【作者】 王宏涛；

【导师】 李利安；

【作者基本信息】 西北大学 ， 世界史， 2011， 博士

【摘要】 本文认为,在追溯普贤菩萨的渊源时,应该历史地看问题,尤其注意不能将后来普贤菩萨的特征和内容用在追溯其起源的问题上。本文认为早在普贤菩萨产生之前,“普贤”就是一个广为使用的词语,广大信众追求的圆满理想“普贤愿”和达到这种目标的方法“普贤行”,则是普贤菩萨的起源。早期的普贤菩萨和普贤如来是不一样的,他们的合流是后来的事。普贤菩萨的出现,内因是其“名称”本身所具有之圆满意义,外因则与当时佛教所处的政治文化环境相关。最早时期的“普贤行”,应该只是泛指人们追求进入“理想国度”的实践方法,并无确定的内容,也与普贤菩萨、普贤如来没有必然的联系。普贤如来和普贤菩萨产生以后,《悲华经》首先就其身世作了说明。“普贤”在内涵上处于不断地发展变化中。普贤如来信仰一度盛行,主要表现在《大集经》之中,其本体化的倾向十分明显。随即普贤如来和普贤菩萨信仰合流,普贤菩萨由此而强化了其本来就具有的“分身”的能力,并使这种“分身”能力有了“本体论”的说明和论证。普贤菩萨信仰传到西域后,与当地本有的帝释天崇拜相结合,汲取了帝释天的诸多内涵,初步形成了自己的哲学特点。在这个过程中,普贤菩萨的形象也逐渐由形象模糊不清的护法神转变成为了声势显赫、特点鲜明的大菩萨。如来藏思想产生以后,强调人人都有佛性。普贤菩萨以卓越的“分身”能力而遍在于一切,而“如来藏”也是遍在于一切,这样两者因具有共同性而结合。普贤菩萨被认为表征的就是“如来藏”,这为普贤菩萨在理论建构方面开出了广阔的道路。从此,普贤菩萨不再仅仅是助人为乐大菩萨了,也不再是仅仅作为佛教的护法菩萨而存在了,取得了代表“如来藏”的资格后,他就掌握了进入“法界”的钥匙,成为连接真如本体界与现象界的桥梁。《华严经》是第一次试图以普贤菩萨为代表,以“如来藏”理论来解释世界、说明人生、提供解脱的新尝试。《华严经》中的普贤菩萨不仅禅定甚深,而且智慧超群,他与毗卢遮那佛同体,可以契入法界,道行高远,他只为十地以上菩萨讲法,同时又发心广大,誓愿度尽一切苍生。他给人信心,认为世界虽然纷繁复杂,但始终有一个本体,“空”的现象界实际上是建立在“不空”的本体法界之上的,这个“不空”的“法界”也就是“如来藏”,是佛的境界。“如来藏”遍在于每个人心中,是人人都能成佛的根据,也就是佛性,只是无始以来,被贪妄所染。他认为所谓的成佛,就是用一系列方法和智慧使自己心中本有的佛性重新显现出来的过程,叫做“性起”。因此,他为信众创立了一条从“初发心”到“入法界”的修行道路,并将之分为“十信”、“十住”、“十行”、“十回向”、“十地”的次第；他重视学习,参访善知识,并以善财童子为榜样,用“五十三参”这种形象的文学方式来说明抽象的哲学道理；普贤菩萨讲究“方便”,主张从精神的角度去进行价值判断,而不要囿于成规；他教导信众,要多学世间技艺,不耻下问,认为只有这样,才能够走上圆融道。《华严经》将普贤菩萨倡导的这条新的路子叫做“普贤行”。《华严经》中所描绘的高居十地之上,既能契入法界,又不住涅槃的境界,在密教中被称为“大普贤地”,经过密教的改造之后成为了“金刚界”,普贤菩萨在部分密典中也被改造成了“金刚手秘密主菩萨”,并与教主“大毗卢遮那如来”、“金刚萨埵”等之间有着复杂的关系。密教中的普贤菩萨是著名的“八大菩萨”之一,可以显化为“教令轮身”步掷金刚；普贤菩萨还广泛参与众多佛菩萨的仪轨,并在其中发挥自己的作用。密教中的普贤菩萨形态各异,身色也不尽相同,职能更是多样,最后都以“普贤延命信仰”而集其大成。密教中还有将普贤菩萨作为毗卢遮那佛的接班人与补处菩萨的论述,普贤菩萨被认为与大毗卢遮那佛“同体”。密法修行的最终标志是进入“大普贤地”,“见普贤大菩萨身”。而见到了普贤菩萨身也就意味着实现了修行的目的,成为了“执金刚”。这种认识虽将普贤菩萨抬的很高,但密法的授予和传承已经与普贤菩萨没有了直接关系,而主要是通过“金刚手”和“金刚萨埵”进行的。无疑普贤菩萨已经失去了在《华严经》中的主导性地位,他由台前转到了幕后,由主角转为了配角。总之,域外的普贤菩萨,具有智慧性、实践性、神秘性、亲切性、崇高性、圆融性、善巧性、多样性、全面性、终极性等十大特征。更多还原

