, the mind-heart becomes luminously clear—what room remains for delusive musings? What space endures for clinging preoccupations?

[Commentary] When Lord Sanjō resided in Chikuzen, a certain individual—noticing the tedium of his travel circumstances—presented him with a beautiful woman; the lord refused her.
Another person hosted a banquet featuring female musicians; the lord departed in visible displeasure.

Carry a single lamp and walk through the dark night.
Do not fear the dark night; only rely on one lamp.

Carry a single lamp and walk through the dark night.
Do not fear the dark night; only rely on one lamp.

[Commentary] They commenced fighting at Fushimi-Toba; cannon roars reached the imperial palace, growing fiercer and drawing nearer.
Lord Iwakura asked Nanshū: "What of our prospects?"
Nanshū replied: "Saigō Takamori stands here—fear nothing."

LV. Ethics and physical principles share one Principle.
Through studying ethics by drawing from oneself—this constitutes physical principles.

Ethics and physical principles share one Principle.
Through studying ethics by drawing from oneself—this constitutes physical principles.

56. Muddy water is also water.
Once clarified, it becomes clear water.
Temporary energy is also Vital Energy.
Once transformed, it becomes Proper Vital Energy.
The method of expelling temporary energy is simply overcoming oneself; it is simply returning to propriety.

Muddy water is also water; once clarified, it becomes clear water.
Temporary energy is also Vital Energy; once transformed, it becomes Proper Vital Energy.
The method of expelling temporary energy is simply overcoming oneself; it is simply returning to propriety.

[Commentary] In his youth, Nanshū delighted in sumo wrestling and would frequently grapple with fellow wrestlers.
People found this burdensome.
When appointed as grounds keeper, he installed a sumo ring in the courtyard while neglecting his cleaning duties.
Yet through this path, he ultimately resolved to shoulder responsibility for the realm, humbled himself to study texts, and achieved the great undertaking of restoring antiquity.

LVII. Principle was fundamentally without form.
Without form, there could be no name.
When form emerged, names followed.
Once named, it became permissible to call Principle "Vital Energy".
Therefore, when specifically addressing the essence, even what possessed form might still be termed Principle.
When focusing on function, even what preceded form could be called Vital Energy—this remained entirely permissible.
Take the Vast Flowing Vital Energy—though one might emphasize its functional aspect—in truth, it represented the Supreme Ultimate's respiration, being nothing but singular Sincerity.
What was called Vital Energy's origin was precisely Principle.

Principle was fundamentally without form.
If there was no form, there could be no name.
When form existed, names arose.
Once names existed, calling Principle 'Vital Energy' became permissible.
Therefore, when focusing specifically on essence, even post-form manifestations might still be termed Principle.
When concentrating on application, even pre-form potentials could be called Vital Energy—this remained entirely permissible.
As for what was termed the Vast Flowing Vital Energy—though emphasizing its functional aspect—its reality lay in the Supreme Ultimate's respiration, being solely a matter of singular Sincerity.
What was called Vital Energy's origin was none other than Principle.

LVIII. The unity of things and self is precisely Benevolence.

When I uphold Public Sentiment to conduct Public Affairs, none in the realm remain unsubdued. The pivot of order and chaos lies in whether one is public-minded or not.
Zhouzi said, "One who is public-minded toward oneself is public-minded toward others."
Yi Chuan further used Public Principle to explicate the character for Benevolence.
Yúyáo also reformed universal love into public love.
These should be examined together.

The unity of things and self is precisely Benevolence.
When I upheld Public Sentiment to conduct Public Affairs, none in the realm remained unsubdued.
The pivot of order and chaos lay in whether one was public-minded or not.
Zhouzi said, "One who is public-minded toward oneself is public-minded toward others."
Yi Chuan further used Public Principle to explicate the character for Benevolence.
Yúyáo also reformed universal love into public love.
These should be examined together.

