The Importance of Zen Buddhism Towards Miyamoto Musashi’S New Personality in Eiji Yoshikawa’S Musashi

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

THE IMPORTANCE OF ZEN BUDDHISM TOWARDS MIYAMOTO MUSASHI’S NEW PERSONALITY IN EIJI YOSHIKAWA’S MUSASHI

AN UNDERGRADUATE THESIS

Presented as Partial Fulfilment of the Requirements for the Degree of Sarjana Sastra in English Letters

By BONFILIO RENDRA SULISTIAWAN Student Number: 154214119

DEPARTMENT OF ENGLISH LETTERS FACULTY OF LETTERS SANATA DHARMA UNIVERSITY 2020

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

THE IMPORTANCE OF ZEN BUDDHISM TOWARDS MIYAMOTO MUSASHI’S NEW PERSONALITY IN EIJI YOSHIKAWA’S MUSASHI

AN UNDERGRADUATE THESIS

Presented as Partial Fulfilment of the Requirements for the Degree of Sarjana Sastra in English Letters

By BONFILIO RENDRA SULISTIAWAN Student Number: 154214119

DEPARTMENT OF ENGLISH LETTERS FACULTY OF LETTERS SANATA DHARMA UNIVERSITY 2020

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

vii

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

This study is dedicated to both of my late fathers

MY BELOVED MOTHER WHO SUPPORTS ME

My older Brother

viii

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

ACKNOWLEDGEMENTS

First of all, I would like to dedicate my deepest gratitude to God for His blessings. In his name Jesus and Saint Mary, I can keep going through this process.

Second, I would like to thank to my thesis advisor, Dr. Gabriel Fajar Sasmita Aji,

M.Hum for guiding and helping me to conduct this research. I am so grateful that he encourages me to give my best potential and be persistent during the process of making this research. I also would like to express my gratitude to co-advisor, Drs.

Hirmawan Wijarnaka M.Hum and examiner Ni Luh Putu Rosiandani, S.S., M.Hum for the revisions and suggestions that enrich my study.

In this opportunity, I would like to express my gratitude to my mother

Caecilia Sri Dharmastuti for her support in my emotional struggle and financial aid to finish my study. I also feel thankful towards my brother Amadeus Rembrandt

Sulistiawan for his scolding and reminder about my purpose in study.

I would also like to thank my beloved friends, Elin Eprilin, Irene Putri

Laratsemi, Rischka Andjani Putri, Indiwara Pandu and Fazulrahman Adi who have helped me to go through this process. These 4 years in Sanata Dharma University have shaped me into the person I have become. I have gained lots of memories and met with so many great people here. Therefore, for all the lecturers, friends, staffs and everyone who take parts in my college life.

Bonfilio Rendra Sulistiawan

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

TABLE OF CONTENTS

TITLE PAGE ...... ii APPROVAL PAGE ...... iii ACCEPTANCE PAGE ...... iv LEMBAR PERNYATAAN PERSETUJUAN PUBLIKASI KARYA ILMIAH.....v STATEMENT OF ORIGINALITY ...... vi MOTTO PAGE ...... vii DEDICATION PAGE ...... viii ACKNOWLEDGEMENTS ...... ix TABLE OF CONTENTS ...... x ABSTRACT ...... xii ABSTRAK ...... xiii CHAPTER I: INTRODUCTION ...... 1 A. Background of the Study ...... 1 B. Problem Formulation ...... 3 C. Objectives of the Study ...... 3 D. Definition of Terms ...... 3 CHAPTER II: REVIEW OF LITERATURE ...... 5 A. Review of Related Studies ...... 5 B. Review of Related Theories ...... 7 1. Theory of Character and Characterization ...... 7 2. Personality Development ...... 11 3. Zen Buddhism ...... 14 C. Theoretical Framework ...... 17 CHAPTER III: METHODOLOGY ...... 18 A. Object of the Study ...... 18 B. Approach of the Study ...... 19 C. Method of the Study ...... 19

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

CHAPTER IV: ANALYSIS ...... 21 A. Characteristic Development of Takezo to Musashi ...... 21 B. Zen Spirits appear in Musashi’s New Personality ...... 34 CHAPTER V: CONCLUSION ...... 42 REFERENCES ...... 45 APPENDIX ...... 47

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

ABSTRACT

SULISTIAWAN, BONFILIO RENDRA, (2019) The Importance of Zen Buddhism Towards Miyamoto Musashi’s New Personality in Eiji Yoshikawa’s Musashi. Yogyakarta. Departement of English Letters, Faculty of Letters, Universitas Sanata Dharma. Musashi is one of Eiji Yoshikawa’s literary works which are based on historical period of Japanese Civil War era. In this novel, the main character experienced a change of personality from a violent, cruel, and short tempered fighter who always obsessed with fighting for pleasure into a swordsman with a clear purpose to become the best in Japan after he learned Zen teaching. The two main objectives analyzed in this thesis are, firstly, to identify and describe what are the personality development throughout the story. Second, to examine and describe how Zen spirits appear in his attitude and thought in his new personality. This study is library research. The researcher collects data from various books and analyses them. The approach in this study using psychological approach. In this research, the psychological approach is used because it is an excellent tool to read between the lines. Theory of character of characterization by Murphy is suitable to analyze the characteristics of both of Takezo and Musashi. To analyze the character development in the main character before and after he change his name, researcher uses from Boree’s personality development theory. In order to find the spirits that appear in Musashi’s new personality, Suzuki’s Zen Buddhism and its spirits used to identify them. From the characterization, Miyamoto Musashi before learning Zen, he was known as Takezo. Takezo can be described as a violent, short-tempered and cruel. Takezo as Musashi became a considerate, determined and still violent. He undergo a significant change in his new personality. Musashi shows himself as a swordsman with total awareness of his surroundings as he mastered Zanshin. He transformed into a fighter who has immovable fighting spirit and strong will. In the peak of his ability, Musashi presented the highest form of Zen spirits which is a state of mind without mind. The change that happened in himself enabled him to defeat every opponent in any difficult situation. Keywords: Zen Buddhism, Eiji Yoshikawa, Personality Development, Takezo, Musashi.

xii

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

ABSTRAK

SULISTIAWAN, BONFILIO RENDRA, (2019) The Importance of Zen Buddhism Towards Miyamoto Musashi’s New Personality in Eiji Yoshikawa’s Musashi. Yogyakarta. Departement of English Letters, Faculty of Letters, Universitas Sanata Dharma. Musashi merupakan salah satu karya sastra yang ditulis oleh Eiji Yoshikawa berdasarkan sejarah era perang sipil Jepang. Dalam novel ini, karakter utama mengalami suatu perubahan kepribadian dari seorang petarung ganas, kejam dan pemarah yang selalu bernafsu untuk bertarung demi kesenangannya menjadi seorang pendekar dengan tujuan yang jelas untuk menjadi yang terbaik di Jepang setelah dia mempelajari ajaran Zen. Dua permasalahan utama yang dianalisa dalam penelitian ini adalah, pertama, untuk mengidentifikasi dan menjelaskan apa saja perkembangan karakteristik didalam cerita. Kedua, untuk meneliti dan menjelaskan bagaimana cara semangat Zen muncul dalam kepribadian baru yang dimiliki oleh Musashi. Penelitian ini merupakan penelitian pustaka. Peneliti mengumpulkan data dari berbagai buku dan menganalisnya. Pendekatan dalam studi ini menggunakan pendakatan psikologis. Dalam penelitian ini, pendekatan psikologis adalah pendekatan yang cocok karena pendekatan tersebut mampu untuk melihat apa yang ada di balik kata-kata. Teori karakter dan karakterisasi oleh Murphy cocok untuk menganalisa karakteristik dari karakter utama yang mengubah namanya dari Takezo ke Musashi. Untuk menganalisa perkembangan karakter didalam karakter utama sebelum dan setelah mengubah namanya, peneliti menggunakan teori perkembangan kepribadian oleh Boree. Dalam menemukan semangat-semangat yang muncul dalam pribadi Musashi yang baru, teori Zen Buddhism dan semangat-semangatnya digunakan untuk mengidentifikasinya. Dari karakterisasi, sebelum belajar Zen, Miyamoto Musashi dikenal dengan nama Takezo. Takezo bisa dideskripsikan sebagai seorang yang ganas, tidak sabar, cepat marah, dan kejam. Musashi mengalami perubahan yang signifikan di kepribadiannya. Musashi menunjukan dirinya sebagai seorang pendekar yang sangat perhatian akan keadaan sekelilingnya sebagaimana dia menguasai Zanshin. Dia bertranformasi menjadi seorang petarung yang memiliki semangat bertarung yang kokoh dan niat yang kuat. Di puncak kemampuannya, Musashi mempertunjukan bentuk tertinggi dari semangat Zen yaitu keadaan dimana dia mempunya pikiran kosong . Perubahan yang terjadi pada dirinya membuatnya bias mengalahkan setiap lawannya dalam keadaan apapun. Kata Kunci: Zen Buddha, Eiji Yoshikawa, Perkembangan Kepribadian, Takezo, Musashi.

xiii

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

xiv

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

CHAPTER I INTRODUCTION

A. Background of the Study

Musashi is one of the popular novels written by Eiji Yoshikawa, a Japanese historical novelist known for his works based on historical background. Some of his works which were translated include Musashi (1981), Taiko: An Epic Novel of

War and Glory in Feudal Japan (1992), The Heike Story: A Modern Translation of the Classic Tale of Love and War (1956), and Fragments of a Past: A Memoir

(1993). In his novel Musashi, Eiji Yoshikawa retold the story of Miyamoto

Musashi, who was one of the most acknowledge Japanese swordsmen in Sengoku

Era. Before known as Musashi, he was one of the warriors who joined the losing

Western faction army in the decisive battle of Sekigahara. After the battle, he met

Zen spiritualism through a priest and dedicated himself to searching answers about the true value swordsmanship in real life through Zen values.

