拉萨河上游噶当派佛教寺院雪伟色寺遗址调查报告
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摘要
文章从人类学、文献学、历史学等学科视角对新近发现的佛寺遗址进行初步考证,提出该遗址于13世纪噶当派僧人伟色哇修建之管见,并对该遗址调查中发现的石刻、擦擦、石盆等文物进行初步稽考。当地私人收藏的两部藏文古籍写本均属于藏族九大山神之一"雪拉曲波"山神的祭祀祈愿文。其中一部写本为格鲁派僧人雪·顿玉克珠(1671-1737年)之作,另一部写本未记载作者相关信息,无从考证。该遗址的发现进一步推动拉萨河上游甚至拉萨河流域的佛教寺院遗址的考古研究,对西藏腹地藏传佛教后弘期早期文明研究有一定的学术价值及考古佐证价值。
From multiple angles of studying fields including anthropology, philology, and history, this article car-ries out initial survey on the ruins of a Buddhist monastery newly discovered in Stag- rtse County in Lhasa.Through the survey, it raises the viewpoint that this site was built by Vodgsalba, a master of the Kadampa School,during the 13 th century. Besides, it carries out a preliminary study on the cultural relics such as stone carvings,small images(tsha tsha), and stone basins that were discovered during the survey of the ruins. Furthermore, byusing research methodology of transcription, it has made inquiries into the two wide spread manuscripts, whichdescribe the offering worship and prayer to the mountain deity Zhogs-lha-Phyug-po, who is one of the nine greatmountain deities in Tibet. At the same time, it proves that one of these two manuscripts was written by Zhogs-Don-yod-Rdor-je(1671-1737), a monk of the Gelugpa School. At the end, it carries out an initial appraisal onthe research value.
From multiple angles of studying fields including anthropology, philology, and history, this article car-ries out initial survey on the ruins of a Buddhist monastery newly discovered in Stag- rtse County in Lhasa.Through the survey, it raises the viewpoint that this site was built by Vodgsalba, a master of the Kadampa School,during the 13 th century. Besides, it carries out a preliminary study on the cultural relics such as stone carvings,small images(tsha tsha), and stone basins that were discovered during the survey of the ruins. Furthermore, byusing research methodology of transcription, it has made inquiries into the two wide spread manuscripts, whichdescribe the offering worship and prayer to the mountain deity Zhogs-lha-Phyug-po, who is one of the nine greatmountain deities in Tibet. At the same time, it proves that one of these two manuscripts was written by Zhogs-Don-yod-Rdor-je(1671-1737), a monk of the Gelugpa School. At the end, it carries out an initial appraisal onthe research value.
引文
[1]以上数据笔者均用Google earth软件测量。
[2][12]访谈对象:次仁,男,藏族,36岁,系雪乡达玛岗人,从事民间兽医。采访人:江琼·索朗次仁。时间:2013年12月7日.
[3]札巴孟兰洛卓.奈巴教法史——古谭花鬘(第三版本)[M].拉萨:西藏古籍出版社,2011:33.
[4][5]黄布凡,马德.敦煌藏文吐蕃史文献译注[M].兰州:甘肃教育出版社,2000:10,44.黄氏译文中生肖为“鸡年”,但在原文中为“懜?繿”应译为“鼠年”。
[6]雪廓尔门寺志[M]:8
[7][19]东嘎·洛桑赤列.藏学大辞典[S].北京:中国藏学出版社,2002:1780.
[8]释迦仁钦德.雅隆尊者教法史[M].汤池安,译.拉萨:西藏人民出版社,2002:68.
[9][10]廓诺·迅鲁伯.青史[M].郭和卿,译.拉萨:西藏人民出版社,1985:200,199-200.
[11]张建林.藏传佛教后弘期早期擦擦的特征——兼谈吐蕃擦擦[J].中国藏学,2010(S1).
[13]王尧,陈庆英.西藏历史文化辞典[S].拉萨:西藏人民出版社,1998:235.
[14]巴桑旺堆.关于古藏文写本的研究方法的再探索[J].中国藏学,2009(3).载:藏纸的原料是由橡皮纤维及一种叫瑞香狼毒的瑞香科植物的根部纤维经多道工序制成,其最大的特点是质地坚韧、不遭虫蛀、经久耐用。因这种纸呈灰白色或米黄色,被叫做加晓(■)。
[15]彩玛:由朱砂制成的红汁。
[16]#12
[17]#12
[18]#12
[2][12]访谈对象:次仁,男,藏族,36岁,系雪乡达玛岗人,从事民间兽医。采访人:江琼·索朗次仁。时间:2013年12月7日.
[3]札巴孟兰洛卓.奈巴教法史——古谭花鬘(第三版本)[M].拉萨:西藏古籍出版社,2011:33.
[4][5]黄布凡,马德.敦煌藏文吐蕃史文献译注[M].兰州:甘肃教育出版社,2000:10,44.黄氏译文中生肖为“鸡年”,但在原文中为“懜?繿”应译为“鼠年”。
[6]雪廓尔门寺志[M]:8
[7][19]东嘎·洛桑赤列.藏学大辞典[S].北京:中国藏学出版社,2002:1780.
[8]释迦仁钦德.雅隆尊者教法史[M].汤池安,译.拉萨:西藏人民出版社,2002:68.
[9][10]廓诺·迅鲁伯.青史[M].郭和卿,译.拉萨:西藏人民出版社,1985:200,199-200.
[11]张建林.藏传佛教后弘期早期擦擦的特征——兼谈吐蕃擦擦[J].中国藏学,2010(S1).
[13]王尧,陈庆英.西藏历史文化辞典[S].拉萨:西藏人民出版社,1998:235.
[14]巴桑旺堆.关于古藏文写本的研究方法的再探索[J].中国藏学,2009(3).载:藏纸的原料是由橡皮纤维及一种叫瑞香狼毒的瑞香科植物的根部纤维经多道工序制成,其最大的特点是质地坚韧、不遭虫蛀、经久耐用。因这种纸呈灰白色或米黄色,被叫做加晓(■)。
[15]彩玛:由朱砂制成的红汁。
[16]#12
[17]#12
[18]#12