The finale of Jin Haganeya's Eigetsu Kenpuu-Chou, and finding meaning in the face of futility:
Continuing from
the previous post, in the finale of Jin Haganeya's Samurai Remnant collaboration event, Eigetsu Kenpuu-Chou, a discussion of "striving in the face of futility," partly in the context of discussing the agency that Servants wield despite being completed existences.
As context, the lead-up to the engagement against the Tree of Fantasy:
Eigetsu Kenpuu-Chou said:
肉の
機構 に宿りし、
仮初 の命。
贋造 された生命。
生の意味など理解しようもない
筈 の存在。
だが、それ故に問わずにはいられない。
なぜ、とーーー
乱世は、血煙の時代は終わった。
人々は口を揃えてそう云うがーーー
貧しき者は、今日も飢えている。
富める者は、今日も
嗤 っていると云うのに。
生きる
術 を持たぬ者は、世に
溢 れ返り。
神 を信ずる者は、生きることすら許されぬ。
……教えてください、
宗意軒 先生。
なぜ、人の世は
斯 くも
歪 なのですか?
歪 みを正すには奇跡に
縋 るより他はなく。
そして、奇跡はーーー
森宗意軒は、神の愛を信じていた。
森宗意軒は、世の安寧を夢見ていた。
故にこそ、神の国の到来を願った。
約束された王国に
歪 は無く、
其処 に住まうは無垢なる命。
人造人間 、由井正雪。
神 の国に住まうべき者として
設計 された至誠の命。
ーーー
現行人類に成り代わるべき 、
新人類 。
無垢なる
命 、正しき
命 を無限増殖させーーー
歪 なる
命 一切を駆逐し、世界を理想で埋め尽くす。
これぞ神の国の到来。
歪 無き、永遠の王国。
然 りーーー
森宗意軒は、神の愛を信じていた。
森宗意軒は、世の安寧を夢見ていた。
森宗意軒は、
狂っていた 。
それは
終 ぞ叶わなかった理想。
かたちを成さなかった奇跡。
だがーーー
盈月 は今、
此処 に在る。
世界に根を張り、
天蓋 を衝き、
聳 えている。
在り得ざる空想が、
斯 く在るべき
真実 へと成り代わろうとしているーーー
@
丑御前・Ushi-Gozen
然り、然り、然りーーー!
これなるは 血塗 られた 伴天連 妖術の 頂天 !
妖術師、森宗意軒が夢見し狂気の 弥終 !
英霊 、由井正雪の宝具ーーー
『 五蘊 盛苦 ・ 夢幻 泡影 』!
肉の 機構 に宿りし、 仮初 の命。
An ephemeral life, what inhabits a structure of flesh.
贋造 された生命。
A counterfeited organism.
生の意味など理解しようもない 筈 の存在。
An existence what ought not to be capable of even comprehending something alike to the meaning of life.
だが、それ故に問わずにはいられない。
However, precisely on this account, she couldn't not ask.
なぜ、とーーー
'Why?' she said —
乱世は、血煙の時代は終わった。
The era of war — of mists of blood — was concluded.
人々は口を揃えてそう云うがーーー
So did the people voice in uniform, but —
貧しき者は、今日も飢えている。
The poor did today as well go hungry.
富める者は、今日も 嗤 っていると云うのに。
Even that the wealthy did today as well make merry.
生きる 術 を持たぬ者は、世に 溢 れ返り。
Those absent a means to subsist proliferate the world.
神 を信ずる者は、生きることすら許されぬ。
[And yet], those who hold faith in God are permitted not even to live.
……教えてください、 宗意軒 先生。
... Please explain it to me, Souiken-sensei.
なぜ、人の世は 斯 くも 歪 なのですか?
How is it that the world of Men is so distorted?
歪 みを正すには奇跡に 縋 るより他はなく。
There is no righting the distortions of the world beyond to trust in miracles.
そして、奇跡はーーー
And thereon, miracles are —
森宗意軒は、神の愛を信じていた。
Mori Souiken trusted in the love of God.
森宗意軒は、世の安寧を夢見ていた。
Mori Souiken dreamt of a world at peace.
故にこそ、神の国の到来を願った。
Thus did he wish for the coming of the Kingdom of God.
約束された王国に 歪 は無く、
There was in the promised Kingdom nothing distorted,
其処 に住まうは無垢なる命。
and those who there dwelt were lives immaculate.
人造人間 、由井正雪。
The artificial human , Yui Shousetsu.
神 の国に住まうべき者として 設計 された至誠の命。
A life of sincere devotion, designed in the capacity of one fit to dwell within the Kingdom of God .
ーーー 現行人類に成り代わるべき 、 新人類 。
— a new humanity, what ought to supplant the humans presently extant.
無垢なる 命 、正しき 命 を無限増殖させーーー
[Let that] lives immaculate; lives righteous proliferate absent of end —
歪 なる 命 一切を駆逐し、世界を理想で埋め尽くす。
[Let that] those lives distorted are one and all purged, that by ideals is the World inundated.
これぞ神の国の到来。
Thus does the Kingdom come.
歪 無き、永遠の王国。
An eternal kingdom, absent of distortion.
然 りーーー
Indeed —
森宗意軒は、神の愛を信じていた。
Mori Souiken trusted in the love of God.
森宗意軒は、世の安寧を夢見ていた。
Mori Souiken dreamt of a world at peace.
森宗意軒は、 狂っていた 。
Mori Souiken was insane.
それは 終 ぞ叶わなかった理想。
An ideal ultimately unrealized.
かたちを成さなかった奇跡。
A miracle what never came to form.
だがーーー 盈月 は今、 此処 に在る。
However — the Eigetsu did here and now exist.
世界に根を張り、 天蓋 を衝き、 聳 えている。
Extending its roots unto the World; and thrusting itself to the canopy of the heavens , it towered.
在り得ざる空想が、 斯 く在るべき 真実 へと成り代わろうとしているーーー
Thus was an impossible fantasy soon to supplant the truth what ought to be —
@
丑御前・Ushi-Gozen
然り、然り、然りーーー!
Indeed, indeed, indeed — !
これなるは 血塗 られた 伴天連 妖術の 頂天 !
This becometh the crown [amongst] the youjutsu of the bloodstained Bateren !
妖術師、森宗意軒が夢見し狂気の 弥終 !
The terminus of the madness dreamt by the youjutsu-shi, Mori Souiken!
英霊 、由井正雪の宝具ーーー
The Noble Phantasm of the Heroic Spirit , Yui Shousetsu —
『 五蘊 盛苦 ・ 夢幻 泡影 』!
『The Five Skandhas Brim of Suffering ( 五蘊 盛苦 ) ・ Phantasmagoric Transience ( 夢幻 泡影 ; 泡影 , lit. "shadows of bubbles")』.
An ephemeral life, what inhabits a structure of flesh.
A counterfeited organism.
An existence what ought not to be capable of even comprehending something alike to the meaning of life.
However, precisely on this account, she couldn't not ask.
'Why?' she said —
The era of war — of mists of blood — was concluded.
So did the people voice in uniform, but —
The poor did today as well go hungry.
Even that the wealthy did today as well make merry.
Those absent a means to subsist proliferate the world.
[And yet], those who hold faith in God are permitted not even to live.
... Please explain it to me, Souiken-sensei.
How is it that the world of Men is so distorted?
There is no righting the distortions of the world beyond to trust in miracles.
And thereon, miracles are —
Mori Souiken trusted in the love of God.
Mori Souiken dreamt of a world at peace.
