Shikoku Summer 2005 Awaji

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Two short pilgrim trips to Shikoku

Our first trip took us down the Shimanami Kaido, the new route of the bridges along the islands of the Inland Sea toward Shikoku.

Look at this album whilst reading these short informations and then check the links to my haiku gallery.
... ALBUM SHIMANAMI


The first stop was the temple Koomyoo-Boo 光明坊。
.. online : Photos

Look at the Temple Treasures
http://homepage2.nifty.com/koumyobo/sub3.htm

The curled tree in the compound was most impressive. So was the stone pagoda.
See album Nr. 02 to 10.



the quest for truth
burns in my heart -
wide summer sky
http://happyhaiku.blogspot.com/2005/04/dimensions.html

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Next a small Dragon Shrine in Imabari, Shikoku.
The reflections of seeweeds in the clear water were most impressive. And the Torii gate decorated with bamboo seemed to strech straight from earth or rather water to heaven .
Album Nr. 11 - 14.

summer sea -
even the sunshine sparkles
under water



http://happyhaiku.blogspot.com/2005/05/illusions-with-fish.html

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On the way to Imabari in Kikuma, the Museum for Roof Tiles.
Album Nr. 15 - 21.
Daruma-gama, a Kiln My detailed description of this museum


fish under water -
the illusion of words
we think we know
Happiness and Haiku: Illusions with Fish

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Next some temples of the Shikoku Pilgrim route.

Nr. 53, Enmyoo-Ji 延命寺
Album Nr. 22 and 23.

Nr. 52, Daisen-Ji 太山寺
Album Nr. 24 to 27.

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Nr. 57, Eifuku-Ji 栄福寺
with nice roof tiles, Fudoo Myoo-oo, Jizo-Wheel, Bato Kannon (Horseheaded Kannon)
Album Nr. 28 - 36
Happiness and Haiku: Jizoo 地蔵


Horseheaded Kannon -
please share my headache!
too much sake ...
Happiness and Haiku: Horseheaded Kannon

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Nr. 58 Senyuu-Ji, 仙遊寺 high up in the mountains and in pooring rain. The road winds like a zipper, you have to turn the car to go up the next zip... pretty scary with the sheer cliff walls of the mountain in the rain...
Album Nr. 37

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Back down to the coast and to Kokubun-Ji, Nr. 59. 国分寺
Album Nr. 38 - 44

temple in summer -
the power of healing
in prayer and stone
Happiness and Haiku: Healing Power - Iyashi

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In Imabari Town, the Temple Nr. 55, Nankoo-Boo 南光坊
This is a very busy temple area. Nearby is a Shinto shrine with a lovely bark roof.
Album Nr. 45 - 53.


Pilgrims in Shikoku , a kigo in the database.


On the way home on the first island a large gallery of stone masonry and sculpture.
Sekiraku. ストーンギャラリー　 石楽
Album Nr. 54 - 63.

getting older -
even the gods
need glasses
Happiness and Haiku: Jizo getting Older


Amida Buddha -
you smile at life
you smile at death
Look at him here .

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Next friday we were back on the road, first in Takamatsu for the antiques fair.
The latest aquisitions to the Daruma Museum are here.
.. New Aquisitions ..


Please go to the next album now to look at the photos.
ALBUM . Tokushima and Awaji


Temple Nr. 2, Gokuraku-Ji
Japanese HP 極楽寺
Album Nr. 01 - 18
There is a lot to see, old trees and new statues of Kobo Daishi.

Click on the photo to read more about 子授招福大師 Kosazuke Daishi.
See my pictures Nr. 04 - 09 for more details.

. Gokurakukji 極楽寺 Gokuraku-Ji . - Shikoku Henro 02


Ooasahiko Shrine Naruto
Album Nr. 19 - 36, including the German House, Deutsches Haus in Naruto.


