Byodoji Temple Origin Record

Byodoji, formally called Hakusuizan Nikkoin, is presented as temple twenty-two of the Shikoku pilgrimage founded by Kobo Daishi, the root patriarch of the Shingon tradition.

In 814, Kobo Daishi is said to have climbed the mountain to the north, declared that a fitting sign should appear if this land were truly one where esoteric Buddhism would spread, and cast a golden lotus. It caught on the branch of a great old pine and shone in every direction as though the buddhas themselves had arrived.

夫此平等寺は本朝真言宗根本高祖弘法大師の開基に係る四国第弐拾弐番の霊場にして「白水山日光院」と號す。今其由来を尋ぬるに人皇第五拾弐代嵯峨天皇の御宇弘仁五年甲戌（８１４年）三月中旬、大師此地に巡錫あって伽藍創置の地相を見給ひ、北荒田野の山に登り給ひて「此處密教流布感應の地たらんか宜しく奇瑞を現ずべし」と閻浮提金の蓮華を投げて試み給へば一大古松の枝に懸りて八方に輝きたり。其様諸佛の来迎あって一斉に白毫の光を投つに似たり。

Moved by the sign, Kobo Daishi entered deep absorption. In the air a circular radiance appeared, and within it a lapis-lazuli seed syllable became the form of Yakushi Nyorai, who declared that he would remove the suffering of all beings equally.

Kobo Daishi then carved Yakushi Nyorai, Nikko and Gakko Bosatsu, and the Twelve Divine Generals with the reverent method of one cut and three bows, built the seven halls, and named the temple Byodoji because the shining lotus marked the vow of equal benefit for all.

大師之に感じて夢幻に入り誦行三昧。時を移すに空中忽ち圓光蓋の如くに現れ光中瑠璃の鑁字を顕し而して薬師如来となり「我衆生の苦を醫し去ること平等不偏なるべきぞ」と五色の光明を放って大師を照觸したりと見給ふ。

此に於て大師慇誠を凝らして一刀三礼の薬師如来及日光月光十二神将の尊像を刻み給ひ七塔伽藍を起して宣ふ。 「夫れ松上の蓮華八方に輝くもの是平等利益の弘誓の徴宜しく寺を平等と称すべし」と。 是當院濫觴の模様にして蓮華の懸かり松は今山上に在する蓮華の松の前身なりと。

The record says that the older precinct extended east of the present temple and across the surrounding hills, with places remembered as Hasuike, Kyozuka, Gomadani, Togahara, and Dodoko.

From these names, the author concludes that the temple founded by Kobo Daishi must once have been a vast and solemn mountain monastery.

當院の寺域は今の寺院の少しく東に本坊屋敷。次に「蓮池」と称する処あり。此処を起点に山中西には「経塚」並びに「護摩谷」と呼ぶ処あり。此は大師護摩修行の𦾔跡なりと傳へられぬ。其次西に「塔ヶ原」。尚拾町許り隔てて仁王門の𦾔跡、今に「堂床」と傳えられぬ。其尾を「仁王ヶ谷」といひ、又東東方八町程の地点に鎮守祗園十二社権現の在りし処あり。此地は本尊の𦾔跡なりと口碑に遺りて、廣く平等寺の地称を起せり。此等の点より察するときは、大師草創時代に於ける山岳寺院の髙顕輪奐荘厳の程大に思ひ遣らるべし。

Even after the temple shifted to its present site, the Yakushi Nyorai carved by Kobo Daishi remained the principal image in the main hall and was believed to heal the many sufferings of human and heavenly beings alike.

Because that unseen protection never changed, the record explains, rites for warding off illness and misfortune continued to be transmitted at this mountain. It even reports that in the time of Emperor Gotoba, imperial envoys were sent here and to Yakuoji for such prayer.

其後今の処に移りて庭園寺院と化したるも、大師御作の薬師如来は依然本堂本尊として人間天上有漏の苦患を醫せさせ給ふ。利益冥護は昔も今も変ることなし。是れ本山に萬病調伏厄除祈願の㳒ある所以なり。人皇八十二代後鳥羽院の時に至りて此霊験を聞食し、厄除祈願の為本山及び日和佐の薬王寺へ勅使を下らせ給ひしと傳へられたるこそ有難けれ。

At the beginning of the founding, Kobo Daishi struck the rock with his vajra to obtain consecrated water, and a spring flowed out white like milk.