Thus did he wish for the coming of the Kingdom of God.
There was in the promised Kingdom nothing distorted,
and those who there dwelt were lives immaculate.
The artificial human , Yui Shousetsu.
A life of sincere devotion, designed in the capacity of one fit to dwell within the Kingdom of God .
— a new humanity, what ought to supplant the humans presently extant.
[Let that] lives immaculate; lives righteous proliferate absent of end —
[Let that] those lives distorted are one and all purged, that by ideals is the World inundated.
Thus does the Kingdom come.
An eternal kingdom, absent of distortion.
Indeed —
Mori Souiken trusted in the love of God.
Mori Souiken dreamt of a world at peace.
Mori Souiken was insane.
An ideal ultimately unrealized.
A miracle what never came to form.
However — the Eigetsu did here and now exist.
Extending its roots unto the World; and thrusting itself to the canopy of the heavens , it towered.
Thus was an impossible fantasy soon to supplant the truth what ought to be —
@
Ushi-Gozen
Indeed, indeed, indeed — !
This becometh the crown [amongst] the youjutsu of the bloodstained Bateren !
The terminus of the madness dreamt by the youjutsu-shi, Mori Souiken!
The Noble Phantasm of the Heroic Spirit , Yui Shousetsu —
『The Five Skandhas Brim of Suffering ・ Phantasmagoric Transience』.
Yui Shousetsu was a homunculus hybrid derivative of Einzbern designs, created by Mori Souiken, who viewed humanity as fundamentally flawed and sinful, and therefore unbefitting of "the Kingdom of God."
Specifically, she was intended as a prototype to the "immaculate innocents absent of sin" that Mori deemed fit to inhabit the Kingdom; and simultaneously a mechanism that would strive to realize the Kingdom as a Paradise within the earthly realm via a repopulation of the Surface by self-proliferation.
Though it doesn't seem as if Yui herself was consciously aware of the entirety of Mori's plans, she was driven to pursue similar goals both consciously and unconsciously.
Thus, during Samurai Remnant, she sought the Eigetsu / Waxing Moon for the purpose of bringing forth a peaceful utopia absent of class conflict.
In the backstory of the collaboration event, the Count made use of the fact that the Yui Shousetsu that had participated in the Ritual of the Waxing Moon was recorded to the Human Order as a Heroic Spirit, and thus bore certain attributes that had been sublimated and escalated to greater potency as Noble Phantasms — inclusive of the elements intended to realize the ultimate plans of Mori Souiken.
Merging Yui with a Tree of Fantasy, the Count jury rigged it to function as terraformation system that would eventually repopulate the Surface with clones of Yui, bringing about Mori Souiken's Kingdom Come.
However, as this was all just a game to him, and nothing that he truly intended to take seriously, he entrusted the completion of the ritual to Ushi-Gozen, before going forth to prepare "the next stage."
As clarification, note that the Tree of Fantasy is here functionally expression of Yui Shousetsu's Noble Phantasm,
五蘊 盛苦 ・
夢幻 泡影 — "The Five Skandhas Brim of Suffering ・ Phantasmagoric Transience."
The
five skandhas (
五蘊 ) are in the context of Buddhism elements of the mortal experience or state of being through which desire is ascribed:
- flesh or physical form
- sensory experience, derived of flesh
- apprehension of gestalts perceived through sensation
- established responses to object associations triggered by apprehended gestalts
- the consciousness, which qualifies object associations
Buddhism holds desire and the denial of the satiation of desire as the root of suffering; and as such, the skandhas can be understood as a series of pathways through which the conscious mind assigns desires to the human experience of the world.
That being the case, "the Five Skandhas Brim of Suffering" refers to the circumstance whereby suffering is received by a human via the five skandhas.
The second half of the Noble Phantasm's name —
夢幻 泡影 — translates as a list of transient things: dreams (
夢 ), illusions (
幻 ), bubbles (
泡 ), and shadows (
影 ).
The sequence of the 4 characters are a Buddhist metaphor for the transience of life, but independently,
夢幻 refers to fantasy or something phantasmagorical; and
泡影 refers to "the shadows of bubbles," whereas bubbles are already transient existences, but the shadows of bubbles are even moreso.
Though Ushi-Gozen describes
五蘊 盛苦 ・
夢幻 泡影 as a Noble Phantasm that belongs to Yui Shousetsu, it's more accurate to describe the form that it assumes in Eigetsu Kenpuu-Chou as the sublimation of a thaumaturgical mechanism incorporated into Yui by Mori Souiken, which activates irrelevant of Yui's conscious volition, escalated in its standing on account of becoming a Noble Phantasm.
Perhaps it could actually be considered the Noble Phantasm of Mori Souiken?
As to why it is that Mori Souiken, a
Kirishitan, developed something whose True Name is couched in the use of Buddhist terminology — presumably, it's an extension of the Kirishitan practice of concealing Christian faith in the trappings of Japanese culture and Buddhism?
Moving on, we enter the first half of the event finale:
Eigetsu Kenpuu-Chou said:
@
紅玉の書・Kougyoku no Sho
まずいぞ、伊織……空想樹の魔力が急速に増大しておる!
@
ダ・ヴィンチ・da Vinci
空想樹が完成しようとしているんだ。
このままだと盈月が世界に 溢 れ返る……!
ぐだ子ちゃん!空想樹の伐採を早く!
@
宮本伊織・Miyamoto Iori
あれを斬れると云ったな、セイバー。
空想樹を…… 盈月 を 壊し てくれ。
@
ヤマトタケル・Yamato Takeru
………………。
……ユイ。
………………。
@
紅玉の書・Kougyoku no Sho
どうしたのじゃ、セイバー?
……あまり悠長に構えている 暇 はないぞ。
@ ぐだ子・Gudako
1:タケル?
2:………………
@
ヤマトタケル・Yamato Takeru
カルデアのマスター。頼みがある。
@
宮本伊織・Miyamoto Iori
……セイバー?
@
ヤマトタケル・Yamato Takeru
私は……
……………………。
-
@ ぐだ子・Gudako
1:大丈夫。話して
@
ヤマトタケル・Yamato Takeru
……ありがとう。
イオリに、お爺さんも聞いてくれ。
私は、ユイを助けたい。
-
@ ぐだ子・Gudako
2:ーーー正雪を助けよう
@
ヤマトタケル・Yamato Takeru
!きみって奴は……
ーーーありがとう。
-
@
紅玉の書・Kougyoku no Sho
正雪を助けるじゃと?だがな、セイバー……
@
ヤマトタケル・Yamato Takeru
これは、弱さ。ただの余分だ。
@
宮本伊織・Miyamoto Iori
…………。
@
ヤマトタケル・Yamato Takeru
だが私は、今のユイを……世界の贄となる彼女を見過ごせない。
見捨てられないのだ。今の、この私は。
@
ゴルドルフ・Gordorf
気持ちはわかるが……
@
紅玉の書・Kougyoku no Sho
うむ……気持ちは 解 る。
だが正雪はもう……ああなってしまったからには……
@
???
ーーー無意味なことだ。
@
ダ・ヴィンチ・da Vinci
キミは……
@
ゴルドルフ・Gordorf
逸 れのルーラーだと?今頃になって何を……
@
ヤマトタケル・Yamato Takeru
……無意味とは、どう云うことだ?
@
逸れのルーラー・Rogue Ruler
解 っている 筈 だ。
あれは貴方の知る由井正雪ではない。
由井正雪だったものの、成れの果てだ。
@
宮本伊織・Miyamoto Iori
……盈月に取り込まれた者は救えぬと?
