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The following pages comprise a translation of a section of the 維摩詰經 (VimalakIrti-nirdesa satra; Taisho Issaikyo, 475; Nanjio, 146), together with the joint commentary of Seng Chao () and Kumarjiva, to which a number of interpretative and exegetical notes have been added. The texts used have been those published in the Pu- haush To 'ung Shu edition. This is the version translated by KumarjIva from the Sanskrit, probably somewhere between A.D. 401 and 413. The commentator Seng Ch'ao was his con- temporary and student, dying a year later than his teacher in 414.

The following pages comprise a translation of the whose sanskrit title was presumably the apramanartha sutra from the 'Yuan' Edition of 1290 A.D., together with an introduction by liu Ch'iu . It was first translated from the sanskrit into Chinese by Dharmagstayadas, a Buddhist monk from North Central India, with the help of Hui Piao, In 485 A.D. La the Wu Tang mountains. The Sanskrit version is not avallable, while there are known to be four Chinese editions of the sutra. They are the (Kao-Ll RAtston 1115 A.D.), 2舊宋本 (the Old Sung Idition 1104-1148 A.D.), (the Yuan Edition 1290 A.D.), and the Ming Idition 1601 A,D.). Although the pre- sent translation was based on the Yuas text, with which the translators have been faniliar for many years, 1t has been compared throughout with the Kao-Ii Idition (Taisbo 276), and an appendix of the variations is added at the end.

ABSTRACTABSTRACTABSTRACTABSTRACT (in English) The diploma work deals with the hindu funeral rite. The thesis is based on the study of original Indian resources in Hindi and Sanskrit, as well as on treatises on this topic in English, German and Czech. The main part of the thesis consists of description of the last rite in the life of Hindus - the last samskara, known as antyeshti. The description of the funeral rite is made from structural and also historical point of view. The description of the structure of funeral rite is based on complex study of all resources, and translation of Paraskara grhyasutra is added as an attachment. This basis allows following development of the rite and its possible changes in modern India.

本論文共分六章。第一章緒論：敘述研究動機、目的、方法、範圍，並說 明感應記之產生因由。第二章敦煌佛經感應記寫卷校錄乃將普賢菩薩說證 明經感應記－－黃仕強傳、金光明經感應記－－張居道傳、以及二十一則 金剛經感應故事，均一一核對微卷，加以校錄，使這些感應記能完整的呈 現於世。第三章敦煌佛經感應記背景考述，分由感應記之抄寫者、年代， 和佛經與感應記之流傳情形加以考查敘述。第四章敦煌佛經感應記析論： 乃針對感應記之題材與思想，作相關考證與分析。第五章敦煌佛經感應記 之藝術特徵：乃就形式結構、敘事模式、以及語言風格三方面作析論。第 六章結論：說明敦煌佛經感應記之影響與價值。末附敦煌微卷影稿、俗寫 文字對照表、以及參考書目。

Thesis (Ph. D.)--Rijkuniversiteit te Utrecht, 1992. / eContent provider-neutral record in process. Description based on print version record.

Thesis (Ph. D.)--Rijkuniversiteit te Utrecht, 1992.

本論文研究之目的，乃欲藉敦煌佛經寫卷之題記研究，以管窺敦煌當地佛教之特殊性 ，及其於中國佛教史上之地位．然限於時間及能力，故僅能就題記所反映之現實性方 面稍作爬梳． 有關佛經寫卷方面之原始資料，係根據王重門氏《敦煌遺書總目索引》、許國霖氏《 敦煌石室寫經題記》、潘重規氏《國立中央圖書館所藏敦煌卷子題記，復校之以黃永 武氏《敦煌遺書最新目錄》及果立中央圖書館所藏之敦煌微捲及古寫本．雖然對列寧 格勒收藏之內容及英、法、北京之寫本真方面皆力有未逮，但因本文並非以考證工作 為主，故文獻多寡並非問題． 恩限於資絡之分散，與文獻本身之不完整，故本文盡量排除有待爭議者，而以其中之 時地人物皆較可信賴者，就其於信仰行為思想方面，所反映之普遍性與特殊性，輔以 史地之背景來加以適當闡發．且由於題記部分之資料不全，故歸納之推理活動乃根據 特殊事實之因果關係來加以推論，而非全然以量化、經驗為根據． 茲以下列六個子題來加以探討： （１）序論 （２）敦煌佛經寫卷之形式 （３）敦煌佛經寫卷題記之內容 （４）佛經寫卷題記所反映之現實性 （５）敦煌佛教的史地考察 （６）結論 敦煌文化乃隸數於漢民族文化圈之最西端，由於地理因素的特殊，以及中股時代種族 融合及宗教傳播之歷史背景，促使其政治型態與社會現況皆迥異於中原地區，故而其 佛教發展與佛教文化自不免呈現獨立自主的特性，在中國佛教史上扮演了轉接、聯絡 的角色．

The subject of this thesis is self-immolation in Buddhist countries. The author shows examples from both history and the present and interprets them as a ritualised pattern passed on from the fourth century until the present time, the continuity of which was based on literary tradition as well as on historical occurrences. She demonstrates that self-immolations in Vietnam and Tibet also follow the centuries long tradition and prove to have the same components. The author intends to answer the question of the origin of the tradition in Buddhism and its broad popularity compared to other forms of self-sacrifice. Reasons for self-immolations among the Buddhists might have been manyfold: to demonstrate their loyalty to the buddhist doctrine and the Buddha, to use it as means of attaining enlightment immediately or as a form of a political protest. All of the above can be understood as a sacrifice to the Three Jewels of Buddhism, i.e. the Buddha, the Drarma and the Sangha. The author also handles self-immolation in Buddhism as a question of ethics in order to present the problem in its completeness. In doing so, she concentrates on the point of view of the followers of Buddhism themselves. The phenomenon proves to have many forms and therefore even the Buddhists are nor united in their opinions....