翻刻
【右丁】
之典籍附師初雲英偉公玉甫琮公以法器期師招
之弗就明堂古鏡禪師一凍滴公住邑之陽春菴師
亟見之機辨縱横應答如響實透網金鱗而頓轡青
驪也鏡移同邑南宗寺師執侍巾瓶日夜參究鏡知
師有所契悟授印證語号曰澤菴賦祗夜抒其義師
命𦘕匠冩鏡壽像索贊鏡渉毫書曰麁面易描中眉
難冩平素作略入魔界而還降魔宗活機自由入佛
界而能殺佛者快拂子突出云父攘羊隱之底不是
彭禪子麼《割書：予》失笑云何不問起大平天下師領之珍
襲寳護同邑有宗無者爲先考齋緇侶殊請圓鑑國
師入室師之酬對敏捷而玉轉珠囬也此時鏡臥病
于陽春聞師勘辨而驚異嘉謨云眞跨竈兒也於鏡
殁也師𩠐衆陽春補席慶長丁未師年三十有五遷
本寺板■#1繼臨德禪同年秋八月主龍興山南宗禪
寺經二年而入院于本寺大德一香爲古鏡供住山
綽有古人風味亡何告■#2還于泉南泉南緇素郊迎
驩喜如見■佛同邑有宗印者創建一菴名曰祥雲
延師爲開山祖也師𪛋法語慶之讚之于泉南于龍
峰視其去畱知其輕重陽■#3殿下信尹公一夕入師
禪室問道詰且馳書謝之癸丒一新南宗之鐘樓甲
寅再造大仙之拾雲軒師禪坐之暇編大燈年譜収
在雲門菴乙卯南宗■#4鬱攸之災師告邑宰相攸於
邑之南再建南宗不亟不徐尋復𦾔觀師視名利■#5
塵埃視聲色若泡幻有時在泉南天下邑而愛幽䆳
深靖有時寓南京之芳林菴韜光匿耀有時入泊瀬
勝槩抱𤇆霞沈痼有時僑城州薪之妙勝寺守空寂
【左丁】
生涯爾後歸山陰之故里構一把茆於宗鏡主山之
下扁投淵軒折脚鐺内煮麻麥粟豆給日食而無有
飢色寛永己巳師有事■#6玉室翁同貶于窮卿遐徼
然師知其行止係數不變容色壬申 幕下降
鈞命召還二翁師抵武陵於城外民村一牛鳴之地
卓庵曰撿束暫寓止焉 幕下徵師於營中時時
問法𡢗睠遇優渥𡬹望愈高戊寅秋師之京師
大上皇召入 仙院講原人論辨瀾激起如懸江
河 皇情大悅師奏我山第二世徹翁唯有禪師
号無國師号也願下 綸旨 上皇允之圭章寳
黑不日而下謚天應大現國師有功于曩祖若此也
幕下於金城南品川創草梵刹使師住持山曰萬松
寺曰東海落成之日賦賀頌𦤺𨤲祝厥後 台輿
入山草木生輝師奉 鈞命賦和歌一首祈國基
之鞏固䜟新筑之久昌辛巳歲降使本寺出世制法
復𦾔規之 鈞命葢是依師之所願也有功于本
寺其可知也正保乙酉夏令𦘕師劃一圓相相中親
加一點墨書于贊詞於其上以爲壽㝐同年仲冬示
疾預知縁盡遺誡云瘞全身於後山莫誦經設齋莫
受道俗弔賻衆僧著衣喫飯如平日矣且莫爲求謚
号而煩 朝奏莫入木牌於本寺之祖堂云云彌
月不痊一日暁天授筆書夢一字泊然而逝實十二
月十一日也世壽七十有三僧臘五十有九瘞于全
身於東海之西北岡唯種松乎其上不樹塔葢依遺
𫝇也門人在泉南者祥雲樹塔名曰寂然曩昔參學
弟子武野氏安齋翁往年昇師行實求銘其塔因循
現代語訳
【右丁】
典籍を師に附した。初め雲英偉公玉甫琮公が法器として師を期待し招いたが就かなかった。明堂古鏡禅師（一凍滴公）が邑の陽春庵に住した時、師は急いで見参した。機辨縦横で応答は響きの如く、実に網を透る金鱗で、青驪に頓轡するようであった。鏡が同邑の南宗寺に移ると、師は侍者として巾瓶を執り、日夜参究した。鏡は師に契悟があることを知り、印証の語を授けて「沢庵」と号し、祗夜を賦してその義を抒べた。師が画匠に命じて鏡の寿像を写させ、賛を求めると、鏡は筆を執って書いた。「粗面は描き易いが、中眉は写し難い。平素の作略は魔界に入っても還り、魔を降す。宗活の機は自由で、仏界に入っても仏を殺すことができる者よ」と。払子を突き出して云う「父が羊を攘んで隠すという底、これが彭禅子ではないか」。予は失笑して云う「何故大平天下を起こすことを問わないのか」。師はこれを領し、珍襲宝護した。同邑に宗無という者がおり、先考の齋に緇侶を招くこと特に円鑑国師の入室を請うた。師の酬対は敏捷で玉転珠回のようであった。この時鏡は陽春に病臥していたが、師の勘辨を聞いて驚異し、嘉謨して云う「真に跨竈児である」と。鏡の没後、師は衆を統べて陽春の席を補った。慶長丁未年、師三十五歳で本寺板に遷り、臨德禅を継いだ。同年秋八月に龍興山南宗禅寺を主し、二年を経て本寺大徳に入院した。一香を古鏡の供とし、住山して綽として古人の風味があった。やがて告げて泉南に還ると、泉南の緇素は郊迎し、歓喜すること仏を見るが如くであった。同邑に宗印という者がおり、一庵を創建して祥雲と名づけ、師を延いて開山祖とした。師は法語を説き、これを慶し、これを讃した。泉南において龍峰において、その去留を視てその軽重を知った。陽殿下信尹公がある夕師の禅室に入り問道し、詰旦に馳書してこれを謝した。癸丑年に南宗の鐘楼を一新し、甲寅年に大仙の拾雲軒を再造した。師は禅坐の暇に大燈年譜を編み、雲門庵に収めた。乙卯年、南宗に火災があり、師は邑宰に告げて邑の南に南宗を再建することを相談し、急がず徐ならず、尋いで復た旧観を成した。師は名利を塵埃の如く視、声色を泡幻の如く視た。時には泉南にあって天下邑して幽邃深靖を愛し、時には南京の芳林庵に寓して韜光匿耀し、時には泊瀬の勝概に入って霞を抱いて沈痼し、時には城州薪の妙勝寺に僑して空寂を守った。
【左丁】