@
逸れのルーラー・Rogue Ruler
ーーーより本質的なことだ。
貴方たちは、死人だ。終わってしまった者たちだ。
@
宮本伊織・Miyamoto Iori
………………。
@
逸れのルーラー・Rogue Ruler
終わったものは、変えられない。もう二度と。
由井正雪の 生涯 は終わっているのだ。
あそこにあるのは、ただの 残影 。
英霊とはそう云うものだ。
水面 に映る月に過ぎぬ。
異なる場所で現界すれば、彼女は再び 理想 を求め、徒労を重ねることだろう。
その救いに意味は無い。
何の意味も、無い。
@
ヤマトタケル・Yamato Takeru
それは……
@ ぐだ子・Gudako
1:意味はあるよ
@
宮本伊織・Miyamoto Iori
……ぐだ子?
@
逸れのルーラー・Rogue Ruler
……ほう。
@ ぐだ子・Gudako
1:終わってしまっても
2:何も残らなくても
@ ぐだ子・Gudako
1:ーーー意味はある
@
マシュ・Mashu
……はい。その通りです、先輩。
わたしたちの……カルデアの戦いがそれを証明する旅であることをーーー
……わたしは願い、信じます。
@
ヤマトタケル・Yamato Takeru
……そうだな。
セタンタにも云われたことだ。
カルデアのマスター!
本当に、きみって奴は……!
ーーーこれが私の答えだ、ルーラー。
私はユイを助ける。
その想いが、ただの余分に過ぎなくとも。
余分を抱えるのが、今の、この私なのだ。
@
宮本伊織・Miyamoto Iori
セイバー。
おまえの願いは、人として正しき道だ。
まさに選ぶべき結末だ。
ならば、俺も共に行こう。
@
紅玉の書・Kougyoku no Sho
ふぉっふぉ。無論、儂もついておるぞい。
@
ヤマトタケル・Yamato Takeru
……イオリ。
@
逸れのルーラー・Rogue Ruler
……答えは、得たか。
@
ゴルドルフ・Gordorf
だが……助けるにしてもどうすれば……?
@
ダ・ヴィンチ・da Vinci
いけない……もう時間がない!
今すぐにでも空想樹を止めないと、助けるどころじゃなくなるよ!
@
紅玉の書・Kougyoku no Sho
うむ! 悩むのは後じゃ。今は空想樹を……
ぬおおおお!何じゃ、何じゃあ!?
@
逸れのルーラー・Rogue Ruler
ナマ・サマンタ・ブッダーナーン・バハ。
@
マシュ・Mashu
空に……巨大な光の車輪が……
@
逸れのルーラー・Rogue Ruler
恐れるな。私がいる。
@
ダ・ヴィンチ・da Vinci
…… 逸 れのルーラー、これはキミの宝具かい?
@
逸れのルーラー・Rogue Ruler
私は覚者のように悟れないが、人を守ることはできる。
ーーー我が真名、アショカ王。
ーーー 盈月 に囚われし魂を見届けるため、現界した。
@
アショカ王・King Ashoka
貴方たちの答えの先が、私の見届けるべきものだろう。
@
ダ・ヴィンチ・da Vinci
アショカ王!じゃあルーラー、キミの正体は 転輪聖王 ってことか!
古代インドにおける理想の王。仏法の守護者。
つまりあの宝具、いや大宝具は天の車輪……チャクラ・ヴァルティンということか!
@
宮本伊織・Miyamoto Iori
……流石に驚いた。よもや転輪聖王とは。
@
宮本伊織・Miyamoto Iori
英雄英傑のみならず、仏尊に近き者さえ英霊と成るか……!
@
ヤマトタケル・Yamato Takeru
ほう。テンリンジョウオウ。
@
アショカ王・King Ashoka
……霊基にて顕れし身なれば、 逸 れのサーヴァントが一騎に過ぎぬ。
だが、 衆生 を救うーーー
その願いは決して変わることはない。
空想樹は私がこの地に留めよう。
貴方たちは、往くが良い。
盈月の内に、由井正雪の本体は囚われている。
往きて、その手を取るのだ。
ーーー地獄を往く者よ。
ーーーその願いに、光あれ。
@
マシュ・Mashu
空想樹の増殖、止まりました!行けます、先輩!
@
宮本伊織・Miyamoto Iori
行くぞ、セイバー。正雪を助けに。
@
ヤマトタケル・Yamato Takeru
ああ……ふたりとも、力を貸してくれ。
@ ぐだ子・Gudako
1:もちろん!
2:行こう! みんなで!
@
ヤマトタケル・Yamato Takeru
汝、月の輝きに惑うものーーー
その 迷い 、我が一刀にて断ち切らん!
@
紅玉の書・Kougyoku no Sho
まずいぞ、伊織……空想樹の魔力が急速に増大しておる!
This is bad, Iori ... the mana of the Tree of Fantasy is rapidly escalating!
@
ダ・ヴィンチ・da Vinci
空想樹が完成しようとしているんだ。
The Tree of Fantasy is about to be completed.
このままだと盈月が世界に 溢 れ返る……!
At this rate, the Eigetsu will flood the World ... !
ぐだ子ちゃん!空想樹の伐採を早く!
Gudako-chan! We need to hurry with the felling of the Tree of Fantasy!
@
宮本伊織・Miyamoto Iori
あれを斬れると云ったな、セイバー。
You stated you could cut that down, Saber.
空想樹を…… 盈月 を 壊し てくれ。
Please, destroy the Tree of Fantasy ... [break] the Eigetsu .
@
ヤマトタケル・Yamato Takeru
………………。
……ユイ。
... Yui.
………………。
@
紅玉の書・Kougyoku no Sho
どうしたのじゃ、セイバー?
What is it, Saber?
……あまり悠長に構えている 暇 はないぞ。
... we haven't much leisure to dally.
@ ぐだ子・Gudako
1:タケル?
1: Takeru?
2:………………
2: ...
@
ヤマトタケル・Yamato Takeru
カルデアのマスター。頼みがある。
Master of Chaldea. I have a request.
@
宮本伊織・Miyamoto Iori
……セイバー?
... Saber?
@
ヤマトタケル・Yamato Takeru
私は……
I ...
……………………。
-
@ ぐだ子・Gudako
1:大丈夫。話して
1: It's fine. Just speak.
@
ヤマトタケル・Yamato Takeru
……ありがとう。
... Thank you.
イオリに、お爺さんも聞いてくれ。
Gramps and Iori as well. Please hear me out.
私は、ユイを助けたい。
I'd like to save Yui.
-
@ ぐだ子・Gudako
2:ーーー正雪を助けよう
2: — Let's save Shousetsu.
@
ヤマトタケル・Yamato Takeru
!きみって奴は……
! You really are a ...
ーーーありがとう。
— Thank you.
-
@
紅玉の書・Kougyoku no Sho
正雪を助けるじゃと?だがな、セイバー……
You'd like to save Shousetsu, you say? But Saber ...
@
ヤマトタケル・Yamato Takeru
これは、弱さ。ただの余分だ。
This is weakness. Merely an excess.
@
宮本伊織・Miyamoto Iori
…………。
@
ヤマトタケル・Yamato Takeru
だが私は、今のユイを……世界の贄となる彼女を見過ごせない。
However, Yui as she is at present ... I cannot overlook the matter of her becoming a sacrifice of the World.
見捨てられないのだ。今の、この私は。
I cannot abandon her. In this moment, the me here present [cannot do that].
@
ゴルドルフ・Gordorf
気持ちはわかるが……
I understand how you feel, but ...
