融合中的冲突:佛教对湿婆神的吸收与批判  

Conflict and Syncretism: the Criticism and Absorption of Shaivism in Buddhism

作　　者：丛振[1] 吕德廷[2] 

机构地区：[1]聊城大学历史文化与旅游学院,山东 聊城 252000 [2]聊城大学运河学研究院,山东 聊城 252000

出　　处：《聊城大学学报（社会科学版）》2016年第2期46-52,共7页Journal of Liaocheng University:Social Science Edition

基　　金：教育部人文社会科学青年项目"敦煌游艺文化研究"(11XJCZH001);教育部人文社科青年项目"敦煌佛教艺术中的外道形象研究(13XJC770002)";2012年度兰州大学中央高校基本科研业务费专项资金项目"摩醯首罗天形象在中国的演变"(12LZUJBWYB104)

摘　　要：湿婆是印度教三大神之一,后被佛教吸收成为护法神,汉译佛教典籍一般称之为摩醯首罗天。摩醯首罗天形象在佛教典籍中多有记载,并且自北魏的云冈石窟至明清水陆画中都有出现。佛教虽然吸收了湿婆神,但面对湿婆派及其学说,往往将其视为外道,一般称之为大自在天,并予以驳斥。佛教驳斥大自在天外道的同时,也保存了其部分观点。Shiva is one of the three major deities of Hinduism. The Buddhismabsorbed Shiva and regarded Shiva as a protective deity. Shiva is called Mahe？vara in Buddhism.The images of Mahe？vara are found from Yungang（ 云冈） grottoes of Northern Wei dynasty to the Hanging Draws of the ceremony of saving lives of water and land in Ming and Qing Dynasties.Although the Buddhismabsorbed Shiva, the Buddhism look the Shaivism as heretic and the theory of the Shaivism was criticized by the Buddhism.. We can know some viewpoints of the Shaivism from the critique of the Shaivism which came from the Buddhism.

关 键 词：佛教 湿婆 摩醯首罗天 大自在天外道 

分 类 号：B948[哲学宗教—宗教学]