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沙克提派

维基百科，自由的百科全书

这是本页的一个历史版本，由Flamelai（留言 | 贡献）在2009年6月12日 (五) 01:00 （過期翻譯）编辑。这可能和当前版本存在着巨大的差异。

性力派（梵語：शाक्तं，Śāktaṃ；字面意义为“力量之教条”或“女神之教条”）是印度教的一个支派，专于崇拜沙克提或提毗——印度教的圣母——作为绝对的，终极的神格。该派别同湿婆派、毗湿奴派并立为印度教三大派。

性力派认为提毗（字面意思为“女神”）是至高大梵天本身，“独一无二”，具有其他所有神的形式，无论其是女性或男性，都被认为是她的各种各样的显圣。在该派的哲学和实践的细节上，性力派模仿了湿婆派。然而“性力派教徒”（梵語：शक्त，Śakta），即性力派的践行者，大多或全部专注于崇拜沙克提为至高之神的多变的女性一面。湿婆，神的男性一面，仅被认为是超越物质世界的，而其崇拜通常被降低到辅助角色。[1]

性力派的根基深植于印度史前时期。从印度旧石器时代22,000年前的定居地已知最早的女神形象，到印度河谷文明时她的教派的改良，吠陀时期的部分衰落，之后在古典梵语传统的重新浮现和扩张，已表明在许多方面，“印度传统的历史可被视为这位女性的重现。”[2]

纵观其历史，性力派激发了梵语文学和印度哲学的杰作，今天还在继续影响广为流传的印度教。性力派在印度次大陆及以外，以坦陀罗和非坦陀罗的以无数形式广泛施行。而其最大的、最有影响力的两个派别是Srikula（字面意义，Sri家族）——在印度南部最为强大，和Kalikula（Kali家族）——在印度北部和东部盛行。[1]

概述

沙克提和湿婆

性力派信徒视女神为至高、终极的神格。她被认为是万物的起源，同时也是起源的化身和支配控制它的能量。有观察认为，“全世界信仰的历史上，没有其他任何地方经历过如我们这样如此完备的面向女性的系统。”[3]

性力派对女神的专注并不意味着其对男性或中性神明的拒绝。然而在沙克提存在中，两者被认为是不活跃的。如Adi Shankara的第一行的著名的性力派赞美诗美之波流(Saundaryalahari)所述(c. 800 CE)：“若湿婆与沙克提结合，他可以创造（生命）。若他不与沙克提结合，他连搅动一下都不可能。"[4]此为性力派之基本教义。”[5]正如广为人知的女神迦梨践踏于看似无生命的湿婆身躯之上的图画所强调的那样。[6]

湿婆和沙克提的半男半女形式Ardhanari。（象岛石窟，公元5世纪。印度孟买。）

宽泛的讲，认为沙克提是宇宙本身——她是能量和动力的具体化身，物质宇宙中所有行为和存在的背后推动力。湿婆是她卓越的男性一面，为神圣的土地提供一切存在。“无沙克提即无湿婆，无湿婆即无沙克提。两者[……]本身就是一体。”[7]

与坦陀罗的联系

性力派广泛流传的一个误解是其与坦陀罗的紧密联系。坦陀罗是一个模棱两可的令人误解的概念，指称一切从南印度正统寺庙崇拜到北印度黑魔法和隐秘修行，到西方的仪式化的性行为（有时被称为Neotantra）。[8]事实上，并非所有形式的性力派本质上是坦陀罗，正如并非所有坦陀罗本质上是性力派一样。[9]

Sri Amritananda Natha Saraswathi, a Shakta adept and guru, performing the Navavarana Puja, a central ritual in Srividya Tantric Shaktism, at the Sahasrakshi Meru Temple at Devipuram，Andhra Pradesh，India，2005.

