The original work was not divided or numbered; the division can be traced to the 17th century. Many people have speculated different theories to the arrival of his work, however, little is known to the exact manner of how the book itself was compiled and put together. One of the most popular beliefs held among the majority was concluded by Sanjonishi Saneeda , who stated that Kenko himself did not edit the chapters of his work, but rather, simply wrote his thoughts on random scrap pieces of paper which he pasted to the walls of his cottage. Modern critics today have rejected this account, skeptical of the possibility that any other individual aside from Kenko himself could have put together such an insightful piece of work. Tsurezuregusa overall comprises this concept, making it a highly relatable work to many as it touches on the secular side among the overtly Buddhist beliefs mentioned in some chapters of the work. Kenko relates the impermanence of life to the beauty of nature in an insightful manner.
|Published (Last):||10 February 2013|
|PDF File Size:||2.23 Mb|
|ePub File Size:||20.7 Mb|
|Price:||Free* [*Free Regsitration Required]|
Kenko realized the fleeting nature of his affectation. In his introduction, he elaborates: I realize I have spent whole days before this inkstone with nothing better to do, jotting down at random whatever nonsensical thoughts have entered my head.
Kenko published some poetry but it has not survived and contemporaries thought it mediocre. In that regard, Kenko is, perhaps, too idle, too reflective.
Eventually, Kenko retired at 42, became a Buddhist monk his family descended from Shinto priests , and resided alone for the rest of his life in a temple outside the capital Kyoto. Kenko is observant but traditional, nostalgic, sentimental, even anachronistic.
Sometimes he is a philosophical skeptic, but usually he expresses Buddhist themes without overt religious sentiment. His sensitivity to impermanence shapes his ethics and aesthetics.
They go into the mountain forests to live as hermits only to find the life unendurable without some means of allaying their hunger and shielding themselves from the storms.
As a result, how can they help but display at times something akin to a craving for worldly goods? All he had was a bundle of straw that he slept on at night and put away in the morning. He recommends to the sufferer of misfortune "to shut his gate and live in seclusion, so quietly, awaiting nothing, that people cannot tell whether or not he is at home" 5.
He refers admiringly to a court bureaucrat who spoke of wanting "to see the moon of exile, though guilty of no crime," a clear and admirable expression of desire for reclusion 5. Like the Chinese poet Tao Chien, Kenko tells us that The pleasantest of all diversions is to sit alone under the lamp, a book spread out before you, and to make friends with people of a distant past you have never known.
Kenko warns against a "desire for fame and profit" as "foolish" and "a delusion" Several essays admonish against wasting time on useless activities, an affliction of youth. Indeed, "you must not wait until you are old before you begin practicing the Way," he advises. Even if a man has not yet discovered the path of enlightenment, as long as he removes himself from his worldly ties, leads a quiet life, and maintains his peace of mind by avoiding entanglements, he may be said to be happy.
With whom is he to reminisce, Kenko wonders. The sight of ruined palaces, halls, and temples, some mere foundation stones, acutely awakes this sense of impermanence" If you trust neither in yourself nor in others, you will rejoice when things go well, but bear no resentment when they go badly. Heaven and earth are boundless. Why should human nature be dissimilar? Says Kenko: "The intelligent man, when he dies, leaves no possessions" Echoing the hijiri and later wandering mendicant monks, Kenko argues that we cannot claim anything anyway, neither possessions, accomplishments, deeds, fame, nor ambitions.
If you imagine that once you have accomplished your ambitions you will have time to turn to the Way, you will discover that your ambitions never come to an end. In our dreamlike existence, what is there for us to accomplish? All ambitions are vain delusions, you should realize that, if desires form in your heart, false delusions are leading you astray; you should do nothing to fulfill them.
Only when you abandon everything without hesitation and turn to the Way will your mind and body, unhindered and unagitated, enjoy lasting peace Although his solitude was personal, echoing the values of the dilletante and the aesthete, his remarks reveal his sincere esteem for hermits. Translated by Donald Keene. Translated by George Sansom.
As Emperor Go-Daigo fended off a challenge from the usurping Hojo family, and Japan stood at the brink of a dark political era, Kenko held fast to his Buddhist beliefs and took refuge in the pleasures of solitude. His brief writings, some no more than a few sentences long and ranging in focus from politics and ethics to nature and mythology, mark the crystallization of a distinct Japanese principle: that beauty is to be celebrated, though it will ultimately perish. Through his appreciation of the world around him and his keen understanding of historical events, Kenko conveys the essence of Buddhist philosophy and its subtle teachings for all readers. Insisting on the uncertainty of this world, Kenk?
Essays in Idleness: The Tsurezuregusa of Kenkō
Kenko realized the fleeting nature of his affectation. In his introduction, he elaborates: I realize I have spent whole days before this inkstone with nothing better to do, jotting down at random whatever nonsensical thoughts have entered my head. Kenko published some poetry but it has not survived and contemporaries thought it mediocre. In that regard, Kenko is, perhaps, too idle, too reflective. Eventually, Kenko retired at 42, became a Buddhist monk his family descended from Shinto priests , and resided alone for the rest of his life in a temple outside the capital Kyoto.