みいでらは流儀によって異なる場合を示す。

千満の母、清水寺に参詣する

三 井 寺

＊

一

行方不明の千満を捜す母は、京都・清水寺に参詣し、観音様に向かって、子どもに逢えるよ

うにと祈願する。母は、あらたかな霊夢を見て三井寺へ向かう。

かしこ

帰依いたします、慈悲深い観世音菩薩様、そのまことに畏いご誓願により、ただ一-1-

度お名前を唱えてお祈りするだけでも、ご利益は深いという。まして、このように

It is said that (the boon of the Kannon Bodhisattva) makes evena withered tree, even a withered tree bloom. And will I never beable to meet my young boy like a fresh growing tree? Will it never
happen, can I not meet my boy again?

日ごと、夜ごとにお祈りを重ねているのだから、その甲斐もないということなど（何Reciters

年も日々を送り、夜を重ねて祈っているのだから、それが空しいということなど）、

Please give me your mercy. Where is my son? What is he doing
now? What will happen to him in the future...?

あるはずもない（きっと霊験がある）。そう思う心こそ哀れだ。

Senmitsu’s MotherI embrace you, merciful Kannon Bodhisattva. Thanks to yourgracious, holy vow, I will be able to receive your benefit of mercy,
even if I invoke your name only once. Needless to say, because I
devote myself to prayers like this day and night, it is impossiblethat my prayer will be fruitless. (Because I spent days and nights
for prayer for many years, it will never happen that my prayer
goes unanswered.) (I am sure I will receive a miraculous sign ofsupport.) How pitiable such a mother’s heart is!

お憐れみくださいませ。私のあの子はどこでどうしているのだろう、これからどう

The mother of Senmitsu, who is looking for her missing son, visits Kiyomizu
Temple in Kyoto for prayer. She prays to the Deity of Mercy (Kannon
Bodhisattva) so that she will be able to meet her son again. She has a spiritual
dream and leaves for Mii-dera Temple.

なってしまうのだろう。

1. Senmitsu’s Mother Visits Kiyomizu Temple for Prayer（観音様の恵みは）枯れた木にさえ、枯れた木にさえ、花を咲かせるというのだから、

represent the parts which some schools perform differently.

まだ若木の幼い子、再び逢えないことはないだろう、再び逢えないことは決してな*The parts highlighted in

千満の母

地

Story

Mii-dera (Mii-dera Temple)

母

いだろう。

ああ、有難い。少し眠っていたら、あらたかな霊夢をお見せいただきました。（あら、

不思議なことに、少し眠っていたら、あらたかな霊夢をお見せいただきました。ああ、有難い。早速向かってみようと思います。
）

いつもここを訪れて、私を慰めてくださる人がいますが、来てくださらないかしら。

夢のお告げを話してみたいと思います。

［アイ狂言（清水寺門前の人）と母の問答］-2-

母の投宿先より、清水寺門前の人（アドアイ）が、母を迎えに来る。母と対面し、夢の告げ

I received a spiritual dream which advised me to leave for Mii-dera
Temple in Ōmi Province, if I would like to meet with my son.
(Tonight through a holy voice, I was given an opportunity to havea spiritual dream, which advised me to go to Mii-dera Temple inŌmi Province if I seek for the boy in my mind.)

はなかったか、占ってあげようという。

Man Living Near Kiyomizu
What was the spiritual dream about?

今少し眠っていた間に、あらたかなご霊夢をいただきました（母・次のアイの言葉

While I was taking a nap, I had a spiritual dream. (Some schools do
not include this Mother and the next Ai’s phrases.)

母A man living around Kiyomizu Temple (ad-ai) comes to pick the motherup from her inn. He meets with her, asks whether she has received a divine
message, and offers to analyze it.

なし）。

どのようなご霊夢ですか。

[Dialogues between Ai-kyogen and the Mother]

Mother

清水寺
門前の人

Ah, how wonderful! While dozing, I had a spiritual dream. [Howinteresting. While taking a nap, I had a spiritual dream. How
grateful. I shall leave for the place right away.]
There is someone who always visits to console me. Will he notcome now to visit me? I would like to talk about the spiritual dreamto him.

Mother

わが子に逢おうと思うなら、近江国の三井寺へ参れ、というあらたかなご霊夢をいStory

ただいたのです。
（今夜あらたかな御声で、思う子を尋ねるのなら、近江国の三井Mother母

Mii-dera (Mii-dera Temple)

清水寺
門前の人

寺へ参れ、というあらたかなご霊夢をいただいたのです。
）

これはめでたいご霊夢ですね。尋ね人に逢うという「近江国」に、わが子を見るという「三井寺」。いやまあ、これほどめでたいご霊夢も、またとないと思われます。

三井寺へは、どのようにいけばいいのですか（母・次のアイの言葉なし）。

急いで三井寺へお参りなさるのがよいでしょう。

母-3-はい、ここから今道峠というところを上がって、右の方へお進みになれば、三井寺

On August 15 of the lunar calendar, on the very night of the beautiful harvest
moon, monks enjoy the view of the moon in the garden of Mii-dera Temple.

に着きます。早くお出かけなさいませ。

2. Monks in Mii-dera Temple Enjoy the Moon Party

清水寺
門前の人

[Interlude]

あら、嬉しいことにお引き合わせていただいた。（あら、なんと有難いことだろう）夢のHow delightful! The spiritual dream is leading me to my son. (Oh,how grateful!) Following the advice in the dream, I will leave forMii-dera Temple.

母Mother

告げに従って、三井寺へ参りましょう。

Man Living Near Kiyomizu
Yes. Departing from here, you will go up the Imamichi pass, travelto the right, and then you will arrive at Mii-dera Temple. Hurry!
You shall leave right away.

［中入り］

Could you advise me how I can get to the temple? (Some schools
do not include this Mother and the next Ai’s lines.)

三井寺の僧たち、月見に興じる

Mother

二

Man Living Near Kiyomizu
It is a very auspicious dream. The name of the province of Ōmi
indicates that you will meet someone you are looking for, and thatof Mii-dera Temple also indicates that you will see your child.
Well, well, it would surely be one of the most auspicious dreams,
which rarely happens. You shall hurry to Mii-dera Temple.

