本論文認為從漢譯佛典僧人「神通」書寫，到《高僧傳》僧人「神異」書寫，是印度佛教中土化過程中佛教文化型態「範式轉移」的現象。職是之故，本論文嘗試立足於較為宏觀的視域，分別探討漢語語境中對「神」、「異」、「通」三字的本有用法；以及譯經語彙中如何使用「神通」與「神異」二詞？其次，探討早期漢譯大小乘佛典中關於咒術道術的定位為何？以及佛教初傳中土反映於史書、慧皎《高僧傳》之前，僧傳中的高僧形象為何？最後，歸結指出慧皎以律師身份改用「神異」立科，既區隔出經教「神通」與「神異」之別，亦記錄當時的歷史現象，並建構出中土高僧的新範型。

The accounts of thaumaturgy and supernormal powers found in the Chinese Buddhist Canon represent a paradigm shift which occurred during the course of the sinicization of Indian Buddhism. I explore this phenomenon from a macrocosmic perspective, and make a thorough analysis of the historical usage of the terms shen 神, yi異, and tong通, and also investigate the reasons for the use of the two separate terms神通 (shentong, supernormal powers) and 神異(shenyi, thaumaturgy)in scripture translation. I then investigate the concept of sorcery in the early Chinese translations of the scriptures of both the Greater and Lesser Vehicles, and go on to examine the images are lore of eminent monks which were transmitted in the Buddhist saṃgha prior to the composition of the Gaoseng zhuan (Biographies of Eminent Monks) by Huijiao, as reflected in historical records. Finally, I present a summary of how Huijiao made use of his position as preceptor and vinaya master to change the usage and categorization of shenyi, establish the distinction between shentong and shenyi, record contemporary history, and mold a new image of eminent monks.