Temple Nr. 1, Ryoozen-Ji 霊山寺 - Ryozen-Ji
Album Nr. 37 - 47.
All colorful Daruma: Photo Nr. 47


taking shelter
in the Buddha's light -
a dove in the morning
Shelter


Off to Awajishima Island.
Kei no Matsubara, an incredible Beach Park with many tile decorations
Album Nr. 50 - 59


Temple of Takadaya Kahei with Fukurokuju
Choorin-Ji Temple 長林寺
淡路島七福神のひとつ。福禄寿の霊場
Album Nr. 60 - 69.

graves of the unknown -
pilgrims faces faded
into stone
Henro Pilgrims 遍路と無縁仏


The Seven Gods of Good Luck in Awaji
http://www.geocities.jp/mmsato2002/7fukumeguri.html


The Wellness Park nearby with the Takadaya Museum.
Album Nr. 70 - 75

summer lake -
a black swan
watches a black sheep
Black Sheep 黒き羊


And now for some facts about
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Takadaya Kahei 高田屋嘉兵衛

It could be said that Takadaya Kahei played the most prominent role in the development of Hakodate city. In 1769 Kahei was born on Awaji Island of Hyogo Prefecture near Osaka. In 1796、 at the age of 28、 he came to Hakodate. During his stay in Hakodate he made a fortune by running a marine transportation business and developing new fisheries. He returned to Awaji Island in 1818. Through his development of the fisheries in both islands of Kunashiri and、 Etorofu、 his name has been recorded as a pioneer in northern-seas fisheries. His distinguished services to charities are also well known.

The Takadaya family's golden age came in 1801 when Kahei 's younger brother Kinbei succeeded the family business. They borrowed fifty thousand tsubo (one tsubo is about 3.31㎡) of land in this neighborhood from the Tokugawa Shogunate and built a residence in one corner of the land. The residence had a floor space of no less than 220㎡ and a large garden comprised of an artificial hill、 a pond and precious stones. Many historical sites concerning Takadaya Kahei can be found in Hakodate city such as、 Kahei's bronze statue on Horai-street、 a piller marking the site of Takadaya's main shop in Omachi、 and the Takadaya family's tomb and Kahei's monument in the pricinct of Syomyoji-temple in Funami-cho.
http://www.donan.info/modules/wfsection/print.php?articleid=147


The Wellness Park Goshiki with a vast expanse of greenery was built to commemorate a great achievement of a powerful merchant, Kahei Takadaya, native to Goshiki-cho. He was a wealthy merchant who started a shipping business and contributed to the prosperity of Hakodate. Also, he devoted himself to the establishment of friendly ties between Japan and Russia. "Nanohana Hall", a museum in memory of Kahei Takadaya, exhibits his great achievement as well as history and culture of Goshiki-cho.
Visitors can enjoy a variety of activities in the Park such as seven log houses and "Hamachidori" for staying overnight, "Yu-yu five" for taking a hot spring bath, a camp site, tennis courts, "GO GO DOME", an all-weather gymnagium, and "Yume Kobo", hands-on experience for cooking, pottery and flower arrangement.
http://www.hyogo-tourism.jp/english/c_awaji/


Ryotaro Shiba (Shiba Ryootaroo) wrote a famous novel with the title "Rape Blossom Island" , which was the base for a TV feature about the life of Kahei.

. Ōshū Kaidō 奥州街道 Oshu Kaido Highway .
connecting Edo with the Mutsu Province in Tohoku,
and then further North up to Hakodate, Hokkaido

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SHIKOKU HENRO . My Pilgrims Archives


Shikoku Daruma ... 四国のだるま張子　
Daruma Dolls from Shikoku


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Awaji Island (淡路島, Awaji-shima)
is an island in Hyōgo Prefecture, Japan, in the eastern part of the Seto Inland Sea between the islands of Honshū and Shikoku. The island has an area of 592.17 km².
As a transit between those two islands Awaji originally means "the road to Awa", the historic province bordering the Shikoku side of the Naruto Strait, now part of Tokushima Prefecture.
©　More in the WIKIPEDIA !

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こぬ人をまつほの浦の夕なぎに
やくやもしほの身もこがれつつ

Konu hito o Matsuho no ura no Yunagi ni
Yaku ya moshio no Mi mo kogare tsutsu

Like the salt sea-weed,
Burning in the evening calm.
On Matsuo's shore,
All my being is aflame,
Awaiting her who does not come.

97 - GonChunagon Sadaie 権中納言定家

. Ogura Hyakunin Isshu Poems 小倉百人一首 .




Matsuho no Ura 松帆の浦 Matsuho Bay

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. Awashima Island (淡路島 Awashima) 　
#Awajima
and the Shrine Awashima in Wakayama


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Ishizuchiyama, Shikoku

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. Tengupedia - 天狗ペディア　- Tengu ABC-List.
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Ichizuchiyama, Ishizuchisan - a holy mountain in Shikoku
四国の石鎚山 . (愛媛県)1982m . Ishizuchisan


CLICK for more photos !

