本文從個人寫經與宗教實踐的視角，探討唐代佛教寫經者與佛教典籍的互動，以及寫經此一實踐所擁有的特殊意義，進一步分析、比較佛教寫本與印本在使用上的異同，以深化我們對於唐代佛教印刷術的使用與寫本文化的認識。在唐代，寫經是佛教信眾相當重要的宗教實踐之一，透過抄寫經典，個人可以與佛教經典建立起相當私人且特殊的聯繫。另外，寫經常須伴隨相應的儀式進行，透過儀式性的寫經，賦予被抄寫的經典特殊的宗教意義。值得注意的是，唐代寫經最核心的意義並不在於流通、保存佛教經典，而更為重視個人透過寫經的宗教實踐與從中獲得的宗教經驗與功德。相較之下，透過印刷術所印製的佛教印本則只具有保存、流通佛教典籍的功能，無法取代佛教儀式性書寫的宗教實踐與體驗。直到唐末，佛教寫本仍是主流，佛教印本的地位相當次要，人們即便取得印本，仍舊是以寫本的方式來使用印本。印刷術的發明與使用並未能成功挑戰寫經在佛教實踐中所具有的影響力與地位。

In this article, I discuss the interactions between the Buddhist sutra copiers and printed scriptures from the perspective of personal Buddhist practice. By analyzing and comparing how Buddhist believers treated and used the manuscripts and printed scriptures, this paper illustrates the usage of the printing technology and the manuscript culture of the Tang dynasty. In the Tang dynasty, hand-copying Buddhist scriptures copying is one of the vital religious practices and people can personally connect with the Buddhist scriptures through handwriting them. In addition, sutra copying has always been practiced with some rituals that could endow the Buddhist manuscript with remarkably religious meaning. It is worth noting that the central meaning and function of sutra copying in the Tang dynasty lie not in circulating and preserving them. On the contrary, Buddhist believers valued much morethe experience of handwriting itself and the merits acquired from copying sutras the personal handwriting because they believe that the printed scriptures cannot lead to the same religious and ritual results. Until the end of the Tang dynasty, the Buddhist manuscripts have remained the dominant medium for Buddhist believers even though they would also obtain the printed Buddhist scriptures for their use. We can find that the challenge that the invention of printing technology brought to medieval Buddhists seems to be confined in a scope due to the distinct attribute of Buddhist manuscripts.