Chiteiki

Author(s): Yoshishige no Yasutane and Donald D. Dong

Source: Monumenta Nipponica, Vol. 26, No. 3/4 (1971), pp. 445-453
Published by: Sophia University
Stable URL: https://www.jstor.org/stable/2383656
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Monumenta Nipponica

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 TRANSLATION

Chiteiki

by YOSHISHIGE no YASUTANE

Translated by DONALD D. DONG

TRANSLATOR S INTRODUCTION

L ITERATURE contains manyexamples of works which are subsequently overshad-

owed by a more famous adaptation and are then remembered primarily, if not
solely, as the model of a more glorious descendant. Such is the case for Yoshishige
no Yasutane's1 Chiteiki,2 which is known today almost exclusively as the model for the
Hojjki3 by Kamo no Chomei.4 Written in 982 A.D., the Chiteiki is an 'essay' in the Chinese
style, a kanbun zuihitsu,5 of nearly one thousand, three hundred and fifty characters.
Perhaps because it is in the classical Chinese style that its value as a work of Japanese
literature has been considerably diminished. Stylistically speaking, the Chiteiki is not
especially distinguished. In addition to a heavy reliance upon Chinese literature-
borrowing principally from Po Chd-i's6 'Ch'ih Shang P'en Ping Hsu'7 and using allusions
from the Chinese Classics, Chuang Tzu, the Han Histories-the Chiteiki utilizes par-
allelisms, antitheses, and almost 'standard' references to the four seasons, the four
directions, heaven and earth, etc. Philosophically, the Chiteiki shows a general orthodoxy
to Confucian-Buddhist ethics, a mixture by no means unique at this time. On the
whole, it seems not unfair to classify the Chiteiki as a 'uniform', if not ordinary, imitation
of Chinese literature; and as a result, an inquiry of its literary significance would almost
certainly involve its relationship with the more meritorious Hojjki.
My purpose here is not to make a comparative study of two works; but as the impor-
tance of one necessarily involves the other, I would like to point out, what is perhaps all
too obvious, that the Chiteiki, imbedded in Chinese literary traditions, illustrates how one
literary endeavor-the so-called Chinese imitations-clearly contrasts with a more

THE TRANSLATOR is an instructor in the Drama 5 At f

Department at San Francisco State College. 6 e e , for his biography, consult the
1 &I A WA Chiu T'ang Shu 9 NI X, section 'Po Chii-i Chuan'
2 jt*g
3 -E 7 j'at@
4 . *T

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 446 Monumenta Nipponica, XXVI, 3-4

'indigenous' literary effort of some two hundred years later. Ma

which distinguish the Hojjki from its model, the Chiteiki, ar
'mono no aware,'8 eloquently established at the beginning with its famous 'bubbling
stream' imagery and the latter's unquestioning prescription of the Confucian virtues as
a 'solution' at the end. In other words, the itemization of calamity and destruction, in
one, seems to be focused upon degradation and moralization; whereas in the other, it
seems to reflect primarily, the transience and impermanence of life; and this transition was
of course very much a part of the different periods in which each author lived. The un-
certainty and lack of definite solutions at the end of the Hojjki are as compatible to its
theme of 'mono no aware' as the didacticism and moralization are in harmony with the
classical, 'Chinese' style, imagery and content of the Chiteiki.
In spite of these differences in content and perspective, it is not surprising that Kamo no
Chamei used the Chiteiki of two centuries earlier as a model and followed its imagery and
construction closely, casting them in a very different language, more lyrical than the
original and more in keeping with the intent and message of his own composition, his own
times, and his own personality as well. The manifestations of degeneration-both natural
and man-made-are among the most primary, the most visual, dramatic, classical,
'archetypal' images ... just as the retreat to solitude together with the appreciation of
natural simplicity are equally basic and equally ubiquitous themes of literature in general.
Moreover, if differentiation can be made between the two authors' use of natural and
human decay, the return to nature holds a position of common denominator in being, to
varying degrees, a 'solution' and a means for the writers' most eloquent descriptions.
Regardless of these two works' differences, regardless of Kamo no Chamei's use of a more
fluid language, a different thematic perspective, and a more dramatic development,
perhaps because he maintained a relatively close structural similarity to the Chiteiki, the
Hojjki also contains a similar and equally well-constructed sense of order and direction.
But above all, aside from being 'labelled' as the work Kamo no Chomei imitated, the
Chiteiki should occupy a more significant position of model, as it is truly representative
of a particular literary endeavor in the development of Japanese cultural history and
literature.
Yasutane9 was a scholar of 'Chinese studies.'10 His name was originally Kamo,11
which he later changed to 'Yoshishige.'12 The year of his birth is uncertain; but he
probably died in 998 A.D. His age at death, computed from his works, was sixty-four or
five; the year of his birth is therefore attributed to either 934 or 935. He studied under