[Commentary] I once recorded Lord Kido's words.
He stated: "The Aizu samurai are upright in nature and can be employed; this surpasses what men of Chōshū could accomplish."
Though Aizu was Chōshū's rival, their assessment stood thus.
From this, we may know that all handling of public affairs was conducted with impartiality.

LIX. To revere virtuous nature means guiding inquiry and learning; this precisely constitutes revering virtuous nature.
When one first establishes what is essential, their knowledge becomes genuine.
When able to enlighten this knowledge, their achievements grow substantial.
Ultimately, it amounts to journeying along a single path.

To revere virtuous nature was to guide inquiry and learning; this precisely constituted revering virtuous nature.
When one first established what was essential, their knowledge became true.
When one could enlighten this knowledge, their achievements grew substantial.
Ultimately, it amounted to traversing a single path.

LX. Zhouzi had advocated stillness, maintaining that the mind preserved its original substance.
※ (Replacing 「回」 in 「圖」 with "the first and second strokes taken from 「面」") His commentary explained: "Absence of desire leads to stillness." Cheng Bo had therefore formulated the theory of Heavenly Principle and human desires.
Shuzi’s discipline of sustained reverence likewise originated here.
Though Zhu Xi, Lu Jiuyuan, and their successors each developed distinctive approaches, none ultimately transcended this framework.
Unexpectedly reaching the Ming era, Zhu and Lu’s schools had fractured into rival factions resembling sworn enemies.
How had this transpired?
Contemporary scholars ought to engage them with equanimity.
They might adopt these thinkers’ productive elements as permissible.

Zhouzi took stillness as primary; this referred to preserving the original substance of the mind.
※ (Replacing 「回」 in 「圖」 with "the first and second strokes taken from 「面」") [Zhouzi] explained in his own commentary: "Absence of desire leads to stillness." Cheng Bo therefore established the theory of Heavenly Principle and human desires.
Shuzi’s practice of maintaining reverence also lay in this.
Though Zhu Xi, Lu Jiuyuan, and their successors each had areas of mastery, ultimately none transcended this framework.
I never imagined that when we reached the Ming Confucians, the Zhu and Lu factions would divide like sworn enemies.
How did it come to this?
Scholars of today should treat them with a calm mind.
They should take what merits they possess as permissible.

LXI. Xiangshan [taught that] all matters within the cosmos are within one’s own responsibilities; this is what is meant by the ambition of a man’s responsibility being thus.
Chen Hao cites this passage to explicate its meaning; his interpretation is most apt.

Xiangshan’s teaching that all matters within the cosmos are within one’s own responsibilities—this refers to what is meant by the ambition of a man’s duty being thus.
Chen Hao cites this to explicate the meaning of archery; his interpretation is most apt.

[Commentary] Nanshū once studied under Tōko. The writings from that time still exist among the people. He said, "A single inch of heroic resolve can oppose ten thousand men." Truly, he undertook to shoulder the work of restoring antiquity. The merit of the Restoration's Eastern Expedition is truly foretold here. That his end should have fulfilled this prophecy anew—how lamentable this was.

LXII. To lecture on the Analects embodies a kind father's intent in teaching his child. To lecture on Mencius mirrors an elder brother's purpose in instructing his junior. To lecture on the Great Learning resembles a net aligned upon its guiding cord. To lecture on the Doctrine of the Mean flows like clouds emerging from a mountain peak.

To lecture on the Analects—this was the intention of a kind father teaching his child.
To lecture on Mencius—this was the intention of an elder brother instructing his younger brother.
To lecture on the Great Learning was like a net upon its headrope.
To lecture on the Doctrine of the Mean was like clouds emerging from a mountain peak.

LXIII. The Book of Changes stands as an annotation to the character "nature."
The Book of Poetry stands as an annotation to the character "emotion."
The Book of Documents stands as an annotation to the character "mind-heart."

The Book of Changes stands as an annotation to the character "nature."
The Book of Poetry stands as an annotation to the character "emotion."
The Book of Documents stands as an annotation to the character "mind-heart."

