中国イスラーム哲学思想における「全体大用」に関する考察 : 馬復初(徳新)における「全体大用」を中心に(岸英司名誉教授追悼記念号)

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Sino-Muslim philosophers often employ the Neo-Confucian concept "whole substance and vast operations "(quanti dayong) in their philosophic works. This philosophic term seems to have been used by the major Neo-Confucian philosopher Zhu Xi (1130-1200) for the first time in the history of Chinese philosophy. It is found in Zhu Xi's "Supplementary chapter to the Greater Learning (Daxue zhanggou)". In the ending passage of the fifth supplementary chapter, we find the phrase "whole substance and vast operations "(quanti dayong) which is used to illustrate the whole picture of human mind into particulars. In Zhu Xi's philosophy, the term "whole substance and vast operations" is used only in regard to the human mind. It is possible to say that this term means the essence of the human mind and its attributes. The term "whole substance and vast operations", which is used in Zhu Xi's philosophy with regard to the human mind and the universe, is often seen in the philosophic works of Sino-Muslim philosophers, like Liu Zhi (1655-1745) and Ma Fuchu (Ma Dexin, 1794-1874). This term is used by Sino-Muslim philosophers to designate the "whole substance and vast operations" of God, not the "whole substance and vast operations" of the human mind which the Neo-Confucian philosophers propose. Through surveying the examples of the usages of the term "whole substance and vast operations" (quanti dayong) in Zhu Xi and Sino-Muslim philosophers, we will become aware of similarities and differences among them. The term "whole substance and vast operations" (quanti dayong) in Zhu Xi means intuitive knowledge about the human mind in its totality which is composed of knowledge about the essence of the entire cosmos and its attributes as well. This knowledge is believed by Zhu Xi to be acquired through incessant intellectual effort to investigate sensible objects as well as intellectual objects in this world. Of course, mental exercises are also required to purify human mind in order to attain this knowledge. Furthermore, in the Neo-Confucian cosmology, all beings which constitute the entire cosmos are considered to come out of the Great Ultimate or the Non-Ultimate. And, in the Neo-Confucian theory of knowing, knowledge is derived from these beings through investigation into them and knowledge constitutes the human mind. Therefore, the "whole substance and vast operations" (quanti dayong) of mind must mean the "whole substance and vast operations" (quanti dayong) of the entire cosmos. The important point to notice is that the "whole substance and vast operations" (quanti dayong) is regarded by Zhu Xi to be attainable in this world. On the other hand, although Sino-Muslim philosophers borrow this term from the vocabulary of Neo-Confucian philosophy, they use this term in a different way from its original meaning. Sino-Muslim philosophers use this term in a heavenly sense rather than in an earthly one. Basically, Sino-Muslim philosophers use this term in the sense of the divine names and attributes as seen in Liu Zhi's "Tianfang Xingli". Therefore, the term "whole substance and vast operations" (quanti dayong) in Liu Zhi's philosophy has sa transcendental meaning which in fact developed in the Islamic school of unity of being. Furthermore, in Ma Fuchu's philosophy, this term is given a heavenly as well as next worldly sense. As a pious Muslim, Ma Fuchu holds the Islamic view of life and death. He has faith in the next world and the Resurrection. In contrast with Master Kong, Ma Fuchu insists that "without knowing the reason of death, how does one understand reason of life". After his philosophic consideration on death, he says ; "death means that the True Sovereign pulls out humans from this illusory world and makes them return to the true goal. Once humans witnessed the true goal of the world after death, they not only restfully accept death but rejoice their return to the True Sovereign in such a way that rivers return to the ocean or travelers return to their homeland". In addition, in the end of the chapter thirteen, Ma Fuchu says that "this chapter clarified that humans can make apparent the whole substance and vast operations of the True Sovereign only after death". Therefore, in Ma Fuchu, the "whole substance and vast operations" of the True Sovereign is the true goal in the world after death. In his "Hanyi Daoxing Jiujing", this term is employed by Ma Fuchu to signify the true goal of wayfarers in this world, but, in "Dahua Zonggui" this term is used mainly to signify the true goal in the next world. Therefore, it could be said that the concept "whole substance and vast operations" of the True Sovereign in Ma Fuchu's philosophy has the next-worldly character. This shows a remarkable contrast with that in Zhu Xi's philosophy.

中国イスラーム哲学思想における「全体大用」に関する考察 : 馬復初(徳新)における「全体大用」を中心に(岸英司名誉教授追悼記念号)

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