從輯軼到轉譯──南源性派《鑑古錄》的成書與弘化

From Compilation to Interpretation: Navigating the Creation, Propagation and Influence of Nangen Shōha’s Kanko-Roku

晚明渡日華僧南源性派（1631-1692）是近世叢林傑出的儒僧代表之一，也是黃檗僧家中夙負盛名的詩僧。其赴日後所著筆記《鑑古錄》（1683）與傳世詩集相互輝映。是書編纂來源錯綜紛雜，兼採《昨非庵日纂》、《緇門崇行錄》及《世說新語》的體例與內容為之。通過對該書的深入討論，不僅有助於重新思考魯迅對世說體著作「纂舊聞則別無穎異，述時事則傷於矯揉」的評價外，同時對於大矢根文次郎指摘江戶時代曾形成《世說》閱讀熱潮的文學現象，抑或酒井忠夫提出近世中國善書對日本的影響與流通梗概，乃至西村玲對晚明蓮池大師著作在江戶之受容現象探論，都將有更細緻的補充論證。

Nangen Shōha (1631-1692) is one of the outstanding practice Confucian monks are mobiles from China to Japan during the late Ming dynasty, and it is also the only poet-monks among theŌbaku-zen. The unpublished anecdotes Kanko-Roku (1683) wrote after arriving in Japan and handed down poem collections are now at Komazawa University in Tokyo, which also imitates Shi Shuo Xin Yu and Zuo Fei An Ri Zuan’s form. Through an in-depth discussion of the book, not only help to rethink how does Lu Xun’s criticized that the later books imitated Shi Shuo Xin Yu without its uniqueness and over affectation, but also to discuss the literary phenomenon of Oyane Funjirou’s accusation of a popular reading of Shi Shuo Xin Yu in the Edōperiod, or Sakai Tadao’s suggestion of the influence and circulation of Chinese morality books in Japan in the modern periods, and also Nishimura Ryo’s exploration of the reception of the writings of the Masters Lian-chi in the Edōperiod, it will be supplemented with more detailed and evidence