LXIV. A singular insight resembles private interest; people startle at its sudden arrival.
Commonplace discourse resembles public virtue; the world settles into accustomed hearing.
When hearing others' words, one ought to welcome them with empty receptivity.
Let there be no complacency in familiar listening.

A singular insight resembles private interest; people startle at its sudden arrival.
Commonplace discourse resembles public virtue; the world settles into accustomed hearing.
When hearing others' words, one ought to welcome them with empty receptivity.
Let there be no complacency in familiar listening.

LXV. The mind-heart constitutes vertical cultivation; extensive study constitutes horizontal cultivation.
Vertical cultivation enables one to deeply penetrate and naturally attain.
Horizontal cultivation results in superficiality and diffuseness.

The mind-heart constitutes vertical cultivation; extensive study constitutes horizontal cultivation.
In vertical cultivation, one must deeply penetrate and naturally attain.
Horizontal cultivation results in superficiality and diffuseness.

LXVI. When reading the Classics, one should use one’s own mind-heart to read the mind-heart of the Classics; use the mind-heart of the Classics to interpret one’s own mind-heart.
Otherwise, if one merely elucidates textual commentary, then it is as though one has never truly read them throughout their entire life.

When reading the Classics, one should use one's own mind-heart to read the mind-heart of the Classics; use the mind-heart of the Classics to interpret one's own mind-heart.
Otherwise, if one merely elucidated textual commentary, then it was as though one had never truly read them throughout one's entire life.

LXVII. Draw fully and hit the mark; release without wasted arrows.
Human affairs should be conducted like archery.

Draw fully to hit the mark; release without wasted arrows.
Human affairs should be conducted like archery.

LXVIII. Predecessors stated that heroic spirit was detrimental to governance.
I then state: Heroic spirit must not be absent; however, revealing its sharp edges proves inadvisable.

Predecessors stated that heroic spirit was detrimental to governance.
I therefore declare: Heroic spirit must not be absent; however, revealing its sharp edges proves inadvisable.

LXIX. In blade and spear techniques, those harboring timidity were routed; those relying on courage were defeated.
One extinguished courage and timidity through stillness; forgot victory and defeat through movement.
They activated through heaven's expansiveness - becoming wholly impartial; stilled through earth's receptivity - responding naturally to phenomena.
Such practitioners prevailed.
The mind-heart's study too remained bound within this principle.

In blade and spear techniques, those harboring timidity were routed; those relying on courage were defeated.
One extinguished courage and timidity through singular stillness; forgot victory and defeat through singular movement; activated through heaven to become expansively impartial; stilled through earth to respond naturally to phenomena.
Such practitioners prevailed.
The mind-heart's study too did not deviate from this.

[Commentary] Chōhei was defeated in the capital.
Lord Kido avoided calamity by taking refuge with the Okabe clan.
He later journeyed to Tanba, altered his name, blended with gamblers, consorted with drinkers, and thereby discerned the times' currents.
Nanshū dwelled in a certain building in Naniwa.
Shogunate officials searched and arrived at the lower floor.
Nanshū then feigned theater attendance, hired a boat, and made his escape.
All these exemplify extinguishing courage and timidity while forgetting victory and defeat.

LXX. Without selflessness, one cannot attain their true form; this constitutes righteousness.
Without objects, one does not perceive the person; this constitutes courage.

Without selflessness, one cannot attain their true form; this constitutes righteousness.
Without objects, one does not perceive the person; this constitutes courage.

LXXI. One who reflects inward and restrains oneself embodies selflessness.
Though opposed by thousands, I would go forth—this is being without attachment.

To reflect inward and restrain oneself is to be without self.
Though opposed by thousands, I would go forth—this is being without attachment.

LXXII. When three armies lack harmony, one cannot speak of waging war.
When all officials lack harmony, one cannot speak of governance.
The Book states: “Let colleagues share reverence, cooperate respectfully, and unite their hearts!”
Only this single character “Harmony” threads together order and disorder.

