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彝族土主庙的主神原型是印度密教护法神摩诃迦罗(大黑天神)。恐怖、狰狞、血腥的大黑天神像,迎合了涌动在南诏国原始宗教观念中的控制观念、万物有灵观念和血腥献祭的仪式传统,激发了南诏国人的共鸣,因而受到南诏王室推崇和民众的支持,大黑天神立庙造像的传统。南诏以来的彝族先民和当代的彝族人,据本土信仰传统、生活知识和生产知识,对外来的大黑天神像进行改造,其主体形象得到保留,但由八臂变为六臂,地神女天由牛所取代,法铃、发圈替代了恶鬼头髻和剑等,都是本土人士以大黑天神为基础进行再创作的例证。大黑天神受西南土神崇拜的影响,由护法神摇身一变成为彝族村落的主神,神名也变异为土主。作为土主神庙中土主神的配神,送子娘娘、牛王、龙王、雷公、电母、生肖神、双刀天子、七星姑娘、太上老君、白牛土主、官差、六畜神图像的出现,体现了宗教美术传播、接受、交融和创造的奥妙。在神像演变的背后,是历史语境中印度佛教密宗、滇密、道教和彝族原始宗教的此消彼长与交融化合。
The main god of the main body of the Tuzhu Miao is the Maha-Jalu (big black god) of the Indian morgue. Terrible, cruel, bloody big black god statue, catered to the concept of control in the primitive religious concept of Nanzhao country, all spiritual concepts and bloody sacrificial ritual tradition, inspired Nanzhao people resonance, which by the South Chao royal family respected and the people’s support, the image of the god of black temple creation tradition. Since the Nanzhao Yi ancestors and contemporary Yi people, according to the local tradition of beliefs, knowledge of life and production of knowledge, the external black god of the image transformation, the main image has been preserved, but by the eight arms into six arms, to Goddess days replaced by cattle, French bells, hair ring instead of evil ghosts bun and sword, are natives to Big Black God as the basis for re-creation of the example. Big black god worshiped by the southwestern soil god influence, evolved from the law enforcement god Yi village main god, god name also change for the landlord. As the god of indigenous land temple god with God, to send the goddess, cattle king, dragon king, thunder, electric mother, zodiac god, double pole emperor, seven star girl, too Laojun, white cattle host, official poor, The appearance of images embodies the mystery of the spread, acceptance, blending and creation of religious art. Behind the evolution of the idol, it is the combination of Indian Buddhism Tantric Buddhism, Dian Mi, Taoism and the primitive religion of Yi in historical context.