日々の読書、愛犬たち、翻訳、手芸など


by ars_maki
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<   2010年 12月 ( 32 )   > この月の画像一覧

My latest Tanka

d0112879_232222100.jpg

the Tale of Genji
the four seasons should be
its main characters
the two thousands years
are in this single moment

29th Dec. 2010

I have the Tale of Genji on my mind, when I wrote this tanka.
However, my FB friend made the following comments:
This has a very subtle meaning.In the yogic lore and in the
Jain folklores(Jainism precedes Buddhism and is beieved to
have existed even before Aryans came to India from the west),
the people who have evolved are said to be living such spans
of lives where in their life,a moment of meditation is equivalent
to thousands of years.So it is believed for Lord Shiva too !
[PR]
by ars_maki | 2010-12-31 23:24 | ネット

風姿花伝の幽玄

伝第一  年来稽古条々

十二・三より

 まづ童形ならば、何としてるも幽玄なり。声も立つころなり。

第五 奥儀伝

 およそこの道、和州・江州において、風体変はれり。江州には幽玄の
境をとり立てて、物まねを次にして、かかりを本とす。和州には、まづ
物まねをとり立てて、物数を尽くして、しかも幽玄の風体ならんとなり。


 されば和州の風体、物まね・義理を本として、あるいはたけのある
よそほひ、あるいは怒れるふるまひ、かくのごとくの物数を、得たると
こそと人も心得、たしなみもこれ、もっぱらなれども、亡父の名を得し
盛り、静が舞の能、嵯峨の大念仏の女狂の物まね、ことにことに得
たりし風体なれb、天下の褒美・名望を得しこと、世もて隠れなし。
これ、幽玄無上の風体なり。

花伝第六 花修伝(かしゅういわく)

 一、能に、強き、幽玄・弱き・麁きを知ること、おほかたは見えたる
ことなれば、たうあすきやうなれども、真実これを知りぬによりて、弱く、
麁き為手(じて)多し。
 ・・・もし強かるべきことを幽玄にせんとて、物まめ似たらずは、幽玄
にはなくて、これ弱きなり。さるほどにただ物まねに任せて、その物に
なり入りて偽りなくは、麁くも、弱くもあるまじきなり。
 また強かるべき理すぎて強きは、ことさら麁きなり。幽玄の風体より
なほ優しくせんとせば、これ、ことさら弱きなり。
 この分け目をよくよく見るに、幽玄と強きと、別(べち)にあるものと
心得るゆゑに迷ふなり。この二つは、その物の体にあり。たとへば、
人においては女御・更衣、または遊女・好色・美男、草木には花の
たぐひ、かやうの数々は、そのかたち幽玄のものなり。またあるいは
武士(もののふ)・荒夷(あらえびす)、あるいは鬼人(きじん)、草木にも
松・杉、かやうの数々のたぐひは強きものと申すべきか。かやうの万物
の品々をよく為似(しに)せたらんは、幽玄の物まねは幽玄になり、強きは
おのづから強かるべし。この分け目をばあてがはずして、ただ幽玄に
せんとばかり心得て、物まねおろそかなれば、それに似ず。似ぬをば
知らで、幽玄にするぞと思ふ心、これ弱きなり。されば遊女・美男などの
物まねをよく似せたらば、おのづから幽玄なるべし。ただ似せんとばかり
思ふべし。・・・
  ただし心得べきことあり。力なく、この道は見所(けんじょ)を本にする
わざなれば、その当世当世の風儀にて、幽玄をもてそぶ見物衆(けんぶつしゅ)
の前にては、強きかたをば、少し物まねにはづるるとも、幽玄のかたへは、
やらせ給ふべし。
この工夫をもて、作者また心得べきことあり。いかにも申楽の本木には、
幽玄ならん人体、まして心・言葉をも優しからんを、たしなみて書くべし。
それに偽りなくは、おのづから幽玄の為手(して)を見ゆべし。幽玄の理を
知り窮めぬれば、おのれと強きところをも知るべし。されば一切の似せ
ことをよく似すれば、よそ目に危ふきところなし。危ふからぬは強きなり。
 しからばちちとある言葉の響きにも、「靡き」「伏す」「返る」「寄る」などと
いふ言葉は柔らかなれば、おのづから余情(よせい)になるやうなり。
「落つる」「崩るる」「破るる」「転ぶ」など申すは、強き響きなれば、ふりも
強かるべし。さるほどに強き・幽玄と申すは、別(べち)にあるものにあらず、
ただ物まねの直ぐなるところ、弱き・麁きは、物まねにはづるるところと知る
べし。

