Vũ trụ quan Phật giáo Mật tông, với trung tâm là núi lớn Tu Di ở tầng trời Đao Lợi của Đế Thích, phản ánh trong nhóm sắc phong sớm nhất cho Liễu Hạnh công chúa vào nửa cuối thế kỷ XVII. / Tantric Buddhist Cosmology with Mount Meru as the center of Đa

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Tác giả: Xuân Giao Chu

Ngôn ngữ: vie

Ký hiệu phân loại:

Thông tin xuất bản: Tạp chí Nghiên cứu và Phát triển, 2020

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Bộ sưu tập: Metadata

ID: 450638

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Bài viết này sẽ giới thiệu một cách tổng quan nội dung của nhóm sắc phong sớm nhất cho Mẫu Liễu (Liễu Hạnh công chúa, Bà chúa Liễu Hạnh) ở các thập niên 1640-1680 – mà một đạo trong số đó mang niên đại 1683 hiện vẫn còn nguyên vật tại Phủ Giầy ở Nam Định
tiếp theo, là đưa ra các luận giải về thế giới quan Phật giáo và quan hệ giữa nó với tín ngưỡng Mẫu Liễu được phản ảnh trong nhóm sắc phong. Có thể nói rằng, đó là vũ trụ quan Phật giáo Mật tông (Mật giáo) của những người vi chính đương thời, tức triều đình Lê - Trịnh ở Đàng Ngoài khoảng nửa cuối thế kỷ XVII. Có nghĩa là, bản thân những người vi chính của nhà nước phong kiến Nho giáo thời kỳ đó đã tiếp cận Mẫu Liễu bằng vũ trụ quan của Phật giáo Mật tông. Kết quả là, qua việc chính thức ban cấp sắc phong cho địa phương phụng thờ, chính quyền trung ương đương thời đã đồng thời xác định được vị trí của Liễu Hạnh công chúa cả trong vũ trụ quan Phật giáo Mật tông, và cả trong kết cấu vương quyền theo mô hình Nho giáo. Vị trí thứ nhất, thì Liễu Hạnh công chúa được xác định là thuộc vào tầng trời “Tam thập tam thiên” (cũng gọi “Đao Lợi Thiên”) của Đế Thích, tức là tầng thứ hai trong sáu tầng trời thuộc Dục giới – trong kết cấu Tam giới (Dục giới - Sắc giới - Vô sắc giới), tầng trời ấy ở rất gần với tầng của con người. Còn vị trí thứ hai, thì các ngôi vị rất cao trong hệ thống tước vị phong kiến là công chúa và đại vương đã được triều đình ban tặng đặc cách, chính là thể hiện sự cầu mong và cũng là giao trách nhiệm cho nữ thần lừng danh. Nhờ sự ban tặng của triều đình, nữ thần được dự vào hàng hoàng thân quốc thích, có nhiệm vụ phò trợ triều đình cùng xã tắc.ABSTRACTTantric Buddhist Cosmology with Mount Meru as the center of Đao Lợi Realm ruled by God Indra reflected in earliest ordination certificates for Princess Liễu Hạnh in the second half of the 17th centuryThis article briefly introduces the contents of the earliest oraination certificates for Mother Goddess Liễu Hạnh (Princess Liễu Hạnh) during the years from 1640 to1680 - one of which dated 1683 and was kept at Phủ Giầy in Nam Định province
then, the author interprets the Buddhist worldview and its relationship to Liễu Hạnh’s cult reflected in the certificate. It can be said that it is the Tantric Buddhist cosmology of the contemporary politicians of the Lê-Trịnh Dynasty in Tonkin (Đàng Ngoài) around the second half of the 17th century. That is, the politicians of the Confucian feudal regime themselves at that time approached Mother Goddess Liễu Hạnh by the cosmology of Tantric Buddhism. As a result, by officially granting ordination to the worshiping locality, the central government simultaneously determined the positions of Princess Liễu Hạnh both in the cosmology of Tantric Buddhism and in the royal structure of Confucian model. In the first position, Princess Liễu Hạnh was determined to belong to the “Tam Thập Tam Thiên (The trenty-three skies)” heavenly realms (also called đao Lợi Thiên) ruled by Indra “Đế Thích”, the second of the six realms or the realm of Desire in the structure of the Three Realms (Desire - Desireless Form – Formlessness), which is very close to the human realm. As for the second position, both the titles Princess and Lord, the high ranks in the feudal title system, were conferred on the Goddess by the court, which is to express the wish and also to assign responsibility to that well-known Goddess. Thanks to the honorable award of the court, the Goddess was considered a member of the royal family, with the task of supporting the court and the country.

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