日本入明僧携回的中国物品中,尤其是以典籍、书画、日用器物等为多。典籍主要来自三种渠道,一是明廷所赐,二是相知馈赠,三是自购所得。但策彦周良的两次入明都不见政府之间的赐予或请求记录,可见十六世纪中叶左右日本对中国典籍的需求有所缓和。而携回的书画作品除了少量自购外,大多来自明朝文人所赠,其中包括数量不少的各种序跋。但与宋元、明初不同的是,策彦周良携回的作品中鲜见禅林墨迹,文人字画占绝对优势,这显示了此时的中国禅林在日本的影响已是今非昔比。 Among the Chinese items brought back into Japan by monks and monks, there are many books, paintings and calligraphy, household utensils, etc. Classical books mainly come from three channels, one is given by the court, the second is knowing each other, the third is self-purchased income. However, neither Yen-Chou nor Ch’ang-liang had ever seen any concession or request record between the two governments. It can be seen that Japan’s demand for Chinese classics has eased somewhat in the mid-sixteenth century. The portrayal of calligraphy and painting addition to a small amount of self-purchase, mostly from the Ming Dynasty scholars donated, including a large number of a variety of Preface and Postscript. However, unlike the Song and Yuan Dynasties, the difference between the works of ZHOU Yan and ZHOU YAN-liang was rare in the writings of the Buddhist monastic works and literati paintings, which showed that the influence of the Chinese Buddhist monasteries in Japan at this time was not the same.