瓜州榆林窟第3窟五守护佛母曼荼罗图像解说  

Interpreting the Mandala of Pacaraksā in Cave 3 of the Yulin Grottoes at Guazhou

作　　者：刘永增[1] 

机构地区：[1]敦煌研究院考古研究所,甘肃敦煌736200

出　　处：《敦煌研究》2015年第1期21-28,共8页Dunhuang Research

基　　金：2013年度第二批国家社会科学基金重大项目"敦煌石窟图像专题研究"(批准号13@ZD098)子课题之一"敦煌石窟西夏密教图像研究"

摘　　要：榆林窟第3窟开凿于西夏时代,窟内画显密经变画和曼荼罗12幅。其中南壁西侧画恶趣清净曼荼罗,上方绘制五守护佛母曼荼罗。五守护佛母曼荼罗在藏传密教中属所作怛特罗的信仰范畴,又称之为五护曼荼罗、五守护曼荼罗等,是大随求等五篇陀罗尼佛格化后组合到一起的一组尊像,广泛流行在我国的西藏地区和尼泊尔。五守护佛母曼荼罗的相关经典成立在公元1100年前后,见于印度后期密教大师无畏生护(Abhay karagupta)著《金刚鬘》(Vajravali)和《究竟瑜伽鬘》(Nispannayogavali),它的发现和解读,对研究敦煌石窟西夏密教图像的源流有着重要的参考价值。Built in the Western Xia period, Cave 3 of the Yulin Grottoes now has twelve sutra illustrations or mandalas of both exoteric and esoteric Buddhism. This particular mandala is painted on the upper west of the south wall. Affiliating to the tantra belief, the Paficarakna Mandala combines various deities from the Mahapratisara, Mahasahasrapramardani, Mahamayuri, Mahasitavati, Mahamantranusarini, which was popular in the Tibetan region of China and in Nepal. Relevant Buddhist sutras took shape around 1100 CE and are recorded in both Vajravali and Nispannayogavali written by Abhayakaragupta, a great master of late esoteric Buddhism in India. The discovery; and interpretation of this mandala is of significant reference value for studying the origins of esoteric Buddhist images in the Western Xia caves at Dunhuang

关 键 词：五守护佛母 女尊像 金刚鬘 大随求 

分 类 号：K879.41[历史地理—考古学及博物馆学]