This paper discusses the relation between the Zhaoming pusa jing (hereafter, Zpj) and the Miaohao baoche jing (hereafter, Mbj). As I have shown in a recent contribution (Journal of Indian and Buddhist Studies, 53(2): 219-21), the Zpj was clearly influenced by the Ba shi jing (hereafter, Bsj) 八師經, a text translated by Zhi Qian 支謙 in the 3rd century C. E. Verses 偈頌 from the Bsj can also be found in the Mbj. The Zpj has survived in only one version, i.e. a Dunhuang manuscript originally belonging to Li Shenduo's 李盛鐸 collection. The whereabouts of the manuscript are uncertain, but photocopies of the text erer published in A Collection of Xiyu Unearthed Artifacts by Dr. Toru Haneda 羽田亨博士收集西域出土文獻寫真 kept in the Haneda Museum 羽田記念館. On its basis, I published a diplomatic edition in the previous issue of the Sengokuyama Journal fo Buddhist Studies (Vol. 1, 2004). The Mbj has five extant versions: (1) manuscript kept in the Calligraphy Museum 書道博物館 in Tokyo (originally belonging to Nakamura Fusetsu 中村不折); (2) manuscript in the collection of Deguchi Jojun 出口常順 (former abbot of Shitenno Temple 四天王寺 in Osaka); (3) Dunhuang manuscript in Pelliot Collection (P2758v); (4) Dunhuang manuscript in the St Petersburg Collection (No. 00666); (5) and the Taisho Canon edition (Vol. 85). The Mbj is also known under the following titles: Baoche jing 寶車經, Baoche pusa jing 寶車菩薩經, Fo shuo miaohao baoche jing 佛說妙好寶車經, and the Miaohao baoche pusa jing 妙好寶車菩薩經. According to 'the miscellanuous catalogue [section] containing newly collected apocryphal scriptures and suspicious texts' 新集疑經偽撰雜錄 in Sengyou's 僧祐 Chu sanzang jiji 出三藏記集 (T55. 39a27-29), the Mbj was compiled during the Northern Dynsaties by Tanbian 曇辯 of Huai Province 淮州 and revised by the monk Daosi 道侍. Until its discovery at Dunhuang, this text had been considered lost. The colophon of the Dunhung manuscript is dated year 16 of the Daye 大業 Era (617C.E.) of the Sui 隋 Dynasty. In the Taisho edition, the Mbj has one scroll 一卷 and contains about 2,800 Chinese characters. The text follows the traditional structure of a sutra consisting of three parts, i.e., preface 序分, main part 正宗分, and concluding part containing the urge to spread the teachings of the scripture 流通分. The main 'characters' of the text are Bodhisattva Baoche 寶車菩薩, the Buddha 佛, monks 比丘, and the brahmans 婆羅門. Here are the main teachings of the Mbj: the Buhhda's Path is supreme; the duration fo Tathagata's life is beyound comprehension 不可思議; if one has faith in this scripture, one will gain various worldly benefits 現世利益; if one takes the three refuges 三歸依, observes the five precepts 五戒 and the ten goods 十善, undertakers the eight avstinences on fast-days 八齋 and repents 懺悔 whole-heartedly for one's sins, understands the law of cause and effect 因果, takes the carts of the Three Vehicles 三乘 and leaves 'the burning house 火宅 fo the three realms 三界', one will not fall in Hell (which is identified as Mt Tai in the East 東泰山). Moreover, if one makes use of Wisdom 般若 and greed and ignorance and generates the thought of Awakening 菩提心, then one will drive in the great ox-cart of the One Vehicle 一乘大牛車 and will reach the true realm of Nirvana. The Zpj and the Mbj were clearly influenced by the Saddharmapundarika-sutra 妙法蓮華東經. In both texts, we see fragments which are either similar or identical with the texts of the Lotus Sutra. As already mentioned, both the Zpj and the Mbj also contain verses from the Bsj, through the way in which they include and word them are different. The analysis of the versification reveals that the Zpj has better rhythm and rhyme patterns 韻律 than the Mbj. The Zpj may have also been influenced by the *Mahavaipulyamahasamnipata-sutra 大方等大集經 (Vol. 60) translated by Narendrayasas 那連提耶舍 in the latter half of the 6th century. Of the two texts dissucussed in this paper, the Mbj seems to be the earlier. The Mbj is clearly an apocryphal text which absorbed from the Bsj, the Saddharma
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[Table of Contents]
一、はじめに p.61 二、テキスト p.61 （一）『照明菩薩経』のテキスト p.61 A. 写本（敦煌写本） p.61 B. 活字本 p.62 （二）『妙好宝車経』のテキスト p.62 A. 写本（敦煌写本） p.62 ① 書道博物館蔵（中村不折旧蔵）本 p.62 ② 四天王寺出口常順氏蔵本 p.63 ③ ペリオ本 p.64 ④ 俄蔵本 p.64 B. 活字本 p.64 三、『妙好宝車経』について p.65 （一）内容梗概 p.65 （二）先学の研究 p.67 （三）経録からの考察 p.68 （四）『妙好宝車経』が典拠とする経論 p.71 四、『妙好宝車経』と『照明菩薩経』の比較 p.76 （一）同文あるいは類似すると考えられる箇所 p.76 （二）両経の偈頌の通韻 p.79 A. 両経ともに『入師経』偈を引用している p.79 ① 『八師経』の第六師の「畏老偈」と『照明菩薩経』偈 p.79 ② 『八師経』の第八師の「畏死偈」と『妙好宝車経』の偈 p.80 B. 両経偈の押韻 p.81 ① 『照明菩薩経』 p.82 ② 「妙好宝車経」 p.83 （三）両経の前後関係 p.86 五、終わりに p.87
