密教佛顶部研究

【作者】 张文卓；

【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】 密教作为佛教三大教派之一,是晚期佛教的主流,至今仍影响着亚洲许多国家和地区。佛项部是胎藏界、金刚界、苏悉地密法之外的另一重要密法系统,形成于4世纪前后,5世纪后则非常兴盛。“佛顶部”这一概念包括经典体系、神祇体系、密法体系、信仰体系。若强调密法,则称为“佛顶法”。佛顶佛的产生是佛顶部形成的逻辑起点。佛顶佛,既特指释迦佛顶佛,亦泛指所有佛顶佛。佛顶佛是佛顶部神祇体系中的重要一支,佛顶思想的演变是其产生的根本原因。因顶有尊胜之意,故佛顶成为佛陀三十二相、八十种好之一,自一开始就广受崇拜。持明密教时期,在“泛佛陀信仰”和佛项骨舍利崇拜的刺激下,佛项从佛陀身体局部分离出来,最终成为一尊独立神祇——佛顶佛。佛顶佛的出现标志着佛顶法的初步形成。因为佛有无数,所以佛顶佛亦有无数,体系化构建成为佛顶类神祇发展的必然,三佛顶、五佛项、八佛项等体系应运而生。佛顶轮王,简称项轮王,是佛项部神祇中的另一重要体系。顶轮王是佛顶佛和转轮王结合的产物,由于转轮王有金、银、铜、铁之分,以金轮王最胜,所以顶轮王中也以金轮佛顶影响最大。一字佛顶轮王是顶轮王家族中的一尊重要神祇,一字指梵字Bhrum,其与金刚界大日如来关系密切,其密法思想对金刚界密法的形成产生一定影响。另外,尊胜佛顶也是佛顶部的一尊重要神祇,影响极大。以佛顶部神祇为核心形成的经典体系称之为佛顶部经轨,此类经轨大多题中直接冠以“佛顶”、“佛顶轮王”、“金刚顶”等。就现存佛顶部文献来看,汉译经轨最多,亦有其他语言文字的佛顶部经轨,如《佛顶尊胜陀罗尼经》被转译成藏文、西夏文、蒙古文等。佛顶法处在密教史承上启下的关键时期,继承发展了陀罗尼密教,又吸收佛教主流思想作为其理论基础,最终形成包括灌项法、曼荼罗法、像法、供养法、护摩法等在内的密法体系,对金胎两部密法的形成产生重要影响。佛顶法中曼荼罗法的地位开始凸显,出现以曼荼罗为中心统摄其他密法的趋势,同时形成方形院落和环形结构的曼荼罗样式。这都被后来的胎藏界和金刚界密法继承发展,最终成为曼荼罗定式。金胎两部密法形成之后,佛顶法被融入两部密法当中,但仍有尊胜佛顶、白伞盖佛顶单独流传。佛顶佛产生之后,流传日益广泛,造像也因此兴起。佛顶佛造像以早期佛教释迦牟尼菩提树下降魔成佛为原型,但对其进行了密教化的改造,使其顶戴七宝天冠、项臂宝钏严饰等,具有浓厚的密教色彩。之所以选择释迦降魔作为佛顶佛造像的原型,一方面因为降魔成佛故事在佛教中本来就具有特殊内涵,另一方面也是因为佛顶法的兴起与降魔成佛有密切关系。佛顶佛造像从一个侧面反映出新兴的佛顶法对前期佛教思想的继承与发展,这种继承与发展不仅体现在哲学义理层面,也反映在文物造像层面。佛顶法在印度、西域形成以后,经典很快被译成汉文,在中土广泛传播；唐代洛阳、关中、四川、敦煌多地石窟中出现佛顶佛造像；有弘传佛顶法的密教僧侣,其中以菩提流志和不空为代表；佛顶部神祇体系中的顶轮王,由于其作为政治统治者和佛教最高神灵融合的形象,与政权发生密切关系。佛顶法又经由求法僧传至日本,对日本密教也产生重要影响。更多还原