If three armies are not in harmony, one cannot speak of waging war.
If all officials are not in harmony, one cannot speak of governance.
The Book states: “Let colleagues share reverence, cooperate respectfully, and unite their hearts!”
Only this single character “Harmony” threads together order and disorder.

[Commentary] The work of Restoration of Antiquity was accomplished through the Satsuma-Chōshū alliance.
Prior to this, Sakamoto Ryōma, a Tosa samurai, concerned about the lack of harmony between Satsuma and Chōshū, arrived at the Satsuma residence and persuaded Ōkubo, Saigō, and others; then he went to the Chōshū residence and persuaded Kido, Ōmura, and others.
Satsuma emissaries such as Kuroda and Ōyama arrived in Chōshū, and Chōshū emissaries such as Kido and Shinagawa went to Satsuma; and then harmony was achieved, resulting in the grand work of the Restoration.

LXXIII. In all matters, there exists true right and wrong; there exists false right and wrong.
False right and wrong refers to what is approved or disapproved by the common people.
Those who are young and have not yet studied, yet first grasp false right and wrong, will find it difficult to attain true right and wrong even when they later desire to do so.
The so-called preconceptions becoming dominant—there is nothing to be done about it.

In all matters, there exists true right and wrong; there exists false right and wrong.
False right and wrong refers to what prevailing opinion approves or disapproves.
Those who are young and have yet to study first learn false right and wrong; even when they later desire to attain true right and wrong, they find it difficult to do so.
The so-called preconceptions take root, and there’s nothing to be done about it.

LXXIV. Decisiveness: There are those that arise from righteousness.
There are those that arise from wisdom.
There are those that arise from courage.
There are those that arise from both righteousness and wisdom; these are superior.
Those who rely on mere courage alone court peril.

Decisiveness arises from righteousness.
It arises from wisdom.
It arises from courage.
That which combines righteousness and wisdom stands superior.
Those who rely solely on courage court peril.

[Commentary] The Kantō region had long been called a land where martial prowess was employed.
Though Kōseiō rebelled, someone still persuaded Masakado to join his cause.

During the Siege of Odawara, Lord Toyotomi said to Lord Tokugawa: "In the east lies a land called Edo; it would be suitable to establish a capital there."
At the dawn of the Restoration, Lord Ōkubo presented a proposal for relocating the capital, stating: "Though the imperial forces have prevailed, the eastern rebels remain undefeated. We must undertake extraordinary measures through resolute determination."
This may be termed foresight and clear wisdom.

LXXV. Public and private reside in matters; they also reside in sentiment.
There are those whose matters are public yet whose sentiments remain private.
There are those whose matters are private yet sentiments are public.
Those who govern should weigh the relative importance of human sentiments and rational principles, thereby applying the mean to the people.

Public and private resided in matters; they also resided in sentiment.
There were those whose matters were public yet whose sentiments remained private.
There were those whose matters were private yet whose sentiments were public.
Those who governed were to weigh the relative importance of human sentiments and rational principles, thereby applying the mean to the people.

[Commentary] Nanshū took his position at Shiroyama.
The government forces erected palisades to defend their position.
Lieutenant General Yamagata sent a letter to Nanshū detailing the gruesome casualties suffered by both armies.
Upon reading it, Nanshū declared, "I have not been defeated by Yamagata," and resolutely faced death.
When the lieutenant general saw Nanshū's remains, he lamented, "Alas, we have lost one of the realm's great generals," and wept bitterly over this for a long while.
Ah, both public duty and private sentiment had reached their limit.

LXXVI. The discipline of careful solitude should be practiced as if one were physically present in a crowded assembly.
The discipline of social engagement should be practiced as if one were in solitary seclusion.

The discipline of careful solitude should be practiced as if one were physically present in a crowded assembly.
The discipline of social interactions should be practiced as if one were in solitary seclusion.

LXXVII. The mind must dwell in the present.
Matters yet to come must not be sought.
Matters already past must not be pursued.
To merely pursue and seek is to let the mind wander.

