本文擬觀察北宋與遼代佛教舍利塔內藏經的現象，藉由對其建築結構與出土品內容的觀察探討兩地舍利塔內藏經的相似與相異處，從而提出遼與東南沿海地區北宋佛教文化的特殊關連，並且重新檢討遼代佛教文化的歸屬。本文將提出幾點主要看法：一、遼代「舍利埋藏」（sarîra relic deposits）特重佛陀的「法舍利」，亦即佛教經典之供養。二、遼代的法舍利供養同時也是為備「末法」來臨所建，亦即「存經以備法滅」。三、遼代舍利埋藏形制、內容及其對某些經典的特殊喜好，反映遼代佛教文化與日韓及中國東南沿海地區舍利埋藏的密切關係，而與唐宋中原地區傳統有根本的差異。本文討論的範圍限於為釋迦牟尼佛舍利所建的佛塔，討論對象為北宋和遼代舍利塔中發現有舍利埋藏並有出土佛教經典者。目前已發掘並經發表的北宋和遼代舍利埋藏共有六十一處；在二十二處遼代舍利埋藏中有十三處出土經典（附錄一），比例甚高；而在三十九處宋代舍利埋藏中，有十二處出土經典，並且這十二處舍利埋藏中又有九處集中在江浙地區（附錄二），可見該地區與「舍利塔內瘞藏經典」的活動間關係密切。

This paper discusses scripture deposits made in the Northeast and the Southeast of China from the tenth to the early twelfth century. These scripture deposits were mostly made in above ground rooms on top of or inside the central column of pagodas'. These deposits can be divided into two groups on the grounds of their religious significance and function. One is made up of sutra burials aimed at preserving the Law in preparation for the mofa period. The other group consists of the enshrinement of the Buddha's dharma-body in form of scriptures. The Liao scripture deposits include both groups. Thus pagodas did not function only as a burial and monument for the sarîras, but actually realised the presence of the Buddha at the very spot of their construction.

Unlike the Liao, the scripture deposits in Southeast China show less concern with venerating the dharma Law, nor do they show the same anxiety for preserving the Law, although they may have borrowed some formal features of the Liao relic deposits. Abundant inscriptions show that scriptures were offered as gifts to accumulate merit and to build personal links with the invisible. Therefore, relic deposits functioned like storerooms for precious gifts of scriptures, and deposits of scriptures inside pagodas were intended to save up these gifts in safe and secure places in order to preserve the relationship with the invisible thus built.

As a further contribution to the discussion, the last section of the paper looks at the features that were shared by scripture deposits in Liao territory, Korea, Japan, and Southeast China to examine some links between them which were established via sea routes. The similarities between Liao, Korean, and Japanese scripture deposits reveal a Buddhist culture in which preservation of the dharma Law and veneration of scriptures were principal components. Meanwhile, scripture deposits in southeastern China share some features with those in Liao, Korea, and Japan. This fact probably resulted from frequent contact between these areas.

遼代; 法舍利; 法身; 末法; 東北亞; 海上交流; 江浙; 彌陀淨土

Liao; sarîra relic; dharma-body; Final Dharma (mofa); Northeast Asia; southeastern China; Pure Land of Amitâbha