Changes

The edicts were reissued upon the succession of each of the shoguns. The promulgations under [[Tokugawa Ietsuna]], [[Tokugawa Tsunayoshi]], and [[Tokugawa Ienobu]] in 1663, 1683, and 1710 respectively saw significant stylistic changes, though with relatively minor amendments of substance. Among the new stipulations were bans on ''[[junshi]]'' (ritual suicide following the death of one's lord), abuses of power, the acceptance of bribes, and the suppression of popular opinion, along with stipulations regarding the proper succession of ''daimyô'' within a clan or domain.

The edicts were reissued upon the succession of each of the shoguns. The promulgations under [[Tokugawa Ietsuna]], [[Tokugawa Tsunayoshi]], and [[Tokugawa Ienobu]] in 1663, 1683, and 1710 respectively saw significant stylistic changes, though with relatively minor amendments of substance. Among the new stipulations were bans on ''[[junshi]]'' (ritual suicide following the death of one's lord), abuses of power, the acceptance of bribes, and the suppression of popular opinion, along with stipulations regarding the proper succession of ''daimyô'' within a clan or domain.

The revision overseen by Confucian scholar [[Arai Hakuseki]] in 1710 altered the language of the text, converting it from a complex mix of Chinese and Japanese conventions to a document that read cleanly in Japanese, but could also be easily read by someone literate only in Chinese. Hakuseki accompanied this revision with a line-by-line commentary on his changes, entitled ''Shinrei kukai''.<ref>Watanabe Hiroshi, ''A History of Japanese Political Thought, 1600-1901'', International House of Japan (2012), 141-142.</ref>

The revision overseen by Confucian scholar [[Arai Hakuseki]] in 1710 altered the language of the text, converting it from a complex mix of Chinese and Japanese conventions to a document that read cleanly in Japanese, but could also be easily read by someone literate only in Chinese. Hakuseki accompanied this revision with a line-by-line commentary on his changes, entitled ''Shinrei kukai''. In addition to this linguistic change, Hakuseki also revised the content of the ''Buke shohatto'' considerably, shifting it from a martial/warrior-oriented document borne of [[Sengoku period]] politics, into one more appropriate for the peaceful and bureaucratic times of the [[Edo period]]. Article 1, stipulating that warriors should practice both martial and literary skills, was revised to place equal importance on the martial and the literary, and to emphasize the importance of ethical teachings (i.e. Confucianism) and acting as a model for upright, virtuous manners and customs. Article 2 of Hakuseki's version similarly offered a general instruction to devote oneself to governing one's household and domain fairly and properly, and to not do anything to anger or aggrieve the vassals of one's house, or the people of one's domain. Hakuseki also placed renewed emphasis on the prohibition on ''[[junshi]]'' (killing oneself to follow one's lord in death).<ref>Watanabe Hiroshi, ''A History of Japanese Political Thought, 1600-1901'', International House of Japan (2012), 141-143.</ref>

The following seven shoguns reissued the ''buke shohatto'' in its 1683 form, with only the most minor of stylistic changes. Though these were once pronounced along with the ''[[Shoshi hatto]]'' (laws for samurai), the latter became largely obsolete after 1683 and was absorbed into the wider body of shogunal orders and prohibitions (the ''[[kinrei-ko]]'').

[[Tokugawa Yoshimune]], however, ordered the laws reverted to an earlier version, undoing Hakuseki's revisions, and the following six shoguns reissued the ''buke shohatto'' in its 1683 form, with only the most minor of stylistic changes. Though these were once pronounced along with the ''[[Shoshi hatto]]'' (laws for samurai), the latter became largely obsolete after 1683 and was absorbed into the wider body of shogunal orders and prohibitions (the ''[[kinrei-ko]]'').

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