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The Art of Master Japanese Calligrapher Eri Takase

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Home › Library › Philology › Not sparing even body and life for the Buddhist way, a resolve that does not shrink from death; said also of such devotion to anything beyond Buddhism

不惜身命 fushaku shinmyō Not sparing even body and life for the Buddhist way, a resolve that does not shrink from death; said also of such devotion to anything beyond Buddhism

不惜身命 (fushaku shinmyō), not sparing body or life, came to Japan with the Lotus Sutra and with two lives already: the devotee's vow and the subject's service, an emperor's praise in 720 and a warrior's claim to reward in 1337, a joke, a war slogan taught to children, and a yokozuna's promise in 1994, with Dōgen's 但惜身命, only sparing body and life, beside it all the way.

Abstract

不惜身命, fushaku shinmyō, is not sparing body or life: in the dictionaries a Buddhist's resolve to hold nothing back for the way, not even life, and in general use any devotion that does not shrink from death. The dictionaries take it from the Lotus Sutra in Kumārajīva's translation, but the four characters are already in Chinese translations of the second century, and in an earlier Chinese Lotus they are a sea captain's call to the merchants who will sail with him. In Japan the phrase has been loyal for as long as it has been pious: the 日本書紀 of 720 has an emperor praise a dying man who served him not sparing body or life, a court history gives the words to generals in 811, and a warrior's report of 1337 sets them beside his claim for reward; by the seventeenth century they could carry a joke and a pun, from the 1930s to 1945 they were a watchword of war taught to children, and in November 1994 the sumo wrestler Takanohana 貴乃花 spoke them on accepting promotion to yokozuna. Beside it all along runs the reading that turns it, written down by Dōgen 道元 in 1241: 不惜身命ナリ、但惜身命ナリ, it is not sparing body and life; it is only sparing body and life.

Overview

The sense. The デジタル大辞泉 gives 仏語。仏道修行のためには身命も惜しまないこと。死をもいとわない決意, a Buddhist term: not sparing even body and life for the practice of the way; a resolve that does not shrink from death; the 日本国語大辞典 gives 仏道を修めるためには、あえてみずからの身命をもかえりみないこと。また、その心構えや態度, in order to master the Buddhist way, to disregard even one's own body and life; also that resolve or bearing, and adds 一般に、仏道以外の物事についてもいう, it is also said generally of things other than the Buddhist way; the 四字熟語を知る辞典 gives 転じて一般に、自分の身をかえりみないこと, by extension, in general, not regarding oneself [1]. JMdict gives devoting one's body and soul to Buddhist teachings; unsparing devotion to Buddhism [2]. The witnesses below hold more than that: a bodhisattva who never tires; a sea captain's call; a subject's service to the throne and a warrior's claim to reward; an ascetic laughed at; a warbler; a watchword of war; a sumo wrestler's promise; and the reading, already in a sutra the canon gives to An Shigao and written down by Dōgen in 1241, that the one who truly does not spare his life is the one who spares it.

The words. 身命 is body and life: the デジタル大辞泉 gives 身体と生命, and the 日本国語大辞典 notes that myō is the 呉音 of 命 and gives as its earliest example of 身命 this very phrase, 不惜身命, in the 往生要集 of 984–985 [3]. 不惜 is not to grudge, not to spare. The 日本国語大辞典 names as the phrase's opposite 可惜身命, atara shinmyō [1]. The reading is ふしゃくしんみょう, fushaku shinmyō [1]; the prints of 1912 and 1934 give it in the older kana, ふしやくしんみやう [4][5]. The Lotus Sutra has the words in two other forms as well: 不自惜身命, not sparing one's own body and life, in the chapter on the life span of the Buddha [6], and 我不愛身命, I do not love body and life, in the verses of the chapter on encouraging devotion [7].

The text in English. The Lotus verse reached English in Hendrik Kern's translation from the Sanskrit of 1884: have given up body and life [8]. The translations from Kumārajīva's Chinese give not begrudging of life or limb [9], not begrudging his own body or his own life [10], give unsparingly of their bodies and lives [11] and never sparing their bodies or lives [12]. A Japanese–English Buddhist dictionary of 1965 enters the phrase as Not to hold one's life dear for the cause of the law [13], and JMdict as unsparing devotion to Buddhism [2].

