内容摘要：阿维斯陀经中的风神伐由不仅是自然之风，更象征万物生命的气息。伐由传到中亚地区后，借鉴了当地的湿婆形象，变成了贵霜祆教风神乌悉。萨珊人征服巴克特里亚地区后，对乌悉形象进行了一系列改变，使他更接近了伐由的“琐罗亚斯德教”特征。三头乌悉的形象在粟特继续存在，称为乌悉帕卡，比伊朗本土的伐由地位更重要了。传到中土的乌悉帕卡以三尊神之一的形象出现，唐宋文献清楚地记载了这一披着湿婆外衣的祆教风神，生动再现了祆教与印度教、佛教之间的交流图景。

关键词：祆教;伐由;乌悉;乌悉帕卡;湿婆

中图分类号：K879.3  文献标识码：A  文章编号：1000-4106（2021）03-0032-08

Abstract：Vayu， the god of wind in the Iranian text Avesta， represents both the wind of nature and the life-breath of all living things. After Vayu entered Central Asia he came to be represented using features borrowed from images of Shiva and eventually became Oeo， the Kushan variant of the Zoroastrian wind god. After the Sassanids conquered the Bactrian region， they made a series of changes to Oeos image that endowed him with characteristics closer to those of the Zoroastrian version of Vayu. The image of the three-headed Oeo continued to exist in Sogdiana but was known as Wyprkr and was more important than the local Iranian spirit Vayu. Wyprkr was imported to China with the triad of the great Zoroastrian Gods after the construction of the Silk Road. Documents from the Tang and Song dynasties clearly record the Zoroastrian wind god in a shape similar to that of Shiva， which vividly indicates the exchanges happening among Zoroastrianism， Hinduism， and Buddhism in the Middle Ages.

Keywords：Zoroastrianism; Vayu; Oeo; Wyprkr; Shiva

北朝隋唐时期，古波斯琐罗亚斯德教经中亚地区传入中土，一度流行，以祆教名之，留下不少祆神崇拜的文字记录和考古遗存。与波斯本教相比，中亚及中土的祆神呈现出更为丰富多元的特征，这与中亚地区自古即是多种文明交汇融合之地，不同宗教信仰互致影響有关。本文仅以祆教风神为例，考察其从波斯本土经由以贵霜、粟特为主的中亚地区，东传至中国的过程及其渊源流变。

一 阿维斯陀经所记的伐由

伐由（Vayu）是阿维斯陀语（中古波斯文作Wāy），意为风神，同时也与世间万物的生命息息相关，阿维斯陀经将其描述为好战而残暴的征服者[1]。阿维斯陀语关于“风”有两个词：伐由和伐多（vāta），它们都来源于同一个动词词根vā，意为“吹动”，应是同义词。在古代印伊民族的宗教经典《吠陀》和《阿维斯陀》中，伐多是具体有形的风神。……