芥川龍之介〈鼻〉材源論

《今昔物語集》固然是〈鼻〉不容撼動的材源，但含「典據度」的源泉，似乎仍有指摘的餘地。本論導入一個新視角，亦即〈鼻〉本文中所透露的「內典」觀點，照射出敘述結構、以及人名設定上所帶有的諧謔意圖。其次，針對「外典」，由平安前期書籍目錄、芥川藏書目錄等狀況研判，筆者闡明芥川在重點設定配角「中童子」之際，可能與《今昔物語集》一樣都受到了《啟顏錄》話型的支配。〈鼻〉在結構上明顯借用了漢譯佛典，在人物設定上也同時暗用了中國佛教笑話的話型。由於〈鼻〉吸收了佛教的養分而宣告成立，因此應重新視為一篇佛教滑稽小說。

關鍵字

《法華經》；五種法師；六波羅蜜；《啟顏錄》；《太平廣記》

並列摘要

Though ＂Konjaku Monogatarisyu＂ is undoubtedly the material source of ＂Nose＂, there is still space to discuss the ＂degree of citation＂. This study took a new viewpoint, the perspective of the ＂Buddhist literature＂ revealed in this work, to reflect the intention of banter in the narrative structure and name settings. Secondly, this study focused on the ＂non-Buddhist writings＂. According to the catalog of books in the early Heian Period and the catalog of Akutagawa's books, the author clarified that when Akutagawa designed the support ing role ＂temple pageboy＂, it could be influenced by the tale type of ＂Record of Jokes＂, like ＂Konjaku Monogatarisyu＂ was. In the aspect of structure, ＂Nose＂ apparently borrowed the Chinese translation of the Buddhist classics. In the character designs, there is also stealth usage of the narrative pattern of Chinese Buddhist jokes. Because ＂Nose＂ absorbed the nutrient from Buddhism when beingcreated, this work should be re-considered as a Buddhist comical novel.