〔梁〕慧咬《高僧傳〉中僅有三則「畢宿對」的敘事，然其中二則見於東漢末年最重要的譯經大師安世高，與西晉末年佛教開始進入士大夫階層的代表人物帛遠的傳記中；在二者的死亡記事中，皆建構其「前世今生」中「畢宿對」的故事。本論文以為「畢宿對」的死亡書寫策略，除了可以消解高僧被殺的受害者角色，並可建構其死亡之神聖性。亦可反映漢魏佛教神靈不滅、輪迴報應的重要觀念，也為南朝「神滅／不滅」的論辯提供「神不滅」的最佳例證。因此本論文擬就《高僧傳》中〈安清傳〉與〈帛遠傳〉，分別比較二傳建構「前世今生」敘事模式與印度佛典「前世今生」敘事模式的異同；以及與六朝志怪書寫的關連性。再探討二傳「畢宿對」的敘事模式與印度佛典中僧人「畢宿對」模式之異同。以觀察《高僧傳》中前世今生「畢宿對」的書寫，如何融攝印度佛典與六朝志怪，建構出獨特的敘事特色。本論文歸結「畢宿對」的敘事，既符合六朝向「異」開放的時代精神，又可視為佛教融入中國中古社會和文化中落地生成的某些面向。 The Gaoseng Zhuan (Memoirs of Eminent Monks) was written by Huijiao during the Liang dynasty (502-557 A.D.). Amongst this collection are included the biographies of An Shigao (安世高), the most important translator of Buddhist texts into Chinese during the later part of the Eastern Han dynasty (25-220 A.D.), and Boyuan (帛遠), a noted scholar-monk during later years of the Jin dynasty (265-420 A.D.). In both of these biographies the death stories hinge on the concept of retribution for karmic actions performed in a past life. In this paper I propose that this concept is used as a means of explaining their tragic deaths. It also serves to illustrate the doctrines of transmigration and karma, and to provide compelling evidence for the imperishability of the soul or mind (神靈), a fiercely debated topic at the time.In this paper I compare the concept of karma and rebirth as presented in these two biographies with the concept of rebirth as described in the Indian Buddhist scriptures, as well as its correlation with the Liuchao Zhigui (六朝志怪). I then go on to show how these descriptions of karma and rebirth in the Gaoseng Zhuan are a composite of the concepts found in the Indian Buddhist scriptures and the Liucliao Zhigui. I conclude by showing how this way of presenting the doctrine of karma and rebirth reflects the adaptation of early Buddhism to Chinese culture, and how it was related to the keen interest in marvels and wonders (異) which were prevalent during the Six Dynasties.