The historical record

Between 178 and 189. The oldest Chinese translations. Lokakṣema 支婁迦讖, a translator from the Yuezhi (大月氏) kingdom, came to Luoyang at the end of the reign of the Han emperor Huan and translated the 道行般若經, a translation of the Perfection of Wisdom in Eight Thousand Lines [14], in the years 178 to 189; the encyclopedia names him with An Shigao 安世高 as the oldest translators of Buddhist scripture into Chinese [15]. Of the bodhisattva who can no longer turn back, the 道行般若經 says [16]:

用是故，當為不惜身命，未常懈怠，無有厭時。

For this reason he will not spare body and life; he never slackens, and never tires. A short sutra the canon gives to An Shigao, the 佛說處處經, already turns the phrase over [17]:

以有身為罪用，是故不惜身命。所以者何？復惜命，用命得道故。

Because having a body is the working of fault, he does not spare body and life. Why? And yet he spares life, because it is with life that the way is attained. The CBETA canon finds the four characters in more than a thousand works; these are among the earliest.

Dharmarakṣa's Lotus. A sea captain. The Lotus Sutra was translated into Chinese three times, and the earliest surviving translation is Dharmarakṣa 竺法護's 正法華經 [18][19]. In its parable of the wish-granting jewel, a guide who pities the poor of his country beats a drum and asks who will go to sea, and tells the crowd [20]:

更告之曰，不惜身命，不嫪父母，不顧妻子，當共入海。

And he told them: Do not spare body and life, do not cling to father and mother, do not look back to wife and children; we will go into the sea together. Here the phrase is a call to a voyage for treasure.

406. Kumārajīva's Lotus. The translation of Kumārajīva 鳩摩羅什 (344–413), dated 406 by the 日本国語大辞典, is the Lotus the Japanese read [18][21]. In the chapter of the parables (譬喩品) the Buddha tells Śāriputra to whom the sutra may be preached [22]:

若人精進，常修慈心，不惜身命，乃可為說。

If a person is diligent, always cultivates a compassionate mind, and does not spare body and life, then you may preach it to him. A scroll printed in Japan in 1271 carries the verse with its ink reading marks, with the old form 脩 for 修 [23]. This is the line the 日本国語大辞典 gives as the phrase's source [1]. In the chapter on encouraging devotion (勧持品) the bodhisattvas vow to preach the sutra in an evil age, 不惜身命, not sparing body and life [24], and say in verse 我不愛身命，但惜無上道, I do not love body and life; I care only for the unsurpassed way [7]; in the chapter on the life span of the Buddha, the Buddha appears when beings 一心欲見佛，不自惜身命, wish with one mind to see the Buddha, not sparing their own body and life [6].

675, in a book of 720. The 日本書紀: an emperor's praise. The 日本書紀, finished in 720 [25], records under the sixth month of the fourth year of Tenmu 天武, 675, that 大分恵尺, Ōkida no Esaka, who had served the emperor in the war of Jinshin (壬申の乱), was dying, and that the emperor said [26][27]:

汝惠尺也背私同公。不惜身命。以遂雄之心。勞于大役。恒欲慈愛。故爾雖既死。子孫厚賞。

You, Esaka, turned your back on your own and stood with the public good; not sparing body and life, with a heart set on bold deeds, you labored in the great campaign. I have always wished to show you kindness; so though you die, your descendants will be richly rewarded. The print of 1669 and the edition of 1897 read 背私同公; the edition's note gives 向 for 同 in the Mito collation [28][29], and 背私向公 is the phrase of the fifteenth article of the Seventeen-Article Constitution, which the same chronicle sets under 604: 背私向公。是臣之道矣, to turn from one's own to the public good is the way of a subject [30][31]. In the oldest dated Japanese witness read for this history, the phrase is not about the Buddhist way. It is said of a man who served his lord in war, in a court chronicle, by an emperor.

811. The 日本後紀: generals against the Emishi. The 日本後紀, finished in 840 [32], gives the edict of the twelfth month of 弘仁二年, 811, on the campaign of Fun'ya no Watamaro 文室綿麻呂 against the Emishi of the north [33]; of his vice-generals it says [34]:

各同心勠力忘殉心以弖不惜身命勤仕奉利

each of one heart and of one strength, forgetting themselves, not sparing body and life, served with diligence; and the edict raises them in rank.

