國王與村神：雲南大理地區佛教神祠的歷史考察

Kings and Village Deities: An Investigation of Buddhist Deities and Village Temples in the Dali Region, Yunnan

連瑞枝(Jui-Chih Lien)

《民俗曲藝》 163期 (2009/03) Pp. 17-70

https://doi.org/10.30157/JCRTF.200903.0002

摘要

雲南大理地區的村廟供奉着古老王國的人物與佛教神祇，如國王、后妃與英雄，觀音與大黑天神等等。這些神祇往往與南詔大理國(752-1254)以密教儀式和教法封賜地方神靈，有系統地推展佛教王權的這一段歷史有關。南詔大理國的封神策略是將地域性的神靈納入一套兼容土著神靈於佛教守護神之中，創造一套兼容土著神靈與佛教諸神的神祠系統，明朝統治以後，這些神祇信仰仍受到村民的崇拜。乃至於今日，大理民間還流傳着具有佛教色彩的國王神與儀式活動。
本文以雲南大理地區，尤其是喜洲一帶神祠的歷史演變作爲討論的主軸。文中從段氏國王母親的故事開始，以供奉着段氏國王祖先的五百神王廟作終結，來談大理平原的王室與貴族世系如何有系統地被編織在融合了土著神靈與佛教神祇的神譜系統之中。在這過程中，儀式專家以密教儀式與教法馴服神靈，並以此建立地域性的社會秩序。文中使用的檔案包括寺廟碑刻、民間傳說與志書等，試圖從神祠的空間性與神祇在佛教經文中所呈現的對應關係，來說明土地神靈如何經歷佛教正統化，進而轉成村神的歷史，以及這些神祠在大理社會所象徵的意義。

關鍵字

佛教傳說 ； 神祇系譜 ； 神祠與村神 ； 訶梨帝與五百神王

並列摘要

The main focus of this paper is on the role of local legends in the worship of historical figures. Kings, queens and heroes of the old kingdoms, as well as Buddhist deities such as Guanyin and Mahakala, are widely worshipped as village deities in the Dali region of Yunnan. The classification system for these deities accords to the religious positions and titles for the territorial divisions of Buddhist kingdoms as used in Tantric ritual and teachings. Thus, the Nanzhao and Dali kingdoms (752-1254) used Buddhist ritual orthodoxy to elevate territorial gods and chieftains into a unified system of worship.
Special attention is given to Xizhou, a part of the Nanzhao and Dali kingdoms inhabited by the descendants of the Duan-surnamed kings. On the one hand, local legends cite the mother of the first Duan-surnamed king as being worshipped as Hariti, an Indian goddess. On the other hand, local villagers still worship the first Duan-surnamed king as the Divine King of Five Hundred (Wubai shenwang 五百神王). The above two instances, together with other examples, establish that the genealogy for deified historical figures serves as an idiom for a social system organized in terms of Indian legends. Moreover, although the deification of historical figures was in terms of the Buddhist Canon, they also served locally in the Nanzhao and Dali kingdoms as princes, chiefs, and mountain gods, or even the gods Mahakala and Mahavairocana. It is in this latter local sense that they have been preserved in village temples from the Ming dynasty onward. Thus, village deities as a symbolic system reveals historyas-practice in an earlier elevation of historical figures specific to the Nanzhao and Dali kingdoms to the status of Buddhist legendary figures, and a later devolution of these same historical figures into the gods of local temples.

並列關鍵字

Buddhist legends ； genealogy of deities ； village temples and deities ； Hariti ； the Divine King of Five Hundred

參考文獻

(1462)。太和龍關趙氏族譜。雲南省博物館。

(1462)。太和龍關趙氏族譜。雲南省博物館。

Backus, Charles(1981).The Nan-chao Kingdom and T'ang China's Southwestern Frontier.New York:Cambridge University Press.

Backus, Charles(1981).The Nan-chao Kingdom and T'ang China's Southwestern Frontier.New York:Cambridge University Press.

Chapin, Helen B.(1944).Yünanese Images of Avalokiteśvara.Harvard Journal of Asiatic Studie.8(2),131-186.