In this novel, Zen is introduced through a spiritual monk named Takuan.

Zen Buddhism which is a practice that was uninterruptedly transmitted to disciples and this was found in the early years of Buddhism by the founder Siddharta

Gautama. Basically Zen is a practice of meditation that has become the core foundation of Buddhism itself. In Musashi, the main character, Musashi learnt Zen by reading Zen books in his room in order to spend his time in exile. Then Musashi practiced Zen values in his swordsmanship by sparing his opponent’s lives.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

Miyamoto Musashi was an actual historical person, but through

Yoshikawa's novel, he and the other main characters of the book have become part of Japan's living folklore. They are so familiar to the public that people will frequently be compared to them as personalities everyone knows. This gives the novel an added interest to the foreign reader. It does not only provide a romanticized slice of Japanese history, but also gives a view of how the Japanese see their past and themselves. However, basically, the story will be enjoyed as a dashing tale of swashbuckling adventure and a subdued story of love, Japanese style.

The reason the researcher chooses Musashi as the object for this research is due to the originality of the story and the researcher also enjoys the detail in the story describing the character and the situation by Eiji Yoshikawa before it become well-arranged novel. The researcher is also fascinated by how Zen influence people’s mind. It can shape people’s mind into different stages. The practice of meditation teaches a person how to act and think calmly. In Musashi, the researcher takes interest in the way Zen changes the main character’s personality as he changes his name after learning about it, especially about the Zen itself which influenced the main character to change significantly different from beginning until the end.

The most significant reason as to why the researcher wants to analyse this novel is because the value of this story teaches people through emotional control by meditation or other mediums, they can behave and reflect the choices and way of living more wisely. Because in today’s society, the researcher observes that people tend to live abruptly and make choices based on impulsive thinking.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

Therefore, this study aims to know the importance of Zen Buddhism in main character’s personality in the novel using Zen Buddhism.

B. Problem Formulation

In order to explain the importance of Zen in Eiji Yoshikawa’s Musashi.

These following questions are formulated:

1. How is the characteristics development depicted from Takezo to Miyamoto

Musashi throughout the story?

2. How do Zen spirits appear in Musashi’s new personality in Eiji

Yoshikawa’s Musashi?

C. Objectives of the Study

Based on the research questions, the objectives of this research are divided into two parts. The first part of the study is to know the characteristic of Miyamoto

Musashi depicted in the Eiji Yoshikawa’s Musashi. Second, the research explains

Zen spirits influence towards the main character’s new personality in the novel.

D. Definition of Terms

This novel uses some of terms that are not seen in the other novels. In this part, terms of Zen will be clarified.

Zen is one of the Buddhism teachings that emphasizes rigorous self-control,

meditation-practice, insight into Buddha-nature, and the personal expression of

this insight in daily life, especially for the benefit of others. The term "Zen

Buddhism" designates the unique admixture of Taoist and Buddhist beliefs,

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

attitudes, and responses of Zen Buddhists that relates them to their environmental surroundings, and which consequently serves to distinguish Zen

Buddhists from their fellow men. (Steve & Dale, 2006, p 64)

Personality Development is the development of the organized pattern of characteristics which is behaviors and attitudes that makes a person distinctive.

Personality development occurs by the ongoing interaction of temperament, character, and environment. (Boree, 2006, p.5)

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

CHAPTER II

REVIEW OF LITERATURE

This chapter consists of three parts which are review of related studies, related theories and theoretical framework. The researcher has a brief review of previous related studies related to the topic of the novel.

A. Review of Related Studies

This sub-chapter gives brief explanation about the related studies that the researcher used as references. Review of related studies is taken from journal articles and an undergraduate study from Karlstads University and Sanata Dharma

University. In order to have better understanding about related studies, the researcher sums up the differences and similarities among them.

The first study is conducted by Ben Van Overmeire (2016) in Inventing the

Zen Buddhist Samurai: Eiji Yoshikawa’s Musashi and Japanese Modernity. The study discusses about the Zen Buddhism to overcome the Japanese industrialization and modernization era. Overmeire analyses it through several approaches by analyzing and relating the way Eiji Yoshikawa describe the characters in the novel with the Japanese war effort in Pacific. In sum, the study discovers that Yoshikawa engages with Zen discourse on two levels. First, he casts Japan’s most famous samurai, Miyamoto Musashi, as a Zen Buddhist warrior who follows the twentieth century bushidō. Second, Yoshikawa aestheticizes violence, creating “fascist moments” that erase moral questions, in line with Zen discourse on the warrior as a martial “artist.” Written at a time when Japanese soldiers were already involved

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

in a brutal war on the Chinese subcontinent, this novel and others of its kind are not merely escapist or antiquarian. Using Zen Buddhist discourse, authors like

Yoshikawa actively created and promoted a warrior ideal whose legacy lasts until these days. The similarities between the two studies occur in the same object which is novel Musashi by Eiji Yoshikawa. Both of two studies observe the intrinsic elements of the novel throughout characterizations in the novel. However, despite of all the similarities, there are some different aspects between the two studies. In the previous study, Overmeire focuses on the inventing of Zen Buddhism in the

Japanese modern era. Meanwhile this study focuses on the importance of Zen

Buddhism towards Musashi characteristic throughout the story.

The following related study is taken from a journal by Haryono (2016) entitled The Spirit of Bushido in Musashi by Eiji Yoshikawa. This research discusses the Bushido values inside the story. Haryono observes the characteristic of characters and analyses the context of the novel. Haryono also discovers that there are eight Bushido values which are justice, truth, honor, sincerity, loyalty, discipline, kindness, and manner. The two studies have the same object which is

Musashi by Eiji Yoshikawa and observe the characterizations in the novel.

Nevertheless, the previous study focus on the bushido values while this study focus on the Zen Buddhism influence towards the main character’s spiritual experience and perspectives.

The last related study which becomes reference is taken from Soran

Afrasiabi (2008) entitled The River as a Symbol of Liberty: An analysis regarding the Significance of the Mississippi River in The Adventures of Huckleberry Finn.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

Afrasiabi examines the characteristics of the characters and the symbolism of

Mississippi river in the novel. In the study, Afrasiabi concludes that the river for

Jim functioned as optional escape route that would lead him far away from the notoriously bad treatment on the cotton fields, and other types of plantations located down the southern states. Secondly, the river supplies Huck and Jim with a comfortable, relaxing and secure setting on several occasions throughout the novel.

The similarities between both studies is to prove the importance or significance of an object or belief towards the character throughout the story. However, the previous study focuses on the significance an object which is a river on The

Adventures of Huckleberry Finn. Meanwhile, this study focuses on the importance of Zen Buddhism on Musashi.

B. Review of Related Theories

1. Theory of Character and Characterization

Character has significant roles in literary work as an object as it stated by

Andrew Bennet and Nicholas Royle:

Characters are the life of literature: they are the objects of our curiosity and fascination, affection and dislike, admiration and condemnation. Indeed, so intense is our relationship with literary characters that they often cease to be simply ‘objects’. (Andrew and Nicholas. 2004, p 60) Character is a central concept in traditional approaches to narrative, especially novels, plays and film. There is also a common tendency simply to describe fictional characters as though they really existed and to forget that the matter at issue is often the kinds of character represented and the process of characterization.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

According to M. J. Murphy in Understanding Unseens (1972), there are 9 ways to know the characteristics of a character: a) Personal Description

The author describes the character appearances in detail like; face, clothes, body shape and skin. The description of a person give readers imagination of the character figure and appearance described by the author. b) Characters as seen by another

The author describes a character through the views and opinions from another. At this point, personalities of character are reflected in other characters’ eyes, opinions and comments. c) Speech

To make characters understandable for readers, the author describes character by the way character speaks and gives opinion to others. d) Past Life

Character’s past life gives the readers clue about what kind of person he or she is. Past life shapes a person‘s character; it can be described by direct comment, person‘s thought or conversation with other characters. e) Conversation of others

The author gives clue about character through conversation of others and how other people say things about that character.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

f) Reactions

Character of person can be identified by the way a person reacts to various situations and events around them. g) Direct Comments

Direct comment by the author helps readers to know a person‘s character. From direct comment, the readers have a picture about what sort of person the character is. h) Thoughts

Thoughts gives readers’ direct knowledge about what the character thinks about as if readers are a secret listener into the inmost thoughts of a person in a novel. i) Mannerism

Personalities of character can be described through their manner. There is always something about the character behind their habit.

