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作 者:侯传文[1] Hou Chuanwen(School of Liberal Arts,Qingdao University,Qingdao 266071,China)
出 处:《东方论坛(青岛大学学报)》2021年第3期31-45,共15页Eastern Forum(JOURNAL OF QINGDAO UNIVERSITY)
基 金:国家社会科学基金冷门绝学专项项目“印度佛传文学资料整理与研究”(2018VJX033)的阶段性成果。
摘 要:佛魔斗争在佛传中主要体现为菩萨降魔,其核心故事随着佛传的发展不断演变。一是菩萨从被动应对发展为主动出击,其中菩萨被动御魔属于人魔之战,而菩萨主动降魔属于神魔之争。这样的由被动到主动的转换一方面反映了佛教由小乘向大乘的发展,另一方面体现了佛陀由人到神的转化。二是魔王的身份不断变化,有邪恶的化身、欲望的代表、爱神、欲界之主等不同身份,最后演变为印度教大神。三是魔界构成越来越复杂,先后有魔军、魔女、魔子出现,而且魔子有善有恶,黑白分明。四是佛魔之战由象征性表现到具体实战,而且规模越来越大。这些变化既是佛传内容不断丰富充实的结果,也体现了佛教观念的发展变化。佛魔斗争不仅是佛传文学的重要主题,而且在佛教文学中纵向发展,横向传播,成为一种既有深厚的神话渊源,又有广泛交际性的文学母题。The struggle between the Buddha and maras is mainly reflected in the Bodhisattva's subjugation of maras,and its core story evolves with the development of the Buddha's biographies.Firstly,Bodhisattva shifts from passive response to active attack.The former refers to battles between man and maras while the latter belongs to battles between God and maras.This transformation reflects the development of Buddhism from Hinayana to Mahayana on the one hand,and the transformation of Buddha from man to God on the other hand.Secondly,the maras take on various identities such as the incarnation of evil,the representative of desire,the God of love and the Lord of desire.Thirdly,the formation of the Mara realm is becoming more and more complex.There are Mara troops,Mara daughters and Mara sons,and Mara sons can be good or evil.Fourthly,the battle between Buddha and maras is changing from symbolic expression to concrete actual combat,and the scale becoming larger and larger.These changes are not only the result of constantly enriching Buddha biographies,but also reflect the development and changes of Buddhist ideas.The struggle between the Buddha and maras is not only an important theme of Buddhist literature,but also develops vertically and spreads horizontally in Buddhist literature.It has become a literary motif with profound mythological origin and extensive communication.
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