도교조상(道敎造像)과 원시천존(元始天尊)

Abstract

本稿は、六朝隋唐時代の現存する道敎像の銘文の調査をもとにして、天尊像·元始天尊像が成立し廣まっていく狀況を明らかにするとともに、元始天尊という神格と靈寶經「元始舊經」との關係を明らかにしたものである。道敎において神像を作ることは五世紀から始まり、初めは老君系の像の方が多かったが、唐代になると老君系よりも天尊系の像の方が壓倒的に多くなった。李元海等造元始天尊像碑(572年)の銘文には、陸修靜「靈寶經目」に記された靈寶經「元始舊經」の一つ『度人經』（『元始無量度人上品妙經』）と共通する語彙が見られる。元始天尊は六朝後半期に新しい宗敎の經典群として構想された靈寶經「元始舊經」の最高神だったのである。

This article examines the inscriptions in extant Daoist sculptures of the Six Dynasties, Sui, and Tang periods in China and the circumstances in which sculptures of the Celestial Worthy (Tianzun 天尊) or the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun 元始天尊) were produced and proliferated. At the same time, it delves into the relationship between the Celestial Worthy of Primordial Beginning and the Original Scriptures of Primordial Beginning (yuanshi jiujing 元始舊經) among the Numinous Treasure Scriptures (Lingbao jing 靈寶經). Divine sculptures began to be produced in Daoism in the 5th century, and initially most of them were sculptures of Lord Lao (Laojun 老君). However, by the Tang period sculptures of the Celestial Worthy were far more numerous than those of Lord Lao. The dedicatory inscription for a sculpture of the Celestial Worthy of Primordial Beginning produced by Li Yuanhai 李元海 and others in 572 includes terms shared with the Scripture of Salvation (Duren jing 度人經), one of the Original Scriptures of Primordial Beginning among the Numinous Treasure Scriptures listed in Lu Xiujings 陸修靜 catalog. This article makes it clear that the Celestial Worthy of Primordial Beginning was the supreme deity in the Original Scriptures of Primordial Beginning, which were intended to become a new set of sacred scriptures in the second half of the Six Dynasties period.