本文重點考察了《維摩詰經》在中國民眾──尤其是庶民世界的傳播過程中所形成的信仰特性。認為：佛教進入中國之時，便形成兩個世界──庶民佛教和士大夫佛教，由此形成信仰的不同風貌。區別於士大夫重視玄理的習尚，民眾的維摩詰信仰具有崇拜神力、重視經卷之書寫和供養、倡導通俗講唱和注疏、中土民俗與禮懺法事相結合等特質，展現出信仰的通俗化傾向。庶民信仰的這種特性在中唐以後由於淨土教、禪宗推動的佛教教理和佛教藝術的通俗化趨向與士大夫信仰合流。《維摩詰經》在傳播過程中產生的這種信仰差別，主要是緣於其教理本身所具備的多方面之含義，以及因其化他利物、隨物根緣的目的顯示出的隨眾生不同而施教的特性。同時，由於接受者的文化程度、信仰需求等差異，不可避免地造成了信仰特徵上的分野。

The present research focuses on examining the status of the Vimalakīrtinirdeśa within the people of China. In particular, the beliefs characteristics that formed during the process of its dissemination among the general population. It asserts that the two worlds of the common people and intellectuals generated different beliefs and views during the dissemination of Buddhism in China. In contrast to the fact that the intellectuals focused on profound philosophy (Xuanli), the common people worshipped Vimalakirti’s extraordinary power, copied and enshrined the Sūtra, chanted, and integrated folk ways with repentance and Buddhist rituals, all of which illuminated a trend towards religious popularization of religious thought. However, such folk religion has also been incorporated into the intellectuals’ profound philosophy since the middle of the Tang Dynasty, due to the popularisation of Buddhism and its art, which was driven by the Pure Land and Chan sects. These variations in belief representation stemmed from the sophisticated inclusions of the Sūtra and its adaptability to individual conditions and capabilities during preaching. In addition, the differentiation between the two belief manifestations connects to their cultural levels and belief needs.