@
紅玉の書・Kougyoku no Sho
うむ……気持ちは 解 る。
Umu ... I understand how you feel.
だが正雪はもう……ああなってしまったからには……
However, Shousetsu is already ... Given that she's already arrived at such a state ...
@
???
ーーー無意味なことだ。
— a meaningless act.
@
ダ・ヴィンチ・da Vinci
キミは……
You're ...
@
ゴルドルフ・Gordorf
逸 れのルーラーだと?今頃になって何を……
Rogue Ruler? What is it that you intend, so late into the ...
@
ヤマトタケル・Yamato Takeru
……無意味とは、どう云うことだ?
... what do you mean, meaningless?
@
逸れのルーラー・Rogue Ruler
解 っている 筈 だ。
You ought to understand.
あれは貴方の知る由井正雪ではない。
That isn't the Shousetsu known to you.
由井正雪だったものの、成れの果てだ。
It's what remains of that which was formerly Yui Shousetsu.
@
宮本伊織・Miyamoto Iori
……盈月に取り込まれた者は救えぬと?
... is there no salvation for one assimilated unto the Eigetsu?
@
逸れのルーラー・Rogue Ruler
ーーーより本質的なことだ。
— I refer to something more fundamental.
貴方たちは、死人だ。終わってしまった者たちだ。
The lot of you are deceased. You've [already] come to conclusion.
@
宮本伊織・Miyamoto Iori
………………。
@
逸れのルーラー・Rogue Ruler
終わったものは、変えられない。もう二度と。
Concluded existences can vary not. Never again.
由井正雪の 生涯 は終わっているのだ。
The lifetime of Yui Shousetsu is come to its end.
あそこにあるのは、ただの 残影 。
That which is there extant is merely an afterimage .
英霊とはそう云うものだ。
Such would be the manner of existence called as Heroic Spirits —
水面 に映る月に過ぎぬ。
[what are as] little more than the Moon reflected upon the surface of water.
異なる場所で現界すれば、彼女は再び 理想 を求め、徒労を重ねることだろう。
Should she manifest to a different place, she would once again pursue her ideals , and the fruitlessness [of your efforts] would so layer to accumulation.
その救いに意味は無い。
Such a salvation is absent of meaning.
何の意味も、無い。
Absent of any meaning at all.
@
ヤマトタケル・Yamato Takeru
それは……
That's ...
@ ぐだ子・Gudako
1:意味はあるよ
1: There's meaning to it.
@
宮本伊織・Miyamoto Iori
……ぐだ子?
... Gudako?
@
逸れのルーラー・Rogue Ruler
……ほう。
... Hou?
@ ぐだ子・Gudako
1:終わってしまっても
1: Even that it's over.
2:何も残らなくても
2: Even that nothing remains.
@ ぐだ子・Gudako
1:ーーー意味はある
1: — meaning exists.
@
マシュ・Mashu
……はい。その通りです、先輩。
... Yes. It's as you say, Senpai.
わたしたちの……カルデアの戦いがそれを証明する旅であることをーーー
Our ... Chaldea's battle has been a journey undertaken to substantiate that ...
……わたしは願い、信じます。
... so I wish, and believe.
@
ヤマトタケル・Yamato Takeru
……そうだな。
... Indeed.
セタンタにも云われたことだ。
Setanta said the same.
カルデアのマスター!
Master of Chaldea!
本当に、きみって奴は……!
Truly, you're ... !
ーーーこれが私の答えだ、ルーラー。
— this would be my answer, Ruler.
私はユイを助ける。
I shall save Yui.
その想いが、ただの余分に過ぎなくとも。
Even that this sentiment is nothing more than excess —
余分を抱えるのが、今の、この私なのだ。
The one who embraces this excess is the me that is here and now present.
@
宮本伊織・Miyamoto Iori
セイバー。
Saber.
おまえの願いは、人として正しき道だ。
This wish of yours is [as befits] a human a path appropriate.
まさに選ぶべき結末だ。
Righly, it is the conclusion that ought to be drawn.
ならば、俺も共に行こう。
And that being the case, I'll accompany you.
@
紅玉の書・Kougyoku no Sho
ふぉっふぉ。無論、儂もついておるぞい。
Hoho. As a matter of course, I shall as well.
@
ヤマトタケル・Yamato Takeru
……イオリ。
... Iori.
@
逸れのルーラー・Rogue Ruler
……答えは、得たか。
... You've arrived upon an answer, hm?
@
ゴルドルフ・Gordorf
だが……助けるにしてもどうすれば……?
But ... how are we to go about saving her ... ?
@
ダ・ヴィンチ・da Vinci
いけない……もう時間がない!
Not good ... we haven't anymore time!
今すぐにでも空想樹を止めないと、助けるどころじゃなくなるよ!
If we don't halt the Tree of Fantasy right this moment, whether or not we can save her [will be the least of our concerns]!
@
紅玉の書・Kougyoku no Sho
うむ! 悩むのは後じゃ。今は空想樹を……
Umu! We can worry about it later. Right now, the Tree of Fantasy must be ...
ぬおおおお!何じゃ、何じゃあ!?
Nuuuu! What? What is this!?
@
逸れのルーラー・Rogue Ruler
ナマ・サマンタ・ブッダーナーン・バハ。
Namaḥ samanta buddhānāṃ, Bhaḥ.
@
マシュ・Mashu
空に……巨大な光の車輪が……
In the skies ... a great wheel of light is ...
@
逸れのルーラー・Rogue Ruler
恐れるな。私がいる。
Fear not. I am here.
@
ダ・ヴィンチ・da Vinci
…… 逸 れのルーラー、これはキミの宝具かい?
... Rogue Ruler. Is that your Noble Phantasm?
@
逸れのルーラー・Rogue Ruler
私は覚者のように悟れないが、人を守ることはできる。
Though unalike to the Enlightened One, I am not come to Awareness, protecting humans is within my capability.
ーーー我が真名、アショカ王。
— Mine True Name be as King Ashoka.
ーーー 盈月 に囚われし魂を見届けるため、現界した。
— I've come to manifestation to the purpose of assessing the souls entrapped by the Eigetsu .
@
アショカ王・King Ashoka
貴方たちの答えの先が、私の見届けるべきものだろう。
That what lies beyond the outcome of your answer is the matter what I ought to ascertain, perhaps.
@
ダ・ヴィンチ・da Vinci
アショカ王!じゃあルーラー、キミの正体は 転輪聖王 ってことか!
King Ashoka! In that case, Ruler — you mean to say that you're the Holy King of the Turning Wheel ( 転輪 聖王 )!?
古代インドにおける理想の王。仏法の守護者。
In the context of Ancient India, the ideal king — the Protector of the Dharma ( 仏法 , lit. "Buddhist law"; "Dharma," Buddhist teachings).
つまりあの宝具、いや大宝具は天の車輪……チャクラ・ヴァルティンということか!
Which is to say that that Noble Phantasm — Grand Noble Phantasm, rather, is the Wheel of the Heavens ... Chakravartin?
@
宮本伊織・Miyamoto Iori
……流石に驚いた。よもや転輪聖王とは。
... I must say that I'm shocked. To think that you would be the Holy King of the Turning Wheel ...
英雄英傑のみならず、仏尊に近き者さえ英霊と成るか……!
You mean to say that it isn't merely heroes and extraordinary individuals that become as Heroic Spirits, but even those proximate to the Buddha ... !?
@
ヤマトタケル・Yamato Takeru
ほう。テンリンジョウオウ。
Hou. Tenrin Jou'ou.