旧暦八月十五日、中秋の明月の日を迎えた三井寺では、僧たちが庭に出て月見を楽しんでいStory

た（舞台上に鐘楼の作り物が据えられる）。そこには三井寺の住僧に弟子入りした千満の姿もMii-dera (Mii-dera Temple)

あった。華やいだ雰囲気の中、能力（お寺の下働きの男）が名月を称えて舞った後、物狂いとなった千満の母を寺のなかへ入れようと、取り計らう。

急かされるよ。

三井寺の僧 秋半ば（中秋）の暮れを待って、秋半ばの暮れを待って、月を早く見たいと、心もと従僧たち

三井寺の僧 この私は江州（近江国のこと）園城寺（三井寺の正式名）の住僧でございます。ここにいらっしゃる幼い人は、行方知れずの人として愚僧を頼りたいと言われるもの-4-ですから、やむを得ず師弟の契約を交わしました。生まれつき賢いことこの上ない[Ai (the temple servant) appears. He dances and enlivens the full-moon party]方です。今夜はちょうど八月十五日（旧暦）、明月の日です。幼い人を伴い、皆でThe Monk and Attending Monks
Our hearts cannot wait for the visit of the evening. Both friends
and strangers, all pay attention to the clouds. Under the shadow of
the clouds, people hope for a beautiful moon tonight. Under the
shadow of the clouds, people hope for a beautiful moon tonight.

講堂の庭に出て月を眺めようと思います。

Attending Monks
As this is the night of the full moon, (which has a unique name,)

三井寺の僧 類いのない名を持つ望月（満月のこと）の今宵だから、と従僧たち

The Monk and Attending Monks
As this is the night of the full moon, which has a unique name,

従僧たち （類いのない）名を持つ望月の今宵だから、

Monk of Mii-dera
The man before you is a monk living in Onjō-ji Temple (the formalname of Mii-dera Temple) in Ōmi Province. Because this young
man asked this humble monk to put him under my protection
as he is a missing person, I was obliged to agree to becoming
his master. He is extremely smart by nature. This is the night ofAugust 15 (in the lunar calendar), the night of the beautiful harvest
moon. With this young man, we all would like to laud the moon in
the garden of the lecture hall of the temple.

日影の頃から、名月であれと願うことだよ、日影の頃から、名月であれと願うこと

Monk of Mii-dera and Monks Attending to Him
Waiting for the sunset in the middle of the autumn, waiting for thesunset in the middle of the autumn, I feel restless because I cannot
wait to see the moon.

だよ。

[A stage prop of the bell tower is set on the stage.] Among the monks, there
is Senmitsu who has become a disciple of a monk residing in the temple. In
the flamboyant atmosphere, after a temple servant dances to laud the harvest
moon, he arranges to invite Senmitsu’s mother, who has become a madwoman, into the precinct of the temple.

三井寺の僧 夕べを心待ちにするのが人心だよ。知る人も、知らない人も一緒に、雲を気にして、
と従僧たち

Story

［アイ狂言（能力）の登場。舞で月見を盛り上げる］

Mii-dera (Mii-dera Temple)のうりき

能力（オモアイ）が進み出て、名月を賞賛する。僧と一緒にいる子どもたちのためにと、小舞を舞う。その後、女物狂（千満の母）が来たことを聞きつけ、引き入れようとするが、女人禁制だと従僧たちに止められる。
しかしどうしても見たくなり、お寺のなかへ入らせるよう、物狂いと化した母、三井寺に着く取り計らう。

三三井寺への道中、子どもへの尽きない思いに心を乱した母が、笹を持って現れる。狂乱の様子を見せながら道を急ぎ、三井寺へ着く。狂女は僧たちの月見の庭に入り込み、月下の景色

にお

-5-

う こ と に な っ た だ ろ う よ、 花 吹 雪 の な か、 志 賀 の 山 を 越 え る と き に は ）」 と 詠 じ ら れ た と い う、And so much the more for a human parent! If a child whom you
care for and bring up with love goes missing, your heart will be
disturbed like tangled white threads. It is natural to become mad.

志賀の山越えを過ぎ、その先に眺める湖、鳰の海（琵琶湖）に日は照り映え、比叡

Although I look sane, I am actually mad. This does not surpriseeven me—even birds and animals know the love between motherand son.

の山が高くそびえている。鷲のお山（霊鷲山）というものを、今目の前に拝むかのMad Woman (Senmitsu’s Mother)“If this is the snow, I must have swept it off on my sleeves manytimes. In the shower of blossoms, I am passing the mountain in
Shiga.” I pass the mountains in Shiga as described in this poem.
Beyond the mountain path, what I can see is Lake Biwa, reflecting
the sun. The mountain of Hiei towers. The view makes me feellike I am given a chance to admire the holy Vulture Peak. Oh, how
precious it is!

よう。ああ、なんと有難いことだろう。

On the way to Mii-dera Temple, Senmitsu’s mother has become mad due toher inexhaustible love for her son. Having become a mad woman, she appears
holding a stem of bamboo grass in her hand. While showing her madness, shehurries herself and arrives at Mii-dera Temple. The mad woman enters thegarden where the monks’ moonlight party is held and gazes at the scene underthe moon.

このように正気な様子だけれど、私は物狂いだよ、我ながらもっともだ、あの鳥類

3. The Mother (Mad Woman) Arrives at Mii-dera Temple

畜類すらも親子の情愛を知るだろう。

The temple servant (Omo-ai) steps forward and lauds the beautiful moon. He
then performs a short dance for the sake of children who are participating in
the party with the monks. After that, he hears the news that a mad woman(the mother of Senmitsu) has arrived at the temple. Although he tries to bringher in to the precinct, monks who are attending to a higher monk stop him,as Mii-dera is barred to women. The temple servant, however, cannot stop his
desire to see the woman; he arranges to let her in the temple.

