《中國文哲研究集刊》(Bulletin of the Institute of Chinese Literature and Philosophy)，第31期(2007/09)
目 次
題名、輯佚與復原―《玄中記》的異世界構想
Naming and Textual Reconstruction: A Constructed World of Otherness in the Xuanzhongji
劉苑如(Yuan-Ju Liu)
29-74
本文從敘事學理解《玄中記》三個比較完整的輯本，探索黃奭、葉德輝與魯迅三位輯佚者如何觀看其中的異世界，以及如何展現出既同且異的異世界觀，實際上也就顯現不同的學術趣味。所以對於這三個較晚出的輯本，並不宜全以優劣論其輯佚手法之上下，而是彰顯出輯佚背後的觀照態度，這是筆記小說輯佚學上一個有趣的問題，也是志怪文類學必須正視的重要課題。本文即以三項準則，進行《玄中記》不同輯本的復原詮釋：一是書名所隱藏的製題秘密；二是條目群的分合組織；三是條列先後之序所建構出不同的異世界觀。相較於張華所撰而經後人編集倖存的通行本《傳物志》，這部博物體地理雜記雖非完帙，但可推知原作者應該自有其觀照世界的一套觀法，而今人在距離千年之後所作的重新輯佚，其實就是一種詮釋，無論是從玄觀中、從中觀玄，玄中世界既是體現了空间距離的幽遠，也可以是時间距離的幽遠。故觀看三位各自完成其條列之目，就如展閱不同的圖卷或參觀三種設計各有特色的博物館，乃是一種混融虛構與徵實的異文化想像之旅吧！
This paper employs narratology to compare and contrast how the compilers of three comparatively complete and late reconstructions of the Xuanzhongji viewed the otherworld described therein. The three compilers are Huang Shi, Ye Dehui and Lu Xun. This paper argues that, by the different ways of presenting this otherworld, what the three compilers actually reveal are their individual scholarly interests. Therefore the issue of concern is not their reconstructive competence but their editorial perspectives and attitudes. This is an interesting and important issue for both the textual reconstruction of bi fiction and the genealogy of anomaly literature. This paper evaluates the rehabilitative interpretations embodied in the reconstructions in terms of: 1) the hidden meaning of the title; 2) the division and organization of the contents; 3) how the ordering of the contents reflects different visions of the otherworld. An encyclopedic but incomplete collection of geographical sketches, the Xuanzhongji should have its own way of viewing the otherworld, compared to Zhang Hua's Encyclopedia. Modem reinterpretations, well over a thousand years later, of its imaginary other world do manifest various kinds of distance in terms of both space and time. Reading the three compilers' reconstructed texts is like unfurling three different pictorial scrolls or wandering in three different museums. In short, it is a cultural odyssey into a world of otherness; an imaginary journey into a world where fiction and reality are mixed.
聖典與傳譯―六朝道教經典中的“翻譯”
Sacred Scriptures and Transmissions: The Notion of "Translation" in Six Dynasties Daoist Scriptures
謝世維(Shu-Wei Hsieh)
185-233
道教的天書觀與聖典傳譯概念實際上是一個複雜的觀念，其中複合了許多不同的傳統，包含漢代以來藉由符瑞與天授文書的天命觀以及佛教譯經傳統。在讖緯傳統中，「天」被塑造成一個有主體性、能主動傳遞「符命」、「天命」予受命聖王的最高權威。這類天命文書常被描述爲古老字體或是無法解析的圖象紋路，似乎都是無法被一般人所解讀，因此需要透過聖者經過一定程序的解釋或翻譯，然後天的意志才可以被世俗之人所理解。這種經典傳譯觀念又與佛教的譯經傳統有很深的關聯性，當佛典傳入漢地後，記錄佛典的梵書及佉樓書被視爲是天界語言，因此佛典翻譯不是單純的異國文字轉譯，而是幸涉到神聖語言傳譯爲世俗語言的傳譯轉化問題。當道教面臨這種强勢而具宗教權威的神聖文字與經典大批翻譯傳入中國時，開始意識到道教經典的神聖性，並宣稱其經典文字並非世俗文字，而是源自於天界的文字，這種神秘的天書起源於宇宙生成之時，是先天之氣與道的化現，經過漫長的時间，才由諸神仙真轉寫，層層轉譯傳授，最後翻譯成世俗文字而成爲經書。在建構天界文字系譜時，甚至將梵文給納入這神聖的天界文字系譜中，將之視爲天書之一；或者將印度梵的觀念轉爲道教宇宙生成時先天之氣的概念，而稱之爲梵氣，而其凝成的天文稱爲「大梵隱語」。這些神秘的隱語並採用了佛教翻譯中所使用的晉譯文字，使得看來大梵隱語具有如佛教咒語般的神秘力量。其中印度文化裹將梵文作爲神聖語言的觀念與道教的天書觀被巧妙地揉合，而形成一種帶有神秘符碼性質的天界文字系譜。在道教天書神學的系統之下，道教的經典擁有一個根源性的神聖基礎，一切的經典都是由這個神聖根源輾轉翻譯而來的。
The notion of Daoist Celestial Writing was a synthesis of a variety of practices, including the Mandate of Heaven, as well as Buddhist practices and scriptural traditions. Expanding on the mythology of the auspicious celestial writs, and other portents whose mysterious appearance was proof of the ruler's authority, the Weft texts were described as ancient scripts or patterns, which needed translation in order to understand the will of Heaven. In addition, Buddhism had some impact on the notion of "translation" in Daoist scriptural tradition, especially the idea of taking Sanskrit as a type of Celestial language. In the Shangqing tradition, the theory of writing not only relates to cosmology, but also already includes Sanskrit. The inspiration for celestial script lies not only in traditional Chinese notions of writing; the idea that celestial script needed transcription and translation into a human language was strongly reinforced by the introduction of Buddhism. In certain Lingbao scriptures, the characters of the Celestial Script are based on transliterations of Sanskrit syllables. Furthermore, they are grouped into strings of pseudo-Sanskrit words. The Celestial Script is also called "the hidden language of the Great Brahman." When this Celestial Script was translated into human script, it is written with standard Buddhist transcription characters. According to the Lingbao tradition, "Brahman" refers to the "primal pneuma" which swirled in undifferentiation before the separation of Yin and Yang. This article investigates the idea of Daoist revelation as a chain of transmissions and translation that stretches across vast distances from Celestial Script to mundane language.
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