术语"坦陀罗"与正宗印度性力派相关时，它通常主要指一类宗教仪式用书，而更广泛的，是指一种秘传的专于女神的灵修方法（sadhana），涉及mantra，yantra，nyasa，mudra和传统的昆达利尼瑜伽的特定元素，所有修行都在合格的导师的指导下通过适当的启发（diksha）和口头指导以补充各种书面来源。[10]

在社会影响方面，坦陀罗“独立于各种种性与具体的偏见。女人或‘首陀罗’被授予[guru]的角色。所有的女性被视为沙克提显圣，因此她们是被尊敬和效忠的对象。侵犯她们的人招致伟大女神愤怒。每个男性备修生必须了解自身之中潜在的‘女性法则’，且仅以此‘成为女性’才能使他被授予膜拜至高存在的资格。”[11]

更具争议的仪轨，如“五个M”或“panchamakara”，则在某些特定环境下被一些坦陀罗的性力派宗派采用。

主要神明

性力派信徒可以接触以多种形态中的任意一种出现的提毗；但是，他们通常被认为不过是一个至高女神的不同方面。[12]

被性力派信徒膜拜的主要的提毗形态是男性的“ishta-deva”或女性的“ishta-devi”。神祀的选择取决于许多因素，包括家族传统，信仰实践，上师沿袭，个人共鸣等等。字面上，有数千种女神形态，许多与个别寺庙、地理特征或者甚至是与某个村庄有关。[13]

坦陀罗神明

女神迦梨，立于湿婆的胸口。(1770) Richard B. Godfrey (1728 - N/A)。身为迦梨的提毗，性力派的神学中, 此造型标志了沙克提作为至高神的活动的一方面而湿婆则为其静止的一方面。两者如缺乏任一方，则都不完整。

历史的、哲学的发展

崇拜

节日

性力派信徒庆祝大多数印度教节日，以及庞杂的本地的、特点寺庙或特定神祀的仪式。以下为一些较重要的事件：[14]

难近母节

最重要的性力派节日是难近母节（Navratri，字面意义为“九夜之节”），因其处在印度历Sharad月份（10/11月），亦作“Sharad Navratri”。此节日经常与其后第10天——“Dusshera”或“Vijayadashami”一起，庆祝《女神颂》（Devi Mahatmya）中女神难近母(Durga)对抗一系列强大罗刹的胜利。[15]

排灯节及其他

寺庙

批评与滥用

性力派曾被当作迷信、受黑魔法侵蚀的很难称得上真正信仰的行为，被数度解散。印度学者在1920年代曾经广泛发出过类似批评：

"The Hindoo Goddess Karle", an illustration from Dr. Scudder's Tales for Little Readers About the Heathen, by Dr. John Scudder (London, 1849)。

“坦陀罗是性力派的圣经，……认为所有力量都有女性为主的本质，” "The Tantras are the bible of Shaktism, [...] identifying all Force with the female principle in nature and teaching an undue adoration of the wives of Shiva and Vishnu to the neglect of their male counterparts. [...] It is certain that a vast number of the inhabitants of India are guided in their daily life by Tantrik teaching, and are in bondage to the gross superstitions inculcated in these writings. And indeed it can scarcely be doubted that Shaktism is Hinduism arrived at its worst and most corrupt stage of development."[16]

类似言论被认为是基于外接观察者的无知、误解和偏见，以及参与者的一些不审慎的行为。“只是在这种语境下，印度的许多印度教徒今天否认坦陀罗和他们的信仰曾经与现存的联系，认定他们所称的‘tantra-mantra’只是如是胡诌。”

南亚之外的扩张

注释

  1. ^ 1.0 1.1 Subramuniyaswami, p. 1211.
  2. ^ Hawley. p. 2.
  3. ^ Bhattacharyya(a), p. 1.
  4. ^ Subramanian, p. 1.
  5. ^ Dikshitar, p. 85.
  6. ^ "Bengali Shakta."
  7. ^ Subramanian, p. ix.
  8. ^ Mohan's World.
  9. ^ Brooks(a), p. 48.
  10. ^ Brooks(a), pp. 47-72.
  11. ^ Bhattacharyya(a), p. 131.
  12. ^ See Kinsley(a).
  13. ^ 见Kinsley(a).
  14. ^ Pattanaik, pp. 103-109.
  15. ^ "5 Things You Need to Know About Navratri: The 9 Divine Nights," About Hinduism.
  16. ^ Kapoor, p. 157.

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