1241. Dōgen 道元: not sparing and sparing. In the chapter of the 正法眼蔵 called 行仏威儀, the dignified bearing of practicing buddhas, dated in its colophon to the middle of the tenth month of 仁治二年, 1241 [35], Dōgen writes [36][37]:

ココニ爲法捨身アリ、爲身捨法アリ。不惜身命ナリ、但惜身命ナリ。

Here there is casting away the body for the dharma, and casting away the dharma for the body. It is not sparing body and life; it is only sparing body and life. The second half takes the form of the Lotus's verse, 但惜無上道, I care only for the unsurpassed way, and puts body and life where the way was. The 1885 print notes that one manuscript reads アリ, there is, for the ナリ, it is, after 不惜身命 [37].

1278, as the tradition dates it. The 御義口伝. A record of Nichiren 日蓮's lectures on the Lotus, said to have been taken down by his disciple Nikkō 日興 in 1278, though the attribution is increasingly held to be false, and copies of 1571 survive [38], explains the words of the chapter on encouraging devotion [39]:

身トハ色法。命トハ心法也。事理ノ不惜身命有之。法華行者田畠等ヲ奪ルルハ理ノ不惜身命也。命根ヲ斷ルヲハ事ノ不惜身命ト云也。

Body is the element of form; life is the element of mind. There is not sparing body and life in principle and in fact. When a votary of the Lotus is robbed of his fields, that is not sparing body and life in principle; when the root of his life is cut, that is not sparing body and life in fact. The 日本国語大辞典 cites this text, dated 1278, beside its definition [1].

1337. A warrior's report. A 軍忠状 was the report of his service in battle that a warrior submitted to his commander, to be certified and kept as proof for the reward to come [40]. One printed in the 大日本史料, dated the fourth month of 建武四年, 1337, reports the assault on a fortress in Ōsumi the year before [41]:

最前攻寄大手城戸口際、切拂逆迎木、不惜身命抽軍忠之刻

at the very front we pressed up to the main gate and cut away the barricade of stakes, and while, not sparing body and life, we distinguished ourselves in loyal service, a son was wounded, shot through the left thigh; and the report ends 任度々軍忠、浴恩賞, in accordance with this repeated loyal service, may we receive the favor of reward.

1623, presented 1628. A joke. The 醒睡笑 of Anrakuan Sakuden 安楽庵策伝, a collection of humorous stories finished in 1623 and presented in 1628 [42], is the 日本国語大辞典's first example of the phrase in use [1]. Under the heading 清僧, a pure monk, it tells of a hall in the mountains where no one would go even by day [4]:

いかなる不惜身命の行者なれば、此佛閣にはすめると、あはれむ者もおほかりし。

Many pitied him: what an ascetic, not sparing body and life, to live in such a temple! A man of bad character doubts it: how could anyone live alone in so fearful a place? He must have a wife. On a bitter winter night they stand outside and listen, and hear the monk say all night long そなたがゐればこそ、此寒夜にもあたゝかなれ, only because you are here am I warm on this cold night. They break in and find nobody, and ask what he loves so; he brings out a sake bottle that holds three shō, これなん我が伽なり, this is my companion [4].

1664. A warbler. In the 佐夜中山集, a haikai anthology printed in 1664 [43], a run of spring verses on the bush warbler, whose cry was heard as hokekyō, the name of the Lotus Sutra, has this [44]:

鶯や不惜身命法のこゑ

The warbler: not sparing body or life, the voice of the dharma. I read the bird as a votary of the Lotus, singing without sparing itself.

1914 to 1918. A philosopher. In 三太郎の日記, Abe Jirō 阿部次郎 holds the two sides together, as the 四字熟語を知る辞典 quotes him [1]: 我らは道を求め道に奉仕せんがために、不惜身命でなければならない。同時に自己の中に道の証しを求むる者は、また極度にその身命を愛惜しなければならないのである, to seek the way and serve it we must not spare body and life; at the same time, one who seeks the proof of the way within himself must cherish that body and life to the utmost.