に眺め入る。

Story

狂女「雪ならば幾度袖を払はまし、花の吹雪（の志賀の山越え）（もし雪ならば幾度も袖を払（千満の母）

Mii-dera (Mii-dera Temple)まして、人の親として愛しい、かわいいと育んできた子が行方知れずになったなら、白糸が乱れるように心は乱れ、気も狂うのだよ。

都の秋を捨てて行くならば、

［カケリ］

狂女

月見に興じることもない里に、住み慣れていたのかと、人は大いに笑うだろうよ。

狂乱の様子を表して、舞台を巡る所作。笛、小鼓、大鼓で奏される。

地

花も紅葉も、月も雪もいらない、故郷にわが子さえいるなら、田舎であろうと住みよいことだろう。さあ、故郷に帰ろう、さあ、故郷に帰ろう、帰ればその道に、さざ波立つ志賀の辛崎がある。そこのひとつ松は緑、みどり子（幼な子）に縁続きだから、その松風にわが子の行方を尋ねよう。春の花を散らす時も過ぎ、今なら松風も嫌ではないよ。桜咲く春ならば花いっぱいの花園の里を過ぎ、杉木立の間を吹く-6-

風もすさまじい、秋の三井寺に着いた、三井寺に早々と着いた。

Mad Woman
Truly, tonight reminds me of the old poem, “Looking at the moonlight illuminating the far distance, the light of the purely shining
full moon reminds me of the friend who lives two thousand miles
away or more!” Counting by the age of the moon reflected in the

らえば。

Monk of Mii-dera
The time when the fragrant cinnamon tree on the moon bear
fruits, in the evening of the harvest moon, yearning for the famous
moon, I am resting under a tree in the garden.

本当に今宵は「三五夜中の新月の色、二千里の外の故人の心 （十五夜の清新な月の、はpeople will laugh at me that I was so much used to living in arural village where people do not even enjoy moonlight parties. I
need neither flowers nor crimson foliage. I need neither the moon
nor the snow. As long as I have my child in my hometown, I will
be happy even though I may live in a rural village. Now, let’s gohome. Let’s go home. If I return home, there is the rippling waterof Karasaki in Shiga on my way. The Hitotsu Matsu (Single Pine
Tree) in Karasaki grows green. As the color of green relates to ayoung child, I shall ask the whereabouts of my son to the breeze
traveling over the pine. Although the wind makes the spring
flowers fall, that season has passed. Now, I do not mind the windtraveling over the pine tree. I go through the village of Hanazono,
filled with flowers if I travel in the spring, the time of cherry
blossoms. Now I arrive in Mii-dera Temple where stormy winds
blow through the forest of Japanese cedars. I have arrived quickly
in Mii-dera Temple.

るか遠くを照らす輝きを見れば、二千里を隔ててさらに遠い友のことが思われるよ）」の古い詩がMad Woman
If I give up seeing the beauty of autumn in Kyoto,

三井寺の僧 月の桂が実る、三五の十五夜の夕暮れ時、名高い月を待ち焦がれて、庭の木陰に休Story[kakeri (anguish dance)]
A set of movements in which the performer goes around the stage in order toshow the state of madness. The music of the Japanese flute, large and small
hand drums accompanies with the movement.

Reciters

狂女

Mii-dera (Mii-dera Temple)

地
み な も

思い浮かぶ。水面に照る月の月齢を数えれば、秋の真ん中の十五夜、頃も夜半となり、土地柄も重なって、月の面白さは、ひとしおだよ。

月は山を照らすなか、時雨に似た風が吹きすさぶ鳰の海、時雨に似た風が吹きすさや ば せぶ鳰の海の、波立つ粟津の森が見える。湖越しの彼方には、幽かな影ながら、澄む月影を映す鏡山もほの見える。山田、矢橋の渡し舟は、夜に通う人がなくても、月に焦がれて、漕ぎ出されるだろう、舟人も月に焦がれて、漕ぎ出だすだろう。

狂女、鐘を撞き、鐘について語る-7-

四The temple servant says that he almost forgot to toll the bell because he has
drunk too much. He now starts to toll the bell. When the mad woman appears
and hits him with her bamboo grass, the temple servant jumps from the bell,
thinking that he has been stung by a bee. Responding to the mad woman’srequest that she would like to toll the bell, the temple servant tells her that
this bell is not for ordinary persons. Then, as the mad woman asks him why
he tolls the bell, he jokes back that he is the ‘tolling monk cicada (a name of
cicada)’ of this temple.

能力が鐘を撞くのを聞いた狂女は、三井寺の鐘の来歴に縁があるのだからと、自分も鐘を撞[Dialogues between Ai (the temple servant) and Mother]

くと言い出す。そして能力や僧の制止を振り切って鐘楼に上がり込み、鐘を撞く。狂女はさThe mad woman, hearing the temple servant tolling the bell, insists that she
too tolls the bell because she has the history of the bell at Mii-dera Temple
to relate. Then, she climbs up the bell tower and tolls the bell, although thetemple servant and monks try to stop her. Furthermore, the mad woman
narrates the historical stories and old poems associated with the bells invarious locations; she connects her own story with the bell and the moon totalk about the preciousness of Buddha’s Law.

らに鐘にまつわる故事や、古詩を引き、鐘や月を機縁に仏法の有難さを語る。

4. Mad Woman Tolls the Bell and Narrates its Story［アイ狂言（能力）と母の問答］

While the moon illuminates the mountains, by Lake Biwa where
rainy, blustery winds blow through, by Lake Biwa where rainy,
blustery winds blow through, I can see the forest of Awazu.
Beyond the lake, away in the distance, although I can only see its
dim shadow, I can faintly view Mount Kagami-yama, which isreflected in the clear moon. The boatmen of the ferry at Yamada
and Yabase will yearn for the moon and launch their boats eventhough no one will cross the water at night. The boatman will
yearn for the moon and launch their boats.

能力が、酒を飲みすぎて鐘を撞き忘れそうになったと言って、鐘を撞き始める。そこに狂女

Recitersが現われ、笹で能力を打つと、「蜂に刺された」と飛びのく。狂女が自分も鐘を撞きたいとい

water, this is the fifteenth night in the middle of the autumn. The
night has grown. Matching well with the location of this temple,
the harvest moon looks even more tasteful.

