翻刻
【右丁】
未果今玆𧷏之不已講習道義於乃師者莫若余也
於翁亦然故不揣蕪陋聊記蔓乙遂爲之銘曰
虚堂正泒 流入日東 疏之鳴者 大應圓通
眞子嫡孫 大燈大現 開漚和門 且要鍛鍊
經過十世 古鏡生輝 圓陀陀地 路絶人稀
師扣其室 覿靣相呈 衝樓跨竈 盛大光明
道播四海 眼空諸方 㧞濟群有 東海舟航
挈矩疊規 眞履實踐 竪抹横該 栗棘金圏
一圓相中 爲筆頭點 英姿逸群 纎塵不染
淵才泉湧 笑語春溫 老拳謹握 大堊當軒
語而明矣 黙而冥之 負荷大法 扶顛持危
横機峭峻 衲子一關 萬松嶺上 誰敢窺攀
姑射山裡 對 御談玄 祥雲覆蔭
塔曰寂然 既息幻景 呼喚不回 如如正體
無去無来 作爲此銘 慙愧庸昧 德業長存
天覆地載
右泉南祥雲禪寺寂然塔銘並序五山之上瑞龍山
大平興國南禪禪寺住持僧録司最岳元良和尚所
撰
寳曆三年癸酉冬十二月十一日謄冩以立於萬松
山東海禪寺慈蔭塔下 現住閑田義問■#1拜書
開山澤庵和尚影像（かいさんたくあんおしやうのえいさう）一幅（ ふく）《割書：正保（しやうほ）二年乙酉 師（し）歲（とし）七十三 畫工（くわかう）に命（めい）し｜一圓相（いちえんさう）を作（つく）らしめ親（みつか）ら一點（いつてん）を其中（そのうち）へ加（くは）へ》
《割書：讃語（さんこ）を上（うへ）に書（しよ）して以（もつ）て壽容（しゆよう）とすかくの如（こと）きもの二軸（にちく）一は則（すなはち）當寺（たうし）に置（おく）一は則（すなはち）｜泉南（せんなん）の南宗精舎（なんそうしやうしや）に藏（さう）せり讃（さん）に云（いは）く》
【左丁】
無名子告予曰邈得和尚之真展見則一圓相也山
野點一點卽書曰昔日仰嶠已焼六代圓相龍㧓蒼
海重録九十九箇蛙輾泥沙南泉曾劃一圓相歸宗
坐其中麻谷作女人拜趙壁元無瑕類相如漫誰秦
家今此圓相包天地無外窮塵刹無涯無邉世界如
麥似豆此裡衆生似粟如麻九流分列門戸六藝起
修籬笆彼諍麟鳳此决龍蛇人物是太㩼俊又亦不
些十方薩埵列星宿五百羅漢出雲霞我爲其主張
法王法身全體顯諸人見我麼時雖中間不待後進
彌勒不慕前來釋迦阿難摧寳盖迦葉抱袈裟宗彭
杜多却增聲價阿闍世王㤀起嘆嗟不尊文殊師頻
呼衣蒲童子課湯菓不窺維摩詰急引金粟如來役
飦茶下方聲聞侍我履四菓聖者御我車有意氣時
添意氣請看𨵻羅老斫額以望我冥官等踊躍如得
爹我猶乗勢縛獄卒播𫞈械捉憤鬼負鉄枷五逆衆
生𣏣野喜奈落罪人得時誇快然快然我這裡今日
萬般已治藥病相瘥佳衲子只莫所取無好底法莫
所捨無嫌底法若任違順境家山路猶賖噫此法從
前絶等差汞中正者落邉邪佛經租傳録方語黙撿
將來空裡花
正保第二乙酉閏五月七日
前住大德見東海比丘某老齢七十三
ある人この影（えい）を拜（はい）して
澤庵の御影は丸に一天下東海道に隠れこさらぬ
現代語訳
【右丁】
未だ果たさずして、今年これを調べて止まず、師に道義を講習する者は余に如くはない。翁についても亦然り。故に蕪陋を揣らず、聊か蔓述を記し、遂にこれが銘を為して曰く
虚堂正しく泒れ 流れて日東に入る 疏してこれを鳴らす者 大應圓通
真子嫡孫 大燈大現 漚和の門を開く 且く鍛錬を要す
十世を経過し 古鏡光輝を生ず 圓陀陀の地 路絶え人稀なり
師其の室に扣き 覿面相い呈す 樓を衝き竈を跨ぎ 盛大光明
道四海に播がり 眼諸方を空しくす 群有を抜済し 東海の舟航
矩を挈げ規を疊ね 真履実踐 竪抹横該 栗棘金圏
一圓相の中 筆頭の点と為す 英姿群を逸し 纎塵も染まらず
淵才泉の如く湧き 笑語春の如く温し 老拳謹んで握り 大堊軒に當たる
語りて明らかなり 黙して之を冥ず 大法を負荷し 顛を扶け危を持す
横機峭峻 衲子一関 万松嶺上 誰か敢えて窺攀せん
姑射山裡 御に對し玄を談ず 祥雲覆い蔭し
塔を寂然と曰う 既に幻景を息め 呼喚すれども回らず 如如正体
去ること無く来ること無し 此の銘を作為す 庸昧を慙愧す 德業長存
天覆い地載す
右は泉南祥雲禅寺寂然塔銘並に序、五山之上瑞龍山大平興国南禅禅寺住持僧録司最岳元良和尚所撰なり
宝暦三年癸酉冬十二月十一日 謄写して以て万松山東海禅寺慈蔭塔下に立つ 現住閑田義問拜書
開山沢庵和尚影像一幅（正保二年乙酉、師歳七十三、画工に命じて一円相を作らしめ、親ら一点をその中へ加え、讃語を上に書して以て寿容とす。かくの如きもの二軸、一は則ち当寺に置き、一は則ち泉南の南宗精舎に蔵せり。讃に云く）
【左丁】