The mind must dwell in the present.
If matters have not yet come, they should not be sought.
Matters already past must not be pursued.
To merely pursue and seek is to let the mind wander.

LXXVIII. Things gather where they are favored—this stems from human agency.
Matters advance toward unanticipated ends—this stems from Heaven's will.

Things congregate at their desired locus—a matter of human inclination.
Affairs progress to uncharted destinations—a decree of Heaven.

LXXIX. People prize substance and dignity; they do not prize sluggish inertia.
They hold sincerity in high regard; they do not hold rash impulse so.

One esteems depth and gravitas; one does not esteem lethargic heaviness.
Genuine candor is revered; heedless haste finds no reverence.

[Commentary] When Nanshū engaged with others, he never spoke carelessly; people regarded him with solemn reverence.
Yet when he recognized someone's true worth, he would devote himself wholeheartedly to their support.
But if one was not such a person, he would never speak of it throughout his life.

LXXX. All living things rely on nourishment.
Heaven gives birth and Earth nourishes them.
Humans are the quintessence of Earth's vital energy.
I desire to sit quietly to nourish vital energy, move and act to nourish the body; through their mutual support, I shall sustain this life.
Therefore, one follows Earth to serve Heaven.

[Commentary] Though the achievements of the Restoration arose from the military power of the Three Domains, there had long existed foundations that nurtured it: namely, righteous cause and proper station.
Some say the achievements of the Restoration are founded upon the *Great Japanese History* and *Outer History*; this cannot be deemed entirely without reason.

LXXXI. In all beginnings of learning, one must first establish the ambition to become a great person; only then may books be read.
If not—if one merely covets hearing and seeing—then they may well foster arrogance and conceal faults.
This is what is called lending weapons to bandits and provisioning thieves—a perilous course indeed.

LXXXII. To use the true self to overcome the false self—this is Heavenly Principle.
To use the bodily self to harm the mental self—this is human desire.

To use the true self to overcome the false self—this is Heavenly Principle.
To use the bodily self to harm the mental self—this is human desire.

LXXXIII. Without a single breath's interruption; without a moment's haste.
This is the very dynamic of Heaven and Earth.

Without a single breath's interruption; without a moment's haste.
This is the very dynamic of Heaven and Earth.

[Commentary] Lord Kido worshiped the wooden ancestral tablets of his deceased parents every morning. Though his body was in great distress, he did not slacken in the slightest. For thirty years, it was as though but a single day had passed.

LXXXIV. Having mind within no-mind—this is cultivation. No-mind within mindfulness—this is the original substance.

The presence of mind within no-mind—this is cultivation. The absence of mind within mindfulness—this is the original substance.

LXXXV. Those who know without knowing—this is the mind of the Way. Those who know and yet do not know—this is the human mind.

Those who know without knowing—this is the mind of the Way. Those who know and yet do not know—this is the human mind.

LXXXVI. When the mind is calm, one can perceive the bright day. When the eyes are clear, one can first discern the blue sky. These are phrases by Cheng Boshi. Blue sky and white sun—they ever abide within me. It is fitting to post this by one’s desk as a constant admonition.

When the mind was calm, one could perceive the bright day.
When the eyes were clear, one could first discern the blue sky.
These were phrases by Cheng Boshi.
The blue sky and white sun ever abided within me.
It was fitting to post this by one’s desk and make it a constant admonition.

LXXXVII. When spiritual light filled the body, there was no omission of trivial or significant matters, no hesitation.

When spiritual light fills the body, there is no omission of trivial or significant matters, no hesitation.

[Commentary] Resolving to die was where Satsuma excelled.
Advocating public justice was the custom of Tosa.
At the dawn of the Restoration, there was a court noble who went to Nanshū’s residence and expounded upon restoring antiquity.
Nanshū said: "Restoring antiquity is no easy task. Moreover, with the imperial court secluded, one cannot thoughtlessly send domain retainers there. If there are indeed court nobles willing to die for this cause, then perhaps the endeavor may succeed."
Moreover, he went to Gotō Shōjirō and expounded upon it.
Shōjirō said: “Restoring antiquity is not difficult. However, unless one abolishes hereditary status, dismantles clan factions, and establishes a method for elevating the worthy, it cannot be done.”
The true natures of both men revealed themselves.