@
アショカ王・King Ashoka
……霊基にて顕れし身なれば、 逸 れのサーヴァントが一騎に過ぎぬ。
... come unto a flesh what manifests of a Saint Graph, I am nothing more than a rogue Servant.
だが、 衆生 を救うーーー
However, the salvation of sattva ( 衆生 , "all manner of life") —
その願いは決して変わることはない。
In this wish, [I am unyieldingly] invariable.
空想樹は私がこの地に留めよう。
I shall stay the Tree of Fantasy upon this land.
貴方たちは、往くが良い。
You may proceed.
盈月の内に、由井正雪の本体は囚われている。
The primary existence of Yui Shousetsu is captured within the Eigetsu.
往きて、その手を取るのだ。
Proceed, and take her hand.
ーーー地獄を往く者よ。
— O thou who advances unto Hell.
ーーーその願いに、光あれ。
— Let thy wish be as light.
@
マシュ・Mashu
空想樹の増殖、止まりました!行けます、先輩!
The propagation of the Tree of Fantasy has halted! We can advance, Senpai!
@
宮本伊織・Miyamoto Iori
行くぞ、セイバー。正雪を助けに。
Let's go, Saber. To save Shousetsu.
@
ヤマトタケル・Yamato Takeru
ああ……ふたりとも、力を貸してくれ。
Aah ... the two of you — lend me your strength.
@ ぐだ子・Gudako
1:もちろん!
1: Of course!
2:行こう! みんなで!
2: Let's go! Together!
@
ヤマトタケル・Yamato Takeru
汝、月の輝きに惑うものーーー
Thou who art bewitched by the light of the Moon —
その 迷い 、我が一刀にて断ち切らん!
Thy mystification must by mine blade be severed!
@
Kougyoku no Sho
This is bad, Iori ... the mana of the Tree of Fantasy is rapidly escalating!
@
da Vinci
The Tree of Fantasy is about to be completed.
At this rate, the Eigetsu will flood the World ... !
Gudako-chan! We need to hurry with the felling of the Tree of Fantasy!
@
Miyamoto Iori
You stated you could cut that down, Saber.
Please, destroy the Tree of Fantasy ... [break] the Eigetsu .
@
Yamato Takeru
...
... Yui.
...
@
Kougyoku no Sho
What is it, Saber?
... we haven't much leisure to dally.
@ Gudako
1: Takeru?
2: ...
@
Yamato Takeru
Master of Chaldea. I have a request.
@
Miyamoto Iori
... Saber?
@
Yamato Takeru
I ...
...
-
@ Gudako
1: It's fine. Just speak.
@
Yamato Takeru
... Thank you.
Gramps and Iori as well. Please hear me out.
I'd like to save Yui.
-
@ Gudako
2: — Let's save Shousetsu.
@
Yamato Takeru
! You really are a ...
— Thank you.
-
@
Kougyoku no Sho
You'd like to save Shousetsu, you say? But Saber ...
@
Yamato Takeru
This is weakness. Merely an excess.
@
Miyamoto Iori
...
@
Yamato Takeru
However, Yui as she is at present ... I cannot overlook the matter of her becoming a sacrifice of the World.
I cannot abandon her. In this moment, the me here present [cannot do that].
@
Gordorf
I understand how you feel, but ...
@
Kougyoku no Sho
Umu ... I understand how you feel.
However, Shousetsu is already ... Given that she's already arrived at such a state ...
@
???
— a meaningless act.
@
da Vinci
You're ...
@
Gordorf
Rogue Ruler? What is it that you intend, so late into the ...
@
Yamato Takeru
... what do you mean, meaningless?
@
Rogue Ruler
You ought to understand.
That isn't the Shousetsu known to you.
It's what remains of that which was formerly Yui Shousetsu.
@
Miyamoto Iori
... is there no salvation for one assimilated unto the Eigetsu?
@
Rogue Ruler
— I refer to something more fundamental.
The lot of you are deceased. You've [already] come to conclusion.
@
Miyamoto Iori
...
@
Rogue Ruler
Concluded existences can vary not. Never again.
The lifetime of Yui Shousetsu is come to its end.
That which is there extant is merely an afterimage .
Such would be the manner of existence called as Heroic Spirits —
[what are as] little more than the Moon reflected upon the surface of water.
Should she manifest to a different place, she would once again pursue her ideals , and the fruitlessness [of your efforts] would so layer to accumulation.
Such a salvation is absent of meaning.
Absent of any meaning at all.
@
Yamato Takeru
That's ...
@ Gudako
1: There's meaning to it.
@
Miyamoto Iori
... Gudako?
@
Rogue Ruler
... Hou?
@ Gudako
1: Even that it's over.
2: Even that nothing remains.
@ Gudako
1: — meaning exists.
@
Mashu
... Yes. It's as you say, Senpai.
Our ... Chaldea's battle has been a journey undertaken to substantiate that ...
... so I wish, and believe.
@
Yamato Takeru
... Indeed.
Setanta said the same.
Master of Chaldea!
Truly, you're ... !
— this would be my answer, Ruler.
I shall save Yui.
Even that this sentiment is nothing more than excess —
The one who embraces this excess is the me that is here and now present.
@
Miyamoto Iori
Saber.
This wish of yours is [as befits] a human a path appropriate.
Righly, it is the conclusion that ought to be drawn.
And that being the case, I'll accompany you.
@
Kougyoku no Sho
Hoho. As a matter of course, I shall as well.
@
Yamato Takeru
... Iori.
@
Rogue Ruler
... You've arrived upon an answer, hm?
@
Gordorf
But ... how are we to go about saving her ... ?
@
da Vinci
Not good ... we haven't anymore time!
If we don't halt the Tree of Fantasy right this moment, whether or not we can save her [will be the least of our concerns]!
@
Kougyoku no Sho
Umu! We can worry about it later. Right now, the Tree of Fantasy must be ...
Nuuuu! What? What is this!?
@
Rogue Ruler
Namaḥ samanta buddhānāṃ, Bhaḥ.
@
Mashu
In the skies ... a great wheel of light is ...
@
Rogue Ruler
Fear not. I am here.
@
da Vinci
... Rogue Ruler. Is that your Noble Phantasm?
@
Rogue Ruler
Though unalike to the Enlightened One, I am not come to Awareness, protecting humans is within my capability.
— Mine True Name be as King Ashoka.
— I've come to manifestation to the purpose of assessing the souls entrapped by the Eigetsu .
@
King Ashoka
That what lies beyond the outcome of your answer is the matter what I ought to ascertain, perhaps.
@
da Vinci
King Ashoka! In that case, Ruler — you mean to say that you're the Holy King of the Turning Wheel !?
In the context of Ancient India, the ideal king — the Protector of the Dharma .
Which is to say that that Noble Phantasm — Grand Noble Phantasm, rather, is the Wheel of the Heavens ... Chakravartin?
@
Miyamoto Iori
... I must say that I'm shocked. To think that you would be the Holy King of the Turning Wheel ...
You mean to say that it isn't merely heroes and extraordinary individuals that become as Heroic Spirits, but even those proximate to the Buddha ... !?
@
Yamato Takeru
Hou. Tenrin Jou'ou.
@
King Ashoka
... come unto a flesh what manifests of a Saint Graph, I am nothing more than a rogue Servant.
However, the salvation of sattva —
In this wish, [I am unyieldingly] invariable.
I shall stay the Tree of Fantasy upon this land.
You may proceed.
The primary existence of Yui Shousetsu is captured within the Eigetsu.