無名子予に告げて曰く、邈として和尚の真を得たり。展見すれば則ち一円相なり。山野一点を点じて即ち書して曰く、昔日仰嶠已に六代の円相を焼き、龍㧓蒼海に九十九箇を重録し、蛙泥沙に輾転し、南泉曾て一円相を劃し、帰宗その中に坐し、麻谷女人の拝を作し、趙璧元より瑕無し、類して相如漫りに誰ぞ秦家なる。今此の円相天地を包んで外無く、塵刹を窮めて涯無し。無辺世界麦の如く豆に似たり。此の裡の衆生粟に似て麻の如し。九流分列して門戸、六芸起ちて籬笆を修む。彼は麟鳳を諍い、此は龍蛇を決す。人物是れ太だ㩼俊、又亦些かならず。十方薩埵列宿の如く、五百羅漢雲霞より出ず。我其の主と為り法王を張る。法身全体諸人に顕わす。我を見るや。時として中間と雖も後進の弥勒を待たず、前来の釈迦を慕わず。阿難宝蓋を摧き、迦葉袈裟を抱く。宗彭杜多却って声価を増し、阿闍世王起嘆嗟を忘る。文殊師を尊ばず、頻りに衣蒲童子を呼んで湯菓を課し、維摩詰を窺わず、急に金粟如来を引いて飦茶を役す。下方声聞我が履に侍し、四果聖者我が車を御す。意気有る時意気を添え、請う看よ𨵻羅老の斫額して以て我を望むを。冥官等踊躍して爹を得るが如し。我猶勢に乗じて獄卒を縛り、𫞈械を播き、憤鬼を捉えて鉄枷を負わしめ、五逆衆生𣏣野に喜び、奈落罪人時を得て誇る。快然快然、我這裡今日万般已に治まり、薬病相瘉ゆ。佳き衲子よ、只だ取る所無き無好の法を莫れ、捨つる所無き無嫌の法を莫れ。若し違順に任せば、境家山の路猶賖し。噫、此の法従前等差を絶し、汞中正なる者も辺邪に落つ。仏経租伝録方語も、黙して検将し来れば空裡の花なり。
正保第二乙酉閏五月七日
前住大徳見東海比丘某老齢七十三
ある人この影を拝して
沢庵の御影は丸に一天下 東海道に隠れこさらぬ
英語訳
【Right Page】
Not yet accomplished, this year I investigate this without cease. Among those who study moral principles under the master, none surpasses me. The same is true regarding the venerable master. Therefore, not considering my crude inadequacy, I briefly record these rambling thoughts and compose this inscription:
The Void Hall flows correctly, entering the Land of the Rising Sun. Those who elucidate and proclaim it: Daiō Entsu
True heir and direct descendant, Daitō and Daigen. Opening the gate of skillful means, requiring diligent training
Passing through ten generations, the ancient mirror generates brilliant light. In the perfectly round ground, paths are cut off and people rare
The master knocked at that chamber, face to face they met. Charging towers and straddling hearths, magnificent great light
The Way spread across the four seas, his eye emptied all quarters. Saving all beings, a ship navigating the Eastern Sea
Holding up standards and layering regulations, true practice and actual realization. Vertical erasure and horizontal comprehension, thorny chestnuts and golden circles
Within one circular symbol, becoming the dot of the brush tip. His heroic bearing surpassed all groups, not stained by the finest dust
Deep talent gushing like a spring, smiling words warm as spring. Grasping the old fist carefully, great whiteness facing the eaves
Speaking and becoming clear, silent and making it profound. Shouldering the great dharma, supporting the fallen and maintaining the precarious
Sharp and steep transcendent function, one barrier for monks. On Ten Thousand Pines Peak, who dares to peer and climb?