2. Personality Development

Personality development is the development of the organized pattern of behaviors and attitudes that makes a person distinctive. Personality development occurs by the ongoing interaction of temperament, character, and environment.

Each stage involves certain developmental tasks that are psychosocial in nature.

Although he follows Freudian tradition by calling them crises, they are more drawn out and less specific than that term implies. The child in grammar school, for example, has to learn to be industrious during that period of his or her life, and that industriousness is learned through the complex social interactions of school and family. Erikson’s stages of psychosocial development are based on (and expand upon) Freud’s psychosexual theory. (Boree, 2006, p.6)

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

Erikson supported it by stating that humans are motivated by the need to achieve competence in certain areas of their lives (Erikson’s on Boree, 2006, p.7).

According to psychosocial theory, people experience eight stages of development over our lifespan, from infancy through late adulthood. a) Trust versus Mistrust

From birth to 12 months of age, infants must learn that adults can be trusted.

This occurs when adults meet a child’s basic needs for survival. Infants are dependent upon their caregivers, so caregivers who are responsive and sensitive to their infant’s needs help their baby to develop a sense of trust; their baby will see the world as a safe, predictable place. Unresponsive caregivers who do not meet their baby’s needs can enrich feelings of anxiety, fear, and mistrust; their baby may see the world as unpredictable. If infants are treated cruelly or their needs are not met appropriately, they will likely grow up with a sense of mistrust for people in the world. b) Autonomy versus Shame/Doubt

As toddlers (ages 1–3 years) begin to explore their world, they learn that they can control their actions and act on their environment to get results. They begin to show clear preferences for certain elements of the environment, such as food, toys, and clothing. A toddler’s main task is to resolve the issue of autonomy vs. shame and doubt by working to establish independence. This is the “me do it” stage.

For example, we might observe a budding sense of autonomy in a 2-year-old child who wants to choose her clothes and dress herself. Although her outfits might not

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

be appropriate for the situation, her input in such basic decisions has an effect on her sense of independence. If denied the opportunity to act on her environment, she may begin to doubt her abilities, which could lead to low self-esteem and feelings of shame. c) Initiative versus Guilt

Once children reach the preschool stage (ages 3–6 years), they are capable of initiating activities and asserting control over their world through social interactions and play. Preschool children must resolve the task of initiative vs. guilt.

By learning to plan and achieve goals while interacting with others, preschool children can master this task. Initiative, a sense of ambition and responsibility, occurs when parents allow a child to explore within limits and then support the child’s choice. These children will develop self-confidence and feel a sense of purpose. Those who are unsuccessful at this stage—with their initiative misfiring or stifled by over-controlling parents—may develop feelings of guilt. d) Industry versus Inferiority

During the elementary school stage (ages 6–12), children face the task of industry versus inferiority. Children begin to compare themselves with their peers to see how they measure up. They either develop a sense of pride and accomplishment in their schoolwork, sports, social activities, and family life, or they feel inferior and inadequate because they feel that they don’t measure up. If children do not learn to get along with others or have negative experiences at home or with peers, an inferiority complex might develop into adolescence and adulthood.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

e) Identity versus Role Confusion

In adolescence (ages 12–18), children face the task of identity vs. role confusion. An adolescent’s main task is developing a sense of self. Adolescents struggle with questions such as “Who am I?” and “What do I want to do with my life?” Along the way, most adolescents try on many different selves to see which ones fit; they explore various roles and ideas, set goals, and attempt to discover their

“adult” selves. Adolescents who are successful at this stage have a strong sense of identity and are able to remain true to their beliefs and values in the face of problems and other people’s perspectives.

When adolescents are apathetic, do not make a conscious search for identity, or are pressured to conform to their parents’ ideas for the future, they may develop a weak sense of self and experience role confusion. They will be unsure of their identity and confused about the future. Teenagers who struggle to adopt a positive role will likely struggle to “find” themselves as adults. f) Intimacy versus Isolation

People in early adulthood (20s through early 40s) are concerned with intimacy vs. isolation. After men have developed a sense of self in adolescence, we are ready to share our life with others. However, if other stages have not been successfully resolved, young adults may have trouble developing and maintaining successful relationships with others. Adults who do not develop a positive self- concept in adolescence may experience feelings of loneliness and emotional isolation.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

g) Generativity versus Stagnation

When people reach their 40s, they enter the time known as middle adulthood, which extends to the mid-60s. The social task of middle adulthood is generativity vs. stagnation. Generativity involves finding your life’s work and contributing to the development of others through activities such as volunteering, mentoring, and raising children. During this stage, middle-aged adults begin contributing to the next generation, often through childbirth and caring for others; they also engage in meaningful and productive work which contributes positively to society. Those who do not master this task may experience stagnation and feel as though they are not leaving a mark on the world in a meaningful way; they may have little connection with others and little interest in productivity and self- improvement. h) Integrity versus Despair

From the mid-60s to the end of life, men are in the period of development known as late adulthood. Erikson’s task at this stage is called integrity vs. despair.

He said that people in late adulthood reflect on their lives and feel either a sense of satisfaction or a sense of failure. People who feel proud of their accomplishments feel a sense of integrity, and they can look back on their lives with few regrets.

However, people who are not successful at this stage may feel as if their life has been wasted. They focus on what “would have,” “should have,” and “could have” been. They face the end of their lives with feelings of bitterness, depression, and despair.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

3. Zen Buddhism & its Spirits

Zen Buddhism is an idea, or a piece of knowledge. It is not a belief, dogma, or religion; but rather, it is a practical experience.

Zen, therefore, most strongly and persistently insists on an inner spiritual experience. It does not attach any intrinsic importance to the sacred sutras or to their exegeses by the wise and learned. Personal experience is strongly set against authority and objective revelation, and as the most practical method of attaining spiritual enlightenment the followers of Zen propose the practice of Dhyana, known as zazen in Japanese. (Suzuki, 1964, p 34) Zen cannot be anything but original and creative because it refuses to deal with concepts but deals with living facts of life. When conceptually understood, the lifting of a finger is one of the most ordinary incidents in everybody’s life. But when it is viewed from the Zen point of view it vibrates with divine meaning and creative vitality. So long as Zen can point out this truth in the midst of conventional and conceptional bound existence.

Zen literature is one of the primary ways in which the tradition communicates its teachings and is perhaps the most important way that it extends itself into future historical contexts. (Suzuki, 1964, p 47) Zen is concerned with the problem of the nature of mind, so it necessarily includes an element of philosophical speculation. Zen is never separated from humans’ personal practice, which we carry out with humans’ body and mind. Zen also seek to extinguish the self-centered, individual ego however it doesn’t merely thinking about it. It is with his or her own body and mind that actually experience which is called "pure existence”.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

In Zen Buddhism, there are six concepts according to Suzuki (1964) that can be obtained after doing meditation which called Zazen. The Zen concepts represents the result of a state of persons’ mind after meditation; a) Mushotoku

The concept of Mushotoku represents a state of mind where the spirit does not seek to obtain anything. This is the attitude of a mind that do not get attached to objects and that seeks no personal profit. This concept of acting without wanting to achieve a result, and giving without wanting something in return. b) Hishiryo

Hishiryo is a state of mind beyond thinking and non-thinking. During the practice of Zazen, it is the normal condition of the consciousness. Consciousness during meditation is not the same as it is in daily life, it does not behave like the intellect. During Zazen, people have thoughts that appear and disappears naturally; this is perfectly normal. If let those thoughts come and go freely, without giving form to them, without wanting to chase them, the intellect becomes peaceful by itself and hishiryo consciousness appears, beyond thinking and non-thinking. c) Zanshin

Zanshin is the state when the mind is fully vigilant and aware of its surroundings; when the mind remains still without being attached to anything and is totally present during every moment and action in the here and now. This high state of awareness and readiness is called zanshin, and is expected to be reflected in a

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

fighter’s stance and focus as he steps back from scoring a point; some judges require it for the point to be awarded. d) Fudoshin

Fudoshin is the 'immovable mind', that is, the mind that has met all challenges of life, and has attained a state of complete composure and fearlessness.

This state of equanimity is essential in the practice of Zazen and Budo.

Fudoshin represents a peaceful state of total determination and unshakable will. It is the state of a spirit that is determined to win, and that is filled with courage, endurance and determination to surmount every obstacle that comes in its way.

