ともながは流儀によって異なるところを示す。

旅僧の登場

朝長

＊

一

嵯峨・清涼寺の僧が、平治の乱で都落ちした源朝長が青墓の宿で自害したことを知る。生前

私は嵯峨の清涼寺の僧です。この度の平治の乱で、源義朝たちが都から逃げ落ちての朝長に縁があった僧は従僧を引き連れて、青墓の宿へ旅立つ。

旅僧

いきましたが、その一行のなかにいた中宮少進の朝長が都で源氏が大敗した際、美濃国、青墓の宿の長者の屋にて自害なさったと聞きました。私も朝長と縁があった-1-ので急いで青墓に行き、亡き跡を弔おうと思い立ちました。／その亡き跡を弔うた

Itinerant Monk and Attending Monk
We passed forests in Kagamiyama and Oiso, and also passed
windy Mount Ibuki and the barrier at Fuwa. We now arrive at thepost town of Aohaka.

め、ただいま青墓の宿へと急いでいます。

Attending Monk
Crossing the long bridge at Seta.

近江路へとやってきて、勢田の長橋を渡りItinerant Monk and Attending Monk
I have arrived at the road to Ohmi Province and am crossing thelong bridge at Seta.

旅僧・従僧

Itinerant Monk
I am a monk at Seiryō-ji Temple in Saga. Because of the recent
Heiji Rebellion, Minamoto no Yoshitomo and his troop fled from
Kyoto. One of them was Chūgū Shōjō Tomonaga who killed
himself at the house of the innkeeper in the post town of Aohaka
in Mino Province when his clan, the Minamotos, were soundly
defeated in a battle in Kyoto. So have I heard. Since I had aconnection to Tomonaga, I decided to rush to Aohaka to consoleTomonaga’s soul. / In order to console Tomonaga’s soul, I am now
rushing to go to the post town of Aohaka.

勢田の長橋を渡り

A monk residing in Seiryō-ji Temple in Saga learns that Minamoto no
Tomonaga, who fled Kyoto after being defeated in battle during the Heiji
Rebellion, has killed himself at the post town of Aohaka. As he had a connection to Tomonaga when he was still living in this world, the monk departs to
Aohaka with his attending monk.

お い そ

1. Itinerant Monk Appears

従僧

represent variations in phrasing according to different

schools.

鏡山や老蘇の森を過ぎ、山風が吹く伊吹山や不破の関を過ぎて、青墓の宿に着いた。

*Sections highlighted in

旅僧・従僧

Story

Tomonaga

長者の登場（旅僧は青墓の長者の下人に、朝長の墓の場所を尋ねる）

二

花を散らす松風は、冬になれば雪をも吹き散らし、人の恨みを買うだろう ※２。

青墓の宿の長者が侍女を引き連れて登場し、朝長が亡くなったことを嘆き悲しむ ※１。

長者・侍
女／長者

私は青墓の宿の長者 ※３です。

-2-

長者

Innkeeper and Attendant / Innkeeper
frozen tears have thawed yet*4. I am unable to feel at ease andsleep peacefully. He who passed away does not even appear to me
in my dreams. Remembering his painful suffering, I feel a terrible
aching that defies words.

草の露や水の泡を見れば、取るに足らないような心であっても、無常を感じるのはInnkeeper and Attendant / Innkeeper or Attendant
Spring has come already. I wonder if a bush warbler’s

自然である。とりわけこの度は、思いもよらず他人の嘆きをわが身の上のように嘆

Innkeeper and Attendant / Innkeeper
Seeing dewdrops on blades of grass or bubbles floating on thesurface of water, it is natural that even those with shallow minds
will sense the impermanence of this world. Especially at thistime, when I am suddenly lamenting someone else’s misfortune
as if it were my own. My tears fall like rain, soaking my sleeves. I
am unable to speak even a word; all I can do is let my tears keep
falling. Filled with regret, time flows on and the days have gone by
quickly.

いている。雨がかかったように涙が流れて袖が濡れ、出る言葉もなくただ泣いていInnkeeper I am the keeper of the inn at Aohaka*3.

る有様である。時間は惜しまれつつも流れていき、月日は早く過ぎていった。

The Female Innkeeper of Aohaka and her Attendant / The Female Innkeeper
A gust of wind traveling over the pine trees scatters the blossoms.
In winter, it will blow around the snow and incur the hatred of thevillagers*2.

凍れる涙はとけたであろうか ※４。心打ち解けて安らかに寝ることもできない。夢

The innkeeper of the post town of Aohaka appears, followed by her attendant, and mourns Tomonaga’s death*1.

の中でさえ、亡き方の面影を見ることはできず、痛々しい有様を思い出すのも、言2. The Female Innkeeper of Aohaka Appears

いようもなくひどいことだ。

(The itinerant monk asks a servant who works for the Aohaka innkeeper
about the location of Tomonaga’s grave)

長者・侍
女／長者

Story

長者・侍女／
長者／侍女 はやくも春がやってきたが、鶯の

長者・侍
女／長者

Tomonaga

三長者と旅僧の邂逅 ※５

おや不思議だ。この墓所へ、私たち以外には七日七日 ※６に参って跡を弔う者もい

な い は ず な の に、 旅 人 と 見 え る 僧 が 涙 を 流 し て 懇 ろ に 弔 っ て い る。 も し も し、 あ

な た は 一 体 ど の よ う な お 人 な の で す か。 ／ ど う し て 格 別 の 志 を 持 っ て 弔 っ て い るのですか。

本当によくご覧になっていますね。私は朝長に縁のある者／僧ですが、御跡を弔う

長者と旅僧は朝長の墓所で偶然出会う。二人は共に自害した朝長を弔い嘆く。

長者

旅僧

ためにここまで参りました。

-3-

縁があるとは心が引かれます。朝長とはどのような関係でいらっしゃいますか。

Innkeeper Oh, is that so? You must have an especially deep bond with him/ and you feel more pity for him more than anyone else. I gave
Tomonaga lodging for the night, but his life, so fleeting, ended
by his own hand. No words can possibly express my shock and長者

