瑜伽密教神祇研究

【作者】 党措；

【导师】 吕建福；

【作者基本信息】 陕西师范大学 ， 宗教学， 2014， 博士

【摘要】 密教源于大乘佛教,自公元3世纪兴起于印度,经原始密教、持明密教阶段之后,7世纪上半叶和中叶,分别在西南印度和东南印度兴起了尊奉《大日经》的真言密教和以《金刚顶经》为根本经典的瑜伽密教。尤其是在瑜伽密教阶段,密教的哲学、修行、方法论都趋于成熟和完善。瑜伽密教密法在思想上,受瑜伽行派转识成智等思想影响,转五佛为五智,观五相成身,现证菩提；在实践环节更上一层,突出瑜伽观想,运用丰富的象征手段和精巧的构思,构建出具规模、互关联、成体系的密教神祇体系,使密教神团得以丰富,神祇体系得以条理化。厘清瑜伽密教如何实现纷繁神祇的规整化,挖掘背后的象征思想,通过神祇间的关系,展现隐匿的思想关联,从而构建瑜伽密教的神祇体系,延展探索其对后期密教产生的影响等诸多问题,是本文的根本目的。金刚界曼荼罗神祇的研究对于丰富和深化宗教学理论、构建尚属空白的密教神祇体系、深入了解唐代密宗教法在中日两国及非汉地所产生的影响等方面具有重要的学术价值。本文正是藉此理论意义,紧扣主题,从神祇体系的宏观把控和神祇个体的微观关联入手,对瑜伽密教金刚界曼茶罗神祇进行了全面、细致的研究。金刚界曼荼罗是金刚界密法的核心,各神祇又是体现曼荼罗法思想的根本载体。金刚界曼荼罗中的神祇数量众多,一般将其划分为佛、菩萨、金刚、宝和羯磨五部。本文兼顾教义思想的体现和宗教学科对神祇的划分,将金刚界曼荼罗神祇分佛、菩萨、金刚、明王和天王五大类,单列最具特色的金刚类,这既是对五部划分的突破,也是一次全新的诠释和全方位的考量。瑜伽密教金刚界神祇数目虽称恒河沙数,但依旧有规律可循。众多神祇万变不离其宗,围绕着“同体异身”的神祇模式有序存在。“同体异身”即身异而体同,指不同位格的神祇具有同一的体性,也就是佛、菩萨、金刚、明王等不同身份神祇,都不过是同一本体的不同显现,有“二位一体”、“三位一体”、“四位一体”之分。同体异身模式中始终不可或缺的即是金刚类神祇,他们也是瑜伽密教密法之所以称“金刚界”的关键。金刚手是金刚类中的重中之重,其形成和发展过程也是金刚神众体系建立过程的缩影。从最初的金刚力士到大乘佛教中的密迹金刚,从众金刚队伍的领袖金刚密迹主到十九执金刚之上首的金刚手,最终发展到所有神祇受灌顶后得金刚名而组成的金刚界,由少到多,脉络清晰,影响力越来越大,乃至晚期密教几个密法体系的主角都称“金刚”,诸如“密集金刚”、“胜乐金刚”、“时轮金刚”。明王类神祇,也是体系的关键点之一。瑜伽密教五大明王中,不动明王、降三世明王和大威德明王是密教神祇发展史中经久不衰的角色,重视军荼利明王、改造金刚夜叉明王是瑜伽密教明王信仰的一个新局面。四波罗蜜是瑜伽密教女性神祇的代表,象征修行者即身成佛到彼岸理应具备的四项条件。金刚界曼茶罗神祇体系中的神祇在整个密教神祇史中,起着承上启下的重要作用。体系除具有鲜明自身特色外,还呈现“容之有道”的高级包容性。金刚类神祇在大瑜伽密教、无上瑜伽密教阶段以及无二瑜伽密教阶段发展呈现不同的态势,对晚期密教产生了广泛而深远的影响。更多还原