Fudoshin is associated with a feeling of invincibility, of a mind that cannot be disturbed by confusion, hesitation, doubt, or fear. e) Mushin

Mushin is the essence of Zen and Japanese martial arts. Mushin literally means the "mind without mind", and it is commonly called "the state of no- mindedness". Mushin is at the core of Zen and Japanese martial arts. It is a state of mind where the mind is not fixed on or occupied by any thought or emotion and is thus connected to the Cosmos. Mushin is similar (or perhaps even identical) to another Oriental metaphorical expression: mizo no kokoro, or “mind like water.”

This refers to quieting one’s mind to the point that it resembles a still pond of water without a single ripple or wave of distracting mental activity.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

f) Satori

Spiritual awakening, also known as 'Buddhist Enlightenment' or Nirvana in

Sanscrit is not something that can be understood by using the brain. Satori is an experience; it is a state of mind. The posture of Zazen itself is Satori, and only through the harmony of body and mind, one can discover the nature of Satori.

Awakening exists in us long before we are born. Animals are Enlightened, being constantly in their original condition, totally immersed in the present and connected to the Cosmos.

C. Theoretical Framework

This study uses three related theories in order to answer the problem formulations. The first theory is the theory of character and characterization. This theory helps the researcher to identify what are the characteristic of Miyamoto

Musashi. The theory of character and characterization gives the discoveries of how the author describes Miyamoto Musashi in the story. Secondly, the researcher uses the theory of personality development. This theory helps the researcher to get better understanding of the personality development in the main character.

Therefore, of the last is the understanding Zen Buddhism that gives the researcher help to identify types of practices and what kind of elements of Zen that gives big influence to Miyamoto Musashi. It defines the factors of actions that reflect the result of Zen Buddhism values on Miyamoto Musashi actions in the story.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

CHAPTER III

METHODOLOGY

A. Object of the Study

The object of the study is taken from best-selling novel in Japan entitled

Musashi by Eiji Yoshikawa. This novel first published in 1971 in Japanese language and then translated to English as it distributed to United States. It has been published in book form no less than fourteen times, most recently in four volumes of the 53- volume complete works of Yoshikawa issued by Kodansha. It has been produced as a film some seven times, has been repeatedly presented on the stage, and has often been made into television mini-series on at least three nationwide networks.

The time of Musashi's life was a period of great transition in Japan. After a century of incessant warfare among petty daimyō, or feudal lords, three successive leaders had finally reunified the country through conquest. Yoshikawa's story begins with the youthful Takezō, later to be renamed Miyamoto Musashi, lying wounded among the corpses of the defeated army on that battlefield. Young Musahi fled into a Buddhist temple and met a priest named Takuan who became his Zen teacher and also his best friend. Musashi has the desire to accomplish the mastery of swordsmanship and become the best swordsman in Japan. As he travels around

Japan fighting opponents, he also applies Zen values towards his swordsmanship mastery throughout the journey. Yoshikawa remains true to history or at least to historical tradition, and his love story, which runs as a background theme in minor scale throughout the book, is very authentically Japanese.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

The main focus on this study is the importance of Zen Buddhism towards character and how is Zen practices presented in the story. In order to know the elements of Zen Buddhism that influence the character. The researcher examines only the main character Miyamoto Musashi. In other hand, the researcher identifies the types of Zen practices that appears in the story.

B. Approach of the Study

In order to analyse and know the hidden meaning beyond the text. The approach that the researcher uses is psychological approach. This approach is used because psychological approach deals towards unconscious aspects of the human psyche. According to Rohrberger and Woods (1975: 13), psychological approach is a distinctive form of criticism in that it pulls upon psychological theories in its interpretation of a text. Relating the psychological and literary works bring a kind of scientific aspect into literary criticism. Psychological theories are generally used as the interpretive tools. This statement also supported by Guerin that though the psychological approach is an excellent tool for reading beneath the lines (2005, p.126).

The usage of this approach suits the main focus on this study because this study deals with development of the main character’s characteristics. It is better using psychological approach to answer the problem formulations.

C. Method of the Study

The method that was used in order to complete this research is by doing library research. In library research, the researcher collected the data and

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

information from the books and other studies and theories related to the topic of the study. Some research on media electronic also had been conducted by the researcher in order to support the analysis. The data in the study are divided into two, they are primary data and secondary data. The primary data was taken from the novel

Musashi by Eiji Yoshikawa and the secondary data was taken from several sources from character and characterization theory, personality development, and Zen

Buddhism.

To analyze this study, there were several steps done by the researcher. The first step was reading the novel that become the object of this study. It used to understand the story and the characters of the novel. The second step was to find other data that related to the novel and the topic of this study. After that, the researcher collected some sources associated with the theories; character and characterization, personality development, and Zen Buddhism. The researcher read from books and internet. Next step was to find appropriate approach to discover the text. The researcher found that the best approach for this study is psychological approach. After that, the researcher answered the questions in problem formulation one by one applying the theories used in the study. The last step was drawing the conclusion from the previous study.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

CHAPTER IV

ANALYSIS

This discussion is divided into two main parts, the first part is about the characteristic and its development of Takezo to Musashi throughout the story and second part is about the Zen spirits that appear in Musashi new personality.

A. Personality Development of Takezo to Musashi

In this novel, the researcher studies about the main character’s characteristics and its development before and after learning Zen. The main character has two names throughout the story which are Takezo and Miyamoto

Musashi. In here, researcher examines the personality development of Takezo to

Musashi through the characteristics in both of Takezo and Musashi.

1. Personality of Takezo

This discussion explain about the main character’s first name characteristics. Takezo is a childhood name of the Musashi before he learns about

Zen practice and changes his name. Takezo is written in kanji which can be read either Takezou or Musashi. Both of them mean Army or Brave Storehouse.

Basically, it means storehouse of military courage. Takezo’s parents separated when he was a kid because of his father’s abusive treatment towards his mother.

This separation and his father abusive behavior creates negative experience towards

Takezo. He views the event that happened in his family as a negative thing. As a 3 years old kid, he thinks that his family condition is not good as his peer’s family.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

He grows up as a kid without proper care and attention from his parents. This condition influences negatively towards his characteristics as he grows up through his puberty. The abusive treatment from his father and the loss of affection that

Takezo needs from his mother turns him into violent, cruel, and short-tempered person. a. Violent

Miyamoto Musashi was born named Takezo in his early years. He was born as the youngest child of Munisai, a samurai who serves as retainer under lord

Shinmei family. Unfortunately, Takezo family was broken apart because his abusive father.

“Takezō had loved his mother, but she had left his father and moved away when he was still small, leaving him alone with Munisai, a martinet who wouldn't have known how to spoil a child in the unlikely event that he had wanted to. In his father's presence, the boy had always felt awkward and frightened, never really at ease. When he was nine years old, he'd so craved a kind word from his mother that he had run away from home and gone all the way to Harima Province, where she was living. Takezō never learned why his mother and father had separated, and at that age, an explanation might not have helped much. She had married another samurai, by whom she had one more child” (Yoshikawa, 1995, p. 24). Takezo as a kid, he is at the stage where he needs love from his mother.

However, when his mother left him, he missed the maternal love that he needed at his childhood without knowing the reason. The mother figure was then replaced by his strict father that intimidated him instead. He became a quiet, and gloomy kid who was hungry towards motherly care and love. It shows Takezo’s personality in mental age, when he was a kid which affects and creates inferiority complex inside

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

him. The family that broken apart creates negative experiences in him that makes him to slowly changing his personality.

Takezo began to change after he got news about his mother who was dying because of an illness. The loss of his mother gives big impact him. He changes his personality into completely different person after his mother passed away. All the feelings that he held to his mother now change into sadness because a sudden death of his mother because of an illness. “Not long after this incident, Takezo learned that his mother had fallen ill and died. Her death had the effect of transforming him from a quiet, gloomy child into the village bully” (Yoshikawa, 1995, p. 24).

The feeling of longing and affection towards his mother turn into hate and resent to his father. Everyone in his village is afraid of Takezo because he is known for his ferociousness in duel and bully as result of his father treatment to him. His father Munisai did not give any encouragement to him as a child and only give punishment. This parenting treatment slowly shaping Takezo into more rough personality after the loss of his beloved mother.

“It was a natural trait, and the one that had always prevented his father from liking the boy. Munisai had tried, in the fashion typical of the military class, to curb his son's ferocity by punishing him severely and often, but the effect of such discipline had been to make the boy wilder, like a wild boar whose true ferocity emerges when it is deprived of food” (Yoshikawa, 1995, p.29). He began to become a beast-like personality who did not stop chasing his opponent to escape. He is determined to finish everyone who dare to go against him. Takezo dares to chase his enemy like when he fights against Temma, a bandit who ran away after losing in battle against Musashi.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

“Takezo was determined to not let Temma escape. That would be dangerous. His mind was made up; when he caught him, he was not going to do a halfway job of killing him. He would make absolutely certain that not a breath of life was left. That was Takezo's nature; he was a creature of extremes. Even when he was a small child, there had been something primitive in his blood, something harking back to the fierce warriors of ancient Japan, something as wild as it was pure” (Yoshikawa, 1995, p.24). b. Cruel

One of the significant characteristics of Takezo is cruel, in a way that he is sadist and brutal. After the death of his mother, Takezo began to grow up into man who is full of anger. As a kid of a samurai, he likes to sway his swords and always find new opponents to beat. He always feels challenged to find new opponents to be defeated. He is known by the villagers in his village as a bully who seeks new victims of his anger. He began to change as a kid who cared and needed affection into a kid that grew into a cruel teenager after the death of his mother due to an illness. He starts to express his lost into anger and brutality towards everyone even his own father hesitate to confront him. “Even Munisai was intimidated eventually.