Itinerant Monk
My name is So-and-so and I used to watch over Tomonaga.
Circumstances led me to withdraw from that duty, and ten years
have already passed. During that period, I renounced the world
and took the tonsure. I wish I had been able to come earlier toconsole his soul, but the Tairas are on the lookout for anyone
who has a connection to the Minamotos, even those who haverenounced the world. I therefore disguised myself as an itinerantmonk on a pilgrimage and secretly left Kyoto.

早くも十年が経ち、このような出家姿となりました。早くに参って、跡を弔いたい

Innkeeper I am curious, as you mentioned that you have a connection to thedeceased. May I ask you what kind of relationship you had withTomonaga?

と思ったのですが、平家方は、源氏に縁のあるものは出家した者をも見逃さないの

Itinerant Monk
You have observed me very closely. I am a man / monk who has aconnection to Tomonaga. I have travelled here to console his soul.

で、修行僧の姿になって、忍んで下向したのです。

Innkeeper Oh, how strange. Other than us, no one thinks to visit this graveon every seventh day to pray for the deceased*6. But a monk who
appears to be on a pilgrimage is shedding tears while offering
sincere prayers at the grave. Excuse me, may I ask who you might
be? / why are you praying for the deceased so especially intently?

それでは格別深い間柄であるので／本当に一層哀れに思いなさって、そのように思The innkeeper and the itinerant monk happen to meet at Tomonaga’s grave.
They pray together for Tomonaga, who killed himself, and lament his death.

われるのですね。私は朝長に一晩宿をお貸しして、はかなくも自害なさったので、3. The Innkeeper Meets the Itinerant Monk*5

私は朝長をお守り育てていた何某と申す者です。とあることがあってお暇を頂き、

Story

旅僧

長者

Tomonaga旅僧

驚きや痛ましさはただならぬもので、ただわが身のように嘆き悲しみ、このように弔いに参るのです。

未• 来と三世を通じて繋がっていて

本当にお気の毒／不思議なことです。私の方も、もとからの主従の関係／名残があ

現•在

今日、お互いここに来て

-4-

り、過去

旅僧

弔う私たちもGroup Reciters
have ties to each other from our previous lifetimes. Only withered
grasses grow on the gravesite located in Aonogahara (literally,“green field”) in Aohaka, despite its name coming from the fresh
green grass of spring. It looks like a dried brown field of autumn.
The burnt remains of the withered silver grasses look like thecrematory located at Mount Mang in the north*8 where the smoke
rises in the evening. As the smoke blends with the color and formof the clouds, it vanishes into the sky without leaving a trace, andsuch is our regret that nothing material is left behind by the dearly
departed.

同 じ 木 の 下 で 雨 宿 り し た わ ず か な 縁 故 も 前 世 か ら の 因 縁 で あ る と 言 う よ う に ※７、

長者

朝長も

Itinerant Monk / Innkeeper and Itinerant Monk
Tomonaga, for whom we are praying,

長者

旅僧／長
者・旅僧

みな因縁があるのだ。青墓にある亡き跡のしるしがある場所は、青野が原の「青」

Innkeeper pray for him, as well asとは名ばかりで、青々とした春草は無く古葉ばかり、さながら秋の荒れ果てた野原

Itinerant Monk
We who have both come here today toのようである。荻の枯葉が焼けた跡は、夕煙が立つ北邙 ※８の火葬場のように見える。

Innkeeper People say that a bond created in a previous lifetime leads themto stand together under the same tree at the same time in orderto escape the rain*7. Similarly, I must have such a connection withthis man from my previous lifetime.

一片の雲となって色も形もなく空へと消えてゆくように、亡き方の跡形がなくなる

Itinerant Monk
Truly, I take pity on him / it is mysterious. For my part, from the
beginning my relationship to him has been that of lord and vassal my ties to him have been that of lord and vassal, and we sharea bond that transcends the past, present, and future.

のは残念なことだ。

sadness, as I lament what happened to him as though it had
happened to me. I therefore keep coming to pray for him, just as I
have today.

私も前世から因縁のある者であって

地

Story

Tomonaga

四
朝長の最後を語る長者

旅僧の頼みから、長者は朝長の最期の様子を語り始める。都で源氏軍が大敗を喫した折、朝長は膝頭を射られてしまう。なんとか長者のもとまで逃げてきた朝長であったが、道中で無駄死したり敵兵に討たれることを危惧した朝長は自害してしまう。父の義朝や、義朝の乳兄よろしければ朝長の最期の有様を詳しく語って聞かせてください。

弟である鎌田正清は、朝長の死を嘆き悲しむ。

旅僧

10

しく叩く音がしました。誰であろうかと尋ねると、鎌田殿 ※９とおっしゃるので門を開かせると、武装した四、五人が内に入ってきました。それは義朝 朝• 長親子や鎌田殿、金王丸 ※ で、私を頼りに思われていました。一夜を明かし、夜が明けたならば川舟に乗って野間の内海へ落ちていくつもりであるとのことでした。また朝長は、源氏軍が大敗して都で統制が取れなくなった時に膝頭を射られて、なにかと困っていました。夜が更けて人が静まった後、朝長の声で「南無阿弥陀仏、南無阿弥陀仏」と二声おっしゃるのが聞こえました。鎌田殿が参ると、なんということで-5-