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Mount Ishizuchi (石鎚山 Ishizuchi-san) is a 1,982-metre-high (6,503 ft) mountain on the border of Saijō and Kumakōgen, in Ehime, Japan. This mountain is one of the 100 famous mountains in Japan. It is the highest mountain in Western Japan.
..... It is known as 'the roof of Shikoku' and the sharp, rocky summit resembles a huge stone hammer (石鎚 ishizuchi).
..... Mount Ishizuchi is an important object of worship in this region and one of the major centers of Shugendō, a sect of mixture of Shintoism and Buddhism. At the top of the mountain there is a small shrine called the Ishizuchi Shrine.
This mountain is also known as one of Seven Holy Mountains (七霊山 nana reizan). There are several sets of heavy iron chains (鎖 kusari) leading up to the summit and this is the route many pilgrims opt to take, the longest set being 68m. However, it is possible to hike all the way to the peak along a trail which includes stairs and ramps with handrails.
- - - More in the WIKIPEDIA !

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Tourist Information
Take the ropeway to the shrine, climb along a few difficult paths, hang on to three chain climbs till you reach the sacred shrine on the top.
The first chain climb 33 meters, the second 65 meters and the third one 68 meters.
一の鎖　３３m ... 二の鎖　６５m ... 三の鎖　６８m
石鎚神社頂上社
- reference : 石鎚神社頂上社 -


Okumaegami-Ji おくまえがみじ 奥前神寺
第６４番札所　奥前神寺(真言宗石鎚派総本山)
石鎚登山ロープウェイの山頂駅(標高1,450m)から徒歩約6,7分のところに奥前神寺があります。石鎚登山の前にここにお参りするのが古くからの習わしで、大師信仰と石鎚信仰の二つの霊地になっています。
.. .. 或ときは石峰に跨って、粮を絶って轗軻たり
http://www.ishizuchi.com/hike/okumae/index.htm


Ishizuchi Jinja Jooju-Sha, one of the four shrines
石鎚神社成就社 Ishizuchi Jinja Jujusha



石鎚山中腹（1,450m）にある石鎚4神社のひとつです。役行者が石鎚山開山の時、請願をなし、成就したことにより名付けられたとされる諸願成就の宮です。ここから天狗岳を望むことができます。付近にはお土産屋・食事処もあります。

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The Flowers of the Four Seasons 石鎚山の四季



- source : ishizuchisan.jp/mountain -

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Hookiboo Tengu, Hōkibō 法起坊天狗　Tengu Hoki-Bo, Hokibo
石鎚山法起坊 / 石槌山法起坊 - Ishizuchizan Hoki-Bo

He is one of the
. 四十八天狗 48 Great Tengu of Japan .


CLICK for more photos.

Tengu-dake 天狗岳 Mount Tengudake
1982ｍ




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Dedicated to gongen (deities with both Shinto and Buddhist forms), Mt. Ishizuchi is a pilgrimage site during the summer climbing season. The five-hour climb up and back is arduous. Near the summit, a series of chains aids the hiker in getting up the steep slope. Called Kusari Zenjo, this is the most important ritual site, symbolic of the difficult climb to enlightenment, represented by Ishizuchi’s highest peak, Tengudake,
which is home to a long-nosed mountain goblin (tengu) called Hokibo.


The deities of the mountain are depicted in statuary at the base ropeway station.
- source : apdl.kcc.hawaii.edu/roads -

Deities related to this mountain

大事忍男（おほことおしを）の神 Oogotoosho no Kami
石土毘古（いわづちびこ）の神 Iwazuchibiko no Kami

The mountain is related to En no Gyoja, the first ascet praying to 蔵王権現 Zao Gongen.
Later priest 石仙道人 climbed the mountain and bulit the shrine
Juujuusha 成就社 Juju-Sha midway up the mountain.

- quote -
Ishizuchi Shinkō
Beliefs and practices related to Mt Ishizuchi (1982 m.) in Ehime Prefecture, Shikoku.
Nihon ryōiki (ca 823) by Keikai, speaks of a practitioner called Jakusen who trained there, while Montoku jitsuroku (879) tells how Jōsen (上仙), a follower of the priest Shakusen, practiced there and had spirits and demons under his command.
Other ascetics whose names are connected with the mountain include Sekisen, Jōsen (常仙) and Busen. The influence of the Ōmine cult centering on Yoshino and Kumano is very strong.