When he took a truncheon to the boy, the latter countered with a wooden staff”

(Yoshikawa, 1995, p.24).

Takezo starts to find new opponents to defeat. He does not hesitate to kill every opponent that he faces. Then he met his first opponent, Arima Kihei a swordsman that also searched opponent to defeat. Takezo found this as an opportunity and killed him easily without mercy. The victory over Arima Kihei brought up his desire to be wilder as he grows older. Takezo as a teenager eager to get an accomplishment which is makes him wants to challenges new opponents.

The villagers labeled him as a sadist and brutal as Takezo seen by the villagers.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

One year, a wandering swordsman named Arima Kihei put up a gold- emblazoned banner and offered to take on challengers from the village. Takezo killed him effortlessly, eliciting praise for his valor from the villagers. Their high opinion of him, however, was short-lived, since as he grew older, he became increasingly unmanageable and brutal. Many thought him sadistic, and soon, whenever he appeared on the scene, people gave him a very wide berth. His attitude toward them grew to reflect their coldness. (Yoshikawa, 1995, p. 24) His cruelty inside him becomes more widened as his father Munisai died.

Moreover, in an important note, the loss of his father triggers his cruelty even more show his cruel characteristic. “When his father, as harsh and unrelenting as ever, finally died, the cruel streak in Takezo widened more” (Yoshikawa, 1995, p. 25). c. Short tempered

Takezo shows himself as violent person who does not fear anything and he resolves every problem using violence. Takezo is known by villagers as a bully. He loves to pick a fight with everyone to prove himself as the strongest and bravest warrior. He is very furious and easily agitated when other people act arrogant and stronger in front of him. Takezo cannot accept disgrace and threats over his pride and insults or threats toward his family, especially his sister.

After Takezo comes back from the battle of Sekigahara as a soldier who serves the losing side, he runs away with his friend Matahachi. The Tokugawa army, who won the battle, sends a search patrol to capture remaining enemy army including Takezo, who flees the battlefield to avoid punishment. Takezo tries to come fetch his older sister, Ogin, to go hide together. However, the soldiers have taken hostage of every related opponent relatives including his sister, Ogin. Takezo, who cannot accept his sister being taken hostage, becomes angry towards the

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

villagers because they betrayed him by surrendering his sister to the soldiers. He becomes overwhelmed by anger and starts to go on a rampage towards the enemy soldiers and villagers to save his sister.

"My sister, Ogin, of the House of Shimmen. Don't play dumb. You promised to answer my questions. I don't really blame the villagers for trying to capture me, because the samurai are forcing them to do it, but I'm sure they'd never do anything to hurt her. Or would they?" The man replied, too innocently, "I don't know anything about that. Nothing at all." Takezo swiftly raised his sword above his head in position to strike. "Watch it! That sounded very suspicious to me. Something has happened, hasn't it? Out with it, or I'll smash your skull!" (Yoshikawa, 1995, p.50) Takezo shows himself as a short tempered person when he faces crisis in his own.

He can’t be patient and think patient as he faces uncontrollable situation. However, he can be seen as a family oriented person. Despite his situation as a wanted person,

Takezo concerns about his sister well-being. Although he was known as a cruel person to outsiders, he still priorities the safety of his sister.

2. Personality of Miyamoto Musashi

During his runaway from enemy soldiers, Takezo is captured by Takuan after he was offered to trade himself for his sister safety. Soon after his capture,

Takezo is confined inside Himeji Castle under the watch of Lord Ikeda Terumasa.

He is being punished inside a chamber with only one small lamp. “It was always pitch dark high in the donjon, where the haunted room was located. There was no calendar here: no spring, no fall, and no sounds of everyday life. There was only one small lamp, lighting a pale and sallow-cheeked Takezō” (Yoshikawa, 1995, p.102).

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

During his confinement, he learns about Zen through books inside the room.

He spends his time reading every book that he borrowed from Lord Ikeda tirelessly.

“When his eyes blurred from fatigue, he rinsed them with cool water from a small bowl he kept beside him. If the oil ran low and the lamp wick sputtered, he simply put it out. Around the table was a mountain of books, some in Japanese, and some in Chinese. Books on Zen, volumes on the history of Japan. Takezō was virtually buried in these scholarly tomes. They had all been borrowed from Lord Ikeda's collection.” (Yoshikawa, 1995, p.102) He abides Takuan’s advice to think that his confinement in his chamber as a process to rebirth in a womb. He studies many books and scripture to enlighten his knowledge and wisdom.

"Think of this room as your mother's womb and prepare to be born anew. If you look at it only with your eyes, you will see nothing more than an unlit, closed cell. But look again, more closely. Look with your mind and think. This room can be the wellspring of enlightenment, the same fountain of knowledge found and enriched by sages in the past. It is up to you to decide whether this is to be a chamber of darkness or one of light." (Yoshikawa, 1995, p.102). After three years, he is confined inside his chamber while he studies a lot of scriptures. Takuan comes to release him from his time in the castle. Lord Ikeda suggests a change of name from Takezo into Miyamoto. "But now that he's going out on his own—reborn, as you put it—he should have a new name. Let it be

Miyamoto, so that he never forgets his birthplace. From now on, Takezō, call yourself Miyamoto" (Yoshikawa, 1995, p.104). In addition of the name Miyamoto,

Takuan also suggests Takezo to change his first name into Musashi as a symbol of rebirth as a whole new person.

"You should change your first name too," Takuan interjected. "Why not read the Chinese characters of your name as 'Musashi' instead of 'Takezō'? You can keep writing your name the same as before. It's only fitting that

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

everything should begin anew on this day of your rebirth" (Yoshikawa, 1995, p.104). Takezo who decides to change his name as he believes that his release from confinement as a new start of his life. The meeting with Takuan that lead him to learn about Zen changes his attitude and perspective. He decides that he will follow the Way of Sword as his new purpose in his life. The change of his name into

Miyamoto Musashi is considered a turning point in his life which lead to a new chapter in his life as a mature person. The decision that Musashi takes on to follow the Way of Sword can be defined as he reached the stage where he finally enable to find his answer of his identity as a person is to be a swordsman. a. Considerate

After Musashi is released from his confinement, he decides to travel to hone his swordsmanship. In the outskirt of Himeji, Otsu, a fiancée of his best friend runs towards him from Hanada Bridge. She waits for three years in order to tag along with Musashi in his journey as he promised long ago. However, Musashi does not want to bring her in his rough journey because he is concerned about her safety and well-being. He still think Otsu as the fiancée of his best friend Matahachi that needs to be protected from any dangerous situation.

“The questions raced through his agitated mind: "What can I do? How can I embark on my quest for truth and knowledge with a woman, with anyone, interfering all the time? And this particular girl is, after all, still betrothed to Matahachi." Musashi couldn't keep his thoughts from showing on his face” (Yoshikawa, 1995, p.106).

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

Musashi explains to Otsu about his purpose of training and dedication towards swordsmanship. He persuades her not to follow his journey that will most likely not going to bring happiness, but hardships to her.

"I told you. I've just become a new man. I stayed in that musty hole for three years. I read books. I thought. I screamed and cried. Then suddenly the light dawned. I understood what it means to be human. I have a new name, Miyamoto Musashi. I want to dedicate myself to training and discipline. I want to spend every moment of every day working to improve myself. I know now how far I have to go. If you chose to bind your life to mine, you'd never be happy. There will be nothing but hardship, and it won't get easier as it goes along. It'll get more and more difficult” (Yoshikawa, 1995, p.108). Although Musashi already persuaded and explained to her about the probabilities that will happen in the future, Otsu still wants to follow him in his journey and nothing can’t stop her resolve. In the midst of consideration towards Otsu’s well- being, Musashi decides to run away and leaves her a massage in a piece of wood while Otsu returns to her lodge to pack her things.

