『沙子集』的『老子』受容──以卷第三之一為例

A Study on the Influences of 'Lao-tzu' in 'Shasekishu' - Reviewing the First Tale of the Third Volume -

日本中世佛教說話集《沙石集》起筆於弘安二年（1279）夏，中間停筆數年後於弘安六年（1283）秋脫稿， 全書共十卷。作者無住道曉於同書序文中自述「諸教之義並無相異，修萬行其旨皆同」其不拘泥於特定宗派，將看似卑俗之「說話」作為勸人修道的「方便」之一，透過蒐集各種簡明易懂的「說話」故事來論述佛教的要旨，勸戒世俗之人修行佛道，此乃其撰寫《沙石集》的主要動機。《沙石集》中歷然可見無住「八宗兼學，諸宗融合」的精神。日本學者本多辰次郎先生很早以前即指出《沙石集》處處可見中國典籍章句之引用，其中亦混有中國道家思想的味道。另外，藤原正義先生則認為《沙石集》中展現出來的思想特徵之一，乃作者無住並不強調特定宗派，兼容了新舊佛教與儒老等諸宗。承以上先學之說，本論首先聚焦於卷十末之十二、卷九之二十五等篇章中擷自《老子》的引用文，確立無住是以《老子河上公注》為媒介來閱讀《老子》並以《沙石集》卷三之一「巔狂人口利口事」為例，考察《沙石集》中道家思想受容的樣貌，進而探討《老子》一書及其思想在《沙石集》中所扮演的腳色為何。

The Buddihist tale Shasekishu is written by Muju since 1279 AD and finally finished in 1283 AD. As the preface of Shasekishu says, the author Muju believed every buddhist denomination has the same goal, none of their teachings differing from one anther, the main purpose of his writing is to teach people to realize the truth of the Buddhism, by collecting and writing down some stories and tales. In Shasekishu, we can find out Muju is very open-hearted and magnanimous with different religious beliefs. Prof. Honda Tatsuzirou has pointed out there are many quotations from Chinese Classics and combined with the thoughts of Taoism in Shasekishu. Prof. Fujiwara Masayoshi also thinks one of the features in Shasekishu is to be intermixed with not only Buddhism but also Confucianism and Taoism. This study tries to re-exam the quotations of Lao-tzu's words, to clear out which reference book Muju used when reading ”Lao-tzu” and how the Taoism makes a great influences on Shasekishu by reviewing the first tale of the third volume.