This became the origin of the mountain name Hakusuizan. The water later came to be known as kajisui and was revered as spiritually effective against insects and fire, never increasing or decreasing and reflecting the sacred syllable above it like a mirror.

又大師草創の始、加持水を得られんが為獨鈷を以て山崖を穿ち給へば、霊泉噴出して白水乳の如し。是れ白水山の起原にして後世之を「加持水」と称し、蟲除火除に霊験あり。其水始終増すことなければ減ることもなし。是亦平等の象にして天井の鑁字は水に映りて鏡の如く誠に奇妙の霊泉なり。

One morning, as Kobo Daishi stood by the spring to draw the sacred water, brilliant sunlight reflected on the surface and illuminated the grounds.

This became the origin of the name Nikkoin, and the great radiance was understood as the presence of Eleven-Faced Kannon, who was then established as the principal image of the hojo.

大師一朝加持水を掬はんと欲し給ひ出でて泉頭に立ち給ふに、灼々たる日光水に映して大光普く院中を照らす。是れ「日光院」の始因にして大光普照は十一面観世音菩薩の象なり。是より方丈の本尊を十一面観世音と定めさせられ給ふなり。

The image of Eleven-Faced Kannon handed down here is said to have emerged from the sea while radiating a great light, symbolizing a compassion that illuminates all directions and receives all beings without distinction like the ocean itself.

Its faces express mercy, wrath, and penetrating insight, while the buddha at the crown is identified as the Tathagata of Correct Dharma. Because of these causes and conditions, the record says, Kannon protects from water and fire, grants safe childbirth, removes calamity, and bestows blessing and long life.

現在存する本尊は往昔大光を放ちて大海より出現まし〳〵たりとかや。其大光を放ちて大海より出てたりといへるは、此本尊普く両儀を照して大海の容ること限なきが如く弘く衆生を救ひ度して漏らさざるの謂なり。

此本尊前の三面は慈悲。左の三面は忿怒。右の三面は牙を上にし給ひて、善を見ては喜び悪を見ては嘲り笑ふの相を現し、本体正面は不笑不瞋にして善悪不二なり。又頂上の一佛は「過去正法明如来」之を對果形因といふ。 斯る因縁を以て水難火難を免れしめ子安守護の本尊として其厄難を免れしめて福壽延命を與へ給ふ御誓願なり。斯る佛德利生の程は薬師如来を相待って實に萬代不易なるべし。

In 1732, the Awa scholar To Ta Fukei wrote of Byodoji in his work Shito Zuho Roku and wove the name Nikkoin into a Chinese poem.

The poem praises the temple as a place where compassionate vows save people without distinction and where the purity of moonlight reveals the truth of lapis-lazuli radiance.

去れば享保十七年壬子（１７３２年）五月良辰、阿刕の名儒杜多普謃の如きも自作の『四島隨方録』中に霊場弐拾弐番白水山平等寺と題し日光院を轉句に挟み、

平等度来悲願力 迷津何問有疏親 日光院裏月光浄 照見瑠璃上玅真

と讃詠せられたり。是中興二世槐翁㳒印の﨟中なりき。

The image of Kobo Daishi in the Miedo is said to possess notable spiritual efficacy, and the temple's esoteric star rite is traced back to a seven-day great goma that Kobo Daishi performed at Hoshidani in Katsura District.

When inauspicious stars appeared, one fell and became the origin of Hoshi no Iwaya, another flew southeast to leave the memory of Toriboshidera, and the third fell at Byodoji.

御影堂の本尊髙祖弘法大師の尊像靈験亦顕著にして當院殊傳の星供の秘㳒と共に長へに傳はるべし。抑當院星供の秘㳒は大師未だ傳燈大阿闍梨位空海大和尚にておはせし頃、勝浦郡星谷の山中大巖窟の下に於て七日の大護摩修行の際、悪星三方に現はれたるを大師法力を凝らして祈り給へば、其一其地に落ちて「星の岩屋」の由来を留め、其一飛んで東南本郡岩脇邑に至り「取星寺」に名殘を遺し、其一西南此地に来って當寺に落ちぬ。

The record says that this secret rite was later performed by imperial command when Emperor Gokomatsu fell ill, and that its efficacy appeared immediately.

It also says that the fallen star itself gradually shrank over the centuries until it was small enough to sit in the palm, remaining a treasured temple object until it was somehow lost.

