历史文献记录中的《格萨尔》口头传统
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摘要
《格萨尔》这部世界著名的至今传唱于青藏高原上的口传史诗,究竟产生于何时?为何人所创?又是如何日渐丰盈成为世界最长史诗的?至今讨论仍在进行,亦无定论。本文从进入书面记录的《格萨尔》零星记载入手,分析最早进入书面记录的格萨尔军王的有限描述及形象,进而考"格萨尔传"与"说格萨尔传"之具体丰盈、发展及《霍岭大战》等记录整理本在发展过程中的地位,并指出"藏三国"之讹及"谢村版"和"拉达克版"的内容、特点与价值,试图通过系统的分析与考证,厘清《格萨尔》口头传统的发展和传承。
When did the story of King Gesar,the world famous oral epic which has been very widespread in the Qinghai-Tibet Plateau since ancient time,come into being? Who are the creators of this masterpiece of oral tradition? And,how did it developed into the world's longest epic? Apparently,there does not yet seem to be a definite answer. Starting from sporadic records of King Gesar extracted from Tibetan and Han historical documents,this article attempts to clarify the development and transmission of the oral tradition of King Gesar through textual studies and deep analysis.During the prosperous period of the Tubo Kingdom,Gesar was indeed a lord who was as famous as Songtsan Gampo. His name was frequently mentioned in historical books written during the period of the Tubo Kingdom and Tang Dynasty,which indicates his popularity in the oral tradition.In the 14 thcentury, Jamyang Gyaltsen, a great guru,detailed stories about Lynn Gesar as well as several of his ministers in the book titled the Historic Chronicles of Lang's Family. The stories spanned the 9 th to the 14 th century,and show that the Lynn Gesar stories have been transferred from oral tradition to historical documents. They also illustrate that Lynn Gesar had already vowed to"drive away devils",and perpetually keep faith in Buddhism,assisted by over 30 senior generals,including Skumlum, Khrothung, Gyiacha Shekar,and Pande. However,during this historical period,Gesar was still a common lord wielding power in the Lynn territory and was in pursuit of immortality in the human world.The book titled The Origin of the Ten Thousand Households of the Qiangpa Family Lineage illustrates,that during the earlier period of Syaga Pa( about the second half of the 13 thCentury),King Gesar increased his power via the assistance of several competent staff,including Masang and Gasde,and that they camped at the foot of Mt. Sogyawu,situated in the location between Tibet and the hinterland.In the 18 thcentury,a Tibetan scholar,Songpa Yeshe Khenpo,in his letter replying to Panchen Padeyeshe,wrote down a complete set of the Gesar oral tradition. In this,the following principle information was rendered to readers: 1) Gesar was born at Nyima Gunqi,the intersection of three rivers,and his parents were Long and Gyaru; 2) After his birth,his uncle,Throthung,forced him to reside at the source of the Yellow River,where he was disciplined and acquired his heroic character; 3)Gesar married Meisha Pengji and Dromu Ji,one after another,and he was accompanied by a chestnut horse with a white forehead named Jamgor Yewa; 4) His wife,Meisha,was robbed by a"local"evil demon( Mor),but afterwards,with the assistance of Meisha,Gesar killed the snake affiliated with the demon Mor,and finally killed the demon;; 5) After than time,Gesar and Meisha resided at the demon's residence for about nine years.However,during this period,his other wife,Drolmu Ji,was abducted by Hor,and became Hor's concubine; 6) Gesar,using iron chains,successfully attacked( Hor's) castle,conquered Hor,and returned triumphantly; 7) On the way to Dan,his horse became frightened, and Gesar fell to the ground and died.Because his two wives were violated successively,Gesar rose up in revolt and finally conquered the evil demon( Mor) and Hor. This implies that conquering the evil demon( Mor) and Hor are the main branches of the source of the King Gesar epic. Moreover,these stories were not colored with religious elements,but rather gave straightforward information about the Gesar oral tradition which prevailed widely in the Kham,UTsang( Tibet including Lhasa and Shigatse region)and the Hor region. King Gesar and King Gesar in this oral tradition,in this earlier source,was stillsomewhat simple way,but the oral tradition