しょう、／切腹して朝長は自害、鎌田殿は義朝殿にこのことを申し上げました。義

Innkeeper It is His final moments are a painful and pitiful story. During
the night on the eighth of the final month of last year, someone
knocked loudly on my door. When I asked who it was, the man
told me he was Lord Kamata*9. When I ordered someone to open
the gate, four or five of armed warriors came into my premises.
They were Lord Minamoto no Yoshitomo, his son Tomonaga,
Lord Kamata and Kon’ō-maru*10, who all knew that they could
trust me. They said that they would spend the night here andwould depart to Utsumi in Noma, travelling by boat on the riverwhen day broke. Tomonaga was in a very bad way, since he had
been shot in the knee during the chaos that ensued when the
Minamoto troops were badly beaten in Kyoto. After the nightgrew late and people went to sleep, I heard Tomonaga offering
a prayer twice: “Namu Amida Buddha, Namu Amida Buddha.”
When Lord Kamata went to Tomonaga’s room, what on earth did
he find there — Tomonaga had committed suicide by performinghara-kiri. Lord Kamata reported this to Lord Yoshitomo. Whenthe astounded Yoshitomo looked at Tomonaga, his undergarments
were already soaked in his blood and no one could bear to look at
him. Then, / Lord Kamata held Tomonaga’s body, and Yoshitomo
asked Tomonaga why he decided to die by his own hand. Under

朝が驚いてご覧になると、もはや肌衣は紅に染まって、目も当てられない有様でし

Itinerant Monk
If you wouldn’t mind, could you tell me the details of Tomonaga’s
final moments?

た。その時／鎌田殿は体を抱え、義朝は、どうして自害したのかと問うと、朝長はAs requested by the itinerant monk, the innkeeper starts to talk about the
final moments of Tomonaga. When the Minamoto troops were soundly
defeated in Kyoto, Tomonaga took a shot through his knee. Although he managed to escape to the inn at Aohaka, Tomonaga was worried that he would
be killed by his foe or end up dying a pathetic death while trying to escape.
Therefore, he took his own life. His father, Yoshitomo, and Yoshitomo’s foster
brother, Kamata Masakiyo, mourned his death.

息も絶え絶えに答えました。
「都で大敗し膝頭を射られて、悩み苦しんでいたのを、

4. Innkeeper Narrates the Final Moments of Tomonaga

そのときの有様は痛々しく気の毒な話です。去年の暮の八日の夜に入って、
門を荒々

Story

長者

Tomonaga地

馬に乗ってここまではやってきたけれども、今は一歩も動く／退くことができない。

道中で捨てられたなら／敵に遭ったなら、犬死しなければならないので自害するのだ。返す返すも、父上の前途を見届けることもせず、このようになってしまったことは、大変に不甲斐なく思われるが、道中で敵に会って／捨てられて雑兵の手にかかることは、あまりに不本意であるので、これにてお暇を頂きます」とこれを最後の言葉として、息絶えてしまった。義朝と鎌田殿が取り付いて嘆く有様

は、他人が見たとしても忘れることができるだろうか。形を求めても、苔の底にあ11る朽ちた骨を見ることは今さらできず、哀れなことにその声を尋ねても、草の小道-6-の亡骸となって、答えることはない。三世十方 ※ にいる仏陀や菩薩衆の憐れむ心

While spending time at the grave, the sun has travelled to thewest and the light of the evening sun, reflected on the clouds, hasgrown dimmer and dimmer. Stomping on grasses wet with dew
in Aonogahara, the innkeeper and the itinerant monk together
return to the inn at Aohaka.

があるならば、朝長の亡魂幽霊はどれほど嬉しく／哀れに思うだろう。

Reciters

長者は旅僧に逗留を勧める

The sun has set, and the innkeeper and the itinerant monk start to return tothe inn at Aohaka. The innkeeper encourages the monk to stay at the inn fora while, and the monk accepts her offer.

五5. The Innkeeper Encourages the Monk to Stay

日が暮れて、二人は青墓の宿へと帰っていく。長者は旅僧に、しばらく宿に留まるよう勧め、

These were his last words. He then passed away. No one, noteven a complete stranger, would ever be able to forget the sightof Lord Yoshitomo and Lord Kamata, hugging Tomonaga’s bodyand profoundly mourning his death. Although hoping to see him,
we are unable to even catch a glimpse of his decayed bones thatlie buried beneath the moss. Although pitifully hoping to hear
his voice, he who is now a corpse lying beneath the grass along
the road does not respond to us. If you buddhas and bodhisattvas
living in the three periods and ten directions*11 show him compassion, how pleased / thankful will be Tomonaga’s soul.

そうこうしているうちに夕陽は西に移り、夕日が映る雲も絶え絶えとなっていった。

Reciters

青野が原の草の露を踏み分けて、長者は旅僧を伴って青墓の宿に帰っていった。

his feeble breath, Tomonaga responded, “when we were defeatedso terribly in Kyoto, I was shot in the knee. I have been sufferingfrom this injury. Although I managed to travel to here on horse,
I cannot walk / take go even a step now. If I were left behind / weencountered the enemy on our escape route, I would die a dog’s
death, disgraced. I therefore decided to kill myself. I deeply regretthat with the end my life, I will not witness your future, father, andthat I have been a disappointment to you. But I could never allow
it if we encountered the enemy / I were left behind on our escaperoute and I were killed by a mere foot soldier. Forgive me, I must
now bid you farewell.”

