閱讀《嘉興藏》：全苗月湛（1726-1803）對晚明清初曹洞宗學術的認識與反響

The Studying of Jiaxing Canon: Zenbyo Gettan (1726-1803)’s comprehension and responses to Caodong Zen studies in the late Ming and early Qing dynasties

目前關於《嘉興藏》傳入日本的研究，主要集中在各地典藏的調查工作，書籍內容的閱讀、影響問題則還未得到足夠關注。本文研究對象全苗月湛（1726-1803）是日本江戶中後期的曹洞宗僧人。本文研究他在閱讀《嘉興藏》「續藏」、「又續藏」相關典籍以後對晚明清初曹洞宗學術的回應；包括批評永覺元賢關於曹洞五位的解釋、漢月法藏對於雲巖、洞山傳法的質疑，以及回應覺浪道盛，欲送曹洞逸典回中國。本文指出，透過閱讀《嘉興藏》，觸動了月湛此一個體生命在學問世界的自我實現與完成，明清曹洞僧人的知識、見解也成為他個人學問底蘊的一部份。從此個案研究可以知道，近世中國曹洞宗與日本曹洞宗在學術、教學上有其連續性。明末清初曹洞僧人所關注的問題，在隔海一方的日本得到了賡續與回應。

Academic research on the introduction of the Jiaxing Canon into Japan has mainly focused on the investigation of scriptures preserved in various places; little attention has been paid to the interpretation and influence of its contents. This study focused on Zenbyo Gettan (全苗月湛, 1726-1803)—a Soto Zen monk of mid- to late-Edo Period in Japan. This study explores his responses to Caodong Zen studies in the late Ming and early Qing dynasties after studying the “supplement” and “second supplement” to the Jiaxing Canon. For example, Zenbyo Gettan criticized Yuanjue Yuanxian (1578-1657) for his interpretations of the Five Positions of Caodong Zen, criticized Hanyue Fazang (1573-1635) for doubts toward dharma transmission from Yunyan to Dongshan, and responded to Juelang Daosheng (1592-1659), attempting to send Caodong’s scattered works back to China. This article notes that the studying of Jiaxing Canon moved Zenbyo Gettan as an individual, inspiring his self-realization and self-actualization in the academic world. The knowledge and insights of Caodong Zen monks during the Ming and Qing dynasties also became part of his personal academic heritage. The present case study reveals an intellectual and pedagogic continuity between Caodong Zen in early modern China and Soto Zen in early modern Japan. The concerns of Caodong Zen monks in the late Ming and early Qing dynasties have been passed down and responded by their counterparts in Japan, only a short maritime distance from China.