本文選題：象頭神 + 密教　； 參考：《文物》2017年02期

【摘要】：正宗教圖像的演變與教義的發(fā)展密切相關(guān),也涉及宗教文化的傳播與演變,因此對圖像的正確闡釋,應(yīng)注意宗教發(fā)展之脈絡(luò)。從印度到中國,象頭神從“加內(nèi)塞”到“毗那夜迦”之變化,正是反映了這種情況。而對它們圖像的認(rèn)定,又表現(xiàn)出佛教和婆羅門教在中國的一些糾葛。試說如下。一在中國,同樣是作為“象頭人身”的神yG,毗那夜迦(Vināyaka)多被漢文佛教經(jīng)籍所提及,而圖像的原型則來自于加內(nèi)塞(Ganesa)。這一切得從頭說起。動物作為生命體不僅與人類息息相關(guān),而
[Abstract]:The evolution of positive religious images is closely related to the development of religious doctrine, and also involves the spread and evolution of religious culture. Therefore, attention should be paid to the context of religious development in the correct interpretation of images. From India to China, the change of head gods from Ganesha to Pina Nga is a reflection of this situation. The recognition of their images shows some disputes between Buddhism and Brahminism in China. Try saying the following. In China, the god YGan, Vin Yaka, who is also a "elephant head", is often mentioned by the Buddhist scriptures in Chinese, and the prototype of the image is from Ganesaan. All this has to start from scratch. Animals are not only closely related to human beings, but also to human beings.
【作者單位】： 復(fù)旦大學(xué)文史研究院;

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1 柴平平;象頭神形象在中國的蛻變[D];蘭州大學(xué);2012年

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本文編號：1975369