【作者】 赵晓星；

【导师】 陆庆夫；

【作者基本信息】 兰州大学 ， 历史文献学， 2007， 博士

【摘要】 公元781年～848年，是吐蕃统治敦煌时期。敦煌，自古以来就是佛教圣地，盛唐时期汉传密教已经开始传播。此时的吐蕃，正处于佛教的前弘期。因此，吐蕃占领时期，敦煌的佛教不仅没有遭到打击，反而更加兴盛起来。密教，作为一种极为贴近社会的宗教形式，于此时进入了鼎盛期。特别是通过吐蕃进入敦煌的印度、尼泊尔等地流传的密教形式也在此时大量涌入敦煌。敦煌的密教，在这时改变了盛唐时期汉传佛教一统天下的局面，转而向多元化的方向发展，并留下了珍贵而罕见的、早期的多种密教的遗存。本文整理了与吐蕃统治敦煌时期密教有关的大量的文献与图像资料，对藏经洞出土的吐著时期敦煌汉藏文献做了初步的分类与对比，并对部分佚经做了录文与简单的校勘；对敦煌石窟中的密教图像进行了分类整理。在资料整理的基础上，对吐蕃时期的敦煌密教进行了一次定位，认为此时的密教处于晚期持明密教阶段，持明密教最为流行，陀罗尼密教比较流行，真言乘与金刚乘密宗开始流行，并发现大瑜伽与无上瑜伽密教极少的传布痕迹。从敦煌密教史来看，吐蕃时期是一个重要的转折点与里程碑，是密教进入鼎盛期的开始。在石窟艺术方面，本文总结了吐蕃时期密教在石窟中的体现与艺术特点。其中，特别指出在洞窟与藏经洞艺术品中所出现的异域风格，可能不都属于纯粹波罗风格，也有泥泊尔风格的体现，很多应属于经过吐蕃与汉地改造后的变体。文中还对莫高窟第361窟、天王堂及犍陀罗分身瑞像三个问题进行了专题讨论。比较有新意的观点是认为第361窟的图像主要与梵网经有关，表达的主题应是忏悔与戒律；“天王堂”很可能是“楞严坛”，其创建与重修均与末法思想的流行有关。本文还讨论了吐蕃时期敦煌密教与其他信仰的关系，重点对佛教中密教与禅宗、法华、华严、西方净土、唯识、弥勒等同时流行的信仰之间的互相影响与吸收进行了讨论，还讨论了其对后弘期藏传佛教诸派的影响，最后讨论了其与道教、苯教及景教这些佛教之外的宗教信仰之间的关系。由此得出，包融性与复杂性是吐蕃统治敦煌时期密教最大的特点。最后，本文对吐蕃时期敦煌密教的历史影响做了总结，认为此时的密教可以说是整个敦煌密教发展史上的转折点与里程碑，既上承盛唐以来汉传密教传统，又下启中唐以后密教多元发展的道路。在戒律上，此时的密教对敦煌原有的戒律形成了一定的冲击，开拓了敦煌佛教世俗化的时代。在政治上，密教与统治政权相互依凭，为密教的进一步发展创造了契机。更多还原

【Abstract】 During the period 781-848 CE, the Tibetans reigned Dunhuang, which witnessed the unprecedented development of Buddhism. The Tibetan occupants did not suppress, but rather encouraged the Buddhist movement, particularly the Huhya Yana sect. Since it is most related to the secular world, Guhya Yana acquired its rapidest advance, the various doctrines swarming into Dunhuang from such Guhya regions as India and Nepal. The dissemination of Guhya Yana in Dunhuang helped interrupt the tradition of Chinese Buddhism as the only unifying force and thus Buddhist pluralism began to emerge, from which many valuable relics have come to the present day.The present dissertation documents the large body of materials related to the Guhya Yana sect that flourished in Dunhuang during the Tibetan occupation and, based on the many files, in both Chinese and Tibetan, unearthed in the Mogao Grottoes, categorizes the Guhya icons found inside the Mogao Grottoes. With all this mind, the author conducts a comprehensive analysis of the Guhya Yana Buddhism in Dunhuang, concluding that the Guhyan yana during this period is typical of the late vidyadharani-yana, when vidyadharani-yana itself was the dominant Buddhist force while dharani-yana prevailed alongside and mantra-yana and vajra-yana were just emerging. Meanwhile, Mahayoga and Anuttarayoga were also disseminated on a limited scale. Therefore, the Tibetan occupation period is a key turning point in the development of Guhya Yana.The paper also surveys the features of the mural paintings and sculptures, in the Mogao Grottoes, related to Guhya Yana, particularly the exotic characteristics as manifested in the artworks found in the caves, which are certainly evidences of the Polo and Nepal influences transformed by the Tibetan and the Chinese cultures. Particular attention is given to Cave 361, Temple of the Heavenly King, and the Gandhara icon, concluding that the images in Cave 361 are related to the Sutra of the Brahmanet, aimed to express repentance and the vinaya, the Temple of the Heavenly King is most probably a Samadhi altar, its building and rebuilding both related to the prevalence of the doctrine of the Decline.The paper alos surveys the relationship of Guhya Yana during the Tibetan occupation to other religious schools, such as the Chan School or Zen, the Lotus Sutra School, the Huayan School, the Pure Land School, the Consciousness-Only School and the Maitreya worship. And especially the inter-relations betewwn Guhya Yana and the various sects of Tibetan Buddhism. Considerable passages are also given to its relationship to the non-Buddhist religions, such as Taoism, the Bon, and the Nestorian Christianity. It is therefore evident that Guhya Yana during the Tibetan occupation is characterized by inclusiveness and complicatedness.The paper concludes with a summary of the influence of the Dunhuang Guhya Yana upon the Chinese history, namely, it functions as a transitional force that leads from the Tantrist Chinese Buddhism that has flourished from the High Tang Period to the plural development of Buddhism in the later Tang. It further points out the the Guhya Yana impact on the vinaya laws and the initiation of the secularizing trend of Buddhism in the later generations. Politically, Guhya Yana joined force with the government in an attempt to further reinforce its own influence.更多还原