安樂集 2.73

2.73

此《集》，版有古今，古版殊誤，世所現行凡有六本，曰寬元（往成刻）、曰弘安（悟阿重刻，今共稱為古本），曰正保、曰明曆、曰寬文（三本俱以古本為範），曰元祿（義山刻，稱校觀中尋弘等諸本，務修文字，今稱為山本），又別有崎陽所刻一本（今稱為崎陽本，有人誤為明本者，非辨如隨聞載），其他則慧琳音義以降，諸注家亦不鮮也。往往各辨魚魯，不無少差。特至本立老師，承襲離塵、演暢兩講主之說，乃有正錯作專、辨定錯簡。同室耆老芳山、僧檏二師各補其缺漏。庶乎逢西河之源與本立老師有甞言曰：「精刻本集以紹繼師意。」者，業期他日，不果而寂。老師，（吾）先師之義兄，先師亦有校鐫之志，甞向干耋，既蒙公許，桑榆暮景，亡幾亦寂。屬纊之際，託於（不肖）尚以斯事，於戲（朴）之無狀，不敢所當，而遺命不可辭也，強以應承。爾來幻緣鞅掌，身亦善病，荏苒裘葛三更，既及禫禮，不覺惻然嘆曰：「二老歸寂，而一編未上木，嗚呼！事之間關，何至于斯也？」遺志不啻，雖（朴）不肖，豈當廢閣。於是乎，躬不自揣，黽勉从事，一賴演慈院訂本，更校諸刊標揭異同，折衷改竄，則（予）豈敢乎？且撮正錯要，聊便省覽，未得全其二老志者，辜抂（朴）之無似耳，冀者四方同志刪之補之。

Regarding this Collection, the woodblocks are both old and new. The old blocks have remarkable errors; there are six editions circulating in the world: the Kangen edition (carved by Ōjō), the Kōan edition (recarved by Go'a; both are now collectively called the old editions), the Shōhō edition, the Meireki edition, the Kanbun edition (all three of these take the old editions as their model), and the Genroku edition (carved by Gizan, said to be collated against various editions such as Kanchū, Sonkō, etc., striving to correct the text; now called the Shan edition). Furthermore, there is another edition carved at Kōyō (now called the Kōyō edition; some mistakenly take it to be a Ming edition, but the refutation is as recorded in the Zuiimon). Beyond these, starting from Huilin's Sounds and Meanings, the various commentators have not been few. Often each distinguishes clerical errors, not without slight discrepancies. In particular, reaching Master Honryū, who inherited the explanations of the two lecturer-masters Rijin and Enchō, there was the correction of errors and definitive resolution of misplaced leaves. Senior masters of the same room, Hōzan and Sōboku, each supplemented its omissions. Close to meeting the source of Xihe, one said together with Master Honryū: “To finely carve this Collection so as to carry on our master's intention.” An undertaking planned for another day, he passed away before it was accomplished. That master was the elder sworn brother of [my] late teacher; my late teacher also had the aspiration to collate and carve it. Once petitioning the elderly master, he received official permission; yet in the twilight of his years, before long he too passed away. At the time of his passing, he entrusted this matter to [unworthy] me. Alas! [Boku's] unworthiness is such that I would not dare presume to take it upon myself; yet the dying instruction could not be declined, so I reluctantly undertook it. Since then, illusory conditions have kept me exceedingly busy, and my body has also been prone to illness. Furs and linens changed thrice in fleeting time; having already arrived at the final mourning sacrifice, I could not help but sigh with sorrow, saying: “The two elders have returned to silence, yet the single volume is not yet put to the woodblocks. Alas! In the vicissitudes of affairs, how did it come to this?” Far more than just an inherited aspiration, unworthy though [Boku] is, how could I shelve and abandon it? Thereupon, without estimating my own limits, I applied myself with diligence to the task: entirely relying on the corrected edition from the Enji'in, I further collated various printings, marked similarities and differences, and made compromises and revisions—yet how would [I] dare do so [lightly]? Moreover, having selected the essentials of the corrections merely to facilitate perusal, that I have not been able to fully realize the aspiration of the two elders is only the fault of [Boku's] unworthiness; I hope that like-minded colleagues in the four quarters will excise and supplement it.