“He looked at the sky, he looked into the water, desperately gripped the railing, troubled and confused. Soon tiny bits of wood began floating from the bridge into the flowing stream. Otsū reappeared on the bridge in new straw sandals, light yellow leggings and a large traveling hat tied under the chin with a crimson ribbon. She'd never looked more beautiful. But Musashi was nowhere to be seen. With a cry of shock, she burst into tears. Then her eyes fell upon the spot on the railing from which the chips of wood had fallen. There, carved with the point of a dagger, was the clearly inscribed message. "Forgive me. Forgive me" (Yoshikawa, 1995, p.109). It shows that Musashi does care of Otsu’s future if he allows him be with him. He knows the path that he follows is full of dangers for her as a woman. He is afraid that Otsu’s safety and he knows that Otsu’s well-being as his best friend fiancée is his responsibility to bear. He also thinks that Matahachi and Otsu’s family will be worried of her safety if he bring him into his dangerous journey. Although

Otsu, is the one who insist to follow him. Musashi feels sorry to her for not keeping

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

his promise to her because he worries of her safety. This consideration of Otsu safety shows that Musashi is considerate person. b. Determined

On the day Takuan meets Musashi upon his release, Musashi discusses about the way of life that he will take from that day. He talks about his determination to become a new man that seeks for new purpose in life and forget his past. He does not want to become his past-self and wants to move forward to the future. He shows the characteristic of being determined in his speech to Takuan.

"No, I don't think so. I did die, Takuan, and I do feel reborn. I don't think that now is the time to return to the past. What I have to do is take a resolute step forward, into the future. I've barely found the way along which I'll have to travel. When I've made some progress toward the knowledge and self- perfection I'm seeking, perhaps I'll take the time to relax and look back. Not now." (Yoshikawa, 1995, p.105) After Takuan left, Musashi reflects into his life while grabbing his sword.

He thinks that the only path that he will follow is the way of the sword. In the Way of Swords, a swordsman ready to face any kind of situation and stick to the way of justice. Musashi’s thoughts can conclude that he is a determined person.

"Now there's only this sword," he thought. "The only thing in the world I have to rely on." He rested his hand on the weapon's handle and vowed to himself, "I will live by its rule. I will regard it as my soul, and by learning to master it, strive to improve myself, to become a better and wiser human being. Takuan follows the Way of Zen, I will follow the Way of the Sword. I must make of myself an even better man than he is." After all, he reflected, he was still young. It was not too late” (Yoshikawa, 1995, p.106). During his journey to Hozoin temple, Musashi meets a young monk along the way to the temple. He asks about the information about the temple but the monk advices him not to go there because of the danger. However, Musashi still wants to

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

meet the master of Hozoin Temple. Musashi’s characteristic can be seen as determined in the conversation with other characters in this chapter.

“And so you see," concluded the monk after explaining all this, "it wouldn't do you much good to go there. You probably couldn't meet the master, and even if you did, you wouldn't learn anything." His brusque manner made it clear that he was eager to be rid of Musashi. Though aware he was being made light of, Musashi persisted. "I've heard about In'ei, and I know what you've said about him is true. But I've also heard that a priest named Inshun has taken over as his successor. They say he's still studying but already knows all the secrets of the Hōzōin Style. According to what I've heard, although he already has many students, he never refuses to give guidance to anyone who calls on him."Though aware he was being made light of, Musashi persisted."I've heard about In'ei, and I know what you've said about him is true. But I've also heard that a priest named Inshun has taken over as his successor. They say he's still studying but already knows all the secrets of the Hōzōin Style. According to what I've heard, although he already has many students, he never refuses to give guidance to anyone who calls on him" (Yoshikawa, 1995, p.163). When he wants to challenge the young master of Yoshioka School, Musashi shows his determination in his action and speech towards others. He waits until the return of Seijuro and Tojo despite the fact that he was attacked by the students.

“Musashi himself ended the bloodshed. Since his challenge had been accepted, he had no qualms about the casualties, but he announced, "There's no point in continuing until Seijūrō returns," and refused to fight anymore. There being no alternative, he was shown, at his own request, to a room where he could wait. Only then did one man come to his senses and call for the doctor” (Yoshikawa, 1995, p.128). Musashi shows his determination to follow the Way of the Samurai in his conversation with Jotaro at Hannya Plain. He is not afraid to face ambush that has been set up by the priests from Hozoin Temple. He refuses his disciple Jotaro’s plead to run away while crying after they know that the Hozoin priests will ambush him. Musashi is determined to face his opponents rather than to run away, which is a betrayal against his conviction as a samurai.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

“Jōtarō broke down, tears streaming down his cheeks as if a dam had broken. The backs of his hands went up to his eyes and his shoulders quivered. His crying was punctuated by tiny spasms, as if he had the hiccups. "What's this? Aren't you supposed to be learning the Way of the Samurai? If I break and run, you run in the same direction. If I get killed, go back to the sake shop in Kyoto. But for now, go to that little hill and watch from there. You'll be able to keep an eye on everything that happens." Having wiped his tears away, Jōtarō grabbed Musashi's sleeves and blurted out, "Let's run away!" "That's no way for a samurai to talk! That's what you want to be, isn't it?" "I'm afraid! I don't want to die!" With trembling hands, he kept trying to pull Musashi back by the sleeve. "Think about me," he pleaded. "Please, let's get away while we can!" (Yoshikawa, 1995, p.180) The determination that Musashi shows become one distinct characteristic which clearly makes him a determined person as he acts firm about his strong will and what he wants. c. Violent Musashi as a swordsman did not hesitate to slay and kill his opponent.

Violence has become part of his life that cannot be avoided as he follows the way of sword. Musashi fights only the purpose to train his sword mastery and defend himself. He is completely different from his past life as Takezo, who fights only to fulfill his desire and blood thirst. In Hozoin Temple, Musashi was asked to fight against a priest named Agon using wooden swords. “One by one they backed out, until Musashi saw the finger pointing at him. “How about you?" "If you please.""

'If you please'? What's that supposed to mean?" "It means I'd like to fight"

(Yoshikawa, 1995, p.166).

Musashi accepts the offer and fights against Agon. In this duel, Musashi wins and knocks out Agon whom passed out.

“Agon's lunge was accompanied by a piercing scream. In the split second that decided the encounter, Musashi parried and counterattacked. "What

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

happened?" Agon's fellow priests hastily ran forward and crowded around him in a black circle. In the general confusion, some tripped over his practice lance and went sprawling. A priest stood up, his hands and chest smeared with blood, shouting, "Medicine! Bring the medicine. Quick!" (Yoshikawa, 1995, p.167) The duel between Musashi and Agon confirms that Musashi still has the characteristic of violent. However, he uses violence as the way of him to gain experience to improve his sword mastery, not to fulfill his blood thirst. In his conversation with Nikkan, Musashi finds out that he accidentally killed Agon and he regretted it. It proves that at that duel, Musashi used violence as a way to improve his skill not to end someone’s life. He did not have any intention to kill Agon as he prayed for him.

“How are Agon's injuries?" "He was killed instantly," said the old man. The breath with which he spoke felt like a cold wind on Musashi's face. "He's dead?" To himself, he said: "So, it's happened again." Another life cut short by his wooden sword. He closed his eyes and in his heart called on the name of the Buddha, as he had on similar occasions in the past” (Yoshikawa, 1995, p.168). Musashi was ambushed by priests from Hozoin Temple and a dozen master-less samurai. They want revenge for the death of Agon and accuse Musashi for insulting the temple. "Musashi! I am Inshun," shouted the same priest. "I'm told that you came while I was away and killed Agon. That you later publicly insulted the honor of the Hōzōin. That you mocked us by having posters put up all over town”

(Yoshikawa, 1995, p.182).

Despite denying those accusations for publicly insulting the temple, they still attacked him. "No!" shouted Musashi. "If you're a priest, you should know better than to trust only what you see and hear. You should consider things with your mind and spirit" (Yoshikawa, 1995, p.183). He fought them alone using his

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

instinct to defend from those who endangered his life. He used violence as way to protect himself from Hozoin priests and master-less samurai that have surrounded him.

“The rōnin had come to watch the carnage, not to participate in it, but their weakness had led Musashi to attack them first. At the very beginning, they held together fairly well, because they thought the priests would soon come to their rescue. But the priests stood silent and motionless as Musashi quickly slaughtered five or six rōnin, throwing the others into confusion. Before long they were slashing wildly in all directions, as often as not injuring one other.” (Yoshikawa, 1995, p.183) In this battle, Musashi used violence as self-defense against his opponents to survive. He has no choice but to slay and kill them to protect his own life. This is a proof that Musashi used violence as self defence and also as a martial artist. He does not use violence as a killer or murderer that seeks blood.

B. Zen spirits appear in Miyamoto Musashi personality

The main point in Zen Buddhism is the state of mind in a person. It teaches people to be able to self-control and reflect into their inner self. Takezo learned Zen during his confinement in Himeji Castle. He intensely read many scriptures and books about Zen and its practices for three years. After three years passed, he decided to change his name into Miyamoto Musashi as the symbol of his rebirth.

Miyamoto Musashi is a new name for a new personality that has been born from an old personality named Takezo. In his past life as Takezo, he was a man full of anger, and emotional scars left by his parents. He shaped himself as He can’t be controlled and always acts abruptly and doesn’t care about anything that surround him. He only cares towards himself as the ignorant and the center of attention.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

However, after Musashi started rapidly shows different personality and attitude.

Inside his attitude and personality, researcher found that there are Zen spirits influenced his change of personality.

