佛教從印度向中國的傳播是和西域分不開的，而于闐是西域南道的最大王國，尤其于闐是在中國最為盛行的大乘佛教的傳播中心，因此，研究于闐的佛教史，其意義不僅在於澄清于闐歷史本身的一些問題，更為重要的是可以通過于闐佛教史的探討，弄清中國佛教的一些源流問題。本文在傳統文獻的基礎上，參考和田本地出土的佛教寫本，討論各個時代于闐佛教的關鍵問題。討論的時間為佛教傳入于闐至唐代前期，吐蕃佔領于闐以後從略。首先，在導論中整理傳統文獻、和田出土佛經、于闐佛教研究的回顧，並且，討論代表性著作羽溪了諦《西域之佛教》的問題和佛教的中亞化與大乘佛典成立之問題。正文的三章，實際上分為漢代、魏晉南北朝、隋唐三個階段。第一章“佛教傳入于闐的傳說與史實”：有關漢代的于闐佛教的情況，史書缺乏記載，考古材料也零散，但是玄奘《大唐西域記》和藏文文獻都有于闐建國傳說和佛教傳入于闐的傳說，本文首先以這些傳說為線索，一邊分析傳說形成的過程，一邊討論于闐佛教的開始；然後參考最近新發現的阿富汗出土的佛經，重新討論和田出土犍陀羅語《法句經》的意義，補充論證了此寫本屬於法藏部及其來源問題。第二章“于闐的佛典傳譯與中原的西行求法”：按照西行求法僧的記載和出土佛經的種類，討論于闐佛教最盛行的魏晉南北朝時期的情況，特別是于闐人編纂佛典的創造性。具體的內容有：于闐出土的大小乘文獻；行像、傳法與講經；佛牙與《法華經》；于闐瑞像與于闐葬俗；梵文佛典的流行與于闐語的翻譯等。第三章“于闐與隋唐朝的佛教交流與相互貢獻”：在隋唐時期，西域和中原的交往更加頻繁，首先，提示隋代的中原佛教界最受于闐佛教的影響之地即長安大興善寺；其次，從整個佛教史的角度來看玄奘逗留于闐的意義；整理以尉遲乙僧為代表的長安的于闐人的活動情況；討論武則天時代于闐《華嚴》新思想傳入中原的背景；最後，從慧超《往五天竺國傳》的記載，討論以于闐為中心的西域地區的大乘戒乃至中原獨特的大乘戒。正文主要是討論于闐佛教的發展和特點，內容涉及到許多方面，其中最大貢獻是充分利用了于闐當地出土的梵文和于闐文佛教經典。通過本文的考察，傳世文獻與和田本地出土的佛典寫本之間基本上沒有矛盾，只有《妙法蓮華經》的出土寫本之多不符合相關中原傳世文獻記載之少，這恐怕是因為于闐佛教徒把此經梵本視為“聖經”，這種“護持性”對中原佛教的影響較大。不過，于闐佛教對於中原佛教也有積極性的一面，比如他們積極編纂的大本《華嚴經》，由于闐僧人輸入中原，並譯成漢文。此外，出土的于闐文寫本給我們提供了傳世文獻中沒有的消息，其中包括《贊巴斯塔書》等于闐人編纂的佛經，表現出于闐佛教徒不僅僅在翻譯佛典上貢獻至巨，而且也有自己的創造。于闐佛教豐富多彩，尤其以大乘佛教中心著稱。中原也和大乘佛教有緣分，但如果沒有于闐佛教的中介，中原佛教的情形肯定就不一樣了。 Abstract The transmission of Buddhism from India to China was inseparable with the Western Region where Khotan was the biggest kingdom along the Southern Silkroad. Considering that Khotan was playing a central role in spreading Mahāyāna Buddhism, which was popular in China at that time. The significance of studying the Buddhist history of Khotan should not be restricted to clarifying the history of Khotan itself, more importantly, it may be a good chance to make us understand the headstream of Chinese Buddhism completely. Basing on the traditional literature in Chinese and Tibetan sources and the Buddhist manuscripts excavated in Khotan area, my study is dedicated to discuss the important issues of Khotanese Buddhism from the introduction of Buddhism to the prophase of the Tang dynasty. At first, the traditional literature and the Buddhist manuscripts excavated in Khotan area are introduced, then, the review of former researches on Khotanese Buddhism. Here, I also discuss the issues concerning the transformation of Buddhism in Central Asia and the foundation of Mahāyāna sūtras as well. The content consists of three chapters: 1. Legends and Truths: the introduction of Buddhism to Khotan; 2. Transmission and Translation of Sutras in Khotan and the Pilgrimage toward the West from China Proper; 3. Communication and Mutual Contribution: the Buddhist relationship between Khotan and Tang, corresponding to three periods as the Han; Wei, Jin, Southern and Northern dynasties; and the Sui-Tang. Concentrating on the development and characters of Khotanese Buddhism, the main text covers many respects. Making full use of the Buddhist manuscripts in Sanskrit and in Khotanese excavated in Khotan area is the greatest contribution in the thesis. My research reveals that there is almost no contradictions between the records of traditional literature and the Buddhist manuscripts excavated in Khotan, except that the vast amount of the manuscripts of Saddharmapundarīka-sūtra is contary to the few record in Chinese traditional texts, which can be presumably explained by the fact that Khotanese Buddhists regarded this sutra as a Holy Writ. Although the"Secret Transmission"affected Chinese Buddhism deeply, Khotanese Buddhism showed its activity in influencing Chinese Buddhism. The compliment, importation and translation of the"huge" Huayan-jing (in Sanskrit) by Khotanese Buddhist monks is just one of the examples. Furthermore, the excavated Khotanese manuscripts offer us new information not found in the traditional literature. And The Book of Zambasta, compiled by Khotanese monks themselves, reveals not only the great contribution of them on the translation of Buddhist sutras but their creativity in compiling. Khotanese Buddhism had many aspects, particularly, enjoying the fame as the center of Mahāyāng Budd