【Abstract】 Esoteric Buddhism is one of three sects of the Buddhism, and is also the mainstream of later period of the Buddhism. It still has a significant impact on many countries and regions of Asian even today. Buddhosnisadhatu is another esoteric Dharma system, besides Garbhadhatu, Vajradhatu, Susiddhikara, which formed about in the fourth century, thrived after the fifth century. The concept of BuddhosnTsa sect includes classics system, deities system, esoteric Dharma system, belief system. It should be calls Buddhosnisadhatu, when emphasize its esoteric Dharma system.Arising of Buddhosnisa is the logical starting point of forming of Buddhosnisa sect. Buddhosnisa especially means Sakya-Buddhosnisa, as well as all of Buddhosnisa. Buddhosnisa is one of important group of deities system of Buddhosnisa sect, evolution of Buddhosnisa thought is the fundamental cause of forming of Buddhosnisa. Usnisa has a meaning of dignity, so it becomes one of thirty-two physical characteristics and eighty secondary marks of the Buddha, and it was worshipped from the outset. Buddhosnisa worship also reflected in Buddhist statue. In the early stage of esoteric Buddhism(Vidya Esoteric Buddhism), stimulate by generalized Buddha worship and Buddhosnisa Sarira worship, Buddhosnisa finally broke away from Buddha, and became a independent deity. Emerging of Buddhosnisa marks initial forming of Buddhosnisadhatu. Theoretically speaking, there are countless Buddhosnisa, because Buddha is countless, so systematic constructing is necessary for Buddhosnisa deities, three Buddhosnisa system, five Buddhosnisa system, eight Buddhosnisa system emerge at the right moment.Buddhosnisa-Cakravartirajan, also call Usnisa-Cakra for short, is another significant system of Buddhosnisa deities. Buddhosnisa-Cakravartirajan-Bhrum is one of the most important deity of Buddhosnisa-Cakravartirajan. It closely related to Vairocana of Vajradhatu, and the esoteric Dhrama thought of Buddhosnisa-Cakravartirajan-Bhrum has a great influence on forming of Vajradhatu. Besides, Vikirna is also one of important deity of Buddhosnisa sect, has a tremendous impact. Classics of Buddhosnisa sect are such sutra which is Buddhosnisa-centered, most of these classics are named with Usnisa, Usnisa-Cakra, Vajrosnisa. Chinese buddhist sutra are the most in existing classics of Buddhosnisa sect.Buddhosnisadhatu is in a crucial time that is between the preceding and the following, it inherited and developed the esoteric Buddhism of Dharani, assimilated mainstream thought as its theoretical basis, formed a esoteric Dhrama system which is include Abhisecani, Mandala, Homa, and so on, made a significant impact on the forming of Vajradhatu. In the Buddhosnisadhatu, status of Mandala was emphasized, appearing a trend, that is, Mandala becomes the centre in all of the content of esoteric dhrama. Meanwhile, it arise the square structure and circle structure as Mandala mode, and this was inherited by Garbhadhatu and Vajradhatu, it becomes the Mandala at last. Buddhosnisadhatu was blended in Garbhadhatu and Vajradhatu, when Garbhadhatu and Vajradhatu form, but Vikirna and Sitatapattra still spread independently.When Buddhosnisa forms, it spread more and more widely. Its impact becomes bigger and bigger, and statue of Buddhosnisa spring up. Statue of Buddhosnisam take the mode which Sakyamuni surrenders devils and becomes the Buddha under the bodhi tree as the prototype, but it was reshaped in a way of esoteric Buddhism, which is, wearing coronet in the head, wearing jewelry in the neck and arms, and so on. The reason why Buddhosnisa statue choose the this mode which Sakyamuni surrenders devils and becomes the Buddha under the bodhi tree as the prototype are which, firstly, the story that Sakyamuni surrendering devils and becoming the Buddha has a special meaning in the Buddhism, secondly, rising of Buddhosnisadhatu has a close relation with the implied meaning of Sakyamuni surrendering devils and becoming the Buddha. Buddhosnisa statue reflect from one side that the new forming Buddhosnisadhatu inherit and develop the earlier Buddhist thoughts. The inheriting and developing do not reflect on thought aspect only, but also reflect on statue aspect.When Buddhosnisadhatu forms in India and Western Regions, it spread to China rapidly, and it spread in China more and more. Classics of Buddhosnisa sect were translated into Chinese more and more, Buddhosnisa statues are appear in many grottos of China, such as Luoyang, Guanzhong, Sichuan, Dunhuang. There are also many esoteric Buddhism monks who advance and enrich the Buddhosnisadhatu, and that is represented by Bodhiruci and Amoghapasa. Usnisa-Cakra of deities of Buddhosnisa sect, on account of the figure which is combined by imperator and Buddhist deity, it has a close links with regime. Buddhosnisadhatu also spread to Japan via those monks who come to China for pursuing Buddhism, and has a significant impact on Japanese esoteric Buddhism.更多还原