8 q,M3E
9 The following biographical information is
taken from Nihon J3ungaku Dai-jiten El : ;
k Shincho-sha *Mift, Tokyo, I934,
vol. 3, pp. 990-I.
10 I4
12 In addition, his pseudonym I is a ft; his
Chinese names A4 M are t i-, it, R3 .

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 TRANSLATION. DONG, 'Chiteiki' 447

Sugawara no Fumitoki,13 who was the grandson of Michiza

Yasutane's own personal history. He served as imperial secr
post at the same time.16 On April 22nd, 987, he entered the priesthood and became an
official of the lower fifth rank, serving as an assistant to the imperial secretary. Afterwards
he travelled extensively in pursuit of knowledge and died at the Nyo-i-rin Temple. As
his literary talents were excellent, throughout his life he was regarded as a paragon
by other men. But as his ambition from youth was to attain the Pure Land, he finally
became a priest. Moreover, Yasutane served as the literary tutor to the imperial prince,
Tomohira.17 His anecdotes have been handed down by literary men in various works ;18
and his own writings include two volumes of collected works, the Nihon Oj& Gokurakuki19
and the Chiteiki.
Yasutane was a poet as well as a devout Buddhist. In the preface to his Nihon OjJ
Gokurakuki, he says, 'I recited the Buddhist chants20 from the days of my youth; and after
forty, my religious fervor continued to increase. Never for a moment in my life did I forget
to speak out the name of Buddha in my lips and envision the image ofBuddha in my heart.'
At another time he went to Yokogawa to hear a sermon on the 'termination of vision'21
by the priest Z6ga22 and was moved to tears. The preacher became angry and struck
Yasutane with his staff; but-so the story goes-even though he asked Yasutane to
pay attention, the same procedure happened three times. Zoga was then impressed by
his devout heart. This perhaps gives us some indication of Yasutane's true character.

TRANSLATION23

W^ THEN I was in my twenties, the country witnessed the existence of two

capitals, one in the east and one in the west; in the western capital,
the number of homes gradually decreased, and the capital was nearly
a ruin. From there, the people moved out, while no one came in. Houses decayed,

13 22 IW
14
23 The Chiteiki is included in the Honchj
15 The position of dainaiki Ak N 42 Monzui -* 31 ", vol. I2; the editions I used are:
16 A position with the title ominojo t ~I X.
Nihon Koten Bungaku Taikei a 8 ; X-k *,
17 2
Iwanami Shoten 1 $A9T, Tokyo, I964, vol.
69, pp.Imakagami
18 Yikkin-sbJ +? VI], 4I7-29, which supplies very
-4complete
A, Kokon
Chomon-ju A information on sources of literary allusions, and
19 El Nihon Bungaku Taikei * 4 A,- , Seibundo
20
a t, Tokyo, I932, vol. 23, pp. 538-44.
21ja