Proceed, and take her hand.
— O thou who advances unto Hell.
— Let thy wish be as light.
@
Mashu
The propagation of the Tree of Fantasy has halted! We can advance, Senpai!
@
Miyamoto Iori
Let's go, Saber. To save Shousetsu.
@
Yamato Takeru
Aah ... the two of you — lend me your strength.
@ Gudako
1: Of course!
2: Let's go! Together!
@
Yamato Takeru
Thou who art bewitched by the light of the Moon —
Thy mystification must by mine blade be severed!
Faced with the imminent completion of the Tree of Fantasy, da Vinci calls for Guda's party to act quickly, as the Eigetsu might soon come to proliferate across the World.
As Yamato Takeru previously stated that he could sever the Tree, Iori urges him to do so.
However, Takeru here hesitates, voicing his desire to save Yui Shousetsu.
"This is weakness," he says. "Merely an excess."
If the terminology sounds familiar, it's because he's couching his desire in the word choice Iori utilized in his monologue when training for the Fire Stance in Samurai Remnant:
Samurai Remnant - JP said:
宮本伊織
(ここ数日、俺の出会った脅威)
(世の歴史に刻まれた英霊、サーヴァント。
そして、その主として定められたモノたち)
(いずれ劣らぬ魔人揃い)
(ーーー間違いなく自分以上。勝てぬ)
…………。
( あの日 、目にした "剣" に焦がれ)
(二天一流を磨き)
(師を失ってのち、彼の老人と出逢い……)
(紅玉の南蛮外法を得ても尚……)
(俺は、天下一の剣士には程遠い)
(だが……
よもや、このような機会が訪れようとは)
(・・・・・・今こそ、俺は。
"あの日の剣" を超えてみせよう!)
・・・・・・すべてはこの体に。
故に、眼を開け。
目覚めよーーー我が二刀。
ーーー退け、我が余分。
ーーー極限の道のみ求め、
己が全霊を以て、天に 奉 る。
我は、二天を掴めと定められたる者也。
我は、二天を制すと師父に誓いし者也。
我は、二天の果てに零と無限の螺旋を見出す者也。
我は、我こそはーーー
ーーー二天一流・宮本伊織、也!
宮本伊織・Miyamoto Iori
(ここ数日、俺の出会った脅威)
(The threats I've encountered these past several days.)
(世の歴史に刻まれた英霊、サーヴァント。
(The Heroic Spirits engraved upon the History of the World, Servants.
そして、その主として定められたモノたち)
And those who have been appointed in the capacity of their Masters.)
(いずれ劣らぬ魔人揃い)
(All equally formiddable, alike to Majin.)
(ーーー間違いなく自分以上。勝てぬ)
(— unmistakeably superior to myself. I cannot prevail.)
…………。
...
( あの日 、目にした "剣" に焦がれ)
(That day, I was transfixed by the "sword" that I glimpsed.)
(二天一流を磨き)
(I honed [myself in] Niten Ichiryuu.)
(師を失ってのち、 彼の老人と出逢い ……)
(Subsequent the death of my master, and my encounter with that old man ...)
(紅玉の南蛮外法を得ても尚……)
(Even subsequent learning from Kougyoku the rites of Nanban, [what fall] without [the path] ...)
(俺は、天下一の剣士には程遠い)
(I yet be far distant from the strongest swordsman under the heavens.)
(だが……
(However ...
よもや、このような機会が訪れようとは)
To think that such an opportunity would present itself.)
(・・・・・・今こそ、俺は。
(... Now is the time.
"あの日の剣" を超えてみせよう!)
I'll surpass "the sword [I glimpsed] that day!")
・・・・・・すべてはこの体に。
... Everything [rests upon] this flesh.
故に、眼を開け。
Therefore, I open my eyes.
目覚めよーーー我が二刀。
Awaken — mine two blades.
ーーー退け、我が余分。
— withdraw, mine excess.
ーーー極限の道のみ求め、
— Seeking only the path of the utmost limit,
己が全霊を以て、天に 奉 る。
the whole of my soul do I devote to the heavens.
我は、二天を掴めと定められたる者也。
I be the one ordinated to grasp ahold of the Two Heavens .
我は、二天を制すと師父に誓いし者也。
I be the one who unto my master ( 師父 , "master," who acts in the capacity of a father) swore that I would surmount the Two Heavens .
我は、二天の果てに零と無限の螺旋を見出す者也。
I be the one who at the ends of the Two Heavens discerns the spiral of zero and infinity.
我は、我こそはーーー
I am; I be as —
ーーー二天一流・宮本伊織、也!
— Miyamoto Iori of the Niten Ichiryuu!
Miyamoto Iori
(The threats I've encountered these past several days.)
(The Heroic Spirits engraved upon the History of the World, Servants.
And those who have been appointed in the capacity of their Masters.)
(All equally formiddable, alike to Majin.)
(— unmistakeably superior to myself. I cannot prevail.)
...
(That day, I was transfixed by the "sword" that I glimpsed.)
(I honed [myself in] Niten Ichiryuu.)
(Subsequent the death of my master, and my encounter with that old man ...)
(Even subsequent learning from Kougyoku the rites of Nanban, [what fall] without [the path] ...)
(I yet be far distant from the strongest swordsman under the heavens.)
(However ...
To think that such an opportunity would present itself.)
(... Now is the time.
I'll surpass "the sword [I glimpsed] that day!")
... Everything [rests upon] this flesh.
Therefore, I open my eyes.
Awaken — mine two blades.
— withdraw, mine excess.
— Seeking only the path of the utmost limit,
the whole of my soul do I devote to the heavens.
I be the one ordinated to grasp ahold of the Two Heavens .
I be the one who unto my master swore that I would surmount the Two Heavens .
I be the one who at the ends of the Two Heavens discerns the spiral of zero and infinity.
I am; I be as —
— Miyamoto Iori of the Niten Ichiryuu!
For comparison, the North American localization:
Samurai Remnant - EN Localization said:
Miyamoto Iori
(The threats I've encountered these past few days ...)
(Servants — Heroic Spirits from history — and the ones who serve as their Masters.)
(Each as formidable as the one before.)
(... And all more than a match for me. I don't stand a chance.)
.........
(Spellbound by the swordplay I saw that day ...)
(... I honed my Niten Ichiryu.)
(After I lost my teacher, I met the old man ...)
(Even having received instruction in Red's foreign magic ...)
(... I'm still a far cry from being the greatest swordsman in the land.)
(But I'm certain of what meeting this opportunity must entail.)
(... Now is the time for me to surpass the swordplay I saw that day!)
... Everything rests on this body.
Therefore, I shall awaken.
Unleash ... my dual katana.
... Eliminate ... any excess.
... Seeking the supreme Way, with my whole soul, I devote this to the heavens.
I am one who is destined to grasp the dual katana.
I am one who is sworn to my master, to my father, to reach the two heavens.
I am one who sees the spiral of the void and the infinite at the end of this path.
None but I shall bear the name ——
Miyamoto Iori of Niten Ichiryu!
Incidentally, "Samurai Remnant" could maybe be rendered in Japanese as
侍 の 余分 — "the excess of a samurai."
Subsequent this scene in Entreat the Darkness, it's implied that what Iori cut away here might've been his "kindness."
Returning to the prior passage, if Takeru is to prioritize the salvation of the World, he ought to simply sever the Tree.
Saving Yui Shousetsu seems by this point a futile task that he shouldn't engage in, given that calamity is imminent.