In Mount Guye, discussing the mysterious with His Majesty. Auspicious clouds cover and shade
The pagoda called Jakunen (Tranquil Thus). Having already stilled illusory scenes, though called it does not return. The true body of suchness
Neither going nor coming. Creating this inscription, ashamed of my mediocrity. Virtue and achievements eternally remain
Heaven covers and earth bears
This is the inscription and preface for the Jakunen Pagoda at Shōun Zen Temple in Sennan, composed by Saigatsu Genryō, abbot and registrar of monks at Zuiryū-zan Daihei Kōkoku Nanzen Zen Temple, highest of the Five Mountains.
On the eleventh day of the twelfth month, winter of Hōreki 3 (1753), copied and erected below the Jiin Pagoda at Banshō-zan Tōkai Zen Temple. Current abbot Kanden Gimon respectfully inscribed.
Portrait of Founding Abbot Takuan (one scroll): In Shōhō 2 (1645), when the master was seventy-three years old, he commanded an artist to create a circular symbol and personally added one dot in its center, writing an inscription above it as a longevity portrait. There are two such scrolls: one kept at this temple, one stored at Nanshū Hermitage in Sennan. The inscription says:
【Left Page】
An unnamed person told me: "I have obtained the master's true [image]. When I unroll and look at it, it is one circular symbol." This mountain hermit dotted one point and immediately wrote: "In ancient days, Gyōkō already burned six generations of circular symbols. Ryūtaku recorded ninety-nine on the azure sea. Frogs roll in mud and sand. Nansen once drew one circular symbol. Kiso sat within it. Makoku made a woman's bow. The Zhao bi originally had no flaw - like Xiangru, who carelessly [served] which Qin family? Now this circular symbol encompasses heaven and earth with nothing outside, exhausts dust-mote realms with no limit. Boundless worlds like wheat and beans. The sentient beings within like millet and hemp. The nine schools divide into sects and factions, the six arts arise building hedges and fences. Some争 argue about phoenix and qilin, others decide between dragons and snakes. People are extremely brilliant, yet also not insignificant. Bodhisattvas of the ten directions like ranked constellations, five hundred arhats emerging from clouds and mists. I become their master, establishing the dharma king. The dharmakaya's complete substance manifests to all people. Do you see me? Though sometimes in the middle, I do not wait for future Maitreya, nor long for past Śākyamuni. Ānanda destroys the jeweled canopy, Kāśyapa embraces the kaṣāya. Sōhō and the dhūta practices instead increase their reputation, King Ajātaśatru forgets to voice lamentations. Not revering Mañjuśrī, frequently calling the bath attendant to prepare tea and refreshments. Not looking toward Vimalakīrti, quickly summoning Tathāgata Kansu to serve gruel and tea. Lower realm śrāvakas attend my sandals, four-fruit sages drive my carriage. When spirited, adding more spirit - please observe how Yama's old man strains his eyes hoping to see me. The underworld officials dance with joy as if finding their father. I still ride the momentum, binding jailers, scattering shackles and chains, catching angry demons and making them bear iron fetters. Five-transgression beings rejoice in the wilderness, hell sinners gain their moment of pride. Joyfully, joyfully - in my place today all manner of things are already settled, medicines and illnesses mutually heal. Good monks! Just don't seek dharmas that have nothing good to obtain, don't abandon dharmas that have nothing to dislike. If you follow favorable and adverse [conditions], the path to your home mountain is still far. Alas! This dharma from the beginning cuts off all discrimination - even those correct in the mercury fall into partiality and heterodoxy. Buddhist scriptures, ancestral transmissions, recorded sayings - when examined in silence, they are flowers in empty space."
Shōhō 2 (1645), intercalary fifth month, seventh day
Former resident of Daitoku, seeing Tōkai, bhikṣu so-and-so, age seventy-three
Someone viewing this portrait [composed]:
Takuan's portrait is a circle encompassing all under heaven - nowhere hidden on the Tōkaidō road