本文關(guān)鍵詞： 簡論 大足 寶頂 石窟 造像 圖式 信仰 沖突 調(diào)和　出處：《美術(shù)觀察》2013年06期 　論文類型：期刊論文

【摘要】：正自從民國時期"大足石刻考察團(tuán)"團(tuán)長楊家駱、佛學(xué)家王恩洋等對大足寶頂石窟進(jìn)行過系統(tǒng)考察后.其為唐末五代時期密宗支派柳本尊信仰道場的觀點便得到學(xué)術(shù)界一致公認(rèn)。作為一種信仰,密宗自唐代開元年間形成后,在傳播中便依賴各種咒術(shù),而這些咒術(shù)的相當(dāng)一部分帶有自殘的性質(zhì)。唐末五代文士孫光憲在《北夢瑣言》中記載:"釋教五部持念中,有大輪咒術(shù),以之救病,亦不甚效……陵州貴平縣牛棡村民有周達(dá)者,販鬻此術(shù),一旦沸油煎其陰,以充供養(yǎng),觀者如堵,或驚或笑。初自忘痛,尋以致殂也。"(黃陽興《中晚唐時期四川地區(qū)的密教信仰》,
[Abstract]:It is since the Republic of China "Dazu stone carvings" head of the delegation Yang Jialuo. The Buddhist scholar Wang Enyang made a systematic investigation of Dazu Baoding Grottoes. His view that Liu Benzun was the Taoist center of the Tantric sect in the late Tang Dynasty and the five dynasties was unanimously recognized by the academic community as a kind of belief. Since the formation of the Tantric sect in the Tang Dynasty during the period of the Kaiyuan Dynasty, it has relied on various mantras in its dissemination. And many of these mantras have the nature of self-harm. Sun Guangxian, a scholar of the five dynasties in the late Tang Dynasty, recorded in the Book of words of the Northern Dream: "in the five readings of interpretation and religion, there is a great mantra in order to save the disease." Also not very effective. Lingzhou Guiping County, the villagers have Zhou reach, vendors of this technique, once boiling oil fried its yin, to provide for, the viewer such as blockage, or scared or laugh at the beginning of the forgotten pain. "(Huang Yangxing, the Secret Faith in Sichuan during the Middle and late Tang Dynasty",
【作者單位】： 中國藝術(shù)研究院;西南大學(xué);
【基金】：西南大學(xué)2012年中央高�；究蒲袠I(yè)務(wù)費(fèi)專項資金項目:“民間美術(shù)視域下大足石刻與美術(shù)教育互動關(guān)系研究”
【分類號】：K879.3;J309.2
【正文快照】： 自從民國時期“大足石刻考察團(tuán)”團(tuán)長楊家駱、佛學(xué)家王恩洋等對大足寶頂石窟進(jìn)行過系統(tǒng)考察后.其為唐末五代時期密宗支派柳本尊信仰道場的觀點便得到學(xué)術(shù)界一致公認(rèn)二作為一種信仰，密宗自唐代開元年間形成后，在傳播中便依賴各種咒術(shù)，而這些咒術(shù)的相當(dāng)一部分帶有自殘的性質(zhì)，

本文編號：1463297