Pope Hanazono (1297–1348, 花園法皇) founded Myōshinji Zen-Temple in the year 1337, and his master Shūhō named this temple ‘Shōbōzan Myōshinji Zen-Temple’ (正法山妙心禅寺), as we saw in the last volume of this journal. Pope Hanazono was an earnest Buddhist and wrote the Hokkebonjaku (法華品釋) in Chinese style as well as authoring his famous diary (宸記).

The Lotus Sūtra (法華経) is the most important scripture of Tendai Buddhism. Therefore Pope Hanazono wrote a compendium of all the 28 chapters of this Sūtra naming it Hokkebonjaku. We here announce our revised edition of an approximately 280 year-old publication, in which we have revised and corrected some erroneous or simplified characters, and supplied several omitted words.

Pope Hanazono relates in his preface that he studied Tendai Buddhim for many years. After that, he began to study Zen Buddhism under Master Shūhō and became a Buddhist monk in 1335, after which he moved his palace to Hanazono. The Hokkebonjaku was perhaps produced in this period, because he used the first personal pronoun ‘nossō’ (衲僧) in the style of Zen, as well as the first personal pronoun ‘chin’ (朕) in the style of emperor.

He added verses at the end of each chapter’s interpretation or epitome. The verses show a Zen-style. In the appendix, we added his short ‘curriculum vitae’. Here we decided that he had moved to his palace at Hanazono on the occasion of his becoming a monk, and he opened the temple Myōshinji of Kanzan with his palace Gyokuhōin 1337.

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At the last conference of Japanese Association of Indian and Buddhist Studies, the author discussed the revised edition of the manuscript of the Shōbōzan Rokusoden 正法山六祖伝 within the chapter of ‘the origin of Shōbōzan Myōshinji Zen Temple’ 正法山妙心禅寺記, and mentioned the first abbot Kanzan Yegen 関山恵玄. Now he offers a revised text successively on the biographies of the second abbot Juō 授翁, the third Muyin 無因 and the fourth Nippō 日峰, considering the corrections and readings of Sekkō 雪江. The copiest is identified as the third abbot of the Reiunin 霊雲院, Gekkō Genshin 月航玄津. There are also mistakes made by the author Sekkō. For instance, the phrase 瑞泉日峰舜禅師 is to be corrected to 海清日峰舜禅師, but the editor Tōyō 東陽, the copiest Gekkō and the early Edo period publisher Nōsen 能仙 all failed to make the correction.

The author has connected Nippō with the Zuisenji 瑞泉寺 of Inuyama 犬山 because he was from Owari 尾張 （in Aichi Prefecture）. Jūo first practiced under Shūhō Myōchō 宗峰妙超 at Daitokuji, and was given the name Shūhitsu 宗弼. He did the same under Kanzan 関山. Muyin, also from Owari, ordained at Kenninji Temple 建仁寺 under Jūo, where he became the Ina 維那, but in his thirties moved to Myōshinji Temple, where he became the third Abbot, succeding Jūo. While Setsudō, a disciple of Muyin, was at Myōshinji, the prime minister Ashikaga Yoshimitsu 足利義満 got angry with Setsudō, who was intimate with Yoshimitsu’s enemy, and placed Myōshinji under his uncle Teiyō 廷用 of Nanzenji 南禅寺. After Yoshimitsu died, Teiyō gave Myōshinji back to this school. Some decades later, Nippō, the fourth Abbot of Myōshinji, restored the temple. Thus Sekkō 雪江 wrote these life-stories on his Shōbōzan-Rokusoden.

As mentioned, this manuscript was copied by Gekkō Genshin at his Reiun-in sub-temple of Myōshinji in the year of 1589. We obtained the copy of the manuscript preserved in the library of Ryūkoku University via Shitennōji University, and deciphered and studied it in this paper. We are in debt both the libraries for this study.

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There exists a facsimile of the Shōbōzan Rokusoden 正法山六祖伝, written in 1589 at the Reiun-in 霊雲院 subtemple of Myōshinji. Here I introduce a revised edition of it and that published in 1640. The note added to the copy consists of short life histories of the first abbot of Myōshinji, Kanzan 関山, to the sixth, Sekkō 雪江. The appendix relates the origin of Myōshinji （妙心禅寺記）. The author of the first to the fifth chapters, along with the appendix, was Sekkō. The chapter on Sekkō was written by his disciple Tōyō 東陽. In contrast of the concrete histories of the second to the sixth abbots, Kanzan’s life history is fictitious, without his death data. Sekkō confessed the lack of material about Kanzan in his comment. We offered the testament of Kanzan earlier in this Journal （IBK 62（2）, 2014; 68（1）, 2020）.

Here we offer a revised text of the appendix, that is, the beginning history of Myōshinji, including the latter half of the biography of the first abbot, Kanzan. Sekkō was forced to depend on rumors only for the first half of his treatment of Kanzan, as he confessed. But the latter half of the first chapter is an important source.

The story of the regional name ‘Hanazono’ （Flower Garden） is interesting. In the early years of the capital at Heiankyō, the rice field for the emperor was set in the north-west corner of the capital city. Later his house and garden became the palace of prince Arihito 有仁（1103-1147）. He adorned this garden with flowers. So people called this palace ‘Hanazono’ 花園 meaning the flower garden. The emperor Hanazono （1297-1348） obtained this palace and changed it into a Zen temple. His teacher Daitō Kokushi 大燈国師 named the temple ‘Shōbōzan Myōshinji.’ The emperor installed his master’s first disciple, Kanzan, as the first abbot.

