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讲座内容摘要：

梦谒疾病女主

在西藏乃至整个佛教世界中，强大的女神与疾病传播之间存在着密切关联。比如，从南亚、中亚到东亚的宗教叙事与仪轨文献中，我们都能发现类似诃利谛（Hārītī）这般既能传播疾病又能护佑众生免受疾病侵袭的强大女神形象。本场讲座通过关注“疾病女主”（Nad kyi bdag mo）这一藏语称号，追溯普遍性疾病与女性神灵之间的关联。研究首先聚焦于那木珠（Nam gru，梵语Revatī）——这位在世界性文献中广受尊崇的母神形象，她既活跃于梵文《往世书》、阿育吠陀论典，亦现身于密教经典，一份敦煌写本中更称其为“热病与瘟疫之主”（Rims dang yams kyi bdag mo；IOL Tib J 442.2:54a）。继而本讲座将探讨热玛蒂（Re ma ti，梵语Remati），据《焰燃空行母续》（Mkha’ ’gro ma me lce ’bar ba’i rgyud）记载，这位作为大吉祥天女摩诃迦利（Śrī Devī Mahākālī）侍从的女神，可通过气息传播疾病。该经与其他权威典籍共同指出，修行者应当礼赞疾病女主，以期获得赦免，乃至使其降罚于敌。最后本讲座将聚焦“世间瘟疫女主”（Srid pa’i dal bdag mo）——这一融合了世界性女神与本土“世间女王”（Srid pa’i rgyal mo）信仰的复合型神祇。莲花生大士追随者仁增果登（Rig ’dzin rgod ldem，1337-1408年）等人主张不应礼敬，而须“降伏疾病女主”（nad bdag stobs ’joms），由此衍生出暴力仪轨的叙事与实践。综合观之：如果疾病女主仅对罪孽深重者降灾，那么她尚可作为超验的祈祷对象存在；而一旦其明确显现为世间疾病女主，佛教超验秩序的维护者就将对其展开镇压——这种镇压同样指向与其相关的致病源、世俗性与阴性特质。正如慈悲的空行母所开示：唯有彻悟疾病本质无主无我（bdag），方能真正免受疾病女主及其相关恐怖的侵害。

Dreaming the Lady of Disease

There is an intimate relationship between powerful goddesses and the spread of disease in Tibet and the Buddhist world more generally. Throughout the religious narratives and ritual instructions of South, Central, and East Asia, for example, one also finds powerful goddesses like Hārītī who both spread and protect people from disease. This presentation traces an association between widespread disease and female divinities, with a focus on the Tibetan epithet, the Lady of Disease (Nad kyi bdag mo). It begins with Revatī (Nam gru), who is a cosmopolitan mother goddesses featured in Sanskrit Purāṇic literature, Āyurvedic treatises, and Tantric Buddhist scriptures, and who is described in one manuscript as the “Lady of Fever and Widespread Disease” (Rims dang yams kyi bdag mo; IOL Tib J 442.2: 54a). From there we turn to Remati (Re ma ti), whom the Flaming Ḍākinī Tantra (Mkha’ ’gro ma me lce ’bar ba’i rgyud) depicts as a spreader of pathogenic breath and as the servant of Śrī Devī Mahākālī. According to this and other canonical works, practitioners should praise the Lady of Disease, such that she might spare her supplicants and perhaps even punish their enemies. Finally, this presentation concludes with the Worldly Lady of Widespread Disease (Srid pa’i dal bdag mo), who is a conflation of these cosmopolitan goddesses with the indigenous Queen of the World (Srid pa’i rgyal mo). Rather than praise her, Rindzin Gödem (Rig ’dzin rgod ldem, 1337–1408) and other followers of Padmasambhava argue that one must “overpower the Lady of Disease” (nad bdag stobs ’joms), resulting in narratives of and instructions for ritual violence. Taken together, if the Lady of Disease simply spreads disease to those who are guilty of sinful behaviors, then she might remain a transcendent object of supplication. Once she becomes an explicitly worldly Lady of Disease, however, the proponents of the transcendent Buddhist order will persecute her and her relations: the pathogenic, the mundane, and the feminine. As taught by more benevolent, gnostic ḍākinī goddesses, it is only by recognizing that disease ultimately has neither owner nor self (bdag) that one can truly be protected from the Lady of Disease and her related horrors.

主讲人简介：

麦伟哲（William A. McGrath），纽约大学何鸿毅家族基金佛学研究助理教授。美国弗吉尼亚大学宗教研究专业哲学博士，博士论文题目为《藏地的佛教与医学：起源、伦理以及传统》，主要研究领域为东亚与中亚的佛教、藏汉医学传统、藏语言文学和历史，以及宗教与医学的综合交叉研究。同巴尔巴·格尔珂（Barbara Gerke）与简·万德瓦科（Jan van der Valk）共同主持维也纳大学的科研项目课题《藏地与喜马拉雅地区的流行病叙事：预言、蔓延，以及预防——从黑死病到新型冠状病毒》（2023-2025年）。