清康熙年間杭州佛教與日本的交流──以悅峰道章為中心

Buddhist Exchanges between Hangzhou and Japan during the Kangxi Reign of the Qing Dynasty, with Focus on Yufeng Daozhang

本文以悅峰道章（1655-1734）為個案，探討清康熙年間杭州佛教與日本之間的交流。悅峰道章是浙江錢塘人，於康熙二十五年（1686）赴日，先後擔任長崎興福寺與黃檗萬福寺的住持。本文詳細探討了悅峰道章在促進杭州叢林與日本之間交流的三大事蹟，包括促使運遐靈椉（生卒年不詳）《地藏本願經科註》在日本重刊、模寫當麻曼荼羅送回杭州雲棲寺及刊行《當麻寺化佛織造藕絲西方聖境圖說》、促成宜潔書玉（1645-1722）與湛堂慧淑（1668/1669-1720）兩位中、日律僧的互動。本文透過這些討論展示了悅峰道章如何運用杭州的佛教人際網絡，推動清初杭州佛教與日本的交流。圍繞在悅峰道章身邊的日本僧俗，如真常圓超（生卒年不詳）、湛堂慧淑、荻生徂徠（1666-1728）等人，對於清初中國佛教的發展感到興趣，悅峰道章遂成為他們探獲資訊的窗口。另一方面，杭州的伯亭續法（1641-1728）、運遐靈椉、宜潔書玉等人，比之於他們的師祖輩，受到學界的關注較少，透過本文的討論，也進一步展示了他們在所處時空中真實展現的一面。總結而言，悅峰道章的事蹟彰顯了杭州佛教在康熙年間的對外交流仍扮演一定的角色，為我們理解該時期的中日佛教互動提供了新的視角。

The present article uses the case of Yuefeng Daozhang悅峰道章(1655- 1734) to explore the interactions between Buddhism in Hangzhou and Japan during the reign of the Kangxi Emperor (r. 1661-1722) of the Qing dynasty. Yuefeng Daozhang, a native of Qiantang, Zhejiang, traveled to Japan in 1686, where he first served as the abbot of Kofuku-ji興福寺in Nagasaki and later at Mampuku-ji萬福寺in Obaku. This article delves into three major events that highlight his role in facilitating said Buddhist exchanges: the reprinting of Yunxia Lingcheng’s運遐靈椉(?-?) Commentary on the Original Vows of Ksitigarbha Bodhisattva Sutra地藏本願經科註in Japan, the reproduction of the painting Taima Mandala and its dispatch back to Yunqi Temple雲棲寺in Hangzhou, and the publication of Taima-dera kebutsu shokuzo goshi saiho shokyo zusetsu當麻寺化佛織造藕絲西方聖境圖說, as well as the facilitation of interactions between the Chinese Vinaya monk Yijie Shuyu宜潔書玉(1645-1722) and the Japanese Vinaya monk Tandou Eshuku湛堂慧淑(1668/1669-1720). Through these discussions, it is demonstrated how Yuefeng Daozhang used his Buddhist networks in Hangzhou to promote Sino-Japanese Buddhist exchanges in the early Qing. Japanese monks and laypersons associated with Yuefeng Daozhang, such as Shincho Encho真常圓超(?-?), Tandou Eshuku, and Ogyu Sorai荻生徂徠(1666-1728), showed great interest in the development of Buddhism in early Qing China, with Yuefeng becoming their window from which to access information. In another respect, other figures from Hangzhou such as Boting Xufa伯亭續法(1641-1728), Yunxia Lingcheng, and Yijie Shuyu, while receiving less attention compared to their predecessors, are further highlighted in this article, revealing their active roles within the historical context. In conclusion, Yuefeng Daozhang’s activities underscore the role Hangzhou played in external Buddhist exchanges during the Kangxi reign, offering new insights into Sino-Japanese Buddhist interactions during this period.