うと、能力は人の撞く鐘ではないと返す。狂女がそれならなぜあなたは撞くのかと問うと、Story

自分は、この寺の鐘つくつく法師（つくつく法師は蝉の名前）だからと洒落で答える。

Mii-dera (Mii-dera Temple)

狂女

地

面白い鐘の音だこと。私の故郷では、清見寺の鐘を普段から聞きなれたものだった

けれど。これは「さざ波や、三井の古寺鐘はあれど、昔に帰る声は聞こえず」と古りゅうにょ歌に詠まれた鐘。この鐘は確か、藤原秀郷（別称・俵藤太）という人が龍宮から持ち帰ったものだった。龍女が成仏したという縁があるのだから、私も鐘を撞くべきだ。

月影はさながら霜夜のよう、月影はさながら霜夜のように白く輝き、照る月に鐘の-8-

音も冴えることだろう。

Monk of Mii-dera
That is what elegant ancient people said. It is totally inconceivablethat a mad woman should toll the bell.

［アイ狂言（能力）、僧に声をかけて退く］

Mad Woman
Yu Liang climbed up the bell tower at night because he wanted tosee the moon and compose a poem. I too will toll the bell, temptedby the moon. Please forgive me for doing so.

能力は三井寺の僧に、狂女が鐘をつくと言い出したと報告した後、退出する。

Monk of Mii-dera
Well, well, wait for a second. How is it that you, a mad woman,try to toll the bell? Please hasten to move away from it. (Are you
serious to toll the bell? That’s the furthest thing from my mind.)

三井寺の僧 これこれ、しばらく。狂人の身で、どうして鐘を撞こうとするのか。急いで退きな

After reporting to the monk of Mii-dera Temple that the mad woman insisted
to toll the bell, the temple servant leaves.

さい。
（お前が鐘を撞こうというのか、思いもよらないことだぞ。
）[Ai (the temple servant) calls out to a monk and leaves]

ゆこう／ゆうこう

The moonlight makes it look like a frosty night. The moonlightshines silver like frost at night. The sound of the bell will clearlyecho under the shining moon.

夜 に 庾 公 の楼に登ったのも、月を見て詩作するため。私も月に誘われて鐘を撞く

Recitersのですからお許しください。

Mad Woman
How amusing the sound of the bell is. In my hometown, I becamefamiliar with the sound of the bell at Kiyomi Temple. This is thebell described in an old poem as “Alas, rippling waves, although theold Mii-dera Temple has a bell, I cannot hear the sound to bringme back to the past.” I think Fujiwara no Hidesato (aka. Tawara
no Tōta) brought this bell back from the Dragon King’s Palace.
Because a dragon lady became a Buddha, I shall toll the bell as awoman.

狂女

Story

三井寺の僧 それは風雅な昔の人の言葉だ。狂人の身で鐘を撞くなど、思いもよらないことだぞ。

Mii-dera (Mii-dera Temple)

狂女

地
う ん く

今宵の月に鐘を撞くのを、狂人だからと咎め立てなさらないでください。ある詩では「団々として海嶠を離れ、漸々として雲衢を出づ （まんまるの月が海峡を離れ、ゆるゆ

ると雲間を進む）」との前の句に、後ろの句が続かなかった。作者の詩人が明月に向かって心を澄ましたところ、「今宵一輪満てり。清光何れの所にかなからん （今夜一輪の満月となった、清らかな光が、行き届かないところはない）」 と い う 後 句 が で き、 あ ま り のうれしさに心を乱し、高楼に登って鐘を撞いた。人々が「どうしたことだ」と咎めると、「これは詩狂というものだ」と答えたという。これほどの聖人でも月には心が乱れるもの。まして愚かしい狂女なのだから、お許しくださいませ、人々よ、鐘の声は煩悩の夢を覚まし、仏法を静かに説く。先ず、初夜（午後八時）の鐘を撞く時は、-9-「諸行無常」と響く。

Mad Womanrings as “the cycle of birth and death stops.”

狂女

The peal of a bell at eight in the morning...

後夜（午前四時）の鐘を撞く時は、

Reciters

地

Mad Womanit rings as “a cycle of birth and death is the truth.”

ぜしょうめっぽう

When the bell tolls at four in the morning,「是生滅法」と響く。

Please forgive me. People, the sounds of the bell awake you fromthe nightmare of evil passions and calmly preach the Law of
Buddha. First of all, when the bell tolls at eight o’clock at night,

Mad Womanit rings as “all conditioned things are impermanent.”
Reciters

狂女

じんぢょう

晨朝（午前八時）の響きは、

しょうめつめつにReciters「生滅滅已」と響く。

Mad Woman
Please do not reproach me for tolling the bell for the moon
tonight, because I am mad. When someone composed the firsthalf of the poem, “The round moon leaves the strait, and slowly
proceeds between clouds,” he could not create the second half.
When the poet then faced towards the beautiful moon and cleared
his mind, he could make the following phrase, “it became a fullmoon. Everywhere in the world is illuminated by its pure light.”
Because he was extremely delighted and went mad, he climbed
up a bell tower and tolled the bell. When people scolded him andasked “What’s going on?” he responded, “This is because of ‘poetmadness’.” Even the mind of such a great saint was disturbed by themoon. How much more so a stupid, mad woman...!

地

Story

狂女

Mii-dera (Mii-dera Temple)

地

狂女

地

いりあい

入相（午後四時）は、

じゃくめつ

「寂滅

い ら く

為楽」と響いて悟りの道へ導く鐘の声となる。月の輝きがいや増しに添うなか、鐘を撞く数は増し、百八煩悩の迷いの眠りを醒ます。夢のような世の迷いも尽き果て- 10 -

たよ、撞き終えた後夜の鐘に、私も五障（女人の成仏を妨げると考えられた五種のthe famous bell located at the peak of a high mountain. Associating
it with dawn, it was described as the frost in autumn. Clouds

障り）の雲が晴れ、真如の月に照らされる。澄み切って輝きに満ちた月を眺め、夜Reciters

を明かそう。

Mad Woman
Furthermore, in this country, many poets in the history describedbells in their poems. One of the most renowned poems I overheard
is...