In Ryōjin hishō (ca 1169), Ishizuchi is described as an abode of hijiri (holy men, magico-religious practitioners) of equal importance to Ōmine and Katsuragi. Kumano Gongen gosuijaku engi (in Chōkan kanmon, 1163) says that Kumano Gongen, having crossed from Mt Tiantai in China, took up its abode at Kumano after having stopped off at Hiko, Ishizuchi and Awaji. The Yoshino and Kumano divinities Zao Gongen, Kumano Gongen and the thirty-six Ōji are venerated at Ishizuchi.

Ishizuchi's founding legend, which appears in Shinzen kanjō keifu, says that En no Gyōja and his follower Hōgen opened the mountain and consecrated (kanjō) Kumano Gongen there.

During the Edo period the bettō (supervisory) temple Maegamiji in Saijō had control of the shrine-temple complex, and, with the patronage of the local domain, encouraged through local sendatsu the formation of Ishizuchi confraternities (kō) whose purpose was pilgrimage to the mountain. Such pilgrimage later became established as custom.
Another temple, Yokomineji in Komatsuchō, also supported the institutional growth of the Ishizuchi cult with the patronage of the Komatsu domain. The confraternities grew rapidly from the middle of the Edo period, expanding first in the provinces of Iyo (present-day Ehime Prefecture) and Bingo (in present-day Hiroshima Prefecture), and then extending to Tosa (present-day Kōchi Prefecture), Uwa (in present-day Ehime Prefecture) and Bizen (in present-day Okayama Prefecture).

Today the cult remains active over a wide area in Shikoku, Kyushu and Chūgoku. Konkō Daijin (Akazawa Bunji), the founder of Konkōkyō, was also influenced by it. As a result of the policy of separation of buddha and kami worship (shinbutsu bunri) in the early Meiji period, Ishizuchi Shrine came into existence and took over the cult, resulting in changes in traditional forms of worship.
After World War II, Ishizuchi Shrine established a legal religious body called Ishizuchi Honkyō, a Shugendō-type organization incorporating mountain pilgrimage confraternities which had existed from before the Meiji era. It venerates as its object of worship (saijin) Ishizuchi hiko no mikoto (Ishizuchi Daijin) and its activities center on beliefs surrounding the experience of climbing sacred mountains.

A number of Shugendō-type organizations have also formed centered on temples such as Maegamiji (head temple, Shingonshū Ishizuchiha), Yokomineji (Shingonshū Omuroha) and Gokurakuji (head temple, Ishizuchisan Shingonshū).
Until very recently the confraternities maintained traditions of pilgrimage to the mountain under the guidance of a sendatsu, rigorous purification exercises (kessai), the exclusion of women (nyonin kinsei) and the practice known as sakamukae (the welcome of practitioners by villagers as they emerge from the mountain). Believers follow the Kurokawa, Imamiya, or other paths past the sites of the gyōjadō (ascetics' hall) and nyonin-gaeshi (former limit of female access) up the mountainside to Jōju.

In the Edo period this was the site of the Jōjusha, the middle shrine of Ishizuchi Shrine, and Oku-Maegamiji, the inner temple of Maegamiji, as well as a large number of pilgrims' lodgings. The area from here to the summit, Misen, is sacred; important sites in this area include Zenshagamori, Tsurugiyama, Tenchūseki and Iwaya no Yakushi.
Further beyond these places is the most important ritual site, the chain ascent in three places, called Kusari Zenjō, which practitioners scale to reach the summit. From the shrine there, Okunimoya Chōjōsha, the route goes through Raigōdani, the uragyōba (rear practice site), to the highest peak, Tengudake, associated with a tengu (mountain goblin) called Hōkibō.

