三さん相そう神しん

三さん相そう神しん
三さん相そう神しん
宇宙うちゅう和わ现实的てき至高しこう存在そんざい; 创造、保ほ护、毁灭之の神かみ
天城あまぎ體たい	त्रिमूर्ति
梵文ぼんぶん轉寫てんしゃ	trimūrti
神かみ系けい	提ひさげ婆ばば(薄うす伽とぎ梵)
真言しんごん	Om Tridevaya Namah
配偶はいぐう	三さん女神めがみ

三さん相そう神しん（梵文ぼんぶん：त्रिमूर्तिः trimūrti），在ざい梵文ぼんぶん中ちゅう原意げんい為ため“有ゆう三さん種しゅ形式けいしき”，是ぜ印度いんど教きょう的てき一いち个概念がいねん，“将はた宇宙うちゅう的てき创造、维持和わ毁灭的てき功こう能のう分ぶん别人性せい化か为创造づくり者しゃ梵天ぼんてん，维护者しゃ或ある保ほ护者毗濕奴やつ，以及毁灭者しゃ或ある转化者しゃ濕しめ婆ばば” ^[1]^[2]。这三位神灵被认为是“印度いんど教きょう的てき三さん合一ごういつ（the Hindu triad）”^[3]或ある“伟大的てき三位一体さんみいったい”^[4]，或ある称しょう为“梵天ぼんてん－毗濕奴やつ－濕しめ婆ばば”。也有やゆう人じん認みとめ為ため這種三個神靈互相獨立的理論，應おう該稱之の為ため三さん位い三さん體たい論ろん，當とう三さん個こ神しん都合つごう為ため一いち體たい時じ，這個化身けしん被ひ稱しょう為ためDattatreya（英えい语：Dattatreya）。

印度いんど哲學てつがく家か（比ひ如数かず论派）常用じょうよう三德さんとく來らい解釋かいしゃく三さん相そう神しん：

暗くら质（暗くら性せい（英えい语：Tamas (philosophy)））表示ひょうじ無知むち、懶惰らんだ及靈性せい的てき黑くろ暗くら，和かず毀滅之の神かみ濕しめ婆ばば有ゆう關せき。為ため黑色こくしょく，對應たいおう地球ちきゅう上じょう的てき火ひ。
激げき質しつ（忧性（英えい语：Rajas））表示ひょうじ活動かつどう、熱情ねつじょう及新的てき開始かいし，和わ梵天ぼんてん有ゆう關せき。為ため紅色こうしょく，對應たいおう地球ちきゅう上じょう的てき土ど。
純じゅん質しつ（善ぜん性せい（英えい语：Sattva））表示ひょうじ純じゅん淨きよし、友とも善ぜん及和諧，和わ毗濕奴やつ有ゆう關せき。為ため白色はくしょく，對應たいおう地球ちきゅう上じょう的てき水みず。^[5]

發展はってん

在ざい哈勒比ひ德とく（英えい语：Halebidu）的てき霍沙勒斯哇拉庙（英えい语：Hoysaleswara Temple）中三ちゅうさん相神あいかみ的てき藝術げいじゅつ刻こく畫が

在ざい往世书时期（Puranic period，大だい约公元もと前まえ300-1200年ねん），后きさき吠陀べーだ宗教しゅうきょう和わ玛兹穆きよし德とく（英えい语：Ramesh Chandra Majumdar）所ところ谓的“综合印度いんど教きょう（synthetic Hinduism）”逐渐兴起。^[6]这一时期印度各宗派还没有同质化，继承古老ころう吠陀べーだ信仰しんこう传统的てき正せい统古こ婆ばば罗门教きょう和かず其他在ざい正せい统框架か下か的てき不同ふどう教派きょうは（知名ちめい的てき比ひ如濕しめ婆ばば派は、毗湿奴やつ派は、性せい力りょく派は）共存きょうぞん。^[7]这一时期的重要特质之一就是正统派和其他宗派的和谐共存。^[8]关于这种和わ谐共处的潮流ちょうりゅう，玛兹穆きよし德とく（英えい语：Ramesh Chandra Majumdar）提ひっさげ到いた：

