Aspects of Culture relating to the Saddharmapundarika-suta in the Caves Temples of Tun-huang

本研究通过敦煌壁画、雕塑、敦煌写本的调查，阐明敦煌佛教中有关《法华经》的信仰性质，在艺术领域，对敦煌壁画中有关《法华经》的题材，按大小、比例进行分类分析。考察了大型壁画在风格和题材上随时间的变化。此外，还考察了SP在壁画中的章节出现频率：注意到了佛塔-前者除七卷、八卷外，还有十卷SP，是敦煌的独特版本，反映了法王《车》的影响 ...更多信息 吴发华卿，曾被引用。关于后者，我们的研究表明，大部分复制品是为复制者的近亲灵魂而复制的，其中大量复制品是从进行大规模复制的长安运来的，并对保存在北京的未动过的敦煌女士进行了分析。我们已经看到，《妙法莲华经》在北京所有手抄本中数量最多。此外，对现存《妙法莲华经》手稿的分章、分卷、分卷、关于翻译的地点，我们注意到《正法华经》和《徐震天经》都是在长安翻译的。此外，我们注意到，缺乏校对是达尔马提亚翻译的一个特点，可能是由于缺乏国家的赞助。少

Our study elucidates the nature of faith concerning Saddharmapundarika-sutra(SP) at Tunhuang, through investigations of wall-paintings and sculptures, and of Tun-huang manuscripts.In art field, the wall-paintings having SP theme were analyzed through their classification according to size and scale. The changes, in style and motifs, that large-scale wall-paintings had undergone with the passage of time was examined. Besides, the chapter-wise appearance frequency of SP in the wall-paintings was examined: The frequent usage of Stupa- samdarsana-parivartah and Avalokitesvara-vikurvapa-nirdesah was noticed.Regarding the investigation of manuscripts of SP, so-called Stein Ms. and Pelliot Ms. were examined, focusing on the problems regarding Chokan [arrangement of volumes] and Okugaki [postscripts]. Regarding the former, besides the 7 and 8 fascicles versions, the existence of the 10 fascicles SP, which is the unique version of Tun-huang, and which reflects the influence of Dharmaraksa's Che … More ng-fa-hua-ching, has been cited. Regarding the latter, our study shows that majority of copying was made for the souls of copiers' close relations, and that a great number of them were transported from Ch'ang-an where a large scale copying was carried out.The analysis of Tun-huang Ms. kept in Peking, which had been untouched, was also carried out. We have seen that Mia-fa-lien-hua-ching counts the most in number among the entire manuscripts in Peking. Besides, the chapter-wise and length-wise classifications of the available manuscripts of Mia-fa-lien-hua-ching have shown that they are the mixture of 7, 8, 10 fascicles versions.Lastly, Dharmarakga translations were examined: Those problems of date and place of the translation and the date of his demise were discussed. Regarding the place of translation, we noticed that Cheng-fa-hua-ching and HsU-chen-t'ien-tzu-ching were translated at Ch'ang-an. Further, we noticed that a lack of proof-reading was a characteristic feature of Dharmaraksa's translations, possibly due to the lack of patronage from state. Less