生涯の後、山陰の故里に帰り、宗鏡主山の下に一把茅を構えて投淵軒と扁した。折脚鐺の内に麻麦粟豆を煮て日食に給し、飢色あることなし。寛永己巳年、師は玉室翁と事あり、同じく窮卿遐徼に貶せられた。しかし師はその行止が数に係ることを知り、容色を変えなかった。壬申年、幕下より鈞命を降して二翁を召還した。師は武陵に抵り、城外民村の一牛鳴の地に庵を卓て検束と曰い、暫く寓止した。幕下は師を営中に徴し、時時法を問い、眷遇優渥で望愈々高し。戊寅秋、師は京師に之く。大上皇召して仙院に入れ、原人論を講ぜしめ、辨瀾激起すること懸江河の如し。皇情大いに悦び、師奏す「我が山第二世徹翁唯有禅師は号あるも国師号なし。願わくは綸旨を下されよ」と。上皇これを允し、圭章宝黒日を置かずして下り、天応大現国師と謚した。曩祖に功ありしこと此の如きなり。幕下は金城南品川に草梵刹を創り、師をして住持せしめ、山を万松と曰い、寺を東海と曰う。落成の日、賀頌を賦して祝し、その後台輿山に入れば草木光を生ず。師は鈞命を奉じて和歌一首を賦し、国基の鞏固を祈り、新築の久昌を祝した。辛巳歳、使を降して本寺に出世せしめ、法を制して旧規を復した。鈞命は蓋しこれ師の願う所に依るなり。本寺に功ありしこと知るべきなり。正保乙酉夏、令して師をして一円相を画かしめ、相中に親ら一点を加え、墨書して賛詞をその上に于して寿像と為した。同年仲冬、疾を示し、予め縁尽を知り、遺誡して云う「全身を後山に瘞し、経を誦し齋を設くること莫れ。道俗の弔賻を受くること莫れ。衆僧は衣を著け飯を喫すること平日の如くせよ。且つ謚号を求めて朝奏を煩わすこと莫れ。木牌を本寺の祖堂に入るること莫れ」云々と。弥月痊えず、一日暁天に筆を授けて「夢」の一字を書き、泊然として逝した。実に十二月十一日なり。世寿七十三、僧臘五十九。全身を東海の西北岡に瘞し、唯その上に松を種え、塔を樹てず。蓋し遺命に依るなり。門人泉南にある者、祥雲に塔を樹てて寂然と名づけた。曩昔の参学弟子武野氏安斎翁、往年師の行実を昇し、その塔に銘せんことを求め、因循して
英語訳
【Right Page】
[Master Bunsai] entrusted his collection of books to the master. Initially, the venerable Unei and Master Gyokuho Sō, expecting the master to be a dharma vessel, invited him, but he did not accept. When Zen Master Meidō Kokyō (Ittōteki) resided at Yōshun-an in the district, the master hurried to see him. His wit was versatile and his responses like echoes - truly a golden fish passing through nets, like suddenly reining in a blue-black horse. When Kokyō moved to Nanshū-ji in the same district, the master served as attendant, carrying towel and water bottle, studying day and night. Kokyō, knowing the master had achieved some enlightenment, granted him certification and gave him the name "Takuan," composing a verse to express its meaning. When the master commissioned an artist to paint Kokyō's portrait for longevity and requested an inscription, Kokyō took up his brush and wrote: "The rough face is easy to depict, but the inner essence is hard to capture. His usual methods can enter the demon realm and return, subduing demons. The living mechanism of the sect is free - one who can enter the Buddha realm and still kill Buddhas." Thrusting out his fly-whisk, he said, "Isn't this the bottom of the father stealing sheep and hiding it - isn't this Master Peng?" I laughed and said, "Why don't you ask about establishing great peace in the world?" The master accepted this and treasured it protectively. In the same district lived one called Sōmu, who especially invited monks for his late