On visiting the blossom.
はなをみん年もおもはでこし我ぞふかき山路に日数へにける
| hana o min to shi mo omowade koshi ware zo fukaki yamaji ni hikazu henikeru | To view the blossom I had no thought, but Here I am Deep upon the mountain trails Passing day after day. |
Left (Tie).
足引の山路の秋になる袖はうつろふ人のあらしなりけり
| ashihiki no yamaji no aki ni naru sode wa utsurou hito no arashi narikeri |
Leg wearying Mountain trails in autumn Have my sleeves become, For she fades from my life, as A departing storm… |
Lord Sada’ie.
971
Right.
この世には吉野の山の奧にだにありとはつらき人に知られじ
| kono yo ni wa yoshino no yama no oku ni dani ari to wa tsuraki hito ni shirareji |
Within this world, were I In the Yoshino mountains’ Heart, even so That cruel One would know it not! |
Jakuren.
972
The Right state: the Left’s poem does not refer to a specific mountain – we wonder whether this is acceptable? In addition, ‘in autumn have my sleeves’ (aki ni naru sode) and ‘she…as a storm’ (hito no arashi) is difficult to understand. The Left state: the Right’s poem has no faults to indicate.
In judgement: in connection with the criticism made of the Left’s poem, I do not feel that it is always essential to refer to a specific mountain. The other matters are, indeed, difficult to understand. The underlying sense of the Right’s poem seems overly pretentious. It is reminiscent of the tales of Boyi and Shuqi, or of Jie Zhitui, and Mount Shouyang and Mount Mian. Really, it does put me in mind of the Four White-Headed Recluses of Mount Shang, where it says, ‘They emerged due to the plans of Zhang Liang, made for Huidi, who said, “Though I may lie down with the greybeards, enjoying Mount Shang myself, all, in the end, are people under Zhang Liang.”’ It is extremely difficult, in the end, to make these sentiments relevant to our own land. Thus, I find it inappropriate to accept the content of the Right’s poem. The Left’s poem has its faults, too, so cursorily, I make this round a tie.