Kamegamori, rising to the east of Mt. Ishizuchi, has also long been a sacred site. Today the nearby temple Gokurakuji houses the image that had belonged to the former Tengaji, bettō temple of Ishizuchi Gongen up to the Meiji period.
The major festival of Ishizuchi Shrine lasts for ten days from July 1 and marks the opening of the summer climbing season. Large numbers of white-clad pilgrims, called dōsha, belonging to confraternities from Shikoku and Chūgoku, climb the mountain under the guidance of sendatsu. Even now the first day is marked by the exclusion of women (nyonin kinsei). At the time of the summer festival, three small statues of the kami (goshinzō) are taken up to the summit, and then down again. Pilgrims who accompany them pray for health and protection by having the statues rubbed on their bodies.
Another traditional practice that is maintained is the distribution of unique sendatsu talismans (efu), which act as certification for pilgrim guides.
- source : kokugakuin Suzuki Masataka -


source : toki.moo.jp/gaten - 865

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A special flower related to this mountain:



Arisaema ishizuchiense (イシヅチテンナンショウ)
- reference -


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- #ishizuchisan #ishizuchiyama -
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Kumarajiva, the Translator

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Kumarajiva, 鳩摩羅什 (くまらじゅ)
クマーラジーバ, くまらじゅう

Postscript about the difficulties of translating haiku.

On a TV program of NHK the other day, I learned that Kumarajiva, the Great Translator, one of my favorite senpai, an elder collegue so to speak,was the one who "invented" the combination of the Chinese characters to express paradise, gokuraku　極楽, which is part of the name of my home, the Paradise Hermitage, GokuRakuAn.

Look at his writing :



「極」というのは〝一番〟, いちばん安らげる世界、端的に言えば、
「究極の安楽」.
GOKU means "number one", a place where it is best to relax and feel safe.


But let me introduce this famous translator first.

344-413, Buddhist scholar and missionary, born in Kucha (龜茲) , in what is now Xinjiang, China.
When his mother, a Kuchean princess, became a nun, he followed her into monastic life at the age of seven. He grew up in centers of Hinayana Buddhism, but he was converted to Mahayana Buddhism in his teens and became a specialist in Madhyamika philosophy.

In 383, Chinese forces seized Kucha and carried Kumarajiva off to China. From 401 he was at the Ch'in court in the capital Chang'an (the modern Xi'an), where he taught and translated Buddhist scriptures into Chinese. More than 100 translations are attributed to him. Of these only about 24 can be authenticated, but they include some of the most important titles in the Chinese Buddhist canon.

Kumarajiva's career had an epoch-making influence on Chinese Buddhist thought, not only because he made available important texts that were previously unknown, but also because he did much to clarify Buddhist terminology and philosophical concepts. He and his disciples established the Chinese branch of the Madhyamika, known as the San-lun, or "Three Treatises school."



http://www.angelfire.com/electronic/bodhidharma/kumarajiva.html


He was very much responsible for transmitting Buddhist thought and philosophy along the ancient Silk Road. If he did not find suitable terms, he began to make up words using combinations of Chinese characters to fit his image. He discussed with more than hundred Chinese students until they found a suitable solution to a concept.
He said something to the effect to his students:

"Translating a Buddhist text is like chewing a meal first and then spitting it out. The reader will only have your chow and if you are not careful, the best meal will turn into poison in his culture."

How very right he is!


NHK

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Here is a bit more from another article:

Though the Buddhist scriptures are great treasures, it cannot be benefited to the people in China if they are not translated in Chinese. Moreover, if they were translated in deviation to the Buddha’s true teaching, the adverse effect to the learners and practictioners was detrimental. Thus, the translators must be talented scholars with excellent knowledge in Buddhism, fluency in writing and proficiency in Sanskrit and Chinese, etc.
The status of translators in Buddhism is comparable to many great Dharma masters, which is remarkable in history.

In summary, around 6000-7000 fascicles of the sutras were transmitted to China and translated in Chinese during 2nd century and 13th century. There were almost 200 prominent translators during those years. Amongst them, Kumarajiva was the most prominent one in the early years (i.e. at 5th century), while Hsuan-tsang was another one in later years (i.e. at mid 7th century).

Read more details at the link provided below. Here is just an interesting part on the Translation issue.

Eventually, 16 years after the death of Tao-an, Kumarajiva arrived at Chang-an (長安) and was welcomed by the King Yao Hsing (姚興) in 401 A.D. Kumarajiva was already over fifty at that time.

Yao Hsing honored Kumarajiva with the title of National Preceptor, and asked him to be in charge of translating sutras in Chinese. Many followers of Tao-an gathered around Kumarajiva to learn the profound teachings of Buddhism. In return, they helped Kumarajiva with his translations.

