此論文主要是介紹聖彼得堡東方所內典藏西夏文的華嚴宗及禪宗資料。論文初步 解釋西夏初期佛教及中國佛法在西夏傳播,敦煌與五臺山的影響。特別介紹早期西夏佛教與四 川保唐無住及金和尚傳統。本論文發現西夏黨項移到河套之後就吸收中國佛法:密教,禪及華 嚴。 西夏建國後最多接觸中國西北佛教:草堂寺圭峰宗密華嚴禪圓教。因此目前西夏佛教著作最多 為宗密本人與華嚴宗法藏大師文章。根據本論文所引用材料可知圭峰禪曾為西夏佛教脊骨而 且會昌滅佛後並沒有消滅而在西夏繼續發展。宗密後代在創造禪教一致圓滿佛法沒有跟宗密 一樣強調荷澤神會南宗普通作用而把重點移到馬祖道一洪洲宗。此結論以西夏文佛教著作證 明。 本論文並有西夏文《鏡》-圭峰禪著作-的英文翻譯及聖彼得堡所藏圭峰禪著作目錄。透過此 著作可了解圭峰禪在西夏之發展及其變化。

　　　　　The present paper is an attempt to introduce some of the unique source material covering the aspects of development of Chinese Chan and Huayan Buddhism in the Tangut State of the Great Xia. Insofar, the author has been engaged in the study of the Tangut Chan manuscripts in St. Petersburg collection, which numbers up to 10,000 items. A throughout survey of the Tangut collection, has revealed, that the Chinese Buddhist schools, current in Xi-xia, Huayen-Chan trend, represented with the school of Guifeng Zong-mi was predominant. The present paper's main conclusion was that the Huayan-Chan lineage had not been interrupted after the Huichang Prosecution of Buddhism, but had certain development in the North-Western China and prosperous in Xi-xia at least until the mid. 12th century. The author here goes in much detail concerning the basic shift from Shen-hui to Ma-zu, that occurred within Huayan-Chan tradition in Xi-xia and earlier, in China proper, and brings about certain unique Tangut texts as the evidence for that process. Thus the paper contains a translation of Tangut text The Mirror, notes on the 'Basic Intentions of the Hongzhou Masters' and other lengthy references to the related Tangut texts, faximile reprint of a portion of the Tangut translation of Zong-mi Chan Preface, index of Tangut characters with the Chinese equivalents.