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448 Monumenta Nipponica, XXVI, 3-4

new ones were not built. Those without homes emigrated; others
poverty, remained. Some found refuge in a life of seclusion a
by returning to the fields or retreating to the mountains. If
bitiously to amass a wealth for himself, he did not get to enjoy
A few years ago, there was a mansion in the eastern part of th
had a splendid hall, vermillion gates, a bamboo garden, and a rocky spring;
indeed, it was as marvelous as something out of this world. Then, for some
reason, the master24 of this house was suddenly demoted. His house caught fire;
and dozens of families who lived nearby as his guests or dependents left in groups,
one after another. Thereafter, although this official was returned to favor, he
was not restored to his former greatness; and although his sons and grandsons
were many, they did not enjoy this kind of life for long. But even as brambles
cluster around the gates, foxes and badgers still live peacefully in the ground.
The fact is that man is not to blame for heaven's destruction of the western
capital.
North of Fourth Street in the eastern capital, at both northwest and northeast
corners, the people are neither high nor low; these are areas where the great
masses dwell. Among the tall houses here, their gates stand side-by-side; their
halls are lined up in a row. The separate walls of the small houses have their
eaves mutually touching. If a fire breaks out in the east, the houses in the west
cannot escape the conflagration. If thieves attack in the south, it would be dif-
ficult for the homes in the north to escape injury.
The southern district is poor; the north, rich.25 Though the rich are not
necessarily virtuous, the poor feel ashamed. Moreover, the weak who live near
the powerful cannot thatch a roof, should their houses decay; nor can they make
repairs should the walls collapse. When these people find happiness, they cannot
laugh; when they encounter sorrow, they cannot weep aloud. Whether they
advance or retire, they harbor fear; their hearts and minds find no peace. Indeed,
it is just like a sparrow living next to the eagle. But how much less difficult is it
for the rich with their stately mansions, to widen their entrances and enlarge

24 F A: said to be Minamoto no Takaakira He was later pardoned and returned to the

5,l AiOA (9I4-982), the son of Emperor Daigo capital.
ORM (885-930; r. 897-930). He was given the 25 Actually, the rich and poor are of the same
name Minamoto Ason il,f V [ in 920 and there- family; but the rich live in the north while the
after rose in rank. He was Dainagon k e - and poor are in the south. These people, then, are
then Minister of the Left t A (967) under of the same background, differentiated only by
Emperor Reizei)4 A. In 968 he was slandered bywealth.
the Fujiwaras and was subsequently punished.

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 TRANSLATION. DONG, 'Chiteiki' 449

their homes? After having set up their mansions at

surrounded by little houses, filled with petty me
were, their descendants have to leave the ancestral homes like banished im-
mortals, in exile among ordinary men.26 Those who are more extreme would
destroy the humble to gain a narrow strip of land. Still others use divination to
make their homes on the banks of the east river; but should floods come, they
mingle with the fishes and turtles.27 There are those who choose to live in the
northern wilderness; but in times of bitter drought, regardless of the extent of
their thirst and destitution, there is no water. Alas! In both these capitals, there
is no open land. How extreme indeed must be the strength of these peoples'
endurance!
Moreover, only in areas beside the river outside the city are the houses not
adjacent, nor the doors lined up in a row. There, fields and farm lands can be
found; an old gardener always has the land to cultivate; an old farmer can con-
veniently irrigate a field by damming up the river. Year after year, there are
floods. The river overflows and the dikes collapse. River control officials who
were praised for yesterday's accomplishments, today allow the flood to take
its course; and as in Loyang,28 the inhabitants become like fishes.29 Surrep-
titiously, the people look at the regulations allowing only the fields of Suishin'in,30
west of the Kamo River, to be cultivated; everywhere else is forbidden in order
to inundate the fields. Moreover, in two of the four rural areas-one in the nor-
thern wilderness and one by the east river-the emperor celebrates the wel-
coming of the seasons,31 and goes there often. If the people want to live or cul-
tivate in these areas, do not the officials forbid and prevent it? It is called the
peoples' amusement area because visitors, enjoying the cool evenings of surnmer,
completely cover the shores in fishing for trout; and warriors, enjoying hunting
in the autumn wind, completely fill the fields in hawking. Things being thus,

