庭園の構想に関する研究 (VIII)

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タイトル別名
  • A Study on the Japanese Gardens Viewed from the Teachings of the Rinzai Buddhism (viii)
  • 庭園の構想に関する研究-8-大徳寺高桐院庭園の構想について
  • テイエン ノ コウソウ ニカンスルケンキュウ 8 ダイトクジ コウトウイン テ
  • Case Study on the Koto-in Garden in the Daitokuji, Kyoto
  • 大徳寺高桐院庭園の構想について

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1. Introduction<BR>The Koto-in is an annex-temple of the Daitokuji temple which was founded by Shoso Gyokuho in 1601. Its garden is located in front of the head master's room, with maples on the southern part and kesa-shaped plantation on the western. Here I intend to study on the conceptional relation between this garden and Zen Buddhism.<BR>2. The points of gardening The third head master of this temple Soi Seigan regarded the subject of this gardening as “the world of Nirvana” after the Hekigan-roku and the Daitokokushi-goroku, and further the name of this annex “Koto, ” or “transcending the ordinary world.”<BR>The conception ofgardening means “the supremacy of the whole universe” (cf. the 27th koan of the Hekigan-roku); the formation is based on “daily practice of the way” (cf. “Going to the lecture hall on the morning of July” of the Daito-kokushi-goroku)<BR>3. The subject of gardening The words “the world of Nirvana” are based on the 27th koan of the Hekigan-roku: “One day a monk came to yün-mên and said, What is the world when all the leaves of the tree have fallen down?” yün-mên re-plied, 'It is very much like the clear sky where the autumnal wind is blowing.!<BR>The instruction of this koan is: a Zen master must be kind enough to give ten answers to a monk who asks a single question; to free a hawk at the sight of a hare or blow a fire thinking of the wind; to teach others the Law liberally. But apart from all this, what if an excellent trainee should enter the cave of a tiger (Zen master)? I'll try to expound it. Look<BR>The remark of this koan is: we shall be able to realize yün-mên's koan if we have grasped it as our own matter. If not, we shall remain blind and deat to it. Did yün-mên answer his trainee like this or only make himself agreeable to the latter? If we regard the former case as true, we have mistakenly permitted the fixed star (= conception). Ifwe regard the latter as true, we have nothing to do with Truth. What is it after all? If we have freelyrealized if, we shall find ourselves in enlightenment. If not, we shall still stay in delusion.<BR>“In leading trainees, a Zen master should dare to. fall a prey, if necessary, to a tiger. If not, he will be unable to lead histrainees correctly. Severe, never ordinary, was the question of this monk;” for it had something supreme from the viewpoint of enlightenment. He said, “What isthe world where the leaves of the tree have all fallendown?” Among his eighteen questions this was the one which asked beyond subject and object. Quite in accordance with his question yün-mên replied, “It is very much like the clear sky where the autumnal windis blowing.” There is no gap in supremacy and clearsight between the two.<BR>“An ancient person said, Those who want to realize Truth completely must ask no question.” A single word to an enlightened person isenough. If we understand yün-mên's answer literally, we shall lose sight of its true meaning. His words often lead us to literal realization. If we stay in this realization, we shall lose the successors to the Way. Particularly, yün-mên answered his trainee, taking advantage of his question just as we run after a robberriding on his horse. When a monk said, ‘ What is theworld of absolute thinking?’ yün-mên answered: ‘Itis beyond our thinking.’ This is also the ease with theabove-mentioned answer. This answer is beyond conceptional grasp, such as ‘ordinary’ and ‘enlightened’.

収録刊行物

  • 造園雑誌

    造園雑誌 38 (4), 9-15, 1975-03-20

    社団法人 日本造園学会

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