旅僧も了解する。

地

Story

Tomonaga

長者

旅僧

御僧に申し上げます。見苦しくはありますが、しばらくここに逗留して、朝長の跡を心静かに弔ってください。

御志ありがとうございます、しばらくここに留まりましょう。／心得ました。

（長者は下人を呼んで、旅僧に仕えるよう命じる）-7-

朝長の最期を語る下人（中入）Attending Monk
but Tomonaga especially revered

六

Itinerant Monk
Well, then, there are many kinds of Buddhist ceremonies that
could be performed in order to console Tomonaga, who has
become a ghost,長者に仕える下人が、旅僧に朝長の最期の場面について語り、菩提を弔うよう勧める。

Until midnight, the itinerant monk and his attending monk hold a memorialservice by invoking the bodhisattva Kannon, the method of repenting wrongdoing*12 that Tomonaga valued while he was still living in this world.

旅僧と従僧による読誦

7. Itinerant Monk and Attending Monk Recite Sutras

12

七

A man in the employ of the innkeeper narrates the story of Tomonaga’s final
moments and encourages the monk to pray for the peaceful repose of his
soul.

せんぼう

6. The Servant Narrates the Story of Tomonaga’s Final Moments (Interlude)

生前に朝長が尊んでいた観音懺法 ※ を、旅僧と従僧が深夜に至るまで修する。

(The innkeeper calls for a servant and orders him to attend to the itinerantmonk)

さて、幽霊となった朝長を弔うための仏事の方法は様々に多いけれども

Itinerant Monk
Thank you for your kind offer. I will stay here for a while. / I
accept your offer.

旅僧

Innkeeper I humbly ask you, reverend monk, Although this is a humble
place, would you please stay at this inn for a while and quietly
offer prayers to console the soul of Tomonaga.

とりわけ亡き朝長が尊んでいた

Story

従僧

Tomonaga旅僧／従僧 観音懺法を読誦すると旅僧／従僧 心に思っていることが声となって出てくるというが

14

旅僧

はちつづみ

眠りを覚ます鈸鼓 ※ の音が鳴り響く。時も移りゆき、後夜勤行 ※ の鐘の音が澄み渡り、読経の声を聞いて感動し、涙も浮かぶ様子である。

朝長の登場

13

旅僧・従僧 あたりに声が満ちる。山風が吹き、月夜も更けてきて、光が和らいでいる春の夜の八-8-

旅僧と従僧が観音懺法を修すると、朝長が現れてそのありがたさを述べ感謝する。

Tomonaga What a blessing is this method of performing repentance. Longago, at Vulture Peak, this way of repentance was called theDharma Flower method and now, in the Western Pure Land, it iscalled the Amida method. When manifested to us in this world,
it is called the Kannon method. Therefore, it is true, just as the
scripture tells us, that the benefits of practice in the past, present,
and future are indistinguishable. How dependable it is / What a
blessing it is. I hear marvelous voices reciting scripture.

りょうじゅせん

When the itinerant monk and attending monk conduct a memorial service
including the Kannon method of repentance, the ghost of Tomonaga appears.
He explains the merits of the method and expresses his gratitude to them for
performing the memorial service.

ありがたい懺法であるよ。昔、霊鷲山においては法華と名付けられ、今、西方の極

8. Tomonaga Appears

楽浄土においては阿弥陀と名付けられ、この世に示現すれば観世音といわれるが、

Itinerant Monk and Attending Monk
The reciting voices have filled the area. The wind blows overmountains and the moonlit night grows late. The sounds made byceremonial instruments*13 resonate through the air, waking people
who were asleep on a spring night under soft moonlight. Time has
passed. The gongs of late night services*14 cut through the crisp,
clear air, and the voices reciting the sutras move us to tears.

過去・現在・未来の三世の利益は同一のものであると経文にあるのは、真実である

Itinerant Monk
speaks to us and we might hear it.

ことだ。ああ頼もしい／ありがたい。聞けば霊妙な読経の声だ。

Itinerant Monk or Attending Monk
and since we are reciting scripture according to his heart's desire,his voice

私は今、三度にわたって

Itinerant Monk / Attending Monk
the recitation of the scripture used in Kannon method of repentance,

朝長

Story

地／旅僧

Tomonaga右手に持つ柳の枝で、左手に持つ浄水を灑ぎ、15

朝長

心の耳を澄ませて、玉のようにめでたい経文をありがたく読み上げる。信心が仏と

朝 長／旅 僧
ただ観音に願う ※ 。
／朝長・旅僧地

通じ合い、深く肝に感じ入る

ああ、尊い弔いである。

-9-

朝長／地

Itinerant Monk
Thanks to the power of our single-minded recitation, we are able
to see Tomonaga. As my thumb rubs my prayer beads,

不思議なことだ。観音懺法の声が澄みわたって、灯火のかすかな光の中、よく見れ

Tomonaga From the beginning, this world is transient, as fleeting as a dream.
But now, let us leave behind such doubts about this world andcontinue to perform recitation.

旅僧

Tomonaga speaks to the itinerant monk and requests that he console his soul.

ば朝長の姿のように見えるのは、もしや夢か幻であろうか。

9. Dialogue Between Tomonaga and the Itinerant Monk

朝長と旅僧の会話

Itinerant Monk
How mysterious. The voices performing the Kannon method of
repentance echo in every corner and in the dim candlelight, if I
look carefully, someone appears who looks like Tomonaga. Is thisa dream?