26 The separation from home is compared to to flood.

those, holding office in the spiritual world,
who are banished to the secular, transient world
for some crime.
27 4, A 'to be companions to fishes and
turtles' refers to flood and drowning. In T'ang
Wen Ts'ui V gc ", 'Szu Chou Ta Shui Chi'
,ll+1 d @ , 'The stretch of roof tiles become
rivers and seas; and all creatures are like fishes
and turtles' tW2 , P 4 v *A .
28 5& P% Loyang: the capital of Later
Han
during parts of Chou and Wei) was situated
south of the Yellow River (Honan) and subject
29 Again, a reference to flood.
30 , Pt Suishin'in: a home built by Fuji-
wara no Yoshikimi WY, te ', Minister of the
Left, at the Fifth Street, east of the capital, for
homeless women of his clan. See Saikyuiki 6i t' -.
31 In the Li Chi W r, 'Yiieh Ling' Y 4, there
is a statement about the ceremony in which
the emperor, his family, all the ministers and
lords welcome spring on the first day of spring
it (also
4 at the eastern suburb. They welcome
summer at the southern suburb, autumn in the
west and winter in the north.

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450 Monumenta Nipponica, XXVI, 3-4

the people crowd outside the city; while day by day

within the capital. On the land south of the city's temple and castle districts,
desolation reaches out beyond perception; while waves of grain hang unat-
tended.32 Is this caused by the will of heaven or by the madness of men who leave
the fertile soil and flock to barren land?
From the very first, I was without a home and lived in a small house, north of
the east gate. Constantly I would think about the advantages and disadvantages
of not having a permanent home. But even if I wanted a home, I could not afford
one. The price of two or three se33 of land is thousands and tens of thousands.
Then, north of Sixth Street, I began to select a place by divination among the
wilderness and built four walls with a single opening for an entrance. At first,
like Hsiao Ho,34 I selected worthless land; and then, like Chung Ch'ang-t'ung,35
I yearned for a bright and spacious dwelling. The area, in all, is little more than
ten se. Following a mound, I made an artificial hill; encountering a hollow, I
dug a small pond. West of the pond, I set up a statue of Buddha in a small shrine;
and east of the pond, I made a cabinet for my books. North of the pond, I built a
low house to shelter my family. The dwellings36 roughly comprise four-tenths
of the land; the pond, three-ninths; the garden, two-eighths; the parsley field,
one-seventh. Aside from these, there is an island of green pines, a shore of white
sand, red carps and white herons, a small bridge with a tiny boat. All the re-
quirements of daily life can be found therein. But even more than these, in the
spring there are willows on the east bank, indistinct in the delicate rain. In the
summer, I can see the bamboo by a northern door and feel the clear breeze blow-
ing suddenly. The moon is at the western window in autumn, there to give me
illumination as I read my letters. Winter has the sun filtering through the south-
ern eaves to warm my back.
As I am gradually approaching fifty, by chance I obtained a small house. The

32 - 9 'the grains are hanging in rows';
'That wine millet bends under its weight
ROOO/That cooking millet is in sprout.'
In poem I74 (Chan Lo A S): 'Those oil trees,
those paulownia/Their fruits hang thick X gt
A% . A. Waley, The Book of Songs, Boston, I937,
pp. 306 and 20I respectively.
33 9, about one-fortieth of an acre.
34 41, a prime minister in the Han who
refused vast property, preferring to live in
simplicity; Han Shu 1 L, 'Hsiao Ho Chuan'
.4- f#.
35 -+ ', in contrast to Hsiao Ho, believed
that, as life is short, man should enjoy himself
as much as possible. He preferred to live in an
expansive estate filled with scenes of natural
beauty; Hou Han Shu 1&IT, 'Chung Ch'ang-
t'ung Chuan' 4+-R; e4.-
36 The following description of the author's
dwelling closely resembles Po Chui-i's descrip-
tion in the Ch'ih Shang P'ien Ping Hsii, 'The
area was seventeen mou, of which the dwelling
occupied one-third; the water, one-fifth; the
bamboos, one-ninth....'

