清姫道成寺 || Kiyohime Doujouji

清姫道成寺
Kiyohime Doujouji

Vocals: 初音ミク (Hatsune Miku)
Lyrics: Deadball-P
Composed by: Deadball-P
Upload date: 3 August 2014

Requested by: jules
Watch the official video on YouTube!

This track is based on the traditional Noh play 道成寺 (Doujouji) and includes some quotes from the play. More information is available on the Noh Database, and my translation was also informed by a translation of the play by Donald Keene.


歌詞

花やちるらん 花や散るらん
花や散るらん

作りし罪も消えぬべき 作りし罪も消えぬべき
鐘のお供養拝まん
月は程なく入汐の 月は程なく入汐の
煙みちくる小松原

あら嬉しや 烏帽子を暫し仮に着て
既に拍子を進めけり

花の外には松ばかり 暮れ初めて鐘や響くらん
初夜の鐘を撞く時は 諸行無常と響くなり
花の外には松ばかり 暮れ初めて鐘や響くらん
後夜の鐘を撞く時は 是生滅法と響くなり

花やちるらん 花や散るらん
花や散るらん

春の夕べを 来てみれば 春の夕べを 来てみれば
入相の鐘に花や散るらん

我をばいつまで捨置き給ふぞ
奥へ連れて お下りあれ

花の姿の乱れ髪 思へば此鐘 恨めしや
龍頭に手をかけ 飛ぶとぞみえし 引きかずきてぞ 失せにける
花の姿の乱れ髪 思えば思えば恨めしや
乱れし髪の乱るるも その結縁のためぞかし

入相は 寂滅為楽と響くなり 聴いて驚く人もなし
我も五障の雲晴れて 真如の月を眺め明かさん

花やちるらん  花や散るらん
花や散るらん
(花や散るらん 花や散るらん
 花や散るらん 花や散るらん
 花や)

Romanisation

hana ya chiruran hana ya chiruran
hana ya chiruran

tsukurishi tsumi mo kienu beki tsukurishi tsumi mo kienu beki
kane no okuyou ogaman
tsuki wa hodo naku irishio no tsuki wa hodo naku irishio no
kemuri michi kuru komatsubara

ara ureshi ya eboshi wo shibashi kari ni kite
sude ni hyoushi wo susumekeri

hana no hoka ni wa matsu bakari kuresomete kane ya hibikuran
shoya no kane wo tsuku toki wa shogyoumujou to hibiku nari
hana no hoka ni wa matsu bakari kuresomete kane ya hibikuran
goya no kane wo tsuku toki wa zeshoumeppou to hibikunari

hana ya chiruran hana ya chiruran
hana ya chiruran

haru no yuube wo kite mireba haru no yuube wo kitemireba
iriai no kane ni hana ya chiruran

ware wo ba itsu made sute oki tamau zo
oku e tsurete okudari are

hana no sugata no midaregami omoeba kono kane urameshi ya
ryuuzu ni te wo kake tobu to zo mieshi hikikazu kite zo usenikeru
hana no sugata no midaregami omoeba omoeba urameshi ya
midareshi kami no midaruru mo sono kechien no tame zokashi

iriai wa jakumetsuiraku to hibikunari kiite odoroku hito mo nashi
ware mo goshou no kumo harete shinnyo no tsuki o nagameakasan

hana ya chiruran hana ya chiruran
hana ya chiruran
(hana ya chiruran hana ya chiruran
hana ya chiruran hana ya chiruran
hana ya)

Translation

The blossoms fall, the blossoms fall.
The blossoms fall.

My sins are fading away. My sins are fading away.
I will pray at the new bell’s raising ceremony.
The moon will phase soon. The moon will phase soon.
Mist swells like the tide at the pine grove.

Oh, how auspicious. I wore an eboshi for a while (1)
and I had already sped up the tempo.

Apart from blossoms, there are only pines. The evening bell rings.
When they strike the bell at early night, it rings with a transient peal. (2)
Apart from blossoms, there are only pines. The evening bell rings.
When they strike the bell at midnight, it rings with sounds of creation and destruction (3).

The blossoms fall, the blossoms fall.
The blossoms fall.

During the spring night, when I arrived, during the spring night, when I arrived
the blossoms fell with the vespers bell.

How much longer will you abandon me?
Take me and descend.

Her hair was as wild as the blossoms. I envy the bell when I think about it.
She touched the dragon-head on the bell and seemed to fly up. She pulled it over her head and vanished.
Her hair was as wild as the blossoms. I am full of envy when I think about it.
Her hair remains so, all for the sake of the bond.

At sunset, the sounds of freedom echo, and not a soul is surprised. (4)
The clouds of desire clear. She will not spend another night meditating beneath the ultimate moon. (5)

The blossoms fall, the blossoms fall.
The blossoms fall.
(The blossoms fall, the blossoms fall.
The blossoms fall, the blossoms fall.
The blossoms—)


Translator’s notes

(1) An 烏帽子 (eboshi) is a tall, black cap that was worn by shinto priests.

(2) 諸行無常 (shogyou mujou) is used in this line. It is one of the fundamental Buddhist ideas, that all worldly things are transient.

(3) 是生滅法 (zeshou meppou) is used in this line. It is a Buddhist term referring to the law of creation and destruction.

(4) 寂滅為楽 (jaku metsu iraku) is used in this line. This Buddhist term refers to the idea that freedom from one’s desires is true bliss.

(5) This line is a succession of metaphors comparing 五障 (goshou, obstacles preventing enlightenment) and 真如 (shinnyo, the ultimate nature of things, or ‘thusness’) to the clouds and moon respectively.

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