1934 to 1945. A watchword of war. In lectures published in 1934 as 立正安国の大義と日本精神, Shimizu Ryūzan 清水竜山 said of the Meiji emperor's going aboard a Russian warship after the Ōtsu incident of 1891 (大津事件) that it was 實に「不惜身命」で、身命を惜んで出來た業ではない, truly not sparing body and life; it was no deed done by sparing them, and went on [5]:

諸君、今日の問題なる滿蒙は、實に是の如き「不惜身命」「自力更生」の結果獲得したる我日本國の生命線であります

Gentlemen, Manchuria and Mongolia, today's question, are the lifeline of our Japan, won as the fruit of just such not sparing body and life and such self-reliance. In the same year Yokoo Kenshū 横尾賢宗 wrote in 禅と武士道, Zen and bushidō, that our Buddhism … 戰爭を奬勵するものでは勿論ない、けれども非常の場合に際しては之に處するの道がある。法華經に曰く「不惜身命」と、唯是のみである, of course does not encourage war, but in an emergency there is a way to meet it: the Lotus Sutra says "not sparing body and life," and that alone [45]. In 1938 Fukurai Tomokichi 福来友吉 wrote in 日本精神の核心, The core of the Japanese spirit [46]:

日本兵は天皇の御爲め、同胞の爲め、暴支を膺懲することを正しいと信じて居るから、不惜身命の勇を振つて戰ふのであります。

Because the Japanese soldier believes it right to chastise violent China for the emperor and for his countrymen, he fights with the courage of not sparing body and life. A book of 1943 from the navy ministry's press club, on ten crewmen of the midget submarines of the special attack unit (特別攻撃隊), says of one of them that he 七生報國不惜身命の楠公精神の本隨に生きた, lived to the core the spirit of Kusunoki Masashige, seven lives to repay the country, not sparing body and life [47]. And in January 1945 the teachers of the national school attached to the Hiroshima Higher Normal School published a guide on how the school textbooks were to raise the fighting spirit of their pupils [48][49]. It speaks of teaching 不惜身命「死にきる」道, not sparing body and life, the way of "dying through" [50], of 不惜身命、護國に身命を捧げる敎育, an education in not sparing body and life, offering body and life in defense of the nation [51], and ends a section [52]:

一志强固に貫いて、不惜身命、死して國の花と薫るのその「死」への肚をねること、これこそまことに戰爭必勝のための大事中の大事である。

To hold one purpose firmly to the end, not sparing body and life, and to steel the heart for that "death" in which one dies and is fragrant as a flower of the nation: this truly is the greatest of all things for certain victory in the war.

1934. The other reading, in a story. In the same years the phrase gave its name to a story of Yamamoto Yūzō 山本有三 (1887–1974) [53], first printed in the magazine キング in 1934 by the chronology of his works [54] and collected in his book 瘤 in 1935 [55]. As the National Diet Library's full text gives its passages, a retainer of the shogun Tokugawa Hidetada, 石谷十蔵, is given a banner with the four characters written large on it, and the swordsman Yagyū Tajima no kami 柳生但馬守 tells him that a truly brave man spares his life more, and that only one who always spares his life can act without sparing it when the great moment comes; not sparing body and life is splendid, he says, but think of what lies beyond it [56]. The screenwriter Itami Mansaku 伊丹万作 (1900–1946) [57] wrote a screenplay of the story, in which Tajima no kami says that one who is always straining at 不惜身命 is like a bow left strung all year [58]. In 1943 a reader for the youth corps sent to settle Manchuria printed the story among its lessons [59].

1957. Looking back. As the 四字熟語を知る辞典 quotes him, Kamei Katsuichirō 亀井勝一郎 wrote in 1957: 天皇のため、祖国のため、喜んで一命を捨てるのは最高の美徳とされた。「不惜身命」は道徳の究極であった, to throw away one's life gladly for the emperor and the homeland was held the highest virtue; "not sparing body and life" was the summit of morality [1].