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 TRANSLATION. DONG, 'Chiteiki' 45I

snail is comfortable in its shell; the lice is content in the seam of clothing. The
quail lives on a small branch, indifferent to the vast forest.37 The frog lives in a
winding well, ignorant of the expansiveness of the ocean. Though the master
of the house holds a position at court, his heart can dwell in the midst of moun-
tains. Office and rank are subjects of fate; the scheme of heaven is equal. Lon-
gevity and shortness of life depend upon heaven and earth. Long indeed are the
prayers of Confucius.38 Do not seek for man to fly in the wind like mythical
birds,39 nor live in mountains like the mythical leopard;40 but neither should
man bend his knees or bow at his waist to fawn upon princes and ministers.
Moreover, man need not avoid speech and appearance,41 any more than he
should need to engrave his traces upon the deep mountains and the dark valleys.
When at court, his person temporarily carries out the affairs of state;42 when at
home, his heart always returns to Buddha.
When I go out, I have a robe of grass-green;43 and though my position is
humble, my integrity is noble. When I return, I have a garment of white hemp,
warmer than spring, whiter than snow. Having first washed my hands and rinsed

37 Images contrasting the insignificantly small south mountain, there is a black leopard, which
with the enormously large are common in does not come down for food when it rains for
Chinese literature; best known are from Chuang
seven days; why is this? Because it wishes to
Tzu - , 'Hsiao Yao Yu' -A. protect its fur and create the patterns on its
38 A t i X- I interpreted this reference to skin.' A dictum against extremism, in which,
the LunTil 'A -A, to mean: Confucius, throughout on the one hand, a person has the ambitions of
his life, lived in accordance with all the proper performing like the P'eng bird; or on the other,
rules of conduct and morality; and this long a person so secluded from society as to refuse
practice of what is righteous is his form of even food.
prayer. Thus, to pray on the spur of the moment 41 - JZ * -IS-1 t t: Lun r~u -in' -, 'Hsien Wen'
* r-1, 'The Master said, "Among the virtuous
for specific requests or for immediate gain would
be futile. Lun Tu v, 'Shu Erh' iJI A, 'The men who have withdrawn from the world,
Master was very sick; and Tzu-lo, his disciple, some avoid certain lands, some avoid certain
asked him for permission to offer prayer for him. appearances, some avoid certain speech."' Hence,
The Master said, 'Can there be such a thing?' a complete withdrawal from society is not what
Tzu-lo replied, 'Yes. In the Prayers, it is said the Master advised. It -
that prayers are made to the spirits of the upper
and lower worlds.' The Master said, 'Then my 42 4 M 4 . Compare this line with _1 4
prayers hare been long indeed!' ! 'The king's business is not to be over-
39 lL the P'eng, a mythical bird that can fly looked', which appears in five poems of the
to the height of ninety thousand 1i and flies Shib Ching 0 ,: I2I A 1, I62 a I?, I67 f
continuously for six months before coming to I69 tKA?, 205 it LI.
rest; Chuang Tzu Ad, 'Hsiao Yao Yu' i 4. 43 A grass-green robe * 4 ;1 is the robe of an
See following note. official; six ranks wear dark-green, seven wear
40 -t 'the rain leopard'; Lieh Nu Chuan light-green.
N*44, 'Hsien Ming Chuan' ROA4, 'In the

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452 Monumenta Nipponiica, XXVI, 3-4

my mouth,44 I enter the western hall to invoke Amida an

Having finished my meals, I enter the eastern chamber to open my books and
communicate with the ancient sages. Han Wen Ti45 is my virtuous ruler from
a different age; he prescribed embracing frugality for his people to find peace.
Po Chii-i of T'ang is my great teacher of another age; he excelled in verse and
became a devout Buddhist. The Seven Sages of Chin46 are my friends from a
different age; they presented themselves at court but kept their ambitions
in seclusion. I meet the virtuous sage, the great teacher, the sagacious friends:
my day has three encounters, my life has three enjoyments.47 Of the affairs
of men in present society, nothing is worth admiration. Of the people who are
now teachers, they make nobility and wealth pre-eminent; and men who place
learning second are worthless as teachers. Of the people who may become our
friends, they value influence and profit; and men who belittle relations48 are
worthless as friends. I shut my doors and close my windows to sing and hum
alone. If I had the interest, I would ride the small boat with my pages and beat
out a rhythm on the side of the boat, drumming with the oars. If I had the leisure,
I would call my servant to the rear of the garden and cultivate or water my
plants. I love my home and have become impervious to everything else in the
world.
Since the Owa period, the people have enjoyed building huge mansions and
lofty estates with extravagant ornamentations.49 These houses cost huge for-