九

Tomonaga / Reciters
What a solemn memorial service.

朝長は旅僧と会話をし、自らを弔ってくれるように懇願する。

Purify your mind’s ears and recite the scripture, for its blessings asprecious as jewels. As your devotion resonates with the Buddha,
his teaching will deeply enter your mind.

元からこの世は夢幻の仮の世であるけれども、ここではその疑いをやめて、読経をReciters

朝長

Tomonaga / Itinerant Monk, or Tomonaga and Itinerant Monk
And single-mindedly pray to Kannon Bodhisattva*15.

そのまま続けてください。

Tomonaga with a willow branch in my right hand and a bowl in my left hand,I sprinkle the purifying water.

このように姿が見えるようになったのも、ひとえに読経の力である。数珠を繰ってReciters / Itinerant Monk
Now, three times,

旅僧

Story

Tomonaga

旅僧

朝長

真の姿か

声を力に近寄ってくるのは

朝長／旅僧 幻かと- 10 -

旅僧／朝長 見えつWhile lamenting the fragile, fleeting nature of this world, Tomonaga
talks about the feud between the Taira and Minamoto clans. He sincerely
appreciates the female innkeeper of Aohaka for her kindness when he, amember of the Minamoto clan, was involved in such difficult, unfortunate
circumstances and swears that he will attain buddhahood.

朝長／旅僧 隠れつする

10. Tomonaga Tells His Story

旅僧／朝長／
面影に
朝長・旅僧

if we say “what is that?” it will completely disappear. If it does notdisappear, do not turn away from the candlelight*16 and together,
let’s show compassion for Tomonaga. Late at night, under the
moonlight, treasure these moments and please show compassion
for Tomonaga. It is the way of this transient world that time waits
for no one*17. Please put everything else aside and just recite thescripture.

16「あれは」と口に出せば、形も消えてしまうであろう。もし消えないならば、灯火

Reciters

地

Itinerant Monk / Tomonaga, or Tomonaga and Itinerant Monk
Regarding his vestige,に背を向けず ※ 、共に朝長を憐れんでください。深夜、月の光が差すなかで、今Tomonaga / Itinerant Monk
And sometimes not.

17のこの時を惜しんで、朝長を憐れんでください。時間は人を待ってはくれないのがItinerant Monk / Tomonaga
He is sometimes visible

浮世の習わしです ※ 。ただ何事もうち捨てて、読経をしてください。

Tomonaga / Itinerant Monk
Or a phantom?

朝長の語り

Itinerant Monk
Is he real?

十Tomonaga he approaches me, following my voice.

朝長は世のはかなさを嘆きながら、源平の動静を語る。源氏を取り巻く不運の中で、青墓のStory

Tomonaga朝に紅顔の美少年として世間にもてはやされていたとしても18

女主人の情に深い感謝をし、往生することを告げる。

朝長／地

夕方には白骨となって野原で朽ちてしまう ※ かもしれないと言われるように、無

昔は源平が対立しながら、朝廷を守護し地

朝長

世を治め国家を鎮めて、国の政治穏やかであったのに、保元・平治の乱により、な

常な世である。

地

思いもよらなかった戦乱に- 11 -

んという時が来たのか。

朝長

源氏の運が尽きる時が来た。義朝の嫡子である悪源太義平は、石山寺に籠もっていthe fortunes of the Minamoto clan were exhausted. The heirof Yoshitomo, Akugenta Yoshihira, was besieged at Ishiyama
Temple and being outnumbered, he was powerless to avoid
being captured alive and executed. Yoshitomo’s third son,
Minamoto no Yoritomo, was captured by Taira no Munekiyo
and sent to Kyoto. Our father, Yoshitomo, managed to flee fromthis Aohaka to Utsumi in Noma and came to rely upon Osada
Tadamune. However, Osada was an untrustworthy man, justlike an undependable tree whose leaves let the rain leak down.
Sadly, Yoshitomo was ambushed and killed in a surprise attack.
I wonder why Osada shamelessly killed his lord. Also, why is thewoman who owns this inn at Aohaka so sympathetic and kind?
Although she is a woman, she was not afraid to provide us withlodging for the night and going far beyond the compassion of asingle night, she continues to pray for me after my death.

たが、多勢に無勢で敵わずに、力なく生け捕られて誅せられた。三男の源頼朝も、Reciters

おさだただむねTomonaga In these unthinkable wars,

平宗清の手に渡って、都に送られ捕らえられてしまった。父の義朝はここ青墓からThey kept peace in the world, assuaged feuds, and calmly
governed the land. How could it be, then, that such terrible times
as the Hōgen and Heiji Rebellions came?

野間の内海に落ち逃げて、長田忠致を頼りにしたけれども、木の下に雨が漏れてく

Reciters

るように頼みにならず、無残にも不意打ちされてしまった。どうして長田は不甲斐Tomonaga In the past, although they clashed with each other, the Taira andMinamoto clans both protected the Imperial Court.

なくも主君を討ったのだろうか。一方、この青墓の宿の主人はどうしてこんなにも

he might be dead, his bones left to decay in a field, by theevening*18. As we have such sayings, we truly do live in an impermanent world.