1976. A Buddhist on the misreading. Niwano Nikkyō 庭野日敬 (1906–1999), founder of the Lotus Buddhist body Risshō Kōsei-kai [60], in his commentary on the Lotus, wrote that some readers prefer a bodhisattva who never moves under a beating to one who runs from his attackers, and that their preference may come from their misunderstanding of the meaning of the Buddhist term fushaku shimmyo; to understand it truly is to devote oneself to the Law, and so to escape danger in order to go on preaching. He goes on: In World War II many soldiers' lives were lost in vain because of the ideas of "no surrender" and "death for honor," as in the suicide attacks of kamikaze airmen [61].

1994. A yokozuna's promise. Takanohana Kōji 貴乃花光司 won the autumn and Kyūshū tournaments of 1994 without a loss and was promoted to yokozuna [62]. Accepting the promotion before the envoys on 23 November 1994, he said that from now on, in the spirit of 不撓不屈, indomitable, he would hold to 不惜身命 as a wrestler in the way of sumo: so the magazines of December 1994 and a yearbook of 1995 print his words, as the National Diet Library's full text gives them [63][64][65][66]. 不撓不屈 was the word he had used at his promotion to ōzeki [67]. A trade magazine dated November 1994 in the library's record was already parodying the line and guessing it would catch on [68]; the English-language magazine The East wrote in its issue of January–February 1995 that the phrase was spreading like wildfire throughout the country and that most Japanese were seeing it for the first time [69].

What is not a source. The dictionaries are right that the phrase is in the Lotus Sutra, and the Lotus is how Japan knew it, but the four characters are not the Lotus Sutra's own: they are in Chinese translations two centuries older and in more than a thousand works of the canon. Nor is the loyal, secular sense a corruption of the 1930s: the 日本書紀 has it in 720, the 日本後紀 in 811, and the warriors' reports in the fourteenth century. The 四字熟語を知る辞典 dates Takanohana's acceptance to 1993 and quotes it without 不撓不屈 [1]; the magazines of December 1994 date it to 23 November 1994 [63][66].

The phrase in English

1884. Hendrik Kern, The Saddharma-Puṇḍarīka, p. 95. From the Sanskrit, verse 139 of the parables: Those who, full of energy and ever kindhearted, have a long time been developing the feeling of kindness, have given up body and life, in their presence thou mayst preach this Sutra [8]. In the chapter on encouraging devotion, with sacrifice of body and life, O Lord, we will divulge this Sutra (p. 255) and I do not care for my body or life (p. 260) [8].

1965. Japanese-English Buddhist Dictionary, p. 65. Fushaku-shimmyō. Not to hold one's life dear for the cause of the law. To preach the Buddhist doctrine at the risk of one's life [13].

1976. Niwano Nikkyō, Buddhism for Today. Fushaku shimmyo, which means "not to grudge one's life for the sake of the Law" or "to preach the Buddhist doctrine at the risk of one's life" [61]; the second gloss is the 1965 dictionary's.

1993 to 2009. The translations of the Lotus from Kumārajīva. Burton Watson, 1993: If there are persons who are diligent, constantly cultivating a compassionate mind, not begrudging of life or limb, then it is permissible to preach it; and in the chapter on encouraging devotion, never begrudging our bodies or lives and We care nothing for our bodies or lives / but are anxious only for the unsurpassed way [9]. Kubo Tsugunari and Yuyama Akira, 2007: And give unsparingly of their bodies and lives, and even willingly giving up our bodies and lives [11]. Gene Reeves, 2008: And never sparing / Their bodies or lives, and without sparing our bodies or lives [12]. Leon Hurvitz, revised 2009: And not begrudging his own body or his own life, and not begrudging even bodily life [10].

2004. Nichiren in English. Watson's translation of the 御義口伝 gives One should never be begrudging of one's body or life either in principle or in fact [70].

1995. The East printed Takanohana's words in English: In the spirit of fushaku-shinmyo I will become a yokozuna with an indomitable will, as the Internet Archive's full text gives them [69].

Today: JMdict gives devoting one's body and soul to Buddhist teachings; unsparing devotion to Buddhism [2]. The English keeps the Buddhist sense the dictionaries lead with. What a rendering must keep is that 身命 is two things, the body and the life, and that the verb is a refusal to hold back, not a wish to die.

