再论吐蕃与景教、摩尼教的联系  

Re-Examining Tibet’s Connections with Nestorianism and Manicheism

作　　者：沈琛 SHEN Chen(Faculty of History,Nankai Univesity,Tianjin 300350)

机构地区：[1]南开大学历史学院,天津300350

出　　处：《敦煌研究》2022年第3期139-147,共9页Dunhuang Research

基　　金：国家社科基金青年项目“吐蕃与周边地区文化交流史研究(7—10世纪)”(20CZS073)。

摘　　要：本文对有关吐蕃与景教、摩尼教联系的5组史料的性质、年代与真伪进行了重新检视,以此探讨景教、摩尼教在吐蕃的传播路径与范围,并着重对学界所提出的摩尼教相关知识自剑南道传入吐蕃之说进行了辨析。景教与摩尼教的传播主要发生在吐蕃新占领的敦煌,西境拉达克一带的景教和摩尼教色彩粟特语题记属于麝香之路上的粟特商人或者使者。有关摩尼教与景教的知识可能正是从敦煌和拉达克两条路经传入吐蕃宫廷。这两种宗教也未能在吐蕃腹地获得实质性的传播。By reexamining the nature, date, and authenticity of five groups of materials associated with Nestorianism and Manichaeism in Tibet, this paper discusses the paths and scope of their dissemination and analyzes the historical view that knowledge of Nestorianism was spread into Tibet through Jiannandao, a former Ba and Shu prefecture in Sichuan near modern-day Chengdu. The dissemination of these two religions mainly took place in Dunhuang just after the region was occupied by the Tibetans. Some of the most important evidence for the presence and propagation of both Nestorianism and Manichaeism are texts written in the Tibetan Ladakhi language left by Sogdian merchants or envoys on the “Musk Road” trading route. The two religions likely spread into the Tibetan court via Dunhuang and Ladakh, but they never reached central Tibet.

关 键 词：吐蕃 景教 摩尼教 剑南禅宗 

分 类 号：K289[历史地理—历史学] B989.1[历史地理—中国史]