Freude am Rühren かきまぜる喜び

The Book of Tea: 茶の本 Chapter III 第三章

Taoism and Zennism 道教と禅道

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Take eggs out from refrigerator, crack two or three of them and pour into bowl, then beat. Put a piece of butter into a flying-pan. Make a fire and melt it until the butter covers the surface. When the pan gets enough heated, pour beaten eggs into the pan, then stir them as fast as possible with your full energy.

When eggs become soft-scrambled, put away from the fire and let them cool. About 30 seconds of silence. Take off the remains of eggs on the edge of pan with spatula, at this time, you may mix in other ingredients. Put the pan on the fire again with a high heat, tidy up a shape like spindle. Use wrist pliably to turn over the cuisine on the pan, then serve it in a plate. Need ketchup? Help yourself.

This is an irreplaceable moment. If a stew is a long-distance race, this cuisine is a sprint. This is a race to the finish in an instant. Winner is for those who cook the dish better.

A hot omelette is always an outstanding masterpiece. Many will adore the creamy taste of omelette. The sauce of yolk overflows when corrupting the perfect creation, this is a breathtaking moment but also a painful time. The mild saltness of butter is awesome. You can put in sliced cheese, mushrooms, beacon, chopped vegetables are fantastic. minced meat are greatly welcomed. An omelette adopts every ingredients and embodies with itself. The definition of the legitimate omelette cannot be decided forever. because whoever the chef, such as the Spanish, the French, the Taiwanese, or the Iranian, always make excellent omelettes in their styles. Egg dishes were the beloved of people since the era of an ancient empire, they eagerly took pains and enjoyed the completion of recipe, by studying how to heat or to mix with other ingredients.

 冷蔵庫から鶏卵を取り出す.二、三個割って、器に入れて溶き卵にする.フライパンに牛酪を入れる.火をつけて溶かし表面を油で覆う.フライパンを十分に温めたら溶き卵を注ぎ、全身全霊で一気にかき混ぜる.

 

 半熟になってきたら、火からフライパンを離し、少し冷ます.約30秒の静寂.縁についた卵を箆で剥がし、ここで具材を任意で放る.再び火にかけ、紡錘状に形を整えてゆく.手首をうまく使ってパン上でひっくり返す.皿に盛る.ケチャップはお好みで.

 

 この時間は刹那.煮込み料理が長距離走なら、この料理は短距離走だ.一瞬で勝負がつく.美味しくできれば優勝だ.

 

 出来上がったオムレツは美味しい.ふわふわなオムレツが好きな人は多い.崩すと中からとろっと溢れる卵液.牛酪の塩加減が絶妙だ.中に乾酪があっても良いし、茸でも、ベーコンでも良い.刻んだ野菜も良いし、挽肉と和えたって良い.オムレツは具材を受容し自らと一体化する.勿論、もっと変性させて固くしても良い.スペイン風でも、フランス風でも、台湾風でもイラン風でも美味しいに違いない.だからオムレツの定義は難しい.何が正統なオムレツかはどうでもよい.古代の帝国から鶏卵料理は人々に寵愛され、その生命の器をどのように熱して、どのような具材と混ぜるか、苦心し、完成を楽しんできた.

と、ここまでは英文和文ともに私の文章.以下は天心の訳になります.オムレツの礼賛、いかがでしたか.


The connection of Zennism with tea is proverbial. We have already remarked that the tea-ceremony was a development of the Zen ritual. The name of Laotse, the founder of Taoism, is also intimately associated with the history of tea. It is written in the Chinese school manual concerning the origin of habits and customs that the ceremony of offering tea to a guest began with Kwanyin, a well-known disciple of Laotse, who first at the gate of the Han Pass presented to the “Old Philosopher” a cup of the golden elixir. We shall not stop to discuss the authenticity of such tales, which are valuable, however, as a confirming the early use of the beverage by the Taoists. Our interest in Taoism and Zennism here lies mainly in those ideas regarding life and art which are so embodied in what we call Teaism.

It is to be regretted that as yet there appears to be no adequate presentation of the Taoists and Zen doctrines in any foreign language, though we have had several laudable attempts.

Translation is always a treason, and as a Ming author observes, can at its best be only the reverse side of brocade, – all the threads are there, but not the subtlety of colour or design. But, after all, what great doctrine is there which is easy to expound? The ancient sages never put their teachings in systematic form. They spoke in paradoxes, for they were afraid of uttering half-truths. They began by talking like fools and ended by making their hearers wise. Laotse himself, with his quaint humour, says “If people of inferior intelligence hear of the Tao, they laugh immensely. It would be the Tao unless they laughed at it.”