1. Zanshin

The first spirit that appears in the new personality of Musashi is Zanshin. In

Zen terminology, Zanshin is a state when mind become fully vigilant and aware of its surroundings. “This high state of awareness and readiness is called zanshin, and is expected to be reflected in a fighter’s stance and focus as he steps back from scoring a point” (Wilson, 2010, p.2).

When Jotaro was surrounded and punished for killing a dog that belongs to

Lord Munenori of Tajima as an act of revenge for biting him. Musashi fights four

Yagyu clan’s senior retainers alone to protect his student. Zanshin enabled Musashi to analyze them and carefully assess the situation before fighting them. “As they pressed in on Musashi, he was keenly aware that there was not one among them who was not an expert with the sword. He stood quite still, his hand on Jōtarō's shoulder. Surrounded, he couldn't have escaped even if he'd had wings”

(Yoshikawa, 1995, p.216). In fact, Musashi does not launch an attack against them because he knows that he was outnumbered and the situation does not favor him.

Musashi moves to a narrower place to be able to carefully watch their movement and he thinks of their possible movement. He does not carelessly attack them like he did in the past.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

There was a faint rustle. Like a beetle's antennae, Musashi's sword told him that the man on his left had moved his foot an inch or two. He made the necessary adjustment in the position of his weapon, and the enemy, also perceptive, made no further move to attack. The five formed a seemingly static tableau. Musashi was aware that the longer this continued, the less advantageous it was for him. He would have liked somehow to have his opponents not around him but stretched out in a straight line—to take them on one by one—but he was not dealing with amateurs. The fact was that until one of them shifted of his own accord, Musashi could make no move. All he could do was wait and hope that eventually one would make a momentary misstep and give him an opening (Yoshikawa, 1995, p.219). He calculated every steps and he clearly assessed the condition and situation around him. Musashi keeps his awareness up and fully vigilant during the battle against four opponents become indicator that he was able to reach the Zanshin. He fully understood that his mind must focus on the opponent’s strength and find weakness which he can uses to defeat them. The thought that Musashi described by the author confirms Zanshin change his state of mind during his battle. The attitude and the way of Musashi’s thinking when he faces enemy indicate the resemblance state of Zanshin.

During his combat against Deschiciro, Musashi presented full awareness as he paid full attention towards any movement. His concentration only focus on his enemy movement and possible target. “Musashi was on the alert for just such an opening, that tiny fraction of a second when his vision would be blocked by his arms. Musashi held his sword at eye level too, with his elbows relaxed, flexible and capable of movement in any direction” (Yoshikawa, 1995, p.461).

It also shows in the duel against Sasaki Kojiro Garnyu. Zanshin natures

Musashi’s mind to be cautious and vigilant to his opponent all time.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

“Musashi did the unexpected. Instead of proceeding slowly and cautiously, he strode boldly toward Ganryū, his sword projecting before him, ready to thrust into Ganryū's eyes. The artlessness of this approach brought Ganryū to a halt. He almost lost sight of Musashi.” (Yoshikawa, 1995, p.987) He clearly demonstrates that the perfect awareness as the main point of Zanshin which is the key to be able to make a beneficial decision. Zanshin shapes Musashi’s way of thinking in the battle to create a good observation of enemy’s advantages and disadvantages as the result of his nature to pay attention to the opponent.

2. Fudoshin

In the term of Fudoshin, which is a state of mind when a fighter attained no fear and has a spirit that immovable.

“Applied in the context of the samurai swordsman, the unmoving and unstopping mind is one that will remain free from fixation on either the enemy's sword as it cuts at him, or by his own cut in defense. In such a state of mind, he spontaneously, naturally and effectively responds, without an instant's hesitation” (Fabian, 2010, p.3). Musashi shows his determination to fight against Sekihusai, a master from Yagyu castle. Unfortunately, his student Jotaro made an uproar for killing the lord’s favorite dog. Musashi was asked to commit hara-kiri because of his pupil’s action rather than being killed by the retainers. However, he refuses to give up his life over a dead dog because he has not fulfilled his purpose to defeat Sekihusai.

“That would have been the ideal solution; they had not consulted with Sekishūsai, and if Musashi died now, the whole affair could be buried along with his body. Musashi had other ideas. "You think I should kill myself? That's absurd! I have no intention of dying, not for a long time." His shoulders shook with laughter” (Yoshikawa, 1995, p.216). His strong resolution to defeat Sekihusai made Musashi choose to fight the retainers rather than die without trying. This attitude reflects the mind of Fudoshin which

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

can be seen from Musashi’s strong will to live in order to follow his Way of Sword.

In the chapter of The Spreading Pine, Musashi was ambushed by Yoshioka School students and their new appointed leader. He charged into their ambushes fearlessly.

“He looked up and reflected that in only a short time—a few breaths—his spirit would join the clouds in their skyward flight. To the universe, the death of one man could hardly have any more significance than that of a butterfly, but in the realm of mankind, a single death could affect everything, for better or worse. Musashi's only concern now was how to die a noble death” (Yoshikawa, 1995, p.531). Despite being outnumbered, Musashi attacked his opponents without any fear and hesitation. His only thought is how to achieve a noble death which shows that his spirit and mind cannot be shaken over. The readiness and courage of Musashi shows the true form of Fudoshin. “This model of courageous dignity and calm leadership is the direct application of fudoshin, and is a model that we who train within traditional Japanese martial and other artistic systems would do well to try to achieve and emulate" (Fabian, 2010, p.5).

In the combat against Yoshioka School students, Musashi firmly slayed every opponents that he faced including Genzaemon, the Yoshioka School new leader who was still a boy. The firmness and strong determination of Musashi to fight his opponents without fear shows his spirit of Fudoshin. The spirit of Fudoshin clearly inspired Musashi to believe in his determination and to never back down.

“Genzaemon jumped forward, howling as though the blow had struck him, but he was too late. Musashi's sword sliced a two-foot strip of bark off the trunk. It fell to the ground by Genjirō's blood-covered head. It was the act of a ferocious demon. Musashi, ignoring the others, had made straight for the boy. And it seemed he had had this in mind from the beginning” (Yoshikawa, 1995, p.534).

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

3. Mushin Mushin is the essence of Zen and Japanese martial arts. Mushin is similar

(or perhaps even identical) to another Oriental metaphorical expression: “mind like water.” This refers to quieting one’s mind to the point that it resembles a still pond of water without a single ripple or wave of distracting mental activity. In this state, the surface of the water reflects a clear and perfectly undistorted image of the surroundings, like a mirror” (Wilson, 2010, p.2).

In his battle against Denshiciro and Otaguro Hyosuke, Musashi presented a state of mind of Mushin, when he had no will to win and he reached mind without mind. Munshin changes Musashi’s way of thinking by making Musashi have understanding about the mind without mind.

“Musashi no longer saw a great boulder before hint. He himself no longer existed as a separate person. The will to win had been forgotten. He saw the whiteness of the snow falling between himself and the other man, and the spirit of the snow was as light as his own. The space now seemed an extension of his own body. He had become the universe, or the universe had become him. He was there, yet not there” (Yoshikawa, 1995, p.462). In a way, the Munshin spirit shapes Musashi’s understanding about what a warrior’s mind should be like.

“Interestingly enough, a well-trained fighter with good mushin and zanshin can usually tell if his opponent is maintaining a similar state of awareness. A momentary break in concentration by one party creates an opening called a suki, during which he cannot respond fast enough to counter a move by an opponent still in a state of mushin” (Wilson, 2010, p.2). In this battle, Munshin influences Musashi to fight Denshiciro and Hyosuke without hesitation and fear. He waits for his enemy to attack first in order to find an opening to counter attack. He thinks and responds immediately towards his

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

opponent’s movement. He moves swiftly around to slay and creates confusing situation towards them.

“Denshichirō's feet inched forward. At the tip of his sword, his willpower quivered toward the start of a movement. Two lives expired with two strokes of a single sword. First, Musashi attacked to his rear, and Otaguro Hyōsuke's head, or a piece of it, sailed past Musashi like a great crimson cherry, as the body staggered lifelessly toward Denshichirō. The second horrendous scream—Denshichirō's cry of attack—was cut short midway, the broken- off sound thinning out into the space around them. Musashi leapt so high that he appeared to have sprung from the level of his opponent's chest. Denshichirō's big frame reeled backward and dropped in a spray of white snow” (Yoshikawa, 1995, p.462). Musashi’s action in this battle proved that he mastered Munshin and it influenced him to do that action. The response and his calculated movement was quick and outwitted Denshiciro and Hyosuke. It gives tremendous advantages to

Musashi by giving him quick thinking and response against his opponents. “With mushin, the fighter creates that state of mind at will, when needed, and not as a panic response. This gives a tremendous advantage over fighters who have yet to master it, because in comparison they will really be thinking in slow motion”

(Wilson, 2010, p.3).

