西元667年2月，道宣律師（596∼667）晚年時，曾有天人現身為他 說法的特殊經驗。這份天啟的內容曾經記載在《道宣律師感通錄》與《中天竺舍 衛國祇洹寺圖經》等多部作品裡。道宣的同儕道世所編的《法苑珠林》中，也保 留了幾段記錄，雖然內容有些不同，但都是有關道宣的天啟錄。這些記錄顯然是 引用自另一部名為《道宣律師住持感應記》的實錄。《法苑珠林》完成於668年， 正好是道宣逝世後幾個月。由《道宣律師住持感應記》被《法苑珠林》所引用的 幾段道宣與天人的對話看來， 這部作品應該是在667年陰曆二月到隔年三月之 間編成。 《法苑珠林》引用《道宣律師住持感應記》的引文，是採佛陀新開示的形式 呈現，陳述的是佛陀生前用品的故事。當我們把焦點集中在這些物品上，將發現 這些故事與精心設計的情節都是為了建立想像的崇拜物。到底道宣與他的追隨者 建立的動機是什麼？中世紀時中國和尚們使用了哪些資料？這個計劃可能的影 響又是什麼？ 雖然有關這些想像崇拜物的故事被很小心地放在一起，但這些段落在某種程 度上仍然有些混亂，不過這也提供了我們解答道宣天啟記錄發展的一些線索。本 文第一部份先簡短地介紹這些段落，然後將焦點集中在迦葉佛傳袈裟給釋迦牟尼 的部份。接著分兩方面將迦葉袈裟的故事放在一個中世紀中國佛教的更大架構 下。首先追蹤道宣的律書註釋以及《法苑珠林》，探討有關這些袈裟的救贖教說 有何差異。其次轉而討論《阿育王傳》中有關袈裟的故事。筆者認為《道宣律師 住持感應記》中有關迦葉佛袈裟的故事，是從《阿育王傳》中同名的佛弟子迦葉 的袈裟故事轉化而來。本文結論認為：早期禪宗故事裡有關菩提達磨傳袈裟的說 法，可能是受到迦葉傳袈裟故事的影響。

　　　　　Toward the end of his life, in the second month of the year 667, the eminent vinaya master Daoxuan (596~667) had a visionary experience in which gods appeared to him and instructed him. The contents of this divine teaching are reproduced in several works, such as the Daoxuan lushi gantonglu and the Zhong Tianzhu Sheweiguo Zhihuansi tujing. The Fayuan zhulin, compiled by Daoxuan's collaborator Daoshi, also preserves several passages, not paralleled in these works, but said to be part of Daoxuan's visionary instructions. These passages appear to have been taken from another record of this same event, titled Daoxuan lushi zhuchi ganying ji. The Fayuan zhulin was completed in 668, only several months after Daoxuan's death. The Daoxuan lushi zhuchi ganying ji, from which the various Fayuan zhulin passages on Daoxuan's exchanges with deities were taken, must have been compiled some time between the second lunar month in 667 and the third month in the following year. The quotations in the Fayuan zhulin from the Daoxuan lushi zhuchi ganying ji take the form of newly revealed sermons of the Buddha and tell stories about various objects used by the Buddha during his life time. Focusing our attention on these objects, we may read these stories and the elaborate frames within which they are presented as attempts to construct imaginary cultic objects. What motivated Daoxuan and his followers to carry out this construction?　What resources, available to medieval Chinese Buddhist monks, were used?　What were the possible consequences of this project? Though these stories about imaginary cultic objects are put together with considerable care, the passages that contain them show a degree of confusion and offer some clues that throw light on the way in which the records of the instruction Daoxuan received from the gods developed. In the first part of this paper a brief description of these passages is followed by a more focused examination of the passages on the robe Kaa`syapa Buddha handed over to `Saakyamuni. Subsequent sections of the paper are devoted to two attempts to place these passages on Kaa`syapa's robe within the larger context of medieval Chinese Buddhism.　I first trace how distinctively soteriological discourses on the robe emerged in two places: Daoxuan's vinaya commentary and the account of the dharma robe in the Fayuan zhulin. I then turn to a discussion of the stories about the robe in the A`sokaavadaana.　 I offer here the suggestion that in Daoxuan lushi zhuchi ganyingji, the A`sokaavadaana's story of the Buddha's disciple Kaa`syapa's robe was reshaped into a story of the robe of the previous Buddha of the same name, Kaa`syapa. The paper concludes with brief comments on the possible significance of this discussion in the light of the prominent role that the account of the transmission of Bodhidharma's robe played in early Chan.