東亞漢籍傳播與日僧元政的佛教實踐

Abstract

本論文以日僧元政（1623－1668）為研究對象，他是日本江戶時代（1603－1868）初期的日蓮宗僧人，棲隱於京都郊外的深艸山，以持戒精嚴與深具文采而聞名。本文首先從元政在漢籍知識上的消費與生產入手，進而研究其對修證與信行的定位，因此第一章由近及遠地回顧元政、江戶佛教與東亞漢籍傳播的前行研究，發現仍有不足，於是依照佛教的修證次第擘劃此文架構。第二章則聚焦於元政的學養，分析他所接觸的漢籍，乃至藉此編書、翻印的努力；從纂輯《小止觀鈔》與《如來秘藏錄》之中的漢籍利用與推廣明僧一如《妙法蓮華經新註》，釐清元政從知識消費者進階到生產者的過程，並如實呈現其中反映的態度。

第三章欲以戒學為切入點，檢視他所信仰的「南無妙法蓮華經」在現象界中如何運用，分為兩層次：首先探討戒律實踐，接著收攝到隱逸生活，此是「上求佛道」，隨之而來的孝親與訓蒙則為「下化眾生」；藉此充分了解元政作為修行者的本心，還有他體悟的境界。本章是論文的高潮，考察了元政修行中最重要的核心；無論是上一章所談及的學養，乃至下開對隱逸的討論，都是宗本於此。第四章從元政遺言中強調的「真隱」視角，解讀收錄日本歷代隱者故事七十五則的《扶桑隱逸傳》，再與當世大儒林羅山（1583－1657）四男林靖（1624－1661）的《本朝遯史》比較，呈現二者隱逸視角差異，以及探討中日古籍在其中扮演的角色；其次著眼出版後的諸相，考察元政推介本書的行為，及向不同領域的友人招隱的互動，最後探討元政隱逸如何影響傳記書寫，尤其是日蓮形象塑造之事。

第五章為結論，採倒敘法從元政生命的圓滿境界回溯其初衷，並給予評定。希望能綜合以上面向，探討江戶初期日蓮宗修行者的生命實況，也藉此管窺佛教與漢文學於東亞之發展。

This thesis investigates the life and writings of Gensei (元政，1623－1668), by synthesizing the dimensions discussed below, seeking to present a comprehensive understanding of the lived experience of Nichiren practitioners in early Edo Japan and to offer insight into the complex interactions between Buddhism and Chinese literary culture in East Asia. He is a Nichiren-sect (日蓮宗) monk active in the early Edo period (江戶時代，1603－1868), living in seclusion at Mount Fukakusa (深艸，ふかくさ) on the outskirts of Kyoto and renowned for his strict observance of Buddhist precepts and his refined Chinese literary talent. This thesis begins by surveying previous scholarship on Gensei, Edo Buddhism, and the circulation of Chinese classics in East Asia, identifying several unresolved issues. Responding to these gaps, the structure of the thesis follows the sequential stages of Buddhist cultivation. This is Chapter One. Chapter Two focuses on Gensei’s scholarly formation, analyzing his reception and use of Chinese texts and his editorial and publishing efforts. By examining works such as Commentary on the Concise Stages of Samatha and Vipassana (小止觀抄) and The Secret Treasures of the Tathagata (如來秘藏錄), as well as his promotion of the Ming monk Yiru’s (一如) New Commentary on the Lotus Sutra (妙法蓮華經新註), this chapter illustrates Gensei’s transition from a consumer of Chinese knowledge to a producer and disseminator, and highlights the attitudes embedded in this practice.

Chapter Three addresses Gensei’s interpretation and enactment of the “Namu Myōhō Renge Kyō” (南無妙法蓮華經) in the phenomenal world, with a twofold focus: first, on the practice of monastic discipline and reclusive lifestyle, second on his filial devotion and children education. These two aspects are respectively framed as “seeking Buddhahood above” (上求佛道) and “saving sentient beings below” (下化眾生). This chapter forms the core of the thesis, illuminating the spiritual and doctrinal foundations underlying Gensei’s practice and worldview—foundations that also inform the intellectual and literary themes explored in the surrounding chapters.Chapter Four reexamines The Hermits’ Biography Of Japan (扶桑隱逸傳), Gensei’s collection of seventy-five biographies of Japanese recluses, through the lens of “true seclusion” (真隱), a concept emphasized in his final testament. This text is compared with The History of Hermits in Great Japan (本朝遯史) by Hayashi Sei (林靖，1624－1661), the fourth son of the Confucian scholar Hayashi Razan (林羅山，1583－1657), to highlight contrasting views of eremitism and the role of classical texts from both China and Japan in shaping their narratives. This chapter also investigates Gensei’s efforts to promote the book, his interactions with intellectual peers across disciplines, and the influence of his reclusive image on subsequent biographical writing, especially regarding the representation of Nichiren figures.

Chapter Five adopts a reverse-chronological structure, beginning with the consummate spiritual state of Gensei and tracing backward to illuminate how he fulfilled his original aspiration through the study and creative engagement with Chinese texts, as well as his religious practice. Through this inquiry, the dissertation seeks to explore the dynamic interplay between Buddhism and Chinese literature in early Edo Japan, offering insight into the inner spiritual life of Nichiren practitioners and contributing to the broader field of East Asian Sinology.