father's memorial services, particularly requesting National Master Enkan to enter the chamber. The master's responses were quick and agile, like jade turning and pearls revolving. At this time, Kokyō lay ill at Yōshun-an, but hearing of the master's dialectical examinations, he was amazed and praised him, saying "He is truly a prodigy." After Kokyō's death, the master led the community and filled the seat at Yōshun-an. In Keichō 17 (1612), at age thirty-five, the master moved to the main temple board and succeeded to Rintoku Zen. That autumn in the eighth month, he became abbot of Ryūkō-zan Nanshū Zen temple, and after two years entered the main temple Daitoku. He offered incense for Master Kokyō and resided on the mountain with the refined flavor of the ancients. Before long, he announced his return to Sennan, where the clergy and laity came out to welcome him, rejoicing as if seeing the Buddha. In the same district, one called Sōin founded a hermitage called Shōun and invited the master to be the founding abbot. The master expounded the dharma, celebrating and praising it. In Sennan and at Ryūhō, observing their comings and goings, he knew their importance. His Highness Shinyin entered the master's meditation chamber one evening to inquire about the Way, and the next morning sent a letter of thanks. In Keichō 18 (1613), he renovated Nanshū's bell tower, and in Keichō 19 (1614) rebuilt Daisen's Shūun Pavilion. In his leisure from meditation, the master compiled a chronology of Master Daitō and stored it at Unmon-an. In Keichō 20 (1615), Nanshū suffered a fire disaster, and the master consulted with the district magistrate about rebuilding Nanshū south of the district, proceeding neither hastily nor slowly, soon restoring its former appearance. The master viewed fame and profit like dust, and sounds and colors like bubbles and illusions. Sometimes he was in Sennan, loving profound depths and deep tranquility throughout the realm; sometimes he stayed at Hōrin-an in Nanjing, concealing his light and hiding his brilliance; sometimes he entered the scenic beauty of Hase, embracing mists and clouds in chronic illness; sometimes he sojourned at Myōshō-ji in Yamashiro Takigi, maintaining emptiness and silence.
