| 一、新疆的宗教歷史 | I. History of Religions in Xinjiang |
| 新疆的宗教發(fā)展演變是一個(gè)長(cháng)期的歷史過(guò)程。不晚于新石器時(shí)期，新疆遠古居民就產(chǎn)生了原始宗教觀(guān)念。公元前4世紀起，祆教（即瑣羅亞斯德教）、佛教等相繼傳入新疆，逐步形成了多種宗教并存的格局，并延續至今。 | The evolution of religions in Xinjiang was a long historical process. The ancient residents of Xinjiang developed primitive religious ideas as early as in the Neolithic Period. From the fourth century BC, Zoroastrianism, Buddhism and some other faiths were introduced into Xinjiang one after another. Gradually there came into being a pattern wherein a variety of religions coexisted, which continues today. |
| 新疆的宗教發(fā)展演變，大致經(jīng)歷了四個(gè)階段，即原始宗教階段、佛教為主要宗教的多種宗教并存的形成階段、伊斯蘭教與佛教并立為主要宗教的多種宗教并存的演變階段、伊斯蘭教為主要宗教的多種宗教并存的發(fā)展階段。 | The evolution of religions in Xinjiang went through four stages: the stage of primitive religion, the formation stage for the coexistence of a variety of religions with Buddhism as the major one, the evolution stage for the coexistence of many religions with Islam and Buddhism as the two major ones, and the development stage for the coexistence of a variety of religions with Islam as the major one. |
| 公元前4世紀以前，新疆流行的是原始宗教。至今新疆許多民族都還程度不同地保留著(zhù)原始宗教的觀(guān)念及遺俗。此后，祆教經(jīng)中亞傳入新疆。約公元前1世紀佛教傳入新疆后，逐漸形成了以佛教為主要宗教的多種宗教并存格局。4世紀至10世紀，祆教流行于新疆各地，吐魯番地區尤為盛行，當時(shí)的高昌地方政權為此專(zhuān)門(mén)設置了管理機構。這一時(shí)期，佛教進(jìn)入鼎盛階段，塔里木盆地周緣各綠洲佛寺林立，僧尼眾多，形成了于闐、疏勒、龜茲、高昌等著(zhù)名佛教中心。道教于5世紀前后傳入新疆，主要盛行于吐魯番、哈密等地，至清代傳播至新疆大部分地區。摩尼教和景教（基督教聶斯脫利派）于6世紀相繼傳入新疆。9世紀中葉，信奉摩尼教的回鶻人進(jìn)入吐魯番地區，建造寺院，開(kāi)鑿洞窟，翻譯經(jīng)典，繪制壁畫(huà)。10世紀至14世紀，景教隨著(zhù)許多地方回鶻等民族改信而興盛，當時(shí)的疏勒、葉爾羌、于闐、輪臺、高昌、哈密、阿力麻里（今霍城縣境內）等地都是傳教區 | Before the fourth century BC primitive religion was practiced in Xinjiang. Many ethnic groups of Xinjiang still retain some concepts and practices of primitive religion to different degrees. Later, Zoroastrianism was introduced into Xinjiang via Central Asia. Around the first century BC Buddhism was introduced into Xinjiang, and gradually a pattern came into being wherein many religions coexisted with Buddhism as the major one. From the fourth to the 10th century Zoroastrianism became prevalent throughout Xinjiang, particularly in the Turpan area. For this, the local authorities of Gaochang set up a special administrative agency. During this same period Buddhism reached its peak. In oases on the periphery of the Tarim Basin Buddhist temples arose in great numbers, with a multitude of monks and nuns. Khotan, Kashgar (Shule), Kucha (Qiuci), Gaochang and other famous Buddhist centers took shape. Taoism was introduced into Xinjiang around the fifth century, becoming prevalent mainly in Turpan and Kumul (Hami). It spread to most parts of Xinjiang in the Qing Dynasty (1644-1911). Manichaeism and Nestorianism were introduced into Xinjiang one after the other in the sixth century. In the middle of the ninth century, the Huihu people, who believed in Manichaeism, entered the Turpan area, where they built temples, dug caves, translated scriptures and painted frescoes. From the 10th to the 14th century, Nestorianism flourished as the Huihu people and some other ethnic peoples converted to it in many parts of Xinjiang. At that time Nestorianism was preached in Kashgar, Yarkant, Khotan, Bugur (Luntai), Gaochang, Hami, Almaliq (now in Huocheng County), and a few other places. |