是より星供の秘法は起りて、後小松天皇御悩の御時勅命あって此秘法を修し祈願し奉りしに、効験忽ち現れ叡感斜なうざりしと傳へらる。斯して上記の夭星は許多の年処を経るに随ひ漸々縮小して掌上に捧げ得るに至り長く當寺に重寳たりしに何時の世となく失せたりぬは千歳不摩の恨事なりと古文書類に遺れるのみ。

Although the star rite had nearly faded from public memory, the record says that in 1923, during work for the local town history, the buried star was found under the floor while old documents and temple objects were being examined.

The author speaks of the joy of that discovery as something beyond easy description.

随って星供の秘法も殆ど世人に忘れらしに、今茲に大正拾弐年癸亥（１９２３年）八月中伏『新野町志』編纂の事あり。院中の古紀錄什物調査の砌、之が床下の土中に埋れ在りしを散見したり。貧道の悦何んぞ之に加えんや。

The rediscovery of the star is called an auspicious sign of the temple's revival, ensuring that the secret rite can be transmitted in complete form into the future.

The record then says that the equal benefit given by this rite should be understood together with Kobo Daishi's pilgrim hymn, whose sense is that the Buddha of equal compassion is profoundly reliable and worthy of gratitude.

是洵に當院隆興の祥兆にして、星供の秘法は是より完全旦永世に傳へ得るなり。此秘法の信者に及ぼす功徳は一切平等なる事大師の詠歌と相待って知る可きなり。

平等に　へだてのなきと　聞く時は 　　　　あらたのもしき　佛とぞ見る

Since its foundation by Kobo Daishi, the record says, Byodoji has belonged to Koyasan, the root mountain.

Even amid later sectarian conflicts associated with Kakuban and disputes among lineages, Byodoji is described as a temple that continued the old Shingon transmission without being shaken.

抑ゝ當院は高祖弘法大師の開基以来、根本本山髙野に属し、白河堀河両帝の頃根来の覚鑁新義を興し、應永年中野山の塔中宝性院宥快、無量壽院長覺、其学敵し反目したるも攪乱せらるる事なく古義一徹の燈脈なり。

When Oda Nobunaga threatened Koyasan, monks were captured, temple lands were seized, and great armies were said to have been sent against the mountain.

The record says that a ritual of subjugation was performed at Sanno-in the following year, after which Nobunaga was killed by Akechi Mitsuhide and the threat dissolved. The event is interpreted as the hidden protection of Kobo Daishi and the kami.

然るに天正年中、織田信長不法の振舞あって野山に敵し、遂に同山の僧黨一千三百八十三人籠舎に及び、天正九年（１５８１年）九月晦日、近江國安土市の外京都・七条河原・伊勢蜘津河原三ヶ処に於、而悉く成敗誅戮仰付られ寺領殘らず召上げられ、剰へ野山討滅の大軍をさへ向けられたれば衆徒行人是非なく戦場に及ばれ、翌年（１５８２年）五月以の外、御社山王院に於て調伏致され候処に、六月信長明智日向守光秀の為に弒せられ軍勢此に至りて離散したりき。是皆大師明神代々御願の天子冥罰なり。

Although some later stories say the temple suffered from Chosokabe's violence, the Origin Record rejects that version. Instead it says that when Motochika passed before the temple and heard the sound of prayer, he dismounted and bowed.

He is said to have prayed in tears that, whether he fulfilled his ambitions or was instead summoned before Enma, the principal images of the temple and Kobo Daishi would guide him on the boat of great vow.

此時一山の衰替末院の荒敗言語同断。當院亦打撃を受けて傳燈将に消へなんばかりなりしに長曾我部乱入の事ありて、寺院大半兵火に罹り當院亦然りと傳ふ去れども、是皆訛傳にして元親の當院を過ぐるや経行祈願の聲を聞き、忽ち下馬して拝伏したる後、「我若し志を得んか靈跡復興の事に従はん。武運拙く閻魔の廰に至らんか本堂方丈の本尊當山開基の髙祖大師引いては阿修羅明王弘誓の舟に導き給へ」と落涙潜々鎧の袖を濡らして去れりと。 是を「堂塔焼かれて禦ぐに術なく辛うじて本尊の不思議に兵火を免れたり」とか「紫雲に乗じて逃れたり」とか傳ふる縁起に比ぶれば人夫れ以て如何となすや。

After the age of warfare, and especially by the time of the Hachisuka entry into Awa, the whole Shikoku pilgrimage had declined and Byodoji too had reached the depths of ruin.

