This paper is an annotated translation of part of Wang Wei in Zhang Yanyuan’s Lidaiminghuaji juan 6, including Wang Wei’s “Xuhua”. There are many critical editions and annotated translations of Lidaiminghuaji, including the part of Wang Wei. Also, there are research books that discuss Wang Wei in detail. However, each of the above research results has a different form, and there are considerable variations in proofreading and interpretation about “Xuhua”. This paper proofread part of Wang Wei in Lidaiminghuaji juan 6, including Wang Wei’s “Xuhua”, translated into Japanese, and annotated again. The main purpose of this paper is to review the past research results, synthesize their advantages, and supplement annotations of the examples. KEYWORDS: 歴代名畫記, 王微, 敍畫, 山水畫, 畫論

This paper is a translation with notes of Hongzanfahuazhuan Vol.1 Tuxiang. Hongzanfahuanzhuan was written by the Buddhist monk Huixiang, who lived around the Early Tang dynasty. This translation with notes is based on a manuscript owned by the Todaiji Library in Nara. Taisho-zo was also based on that but contains typographical errors. For that reason, this paper reprinted the handwritten manuscript again, then proofread, translated into Japanese, and provided notes about related matters. KEYWORDS: 慧詳, 弘贊法華傳, 圖像, 初唐, 譯注

Golden scriptures made of gold pigment and dark colored paper were originally made in China, and introduced into Korea and Japan later. According to some old history books, the earliest golden scriptures in China were made by members of the royal family of the northern Wei 北魏 in the early 6th century. Their golden scriptures expressed the nobility of scriptures and their owners. In the 530's-540's, Xiao Yan 蕭衍, emperor of the southern Liang dynasty, made golden manuscripts of the Perfection of Transcendent Wisdom 摩訶般若波羅蜜經, which he used to give four lectures. His lectures with golden scriptures were imported into a series of ceremonies like Shidian 釋奠. Furthermore, the purpose of his lectures was to reproduce the story of Sadāprarudita 薩陀波崙 and Dharmodgata 曇無竭. In the 550's, worrying about the Latter Day of the Law 末法, Nanyue Huisi 南嶽彗思 made golden manuscripts of the Perfection of Transcendent Wisdom and the Lotus sutra 妙法蓮華經. His golden scriptures were based on the idea that gold is a symbol of eternity. Golden scriptures actually are rather fragile, but were considered to be everlasting just as were stone scriptures. Golden scriptures and the way to make them were imported to Japan as early as the 8th century. In the 11th century, the idea of the Latter Day of the Law increased in Japan. Fujiwara Michinaga 藤原道長, who like Huisi used gold to symbolize eternity, made golden manuscripts of some sutras and buried them in the ground at Kimpusen 金峯山. As described above, in those days, golden scriptures were not only decoration, but also the reproduction of the story of the bodhisattvas and were symbols of eternity.

本研究は、最澄・空海が日本にもたらした中国・唐代の文献『三教不斉論』に訳注をほどこし、『三教指帰』注釈書をテキスト化することを目的とした。 具体的には、(1) 『三教不斉論』を詳細な注釈とともに現代語訳して刊行した。(2) 『三教指帰』注釈書の一部を近代以降に刊行された本をもとにテキスト化した。(3) 平成26年度には国際仏教学会（ウィーン）、平成27年度には国際宗教史学会（ドイツ・エアフルト）に出席して、成果を発表した。

『法華経』、『涅槃経』等の漢訳経典、『高僧伝』、『続高僧伝』等の僧侶の伝記資料、『弘賛法華伝』等の経典にまつわる逸話集、『冥祥記』等の霊験記から幅広く収集した書写に関連する資料を整理・分類しつつ、さらに『三国志』、『晋書』等の正史や個人の文集から関連の記録を補足する作業を行った。この作業をもとに、昨年度に行った思想的側面の研究1、修正と大幅な加筆を施し、あわせて文献学的側面からの研究を進めた。昨年度に学会で発表した血字経と金字経についての研究は、計画時にはごく小さな一部分となる見込みであったが、その後大きな問題点が浮かび上がったため、それぞれに独立した論考として、今年度に新たに得た資料や知見を加えてさらに改訂・増補した。血字経の研究では昨年の成果に加えて中国伝統思想との関連を解明し、中国語及び日本語で既に発行済みである。また金字経の研究では、北魏・梁から隋唐を経て日本平安期に至るまでの思想的系譜を明らかにした。文献学的側面からの研究としては、写本時代の人々が書物を捉える際に重要であった概念と、当時における原稿が書物へと変貌していく過程について考察し、写本研究者が共有すべき基礎的特徴の一端を明らかにした。収集・整理済みの資料に解釈を付した資料集を作成した。以上の成果を、これまでの研究とあわせて博士論文『中國中古の實践佛教』にまとめ、京都大学に提出し、2013年3月に博士(文学)を授与された。