Thus, in the same way that "kindness" was "excess / weakness" to Iori in Entreat the Darkness, saving Yui is at this point something extraneous, which in utilitarian terms shouldn't be something Takeru ought to engage in.
The use of this terminology evokes a silence from Iori, possibly on account that he recognizes himself as the original source.
Here, Rogue Ruler appears, dismissing Takeru's desire to save Yui as meaningless, as the Yui entrapped by the Eigetsu isn't the Yui that Takeru is acquainted with.
Iori presumes that Rogue Ruler is saying that she simply can't be saved, but Rogue Ruler clarifies, saying that he's speaking about something more fundamental.
Being deceased, Servants are concluded existences no longer capable of changing.
Thus, if Yui Shousetsu were to be summoned again in a different context, even absent of any background knowledge on the circumstances behind the present event, it's inevitable that she would act toward the same outcome.
Therefore, he says, it's absent of any meaning at all.
Guda and Mashu reply:
@ ぐだ子・Gudako
1:意味はあるよ
1: There's meaning to it.
@
宮本伊織・Miyamoto Iori
……ぐだ子?
... Gudako?
@
逸れのルーラー・Rogue Ruler
……ほう。
... Hou?
@ ぐだ子・Gudako
1:終わってしまっても
1: Even that it's over.
2:何も残らなくても
2: Even that nothing remains.
@ ぐだ子・Gudako
1:ーーー意味はある
1: — meaning exists.
@
マシュ・Mashu
……はい。その通りです、先輩。
... Yes. It's as you say, Senpai.
わたしたちの……カルデアの戦いがそれを証明する旅であることをーーー
Our ... Chaldea's battle has been a journey undertaken to substantiate that ...
……わたしは願い、信じます。
... so I wish, and believe.
As further context, several times prior, when Guda was mistaken for a Master in the Eigetsu no Gi, she was approached regarding her "wish" upon the Eigetsu, but failed to provide an answer.
She likewise doesn't state it outright here, but Mashu does — or at least frames Guda's answer as her wish:
That even if something is over; even that nothing remains, meaning exists in taking action in the face of apparent futility.
This lines up with
Nemo's motives during the 7 days 8 years Snow Carol event, and is perhaps
the most explicit statement of motive that we've gotten from Guda to date.
In abstract, "striving against futility, where failure is already a decided matter" is one of the running themes of Cosmos in the Lostbelt.
It's what Novum Chaldea has been doing this entire time, fighting their way through the Lostbelts, even though their World was to the best of their knowledge already gone and concluded; even though things were already over, and their loss was apparently confirmed.
Hearing this, Takeru is reminded of the conversation he had with Setanta earlier, which I translated in
the previous post:
Eigetsu Kenpuu-Chou said:
@
Setanta
Haha! As training, this isn't bad at all!
That said, one person is enough for this place!
I leave the Boss to you!
@
Yamato Takeru
Got it! Leave it to me!
@
Setanta
Aah, and one more thing.
@
Yamato Takeru
?
@
Setanta
'Things already concluded cannot change,' or so forth ...
Don't be thinking dumb things like that, yeah?
@
Yamato Takeru
……!
@
Setanta
You lot are present here and now.
If there's something you wanna do, just do it!
@
Yamato Takeru
... aah! I'm off, then!
Setanta's challenge against the notion that "completed existences cannot change" inspires Takeru to declare that even if the sentiment he feels is nothing more than excess, it's a sentiment embraced by the him that is "here and now present."
To reiterate, "a Servant ought not to be bogged down by doubts regarding whether their agency might be curbed or interfered with by bias toward reenactment of record," as per the conclusions he's implied to have reached in Lilim-Harlot, even if Servants are merely expressions of engraved record with a bias toward the reenactment of circumstances already established, there must be some meaning in the fact that they can assent to a summons and consciously commit to the decision to go above and beyond on behalf of their Master.
On hearing Takeru's declaration, Iori gives that his wish commits to a path that befits a human, and that he'll therefore accompany him in this endeavor.
Without knowledge of Samurai Remnant, this sounds akin to a "you have my axe" sort of thing per Lord of the Rings; but in context, it's a statement of intent that fundamentally goes against the nature of the Iori from Entreat the Darkness.
There, it's revealed that he only ever pretended to abide by "the Path of Man" to the purpose of maintaining his everyday life in the peacetime of Edo, out of concern for his sister.
Since boyhood, however, the sole objective that he held within his heart was to fight — to further his skills as a swordsman.
To that end, if he's so capable — sufficiently unbound from the things tying him down, as by the Ritual of the Waxing Moon — he'd be happy to turn his back upon "the Path of Man," and take up "the Path of the Shura."
Affirming "the Path of Man" was in short something the Iori of Samurai Remnant only committed to in falsehood — but here, Servant Iori is apparently choosing to affirm it in truth?
Determining that Takeru, Guda, and Iori have arrived upon an answer, Rogue Ruler doesn't quite take back his statement that their intended actions are futile, but opens a path to allow that they attempt to save Yui.
Revealing himself as King Ashoka, he utilizes the Noble Phantasm that he shares with Saver to halt the Tree of Fantasy's realization of Mori Souiken's Kingdom Come.
For reference,
Last Encore's World / Word entry on the Noble Phantasm:
Last Encore - World / Word said:
the Holy King of the Heavenly Wheel
Chakra-Vartin.
The Noble Phantasm of Twice's Servant, Saver.
Whereas Saver is from this Universe already departed, his Noble Phantasm does at present operate in accordance to Twice's instructions.
Divided to Greater and Lesser Wheels, whereby the Greater Wheel encompasses SE.RA.PH -- a ring of 70 km in diameter, by which to render destruction.
The Lesser Wheel is a ring of 7 km in diameter, which encompasses only the Cage of the Blazing Skies.
The Lesser Wheel is an interceptive Noble Phantasm, [purposed] to obstruct [any effort] to reach Twice and the Nucleus of the Moon Cell; endowed with bunker busters, in imitation of seven armaments borne by the Martial King -- the Holy King of the Turning Wheel.
And not my translation, but
Extra Material:
Extra Material said:
Chakravartin [noble phantasm]
Turner of the Wheel.
This is Saver's minor Noble Phantasm. It's a weapon based on an implement used by usually unarmed Buddha to defeat their enemies.
Chakravartin (Turner of the Wheel) is the concept of the "ideal universal ruler" that was used in the Vedic period of ancient India.
The weapon Chakravartin is a 7km wide chakram of light that is expanded into the sky above the Buddha. While revolving slowly, it shoots arrows of light at the Servants within its ring.
Think of it as a mobile artillery platform that can shoot in any direction. The ring of light is like a rail that the artillery platform moves along.
The number of rings of light increase each turn, until it has reached the maximum of seven. These seven rings correspond to the seven treasures that the Turner of the Wheel (ruler) possesses.
The rings are reminiscent of rainbows, and at the peak of battle this weapon's ultimate attack "Transmigration Into One" can be activated by calling its true name.
The rings of light combine into one with a clang and the ring starts spinning at high speed. Before long it morphs to resemble the ring that floats behind the Celestial Buddha Variocana, and pillars of light coming from the entire 360 degrees of the ring are focused on the player's Servant, and the convergence, resembling a black hole, causes a huge explosion.
…Well, of course this is a written description that didn't take production costs into consideration in the slightest, so of course it was axed. I guess if you want this level of visuals, you have to do it in an action game.
As further context,
the term Chakravartin is in Sanskrit a title that means "the king of the turning wheel," historically associated with
Ashoka the Great, here manifest as Rogue Ruler.