【Abstract】 Esoteric Buddhism stem from Mahayana Buddhism, rising in India from the third century A.D., after original Esoteric Buddhism, dharani esoteric buddhism. During the first half and middle period of the7th century, esoteric Buddhism, Vairocanabhisambodhitantra as its classic, rose in the southwest and southeast of India, respectively, and Vajra-yana, whose basic classic is Vajrasekhara-sutra. Philosophy, practice and methodology of esoteric tended to mature and perfect, especially in the period of Vajra-yana.Consecrated practices of yoga school in thought was affected by the thought of The Yogacara school, such as changing consciousness into wisdom, turning five Buddhas into five wisdoms, observing five marks as the body and immediately being buddha. It would further in practice, standing out visualization of yoga and using rich symbol means and delicate idea to form a certain size, inter-related and systematic deity system of esoteric Buddhism, which makes deity group of esoteric Buddhism enrichment and deity system methodization.The paper aims to clear that how to realize organization of the complicated deities for Vajra-yana, excavate its symbolic thoughts, show concealed thought connection by the deities’ relations, which is the foundation of deity system of esoteric Buddhism, extend and explode the impact on later esoteric Buddhism. The studies on deities of mandala in vajradhatu have an important value for enriching and extending the religious theories, building a deity system of esoteric Buddhism, which is a gap in academic, and knowing about the influence among China and Japan as well as the areas out of Han region. The paper is through above theoretical significance, focuses on the theme and starts with the connection between macro-deity system and micro-deity individual to carry out a complete and detailed research for deity system of mandalas of vajradhatu in Vajra-yana.Vajradhatu mandala is the core for Vajradhatu secret method.every is the basic carrier of the mandala method thought. There number of Deities in Vajradhatu mandala is large, acdemic and religious like to devide it into five parts, buddhism, Bodhisattva, Vajra, treasure and karman. This paper does not only show religious thought but also has the division for Deities, including buddhism, buddisattva, vajra, Vidyaraja, and king, even lists seperately the important feature, Vajracchedika. This is a breakthought for the division of five schools and also a new explanation and A full range of considerations.The number of deity of Vajra-yana is as numerous as the sands of the Ganges, but it is also regular. Numerous deities exist by surrounding deity mode, which is the same body but different objects. The same body but different objects is a mode which is to express its doctrine thought base on different objects and different feelings to show the same essential idea by performance of all kinds of deities with anthropomorphism, including "the two incorporated into one","Trinity","Four-in-one". Five deities all surround this system and spread in mandalas.Deities of vajra class play a key role in running of deity system and is also the important reason why consecrated pracitices of Vajra-yana is called vajradhatu. Vajrapani is the most important part in vajra, whose process of form and development is also a epitome of the creation process for deities system of vajra. It is from Vajra-warriors to esoteric vajra, from the host of vajra esoteric, leader of vajra groups, to Vajrapa i, the head of nineteen attachment vajras, eventually it developed and formed a vajradhatu after all deities are conferred the precepts and obtain the name of vajra, which is from less to more, shows a clear thread and has a bigger impact so that leading roles of consecrated pracitices in the later esoteric Buddhism were called guhyasamaja, Samvara, Kalachakra. Deities in deity are also one of the keys. Acala Vidyaraja, Trailokyavijaya and Yamantaka Vajrabhairava in five deities of yoga esoteric Buddhism are enduring roles in the developing history of esoteric deity, focusing on Vighnantaka and transforming Vajrayak a are a new situation for the belief on deity of Vajra-yana. Four paramitas are representatives of feminine divinity in Chinese translation of Vajra-yana tantra, as well as four conditions which can make practitioner immediately become the Buddha.Deity system of mandalas of vajradhatu which serves as a link between the past and the future in the whole history of esoteric deities. Deity system does not only have its own special features but also presents the biggest inclusiveness. The development of Deities of vajra in the maha-yoga esoteric Buddhism, Anuttarayoga and Atiyoga shows different trends and has a wide and profound effect on later esoteric Buddhism.更多还原