Chinese Zensho, which means Chinese common moralistic books, were creatively rebuilt by intellectuals in Early Modern Japan; their arrival during this period resulted in a kind of “mainlandization” that had an impact on subsequent cultures. Asai Ryoi, born circa 1691, was a highly renowned author of Kanazōshi in the field of national literature—with a focus in modern literature—and a Buddhist monk of Jodo Shinshu Otani-ha. It has been acknowledged that Zensho Tekkitsuroku, written by the moralistic philosopher Yan Maoyou (1578-1637) in the Late Ming Dynasty of China, was accepted by Ryoi and adopted in his admonitory book Kanninki and itinerant novel Ukiyomonogatari. The main purpose of this paper is to discuss how Maoyou’s moralistic thought and Tekkitsuroku had an influence on Ryoi’s Kanazōshi, as well as provide evidence that illuminates Ryoi’s accepting attitude toward Chinese Zensho in the Late Ming Dynasty of China. The paper is organized in the following manner: first, I will outline the characteristics of Maoyou’s moralistic thought and introduce the composition of Tekkitsuroku; second, I will elucidate the reception of Tekkitsuroku in Ryoi’s books, Kanninki and Ukiyomonogatari; and third, I will compare the obtained results with existing research on Ryoi’s Buddhist evangelist considerations of Chinese moralistic culture and clarify his acceptance of Tekkitsuroku while focusing on the similarities and differences between Ryoi and Maoyou.
中国善書は近世日本に伝来した後に、外来文化として当時の知識人によって受容され再編されることが 進められていた。浅五了意(生年不詳~1691)は国文学、特に近世文学史上において、非常に名声の高い仮 名草子の代表的な作者であると同時に、浄土真宗大谷派の僧侶でもある。彼の教訓書『堪忍記』・遍歴小 説『浮世物語』が共に中国明末勧善思想家顔茂猷(1578~1637)が著した善書『廸吉録』を取り入れたこと は従来の研究で明らかになっている。 本稿の目的は、浅五了意の仮名草子における中国明末の勧善思想家顔茂猷著『廸吉録』の影響を中心に 検討し、彼の中国明末善書文化の受容姿勢を明らかにすることである。具体的には、まず顔茂猷の勧善思 想の特質を示して『廸吉録』の内容構成を紹介する。次に『廸吉録』が『堪忍記』『浮世物語』で如何に 受容されたのかを考察する。最後に、茂猷と了意との共通点と相異点に注目し、先行研究における了意の 中国善書文化の受容と照らし合わせて、彼の『廸吉録』からの参照利用を究明する。