This is rendered in East Asian Buddhism as
転輪 聖王 — "the Holy King of the Turning Wheel."
Uttered by Ashoka, the
mantra, "Namaḥ samanta buddhānāṃ, Bhaḥ," is apparently an invocation of the name of
the Buddha — or more specifically, of
釈迦 如来 , who is in the context of
Shingon Buddhism designated as a
Nyorai .
The meaning of the mantra in Sanskrit is per
JP Wikipedia, "
Devotion in prayer to all Buddhas , Bhaḥ," where "Bhaḥ" is the initial or "seed syllable" of
Bhagavat , a title associated with the Buddha.
That is to say, the Noble Phantasm that Ashoka shares with Saver is also a title ascribed to Ashoka himself, but the incantation / mantra that he uses for it is an invocation of Saver.
da Vinci names him as a protector of the Dharma — ergo, a "
dharmapāla" — and identifies the Chakravartin as a
大宝具 — a "Grand Noble Phantasm."
This term has appeared in the game scenario on only a few prior occasions, generally to refer to Kintoki's
摂津 式 大 具足 , and once to refer to Altera's Sword of Mars.
In FGO, the title "dharmapāla" was previously self-proclaimed by
Caster Shuten, who referred to herself as a
護法 少女 — a
少女 who
護法 .
Somehow, this term was misrendered in the North American localization as
護法 少女 , perhaps on account that the
法 in
護法 was mistaken for the
法 in
魔法 , or "Magic."
Here, Ashoka states, "
Fear not. I am here."
Unalike to the Enlightened One (
覚者 ), he says, he hasn't attained
Awareness , but protecting humans is within his capability.
His objective in coming to manifestation within this Singularity was to the purpose assessing / ascertaining the nature of the souls entrapped by the Eigetsu.
Specifically, he judges that the matter that he ought to be ascertaining is what lies at the outcome of the answer attained by Guda and her party.
To this end, he gives that the primary existence of Yui Shousetsu is entrapped within the Eigetsu, and urges Guda and party to "proceed, and take her hand," saying:
@
アショカ王・King Ashoka
ーーー地獄を往く者よ。
— O thou who advances unto Hell.
ーーーその願いに、光あれ。
— Let thy wish be as light.
This is specifically a reference to a conversation he had with Guda during the Digression of their first encounter:
Eigetsu Kenpuu-Chou said:
@
逸れのルーラー・Rogue Ruler
そしてーーー 其処 の貴方。
@ ぐだ子・Gudako
1:えっ、わたし?
@
逸れのルーラー・Rogue Ruler
その眼、その魂の 色彩 。
地獄巡り は、一度や二度ではあるまい。
ーーー人が造り出す魂の地獄。
ーーー 旧 く 冥 き地獄。
ーーー悪なる者が嘲笑う地獄。
ーーー地を 穿 つ 洞 の地獄。
兎角 、地獄には縁があると見える。
@ ぐだ子・Gudako
1:……ッ!?
2:どうしてそれを……?
@
逸れのルーラー・Rogue Ruler
迷いながらも進むがよい。
それがたとえ奈落の底であったとしても、届く輝きはあるのだから。
地獄を往く者よ。
その導きに、光あれ。
@
逸れのルーラー・Rogue Ruler
そしてーーー 其処 の貴方。
And — You over there.
@ ぐだ子・Gudako
1:えっ、わたし?
1: Eh, me?
@
逸れのルーラー・Rogue Ruler
その眼、その魂の 色彩 。
Those eyes. That color of the soul.
地獄巡り は、一度や二度ではあるまい。
You've embarked upon pilgrimages unto Hell, and not merely once or twice.
ーーー人が造り出す魂の地獄。
— a Hell of souls, built by Men.
ーーー 旧 く 冥 き地獄。
— a Hell ancient and dark.
ーーー悪なる者が嘲笑う地獄。
— a Hell wherein a villain laughed in mockery.
ーーー地を 穿 つ 洞 の地獄。
— a Hell whose hollow penetrated the earth.
兎角 、地獄には縁があると見える。
It would appear that you've in any case a tie of Nidana ( 縁 ) unto Hell.
@ ぐだ子・Gudako
1:……ッ!?
1: ... -h!?
2:どうしてそれを……?
2: How would you know that ... ?
@
逸れのルーラー・Rogue Ruler
迷いながらも進むがよい。
Let that you advance, even that you harbor misgivings.
それがたとえ奈落の底であったとしても、届く輝きはあるのだから。
For even at the bottom of Naraka ( 奈落 , Buddhist Hell, generally translated as "abyss"), there yet exists a light that penetrates.
地獄を往く者よ。
O thou who advances unto Hell.
その導きに、光あれ。
Let thy guidance be as light.
@
Rogue Ruler
And — You over there.
@ Gudako
1: Eh, me?
@
Rogue Ruler
Those eyes. That color of the soul.
You've embarked upon pilgrimages unto Hell, and not merely once or twice.
— a Hell of souls, built by Men.
— a Hell ancient and dark.
— a Hell wherein a villain laughed in mockery.
— a Hell whose hollow penetrated the earth.
It would appear that you've in any case a tie of Nidana unto Hell.
@ Gudako
1: ... -h!?
2: How would you know that ... ?
@
Rogue Ruler
Let that you advance, even that you harbor misgivings.
For even at the bottom of Naraka, there yet exists a light that penetrates.
O thou who advances unto Hell.
Let thy guidance be as light.
While it's hard to say that this is specifically Clairvoyance, note that in Garden of Avalon, Merlin — whose Clairvoyance can only see the present — is able to provide to Artoria a glimpse of the Battle of Camlann.
This is on account that he's apparently capable of doing something along the lines of tracing out the course of Nidana / Karma "extant within the current World" to their outcomes, potentially to view the future, regardless that his Clairvoyance doesn't cover that.
Something similar may be occurring here, with Ashoka tracing a perception of the coloration of Guda's soul to the course of events by which that color came to be?
Incidentally, the Hells named are as follows:
- a Hell of souls, built by Men - Dantes' Prison Tower
- a Hell ancient and dark - Ereshkigal's Underworld
- a Hell wherein a villain laughed in mockery - Heian-Kyo
- a Hell whose hollow penetrated the earth - LB7
The game assumes that you've completed the Prison Tower event and the 7th Singularity, but performs checks to determine if you've cleared Heian-Kyo and LB7.
I suppose that the Inn of the Sparrows doesn't count as a proper Hell?
In any case, connecting the two scenes, the "wish" that Ashoka acknowledges is the one that specifically belongs to Guda, rather than Takeru — to paraphrase Mashu, a desire "to substantiate that there exists meaning in striving in the face of futility."
Informed by his statements during the earlier digression, Ashoka is asking that Guda makes use of this wish of hers as a guiding light as she advances unto Hell.
Even at the bottom of
Naraka (
奈落 ), he says, "there yet exists a light that penetrates."
Given that this scene is at the very end of the event, right before things are about to be resolved, when he invokes the term Hell, it doesn't seem as if he's referring to this singularity in particular.
Ergo, the Hell to which Guda is advancing is whatever follows Ordeal Call I — or more generally, the rest of the main scenario?
TL;DR —
Eigetsu Kenpuu-Chou has Guda provide one of the clearest statements of her underlying motive as of Cosmos in the Lostbelt — that she wishes to substantiate the notion that there exists meaning in striving in the face of certain futility.
This coincides with a running theme in Jin Haganeya's contributions to FGO thus far, where he challenges the notion that Servants are incapable of overcoming their nature reenactments of record.