had already become a form of entertainment but nevertheless,contained solemn taboos.In the 18 thcentury,Dorka Tsrering Wanggye gathered more than a dozen of famous singers to recite in his official residence. The whole process was recorded and organized. After his approval,the script that was compiled was known as the Lhasa Hand-copies,and it includes the stories of the"Hor Lynn War","Hero's Birth"and "A King Made from Horse Racing",and so on.During the 17 thcentury,Padma Tenzin compiled a book titled The Conquest of Dashi and Obtaining its Treasures,and in the late 19 thto early20 thcentury Mipang wrote down numerous stories and verses of prayers related to King Gesar. These creative reworking of the King Gesar stories by senior monks from Nyima Sect of Tibetan Buddhism enriched the original King Gesar tradition not only by giving them a more religious orientation,but the monks also added more volumes to the epic,in terms of quantity. This is why Mr. Ren Naiqiang in his survey,conducted between the 1920 s and1930 s,discovered a total of 19 hand-written copies,which were named by the Han as "Tibetan Three Kingdoms".In 1900,A. H. Francke,a missionary from Moravia,recorded two oral singers' in on-the-spot performances which took place respectively in Sheh Village in Lhadake and in Khalatse Village. His later publications included the original text of the oral tradition,an English-version abstract,glossary and remarks.After 1950,a professional team in the new China oversaw a large scale survey and collection activity of the King Gesar oral tradition. The team especially recorded the singing and oral performances conducted by those people who inherited and carried on the King Gesar oral tradition. These recordings have not only been published and made available publically,but they also make it possible for scholars to carry out profound studies of the King Gesar epic in pursuit of transmitting and displaying the intact master piece of King Gesar oral epic to the world.
When did the story of King Gesar,the world famous oral epic which has been very widespread in the Qinghai-Tibet Plateau since ancient time,come into being? Who are the creators of this masterpiece of oral tradition? And,how did it developed into the world's longest epic? Apparently,there does not yet seem to be a definite answer. Starting from sporadic records of King Gesar extracted from Tibetan and Han historical documents,this article attempts to clarify the development and transmission of the oral tradition of King Gesar through textual studies and deep analysis.During the prosperous period of the Tubo Kingdom,Gesar was indeed a lord who was as famous as Songtsan Gampo. His name was frequently mentioned in historical books written during the period of the Tubo Kingdom and Tang Dynasty,which indicates his popularity in the oral tradition.In the 14 thcentury, Jamyang Gyaltsen, a great guru,detailed stories about Lynn Gesar as well as several of his ministers in the book titled the Historic Chronicles of Lang's Family. The stories spanned the 9 th to the 14 th century,and show that the Lynn Gesar stories have been transferred from oral tradition to historical documents. They also illustrate that Lynn Gesar had already vowed to"drive away devils",and perpetually keep faith in Buddhism,assisted by over 30 senior generals,including Skumlum, Khrothung, Gyiacha Shekar,and Pande. However,during this historical period,Gesar was still a common lord wielding power in the Lynn territory and was in pursuit of immortality in the human world.The book titled The Origin of the Ten Thousand Households of the Qiangpa Family Lineage illustrates,that during the earlier period of Syaga Pa( about the second half of the 13 thCentury),King Gesar increased his power via the assistance of several competent staff,including Masang and Gasde,and that they camped at the foot of Mt. Sogyawu,situated in the location between Tibet and the hinterland.In the 18 thcentury,a Tibetan scholar,Songpa Yeshe Khenpo,in his letter replying to Panchen Padeyeshe,wrote down