摘要
「講義」以經義為解釋單位，循理得宜；「講疏」與「述」「贊」類似，以章句為解釋單位，循文敷述。中古「義疏」至少包含兩大類型：一為魏晉宋齊時代「分疏義條」的「綱要型義疏」，也被稱為「論」「講義」「釋義」「要記」「要略」「略注」「略說」「義略」等，對應忘文全質、標釋條理的綱略要旨之學；一為始於五世紀末的「章句學義疏」，也被稱為「述議」「疏義」「義贊」，由「講疏」「述」「贊」與「綱要型義疏」結合而成，故呈現為「疏—論複合結構」。「章句學義疏」是各類「講義」與「講疏」的積累與總結，兼顧「主於一家」與「博采眾長」。「講疏」與「章句學義疏」的風行得益於學官教育與明經制度的重建。佛教義疏最初也以宗要綱略、摘句論議為主要內容，與同時期的儒道「綱要型義疏」並無二致。晉宋釋家通過「科判」「起盡」來融合「宗要綱略」與「經書文本」，隨著後來「科判」「起盡」的不斷細化與嚴密化，「義理分疏」得以與「章句剖判」嚴格對應，從而完成佛教義疏的「章句學」轉型。
The jiangyi (講義) and jiangshu (講疏) are two different forms of interpretation of the classics. While the jiangyi is organized based on the gist and line of reasoning of the classics, the jiangshu, shu (述) and zan (贊) are structured corresponding to the order of chapters and sentences of the classics. During the period from the Wei to the Tang dynasty, the yishu (義疏) could be generally categorized as two types: the outline or catalogue type and the sentence-by-sentence-explanation type. The outline or catalogue type refers to the yishu that lists and explains the main ideas or difficult parts of the scriptures. They are also called lun (論), jiangyi, shiyi (釋義), yaoji (要記), yaolue (要略), luezhu (略注), lueshuo (略說), yilue (義略), etc. Echoing the thinking “getting rid of textual constraints and paying attention to the gist,” this type was welcomed in the Wei, Jin, Song and Qi dynasties. The sentence-by-sentence-explanation type, also known as shuyi (述議), shuyi (疏義) and yizan (義贊), appeared at the end of the fifth century. It is made up of jiangshu (or shu, zan) and the aforementioned “outline or catalogue-type yishu,” resulting in a mixture of shu (疏) and lun (論). The “sentence-by-sentence-explanation-type yishu” not only adopts the contemporary annotations, but also draws on the different opinions of previous scholars. The primary reason underlying the prevalence of jiangshu and “sentence-by-sentence-explanation-type yishu” was the reconstruction of the national education system of “classical learning.” It is the accumulation and summary of all kinds of lectures from the Wei and Jin dynasties. Influenced by the Confucian “outline or catalogue-type yishu,” the earliest jingshu (經疏) of Buddhist scriptures were also organized based on the theme and main ideas. Later, Buddhists in the Jin and Song dynasties integrated the structure of doctrines and the interpretation of scripture texts through kepan (科判) and qijin (起盡). As the kepan and qijin were specialized and refined, the division of doctrines were strictly aligned with the division of texts. In this way, the yishu of the Buddhist scriptures were also changed from the “outline or catalogue type” to the “sentence-by-sentence-explanation type.”
關鍵詞
解經文體 舊鈔本 敦煌遺書 要略 科判
style of exegesis, old manuscripts of Chinese classics, Dunhuang ancient manuscripts, yaolue, kepan