LXXXVIII. The spirit of the human mind is like the sun.
However, when aggression, resentment, and desire arise—when clouds and fog fill the skies—this spirit is nowhere to be found.
Therefore, in cultivating sincerity, nothing takes precedence over sweeping away the clouds and mist to gaze upon the bright sun.
The essential principle of all learning finds its foundation here.
Therefore it is said: Sincerity is the beginning and end of all things.

The spirit of the human mind is like the sun.
However, when aggression, resentment, and desire arise—when clouds and fog fill the skies—this spirit is nowhere to be found.
Therefore, in cultivating sincerity, nothing takes precedence over sweeping away clouds and mist to gaze upon the bright sun.
The essential principle of all learning finds its foundation here.
Therefore it is said: Sincerity is the beginning and end of all things.

LXXXIX. When the heart-mind is serene and unburdened, even a hundred worldly hardships cannot impede one's course.

When the heart-mind is serene and unburdened, even a hundred worldly hardships cannot impede one's course.

XC. The spirit of the human mind takes vital energy as its sovereign.
Vital energy fills the bodily form.
In all endeavors, when one makes vital energy their vanguard, the entire being acts without faltering.
This holds true even for skills and crafts.

The spirit of the human mind takes vital energy as its sovereign.
Vital energy fills the bodily form.
In all endeavors, if one makes vital energy their vanguard, the entire being acts without faltering.
Skills and crafts too follow this principle.

XCI. When spiritual light was unobstructed, vital energy flowed unflaggingly, and the four limbs felt light.

If spiritual light was unobstructed, then vital energy flowed without flagging, and the four limbs felt light.

XCII. Heroic vital energy was the essence of heaven and earth’s vital energy.
The sage accumulated it within and refused to reveal it externally.
The wise, by contrast, revealed it from time to time.
As for the remaining heroic figures, they revealed it entirely.
As for those who utterly lacked this energy, they became base men and petty individuals—mere mediocrities unworthy of consideration.

Heroic vital energy is the essence of heaven and earth’s vital energy.
The sage accumulates it within and refuses to reveal it externally.
The wise, by contrast, reveal it from time to time.
As for the remaining heroic figures, they reveal it entirely.
As for those who utterly lack this energy, they become base men and petty individuals—mere mediocrities unworthy of consideration.

XCIII. One must devise methods to seize moments amidst busyness and preserve joy amidst hardship.

One must devise methods to seize moments amidst busyness and preserve joy amidst hardship.

[Commentary] Nanshū resided within the Iwasaki Valley cave.
Cannonballs fell like rain; they could not emerge from the cave entrance.
A poem states: "A hundred battles without merit over half a year; / Fortunate to return my head to my homeland's mountains. / I laugh facing death like an immortal guest— / All day within the cave, amidst the clatter of chess."
"All day within the cave, amidst the clatter of chess." (The compiler states: This poem was composed by Sugi Magoshichirō of Chōshū; it is erroneous to attribute it to Nanshū Ō.) This exemplifies what is called "seizing moments amidst busyness."
However, one may also discern from this that there had been no will to fight.
There remains another verse that states: "One may perceive Nanshū's lack of will to fight.
"Amidst the rain of cannonballs, leading a dog between intervals"—this is a true record.

XCIV. In all matters of human affairs, one must first consider their conclusion before taking action.
Do not sail a boat without oars; do not shoot an arrow without a target.

In all matters of managing human affairs, one must first consider their conclusion before taking action.
Do not sail a boat without oars; do not shoot an arrow without a target.