Kumarajiva was highly respected. The King Yao Hsing had provided him and his colleagues with large buildings where they could work together in translating sutras. The King himself sometimes participated the works as well.

Before Kumarajiva died, he proclaimed that if his translation was in accord with the genuine principles of Buddhism, his tongue would be intact and not turn to ash.. After incineration of his body, the tongue was not damaged.

http://www.buddhistdoor.com/bdoor/0110/sources/teach47.htm

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Kumarajivas translations eventually reached Japan with the distribution of Buddhism in this country. The famous quote of the Heart Sutra, (般若心経) chanted in all Buddhist Sects, was also first introduced by Kumarajiva.

shiki soku ze ku, ku soku ze shiki
.. .. .. .. .. 色即是空 .. 空即是色


During his work, he came to realize another truth, which he put into these words:

bonno kore doojoo



The Every-Day Distractions itself are the true Place of Religious Practise.

My Archery teacher once put it this way:

Your real practise starts when you leave the doojoo (place for training 道場).
You daily life must be your place of practise with the invisible bow and arrow.


More about BONNO, worldly desires and Haiku.
By Gabi Greve 　　
　　　　　　　　
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Further Reading:

About his life
http://www.geocities.com/Athens/Ithaca/4886/kumarajiva.htm

Buddhism in East Asia, China Korea Japan
The earliest translators had some difficulty in finding the exact words to explain Buddhist concepts in Chinese, so they made use of Taoist terms in their translations. As a result, people began to relate Buddhism with the existing Taoist tradition. It was only later on that the Chinese came to understand fully the teachings of the Buddha.


http://www.buddhanet.net/e-learning/buddhistworld/east-asia.htm
http://groups.yahoo.com/group/koreaforum/message/26

Buddhism in China
http://www.chinaknowledge.de/Literature/Religion/buddhism.html

Translating the Heart Sutra
As pointed out by Conze, Kumarajiva's translation of the sutra into Chinese, by far the earliest version (c. 400 CE) of the Heart Sutra that we possess, is extremely important in tracing out the argument of the sutra as it would have appeared to its original compilers.
http://www.buddhistinformation.com/on_the_heart_sutra.htm

Japanese Text in English of the Heart Sutra
KAN JI ZAI BO SATS(U) GYO JIN HAN NYA HARA MITA JI
http://www.add7.biz/newyork/japanese-events.htm


般若心経は
誰でもが名前くらえは聞いたことのあるポピュラーなお経です。解説書もたくさん出版されています。江戸時代には文字の読めない人のために、絵で現した絵心経も作られました。
原典は2種類あって、中国ではこれが10種類位に訳されました。最初は鳩摩羅什くまらじゅう という僧侶が訳しました。現在もっとも広く使われているのは、やはり西遊記の玄奘三蔵法師の訳したものです。その玄奘三蔵法師はインドに旅立つとき、先の鳩摩羅什訳の心経をお守りとして携えていったと伝えられています。
般若はパンニャーという梵語の音写です。意味は普通「存在の真相を知る智恵」と訳します。「どんなものも、何かの条件や原因によって、そこに存在しているのであって、まったく他のものと関係なく独立して存在するものはない」という事を知る智恵です。
http://www.tctv.ne.jp/tobifudo/newmon/okyo/shingyo.html

The Heart Sutra in a Picture version during the Edo Period:
E-Shinkyoo



絵心経には田山系(右)と盛岡系(左)の二つの流れがあります。いずれも地名で田山は岩手県ニ戸郡安代町田山です。絵からも分かるように田山系が古く1690～1670年ころ善八という人によって作られたと言われています。1797年「東遊記」という本でこの田山の絵心経が紹介され広まります。盛岡系は1835年、舞田屋（藩おかかえの出版社）から出版されたのが始まりです。両者ともその後○○版と呼ばれるものが、いくつも発行されています。
http://www.tctv.ne.jp/tobifudo/newmon/okyo/eshinkyo.html

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.. .. .. .. .. From the NHK program



シルクロードに生まれ、日本の精神文化に深い影響を与えた人物をとりあげることにより、「思想の道」としてのシルクロード像に光を当てる。鳩摩羅什（くまらじゅう／３４４－４１３年)。

