佛研十问 | 李尚晔：朝阳之辉，与时并明
受访者 | 李尚晔（이상엽）
斯坦福大学宗教研究系的博士研究生，斯坦福人文中心论文奖研究员。已获首尔大学哲学系的文学学士、硕士学位。目前主要研究中国早期佛教史，近作主要包括《（博睿）佛教百科全书》中的“庐山慧远”词条（2019年）；《“高僧”的创造：透过〈名僧传〉管窥〈高僧传〉的编撰手法》（《通报》2020年刊）；《宝唱〈名僧传〉中出现的“师”“苦节”之区别》（《印度学佛教学研究》第69卷第2号，2021年)；《〈优婆塞五戒威仪经〉中的菩萨戒本》（《东方佛教》49卷1期，2021年）；《五台山佛教信仰在朝鲜半岛的出现》（收录于论文集《一山而五顶——多学科、跨方域、多文化视野中的五台信仰研究》，2017年）等。
I am a PhD candidate at the Department of Religious Studies at Stanford and a Dissertation Prize Fellow at the Stanford Humanities Center. I received my BA and MA from the Department of Philosophy at Seoul National University. Currently, I mainly work on the history of early Chinese Buddhism. My recent and forthcoming publications include “Lushan Huiyuan 廬山慧遠” (in Brill’s Encyclopedia of Buddhism, 2019), “The Invention of the ‘Eminent Monk’: Understanding the Biographical Craft of the Gaoseng zhuan 高僧傳 through the Mingseng zhuan 名僧傳” (T’oung Pao 2020), “Hōshō Meisōden ni mirareru ‘shi’ ‘kusetsu’ no kubetsu ni tsuite 宝唱『名僧伝』に見られる「師」・「苦節」の区別について” (『インド学仏教学研究』69.2, 2021), “The Bodhisattva Prātimokṣa of the Youposai wu jie weiyi jing 優婆塞五戒威儀經: Its Textual Provenance and Historical Significance” (The Eastern Buddhist 49.1, 2021), and “Wutai shan Fojiao xinyang zai Chaoxian bandao de chuxian” 五臺山佛教信仰在朝鮮半島的出現 (in the monograph, Yi shan er wu ding 一山而五頂, 2017).
虎丘“千人石”据说为道生 (355–434)说“阐提之人皆得成佛”之讲台，2015年作者留影于此
Q1: 最近在做什么？
完成我的博士学位论文，题目是关于中古中国佛教早期的神不灭论的历史和遗产。最近在写的章节是关于郑鲜之（364-427）所作的《神不灭论》。
I am working on completing my dissertation on the history and legacy of the discourse on the imperishability of the soul (shen bumie lun 神不灭论) in early medieval Chinese Buddhism. At the moment, I am writing the chapter on Zheng Xianzhi’s 郑鲜之 (364–427) essay titled Shen bumie lun神不灭论.
Q2：多介绍一下你的学位论文吧：
与以往对神不灭论的研究相比，我的论文有两方面创新。首先，仔细研究了以往被忽略的“无名之辈”的相关作品，如分别由活跃于4-5世纪的郑鲜之、释僧卫撰述的《神不灭论》和《十住经含注序》等。其次，论文中不只把神不灭论作为一种智识现象来探讨，更将其放入中古中国早期的具体历史、制度、政治和文化背景中来考量。
I think my dissertation differs from previous studies on the discourse on the imperishability of the soul in two respects. First, it incorporates close studies of previously overlooked texts on this topic written by more minor figures, such as Zheng Xianzhi ’s essay titled Shen bumie lun and Shi Sengwei’s 释僧卫 (fl. the late fourth to early fifth century) “Shizhu jing hanzhu xu” 十住经含注序. Secondly, it approaches the discourse on the imperishability of the soul not just as an intellectual phenomenon but also by taking into account the concrete historical, institutional, political, and cultural context of early medieval China.
Q3：过去一段时间用力最多的领域及题目是？
除了博士论文，近几年我的主要工作之一是研究中古中国佛教早期的僧传。我用“定性编码法”来提取这些早期僧传中的数据，以便后续使用各种数字人文科学方法，如社交网络分析和统计分析等来处理它们。我也关注过印度和中国的菩萨戒、朝鲜半岛的五台山崇拜等其他题目。
Other than my dissertation, one of my main side projects in the recent years has been the study of the biographies of Buddhist monks in early medieval China. I apply the method called “qualitative coding” to medieval monastic biographies to extract data that I can then analyze by using various Digital Humanities methods such as social network analysis and statistical analysis. I have also worked on topics such as Bodhisattva precepts in India and China, and the cult of Mount Wutai in Korea.
Q4：进入佛教研究的机缘：
对佛教萌发兴趣是通过我最爱的小说家博尔赫斯。高中时我读了他写的《佛教是什么》，立刻被佛教丰富的哲学性和文学性所吸引。从大学开始我接受各种各样的佛教课程训练，最终决定以佛教学术研究作为毕生追求。
I first became interested in Buddhism through my favorite fiction writer, Jorge Luis Borges. I read his short book on Buddhism titled Qué es el budismo (What is Buddhism?) when I was in high school, and I was immediately captivated by the philosophical and literary richness of Buddhism. I started taking various classes on Buddhism in college, and this eventually led to the decision to pursue an academic career in Buddhist studies.