・・・直ぐなる能いは、たとひ幽玄の人体にてこはき言葉を謡ふとも、音曲
(おんぎょく)のかかりだにたしやかならば、これよかるべし。


花伝第七 別紙口伝

 一、能によろづ用心を持つべきこと、仮令(けりょう)、怒れる風体にせん
時は、柔らかなる心を忘るべからず。・・・また幽玄の物まねに、強き理を
忘るべからず。これ、一切、舞・はたらき・物まね、あらゆることに住せぬ
理なり。

I've tried one of the translation tools. This is what I've got
for the first "yuugen" referred above.

Subtle and profound of [fuusugatahanatsuta]

Practice [joujou] from the first of information

From 12.3

It is a subtle and profound though does very much
if it is [madu] [warabekatachi]. The voice stands.

For "yuugen" we have "subtle and profound."
I'm so relieved with this, having no "mysticism" nor "occult."
I've browsed the rest only finding "subtle and profound" for "yuugen."
[PR]
by ars_maki | 2010-12-31 12:58 | 読書

幽玄 You Gain ?!

I joined the haiku communities in Face Book last October.
There I encountered some people who claimed that
"幽玄"or "yuugen" should sound "You Gain"?!
I was utterly stunned, for they claimed themselves
dedicated to haiku. Also they said "yuugen" was to
signify "mysticism" and "occult." I was shocked.
I should have asked them where they had got such
notions. I had not, however, read Zeami's book on Noh.

So, I read his book---風姿花伝---to examine "yuugen."
d0112879_2515136.jpg
I started writing the passages that have "yuugen."
I have never seen nor soptted "yuugen" referring nor
signifying "mystic" or "occult" notions.

Thus, I wrote in Indian ink;
d0112879_2494354.jpg

yuugen signifies
exquisite beauty,
elegance, charm
for myriad things

it might come across
or bump into mystique
by actors aroused
on Noh stages

to denote yuugen
by mysticism or occult
is sheerly absurd thing
for you to do
[PR]
by ars_maki | 2010-12-31 02:52 | ネット
d0112879_17402526.jpg

I've started translting English haiku into Japanese; sometimes
they sound better in Japanese, but some of them won't render
themselves into Japanese. I wonder if they could be OK in Chinese.
I asked a Chinese for help but he suggested more difficult words
or letters I could hardly understand; it was highly probable that
he took time to pick up harder and older characters. This simply
means that I'll have to learn how to read Chinese at least.
[PR]
by ars_maki | 2010-12-30 17:40 | 読書
d0112879_2244729.jpg
Should we only view cherry blossoms at their best in spring and the moon
with no shadows over it in autumn? No, certainly not. While raining
we think of the moon, while spring passing by, we stay at home; in each
way we can more cherish the moon and cherry blossoms, can't we?
When we see in garden budding branches or whithering blossoms on bough,
we still find many things to take a look at. Introductory notes
of poems say, such as "Coming for blossom viewing, but they are
prematurely fallen away," or "I had things to do and could not come in time."
Shouldn't these remarks nonetheless more appreciated than
"Viewed blossoms and composed"? I don't blame people who miss blossoms
falling and the moon waning in the East. It seems that those less cultured
people tend to say, "This bough has no blossoms. Neither does that one.
There are no more to see."
Turezuregusa