“The fighter who has mastered mushin is, in effect, creating a temporary state in his mind akin to that of the idiot savant. And through this mental discipline he or she becomes a sort of genius at fighting for a few minutes. Reaction time is radically shortened, and calculation of appropriate responses and countermoves takes place at lightning speed, too fast to consciously follow one’s own thoughts in any stepwise fashion. This is probably because the calculations are being broken into segments which are all run simultaneously, so there is no linear train of thought to follow. The answer just appears, magically, in the blink of an eye” (Wilson, 2010, p.3). Musashi also demonstrated Munshin as he was preparing for his duel against Sasaki

Kojiro. Munshin formed Musashi to feel the sensation of his surroundings and created the mindless mind in his head.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

“To Musashi's eyes, life and death seemed like so much froth. He felt goose pimples on his skin, not from the cold water but because his body felt a premonition. Though his mind had risen above life and death, body and mind were not in accord. When every pore of his body, as well as his mind, forgot, there would remain nothing inside his being but the water and the clouds” (Yoshikawa, 1995, p.982). The description about Musashi’s feelings and thought gives clear explanation that Munshin gives Musashi the ability to overcome life and death thought. Munshin enabled Musashi’s mind to calm as water and clouds. In the battle against Sasaki Kojiro, both of them displayed the form of Mushin. It enables them to reach the state where they feels that the unity of their soul, body and mind as the author describe the situation and condition of both of them.

“The two men spoke without speaking. Then to each came the unconscious realization of the other. The pores of their bodies stood out like needles directed at the adversary. Muscles, flesh, nails, hair, even eyebrows—all bodily elements that partake of life—were united into a single force against the enemy, defending the living organism of which they were a part. The mind alone was one with the universe, clear and untroubled, like the reflection of the moon in a pond amidst the ragings of a typhoon. To reach this sublime immobility is the supreme achievement” (Yoshikawa, 1995, p.986).

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

CHAPTER V

CONCLUSION

In this chapter, the researcher concludes the research findings and discussions. Following the first problem formulation, the researcher describes several characteristic of the main character and its development throughout the story. Using Murphy’s theory of character and characterization, the researcher examines the character of Takezo and Musashi.

The character of Musashi is divided into two different parts. The first part is when the main character name is Takezo. He is characterized as a violent, cruel, and short tempered person. He is full of anger and despise as the product of domestic abuse and the loss of his beloved mother. Takezo is pictured as a brutal and sadistic person who loves to fight. He does not care about anyone and will seek for new opponents to beat and kill. His desire to defeat every person leads him to join the Battle of Sekigahara for a new challenge inside him.

After the defeat in Sekigahara, Takezo became a wanted person and eventually captured by a Zen Buddhist priest named Takuan. He was confined inside a chamber inside Himeji Castle. Takezo spent his time reading many books during three years of confinement. Takezo changed his name into Miyamoto

Musashi as a symbol of his rebirth. The characteristic of Musashi is considerate, determined, and yet still violent. The researcher discovers that Musashi develops his violent characteristic into more civilized. He does not fight and kill his opponents for his pleasure or desire but he is rather forced to do so by the situation

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

and circumstances. He shows a change in his attitude, which is heavily influenced by Zen Teaching.

The second problem formulation is Zen spirits are reflected in Musashi’s attitude and characteristic. Musashi is inspired to follow the way of swords with his knowledge of Zen practices. The Zen practices gives Musashi a positive change.

The researcher examines that there are three spirits found inside Musashi new personality. Musashi has the spirit of Zanshin, which changes Musashi’s ability to analyze his opponent and situation before taking action. Musashi also presents his determination and strong will as Fudoshin. He stayed composed and strong in any difficult situations. Lastly, Mushin forms Musashi’s mind to comprehend the benefit of creating mind without mind. It leads him to react and respond faster in various difficult situations.

Based on the findings, the researcher concludes if Musashi does not learn

Zen as he was in the novel, Musashi will continue to pursue his ambition and desire to kill people. He will kill people without any consideration and reason. Musashi without Zen practices will lead him into the worst case; death. It is possible for

Musashi to launch his action based on his rage without thinking about any possible situation. If he does not practice Zanshin, he will not think calmly and observe his opponents. Similarly, without Fudoshin, he will move with hesitation and fear when he is outnumbered. Lastly, Munshin plays an important role in his ability to be in the state when he has mind without mind.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

Zen teaching displays that the importance of self-control and reflection towards our inner self. It gives a lesson to be aware of our surroundings and stay vigilant in every moment of our lives. We must focus on every action and moment.

It is important for a person to be able to control their action based on careful consideration and clear mind because every action comes with also great responsibility and impact to our life.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

REFERENCES

Afrasaibi, Soran. (n.d.) The River as as a Symbol of Liberty: An Analysis regarding the Significance of the Mississippi River in The Adventures of Huckleberry Finn. (Undergraduate Thesis) Karlstads University. Retrieved from https://www.semanticscholar.org/paper/The-River-as-a-Symbol-of-Liberty- %3An-analysisthAfrasiabi/b4f44c5d74c9bb8f37c30201538ecc0add399746

Bennet, Andrew, & Nicholas Royle. (2004) An Introduction to Literature, Criticism and Theory (3rd ed). Edinburgh. Pearson Education Limited.

Boeree, George. (2006). Personality Theories. Shippensburg. Shippensburg University, Retrieved from http://www.social-psychology.de

Corr, Phillip & Matthews Gerald. (Eds.). The Cambridge Handbook of Personality Psychology (1st ed.). (2009). Cambridge: Cambridge University Press. Retrieved from https://sangu.ge

Fabian, Stephan M. (n.d.) Fudoshin and Its Continuing Relevance. Retrieved from http://www.yamakawadojo.com/Fudoshin.pdf&ved=2ahUKEwje18n6vNm AhVNU30KHXq5DJMQFjAAegQlARAB&usg=AOvVaw1bW4J5IFNvFi MOnx_8Nt2L&cshid=1577334515916

Guerin, Labor, Morgan, Reesman, and Willingham. (2005). A Handbook of Critical Approach to Literature (5th ed.). Oxford: Oxford University Press

Haryono. (2016) The Spirit of Bushido in Musashi by Eiji Yoshikawa. 9(1). 1-89. https://media.neliti.com/media/publications/256801

Heine, Steve and Dale Wright.(Eds.). Zen Classics Formative Texts in the History of Zen Buddhism (2006). Oxford: Oxford University Press.

Murphy, M.J. (1972). Understanding Unseens : An Introduction to English Poetry and the English Novel for Overseas Students. London: George Allen & Unwin Ltd.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

Rohrberger, Mary & Woods, Jr., Samuel H. Reading and Writing About Literature. New York: Random House Inc., 1971

Suzuki, D.T. (1964). An Introduction to Zen Buddhism (1st ed.). New York: Grove Press.

Leggett, Trevor. (2003). Samurai Zen. Retrieved from https://terebess.hu

Van Overmeire, B. (2016). Inventing the Zen Buddhist Samurai : Eiji Yoshikawa’s Musashi and Japanese modernity. JOURNAL OF POPULAR CULTURE, 49(5),1125–1145. https://www.academia.edu/28909613/Inventing_the_Zen_Buddhist_Samura i_Eiji_Yoshikawas_Musashi_and_Japanese_Modernity

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

APPENDIX

The Summary of Eiji Yoshikawa’s Musashi

Published in 1981. Musashi tells a story about a journey of a samurai named

Miyamoto Musashi who wants to be the greatest swordsman. In his early life, he was originally born named Takezo. His childhood was ruined because his abusive father and the loss of his mother. He was a violent, short tempered, and cruel. He became more uncontrollable after his father Munisai passed away. Takezo started to bully other people in his village and find someone to fight. During the decisive battle between West and East Army. Takezo intrigued to join the battle with his childhood friend Matahachi.

His desire to fight led him to join the battle of Sekigahara with the West Army.

Unfortunately, the battle was a total defeat towards the West army. Takezo was forced to run away from the enemy forces. He planned to go back to his village.

However, the enemy forces has already seized Takezo’s village as their territory and captured the runaway soldiers. They also held Takezo’s sister Ogin as a hostage in order to arrest him. Nevertheless, the occupying forces can’t arrest him despite many soldiers and villagers was sent. In the mist of chaos, a Zen priest named Takuan stepped up to arrest him.

Takezo was persuaded by Takuan offer for the safety of his sister. Takezo was captured and confined inside a chamber in Himeji Castle. He was punished for three years. During his three years in confinement, Takezo learned Zen by reading many books and scriptures about it. Upon his release, Takuan visited him and suggested to change his name to Miyamoto Musashi.

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

As a new chapter in his life, Musashi decided to follow the way of Sword. He wanted to become the greatest swordsman in Japan. He also promised to avoid bloodshed He started off by visiting various school and challenging many sword master. During his journey, he met many opponents and fought them as he improved his skill. He learned to adapt in any situations and conditions.

Musashi grew up stronger as he fought many stronger opponents. In his final battle, Musashi fought against his formidable rival Sasaki Kojiro. He defeated him with a wooden oak sword. After this battle, Musashi worked for Hosokawa clan as a retainer until his death.