This manuscript of the Shōbōzan Rokusoden is preserved in the library of Ryūkoku University. We owe thanks to the library for their permission to use it for this study.

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Kanzan Yegen (関山恵玄, 1277–1360), the first abbot of Myōshinji Zen temple (妙心禅寺), gave his testament to his disciple Juō (授翁). In his last will he stated his acknowledgements to his two teachers, Nampo (南浦) and Shūhō (宗峯). Here I trace the original texts used in this testament and its materials. I already separated the real and false testaments in a contribution to IBK 63-2. Kanzan offered his disciple Juō the kōan asking why the enlightened Buddha had been born in the secular world. I earlier also traced the original source of this kōan to the Yuanjue-jing (円覚経). This unique kōan was referenced when, 200 years after Kanzan’s death, Emperor Gonara (後奈良) awarded him the postumous title ‘Honnu-Enjō Imperial Preceptor’ (本有円成国師).

In this paper we presumed the original structures of Myōshinji temple. ‘Hanazono’ (花園) meant the flower garden of Ninnaji temple near Myōshinji temple. But nowadays ‘Hanazono’ has come to indicate the name of Pope Hanazono and the region of Myōshinji temple. The kōan of ‘Buddha’s flower’ (世尊拈花) is the last scene and preceded by the kōan of ‘Buddha’s sermon’ (世尊陞座) in the Zen episode. In the last scene he showed a lotus bloom in the last assembly, and his disciple Mahākāśyapa only smiled. Then Buddha proclaimed that Mahākāśyapa shall get Buddha’s teaching (正法) and a noble heart (妙心). Thus Abbot Shūhō named the new temple created by Pope Hanazono after this episode as ‘Shōbōzan Myōshinji Zen temple’ (正法山妙心禅寺).

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This researches have been done by a groupe of scholars, which are composed of the architectural historians, landscape architect and art historians under a director Dr. Toshio Fukuyama, in 1964-1965. Myoshin-ji are a buddhist temple of Zen sect at Kyoto and having many more cultural properties. On this researches, we have made clear the date of built about many buildings in the buddhist monk's dwelling quarters. These buildings are compose of Kyaku-den (main dwelling house includ the highest monk's chapel), Shoin (Secondary dwelling house) and Kuri (the kitchen and office), and its existence does not the notable until now. Yamely, these are Kyakuden in Yogen-in, Kobai-in Shotaku-in, Tenju-in, Rinsho-in etc. and Shoin in Ryosen-in and Tokai-an. Also we have discoverd a fact that Co-hojyo (a secondary dwelling house of the abbot) have built at 1656 by remold a Kyakuden of Gyokuho-in and this original building have built in A. D. 1603. Next, we have researched many old documents on the balance sheet that date back to A. D. 1533, and on the buildings works in A. D. 1653-1656. These documents show the process of expansion on the grounds of all Myoshin-ji from founded time to present time.

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本稿では、妙心寺派が対馬に流入する経緯を明らかにした上で、偽使派遣などの朝鮮通交を下支えする勢力としての実態を検討し、対馬における妙心寺派の展開過程を歴史的に位置づけたい。
一九八〇年代後半以降、日朝関係史において「偽使」研究が大いに進展し、十四世紀末期から十七世紀前半の日朝関係は「偽使の時代」とも評価された。特に、十五世紀中頃以降、対馬宗氏は偽使派遣体制による日朝通交の貿易権を独占するに至った。こうした状況下、宗氏の偽使派遣に携わる人的基盤であった禅僧勢力にかかる研究が蓄積されてきているが、『右武衛殿之使朝鮮渡海之雑藁』など三つの朝鮮渡海日記の記主とおぼしき「天荊」という対馬の外交僧、および彼が所属する妙心寺派と対馬とのかかわりを追究する研究は不十分であり、検討の余地が残されている。
第一章では、妙心寺派の対馬への流入の背景には、十五世紀後半、宗氏が幕府・将軍への接近の結果、対馬僧と京都との関係が深くなったことがあるとした。そして、十六世紀前半、対馬出身の禅僧が京都妙心寺で修行したことを契機として、妙心寺派が対馬に流入していく過程とその展開の大筋を明らかにした。
第二章では、天荊に注目し、妙心寺派僧の語録と対馬に残る史料をあわせて分析し、天荊と三玄宗三という対馬豊崎郡出身の妙心寺派僧は同一人物であったと結論付けた。そして、より視野を広げ、十六世紀後半、朝鮮・対馬・京都と妙心寺派との関係を検討し、天荊＝三玄に代表される妙心寺派僧のネットワークを通して、朝鮮・対馬・京都を結ぶ人・物・情報の交流がなされていたことを明らかにした。
以上の考察および近年の研究動向を考え合わせると、戦国期、地域権力と結びついて大いに発展した妙心寺派は、臨済宗幻住派とともに十六世紀前半から、対馬との関係を構築し、対馬の外交僧を輩出し、対馬の偽使派遣を支える人的基盤となっていたといえる。

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