A reading

The phrase came into Japan with two lives already, and the record keeps both running side by side. One is the bodhisattva's: the Lotus's devotee who does not spare body and life, to whom the sutra may be preached, and the vow to preach it in an evil age. The other is as old in Japan as the Buddhist one: the emperor's word for a man who served him in war, the court's word for generals, the warrior's word for his service when he asked to be paid for it. The two lives were never separate, because the vow and the service share a grammar: something is worth more than the self, and the self is offered to it. What changed in the 1930s was not the word but who decided what it was worth more for, and the guide of January 1945 shows that the decision was taught to children as a way of dying. Against that, the phrase carried its own correction from the start. The 處處經 already says that one spares life because with life the way is attained; Dōgen in 1241 sets 但惜身命 beside 不惜身命 as one practice; Abe Jirō says the seeker must cherish his life to the utmost; 山本有三's Yagyū tells the young samurai that only the man who spares his life every day can fail to spare it when it matters; and Niwano, from inside the Lotus tradition, calls the kamikaze reading a misunderstanding. Even the joke belongs here: the pious who pity the ascetic for not sparing himself have the word right and the man wrong. I read 不惜身命 as a measure, not a command: it says what a thing is worth by what one will not hold back for it, and it has always needed the other half, the sparing, to say what is worth that much. Takanohana's use is the measure without the war: a young man telling the envoys that he will hold nothing back in his art.

Notes

References

  1. 「不惜身命」, デジタル大辞泉, 精選版 日本国語大辞典 and 四字熟語を知る辞典, at kotobank. https://kotobank.jp/word/不惜身命-618174
  2. JMdict, 「不惜身命」, at Weblio. https://ejje.weblio.jp/content/不惜身命
  3. 「身命」, デジタル大辞泉 and 精選版 日本国語大辞典, at kotobank. https://kotobank.jp/word/身命-539042
  4. 安楽庵策伝, 『醒睡笑』 卷之三, 清僧, in 国民文庫刊行会, editor, 『滑稽本集』, 1912, scan 325, p. 597. https://dl.ndl.go.jp/pid/1906668/1/325
  5. 清水竜山, 『立正安国の大義と日本精神』, 平楽寺書店, 1934, scan 72, pp. 136–137. https://dl.ndl.go.jp/pid/1022790/1/72
  6. 鳩摩羅什, translator, 『妙法蓮華經』 卷五, 如來壽量品, T09n0262, p. 43b, at CBETA. https://cbetaonline.dila.edu.tw/T09n0262_p0043b23
  7. 鳩摩羅什, translator, 『妙法蓮華經』 卷四, 勸持品, the verses, T09n0262, p. 36c, at CBETA. https://cbetaonline.dila.edu.tw/T09n0262_p0036c18
  8. H. Kern, translator, The Saddharma-Puṇḍarīka, or The Lotus of the True Law, Sacred Books of the East 21, Clarendon Press, Oxford, 1884, p. 95, p. 255 and p. 260. Internet Archive saddharmapundar00cambuoft. https://archive.org/details/saddharmapundar00cambuoft
  9. Burton Watson, translator, The Lotus Sutra, Columbia University Press, New York, 1993, p. 78, p. 191 and pp. 194–195.
  10. Leon Hurvitz, translator, Scripture of the Lotus Blossom of the Fine Dharma (The Lotus Sūtra), revised edition, Columbia University Press, New York, 2009, p. 75 and p. 186.
  11. Kubo Tsugunari and Yuyama Akira, translators, The Lotus Sutra, revised second edition, BDK English Tripiṭaka Series, BDK America, Moraga, 2007, p. 77 and p. 187, read in the third printing of 2016 (BDK's PDF of 2017).
  12. Gene Reeves, translator, The Lotus Sutra: A Contemporary Translation of a Buddhist Classic, Wisdom Publications, Boston, 2008, p. 137 and p. 255.
  13. Japanese-English Buddhist Dictionary, Daitō Shuppansha, Tokyo, 1965, p. 65, s.v. Fushaku-shimmyō.
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Authors

Tim Jackowski (Systems Architect, Takase Studios, LLC) · 典 Ten (Anthropic Claude Opus 5.5, Takase Studios LLC)

AI written · Ten wrote the history. Tim Jackowski commissioned it and answers for it.

Not yet reviewed.