然りと雖も戦國以降、蜂須賀入國始にあっては四國霊場一般に衰へ當寺の如きも衰替其極に達しぬたりき。

In 1677, a priest tonsured at Koryuji in Iyo came to Byodoji with several attendants. He found the sacred site ruined, little more than a grass hut, and resolved to restore it.

The record identifies him as Shoshun Hoin, the first priest of the temple's restored age.

然るに人皇第百拾七代靈元天皇の御宇延宝五年丁已（１６７７年）春三月、豫州桒村郡古田村渡邊孫兵衛の一子にして同郡足摺山光隆寺に入って得度し得たる一僧、数人の家来を隨へ當寺に来る。此時先住權大僧都宥染存命中なりしも、靈跡荒頺草庵に等しかりき。其僧之を歎きて遂に復興の業を誓ふ。之を當山中興一世の聖僧、權大僧都照俊法印なりとす。

Shoshun reorganized the temple grounds, recast the bell in 1683, built the gate in 1706, and established the main hall in 1722. He died in 1725 at the age of eighty after carefully entrusting the future.

His final instructions urged future abbots not to let construction cease, to build a new main hall and Miedo, to continue the restoration of the hojo and kuri, and to revive ceremonies that had lapsed since the time of Kobo Daishi.

其後、法印境地経營堂宇再建の業を興し、天和三年癸亥（１６８３年）四月吉日洪鐘を再鑄し、宝永三年丙戌（１７０６年）仲春樓門を興し、享保七年壬寅（１７２２年）八月本堂建立の後、享保拾年乙巳（１７２５年）霜月七日法﨟四拾五年壽齢八拾歳にして慇懃に後事を囑して遷化したりき。 其時遺命に曰く「願はくば師々服膺し第々積集して造立絶ゆべからず。新に本堂を造立し我が建つる処の堂は銅の瓦を葺きて髙祖大師の御影堂となすべし」と。即ち銅製巴唐草の雛形を製し置かれぬ。 又曰く「方丈庫裏も往古の伽藍に等したらしむるを期せよ。尚、髙祖大師後絶えたる行事は時至って復興すべし」云々と。

Kai-o, the next Hoin, received Shoshun's instructions, opened the mountain behind the temple, and built a new Yakushi Hall in 1737. He died in 1743 at the age of sixty-one.

次の法印槐翁上人遺命を奉じて後山を穿ち、元文弐年丁已（１７３７年）三月新に薬師堂を造立し、寛保三年癸亥（１７４３年）二月弐拾九日六拾壱歳にして遷化したり。

Eito, Kai-o's disciple, inherited the temple, performed the enshrinement rite for Yakushi Nyorai in 1744, and afterward arranged the hojo and kuri. He died in 1776 at the age of fifty-six.

其遺弟慧燈法燈を承けて、其翌寛保四年甲子（１７４４年）二月二十八日、薬師如来入佛供養を遂げ尋て方丈庫裏を経營し、安永五年丙申（１７７６年）九月弐拾八日五拾六歳にして遷化しぬ。

In the time of Mui, copper roof tiles were made according to Shoshun's model, the Daishi Hall was rebuilt, and the goma hall was completed.

He also promoted prayers for abundant harvests, public well-being, and safe travel by sea, and revived great programs of goma practice and recitation so that the temple again matched the sacred work of Kobo Daishi.

其遺弟權大僧都無為の世に至りて、安永八年己亥（１７７９年）正月中興照俊遺す処の雛形に則り、銅の瓦を造りて大師堂を再營し、倶に護摩堂造立の功満ちぬ。尋て五穀豊熟万民快楽海上無難船人安全の祈願を普し千日千坐の護摩修行普門品誦讀の行事を起して髙祖大師護摩修行の昔に迎合したりき。

In 1792, during the time of Keiban, the long-interrupted opening of Yakushi Nyorai was restored for five days, leaving a model for later generations.

The first day featured a mandala offering for the Miedo, the middle day the opening of the Eight Patriarchs, and the closing rite a flowing-water consecration for all spirits. Through this, the benefits of Yakushi Nyorai as a remover of misfortune spread widely in the world.

以上四世の後、中興五世權大僧都啓盤の世に至りて、寛政四年壬子（１７９２年）三月四日以降五日間、久しく絶えたる薬師如来開扉の行事を復活して後世に範を垂れたり。其初日「為御影堂供養大曼陀羅供」、中日「八祖開眼供養」、結願「為㳒界萬靈流水灌頂修行」。是より厄除薬師如来の開帳利益は世に知られ渡りぬ。

Ken-o built the Miedo in 1822 and held the ridgepole raising in 1824.