【Left Page】
After this lifestyle, he returned to his native place in Sanin and built a thatched hut below Mount Sūkyō, naming it Tōen Pavilion. In a three-legged pot he cooked hemp, wheat, millet, and beans for daily meals, showing no signs of hunger. In Kan'ei 6 (1629), the master had some matter with the venerable Gyokushitsu and was exiled together to distant frontiers. However, the master knew that his movements were governed by fate and did not change his expression. In Kan'ei 9 (1632), the shogunate issued an edict recalling the two masters. The master reached Buryō and established a hermitage called Kensoku in a place within the sound of one cow's lowing in a village outside the castle, temporarily residing there. The shogunate summoned the master to the camp and frequently inquired about the dharma, showing excellent favor with ever-increasing expectations. In Kan'ei 15 (1638) autumn, the master went to the capital. The Retired Emperor summoned him to enter the Imperial Palace to lecture on the "Treatise on Original Man," his arguments rising like rushing rivers. His Imperial Majesty was greatly pleased, and the master petitioned: "The second generation of our temple, Zen Master Tetsuō Yuiyu, has a title but no National Master designation. Please issue an imperial edict." The Retired Emperor granted this, and the imperial seal was issued without delay, posthumously naming him National Master Tennō Daigen. Such was his merit to past ancestors. The shogunate established a temple complex south of the golden castle at Shinagawa and had the master serve as abbot, calling the mountain Banshō and the temple Tōkai. On the day of completion, he composed congratulatory verses, and thereafter when the imperial palanquin entered the mountain, even the plants and trees generated light. The master, following imperial command, composed a waka poem praying for the solidity of the national foundation and celebrating the long prosperity of the new construction. In Kan'ei 18 (1641), an envoy was sent ordering him to assume leadership at the main temple, establishing regulations and restoring old rules. This imperial command was based on the master's own wishes. His contributions to the main temple can thus be known. In Shōhō 2 (1645) summer, he was ordered to draw a circular symbol, personally adding a dot of ink in the center and writing an inscription above it as a longevity portrait. In the tenth month of the same year, he showed illness, knowing in advance that his karmic connections were ending. His final instructions were: "Bury my whole body in the back mountain. Do not chant sutras or hold memorial services. Do not accept condolence gifts from clergy or laity. The monks should wear robes and eat meals as on ordinary days. Moreover, do not trouble the court by seeking a posthumous title. Do not place a wooden tablet in the ancestral hall of the main temple," and so forth. For a full month he did not recover. One day at dawn, he took up a brush, wrote the single character "dream," and passed away peacefully. This was actually the eleventh day of the twelfth month. His worldly age was seventy-three, his monastic age fifty-nine. His whole body was buried in the northwestern hill of Tōkai, with only pine trees planted above and no pagoda erected, following his dying wishes. Among his disciples in Sennan, those at Shōun erected a pagoda called Jakunen. His former study disciple, the layman Yasusai of the Takeno clan, in past years recorded the master's deeds and sought to inscribe his pagoda, but this was delayed...