清代以來,學者校勘、訂補八代史籍之成果,蔚為大觀。在學術交流愈加密切的今天,對於域外所藏古本、善本的利用這一點上,尤其被文史學界的研究者所重視。但是,對於域外人士校勘八代史籍的成果,海內外學界相對重視不夠を本文在筆者既有〈南監本《南齊書》荻生徂徠批識輯考〉的基礎上,重新系統梳理出荻生徂徠批識《南齊書》的四大方法,並謂此總結:追求「定本」而非追求「古本」,是從劉向開始,傳統中國學者一個特色鮮明的校勘精神,而這一精神也影響了崇尚乾嘉考據學的江戶漢學界。

Since the Qing dynasty, many scholars had collated, corrected and supplemented the Eight Dynasties Records with remarkable achievements. Today researchers of Chinese literature and history have paid more attention on the importance of results of foreign scholars who uses ancient copies and reliable books (shanben) preserved outside China. Yet any investigation of foreign scholars' studies on the Eight Dynasties Records has received very little attention so far. Based on my previous study of Ogyū Sorai’s important annotation and commentary on the Nanjian edition of the Nanqi shu, this paper further investigate Ogyū's four criteria of annotation. My conclusion is that the dominant philological principle of pursuing a “final edition” instead of the ancient copies,” starting from Liu Xiang, is a distinctive characteristic throughout Chinese textual history and had a profound influence on Edo Sinology, where the meticulous Qing scholarship of textual criticism was highly valued.

《南齊書》；南監本；校勘學；荻生徂徠；定本

Nanqi shu; Nanjian ben; Textual Criticism; Ogyū Sorai; final edition