它的最さい值得关注的てき表ひょう现可以在三相神的宗教概念中发现，比ひ如至高だか神かみ的てき表ひょう现形式しき有ゆう三さん种形式しき：梵天ぼんてん、毗濕奴やつ、湿しめ婆ばば……但ただし是ぜ这种尝试可能かのう并不成功せいこう，因いん为梵天ぼんてん从没有ゆう得え到いた超ちょう出で湿しめ婆ばば或ある毗濕奴やつ的てき统治地位ちい，不同ふどう的てき教派きょうは常常つねづね认为三相神是自己教派的主神的三种表现形式，认为本ほん教派きょうは的てき主神しゅしん是ぜ梵或ある绝对真理しんり。^[9]

莫里斯·温ぬる特とく尼あま茨いばら注意ちゅうい到いた印度いんど文学ぶんがく中ちゅう很少提ひっさげ到いた三さん相そう神しん。^[10]《龟往世よ书（英えい语：Kurma Purana）》（Kūrma Purāṇa）十分じゅうぶん强きょう调梵天ぼんてん、毗濕奴やつ、湿しめ婆ばば是ぜ同一どういつ神しん，而在第だい1.6节中梵被ひ崇拜すうはい为三相神あいかみ；第だい1.9节也特とく别反复灌输这三さん神かみ的てき同一どういつ性せい；第だい1.26节也提ひっさげ到いた同どう样的主ぬし题。^[11]

历史学がく家か巴ともえ沙すな姆（英えい语：Arthur Llewellyn Basham）解かい释三相神あいかみ的てき背景はいけい时，提ひっさげ到いた西方せいほう对三さん位い一体いったい的てき兴趣：

早期そうき学がく习印度いんど教きょう的てき西方せいほう学生がくせい对与基督教きりすときょう类似的てき印度いんど教きょう的てき三位一体さんみいったい印象いんしょう深刻しんこく。事こと实上这种类似并不够紧密みつ。不ふ像ぞう基督教きりすときょう的てき三位一体さんみいったい，印度いんど教きょう的てき三位一体从没有真正“流行りゅうこう起おこり来らい（caught on）”。所有しょゆう的てき印度いんど教きょう三位一体派都倾向于偏爱这三神中的某个神；因いん此，从这个背景はいけい来らい看み，很明显迦梨陀娑的てき献けんじ给三相神的赞美诗实际上是献给被认为是至高神的梵天的。三相神实际上是人为的拔高，并没有ゆう太ふと多おお的てき真正しんせい影かげ响。^[12]

弗どる里さと达·玛切特とく（Freda Matchett）描述三さん相そう神かみ系けい统为“多た种神的てき形象けいしょう可か以在不同ふどう的てき层次被ひ组合的てき框かまち架か”^[13]

三さん相そう神かみ的てき概念がいねん在ざい弥勒みろく奥おく义书（英えい语：Maitri Upanishad）也出现过，这里三神被解释为至高神的三种首要形式。^[14]

印度いんど教きょう中ちゅう的てき观点

绍拉派は

绍拉派は（Sauram）崇拜すうはい太ふと阳神蘇そ利とし耶为至高だか神しん，下しも梵（英えい语：saguna brahman）不ふ接受せつじゅ三さん相そう神しん。早期そうき的てき三相神形式包括先存在蘇利耶而不是梵天，或ある者もの将はた蘇そ利とし耶作为高于三相神あいかみ的てき至高しこう神しん，认为三相神是蘇利耶的三种表现形式。蘇そ利とし耶在早はや上じょう是ぜ梵天ぼんてん，下しも午うま是ぜ毗濕奴やつ，晚ばん上じょう是ぜ湿しめ婆ばば。有ゆう些绍拉ひしげ派は崇拜すうはい毗濕奴やつ或ある湿しめ婆ばば为蘇利り耶的表ひょう现形式しき，另一些则膜拜三相神作为蘇利耶的表现形式，还有些仅仅专门崇拜すうはい蘇そ利とし耶。

毗濕奴やつ派は

毗湿奴やつ派は一般いっぱん不ふ接受せつじゅ三さん相そう神かみ的てき概念がいねん。例れい如，二元にげん论（英えい语：Dvaita）派は坚持毗濕奴やつ单独是ぜ至高しこう神しん，湿しめ婆ばば是ぜ下か属ぞく，对往世书有ゆう不同ふどう解かい释。二元にげん论派学者がくしゃVijayindra Tîrtha认为毗湿奴やつ往世书（Vaishnavite puranas）是これ喜き往世书，湿しめ婆ばば往世书（Shaivite puranas）是これ暗くら（英えい语：Tamas (philosophy)）往世书，仅仅喜き往世书（satvic puranas）是ぜ有ゆう权威的てき。^[15]

