唐至元代的變〈頌〉議題，限於前行研究對史料的掌握有所不足，迄今未獲
重視，也難以開展較有深度的討論；為了克服前述疑難，應先嘗試在新的彙錄標
準下，重輯唐至元代變〈頌〉說，觀察唐至元代辯論場域的實體樣態，並反省過
往對史料的運用是否全面、準確。總計唐至元代的變〈頌〉說至少有三十六家，
在此基礎上，可較詳密地論證唐至元代變〈頌〉說的起源、譜系、理論構成等問
題。
關於變〈頌〉的起源，成伯璵始明確使用變〈頌〉一詞，但成伯璵的整體觀
念仍來自孔穎達，且宋、元學者所接受的變〈頌〉說，多源自孔穎達，故孔穎達
對變〈頌〉說形成有不可忽視的影響力，變〈頌〉議題實應推源於孔穎達。據孔
穎達、成伯璵之說為基礎，可較全面地梳理、通解唐至元代的變〈頌〉說譜系。

The “bian song”（變頌） issue from the Tang Dynasty to the Yuan Dynasty
has been limited to insuffi cient mastery of historical materials in previous research.
It has not been taken seriously so far, and it is difficult to carry out more in-depth
discussions. In order to overcome the aforementioned diffi culties, we should fi rst try
to use the new compilation standards. Next, we re-edit the lost “bian song”（變頌）
doctrine from the Tang to the Yuan Dynasties, observe the physical form of the debate
fi eld from the Tang to the Yuan Dynasty, and refl ect on whether the past use of historical
materials is comprehensive and accurate. In total, there are at least thirty-five
scholars of the “bian song”（變頌） theory from the Tang to the Yuan Dynasties. On
this basis, the origin, genealogy, theoretical composition and other issues of the “bian
song”（變頌） theory from the Tang to the Yuan Dynasties can be demonstrated in
more detail.

Regarding the origin of “bian song”（變頌）, Cheng Boyi（成伯璵）clearly
used the term “bian song”（變頌）for the first time, but the issue of “bian song”
（變頌）should actually be traced back to Kong Yingda（孔穎達）. Based on the
theories of Kong Yingda（孔穎達）and Cheng Boyu（成伯璵）, the genealogy of
the “bian song”（變頌）theory from the Tang Dynasty to the Yuan Dynasty can be
sorted out and explained comprehensively.