そもそも「長楽の鐘の声は、花の外に尽きぬ （漢の長楽宮の鐘の声は、花の彼方に響いて消was deepened in the rain.” (Just as this, bells are described in
poems.)

えた）。

Reciters

また龍池の柳の色は （また唐の玄宗皇帝の宮殿の庭にあった龍池の柳の色は）、Mad Woman“Also, the hue of the willow tree growing by the Dragon lake in thegarden of the Emperor Xuanzong of Tang...

狂女First of all, “the sound of the bell at Chōraku Palace (the Palaceof Long Happiness) in the Han dynasty echoed and disappeared
behind the blossoms of flowers.

雨の中に深し （雨の中でますます色を深める）」（というように鐘は詩になっているが）... and can gain the genuine happiness.” It echoes out to lead people
along the path to Enlightenment. Under the moonlight shining
more and more, I toll the bell more and more to awaken from theambivalence of the one-hundred-eight earthly desires. All theambivalence in this world vanishes like a dream. As I finish tollingthe bell at four in the morning, the clouds of the Five Obstacles(the obstacles which were considered to prevent women frombecoming Buddha) are cleared away, even for me. I am illuminatedby the moon of truth. We shall spend the night in viewing the pureshining full moon.

地

Reciters

そのほかこの日本でも、代々さまざまな歌人が鐘を詠んでいたけれど、なかでもかMad Womanas “a thing reaches to the state of nirvana...

ねてより聞いていたのが、And, the bell at four in the evening rings

名高い高砂の尾上の鐘。暁かけて秋の霜とか詠まれたよ。曇って月が隠れ、隠れてReciters

Story

狂女

地

Mii-dera (Mii-dera Temple)

狂女

尽きせぬ鐘の声は、仏法を伝える声が尽きないことを表すのだろう。

鐘の名所の多いことよ。

見えない初瀬寺の鐘の声が遠くに聞こえる、と詠まれ、また難波寺の鐘など、地「山寺の春の夕暮来て見れば、入相の鐘に花ぞ散りける （春の夕暮れに山寺を訪れると、入相の鐘を聞いて花が散っているよ）」まったく、惜しんでも惜しんでも、春はどうして夢のように暮れてしまうのか。そのほか暁に男女が逢瀬の時を惜しみ、別れを恨む

折にも、枕元に鐘の音が響き寄せてくる。また「待つ宵に、更け行く鐘の声聞けば、

あかぬ別れの鳥は物かは （来ない恋人を待つ夜、夜更けの鐘を聞けば、暁の別れを告げる鳥の声

おとづれ

な ど、 比 べ 物 に な ら な い ほ ど 悲 し い こ と だ ）」と詠まれたが、これは、鐘の声を恋路の便り- 11 -の音信と聞いたものだよ。さらには、寝覚めがちの老いの身で、昔を思って寝てみ

The view of the frost falling and covering the groundoverwhelms me. Faintly visible are the fishing lights of villages
on the shore. The sound of a bell in the middle of such a night
will drift over passenger boats. Rain drops dribble from theても、夢にも昔は現われず、涙ながらに鐘の音に、つくづく思いをめぐらせる、そ月が落ち、鳥が鳴いてMad Woman
The moon has set, and birds cry.

の暁の淋しさは、たとえようもなく、比べよう時もない。

狂女“When you visit a mountain temple at dusk in spring, flowers
are scattered by the sound of the evening peal of a bell.” O,though I miss it from the bottom of my heart, why has thespring gone like a dream? At dawn, when a man and woman
miss each other, the sound of a bell resonates, approaching
their pillows, saddening their parting and making every
minute meaningful. Also, a poem says, “In the night when I
wait for my lover who does not visit me, the bell late in thenight sounds incomparably sadder than the voices of birds
announcing the parting at dawn.” This poet felt that a peal of abell delivers the news of her love. Furthermore, as you age, you
are likely to have shallow sleep. Although I think about the olddays before sleeping, the sweet old days do not come back evenin my dream. In tears I intensely recall the past, accompaniedby the sound of a bell. Nothing is quite like such loneliness at
dawn. It is indeed incomparable.

半ばの鐘の響きは、客船にもしみ渡るだろう。苫に覆われた明かり窓に雨が滴って、

The endless sound of the bell presents an endless voice topreach the Buddha’s Law.

船旅に馴じんだ者にも、その眠りを辛くする。それとは変わり、この琵琶湖は波もMad Womanmany places are famous for their bells.

Reciters

霜は一面に降り満ちて凄まじく、岸辺の村々の漁火もほのかに見える、そんな夜のStory

overcast the moon. A poem said that you can hear the soundof the bell at Hase Temple, which is hidden and invisible, in the
distance. Also, the bell at Naniwa-dera Temple...

Reciters

地

Mii-dera (Mii-dera Temple)

五

静か。秋の夜もすがら、月は澄み、三井寺の鐘の音がさやかに響くよ。

千満と母、親子の対面を果たす

狂女の様子を見ていた千満は、何かを感じて、師僧に出身を尋ねてほしいと申し出る。狂女は駿河国清見が関の者だと明かし、声を上げた千満がわが子だと気づく。僧は、とんでもな- 12 -

いことを言う、と狂女を咎めるが、千満の様子を見て親子だと察知し、名乗りを上げさせる。

Well now, mad woman over there, which province and village areyou from?

親子として喜びの対面を果たし、千満と母は郷里へ帰り、裕福になり幸せに暮らす。

Monk of Mii-dera
I received an unexpected request. But, it is easy. I will ask her.
(Yes, certainly.)

申しあげたいことがあります。

Senmitsu Could you ask that mad woman about her hometown?

千満

Monk of Mii-dera
What may that be?

三井寺の僧 何事でしょうか。

Senmitsu Excuse me, but I would like to say something to you.