花はさかりに、月はくまなきをのみ見るものかは。雨にむかひて
月を恋ひ、たれこめて春のゆくへ知らぬも、なほあはれに情ふかし。
咲きぬべきほどの梢、散りしをれたる庭などこそ見所多ほけれ。
歌のことばがきにも、「花見にまかれりけるに、はやく散り過ぎに
ければ。」とも、「さはることありてまからで。」なども書けるは、「花を
見て。」と言へるに劣れることかは。花の散り、月のかたぶくを慕ふ
ならひはさることなれど、ことにかたくななる人ぞ、「この枝、かの枝、
散りにけり。今は見所なし。」などは言ふめる。

                 『徒然草』 第137段


d0112879_2303812.jpg
In Turezuregusa Kenkoh says, "Should we only view cherry blossoms
in full bloom and a clear moon with no shadows over it? No, certainly not!"
I don't think he is right. In the old days there were more poems lamenting
blossoms in the wind, poems deploring shadows over the clear full moon,
poems in which man waiting for blossoms coming out or being anxious of
having no shadows over the moon. Why are there more exquisite poems
writing about no best blossoms or no clear full moon? Because we do
want to view blossoms at their best and the moon at its best. Our
wish is so earnest, for there are more disappointing cases as far as
blossoms and the moon are concerned. In which poem can we read
expectation for the best blossoms in the wind or anticipation for the
moon to be shadowed? If this is the way all of us wish for, the priest
says something against our unanimously sincere wish. Kenkoh's outlook
is sophisticated but complacently aesthetic view of elegance. Most of
his words are similarly sophisticated but not sincere nor truthful.

兼好法師が、つれづれ草に、花はさかりに、月はくまなきをのみ見るものかは
とかいへるは、いかにぞや。いにしへの歌どもに、花はさかりなる、月はくま
なきを見たるよりも、花のもとには風をかこち、月の夜は雲をいとひ、あるは、
まちをしむ心づくしをよめるぞ多くて、心深きも、ことにさる歌におほかるは、
みな花はさかりをのどかに見まほしく、月はくまなからむことをおもふ心の
せちなるからこそ、さもあらぬを嘆きたるなれ。いづこの歌にかは、花に風を
まち、月に雲をねがひたるはあらむ。さるを、かの法師がいへるごとくなるは、
人の心にさかひたる、後の世のさかしら心の、つくり風流(みやび)にして、
まことのみやびごころにはあらず。かの法師がいへる言ども、このたぐひ多し。
みな同じことなり。
                             本居宣長 『玉勝間』
[PR]
by ars_maki | 2010-12-30 02:10 | 翻訳

Masaoka Shiki vs Turayuki

d0112879_144434.jpg
Addressing to poets again

I must say that Turayuki is a poor poet and the Kokinshyu is nonsense of poem anthology. I must say that worshipping Turayuki and his Kokinwakashyu is
out of mind, but nobody but I used to worship the anthology until a few years ago;
I can see why people are to adore the poetry book. While one admires and worships the Kokinwakashyu, the anthology sounds elegant and seems especially outstanding. Once you fall out of love, however, you start feeling irritated and
remorseful wondering why you have been in love with such wishywashy woman.
When you take the Kokinwakashyu in your hand and open its first page, the first
poem coming into your sight is "Is it possibly last year or possibly this yea or not."
I must say what a redundant and unappealing poem it could be.

  再び歌よみに与ふる書

貫之は下手な歌よみにて、古今集はくだらぬ集に有之候。
その貫之や古今集を崇拝するのは、誠に気の知れぬことなどと
申すものの実はかく申す生も数年前までは古今集崇拝の一人にて
候しかば、今日世人が古今集を崇拝する気味合は能く存申候。
崇拝している間は、誠に歌というものは優美にて古今集は殊に
その枠を抜きたる者とのみ存候いしも三年の恋一朝にさめて
見れば、あんな意気地のない女に今までばかにされておった事かと
くやしくも腹立たしく相成候。先ず古今集という書を取りて、第一枚を
開くと直に「去年とやいはん今年とやいはん」という歌が出て来る
実に呆れ返った無趣味の歌に有之候。

d0112879_211127.jpg
[Poems, that are written in Japanese characters, being natured
in our hearts, would flourish into myriad words. Those who live
in this world have many things to experience and get involved
with, they express themselves what they have on their minds,
whenever they see and hear things that appeal them. Anyone
that lives would compose a poem, when one hears a bush warbler
sing on plum blossom or a frog in water.


