江戶時期的日本宗教界，除了如火如荼的天主教鎮壓以外，最值得關注的事 件莫過於黃檗宗的傳入。黃檗宗不僅帶來明末清初中國的禪宗思想，更重要的 是：也同時帶入了當時的美術、工藝、出版文化等，形成一種特殊的文化風格， 史稱「黃檗樣式」，黃檗宗的傳入可說是十七世紀中日文化交流的一件大事。黃檗 宗的始祖為隱元隆琦( 1 5 9 2 - 1 6 7 3 )，其與弟子木庵性( 1 6 11 - 1 6 8 4 )、即非如一 (1616-1671) 合稱「隱、木、非」、號「黃檗三筆」，成為日本江戶文化史上一個顯 著的特徵，說明黃檗宗在日本文化中遠不止於一個禪宗的新派別而已，更具有豐 富的文化意涵。黃檗宗與江戶時代的日本文化的相互調解與融合的過程，係研究 中日文化交流一個不容忽視的重要層面。 富士山時常出現於木庵禪師之詩作當中，然而木庵禪師初抵日本之際，只能 憑藉傳聞，想像富士山之形象。隨著木庵融入日本社會情境愈深，其筆下之富士 山形象亦愈見親切而且意涵亦愈見豐富，此等作品暗示了木庵融合日本的風土之 中。而其對中國與日本祖師的頌贊也說明了其建構中國與日本禪學傳統的用心。 本文以黃檗宗第二代住持木庵禪師詩作中的富士山與日本佛教像贊為討論中 心，嘗試探究其東渡日本面對異鄉景物心境的變化。同時也檢視黃檗宗的文學思 想，追索，並且嘗試探析詩歌與禪學之間互動關係的模式。另一方面，黃檗宗除 了中國的源頭以外，如何看待日本佛教的傳統，進而吸收消化，從而創造出一個 姿態有別的宗教與文化系統，也是本文思考的重心。

The emergence and development of the Obaku school of Chan (Zen) Buddhism is a momentous event in religious history, as important as the Bakufu’s persecution of Christians, of the Tokugawa period. The Obaku’s influence on Japanese culture goes beyond religion. The Obaku masters brought not only the late Ming and early Qing Buddhist teachings but also new art, crafts, lithography, and culture. The Obaku style became a distinctive one in Japanese art history. Its acculturation and assimilation in Japanese culture is also one of the important issues in the cultural exchange between China and Japan in the 17th century. This paper focuses on the images of Mt. Fuji and Buddhist masters in the poetry of the second Obaku patriarch, Muan. It probes the changes in Muan’s mentality after he arrived in Japan. Mt. Fuji is a recurrent image in Muan’s poems. His depiction of it was based on hearsay and imagination at first. However, it became more nuanced after he traveled to Edo. Mt. Fuji became then a metaphor with rich meaning, communicating the process of Muan’s assimilation into Japanese society. As for the hymns to the Japanese Buddhist masters, those works showed that Muan placed himself among them, constructing therein a shared t radition of Zen Buddhism between China and Japan. This paper also explores the literary element in the Obaku tradition, considering the interactions between poetry and Zen Buddhism. Finally, it examines how the Obaku sect faced, accepted, and assimilated the Japanese Buddhist tradition to create a new, distinctive religious and cultural system.