中國曆法在東亞的傳播，具有多重涵義及複合影響。然而，學術界過於注重其科學技術的層面，較少論及其政治和文化涵義。事實上，在近代以前，東亞諸國基本襲用中國的曆法，不僅把曆法作為先進的天文知識加以攝取，而且作為「尊奉正朔」的標誌以尋求文化認同。 基於上述觀點，本文在追蹤唐曆傳播日本的過程中，將百濟、新羅、渤海納入視野，以東亞文化聯動為背景探討中國曆法對日本政治及文化的影響。同時在汲取先人研究成果的基礎上，重點討論下列幾個問題。 (一) 中國曆法最初傳入日本的時間及途徑。百濟的曆博士王保孫於五五四年赴日傳授曆法，百濟僧觀勒於六○二年將曆本並曆法傳授給玉陳，其時百濟使用南朝梁的，《元嘉曆》，可知南朝系統的曆法在七世紀前傳入日本。 (二) 日本始用中國曆法有六○四年、六九○年兩說，前者推測使用觀勒帶來的《元嘉曆》，後者則是《元嘉曆》和《儀鳳曆》並行。筆者以為，六○四年使用的是傳自百濟的舶來曆本，六九○年則是根據中國曆經自造的曆本。 (三)《儀鳳曆》之謎。日本沿用了七十三年的《儀鳳曆》，學界普遍認為是《麟德曆》的別稱，但在中國和朝鮮的文獻中找不出證據。根據《日本國見在書目錄》「《麟德曆》八，《儀鳳曆》三」的記載，可知兩者卷次不同，推測中國歷史上存在過三卷本的《儀鳳曆》。

The dissemination of Chinese calendar in East Asia has its multifold significance and the compound influence. The academic circle has, however, long over-emphasized its effect on the scientific and technologicallevel, while unduly underestimating its political and cultural importance. As a matter of fact, before modern times, the Chinese calendar was adopted by nearly every country in East Asia, not only as a way of learning advanced astronomical knowledge, but, more importantly, as a symbol of their compliance with orthodox calendar to seek cultural identification. On the basis of the above viewpoint, this article aims to explore the impact exerted upon Japanese politics and culture by the Chinese calendar in the background of cultural linkage in East Asia, while tracing the process of the dissemination of the Tang calendar in Japan, with Baiji, Xinluo, and Bohai also brought into the study. Meanwhile, in the light of the achievements already made by my forerunners, 1 will focus particularly on the following problems: I. Theearliest time in, and the initial approach through, which the Chinese calendar was disseminated into Japan. In A.D.554,Wang-Baosun, a doctor of calendar in Baiji, set out for Japan to impart knowledge about calendar, and in A.D.602,Guanle, a monk in Baiji, passed the almanac, together with calendar (Yuanjia Li from the Liang State during the Southern Dynasty), to Tama-furu, which testifies to the fact that even before the 7th century, the systematic calendar of the Southern Dynasty had already been imported into Japan. II. There are two sayings concerning the time when Japan began to adopt the Chinese calendar: one is the introduction of Yuanjia Li by Guan Le in A.D.604; another is the simultaneous importation of Yuanjia Li and Yifeng Li. Personally, I believe that the calendar used in 604 was the one introduced from Baiji, while the one used in 690 was made natively by Japanese on the basis of Chinese calendar. III. The enigma of Yifeng Li. For a long period of 73 years, Japan had followed Yifeng Li, which, as generally acknowledged by academics, is the alternative name for Linde Li. Yet, no evidence has ever been found in both Chinese and Korean literatures to prove this hypothesis. In accordance with the record in the chapter ‘Linde Li the Eighth Volume, Yifeng Li the Third Volume’ in “Nihonkoku Genzaisyo Mokuroku”, the two calendars actually belonged to different volumes, and there might have been three volumes of Yifeng Li in Chinese history.