天山南路の小さなオアシス王国の王子として生まれ、波乱万丈の人生の末に、３００巻のインドの仏典をサンスクリットから中国語に訳し、東へと伝えた人物である。般若経・法華経・阿弥陀経など、日本で今読まれている仏典の多くは、彼が翻訳して伝えたものだ。
しかし鳩摩羅什の数奇な人生物語は、これまであまり知られていなかった。　シルクロードの大動脈・天山南路のオアシスに７世紀まで栄えた白人系国家・亀茲（きじ）国は、北に騎馬民族、東に漢民族王朝に挟まれ、常に両勢力の侵略にさらされていた。王国の王子として生まれた鳩摩羅什も中国の軍勢につかまり、１７年におよぶ軟禁生活を余儀なくされる。

地獄のような苦しみを体験し、「極楽」という言葉を生み出した。「色即是空、空即是色」という名高い言葉も、彼の生み出したものだった。　東アジアの仏教の方向を決定づけたシルクロードに生まれた思想家、鳩摩羅什。シルクロードの富と戦乱、光と影の中で花開いた仏教思想の世界を、情感豊かに描く。　なお、今回は鳩摩羅什の声役を、俳優の石坂浩二さんが担う。
http://www.nhk.or.jp/special/schedule.html

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............................................... Postscript

Translating haiku or reading the translations of others is constantly reminding me of the great rersponsibility of a translator. One word with a wrong nuance and many people who live only on the chow of translators only will get the wrong impression.

Let me give you an example.

We have this famous haiku by Basho:

ara-umi ya Sado ni yokotau ama no kawa

wild sea
streching to Sado Isle
the River in the Sky

http://worldkigodatabase.blogspot.com/2006/07/star-festival-tanabata.html

A better translation for the last line, ama no kawa (ama no gawa), should maybe just be

the Milky Way

Basho himself did not make up a poetical metaphor reading "the river in the sky, the heavenly river, Heaven's River" or something to that effect, he simply used the word common in everyday Japanese language to describe this heavenly phenomenon, with the simple English equivalent of "Milky Way".
This haiku is therefore not suited to support the theory that Basho used his own metaphor in his haiku.
In this one Basho did not, only his translator made it look like so, in my opinion.

For my Japanese readers, how would you like this metaphor translation:
gyuunyuu no michi　牛乳の道? Milky Way ?

Let me quote another example that was discussed in the WHCworkshop. It was given as an example to support the theory that Issa wrote one-sentence haiku.

my kiku
shows no interest
in her shape or form

kobayashi issa

Well, here we have to ask:

Did Issa write a one sentence poem or did the translator, Ueda Makoto ?

my kiku shows no interest in her shape or form

waga kiku ya nari ni mo furi ni mo kamawazu ni

Well, Issa was rehabilitated in my understanding, he wrote a haiku, with kireji, kigo, choice and play of words (ni..ni..ni, mo..mo.., nari..furi.. ) and all, about his young wife Kiku, Chrysanthemum. Among many possibilities, I suggest this translation:

Oh my Chrysanthemum !
for her form and features
she does not care

More of this discussion is here:
http://groups.yahoo.com/group/happyhaiku/message/1473
http://groups.yahoo.com/group/happyhaiku/message/1472


On the following link you find an essay about the translations of works of Basho, starting with an interesting presentation of the Oku no Hosomichi.
I offer this now with a smile:

Off the Beaten Track in Northern Japan

But read for yourself
http://www.tclt.org.uk/basho_intro.htm

My safekeep copy is here:
http://groups.yahoo.com/group/Haiku-Essays/message/108

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Anothere link to the discussion of Shiki's famous haiku about the persimmon

eating a persimmon-
the bell reveberates
at Hooryuu-ji temple

(Tr. Gabi Greve)
http://www.geocities.com/worldkigo/persimmon.htm

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Concluding

Reading a translation sometimes reminds me of reading a recipie for a meal. You get all the ingredients and cooking instructions and so on, maybe even your mouth will water at all these delicacies and exotica, but you will always be hungry, becuase you never get the real thing.

Especially if the real thing has only 17 beats, it is most difficult to transmit all the deep meaning hidden in kigo, kireji and other devices into a foreign language and a different culture with completely different concepts at times.

I keep trying with my translations,
thinking of Kumarajiva in times of language despair.



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TRANSLATING HAIKU
My Forum for you

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