The Tao literally means a Path. it has been severally translated as the Way, the Absolute, the Law, Nature, Supreme Reason, the Mode. These renderings are not incorrect, for the use of the term by the Taoists differs according to the subject-matter of the inquiry. Laotse himself spoke of it thus: “There is a thing which is all-containing, which was born before the existence of Heaven and Earth. How silent! How solitary! It stands alone and changes not. It revolves without danger to itself and is the mother of the universe. I do not know its name and so call it the Path. With reluctance I call it the Infinite. Infinity is the Fleeting, the Fleeting is the Vanishing, the vanishing is the Reverting.” The Tao is in the Passage rather than the Path. It is the spirit of Cosmic Change, – the eternal growth which returns upon itself to produce new forms. It recoils upon itself like the dragon, the beloved symbol of the Taoists. It folds and unfolds as do the clouds. The Tao might be spoken of as the Great Transition. Subjectivity it is the Mood of the Universe. Its Absolute is the Relative.

It should be remembered in the first place that Taoism, like its legitimate successor Zennism, represents the individualistic trend of the Southern Chinese mind in contradistinction to the communism of Northern China which expressed itself in Confucianism. The Middle Kingdom is as vast as Europe and has a differentiation of idiosyncrasies marked by the two great river systems which traverse it. The Yangtse-Kiang and Hoang-Ho are respectively the Mediterranean and the Baltic. Even to-day, in spite of centuries of unification, the Southern Celestial differs in his thoughts and beliefs from his Northern brother as a member of the Latin race differs from the Teuton. In ancient days when communication was even more difficult than at present, and especially during the feudal period, this difference in thought was most pronounced. The art and poetry of the one breathes an atmosphere entirely distinct from that of the other. In Laotse and his followers and in Kutsugen, the forerunner of the Yangtse-Kiang nature poets, we find an idealism quite inconsistent with the prosaic ethical notions of their contemporary northern writers. Laotse lived five centuries before the Christian Era.


 禅道と茶の結びつきはよく知られている.我々は既に茶会が禅道の儀礼の発展であることについて述べてきた.道教の創始である老子の名も、茶の歴史と密接である.慣習と風俗の起源に関する中国の指南書に、客に茶を提供する儀礼が記されており、茶会は老子の門弟で有名な関伊が函谷関で「老賢者」に初めて一杯の黄金の霊薬を振る舞ったことが始まりとされている.我々はそのような話の真偽を論じることを止めはしない.しかしながら、道教徒による茶の古い使用を確証するものとしてその話には価値がある.道教と禅道に対する我々の関心は主に、茶道に体現する人生と芸術に関するこうした思想にあるのだ.

 

 我々は幾度と尊ぶべき試みを行ってきたのにも関わらず、道教徒と禅宗の教義を表す適当な外国文がないことは遺憾である.

 翻訳というのは常に背信である.そして、ある明朝の著作家が述べるように、せいぜい最善を尽くしても錦織の裏でしかない.あらゆる錦糸は織り込まれても彩色と意匠の精緻はない.しかし結局、説明するのが容易い偉大な教義とは何であろうか.古の賢人は系統だった形式で説法をすることは決してなかった.彼らは逆説的に話をした.というのは半分正しいことを述べることを恐れたからである.彼らは愚者のように話し始め、聞き手が賢くなるよう話し終えたのだ.老子自身、奇警なユーモアを備え、「知性の劣る人が『道』を聞けば、笑い転げるであろう.笑われない限りは『道』ではない」と言ったのだ.

「道」は文字通り、「路」を意味する.それは「方法」、「絶対」、「法」、「自然」、「最上の理性」、「様式」と幾度も訳されてきた.これらの言葉は誤ってはいない.質問の主題によって道教徒が用いる言葉が異なるからだ.老子自身このように述べている.「万物を有する物が存在する、それは天地の存在以前に生まれたのだ.なんと静かなことか.なんと寂しいことか.独り立っていて変わることはない.自身を巻き込むが危険がなく、宇宙の母なのである.私はその名を知らないから『道』と呼ぼう.気が進まないが『無限』と呼ぼう.『無限』とは『一瞬』であり、『一瞬』とは『消滅』である.『消滅』とは『回帰』である.『道』とは『路』よりも『径』である.『道』は『宇宙変化』の精神であり、新たな形を生み出すため自身へと回帰する永遠の成長である.自身に返る龍のように、道教徒に愛された象徴である.雲のように立ち込め、溶けてゆく.『道』は『大きな過渡期』として話されるのだろう.主体としては『宇宙』の『様式』である.その『絶対』は『相対』である」

はじめに覚えておくべきは、禅宗が道教の正統な後継者であるように、道教は、儒教として表される中国北方の共産主義と異なって、中国南部の精神の個人主義的傾向を表している.中華王国はヨーロッパと同じ広さであり、特異性の分化が、横断して流れる二つの大河によって生まれた.揚子江と黄河は地中海とバルト海に相当する.今日でさえ、統一の世紀にも関わらず、南方中国は、ラテン系とチュートン系で異なるように、思想と信条が北方の同胞と異なるのである.古代の時代には意思疎通は現代よりもますます困難であり、特に封建時代の間、思想の差異は最も著しいものであった.技芸と詩歌は他方とは全く異なる空気感を生み出す.老子とその門弟において、揚子江の自然詩人先駆者である屈原において、我々は現代の北部文人の散文的で倫理的観念とはまったく不一致な理念を見出す.老子はキリスト教の時代五世紀以前に生きていたのである.