In the summer of 1690, Matsuo Basho was 56 years old, staying at the “Unreal Hut” (幻獣庵Genju-an) beside Lake Biwa near Otsu. He had just completed his long journey that one day would day become, “Oku no Hosomichi” (Journey to the Far North).
all that I see will soon die, but one finds no sign in the voice of the cicada . やがて死ぬ けしきは見えず 蝉の声 Yagate shinu keshiki wa miezu semi no koe Matsuo Basho, Summer of 1690
Basho added this note to the haiku, “無常迅速.”
Impermanence is swift 無常迅速 Mujōjinsoku
An English equivalent, “Here today, gone tomorrow.” Like a cicada, adopt a devil-may-care attitude, don’t worry.
This phrase often appears as 生死事大 無常迅速, (Shōshijidai Mujōjinsoku) meaning living and dying are matters of importance, impermanence is swift.
An English equivalent, “Make the most of your life.”
Note. Those noisy cicadas 蝉 are a bane to those who love silence, but a treat for hungry birds. Patience, dear friend, most of them are gone by the middle of July.
An old pond A frog jumps in The sound of water 古池や 蛙飛び込む 水の音 Furu ike ya, kawazu tobikomu, mizu no oto
Let us speak of forms and shapes, of the fluidity of life, of being and being gone. Of warm summer days, of turtles and frogs, of walks with the dogs down by the creek…
Matsuo Basho’s famous frog haiku has been translated ten thousand times (万 wàn, also meaning “many” or, so many, one looses count). The words have been parsed, the meaning interpreted a thousand ways (千 sen, also meaning many in countless ways). Its parts dissected like that poor old frog in a high school biology class.
I like to go for walks with my two small dogs to Pawnee Prairie Park in Wichita, Kansas. There is a spot where we round the corner and approach the creek high up on the bank. Most days, I hear the plop of the turtle as it slips off a log into the water. I try to be silent, but somehow the turtle knows I am coming.
Am I hearing the sound of the creek or the turtle? Am I witnessing a magical change of form, the fluidity of turtle and the water?
In one sense Basho gives voice to the old pond that is otherwise silent. Is the pond offended by the interfering frog? Or does it welcome the abrupt change to an otherwise dull existence? One wonders.
Other philosophical questions to ponder:
One wonders, if a banana, is still a banana, when it is eaten?
If not, when does it cease to be a banana and become me? — Bashō no yōna
Along the same lines:
Are the bricks in a building One and the same If the building falls down? — Bashō no yōna
These amusing musings all deal with Plato’s Theory of Forms. The physical world we soon learn is not the ultimate reality, as Basho discovered at the Old Pond.
古人の跡をもと めず、古人の求たる所をもとめよ Kojin no ato o motomezu, kojin no motomeshi tokoro o motomeyo Seek not the way of the ancients, seek what they sought. (Follow not the the footsteps of the ancients, seek what they sought.)
Matsuo Basho quoting Kūkai (空海, 774 – 835), a Japanese Buddhist
Basho, quoting Kukai (Kobo Daishi), spoke these words to his student, the samurai, Morikawa Kyoroku. The characters 古人, kojin means an ancient (great) person of the past.
Kūkai promoted the Indian philosophy of Dharma, behavior in harmony with life.
Kyoroku was skilled in the six arts of swordsmanship, horsemanship, spear throwing, calligraphy, painting, and haiku, but especially in painting. Basho considered Kouroku his master in this art. “Isn’t it admirable that there are many things to learn, but the result of that learning is only one?”
“Seek and ye shall find,” says Matthew (7:7-8), meaning God is kind, eager to give good gifts to those who believe in Christ. Basho (Kyoruku), however, is not seeking religion but the “inner self.” No John Denver, “follow me in what I do where I go what I do, …” Blaze your own trail, as Laozi suggests in the Tao de Ching.
Finally, Oscar Wilde’s witticism, “Be yourself because everybody else is taken.”
Kojin (Gǔrén, Chinese for the ancient wise men) no ato (and their tracks, footsteps, i.e. the Way)
求める motomeru — to seek 求たる motometeru — to be seeking もと めず motomezu — not seek もとめよ motomeyo — seek, said in a way you are trying to change someone’s understanding
Morikawa Kyoroku following Matsuo Basho? (sketch by Kyoroku)