Q5：该领域近期想推荐的作品及原因：
隶属于大韩佛教天台宗的金刚大学，在过去十年中通过邀请中、日、韩学者，组织了多次中古佛教思想相关的会议。这些会议的记录已以专著形式在韩国出版，其中三本还出了日文版（分别是《地論思想の形成と変容》《地論宗の研究》《敦煌寫本「大乗起信論疏」の研究》），都展示了本领域的研究现状。
另一本关于中国佛教思想的相对较新的重要专著，是由林镇国和拉迪什主编的论文集《远方之镜：6-7世纪中国佛教对印度思想的呈现》（汉堡大学2014年出版）。
Geumgang University, the university affiliated with the Choentae Order of Korean Buddhism, has organized in the past decade a number of conferences on medieval Chinese Buddhist thought by inviting scholars from China, Japan, and Korea. The proceedings of these conferences have been published as monographs in Korea, and three of them are available in Japanese as well (『地論思想の形成と変容』, 『地論宗の研究』, and 『敦煌寫本「大乗起信論疏」の研究』). I think they showcase the current state of the field. Another relatively recent and important monograph (also a collection of papers) on Chinese Buddhist thought would be A Distant Mirror: Articulating Indic Ideas in Sixth and Seventh Century Chinese Buddhism, edited by Lin Chen-kuo 林镇国 and Michael Radich.
Q6：投身中国佛教研究，你的灯塔是？
这些年来我一直从汤用彤、许理和、塚本善隆等学者的开创性著作中找寻到极大的动力和灵感。
I always find great motivation and inspiration from the pioneering works of scholars such as Tang Yongtong 汤用彤, Erik Zürcher, and Tsukamoto Zenryū 塚本善隆.
Q7：如何正确而有效地吸收前辈的研究结论，尤其是权威结论：
我的方法可能未必奏效，但我认为有必要尽可能多地质疑已有的推论及假设，无论它们已被接受了多久，或占据着多么主导的地位。任何时候，靠自己回溯原始资料都很重要。
This might not be necessarily efficient, but I think it’s important to question as many assumptions as possible, no matter how long they have been accepted and how predominant they are, and go back to the original sources yourself whenever you can.
Q8：你知道哪些收获较大的会议/活动/团体吗？可否介绍一下。
我参加过多次陈金华教授在中国举办的夏季和冬季研讨会，一直倍感受益。在这些研讨会上，我认识了许多后来与我密切交流、合作的学者，其中不仅有中国、亚洲的学者，也不乏来自欧洲和北美的。
I have participated in a number of summer and winter workshops in China organized by Professor Chen Jinhua 陈金华, and have always found them helpful. I’ve met many scholars that I closely communicate and collaborate with to this day at these workshops, not just scholars from China and Asia but also from Europe and North America.
Q9：您认为韩国的中国佛教研究，和其他地方的中国佛教研究，有什么最大的不同？
我认为，韩国学术界仍然偏重佛教教义方面的研究。而在中国和西方学界，你至少看到了对佛教物质、文化和制度等方面的平等的兴趣，有时甚至（比教义方面）更多。
I think that in Korean academia, there still is much more emphasis on the doctrinal aspect of Buddhism, whereas in China as well as in the West, you see at least equal, if not more, interest in the material, cultural, and institutional aspects of Buddhism as well.
Q10：预告一下未来一阶段希望深耕的方向，以及希望达到的目标：
毕业论文完成后我有好多事想要做。
首先，我计划开展对公元380前后道安（312—385）译场的翻译语料库的研究。
我还打算继续我关于吉藏中观哲学的研究计划，近年将其思想解读为一种双面真理论的倾向值得商榷，我更建议将他视为一个全面的反实在主义者。
最后，我希望将汤用彤的《汉魏两晋南北朝佛教史》译成英文，并对这部奠基性著作出版后该领域的发展作详细评述。
There are a number of projects that I plan to work on after my dissertation. I am planning to study the corpus of translations produced by Dao’an’s 道安 (312–385) team in the late 370s and early 380s Chang’an 长安. I also plan to resume my project on Jizang’s 吉藏 Madhyamaka philosophy, where I argue against the recent trend of reading his thought as a type of dialetheism and propose to see him as a global antirealist. I am also interested in translating Tang Yongtong’s 汤用彤 Han Wei liang Jin Nanbei chao Fojiao shi 汉魏两晋南北朝佛教史 into English, with detailed commentaries that discuss the developments in the field made after the publication of this foundational work.
Q11：想对其他从事佛教研究的朋友或学弟学妹说什么：
同龄人们在这一领域的惊艳的新作总是给我很大的启发，期待今后与大家有更多合作的机会。最后，分享庐山慧远（334-416）用以劝勉弟子的名句“朝阳之辉，与时并明”，吾辈青年学者亦当如此。
I am always greatly inspired by the amazing new work being produced by young scholars in the field. I look forward to future opportunities for more collaboration with them. Lastly, the phrase “the brilliance of the morning sun grows brighter with the hours” (朝阳之辉，与时并明) is what Lushan Huiyuan 庐山慧远 (334 –416) purportedly said to encourage his young disciples to devote themselves to learning, and I think that this could be a message relevant also to us young scholars.
（译：李铭佳）
扩展阅读：
李尚晔ACADEMIA主页
https://stanford.academia.edu/SangyopLee
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