透過分析五、六世紀盧舍那佛造像稱名研究的現況，提出現行方法論上待突破或整合處，使之補充、修正或發揮而系統化。論證循著外部資料進行，它奠基在棄理造像稱名與華嚴宗教史實的關係。透過發現《洛陽伽藍記》與《佛祖統記》記載的不一致與一致，反向地從視覺經驗來推演現有研究解釋效力，托受吉村憐人「人中」一詞代表盧舍那佛在造型上的可能性。同時，依據造型與命名的關聯假設，將「人中」視為一種形象符號，經排列比對，發現稱名序列符合古代造字法則，佳進一步佐證形成稱名意向的宗教義解關鍵在於華嚴義學的發展。質言之，在一般視覺經驗與華嚴義發展的整體體驗之中，五、六世紀的盧舍那像稱名依序出現過「人中像」→「盧舍那像」、「法界像」→「盧舍那法界人中像」、「人中盧舍那像」等三段歷程。這些發展明顯地與北魏永平元初年《十地經論》譯成前後，促使華嚴義解漸明有關。

Through an analysis of the recent scholarship on fifth and sixth century naming of Vairocana Buddha images, the current article will highlight some of the areas in which current methodology is deficient. Those areas will be systematized with explanations, corrections and new approaches. The discussion will follow available materials, while the implicit focus on sorting out the relationship between the naming of images and the religious history of the Huayan school. Through the consistencies and inconsstencies between the Luoyang Qielan ji 洛陽伽藍記and the Fozu tongji 佛祖統記, and by employing visual experience to expand upon existent scholarship, we accept the possibility put forth by YOUSHIMURA Rei of using the term renzhong 人中(Japn. jinch?) to represent this form of Vairocana Buddha images. At the same time, on the basis of a postulated connection between images and the naming of those images, the term renzhong can be regarded as a graphical sign. Through a table-based comparison, it becomes apparent that the naming sequence is similar to the principles of creating Chinese characters of that era. Additionally, further analysis indicates that the key to religious doctrinal understanding of the significance of the naming is in the development of Huyan religious doctrine. Frankly, in both ordinary visual experience and it the overall experience of the devleoment of Huayan doctrines, the naming of Vairocana Buddha images in the fifth and sixth centuries underwent three stages of devlepment: 1.renzhong; 2.vairocana and dharma-realm; 3.Vairocana dharma-realm renzhong image or renzhong Vairochana. These developments are clearly associated with the perod preceding and following the translation of the Shidi jinglun十地經論(the Yongping period in the Northern Wei), which led to the gradual clarification of Huayan doctrine.