a complete set of the Gesar oral tradition. In this,the following principle information was rendered to readers: 1) Gesar was born at Nyima Gunqi,the intersection of three rivers,and his parents were Long and Gyaru; 2) After his birth,his uncle,Throthung,forced him to reside at the source of the Yellow River,where he was disciplined and acquired his heroic character; 3)Gesar married Meisha Pengji and Dromu Ji,one after another,and he was accompanied by a chestnut horse with a white forehead named Jamgor Yewa; 4) His wife,Meisha,was robbed by a"local"evil demon( Mor),but afterwards,with the assistance of Meisha,Gesar killed the snake affiliated with the demon Mor,and finally killed the demon;; 5) After than time,Gesar and Meisha resided at the demon's residence for about nine years.However,during this period,his other wife,Drolmu Ji,was abducted by Hor,and became Hor's concubine; 6) Gesar,using iron chains,successfully attacked( Hor's) castle,conquered Hor,and returned triumphantly; 7) On the way to Dan,his horse became frightened, and Gesar fell to the ground and died.Because his two wives were violated successively,Gesar rose up in revolt and finally conquered the evil demon( Mor) and Hor. This implies that conquering the evil demon( Mor) and Hor are the main branches of the source of the King Gesar epic. Moreover,these stories were not colored with religious elements,but rather gave straightforward information about the Gesar oral tradition which prevailed widely in the Kham,UTsang( Tibet including Lhasa and Shigatse region)and the Hor region. King Gesar and King Gesar in this oral tradition,in this earlier source,was stillsomewhat simple way,but the oral tradition had already become a form of entertainment but nevertheless,contained solemn taboos.In the 18 thcentury,Dorka Tsrering Wanggye gathered more than a dozen of famous singers to recite in his official residence. The whole process was recorded and organized. After his approval,the script that was compiled was known as the Lhasa Hand-copies,and it includes the stories of the"Hor Lynn War","Hero's Birth"and "A King Made from Horse Racing",and so on.During the 17 thcentury,Padma Tenzin compiled a book titled The Conquest of Dashi and Obtaining its Treasures,and in the late 19 thto early20 thcentury Mipang wrote down numerous stories and verses of prayers related to King Gesar. These creative reworking of the King Gesar stories by senior monks from Nyima Sect of Tibetan Buddhism enriched the original King Gesar tradition not only by giving them a more religious orientation,but the monks also added more volumes to the epic,in terms of quantity. This is why Mr. Ren Naiqiang in his survey,conducted between the 1920 s and1930 s,discovered a total of 19 hand-written copies,which were named by the Han as "Tibetan Three Kingdoms".In 1900,A. H. Francke,a missionary from Moravia,recorded two oral singers' in on-the-spot performances which took place respectively in Sheh Village in Lhadake and in Khalatse Village. His later publications included the original text of the oral tradition,an English-version abstract,glossary and remarks.After 1950,a professional team in the new China oversaw a large scale survey and collection activity of the King Gesar oral tradition. The team especially recorded the singing and oral performances conducted by those people who inherited and carried on the King Gesar oral tradition. These recordings have not only been published and made available publically,but they also make it possible for scholars to carry out profound studies of the King Gesar epic in pursuit of transmitting and displaying the intact master piece of King Gesar oral epic to the world.
引文
[1]达仓宗巴·班觉桑布.汉藏史集(1434年)[M].陈庆英,译.拉萨:西藏人民出版社,1999:7.
[2]五世达赖喇嘛.西藏王臣记[M].郭和卿,译.北京:北京民族出版社,1983:31.
[3]索南坚赞.西藏王统记[M].刘立千,译注.拉萨:西藏人民出版,1985:60.
[4]大司徒·绛曲坚赞.朗氏家族史[M].选拉,阿旺,佘万治,译,陈庆英,校.拉萨:西藏人民出版社,1989:31-38.
[5]松巴·益喜幻觉尔.松巴·益喜幻觉尔给班禅·白丹依喜的复信(节译)[C]//周季文,译.赵秉理.格萨尔学集成(第三卷)[M].兰州:甘肃人民出版社,1990:1698-1700.
[6]谢泽福.岭·格萨尔——藏族社会中的萨满力量[C].耿升.国外藏学研究译文集(第八辑)[A].拉萨:西藏人民出版社,1992:361-362.
