翻刻
命之内当国大瀧妙【[幺+少」は「妙」の異体字】勝寺之後住被仰付候故時之住持老極故後住免候
と申来江戸牛込幸国寺日必上人は某兄弟子故若否を申候はゝ法類
中不残勘当可申候由ニて早速致出候処に御本寺小湊前不調者事
共ニ候然は此出家奥州へ返し中〳〵此筋へは参兼へき由先日行川本迹寺へ
住職致由依之傍？津？【傍？津？「本ノマヽ」】も相□ニ罷成候扨十四年ヶ年已然大野引越名主藤平
平右衛門屋敷看経堂供庵申九年已来百姓地借地仕罷？在候然ル？処ニ
九年以前ニ身延山ゟ御院主ニ御召御飛脚御直書并ニ満山の大梁為
惣代御弟子止善院大義院両人書面支度等江戸三ヶ寺之内下谷善
立寺被仰付候由院号も甘露院ニ被成も身延之御貫首六牙院日潮
上人は京都深草元政御弟子ニて日孝師之御弟子恵明上人之御弟子ニて
仙台孝勝寺之住職被成候能登国瀧谷日好上人と身延後職し
公事三年有之内に日好遷化依之日側？と公辺ゟ被仰付候然共身延之院主
之大役は若輩ゟ存事罷在候老病難叶御辞退申上候翌年江戸深川
浄心寺へ身延山御出一千部御執行之刻致出郷千部中御随遂仕御礼
申上候従是已前に長者町宇佐美金七身延参詣之刻紫御袈
裟之白地之裏ニ上総国大野村之住甘露院日饒上人ニ紫袈裟免
許之砌与之者也年号月日身延山日朝在判を被遊被下候宇佐美金七
御礼申上帰国之節持参被致候此儀は先達申遣候へ共 応門【応門「本ノマヽ」】候由緒相認
候序ニ書進入申候御存之通某は偏ニ兼？稽之為成ル発心ニ有之処
世間出世願候事曽以不仕□ニ候小湊ニて剃髪染衣仕候節も御経一
部をさへ読覚候京都深草へ引移り死期を相待可申候願之処ニ
日孝上人未タ年も中年ニ不満殊更幼少之節ゟ 虚日【虚日「本ノマヽ」】ニ生候へは中〳〵
現代語訳
日孝上人の生命の内に当国大滝妙勝寺の後住を仰せ付けられた。その時の住持が老齢のため後住を免ぜられると申してきた。江戸牛込幸国寺の日必上人は私の兄弟子なので、もし拒否を申すならば法類中残らず勘当すると言われ、早速出向いた。ところが御本寺小湊で以前から不調な事共があった。そうであればこの出家を奥州へ返し、なかなかこの筋へは参り兼ねるということで、先日行川本迹寺へ住職したため、傍津も相応に罷り成った。さて十四年間、大野に引越して名主藤平・平右衛門屋敷の看経堂で庵を結び、九年以来百姓地を借地して罷り在った。
ところが九年以前に身延山から御院主に御召しがあり、御飛脚の御直書並びに満山の大梁の総代として御弟子の止善院・大義院両人の書面で、支度等は江戸三ヶ寺の内下谷善立寺を仰せ付けられた。院号も甘露院とされ、身延の御貫首六牙院日潮上人は京都深草元政の御弟子で、日孝師の御弟子恵明上人の御弟子である。仙台孝勝寺の住職となり、能登国瀧谷の日好上人と身延の後職を争った。
公事三年の内に日好が遷化したため、日潮と公辺から仰せ付けられた。しかし身延の院主の大役は若輩と存じ、老病で叶い難く御辞退申し上げた。翌年江戸深川浄心寺へ身延山の御出仕で一千部の御執行の刻に出郷し、千部中の御随遂を仕り御礼申し上げた。これ以前に長者町宇佐美金七が身延参詣の刻、紫御袈裟の白地の裏に「上総国大野村の住甘露院日饒上人に紫袈裟免許の砌与之者也」として年号月日と身延山日朝の在判を遊ばされ下された。宇佐美金七は御礼申し上げて帰国の節に持参された。
この儀は先達て申し遣わしたが、応門の由緒を相認める序に書き進め申す。御存知の通り私は偏に兼稽のための発心であったところ、世間出世を願うことは全く仕らない。小湊にて剃髪染衣した節も御経一部をさえ読み覚え、京都深草へ引き移り死期を相待つ申す願いのところに、日孝上人はまだ年も中年に満たず、殊更幼少の節から虚日に生きてきたので、なかなか
英語訳
During the lifetime of the venerable Nichikō, he was appointed as the successor abbot of Myōshō-ji temple at Ōtaki in this province. The incumbent abbot at that time, being elderly, was relieved of his position as successor, as was reported. The venerable Nichihitsu of Kōkoku-ji temple in Ushigome, Edo, was my dharma brother, and said that if I refused, all members of our dharma lineage would be excommunicated without exception, so I immediately went there. However, there had been ongoing troubles at the head temple Kominato from before. Given this situation, they would send this monk back to Ōshū, saying it would be quite difficult for him to come to this lineage. Recently he became the abbot of Honshaku-ji temple in Namegawa, so Bōtsu also became accordingly settled.
For fourteen years, I moved to Ōno and established a hermitage at the sūtra-reading hall on the estate of village headmen Tōhei and Heizaemon, and for nine years I have been residing there, renting farmers' land.
However, nine years ago, there was a summons from Mount Minobu to become the temple administrator, with direct written orders by special messenger, and letters from disciples Shizen-in and Daigi-in representing the great clergy of the entire mountain community. For preparations and such, I was assigned to Zenryū-ji temple in Shitaya, one of the three Edo temples. I was also given the temple name Kanro-in. The head priest of Minobu, Rokuga-in Nichichō, was a disciple of Genpolitsu of Fukakusa in Kyoto, and a disciple of the venerable Emyō, who was a disciple of Master Nichikō. He became the abbot of Kōshō-ji temple in Sendai and competed with the venerable Nikkō of Takidani in Noto Province for the succession at Minobu.
During three years of legal proceedings, Nikkō passed away, so Nichichō was appointed by the authorities. However, I considered myself too young for the great responsibility of administrator of Minobu, and due to old age and illness, I declined the position. The following year, when Minobu held a ceremony of one thousand sūtra recitations at Jōshin-ji temple in Fukagawa, Edo, I left my village to attend and served throughout the thousand recitations, offering my respects.
Before this, when Usami Kinshichi of Chōja-machi went on pilgrimage to Minobu, on the white lining of a purple ceremonial robe, it was written "Given to the venerable Nichijō of Kanro-in, resident of Ōno village in Kazusa Province, on the occasion of granting permission for the purple robe," with the year and date and the seal of Nichichō of Mount Minobu. Usami Kinshichi expressed his gratitude and brought it back when he returned home.
I mentioned this matter previously, but I write it again here in the context of recording the lineage of Ōmon. As you know, my taking religious vows was purely for the sake of concurrent study, and I had absolutely no desire for worldly advancement. Even when I shaved my head and donned robes at Kominato, I had barely learned to recite a single sūtra, and my wish was to move to Fukakusa in Kyoto and wait for death. However, since the venerable Nichikō was still not even middle-aged, and especially since he had lived carelessly from his youth, it was quite...