在安多地区建设格鲁派的基地:拉萨、北京和安多当地的作用（英文）
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- 英文论文题名：Building up the Dge lugs pa Base in A mdo:The Roles of Lhasa,Beijing and Local Agency
- 论文作者：滕华睿
- 英文论文作者：Gray Tuttle ; Columbia University
- 年：2012
- 作者机构：哥伦比亚大学;
- 论文关键词：安多 ; 历史分期 ; 格鲁派 ; 北京 ; 拉萨
- 英文论文关键词：Amdo ; periodization ; Dge lugs pa ; Beijing ; Lhasa
- 会议召开时间：2012-08-01
- 会议录名称：藏学学刊（第7辑）
- 英文会议录名称：Journal of Tibetology
- 语种：英文
- 分类号：B946.6
- 学会代码：SCZX
- 学会名称：四川大学中国藏学研究所
- 页数：16
- 文件大小：1560k
- 原文格式：D
摘要
本文对安多各大寺院进行分期,涉及格鲁派在安多的兴起,特别关注北京和拉萨对这些机构的强大影响。一共分四个时期:1412年—1459年、1596年—1652年、1673年—1733年、1748年—1880年;强调格鲁派的根基和他派之改宗。四个时期的类型皆是格鲁派的根基和主要寺院的资助依赖于外部和当地重要的政治和文化领袖的支持。自18世纪后期到目前为止,安多主要寺院很少直接受中心藏区的影响,而这一时期安多的蒙古族和藏族开始在哲学和地理学文本中体现出强势的存在和创新性存在。
This paper is a periodization of the history of Amdo's largest monasteries and the rise of the Dge lugs pa in Amdo,paying special attention to the sometimes strong influences of Beijing and Lhasa on these local institutions.The periodization is divided into four periods:1412-1459,1596-1652,1673-1733,1748-1880,underlining Dge lugs foundations or conversions.The pattern of these periods is that the foundation and funding of major monasteries depended on important regional and external political and cultural leaders for their support,while major Amdo monasteries founded in the last quarter of the eighteenth century up to the present show little direct influence from Central Tibet,and it is in this period that the A mdo pas(whether Mongol or Tibetan) started to assert a strong and innovative A mdo presence in philosophical and geographical texts.
This paper is a periodization of the history of Amdo's largest monasteries and the rise of the Dge lugs pa in Amdo,paying special attention to the sometimes strong influences of Beijing and Lhasa on these local institutions.The periodization is divided into four periods:1412-1459,1596-1652,1673-1733,1748-1880,underlining Dge lugs foundations or conversions.The pattern of these periods is that the foundation and funding of major monasteries depended on important regional and external political and cultural leaders for their support,while major Amdo monasteries founded in the last quarter of the eighteenth century up to the present show little direct influence from Central Tibet,and it is in this period that the A mdo pas(whether Mongol or Tibetan) started to assert a strong and innovative A mdo presence in philosophical and geographical texts.
引文
(1)Pu Wencheng蒲文成,ed.,Gan-Qing Zangchuan Fojiao siyuan甘青藏传佛教寺院,Xining西宁:Qinghai minzu chubanshe青海人民出版社,1990,3,566;Nian Zhihai and Bai Gengdeng年治海,白更登,eds.Qinghai Zangchuan Fojiao si yuan ming jian青海藏传佛敎寺院明鉴,Lanzhou兰州:Gansu minzu chubanshe甘肃民族出版社,1993,396.My thanks to Gene Smith for starting the process of extracting the data from the former book,to Cameron Warner and Yudru Tsomu who first made the list of these monasteries'names,and to Karl Ryavec and Lex Berman for working with me to add locational data to the list of monasteries.
(2)Zhongguo ren min zheng zhi xie shang huiyi,Gansu Sheng Gannan Zangzu Zizhizhou wei yuan hui,Wen shi zi liao wei yuan hui中国人民政治协商会议甘肃省甘南藏族自治州委员会,文史资料委员会Kan lho'i Bod brgyud Nang bstan sde so so'i lo rgyus mdor bsdus/Gannan Zangchuan Fojiao siyuan gaikuang甘南藏传佛教寺院概况.3 vols.Kan lho'i lo rgyus dpyad gzhi'i yig rigs/Gannan wenshi ziliao甘南文史资料,vols.9,10,12.1991,1993,1995.
(3)Yang Songbo&Quedan燕松柏,雀丹,Aba dichu zongjiao shiyao阿坝地区宗教史要,Chengdu:Chengdu ditu chubanshe成都地图出版社,1993;Bstan'dzin,ed.Rnga khul nang bstan grub mtha ris med dgon sde'i mtshams sbyor snyan pa'i dung sgra(Aba zhou Zangchuan fojiao simiao gaikuang)Sichuan,c.2000;I have not been able to consult:Rnga ba bod rigs cha'ang rigs rang skyong khul rig gnas lo rgyus dpyad gshi u yon lhan khang/Zh Rnga ba bod rigs cha'ang rigs rang skyong khul gyi rig gnas lo rgyus dbyad yig bdams bsgrigs.Aba Zangzu Qiangzu Zizhizhou wenshi ziliao xuanji阿坝藏族羌族自治州文史资料选辑.Aba zhou yinshua han阿坝州印刷厂.Vol.2 in Tibetan language(Vol.5 in overall series).ND(1986?).
(4)Hor gtsang'jigs med.Mdo smad lo rgyus chen mo las sde tsho'i skor glegs bam dang bo.6 vols.Dharamsala,India:Library of Tibetan Works&?Archives,2009.