情け深いのであろうか。女性の身でありながら、甲斐甲斐しくも宿を貸してくれ、Tomonaga / Reciters
Although the world might give him a reputation as a rosycheeked, handsome boy in the morning,
Reciters

地

Story

Tomonagaそもそもいつの世からの因縁であろうか。

一夜の情だけではなく、このように亡き跡までも弔ってくれるとは

朝長

一 切 の 男 子 を 前 の 世 か ら の 父 と 頼 み、 す べ て の 女 人 を 前 の 世 か ら の 母 と 思 う よ うに ※ と言うが、今は身の上のことと思われます。さながら親子のように嘆いてくれ、深い志の弔いを受けて喜んでいます。朝長は往生しますので、安心してください。

自身の最期を回顧する朝長

19

地

十一

極楽浄土に行くと言いながら甲冑を着たままの朝長は、自らの最期の様子を語り、弔ってく- 12 -

れるように頼みながら消えていく。

While receiving sufferings in the Realm of Asuras, what kind ofenemies do you encounter?

本当に頼りになるのは法華経の功徳の力です。それでもなお、どうして修羅を表す

Tomonaga The yang part of my soul has departed for Amida’s Pure Land,
however, its yin part remains in the Realm of Asuras and willcontinue to receives sufferings for some while.
Reciters

地

What can be truly relied upon is the merit-power of the Lotus
Sutra. However, why does he still wearing armor, which is representative of asuras? Seeing him in such a state, we feel very sorry
for him.

はくReciters

甲冑を着ているのでしょうか。その姿は気の毒に思われます。

Although he vows to enter Amida’s Pure Land, he is still wearing armor.
He tells the story of his final moments and, while asking that his soul beconsoled, vanishes into thin air.

私の体のうち、魂は極楽へ赴いたけれども、魄は修羅道に残ってしばらく苦しみを

11. Tomonaga Recalls His Last Moments受けるのです。

It is said that we should think of all men as our fathers and all
women as our mothers from previous lifetimes*19. This is exactly
what I feel now. I am very grateful that she mourns me just likemy own mother would and conducts my memorial service witha sincere heart. Tomonaga will attain buddhahood. Please do notworry about me.

そもそも修羅道の苦患とは、どういう敵に会うのか。

Tomonaga I wonder in what previous lifetime was our bond to each othertied?
Reciters

朝長

地

Story

Tomonaga

地

朝長

入り乱れ

源平の両家がこの世で見た有様のように- 13 -朝長

yet.”

源氏の白旗と平家の赤旗が白雲と紅葉の散り混じるように戦う。運が尽きた悲しさ

snowing, spring has come. I wonder if the frozen tears of the bush warblers have thawed

地shū (Collection of Japanese Poems of Ancient and Modern Times), “While it is stillには、源氏が都で大敗を喫した時、朝長は膝頭を深々と矢で射られて、馬の太腹に*4 This phrase refers a poem composed by Nijō-no-kisaki (Consort Nijō) in Kokin Waka-

も射つけられた。馬は繰り返し跳ね上がったので、朝長は鐙を越して、下り立とう

to travelers.

とするけれども、重傷なので一歩も足を引きずることすらできない。乗替えの馬に*3 The madam of the brothel at Aohaka, who hired many prostitutes to offer their services

乗せられて、なんとか近江路を通ってこの青墓に下ってきたが／この青墓に落ち着

someone who will, later on, bear a grudge against the wind.

き、雑兵の手にかかるよりはと思い定めて、腹を一文字にかき切った。そのまま修*2 In this scene, she compares the scattering blossoms to Tomonaga and imagines herself as羅道に落ち、遠く青野が原の土となったわが身の亡き跡をどうか弔ってください。

*1 Female attendant does not appear, depending on school.

※１：流儀により侍女は登場しない。

fight each other. When you look at this battle scene, with the
Minamotos holding aloft their white flags and the Tairas their
red flags, it looks as though scarlet leaves and pieces of whiteclouds are being scattered around. Alas, my luck ran out. Whenthe Minamotos were thoroughly beaten in Kyoto, Tomonaga wasbadly shot in his knee and even his horse was shot on its stomach.
As the horse kept rearing up in pain, Tomonaga unfastened his
stirrups, dismounted the horse, and tried to stand up. However,
he could not even drag his leg because it was so severely injured.
He was placed upon another horse and was barely able to travel on
the Ohmi Highway and reach this Aohaka / stopped to rest at thisAohaka. There he decided to kill himself rather than endure theshame of possibly being killed by a lowly foot soldier. He slit open
his own stomach with a straight horizontal cut. Please continue topray for him, as he fell straight into the Realm of Asuras and his
body is returning to the soil in this remote field of Aonogahara.

※２：散る花を朝長に見立て、後の自分自身を想像している場面である。

Reciters※３：遊女の長者。多くの遊女を置いて旅客を慰める女将。

Tomonaga engage in a melee and※４：『古今和歌集』にある二条后の歌「雪のうちに春は来にけり鶯の凍れる涙いまやとくらむ（雪の降るうちに立春がや

the Taira and Minamoto clansってきた。鶯の凍っている涙はいまごろとけているだろうか）」を引用している。

Reciters※５：第三章は一部流儀で、台詞の順序などに違いあり。

Tomonaga Just as I witnessed in this world,※６：初七日から四十九日まで、七日ごとに営む死者の追善供養のこと。

Story

Tomonaga

*6 Memorial services for a deceased, implemented every seven days starting from theseventh day after death to the forty-ninth day.
*7 Referring to an old story compiled in Seppō Myōgen-ron (Book of Preaching andInsightfulness).
*8 Mount Mang located in the north of Luoyang. The mountain was the site of a crematory
since the Han dynasty.
*9 A vassal of Minamoto no Yoshitomo.
*10 A boy attending Minamoto no Yoshitomo.
*11 The three periods of time (past, present and future) and the ten directions (east, west,
south, north, northeast, northwest, southeast, southwest, up, and down).
*12 A ceremony of repenting for one’s misdeeds and wrongdoing by reciting sutras andpraying to Kannon Bodhisattva.
*13 A drum and a percussion instrument, like a cymbal, used to keep time while reciting
sutras at a Buddhist service.
*14 Buddhist services conducted from midnight to dawn.
*15 This phrase refers to a verse recited when performing the Kannon method of
repentance.
*16 This phrase is based on a poem written by Bai Juyi and included in Wakan Rōeishū(Collection of Japanese and Chinese Poems for Singing).
*17 This phrase is based on a poem composed by Tao Yuanming.
*18 This phrase refers to a poem by Fujiwara no Yoshitaka, included in Wakan Rōeishū.
*19 This refers to a phrase in Brahma Net Sutra.