【Abstract】 We believe that when tracing back to the origin of Samantabhadra, we should put thing into the social background at that time, particularly we should not use the characteristics and content of Samantabhadra which he have later to trace back to the origin of him, this paper argues that before the birth of Samantabhadra, "Samantabhadra " is a term widely used, "Samantabhadra willing" which the believers yearn for and "Samantabhadra practice" which is the way to achieve this goal are the origin of Samantabhadra. Bodhisattva Samantabhadra and Buddha Samantabhadra are not the same one, but they merged into one later. Which are the reasons of appearing of Samantabhadra ? the internal cause is his name itself have the meaning of "perfect ", and the external causes are the social environments which Buddhism lived, such as environments of politics and culture, The first period of "Samantabhadra practice" refers to the methods how to enter the "Ideal state", it has no definitely content, and has no necessarily link with Bodhisattva Samantabhadra or Buddha Samantabhadra.After the birth of Bodhisattva Samantabhadra and Buddha Samantabhadra, Karunapundarika Sutra illustrated their life experience firstly. The connotation of "Samantabhadra " had been changing and developing, Buddha Samantabhadra had been believed popularly at one period, we can find it in Mahasamghata sutra, Buddha Samantabhadra had a obvious tendency to ontologization, later they merged into one, and because of this, Bodhisattva Samantabhadra strengthened the capacity of "sparing his body to unlimited number " which he had already before it, this merging also give description and demonstration of "ontology " to this capacity. When Samantabhadra faith reached "Western Region", it integrated the local worship of Indra, absorbed many connotations of Indra, preliminarily formed his figure and the features of his philosophy, in this process, Samantabhadra changed from guardian god with blurred image to great Bodhisattva with glorious figure.Samantabhadra exist in all things because of his excellent capacity of "sparing his body to unlimited number ",after the sought of Tathagata-garbha appeared, thinked that Tathagata lives in all things too, Samantabhadra and the sought of Tathagata-garbha united together for this common ground, Samantabhadra chananged to be the representative of the sought of Tathagata-garbha, this uniting built a broad way in constructing his theory system, from then he had not only been a Bodhisattva who can only help others, or a guardian god of Buddhism, after he got the qualifications to represent Tathagata-garbha, he has charged the key to enter the "Dharma-realm", and been the bridge connect "Dharma-realm" and the phenomenal world.Avatamsaka Sutra is the first attempt to take Samantabhadra as its representative, use " the sought of Tathagata-garbha " to explain the world and life, release people from worldly cares. Samantabhadra in Avatamsaka Sutra not only can entering into the state of deep dhyana, but also has great intelligence, he has the same Dharmakaya with Vairochana Buddha, can enter into the "Dharma-realm", his position is so high that he only speech to the Bodhisattvas of Dashabhumi, at the same time, he made up his mind to vow that he would ferry all the livings to be Buddha, he give people confidence, and think that the world although complicated, but they all have one ontology, the phenomenal world which is " empty " in its nature instincts in fact construct on the "Dharma-realm" which is " not empty " in nature, this "Dharma-realm" which is " not empty " in nature is " Tathagata-garbha ", is the world of Buddha. Tathagata lives in all, is the foundation to become Buddha for everyone, it is also called " Buddha-nature ", and because ours " Buddha-nature " were polluted by ours chanda, we are not Buddha. Samantabhadra thinks that so-called " become Buddha " is to re-emerge our " Buddha-nature " by number of ways and wisdom in this process, so he created a stages of self-cultivation which from the " initial decision to seek enlightenment" to " entering into the Dharma-realm ", include the stages from " 10 grades of Bodhisattva faith "/" Dashabhum "/" 10 necessary activities "/" 10 Parinamana " to " Dashabhumi ". Samantabhadra focus on learning and visiting good masters, he illustrate the deep theory by the easy style named "Sudhana seeking instructions to 53 good masters"; Samantabhadra pay attention to " Upaya ", claim to give value judgment in spiritual position, and not limited by conventions and religious disciplines. He teaches that believers should learn more living skills, be modest to everyone, only this way can lead us to the perfect teaching. Avatamsaka Sutra named the new path which initiated by Samantabhadra " the practice and teachings of Samantabhadra".The world which Avatamsaka Sutra describes higher than Dashabhumi which not only can enter into the "Dharma-realm", but also not enter into the realm of nirvana is called "the realm of Great Samantabhadra ", it changed to be "the realm of Vajra ". Samantabhadra changed "Vajrapani" in some Esoteric scriptures, and has complex relationship with Vairochana Buddha and Vajrasattva. Samantabhadra in Esoteric sect is one of the famous "Eight big Bodhisattvas ", can manifest to be the fierce lord named "the Vajra of BuZhi ". Samantabhadra took part in many ritual and prescribed rules of Buddha and Bodhisattvas widely, and play a role in them. Samantabhadra in Esoteric sect is in various shapes, his body-color are not the same, and has diverse functions, finally assembled all the characteristics into " Samantabhadra faith of extend the life ", Samantabhadra in Esoteric sect is thought to be the successor of Vairochana Buddha, he is thought having the same Dharmakaya with Vairochana Buddha, the ultimate symbol of Tantric practice is having the capacity to enter into the "the realm of Great Samantabhadra ", and can see the body of Samantabhadra, "having seen the body of Samantabhadra" means the over of one’s practice of self-cultivation, become a Vajra. Although this understanding gave Samantabhadra a very high status, but the conferring and undertaking of the teachings of the esoteric sect is mainly depend on "Vajrapani" or "Vajrasattva", has no direct relationship with him, no doubt Samantabhadra had lost the dominant position in Avatamsaka Sutra, he turned to behind the scenes form the stage, changed to a supporting role form a leading role.In short, Samantabhadra in abroad has ten features:wisdom/practicality/ mystery/kind/sublime/combination/skilful/diversity/integrity/ultimate.更多还原