本文選題：佛頂尊勝陀羅尼經(jīng)變 + 大邑縣藥師巖��； 參考：《敦煌研究》2017年03期

【摘要】：通過與經(jīng)文及敦煌相關(guān)圖像的對(duì)比,確認(rèn)大邑藥師巖K7-2左側(cè)的經(jīng)變,應(yīng)為佛頂尊勝陀羅尼經(jīng)變,其年代為9世紀(jì)末至10世紀(jì)中葉。該鋪經(jīng)變是從敦煌傳入蜀地后,為便于組合與雕刻而產(chǎn)生出的一種新的形式。該經(jīng)變流傳較少,與功能相同、供養(yǎng)簡(jiǎn)便的尊勝幢的大量流行有關(guān)。川渝地區(qū)唐末五代至宋初的石窟中有較多尊勝信仰的遺存,這些遺存最重要的功能就是地獄救贖,與其他題材的造像組合出現(xiàn),構(gòu)成了現(xiàn)世、死后及來生不同階段不同信仰需求的有機(jī)整體。而與同樣擔(dān)負(fù)地獄救贖的地藏信仰相關(guān)遺存的共同出現(xiàn),顯示出民眾生前、死后均需地獄救贖,以達(dá)到地獄救贖"雙重保障"的目的。
[Abstract]:By comparing with the scriptures and Dunhuang images, it is confirmed that the changes on the left side of Dayi pharmacist rock K7-2 should be changed by the Buddha Ding Zongshandroni, whose age is from the end of the 9th century to the middle of the 10th century. After it was introduced from Dunhuang to Shu, it was a new form for easy combination and carving. It has less circulation and is related to the large popularity of simple and convenient buildings with the same function. In the grottoes of late Tang Dynasty and early Song Dynasty in Sichuan and Chongqing areas, there were more relics of worship and belief. The most important function of these remains was the salvation of hell, and the combination of statues with other subjects formed the earthly world. The organic whole of different belief needs at different stages of postmortem and afterlife. And the emergence of the remains related to the Tibetan belief that bears the same burden of redeeming in hell shows that the people need to be saved in hell before death and after death, in order to achieve the purpose of "double protection" of redemption in hell.
【作者單位】： 四川大學(xué)歷史文化學(xué)院;
【基金】：2013年度國(guó)家社科基金重大項(xiàng)目——西南唐宋石窟寺遺存的調(diào)查與綜合研究(13ZD&101) “四川大學(xué)中央高�；究蒲袠I(yè)務(wù)費(fèi)研究專項(xiàng)項(xiàng)目”(SKZD201403)
【分類號(hào)】：B949;K879.3
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本文編號(hào)：1851068