石渠寶笈續編(寧壽宮),第五冊,頁2782&*故宮書畫錄(卷四),第二冊,頁295&*故宮書畫圖錄,第二十一冊,頁331-334&*1.蔣復璁,〈元張雨題倪瓚像〉,收入國立故宮博物院編,《元四大家》(臺北:國立故宮博物院,1975年初版,1976年二版,1984年三版),頁63-64。 2.本社,〈我國古代畫家像〉,《故宮文物月刊》,第67期(1988年10月),頁131-132。 3.陳韻如,〈元張雨題倪瓚像〉,收入何傳馨主編,《山水合璧:黃公望與富春山居圖特展》(臺北:國立故宮博物院,2011年五月初版一刷),頁330-331。 &*書齋之中,文士坐於榻上,後有山水屏風一座,兩側有男女侍者各一人。畫中主人身著道服,右腳屈放、左腳支起,右手執筆靠在支座上,左手持紙,如執筆寫字模樣。此為佛教人物維摩詰居士常見姿勢,宋代士人借以塑造個人形象。畫中屏風與倪瓚山水樣式相近,據張雨題贊,知此為倪瓚像。張雨題贊從外在形象直透其內在神氣,與畫像恰可參照。張雨、倪瓚與黃公望同為道友,張雨亦曾題黃公望小像。(20110609)&*In a studio sits a scholar on a daybed; behind is a screen with a landscape painting, and on either side is a male and female attendant. The main figure in the painting wears Taoist clothing, his right leg extended and his left one bent underneath. In his right hand he holds a brush with his arm placed on a rest; he holds paper in his left hand, as if about to write. This is a pose often seen in paintings of the Buddhist figure Vimalakirti, whom Song dynasty scholars adopted to form images of themselves. The painting in the screen is also similar to the landscape style of Ni Zan. According to the inscription of praise by Zhang Yu, we learn that this is a portrait of Ni Zan. The external appearance of Zhang Yu’s inscription directly penetrates to his spirit, serving as a suitable reference for the portrait. Zhang Yu, Ni Zan, and Huang Gongwang were all Taoist friends, with Zhang also once inscribing a small portrait of Huang Gongwang.(20110609)