Changchub Gyaltsen.langshi jiazu shi(Historic Chronicles of Lang's Family).Xianlha,Ngawang and She Wangzhi,transl.Chen Qingying,proofread.Lhasa:Xizang renmin chubanshe,1989:31-38
Chimed Dorje.gu zangwen shiliao zhong de“gesaer wang”(King Gesar in Ancient Tibetan Books).In gesaer shishi(A Collection of Epic Gesar Materials[the first volume]).edited by Gesar Work Office of Sichuan Province,P47.
Jambian Gyamco.gesaer chutan(An Initial Survey of King Gesar).Xining:qinghai renmin chubanshe,1986:244.
Jambian Gyamco.Gesaer lun(On Gesar).Hohhot:neimenggu daxue chubanshe,1999:418
Datsang Tsongpa Paljor Sangpo.hanzang shiji(A Collection of the Han and Tibetan History)[rgya bod yig tshang].Chen Qingying,transl.Lhasa:xizang renmin chubanshe 1997:7
Ren Naiqiang.zang sanguo de cubu jieshao(An Initial Introduction of Tibetan Three Kingdoms)In bianzheng gonglun(The Study of Border Strategy).1944,No.4,5&6 of Vol.4,selected by Zhao Bingli,1990,Vol.1:667-773.
Sonam Gyaltsen.xizang wang tongji(Records of Tibetan Kings).Liu Liqian transl.Lhasa:Xizang renmin chubanshe,1985:60.
Songpa Yeshe Khenpo.songba·yixi huangjueer gei banchan·baidan yixi de fuxin(The Letter Replying to Panchen Paden Yeshe[selected]).Zhou Jiwen transl.In gesaerxue jicheng(Collection of the Study of King Gesar[VolumeⅢ]),compiled by Zhao Bingli.Lanzhou:gansu renmin chubanshe,1990:1698-1700.
The Fifth Dalai Lama.xizang wang ceng ji(Records of Tibetan King and Their Officers)Guo Heqing,transl.Beijing:beijing minzu chubanshe,1983:31.
Xie Zefu.ling gesaer-zangzu shehui zhong de saman liliang(Ling Gesar,A Kind of Shaman Power in Tibetan Society).In guowai zangxue yanjiu yiwen ji(The Translation Set of Tibetan Study Abroad[the eighth volume]).Gen Sheng,edited.Lhasa:Xizang renmin chubanshe,1992:361-362.
(1)《国王遗训》,拉萨木刻本第19页,转引自降边嘉措《格萨尔论》,内蒙古大学出版社1999,418页。
(2)《嘛呢宝训》“迎娶文成公主”章,拉萨木刻本,转引自降边嘉措1999,418页。
(3)《五部遗教》藏文木刻版第6页,转引自降边嘉措1999,419页。
(4)巴卧·祖拉陈瓦《贤者喜宴》藏文版寅卷,转引自降边嘉措1999,420页。
(5)齐美多吉《古藏文史料中的“格萨尔王”》,四川省格萨尔工作领导小组办公室编《〈格萨尔史诗〉资料小辑》第一辑,第47页。
(6)转引自降边嘉措,《〈格萨尔〉初探》,青海人民出版社1986,244页。
(7)降边嘉措1999,52页。
(8)任乃强1944,《“藏三国”的初步介绍》,原载《边政公论》1944年第四卷第四、五、六期,见赵秉理1990,第一卷,667-773页。
(9)降边嘉措《〈格萨尔初探〉》,391-392页。
(10)转引自罗列赫《岭格萨尔王史诗》,杨元芳译,见赵秉理1990,第一卷,229-230页。
[2]五世达赖喇嘛.西藏王臣记[M].郭和卿,译.北京:北京民族出版社,1983:31.
[3]索南坚赞.西藏王统记[M].刘立千,译注.拉萨:西藏人民出版,1985:60.
[4]大司徒·绛曲坚赞.朗氏家族史[M].选拉,阿旺,佘万治,译,陈庆英,校.拉萨:西藏人民出版社,1989:31-38.