湿しめ婆ばば派は

湿しめ婆ばば派は根ね据すえ湿しめ婆ばば阿おもね含经（英えい语：Āgama (Hinduism)）坚持，湿しめ婆ばば神有かみあり五ご个功能のう——创造，保ほ护，毁灭，隐藏恩おん赐（concealing grace），显露恩おん赐（revealing grace）。这五个功能每一个都对应湿婆的一个名字和形式。^[16]

传统派は

传统派は（Smartism）强きょう调五神かみ系けい统，而不是ぜ一いち个神^[17]。9世せい纪哲学がく家か商しょう羯罗使つかい得とく五ご神かみ系けい统流行りゅうこう。该系统崇拜すうはい五ご个神灵——象ぞう头神、毗湿奴やつ、湿しめ婆ばば、提ひさげ毗、蘇そ利とし耶^[18]^[19]。商しょう羯罗后きさき来き又また加入かにゅう室むろ建けん陀，称しょう为六神しん。商しょう羯罗推广这个系けい统同一用以联合以这六神为主要神的各大主要教派。^[20]

参考さんこう文献ぶんけん

引用いんよう

^ For quotation defining the trimurti see Matchett, Freda. "The Purāṇas", in: Flood (2003), p. 139.
^ For the Trimurti system having Brahma as the creator, Vishnu as the maintainer or preserver, and Shiva as the transformer or destroyer. see Zimmer (1972) p. 124.
^ For definition of trimurti as "the unified form" of Brahmā, Viṣṇu and Śiva and use of the phrase "the Hindu triad" see: Apte, p. 485.
^ For the term "Great Trinity" in relation to the Trimurti see: Jansen, p. 83.
^ Wolfgang Bauer, Irmtraud Dümotz, Sergius Golowin: Lexikon der Symbole. Heyne 2001
^ For dating of Puranic period as c. CE 300-1200 and quotation, see: Majumdar, R. C. "Evolution of Religio-Philosophic Culture in India", in: Radhakrishnan（CHI, 1956）, volume 4, p. 47.
^ For characterization as non-homogeneous and including multiple traditions, see: Majumdar, R. C. "Evolution of Religio-Philosophic Culture in India", in: Radhakrishnan（CHI, 1956）, volume 4, p. 49.
^ For harmony between orthodox and sectarian groups, see: Majumdar, R. C. "Evolution of Religio-Philosophic Culture in India", in: Radhakrishnan（CHI, 1956）, volume 4, p. 49.
^ For quotation see: see: Majumdar, R. C. "Evolution of Religio-Philosophic Culture in India", in: Radhakrishnan（CHI, 1956）, volume 4, p. 49.
^ Winternitz, volume 1, p. 452, note 1.
^ For references to Kūrma Purana see: Winternitz, volume 1, p. 573, note 2.
^ Basham, pp. 310-311.
^ Matchett, Freda. "The Purāṇas", in Flood (2003), p. 139.
^ "Brahma, Rudra and Vishnu are called the supreme forms of him. His portion of darkness is Rudra. His portion of passion is Brahma. His portion of purity is Visnu" Maitri Upanisad [5.2]
^ Sharma, B. N. Krishnamurti. A history of the Dvaita school of Vedānta and its literature: from the earliest beginnings to our own times. Motilal Banarsidass Publishers. 2000 [2010-01-15]. ISBN 81-208-1575-0. （原始げんし内容ないよう存そん档于2012-11-05）.
^ How can the god of destruction be the Supreme ?. [2013-07-22]. （原始げんし内容ないよう存そん档于2006-09-26）.
^ Flood (1996), p. 17.
^ Dating for the pañcāyatana pūjā and its connection with Smārta Brahmins is from Courtright, p. 163.
^ For worship of the five forms as central to Smarta practice see: Flood (1996), p. 113.
^ Grimes, John A. Ganapati: Song of the Self. SUNY Series in Religious Studies. Albany: State University of New York Press. 1995: p.162. ISBN 0-7914-2440-5.