- 14 -※７：『説法明眼論』にある故事をもとにしている。

phrases.

※８：洛陽の北にある邙山。漢代以来の火葬場。

*5 Section Three has variations according to different schools, including the order of※９：義朝の家臣。

10：義朝の侍童。

※

11：三世（過去、現在、未来）と十方（東西南北とその間の四隅、上下）のこと。

※

12：観音菩薩を本尊とし、経を誦して罪や過ちを懺悔する儀式作法。

※

13：読経の際に鳴らす鐃鈸（にょうはち）と太鼓のこと。

※

14：寅の刻（夜半から夜明け前）のころに行う勤行。

※

15：観音懺法の偈文（げもん）を引用している。

※

16

：
『和漢朗詠集』にある白楽天の詩句をもとにしている。

※

17：陶淵明の詩句をもとにしている。

※

18

：
『和漢朗詠集』にある義孝少将の詩句をもとにしている。

※

19

：
『梵網経』にある一節をもとにしている。

Story

※

Tomonaga

Tomonaga

Schools
Category
AuthorSubject

SynopsisHighlights

After the Minamoto forces suffered a defeat in abattle during the Heiji Rebellion of 1160, Minamoto no
Tomonaga, the second son of Minamoto no Yoshitomo,
was en route fleeing from Kyoto when he took his own
life at the inn of Aohaka in Mino Province. The son ofTomonaga’s wet nurse, who is now a monk of Seiryō-ji
Temple in Saga, Kyoto, hears about Tomonaga’s deathand visits Aohaka to console his soul. A female innkeeper
from Aohaka feels a karmic connection to Tomonaga
as she offered him an accommodation for the night, so
she performs memorial services for him. The innkeeper
encounters the monk, who has come to Aohaka, andtogether they pray for Tomonaga’s soul. At the monk’s
request, the innkeeper describes Tomonaga’s final
moments. She explains that since he had been shot in theknee by an arrow, he chose to kill himself rather than be
killed by his enemy.—Having passed the night reciting the
invocation, “Namu Amida Buddha,” he died by his own
hand. Learning of the death of his son, Yoshitomo and his
troops were plunged into deep grief. The sun has alreadyset, so the innkeeper now offers the monk lodging for thenight, which he accepts.

This Tomonaga, together with Sanemori andYorimasa, is one of the Three Shura Plays. While
Sanemori and Yorimasa describe the worldly attachmentsof aged warriors, this piece describes the introverted
affections and sadness of a young warrior, a monk, and afemale innkeeper. Noh actors consider this an advanced
play as it has a different shite (lead character) in the firstand second half, which makes this unique among shuramono (warrior plays). This play draws on material foundin Heiji Monogatari (The Tale of the Heiji Rebellion), butother than the fact of Tomonaga’s death, its storyline isalmost entirely original.

When the monk starts to perform a memorial service
including the Kannon Bodhisattva method of repentancethat Tomonaga valued while he was alive, the ghost ofTomonaga appears. He expresses his appreciation to
the monk for conducting a memorial service to console
his soul, narrates the events of the battle in which
the Minamoto troops were defeated, and laments theimpermanence of this world. Although he vows to bereborn in Amida’s Pure Land, he is still wearing armor
representative of an asura (warrior). After describing thefinal moments of his life, Tomonaga asks the monk to prayfor him and vanishes into thin air.

This play tells the simple story of the warmhearted
female innkeeper and the monk mourning the death ofTomonaga. However, structure is quite exceptional as
the lead character in the first half is not a phantom (theghost of Tomonaga), but instead is a living person, theinnkeeper, who—although a woman—narrates the story ofa battle. The female innkeeper’s talk in the first half of theplay is full of warmth and sadness as if, through telling thestory, she is letting her feelings of affection for Tomonaga,
who died at a mere sixteen years old, pour out. In thesecond half, the atmosphere changes dramatically withthe young warrior’s dramatic narration of a battle story,
which is described through a series of composed yet brisk
movements.

SeasonScene

All five
The second group Noh
Unknown
Heiji Monogatari (the Tale of the Heiji Rebellion), volume 2, “Yoshitomo Aohaka ni
Ochitsuku koto (Episode of Yoshitomo Stopping to Rest at Aohaka Inn)”
Spring (January in in the lunar calendar)
Aohaka in Mino ProvinceCharacters

Mae-shite
Nochi-shite
Tsure
Tomo
Waki
Wakitsure
Ai

Masks

Mae-shite		Nochi-shite		
Tsure (female attendant)

