鎌倉至南北朝時期對《佛法大明錄》的受容

Reception of “Fofa Daming Lu＂ in the Kamakura and Nanbokucho Periods

《佛法大明錄》一書由南宋末期圭堂居士編纂而成，內容倡導三教一致思想，共二十卷。鎌倉時代聖一國師圓爾入宋後將其攜回傳入日本據。據《聖一国師年譜》所載，正嘉元年（1257）圓爾向北条時頼傳授講述該書內容，由此可推知當時《佛法大明錄》應廣受矚目。《佛法大明錄》在中國早已散佚不見，在日本國內卻仍保有宋元刊本及古抄本。然而，因該書並未收入大藏經及叢書類。其單行本皆為珍本，一般人不易入手參閱，再加上虎關師鍊對該書採取批判且否定的態度，致後世甚少《佛法大明錄》的相關研究。本文參循先學之說，先整理日本現存《佛法大明錄》各傳本，再考察日本鎌倉至南北朝時期曾引用或論及《佛法大明錄》的相關文獻史料，探討《佛法大明錄》在日本中世前期的流傳情形，進而思考該書在文化史上的位置與重要性。

“Fofa Daming Lu” consists of 20 volumes advocating the thought of the three teachings harmonious, edited by Gui Tan in the end of the Southern Song Dynasty. It is widely known that “Fofa Damin Lu” is introduced to Japan by Enni in the Kamakura Period. It is rational and presumable that “Fofa Daming Lu” drew public attention in the Kamakura Period as it is said that Enni lectured to Hojo Tokiyori based on this book in the first year of Shoka (1257), according to “Shoichi Kokushi Nepu”. Although “Fofa Daming Lu” has been lost in China, there are several versions conserved in Japan nowadays, including editions of the Song, Yuan Dynasties and ancient transcripts. However, “Fofa Daming Lu” has been rarely valued as a research object for a long time, because of the negative evaluation and critical opinions from Kokan Shiren(1278–1347), and its inaccessibleness. “Fofa Daming Lu” is a rare book itself and not contained in “Daizokyo ” or any other series of books. This Study reviews various versions of “Fofa Daming Lu” and investigates how “Fofa Daming Lu” was quoted and discussed in other books, to clarify its historical position in the Kamakura and Nanbokucho Periods.