著者

中山 一義

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.46, pp.471-484, 1965-02

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橋本孝先生古希記念論文集In Greek tradition self is a reality. In Buddhism, on the contrary, it is a non-reality. For the Greek the world is, so to speak, a book to self and self is a reader of the world. For Buddhists self is both a book and a reader. Buddhists find out the objective world in their own selves. There one who sees is the same with what is seen. Dogen writes in 'Genjo Koan' : "To study the way of the .Buddha is to study your own self. To study your own self is to forget yourself." Buddha lived such a life as a beggar who has no shelter, no food in preparation, and nothing but a few clothes and one bowl. This is the way of life of a man who studies and forgets himself. Poverty means freedom from all the weights on his mind. His holy poverty is the model of Buddhists who should imitate it. Dogen tells his disciples over again how to learn the way of poverty in the dialogue, 'Shobogenzo Zuimonki'.

著者

中山 一義

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.57, pp.187-217, 1971-03

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秘事矛盾史書哀歓観阿庭訓世阿伝書元雅悲運禅竹拾玉役々習道元能聞書悲傷未練鳥跡不朽秘伝書奥書識語抜書秘伝書年表This thesis is the history of the latter half of Zeami's life, and the tragic story of his secret papers, with which he initiated his successors into the secret. The tragical events, in succession, have come from the conflicts among three elements as follows, (1) the personal patronage of three persons of the Ashikaga Shognate, Yoshimitsu, Yoshimochi and Yoshinori, (2) Zeami's individual authority on the No-drama, (3) the tradition of initiating sons and pupils into the secret. In his last years, his second son entered the priesthood, the eldest son died early death in his thirties, his grand son was left as a child, his company nearly collapsed, and he himself, at the age of seventy-two, was exiled on the northern solitary island, Sado-gashima. In the latter half of his life, however, Zeami had left secret papers, about twenty volumes in number, which were what you would call his will. These secret papers have kept alive to this day during six hundred years since his death.

著者

中山 一義

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.43, pp.227-254, 1963-01

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はしがきI. 生涯稽古における空間の理論 (1) 二曲・三体 (2) 無主風 (3) 皮・肉・骨 (4) 体・用II. 生涯稽古における時間の理論 (1) 苗・秀・実(附 序・破・急) (2) 流離の子 (3) 初心不可忘 むすび"Man is mortal and art is eternal." We find this fine expression in 'Kwakyo' (花鏡), one of Zeami's writings. In this short sentence, the important problems of his lifelong-training-theory are included in a suggestive style. From two points of view, the space and the time, these problems are made inquiries as follows:- A) From the view-point of space, the theory of the 'Utsuwa' (器) is the starting point of his inquiries. 1) The theory of the Two Mediums and the Three Roles (二曲三体), explaining the contents of learning in the Noh drama. 2) The theory of the Master yand the lack of Mastery (有主・無主). 3) The theory of the Skin, Flesh, and Bones (皮肉骨), inquiring the problem of three dimensions or aspects of display. 4) The theory of the Essence and Performance (体用). The essence is a flower, and performance is fragrance. In training of Noh-drama, to resemble the essence is desirable and to imitate the performance is forbidden. B) From the view-point of time, the logic of the 'Nine Stages in Order' (九位) is the basis of the following theories. 1) The theory of the Owlet (流離の子=梟の雛), inquiring the problems of suitable tearing in each stages in order. 2) The theory of the Seedling, Ear, and Corns (苗秀実), being the analogy of growth of the rice plant. 3) The theory of Never-forget-original-intention (初心不可忘), studying the problem of succession of art from generation to generation.