| 9世紀末10世紀初，伊斯蘭教傳入新疆南部，新疆原有宗教格局再次發(fā)生變化。喀喇汗王朝接受伊斯蘭教后，于10世紀中葉向信仰佛教的于闐王國發(fā)動(dòng)了40余年的宗教戰爭，11世紀初攻滅于闐，將伊斯蘭教強制推行到這一地區。由此形成了南疆以伊斯蘭教為主、北疆以佛教為主，伊斯蘭教與佛教并立的格局。這一階段早期，祆教、景教、摩尼教等宗教亦比較盛行。但隨著(zhù)伊斯蘭教的不斷傳播，這些宗教日趨衰落。 | In the late ninth and early 10th centuries, Islam was introduced into southern Xinjiang, changing the religious pattern of Xinjiang again. After the Kara-Khanid Khanate accepted Islam, in the mid-10th century it launched a religious war against the Buddhist Kingdom of Khotan, which lasted more than 40 years. In the early 11th century the Kara-Khanid Khanate conquered Khotan and imposed Islam in that region. Thereafter, Islam dominated southern Xinjiang while Buddhism dominated northern Xinjiang, the two coexisting. In the early period of this stage Zoroastrianism, Nestorianism and Manichaeism were also very popular. But with the spread of Islam, these religions gradually declined. |
| 14世紀中葉東察合臺汗國時(shí)期，統治者以戰爭等強制手段，將伊斯蘭教逐漸推行到塔里木盆地北緣、吐魯番盆地和哈密一帶。至16世紀初，新疆形成了以伊斯蘭教為主要宗教、多種宗教并存的格局，原來(lái)當地居民信仰的祆教、摩尼教、景教等逐漸消失，佛教、道教仍然存在。17世紀初，衛拉特蒙古人接受了藏傳佛教。約自18世紀始，基督教、天主教、東正教相繼傳入新疆。新疆以伊斯蘭教為主要宗教、多種宗教并存的格局延續至今。 | The rulers of the Eastern Chagatai Khanate in the mid-14th century spread Islam to the northern edge of the Tarim Basin, Turpan Basin and Hami area by warlike and other compulsory means. By the early 16th century many religions coexisted in Xinjiang, with Islam as the predominant one. Zoroastrianism, Manichaeism and Nestorianism gradually disappeared, although Buddhism and Taoism clung on. In the early 17th century the Oirat Mongols accepted Tibetan Buddhism. Beginning in the 18th century, Protestantism, Catholicism and the Eastern Orthodox Church were introduced into Xinjiang one by one. A pattern featuring coexistence of multiple religions, with Islam as the principal one, continues today in Xinjiang. |
| 新疆的宗教歷史表明：一教或兩教為主、多教并存是新疆宗教歷史的基本特點(diǎn)，交融共存是新疆宗教關(guān)系的主流；宗教必須與其所處時(shí)代和人文環(huán)境相適應，實(shí)現本土化，才能得以延續；不同宗教間的戰爭和同一宗教不同教派的紛爭，致使人們沒(méi)有自由選擇宗教信仰的權利。 | The religious history of Xinjiang shows that coexistence of multiple religions with one or two dominant was a basic characteristic, and blending and coexistence made up the mainstream religious relationships of Xinjiang. A religion should adapt itself to the times and human environment, and achieve localization, so that it can continue. History shows that wars between different religions and disputes between different sects of the same religion deprive people of the free choice of religion. |
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