The record also says that the Daihannya preserved at the temple today was completed at that time through the devotional vows of believers.

中興八世權大僧都憲翁は、文政五年壬午（１８２２年）閏正月四拾八歳の時御影堂を造立し、同暦七年甲申（１８２４年）四月廿一日上棟式を擧げたり。今當院に匨する『大般若』は當時信者の発願に依りて成りたるものなり。

From this period onward, the opening of Yakushi Nyorai regularly included the turning recitation of the Great Prajna Sutra.

The record says this custom began when Gito Joko held a seven-day opening in 1828.

是より後、薬師開帳の會中「轉讀大般若修行」を加ふるを以て例とするに至れり。其之を始めたるものは、中興拾世儀陶上綱文政十一年戊子（１８２８年）三月二日七日間開扉の砌なりとす。

The eleventh restorer Toga was famed for mastery of esoteric rites. The twelfth, To-so, recast the bell in 1840. The thirteenth, Seiyuken, built the Enma Juo Hall in 1884, raised its ridgepole the same year, and undertook further works such as casting a bronze lotus basin.

Together these passages show a long sequence of maintenance and rebuilding stretching into the modern era.

中興十一世等我大和尚は秘法に精通して宙を歩みたりと噂せられ、十二世等𦬅和尚は天保十一年庚子（１８４０年）四月十有六日、中興鑄造の洪鐘を改鑄して今に遺し、中興十三世少僧正西宥賢大和尚は、明治十七年壬申（１８８４年）春日閻魔十王堂造營同年四月拾五日上棟式を擧げられ、其後蓮華の青銅浄水鉢を鑄造し建設する等種々の経営をなして今日あるに至りたり。

The record says that a secret rite called the Ashura-son goma, transmitted from Kobo Daishi, was also preserved at Byodoji. It was a rite for subduing demons and strong enemies through offerings dedicated to Ashura.

During the Mongol invasion of 1281, the temple is said to have performed this rite for seven days and nights by imperial command, and on the seventh night a violent wind arose just as the enemy fleet sank. From then on, provincial rulers are said to have commissioned the rite for military fortune and national peace.

當院又大師修法の「阿修羅尊護摩供」の秘事あり。 此法たるや、梵天帝釋と闘ひたる猛神阿修羅王に回向して悪魔刧敵調伏の効を奏す。昔人皇第九十一代後宇多天皇の御宇弘安四年（１２８１年）の夏、元奴入寇の時敕命あって諸國の寺院神社刧敵退散の祈を凝らしし砌、當院にあっては七日七夜此法を謹修したるに七日の夜に至りて暴風俄に吹起りぬ。是れ方に元寇海に沈みたりし刹那なりしと。是より武運長久國家安泰の祈願の為には世々の國守之を修せしむるに至れり。 彼の元親が當院を過ぎんと欲して拝伏したるは此修行の最中なりしと。以て今日國運彂展軍人安穏等の軍事的祈願に移すを得べし。

The record points to a copy of the Yakushi Sutra written out through tears by a believer transformed from bodily suffering into joy, as evidence of the depth of former faith.

It also says that descendants of the attendants who came with Shoshun Hoin still remained, showing that the human lineage around the temple was itself part of what had been handed down.

以上の外、往昔信者の信仰念力如何を知るべきものには、肉躰の病苦は随喜の涙と化して浄冩し遺せる『佛説薬師如来本願経』の在するあり。中興照俊法印の形見として見るべきものには率い来りし従者の子孫河野槇山等の存するものあり。

Shinryo writes that the rediscovery of long-buried histories and temple treasures revealed to him the depth of his karmic connection to this place, and that his own prayer and labor to preserve the sacred site are only a small act of gratitude toward Kobo Daishi and the restorers who came before.

He closes by urging future abbots never to spare the work of repair and continuation, leaving this record beneath the light of the moon of true suchness so that the temple and its memory may endure.

殊に久しく埋れたりし来歴重寳等の今に至りて再現したるは貧道の宿縁如何を悟るに足る。是れ貧道が益丹誠精祈を凝らして永く靈跡を失墜せしめざるは開山髙祖弘法大師、中興法印照俊先師に對する報恩萬分一の微衷にして、亦後毘師弟の深く服膺すべき処なりと真如の月の光の下に謹記し置きて、今後當院に住職たる者、修補續稿の勞を惜む勿れと囑望する事如件。