こちらの物狂いの故郷を尋ねてくださいませ。

As Senmitsu, who has been observing the mad woman, senses something,
he asks his master to inquire about the hometown of the mad woman. She
reveals that she is from Kiyomi-ga-seki in Suruga Province, and notices
that Senmitsu, who has raised his voice, is her son. The monk blames
the mad woman for speaking nonsense; however, watching Senmitsu’s
appearance, he realizes that they are truly mother and son. He encourages
them to identify each other as mother and son. Accomplishing the delighted
moment of the reunion, Senmitsu returns home with his mother, becomes
wealthy and lives a happy, prosperous life.

みましょう。
（心得ました。
）

5. Senmitsu and Mother Finally Reunite

さて、そこの狂女、あなたはいったいどこの国、どちらの里から来ている者なのか。

thatched light-windows, disturbing the sleep of even passengers
who are used to boat trips. And yet different from that, thewaves in this Lake Biwa are calm. Through this autumn night,
the moon shines clearly, and the sound of the bell at Mii-dera
resonates clearly.

千満

Story

三井寺の僧 これは思いもよらない申し出を受けましたよ。しかし、たやすいことです、聞いて

Mii-dera (Mii-dera Temple)

狂女

千満

狂女

あら、不思議なこと、今お話になったのは、わが子の千満のようだよ、懐かしい。
（あ何ですって、清見が関の者とおっしゃいましたか。

私は駿河国清見が関の者でございます。

ら、不思議なこと、今の幼い声はわが子の千満殿ではありませんか。）

三井寺の僧 しばらく、お待ちなさい。この狂女はまた、とんでもないことを言う者だ。だから- 13 -

こそ、物狂いなんでしょう。
（理由の通らないことを言うものですね。
）

Monk of Mii-dera
What manner of situation is this? (Well,) your face has alreadyshown us the truth. Now, please do not hesitate. Declare eachother as mother and son.

逢えた今この時にどうして狂うものですか。この子は間違いなく私の子です。

Senmitsu Alas, Oh, sad. Please don’t hit her so much.

狂女
まあ、私は、物狂いではありませんよ。物狂いになったのは、子どもと別れたから。
（千満の母）

Attending Monk
Is that why you insist that he is your son? You say nonsense. Get
out of there.

だからわが子だというのか、理由の通らないことを言うものです。そこを退きなさ

Mad Woman (Senmitsu’s Mother)
Oh no, I am not mad. I became mad because I was separated
from my son. How can I be mad now at this time when I finallymeet him? He is definitely my son.

従僧

Monk of Mii-dera
Hold yourself for a moment. This crazy woman started to say aridiculous thing. That is why she is called a mad woman. (Youmention something unreasonable.)い。

Mad Woman
Oh, what a miracle! The boy who just raised his voice looks likemy son, Senmitsu. I feel so tender. (Oh, what a miracle! The
young voice I just heard is that of my son, Senmitsu.)

ああ、悲しい、そんなに打たないでください。

Senmitsu What! Did you just mention that you are from Kiyomi-ga-seki?

の上は、素直に名乗りを上げてください。

Mad Woman
I am originally from Kiyomi-ga-seki in Suruga Province.

千満

Story

三井寺の僧 これはいったいどうしたことだ、（おや、）もうお顔の様子に現われていますよ、こMii-dera (Mii-dera Temple)

千満

Story

Day follows after day. However, on this very night,

Reciters

having come to this Mii-dera Temple...

Mothermother and son were able in this way to reunite...

- 14 -の手に渡り、今この寺にいるのです。でも、母上が私を尋ね歩いて、このように物

Mother

狂いにまでなっていたとは、夢にも知りませんでした。

Truly, the bond between mother and son is a rare and preciously
unobtainable thing. The tie is everlasting.

また、私も物狂いになったのはこの子と別れたからですが、こうして偶然に再会し、Reciters

嬉しさのあまり、母だと名乗ることは、わが子に恥をかかせるようなものです。けAlthough I am in joy, I am also ashamed of my shabby, worn-out
look. I cannot stop shedding tears.

れど、子どもゆえに迷う親の身には、恥も外聞もありません。

Mother

ああまったく、いたわしいことだよ。人の目もそのときどきで変わるもの、逢えた

Oh, indeed, it sounds so pitiful. And yet people’s opinions oftenchange in situations such as this. Delight in the reunion withyour son!

ことをお喜びなさい。

Reciters

嬉しいながらも、衰えたこの姿は、さすがに恥ずかしく、抑えきれない涙がこぼれ

I became mad because I was separated from my son. However,
although I have finally met him again by chance, if I am driven by
my extreme joy and identify myself as his mother, it will humiliate my son. But, there is no shame or pride existing for a motherwho has lost her mind because of her son.

てしまう。

Mother

親と子がこうして逢えたのは、Senmitsu There is nothing to hide now. I used to live in Kiyomi-ga-seki in
Suruga Province. However, I was kidnapped by a human trafficker and now live in this temple. But, I have never even thoughtthat my mother has been searching for me all over, which caused
her to become a mad woman.

今は包み隠すことはありません、私は駿河国清見が関に住んでいましたが、人商人

まことに、親子の縁こそ逢い難く、得がたいものだよ、その契りは尽きない絆だと、

母地

日は幾つもあるけれど、この今宵に地

母

この三井寺に巡り来て

母

地

母

Mii-dera (Mii-dera Temple)

地

Mii-dera (Mii-dera Temple)

何のおかげだろう、そう、この鐘を撞いて音を出し、「物狂いがいるぞ」と咎められたからこそ。常々の男女の逢瀬の契りには、別れを告げる鐘と嫌がられるけれど、親子の契りには、鐘のおかげで夜に逢えたのだから、嬉しい鐘の声なのだよ。

- 15 -

こうして一緒に故郷へ帰り、こうして一緒に故郷へ帰り、親子の契りは尽きること

Finally, the mother and son went back to their hometown together. Finally, the mother and son went back to their hometown
together. The tie between the mother and son was without
end, and they became wealthy. Truly, what is auspicious is thewonderful virtue of the children who are preciously devoted totheir parents. What is auspicious is the wonderful virtue of thechildren who are devoted to their parents.