XCV. If one does not eat in the morning, then by day they will be hungry.
If one is young and does not study, then in adulthood they will be confused.
Those who hunger may yet endure; those who are confounded find no recourse.

If one does not eat in the morning, they will hunger by noon.
If one does not study when young, they will be confounded in adulthood.
Those who hunger may yet endure; those who are confounded find no recourse.

XCVI. Should one fail to maintain modest conduct in present poverty and low station, they will inevitably grow arrogant and profligate when later attaining wealth and status.
Should one fail to maintain modest conduct in present wealth and high station, they will inevitably fall into disarray when later facing calamity and adversity.

If one cannot uphold simple conduct amidst current poverty and low standing, they will assuredly become haughty and extravagant upon future prosperity.
If one cannot uphold simple conduct amidst current prosperity and high standing, they will assuredly descend into chaos upon future tribulation.

[Commentary] Though Nanshū occupied positions of high office and bore meritorious achievements, his person remained supremely simple.
The court-bestowed stipend of two thousand koku was entirely devoted to funding his private academy.
When there were those in poverty, he would empty his purse to aid them.
He regarded himself with such unassuming humility that it seemed he remained in his days of lowly station.

XCVII. Elegant pursuits are mostly empty; do not call them elegant and indulge in them.
Mundane matters are in fact substantial; do not dismiss them as vulgar and neglect them.

Elegant pursuits are mostly empty; do not call them elegant and indulge in them.
Mundane matters are in fact substantial; do not dismiss them as vulgar and neglect them.

XCVIII. Among successive emperors throughout history, excepting Tang and Yu, there exists no true abdication.
From the Shang and Zhou dynasties onward through Qin and Han up to our present day—throughout all Twenty-Two Histories—states were founded through martial means and governed through civil administration.
From this we understand: military [affairs] form their substance while civil [administration] constitutes their ornamental fur—this being why tigers and leopards stand distinguished from dogs and sheep.
Can today's literati possibly forget military affairs?

Among successive emperors throughout history—save Tang and Yu—no true abdication exists.
From Shang-Zhou through Qin-Han until now—throughout all Twenty-Two Histories—states opened through martial means were administered through civil governance.
Thus we comprehend: martial [ways] serve as essence while civil [arts] become decorative pelt—the very distinction between tiger-leopard and dog-sheep.
How could present-day scholars neglect martial matters?

XCIX. Those who attempt to walk to distant places often abandon the proper path to hasten along shortcuts or mistakenly enter dense thickets—a laughable matter.
Human affairs often resemble this.
This is specially recorded.

Those who attempt to walk to distant places often abandon the proper path to hasten along shortcuts or mistakenly enter dense thickets—a laughable matter.
Human affairs often resemble this.
This is particularly recorded.

C. Wisdom, benevolence, and courage—people all said these great virtues were difficult to attain.
However, all who served as magistrates were inherently in positions of being close to the people.
They investigated deceit, sympathized with orphans and widows, and suppressed the strong and obstinate—these were the practical manifestations of the three virtues.
It was fitting that they be tested based on actual deeds.

Wisdom, benevolence, and courage—people all said these great virtues were difficult to attain.
However, all who served as magistrates were inherently in positions of being close to the people.
They investigated deceit, sympathized with orphans and widows, and suppressed the strong and obstinate—these were the practical manifestations of the three virtues.
It was fitting that they be tested based on actual deeds.

CI. The body knows youth and age, yet the mind knows neither youth nor age.
Vital energy knows youth and age, yet principle knows neither youth nor age.
One must hold fast to this ageless mind to embody this ageless principle.

The body has youth and age, but the mind has no youth or age.
Vital energy has youth and age, but principle has no youth or age.
One must grasp the ageless mind to embody the ageless principle.

[Commentary] The shogunate sought to bring calamity upon Nanshū.
The domain lord, troubled by this, exiled Nanshū to Ōshima.
Nanshū was exiled for several years in total, yet his body grew ever more robust, his vital energy ever more vigorous, and it is said his studies advanced greatly from this point onward.