[5]松巴·益喜幻觉尔.松巴·益喜幻觉尔给班禅·白丹依喜的复信(节译)[C]//周季文,译.赵秉理.格萨尔学集成(第三卷)[M].兰州:甘肃人民出版社,1990:1698-1700.
[6]谢泽福.岭·格萨尔——藏族社会中的萨满力量[C].耿升.国外藏学研究译文集(第八辑)[A].拉萨:西藏人民出版社,1992:361-362.
Changchub Gyaltsen.langshi jiazu shi(Historic Chronicles of Lang's Family).Xianlha,Ngawang and She Wangzhi,transl.Chen Qingying,proofread.Lhasa:Xizang renmin chubanshe,1989:31-38
Chimed Dorje.gu zangwen shiliao zhong de“gesaer wang”(King Gesar in Ancient Tibetan Books).In gesaer shishi(A Collection of Epic Gesar Materials[the first volume]).edited by Gesar Work Office of Sichuan Province,P47.
Jambian Gyamco.gesaer chutan(An Initial Survey of King Gesar).Xining:qinghai renmin chubanshe,1986:244.
Jambian Gyamco.Gesaer lun(On Gesar).Hohhot:neimenggu daxue chubanshe,1999:418
Datsang Tsongpa Paljor Sangpo.hanzang shiji(A Collection of the Han and Tibetan History)[rgya bod yig tshang].Chen Qingying,transl.Lhasa:xizang renmin chubanshe 1997:7
Ren Naiqiang.zang sanguo de cubu jieshao(An Initial Introduction of Tibetan Three Kingdoms)In bianzheng gonglun(The Study of Border Strategy).1944,No.4,5&6 of Vol.4,selected by Zhao Bingli,1990,Vol.1:667-773.
Sonam Gyaltsen.xizang wang tongji(Records of Tibetan Kings).Liu Liqian transl.Lhasa:Xizang renmin chubanshe,1985:60.
Songpa Yeshe Khenpo.songba·yixi huangjueer gei banchan·baidan yixi de fuxin(The Letter Replying to Panchen Paden Yeshe[selected]).Zhou Jiwen transl.In gesaerxue jicheng(Collection of the Study of King Gesar[VolumeⅢ]),compiled by Zhao Bingli.Lanzhou:gansu renmin chubanshe,1990:1698-1700.
The Fifth Dalai Lama.xizang wang ceng ji(Records of Tibetan King and Their Officers)Guo Heqing,transl.Beijing:beijing minzu chubanshe,1983:31.
Xie Zefu.ling gesaer-zangzu shehui zhong de saman liliang(Ling Gesar,A Kind of Shaman Power in Tibetan Society).In guowai zangxue yanjiu yiwen ji(The Translation Set of Tibetan Study Abroad[the eighth volume]).Gen Sheng,edited.Lhasa:Xizang renmin chubanshe,1992:361-362.
(1)《国王遗训》,拉萨木刻本第19页,转引自降边嘉措《格萨尔论》,内蒙古大学出版社1999,418页。
(2)《嘛呢宝训》“迎娶文成公主”章,拉萨木刻本,转引自降边嘉措1999,418页。
(3)《五部遗教》藏文木刻版第6页,转引自降边嘉措1999,419页。
(4)巴卧·祖拉陈瓦《贤者喜宴》藏文版寅卷,转引自降边嘉措1999,420页。
(5)齐美多吉《古藏文史料中的“格萨尔王”》,四川省格萨尔工作领导小组办公室编《〈格萨尔史诗〉资料小辑》第一辑,第47页。
(6)转引自降边嘉措,《〈格萨尔〉初探》,青海人民出版社1986,244页。
(7)降边嘉措1999,52页。
(8)任乃强1944,《“藏三国”的初步介绍》,原载《边政公论》1944年第四卷第四、五、六期,见赵秉理1990,第一卷,667-773页。
(9)降边嘉措《〈格萨尔初探〉》,391-392页。
(10)转引自罗列赫《岭格萨尔王史诗》,杨元芳译,见赵秉理1990,第一卷,229-230页。