公元8世纪日本通过模仿中国史学和历史编纂开始了自己的正史编纂，陆续出现了《日本书纪》、《续日本纪》等六部用汉文编纂的国史。12世纪之后这一正史编纂传统中断，一直到17世纪德川幕府建立之后才再次出现了汉文修史的热潮。《大日本史》始修于1657年完成于1906年，总篇幅为402卷（包括5卷目录），是日本第一部纪传体编纂的史书，其编纂者是与幕府同宗的水户藩德川家，却以“尊王”为这部书的核心主张，还成为幕末 “尊王攘夷”和明治时期“王政复古”等风潮的先导。因此可以说《大日本史》是17世纪之后日本汉文修史热潮中不可忽视的一部大作。本文将《大日本史》的编纂分为前后两大时期，系统梳理了整个编纂过程及其史学思想。主要以长时段理论和历史语境的方法，对两大编纂阶段进行具体分析：编纂前期以本纪和列传的编纂为中心，通过“三大特笔”和纪传之论赞来展现“正统论”和尊王思想；后期则以志表的编纂为主要内容，讨论内容包括“三大议论”、《神武本纪》修订和《神祇志》编纂等问题。前述两大编纂时期在史学思想上存在共通性，即都受到中世时期尤其是北畠亲房思想的影响，还在东亚国史编纂的逻辑之下，通过批判泰伯说、处理朝幕关系和神代史重构等具体做法形成了贯穿始终的尊王思想。前后两大编纂时期，都展现了中国史学传统如何在日本历史编纂中发挥作用，同时也可以看到随着文化自觉的强化，日本如何在修史过程中提炼日本自身文化特性。由此通过研究视角、研究方法和材料的“再发现”，在前人的基础上发展了《大日本史》的相关研究。日本文化是一种“混成文化”，中国文化传统是其底色中不可缺少的一块。在21世纪的今天对《大日本史》的编纂过程和思想进行讨论，不仅可以了解日本近世的史学编纂和思想特点，其中所展现出来的中日史学交流还有助于对“东亚”这一概念的认识，为用和平、对话的方式实现东亚各文化的交流提供经验和借鉴。
Beginning in the 8th century, Japan started to use Chinese chronology and compilation of dynastic history to shape their own cultural subject, completed the Rikkokushi(六国史)including Nihon Shoki(日本书纪), Zoku Nihonki(续日本纪) and so on. After the 12th century, this compilation of the official history was interrupted. Until to the establishment of the Tokugawa shogunate in the 17th century, the craze of Chinese history was re-emerged. The compilation of Dai Nihon Shi was started in 1657 and completed in 1906 by Tokugawa Mitsukuni，the second lord of Mito domain. It is the earliest compiled biographical history book of Japan, containing a total of 402 volumes, and its main significance lies in its position in the imperial loyalist, or sonnõ(尊王), which promoted the craze of Sonnõ-joi(尊王攘夷) at the end of Yedo period and Restoration of Imperial Rule during Meiji period. Therefore, we should pay enough attention to the Role of Dai Nihon Shi in the craze of dynastic history compilation in literary Chinese after the 17th Century. This paper divides the compilation of Dai Nihon Shi into two major periods, mainly by long-term theory and historical context, systematically combing the entire process of compilation, historical thought and historiography. In general, in the early stage, biography was the center, and the three special features of Dai Nihon Shi and Appraisals(论赞) were used to show the "orthodox theory" and sonnõ thoughts; in the later stage, based on the Essays(志) and Tables(表) , the "three major arguments" , the revision of biography of Emperor Jinmu and history of the gods, sonnõ thoughts developed into Japanese constitution theory. The two major codification periods have commonality in historiography. Firstly, they are influenced by the thoughts of the Middle Ages, especially Kitabatake Tikafusa(北畠亲房).Secondly, under the logic of the historiography of East Asian, by criticizing Taibo(泰伯), dealing with the relationship between the Baku Fu and Tennõ, formed the thoughts of Sonnõ, which throughout the whole compilation. The continuous changes in the above two compilation periods show on the one hand how the Chinese historiography plays a role in the compilation of Japanese history. On the other hand, we can find how the Japanese cultural self-consciousness strengthens the Japanese cultural characteristics. Therefore, based on predecessors, through the research of perspectives, methods and material "rediscovery", we can advance the research of Dai Nihon Shi.Japanese culture is a kind of “mixed culture”, which contains many different cultural elements, and Chinese traditional culture is an indispensable part of its background. In the 21st century, the discussion of the compilation process and historiography of Dai Nihon Shi can not only improve the understanding of the historical compilation and ideological characteristics of Japan's pre-modern history, but also the Sino-Japanese historical exchanges that contribute to the concept of "East Asia", which should provide experience and reference to improve the "Asian Civilization Dialogue".