なく、
裕福な家となった。まことに有難い孝行の素晴らしい徳こそ、
めでたいことだ、What brought about this chance? Yes, this happened because I
tolled this bell and was scolded for being a mad woman. Usuallyfor intimately bound men and women, the sound of a bell is
unwelcome, as it informs them of their time of separation.
However, for the bond between mother and son, it sounds merrily as we could meet again at night, thanks to the bell.

孝行の素晴らしい徳こそ、めでたいことだ。

Reciters

StoryMii-dera (Mii-dera Temple)
SynopsisHighlight

In autumn, a woman who has come from Kiyomi-gaseki in Suruga Province (around present-day Shizuoka
Prefecture) devotedly prays to Kannon, the Deity ofMercy, at Kiyomizu Temple in Kyoto. She has traveled
all the way to the capitol to make her prayers, motivatedby her strong desire once again to meet with her son,
Senmitsu, who has gone missing. The woman, dozing off
between her prayers, has a spiritual dream. Thereupon,a passer-by who lives nearby the temple divines the
dream, and judges that it instructs her to hurry to Miidera Temple in Ōmi Province (around present-day Shiga
Prefecture) if she wants to meet with her son. The woman
is delighted, and rushes to Mii-dera Temple.

This is a masterpiece of Mad Woman stories, against
the solid background of the bell and the moon. The
first half of the drama develops in Kiyomizu Temple todescribe the mother who departs to Mii-dera Temple
in order to follow a divine message in her dream. Her
properly upper-class origin is evident from her behavior,
and at this point in time she has not gone mad yet. The
story sets out smoothly.

At Mii-dera Temple the monks are ready to enjoy the
Mid-Autumn Festival (in the lunar calendar), and are
eagerly awaiting their viewing of the full moon. Amongthese monks there is Senmitsu, who has become a discipleof a monk residing in the temple. While the people areenjoying the beautiful harvest moon, Senmitsu’s mother,
who has become a mad woman, appears. A temple
servant, who has taken interest in the mad woman,
invites her onto the temple grounds; ordinarily, womenare prohibited there. The woman, amused by a peal of
the temple bell, narrates the history of the bell at Miidera Temple; climbing up the bell tower, she starts totoll the bell. Again, the woman speaks about historicalstories associated with bells in various temples, recites old
poems, and preaches the Buddha’s Law, relating it with thebell and the moon.
Senmitsu, who feels something for the woman,inquires about the woman’s hometown through hismaster, and talks to her. The woman and Senmitsu
recognize each other as mother and son and reunite intears. The mother and son return home together and live a
happy, wealthy life.

The scene changes dramatically in the second half;a stage prop of the bell tower, which has a small hanging
bell inside, is set on the stage. The drama describes thepeople in Mii-dera Temple on August 15 in the lunar
calendar, the very night of the harvest moon. In theflamboyant atmosphere of the moon party, the poetic anddramatic story develops.
Appearing before the monks enjoying the moon party,
a woman who holds a stick of a bamboo grass to showthat she has become mad mounts the stage. She admiresthe view in the moonlight, even climbs up into the bell
tower, tolls the bell, and tells stories associated with thebells in various temples. The stage prop of the bell towershows its presence, and tasteful scenes, created with theelegant and flowing chorus and unique, quick and slow
movements of the mad woman, are offered to the heartsof the audience (What is hidden behind these scenes is
her parental tenderness; she is eager to stand out in thecrowd by tolling the bell in order to gain any clue of thewhereabouts of her son).
Needless to say, the bell and the moon are linked
together in a play on words; a bell is tolled (tsuku inJapanese) while the moon is pronounced tsuki. A peal of
the bell clearly traveling to the sky, and the clearly shining
moon… The poetic sentiment colored by the bell and themoon creates the indescribable atmosphere of this drama.
A bell "is tolled" ("tsuku" in Japanese) while the moon is
pronounced.

- 16 -

Schools
Category
AuthorSubject
SeasonScenesAll five
The fourth group Noh, kyōjo-mono
Unknown
Unknown
Autumn (September in the lunar calendar)
The first half		
Kiyomizu Temple in Kyoto
The second half
Mii-dera Temple in Ōmi ProvinceCharacters

Mae-shite
Nochi-shite
KokataWaki
Waki-tsure
Ai

Masks

Ai

Senmitsu’s motherSenmitsu’s mother who became a mad woman
Senmitsu
A monk residing in Mii-dera Temple
Monks who serve as attendants (two or three)
Man living in the town developed around Kiyomizu
TempleTemple servant in Mii-dera Temple

Shite

Shakumi or Fukai

The first half: kazura (wig), kazura-obi (wig band), karaori(a short-sleeved kimono outer robe worn by female
characters), kitsuke / surihaku (short-sleeved kimono, wornas the innermost layer of the costume of a female
character) [or karaori worn in tsuboori-style, koshimaki/
nuihaku], and Buddhist prayer beads.
		The second half: kazura, kazura-obi, mizugoromo (a typeof knee-length kimono), kitsuke / surihaku, koshimaki /nuihaku, koshi-obi (belt), and a fan. Holding a stick ofbamboo grass in her hand.
Kokatakitsuke / nuihaku, nagabakama (a hakama style trousers
with long-stretched trains), and a fan.
Wakisumi-bōshi (a hood for regular Buddhist monks),
mizugoromo, kitsuke / kogōshi-atsuita (thickly-woven
kimono with small check pattern), hakama in ōkuchi-style(white), koshi-obi, Buddhist prayer beads, and a fan.
Waki-tsuresumi-bōshi, mizugoromo, kitsuke / muji-noshime(short-sleeved kimono with no pattern, worn as theinnermost layer of the costumes of male characters oflesser standing), hakama in ōkuchi-style (white), koshi-obi,
Buddhist prayer beads, and a fan.
Ai (Man living around Kiyomizu Temple)
		naga-kamishimo (tops and bottoms of kimono with long
hakama style trousers)
Ai (temple servant)nōriki-zukin (a hood worn by temple servant), yore-mizugoromo (a long-sleeved garment with a transparent
appearance, worn by male and female characters of lesser
standing),kukuri-bakama (a way of wearing hakama
trousers, tucking the bottoms up at the knee with astring).
Costumes

