導論：論典的形成、注疏與功能
Authors: 林鎮國 林鎮國 
Published: February 2025

<p>論典（śāstra）的講述仍是存在於現代漢傳佛教的活傳統，繼續發揮著知識性、思想性與規範性的宗教作用，有其不可忽略的重要性。在佛教研究領域，不論採取何種方法論入徑，論典也依然是主要的研究對象，並且取得比過去更為精緻的成績。然而，以論典作為宗教與文化的範疇或文類來研究則甚少見，這種情況直到最近因波勒克（Sheldon Pollock）針對印度梵文傳統論典的掘發，才發生典範性的改變。過去絕大部分的研究並未清楚地顯題化論典在其所隸屬的傳統或文化究竟扮演何種角色，發揮何種功能，如何被閱讀，更重要的，如何被使用。有鑒於此，本專輯擬探討以下諸問題：什麼是作為宗教文類的論典？論典如何構成？論典如何藉由注疏獲得傳承？在實際的宗教場域如何講論？講論和實修又有何關係？不論是在印度、中國、藏地、韓國、日本或越南，論典與論疏的生產與寫本、刻板的流通為何（敦煌抄本、日本古寫經、江戶抄本、朝鮮與越南傳本）？論典與儀軌（密教、真言宗）有何關聯？講論活動的地域性為何？講讀社群如何形成？不同的講論社群之間如何競爭？講論與論辯的關係為何？講論和現代的「佛教哲學」的形成有何關聯？在傳播過程中，特別是從印度到東亞，論典的形式出現了哪些變化？論典的翻譯與本地語言和文學傳統有何關聯？注疏如何作為一種「做」哲學（doing philosophy）的方法？解經學和邏輯在論典的註疏中扮演何種角色？論典在經院教育中的角色為何？由於這些問題十分龐大而複雜，非一次專輯所能盡論，更非導論所能全部涵蓋。因此，本導論僅藉由既有的相關研究，略敘佛教論典所源出的印度論典性質及其文化功能，並說明本專輯的根本旨趣。至於全盤性、系統性的研究，則有待來日繼續深耕開拓。</p>
<p>&nbsp;</p><p>The exposition of śāstra continues to exist as a living tradition within contemporary Chinese Buddhism, playing an essential religious role characterized by its intellectual, philosophical, and normative dimensions. Regardless of the various methodological approaches adopted in Buddhist studies, śāstra remains a primary subject of research and has achieved more sophisticated results than in the past. However, the study of śāstra as a category or genre of religion and culture is rare, a situation that began to change paradigmatically due to Sheldon Pollock’s excavation of Indian Sanskrit tradition of śāstras. Previously, much research had not clearly articulated the roles played by śāstras within their respective traditions or cultures, how they functioned, how they were read, and more importantly, how they were utilized. In light of these concerns, this special issue originally aimed to systematically explore several questions: What constitutes a śāstra as a religious genre in Indian and Chinese Buddhist traditions? How are śāstras composed? How do śāstras gain transmission through commentaries and sub-commentaries? How are they expounded upon in actual religious contexts? What is the relationship between exposition and practical application? Whether in India, China, Tibet, Korea, Japan, or Vietnam, what is the production and circulation of śāstras and their commentaries (such as Dunhuang manuscripts, Japanese Buddhist manuscripts in the ancient and Edo periods, and the Korean and Vietnamese prints or manuscripts)? How are śāstras related to rituals (especially in Esoteric Buddhism and Shingon Buddhism)? What are the local characteristics of lecturing activities? How are communities of śāstra lecturing formed? How do different communities of lecturer compete with each other? What is the relationship between lecturing and debating? How does traditional śāstra lecturing relate to the formation of modern &quot;Buddhist philosophy&quot;? During the transmission process, especially from India to East Asia, what changes have occurred in the form of śāstras? How are śāstras translated and related to local languages and literary traditions? What role do śāstras play in scholastic education? Due to the vast and complex nature of these questions, they cannot be fully addressed in a single special issue, let alone in an introduction. Therefore, this introduction merely touches upon the nature of Indian śāstras, from which Buddhist śāstras was derived, and their cultural functions, and outlines the fundamental purpose of this special issue based on existing relevant research. Comprehensive and systematic research in these areas will require ongoing exploration in the future.</p>
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