再論乘因神道說中的「道教」因素：基於新發現的《周易禪解神道契》

Revisiting the Daoist Elements in Jōin's ShintōTheory on the Basis of the Newly Discovered Shūeki Zenge ShintōKei

乘因是日本江戶中期的天台宗僧侶。據說寶永初年從天海的法脈宣存處接受了山王一實神道的祕法。在擔任信濃國戶隱山別當期間，提倡「修驗一實靈宗神道」，被認為是結合了山王一實神道、戶隱修驗以及源自《先代舊事本紀大成經》的靈宗神道的思想。由於修改了灌頂等儀式及服飾等，引起了徒眾的反對，與本寺寬永寺相對立，被視為「異端」，最終於元文四年（1739）被流放，他的著作也被下令禁燬。1930年代以降日本學界在蒐集散佚著作的基礎上針對乘因的神道說陸續展開研究。然而由於乘因思想的構成複雜且多元，學者的研究成果也呈現出歧異的見解，特別是關於「道教」在他所謂的「修驗一實靈宗神道」中佔有怎樣的位置。雖然乘因的著作陸續被發現與利用，但仍有遺珠，韓國學中央研究院藏書閣所藏《周易禪解神道契》一書迄今尚未被關注。該書是乘因對於晚明清初中國僧人蕅益智旭《周易禪解》的注釋書。本文嘗試以此書作為討論焦點，參與到前輩學者的討論中。

Jōin (1682-1739) was a Tendai monk during the mid-Edo period in Japan. It is said that during the early Hōei era (1704-1711), he received the esoteric teachings of SannōIchijitsu Shintōfrom Senzon (1639–1708), a disciple within the lineage of Tenkai (?-1643). While serving as the bettōof Mount Togakushi in Shinano Province, Jōin advocated for what he termed ShugendōIchijitsu ReishūShintō. This doctrine is considered a synthesis of SannōIchijitsu Shintō, Togakushi Shugendō, and ReishūShintō, which was derived from the Sendai Kujihonki Taiseikyō. His reforms, which included alterations to initiation and other rituals as well as clerical attire, sparked opposition from followers and placed him in conflict with the head temple, Kan’eiji. As a result, he was labeled a“heretic”and ultimately exiled in Genbun 4 (1739). His writings were subsequently banned and ordered to be destroyed. Since the 1930s, Japanese scholars have conducted research on Jōin’s Shintōtheories based on surviving scattered works. However, due to the complexity and diversity of his thought, academic interpretations vary, particularly regarding the role of Daoism within his so-called ShugendōIchijitsu ReishūShintō. Despite the gradual discovery and utilization of his writings, some texts remain overlooked. One such work is the Shūeki Zenge Shintōkei, held in the collection of the Jangseogak Library at The Academy of Korean Studies. This text is Jōin’s commentary on the Zhouyi Chanjie, a work by the late Ming and early Qing Chinese monk Ouyi Zhixu (1599-1655). This article centers its discussion on this work and engages with the discourse established by previous scholars.