東亞對勝論哲學的接納研究：以光嚴乗體（ 1740-1807）的《勝宗十句義論釋傍觀錄》為中心探討

The Reception of Vaiśeṣika Philosophy in East Asia: A Study of Kōgen Jōtai’s ( 光嚴乗體, 1740-1807) Shōshūjikkugironshaku Bōkanroku ( 勝宗十句義論釋傍觀錄 )

本篇論文探討東亞對Vaiśeṣika（勝論）哲學的接納情況，主要分析光嚴乗體 的尚未研究過的Vaiśeṣika注釋《勝宗十句義論釋傍觀錄》。這篇注釋對基辨大同房（1718-1791）針對東亞Vaiśeṣika哲學的關鍵文本《勝宗十句義論》的注釋《勝宗十句義論釋》提供了一種既讀。光嚴乗體的注釋圍繞37個獨特的問題，所有這些問題都源於基辨對Vaiśeṣika的有爭議的解讀。本論文對每一個問題進行分析、描述和脈絡定位。深思熟慮又高度批判的解這些問題涵蓋了各種哲學概念，從本體論和知覺到解釋Vaiśeṣika專業詞彙，以及如誤引、遺漏或混淆Vaiśeṣika詞彙的錯誤。

 

This paper explores the reception of Vaiśeṣika (勝論) philosophy in East Asia, with a primary focus on Kōgen Jōtai’s hitherto unexamined sub-commentary on Vaiśeṣika, Shōshūjikkugironshaku Bōkanroku (勝宗十句義論釋傍觀錄). This sub-commentary offers a discerning yet highly critical interpretation of Kiben Daidōbō’s (1718-1791, 基辨大同房) commentary, Shōshūkikkugironshaku (勝宗十句義論釋), on Daśapadārthī (勝宗十句義論), a seminal text of Vaiśeṣika philosophy in East Asia. Kōgen Jōtai’s commentary is organized around 37 distinct issues, all of which stem from Kiben’s contentious interpretations of Vaiśeṣika. The paper analyzes and describes each issue. These issues span a variety of philosophical concepts, ranging from ontology and perception to the interpretation of technical Vaiśeṣika vocabulary, as well as errors such as misquotations, omissions, or conflations of Vaiśeṣika terminology.