やまとうたは、人の心を種として、万のことの葉とぞなれりける。
世の中にある人、ことわざしげきものなれば、心に思ふことは
見るもの聞くものにつけて言ひだせるものなり。花になく鶯、
水にすむ蛙(かはづ)の声をきけば、生きとし生けるもの
いづれか歌を読まざりける。

                        『古今和歌集』 序
[PR]
by ars_maki | 2010-12-30 01:44 | 翻訳

Violin

d0112879_1261930.jpg

an attic violin
on an autumn afternoon
has its own story to tell

Nov. 8th 2010
[PR]
by ars_maki | 2010-12-30 01:26 | 翻訳

Senryu

d0112879_1212981.jpg

he receives the fan
uses it to drink
himself to bier

Dec. 15th 2010

Santohka Taneda was born but died in poverty.
So was and did Hohsai Okazaki.
On the previous night when Hohsai was to leave
Seiseisui and his haiku friends, Seiseisui held a farewell
party for Hohsai.
There Seiseisui sent him the white fan with haiku on it; the haiku reads:

from tomorrow on
spills out the sake
of abstinence

Hohsai was alone in the island--Shyodoshima---and
started drinking again. The result was what you might
just imagine; the sake did no good to him and destroyed
his spirit; he had wanted to be all alone, living near the
sea and should have worked on his haiku.
The ink bottle still remains today at the Memorial Museum
dedicated to Hosai. He might have been lonely and
written letters to his haiku friends.
[PR]
by ars_maki | 2010-12-30 01:21 | 翻訳

Now . . . a maple leaf falls

d0112879_22514054.jpg

showing its back
now its front
a maple leaf falls

Ryokan
[PR]
by ars_maki | 2010-12-26 22:51 | 翻訳

Honen and Nianfo

d0112879_22151730.jpg
Before you read the translation of this passage,
you have to know who Hohnen was and what his Buddhism is like.
I've made the Wiki info a little more succint;
here they are!

Hōnen ( 1133 - 1212) is the religious reformer and founder of
the first independent branch of Japanese Pure Land Buddhism
called Jōdo shū or "The Pure Land School."
Hōnen became a monk of the esoteric Tendai sect at an early age,
but grew disaffected, and sought an approach to Buddhism that
anyone could follow, even during the perceived Age of Dharma Decline.
After discovering the writings of Chinese Buddhist, Shan-tao,
he undertook the teaching of rebirth in the Pure Land of Amitabha
through reciting the Buddha's name, or nembutsu.

Nembutsu or Nianfo is a term commonly seen in the Pure Land school
of Mahāyāna Buddhism. It derives from the Sanskrit term buddhānusmṛti,
which means "mindfulness of the Buddha." In the context of Pure Land
practice, it generally refers to the repetition of the name of Amitābha Buddha.

Now the translation of the Turezuregusa passage:

A man said to Honen Shyonen, "I get sleepy while chanting and
I neglect my Nianfo chanting. How can I stop getting sleepy?"
Honen Shyonin said, "Chant and pratice while you are awake."
Isn't thie a valuable advice. Also Honen Shyonin said, "If you
believe that you are to be saved, you will be saved. If you
believe you are not to be saved, you will not be saved." Also
said he, "While doubting whether you are to be saved or not,
chant and you will be saved." This is also valuable thing for
us all.

ある人、法然上人に、「念仏のとき眠(ねぶ)りにをかされて、
行を怠りはべること、いかがしてこの障りをやめはべらん」と
申しければ「目の覚めたらんほど念仏したまへ」と答へられ
たりける、いと尊(たふと)かりけり。また、「往生は一定(いちぢやう)
と思へば一定、不定(ふぢやう)と思へば不定なり」と言はれけり。
これも尊し。また「疑ひながらも念仏すれば、往生す」とも言は
れけり。これもまた尊し。

                     『徒然草』 第39段
[PR]
by ars_maki | 2010-12-26 22:15 | 翻訳