44 ' 'to wash one's hands', mk 'to rinse one's 47 =-ill that is, the three proper enjoyments:
mouth'; Li Chi I 8, 'Nai Tse' N RWI, 'When Lun Tiu , 'Chi Shin' * O, 'Confucius said,
the cock first crows, I wash my hands and rinse
"There are three enjoyments which are whole-
my mouth' A * Pt, A 19 . some and three which are injurious. To enjoy
45 Han Wen Huang Ti %X 1 # , the fourth the proper ceremony and music, to enjoy
emperor of Han (ruled B.C. I79-I55) is known speaking good of others, and to enjoy having
in the Shib Ching X,#W, poem 65 (Shu Li - ): virtuous friends are wholesome. To enjoy
for his filial piety and benevolent government; extravagant pleasures, to enjoy idle amusements,
see Han Shu Xl X, 'Wen Ti Chuan' 4 . and to enjoy feasting are injurious." '
46 The Seven Worthies of Chin 24 K were 48 AI t 'light (meaning clear) relations',
Juan Chi 14,P Hsi K'ang VAt, Shan T'ao L]i$A,hence, sincere relations. Chuang Tzu l i-,
Hsiang Hsiu r0 X, Liu Ling '1 *, Juan Hsien 'Shan Shui' fLi zJ, 'The relationship of the true
RA, and Wang Jung EAR. Chen Shou-yi, man is clear like water' t 54 Z, 3, 7 .
Chinese Literature, A Historical Introduction, New 49 Lb 0 1 . Lun rii e 'Kung Yeh Ch'ang'
York, I96I, p. I64: 'The Seven Worthies had J>ti-R, 'The Master said, "Tsang Wen Chung
no use for the company of emperors and aris- made a home for a large turtle. In the capitals
tocrats, seeking their consolation in their little of pillars he had hills carved and on small
world of wine drinking and poetry writing in a pillars, had duckweeds represented. What
naturalistic environment. Even those who had wisdom is this?" ' Confucius is criticizing
made temporary sorties into political life did not Tsang for his excessiveness.
give up their basic philosophy.'

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 TRANSLATION. DONG, 'Chiteiki' 453

tunes but are used for only two or three years. The an
builders are not the dwellers.' How true are their word
have built a small house; and measured according to my
truly abundant. To have awe of heaven above and know of
is like the traveller making himself a lodging or a silkwor
coon,52 where each may dwell for a time. Alas! The wvay
builds his home is not to expend the toil of others, nor be
spirits. He uses ritual and law for his posts and foundat
and virtue for his doors and windows. He uses love and
and walls. He practices frugality to manage his home; l
to enrich his family.54 He who makes these his dwelling a
for his house to be burned by fire or toppled by the wind
disaster will not come. The spirits cannot trouble him; thi
His family and home will prosper of its own accord; h
position, always protected. Sons and grandsons will be
then, can we be imprudent or unmindful of these things?

In the fifth year of the Tengen era,55 October and th

composed and recorded by my own hand, Yasutane, th

5 0 g$ -4, literally: 'taking it according to 52 AM . In Li Shan's edition of J

oneself'. I interpreted X as z- T rather than
tt (See Iwanami edition, p. 427, note io).
Chou I )91 , 'Hsi Tz'u Hsia Chuan' I,T,
'For what is close, take things according to
oneself; for what is distant, take things ac-
-4S; , for the line, 'The old silkworm's
making a single cocoon .. .' (in the 'Shang Lin
fu' Lttk ) the editor adds, 'AMS is defined as
the threads of one cocoon- 9 AA t.3
53 3

cording to other objects' t $X 4, - : t X ; . 54 p Chou I )Xb ', 'K'un' 0,

51J_L a3, FTATA: K'ung Tzu Chia 4Lf 'The home which accumulates goodness will
, 'In the conduct of the disciples, they have have abundant blessings' K .
fear of heaven and respect for man' * -?T 55 7R,.T RA A.l). 8 2.
-FI4A

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