来らい源みなもと

书籍

Apte, Vaman Shivram. The Practical Sanskrit Dictionary Fourth revised and enlarged. Delhi: Motilal Banarsidass Publishers. 1965. ISBN 81-208-0567-4.
Basham, A. L. The Wonder That Was India: A Survey of the Culture of the Indian Sub-Continent Before The Coming of the Muslims. New York: Grove Press, Inc.,. 1954.
Flood, Gavin (Editor). The Blackwell Companion to Hinduism. Malden, MA: Blackwell Publishing Ltd. 2003. ISBN 1-4051-3251-5.
Jansen, Eva Rudy. The Book of Hindu Imagery. Havelte, Holland: Binkey Kok Publications BV. 2003. ISBN 90-74597-07-6. Eighth printing; First published 1993.
Radhakrishnan, Sarvepalli (Editorial Chairman). The Cultural Heritage of India. Calcutta: The Ramakrishna Mission Institute of Culture. 1956. Second edition, four volumes, revised and enlarged, 1956 (volume IV).
Winternitz, Maurice. History of Indian Literature. New Delhi: Oriental Books Reprint Corporation. 1972. Second revised reprint edition. Two volumes. First published 1927 by the University of Calcutta.
Zimmer, Heinrich. Myths and Symbols in Indian Art and Civilization. Princeton, New Jersey: Princeton University Press. 1972. ISBN 0-691-01778-6.

外部がいぶ链接

参まいり见

三さん相そう女神めがみ
Dattatreya（英えい语：Dattatreya）
Harihara（英えい语：Harihara）

[1] For quotation defining the trimurti see Matchett, Freda. "The Purāṇas", in: Flood (2003), p. 139.

[2] For the Trimurti system having Brahma as the creator, Vishnu as the maintainer or preserver, and Shiva as the transformer or destroyer. see Zimmer (1972) p. 124.

[3] For definition of trimurti as "the unified form" of Brahmā, Viṣṇu and Śiva and use of the phrase "the Hindu triad" see: Apte, p. 485.

[4] For the term "Great Trinity" in relation to the Trimurti see: Jansen, p. 83.

[WB2001-5] Wolfgang Bauer, Irmtraud Dümotz, Sergius Golowin: Lexikon der Symbole. Heyne 2001

[6] For dating of Puranic period as c. CE 300-1200 and quotation, see: Majumdar, R. C. "Evolution of Religio-Philosophic Culture in India", in: Radhakrishnan（CHI, 1956）, volume 4, p. 47.

[7] For characterization as non-homogeneous and including multiple traditions, see: Majumdar, R. C. "Evolution of Religio-Philosophic Culture in India", in: Radhakrishnan（CHI, 1956）, volume 4, p. 49.

[8] For harmony between orthodox and sectarian groups, see: Majumdar, R. C. "Evolution of Religio-Philosophic Culture in India", in: Radhakrishnan（CHI, 1956）, volume 4, p. 49.

[9] For quotation see: see: Majumdar, R. C. "Evolution of Religio-Philosophic Culture in India", in: Radhakrishnan（CHI, 1956）, volume 4, p. 49.

[10] Winternitz, volume 1, p. 452, note 1.

[11] For references to Kūrma Purana see: Winternitz, volume 1, p. 573, note 2.

[12] Basham, pp. 310-311.

[13] Matchett, Freda. "The Purāṇas", in Flood (2003), p. 139.

[14] "Brahma, Rudra and Vishnu are called the supreme forms of him. His portion of darkness is Rudra. His portion of passion is Brahma. His portion of purity is Visnu" Maitri Upanisad [5.2]

[Sharma-15] Sharma, B. N. Krishnamurti. A history of the Dvaita school of Vedānta and its literature: from the earliest beginnings to our own times. Motilal Banarsidass Publishers. 2000 [2010-01-15]. ISBN 81-208-1575-0. （原始げんし内容ないよう存そん档于2012-11-05）.

[16] How can the god of destruction be the Supreme ?. [2013-07-22]. （原始げんし内容ないよう存そん档于2006-09-26）.

[17] Flood (1996), p. 17.

[18] Dating for the pañcāyatana pūjā and its connection with Smārta Brahmins is from Courtright, p. 163.

[19] For worship of the five forms as central to Smarta practice see: Flood (1996), p. 113.

[20] Grimes, John A. Ganapati: Song of the Self. SUNY Series in Religious Studies. Albany: State University of New York Press. 1995: p.162. ISBN 0-7914-2440-5.

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