Shite

Number of scenes Two

LengthAbout 1 hour and 30 minutes

三井寺（みいでら）
あらすじ

流儀

五流にあり

作者

不明

分類
題材

みどころ

秋の頃、京都・清水寺にて、駿河国（今の静岡県あたり）の清見が鐘と月とを背景に据えた、子別れの狂女物の名曲です。前半は、清関から来た女が、観音様に向かい熱心に祈りを捧げていました。彼女

水寺を舞台に、夢の告げを受けて三井寺に向かう母の姿が描かれます。

は、わが子の千満（せんみつ）が行方不明になったため、再び逢いた

身元のしっかりした上流の女性であることがうかがわれ、この時点ではい一心で、都までお参りに来ていたのです。祈りの間にしばしまどろ

まだ物狂いにはなっていない様子で、静かな立ち上がりです。

んだ女は、霊夢を見ます。そこに、清水寺門前の者が来て夢を占い、後半、舞台上にかわいらしい小さな鐘の吊られた、鐘楼の作り物がわが子に会いたいなら近江国（今の滋賀県あたり）の三井寺へ急いで据えられると、場面は一転します。陰暦八月十五日、中秋の名月そのいきなさいというお告げだと判定します。女は喜び、早速三井寺へ向日を迎えた三井寺を描き、月見の華やいだ雰囲気のなか、詩的で劇的かいます。

な物語が進んでいきます。

季節
場面

四番目物、狂女物
不明

秋（旧暦９月）前場

後場

登場人物 前シテ
後シテ

千満（せんみつ）ワキツレ

従僧（２〜３人）

ワキアイ

曲見（しゃくみ）または深井（ふかい）

しようと待ち構えています。そこには、三井寺の住僧に弟子入りした場。女は月下の景色を愛で、鐘楼にまであがりこんで鐘をつき、鐘に装束

シテ

千満の姿もありました。人々が、中秋の名月を鑑賞しているところに、つきまとう幾多の物語を語ります。風情豊かな情景が、作り物の存在

物狂いとなった千満の母が現われます。興味を持った能力（のうりき：

感をバックに、流麗な謡の言葉と、物狂いの女の緩急のある独特な動

寺の下働きの男）の手引きで、女は女人禁制の寺に入り込みます。女きに乗って、見る人の心の眼の前に差し出されるのです（その裏にはは鐘の音を聞いて面白がり、三井寺の鐘の来歴を語り、鐘楼に上がり鐘を撞いて目立ち、子どもの手がかりを得たいという母心も垣間見えま

込んで鐘を撞き始めます。さらに女は鐘にまつわる諸々の故事を引き、す）。

女を見て何かを感じた千満は、師僧を通じて女の出身地を聞き、声

清水寺門前の人

三井寺の能力（のうりき）

シテをかけます。女と千満は互いに母子だと認め合い、涙の対面を果たし三井寺の住僧アイ
面

古歌や古詩を詠じ、鐘と月とを縁として仏法を説きます。

千満の母

狂女となった千満の母

子方

月見に興じる僧たちの前に、狂い笹を持って物狂いと化した女が登三井寺では、ちょうど八月十五日（旧暦）を迎え、僧たちが月見を

京都・清水寺

近江国三井寺

前場：鬘、鬘帯、唐織、着付 ･ 摺箔、（または唐織壷折、腰巻・縫箔）、数珠後場：鬘、鬘帯、水衣、着付 ･ 摺箔、腰巻 ･ 縫箔、腰帯、扇、笹を持って出る子方

着付 ･ 縫箔、長袴、扇

ワキツレ

角帽子、水衣、着付 ･ 無地熨斗目、白大口、腰帯、数珠、扇

ワキ

角帽子、水衣、着付 ･ 小格子厚板、白大口、腰帯、数珠、扇アイ（清水寺門前の人）
0

アイ（能力）

0

言うまでもなく、「鐘」はつくもの、「月」とは掛詞で結ばれています。
さやかに響く鐘の声、さえざえと澄める月の輝き……。鐘と月が彩る詩
情が、言いがたい気配となって伝わってきます。

場数

長上下

能力頭巾、縷水衣、括袴

二場

上演時間 約 1 時間 30 分ます。そしてふたりは故郷へ連れ立って帰り、豊かに暮らします。

三井寺（みいでら）
Mii-dera (Mii-dera Temple) ©2018 the-noh.com
発行：2018 年 8 月 23 日（ver 2.0）
編集：the 能ドットコム編集部 http://www.the-noh.com（e-mail : info@the-noh.com）
発行：（株）カリバーキャスト

本テキスト作成にあたって、主に下記の文献を参照しています。
『日本古典文学大系 謡曲集 下』横道萬里雄・表章 校注 岩波書店
『新潮日本古典集成 謡曲集下』伊藤正義校注 新潮社『日本古典文学全集 33 謡曲集（一）
』小山弘志・佐藤喜久雄・佐藤健一郎 校注・訳 小学館『能楽手帖』権藤芳一 著 駸々堂

本テキストは the 能ドットコム編集部によって編纂されたものであり、実際に上演される内容と異なる場合がありますので、ご了承ください。本テキストの著作権は、（株）カリバーキャスト
および「the 能ドットコム編集部」が所有しています。本テキストの全部または一部を無断で複写複製（コピー）することは、著作権法で禁じられています。
The text in this article has been edited by the-noh.com editorial department, so there may bedifferences from lines used in actual performance. Copyright of this text is the property of Caliber
Cast Ltd. and the-noh.com editorial department. Unauthorized reproduction of all or part of this isforbidden under copyright law.

- 17 -『能楽ハンドブック』戸井田道三 監修 小林保治 編 三省堂『能への招待 I 』藤城繼夫 文 亀田邦平 写真 わんや書店『能・狂言事典』西野春雄・羽田昶 編集委員 平凡社