Fukai or shakumi
Chūjō or imawaka
Ko-omote, tsuremen

Costumes
Mae-shite
Kazura (wig), kazura-obi (band for a wig), karaori (a s		hort-sleeved outer kimono worn by female characters) worn in		kinagashi-style, kitsuke / surihaku (short-sleeved kimono, worn		as the innermost layer of the costume of a female character),		and crystal Buddhist prayer beads. Holding a leaf.
Nochi-shite
Kuro-tare (a black wig with hair extending slightly below the		shoulders), a white headband, Nashi-uchieboshi (eboshi-style		
headdress for warriors), hitoe-happi (unlined happi-style		kimono) or chōken (an unlined, long-sleeved elegant garment
		worn by dancing female characters), kitsuke / atsuita (a type		of short-sleeved kimono mainly worn by male characters) or		nuihaku (a short-sleeved kimono with embroidery and gold and		silver flakes applied to the fabric), hangire (a type of hakama
		
trouser worn by strong characters such as demons, gods, and		
warriors) or hakama in ōkuchi-style, koshi-obi (belt), a fan, and		
a sword.
Tsure (female attendant)		Kazura, kazura-obi, kitsuke / surihaku, and scarlet karaori worn in		kinagashi-style.
Tomo
Kitsuke / muji-noshime (short-sleeved kimono with no pattern),		tops and bottoms of suō (a long-sleeved, unlined hemp kimono
		with matching top and bottom, worn by male characters), a fan,		and a small sword. Holding a sword.
Waki
Sumi-bōshi (a hood for ordinary Buddhist monks), mizugoromo
		(a type of knee-length kimono), kitsuke / muji-noshime, might		wear hakama in ōkuchi-style (white), koshi-obi, a fan, and		
Buddhist prayer beads.
WakitsureSame as Waki.
Ai
Tops and bottoms of kimono for kyogen-kata, shima-noshime
		(short-sleeved kimono with stripes), koshi-obi, and a fan.
Number of Scenes
Length		- 15 -

Female Innkeeper
Tomonaga
Female Attendant or Servant (depending on school)
Attendant (depending on school)
Itinerant Monk
Monk accompanying Itinerant Monk
Servant of the Innkeeper

Two
About 1 hour and 50 minutes朝長（ともなが）

みどころ

あらすじ
源義朝の次男・朝長は、平治の乱で敗れて都から逃げ落ちて

本作は、
「実盛」
「頼政」とともに『三修羅』と呼ばれています。

いく途中、美濃国・青墓の宿で自害します。朝長の乳母子であ「実盛」と「頼政」には老武者の妄執が描かれているのに対し、る嵯峨・清涼寺の僧は、これを聞いて亡き跡を弔いに青墓を訪

本作では若武者や僧、女主人たちの内向的な情愛や悲哀が描かれます。一方青墓の宿の女長者は、朝長に一晩宿を貸した縁かれています。“難曲” とされる本作は、前シテと後シテが別人でら、情深く朝長を弔っています。邂逅した旅僧と長者は共に朝あり、修羅能としては類を見ません。
『平治物語』が題材となっ長の亡き跡を弔います。旅僧から尋ねられた長者は、朝長の最ていますが、朝長の死のほかは創作といってもよいものになっ期を語ります。膝頭を射られた朝長は、敵兵の手にかかるよりています。

はと、夜更けに「南無阿弥陀仏」と唱え自害し、義朝らは深く

朝長の死を人情深い女長者と旅僧が弔うという筋ですが、前悲しんだのでした。夕も過ぎ、長者は旅僧に宿に留まるよう申

シテが亡霊の化身ではなく女長者という現実の人間である点、し出て、旅僧はそれを受け入れます。

また女性に戦物語をさせる点など、あまり例のない設定となっせんぼう

旅僧が、生前の朝長が尊んでいた観音懺法で弔いを始めると、ています。前場での女主人の語りは、温かみと悲しみを持ち合

朝長の亡霊が現れ、弔いを感謝します。朝長の亡霊は源氏の敗

わせ、わずか十六歳で亡くなった朝長に情愛を注いでいるかの戦の様子を語り、世の無常を嘆きます。極楽往生を約束しながようです。後場はうってかわって若武者による戦物語で、落ちらも、修羅を示す甲冑を着ている朝長は、自身の最期の様子を着きながらもきびきびした動きの中で型所が続きます。

流儀
分類
作者
題材
季節
場面

五流にあり
二番目物
不明
『平治物語』巻二・義朝青墓に落ち着く事
春（旧暦１月）美濃国・青墓

登場人物

前シテ
後シテ
ツレ
トモ
ワキ
ワキツレ
アイ

面

前シテ
深井または曲見後シテ
中将または今若など
ツレ（侍女） 小面または連面

装束

前シテ

語り、弔ってくれるように頼んで消えていきます。

鬘、鬘帯、唐織着流、着附・摺箔、水晶の数珠。木の葉を持つ
後シテ
黒垂、白鉢巻、梨子打烏帽子、単法被または長絹、着附・厚板または縫箔、半切または大口、腰帯、扇、太刀ツレ（侍女） 鬘、鬘帯、着附・摺箔、赤地唐織着流
トモ
着附・無地熨斗目、素袍上下、扇、小刀。太刀を持つ
ワキ
角帽子、水衣、着附・無地熨斗目、白大口にも、腰帯、扇、数珠
ワキツレ ワキに準じる
アイ
狂言上下、縞熨斗目、腰帯、扇

場数
二場
上演時間

朝長（ともなが）Tomonaga ©2020 the-noh.com

宿の長者
朝長
侍女・従者（流儀による）従者（流儀による）
旅僧
従僧
長者の下人

約 1 時間 50 分

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。

発行：2020 年 10 月 2 日（ver 1.1）
編集：the 能ドットコム編集部 http://www.the-noh.com（e-mail : info@the-noh.com）
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