(5)Such as:Zhongguo renmin zhengzhi xieshang huiyi Tianzhu Zangzu Zizhixian weiyuanhui中国人民政治协商会议天祝藏族自治县委员会.Tianzhu Zangchuan fojiao siyuan gaikuang天祝藏传佛教寺院概况.Tianzhu Xian天祝县:Zhongguo renmin zhengzhi xieshang huiyi Tianzhu Zangzu Zizhixian weiyuanhui中国人民政治协商会议天祝藏族自治县委员会,2000.
(1)The original Kirti'i ka'la ri still exists,also called Rong dgon bkra shis lhun grub gling,far south of the county seat of Rnga ba in what might be considered the Rgyal rong region,and is not a small monastery either,with some 330monks.
(2)Tomoko Otosaka,"A Study of the Hong-hua-si Temple."Memoirs of the Research Department of the Toyo Bunko.(1994)52:69-101.
(1)Whether this was an actual Ming title is unclear,but it seems likely,as this monk was later directed to work with the local communities that are traditionally associated with supporting Sku'bum.Thus,he was likely a Mingappointed Chanshi,with some role in overseeing the local communities.See Pu 1990:141.
(2)Joachim Karsten,"A Study on the Sku'bum/T'a erh ssu monastery of Ch'ing-hai,"Ph.D.dissertation,Auckland:University of Auckland,NZ,1996,vol.1,82,citing Gser tog Bio bzang tshul khrims rgya mtsho,Sku'bum byams pa gling gi gdan rabs don ldan tshangs pa'i dbyangs snyan.Zi ling:Mtsho sngon mi rigs dpe skrun khang.1982[1881],40.
(1)Victora Sujata,Tibetan Songs of Realization,374 n.31.
(2)Chinese:xianzong xueyuan显宗学院,on the equivalence of these two terms see Nian and Bai,1993:154.
(1)Nian and Bai,1993:234.
(2)Nian and Bai,1993:122.
(3)Chinese:xianzong xueyuan,on the equivalence of these two terms see Nian and Bai,1993:154.
(1)Possibly the conversion of these first two monasteries was related to the arrival of the Central Tibet Sde pa Chos rje Bstan'dzin blo bzang ryga mtsho in A mdo in 1618.On his role there,see Victoria Sujata,Tibetan Songs of Realization:Echoes from a Seventeenth-century Scholar and Siddha in Amdo,Leiden:Brill,2005:13 n.43,371 n,14.
(2)Sujata,2005:371-372;Nian and Bai,1993,154.
(3)Pu 1990,554.
(4)Pu 1990,556.
(1)From 1717 to 1733,a time of civil war and some sectarian strife in Central Tibet,we see the last conversions among major monasteries in A mdo for nearly a century.First,in 1717 the Rnying ma monastery Lung skya became primarily Jo nang pa,though Rnying ma and Dge lugs pa monks still share the monastery with the Jo nang.And the ancient Bis mdo Monastery was finally converted to the Dge lugs pa(from the Sa skya)tradition when it was given to a Reb gong monastery in 1733.
(2)Nian and Bai,1993,102.Citing the A mdo chos'byung.This monastery eventually had 35 sub-temples making it one of the most influential monasteries in A mdo.
(3)See my discussion of its history in Gray Tuttle,"Local History in A mdo:The Tsong kha Range(ri rgyud)."Asian Highlands Perspectives.1:2(December,2010):23-97.ht
(4)This mode of a local monk trained at"Bras spungs establishing a massive monastery dated back to 1596,when A zhang Manjusri returned to A mdo after training in Lha sa,and requested the third Dalai Lama's assistance in establishing U shi drag.The conversion of Rong po also followed a similar situation,in which a locally born'Bras spungs-trained monk played the key role.
(1)Se ra's textbooks were also used at Bya khyung,where Tsong kha pa was first ordained.This monastery had an important influence on Central Tibet by providing teachers for the seventh through tenth Ta la'i bla mas,and the seventh Ta la'i bla ma had the monastery's main stupa covered in gold.
(2)See Paul Nietupski.Labrang:A Tibetan Buddhist Community on the Inner Asian Borderlands,1709—1958.Lanham,MD:Lexington Books.2011.
(2)Zhongguo ren min zheng zhi xie shang huiyi,Gansu Sheng Gannan Zangzu Zizhizhou wei yuan hui,Wen shi zi liao wei yuan hui中国人民政治协商会议甘肃省甘南藏族自治州委员会,文史资料委员会Kan lho'i Bod brgyud Nang bstan sde so so'i lo rgyus mdor bsdus/Gannan Zangchuan Fojiao siyuan gaikuang甘南藏传佛教寺院概况.3 vols.Kan lho'i lo rgyus dpyad gzhi'i yig rigs/Gannan wenshi ziliao甘南文史资料,vols.9,10,12.1991,1993,1995.
(3)Yang Songbo&Quedan燕松柏,雀丹,Aba dichu zongjiao shiyao阿坝地区宗教史要,Chengdu:Chengdu ditu chubanshe成都地图出版社,1993;Bstan'dzin,ed.Rnga khul nang bstan grub mtha ris med dgon sde'i mtshams sbyor snyan pa'i dung sgra(Aba zhou Zangchuan fojiao simiao gaikuang)Sichuan,c.2000;I have not been able to consult:Rnga ba bod rigs cha'ang rigs rang skyong khul rig gnas lo rgyus dpyad gshi u yon lhan khang/Zh Rnga ba bod rigs cha'ang rigs rang skyong khul gyi rig gnas lo rgyus dbyad yig bdams bsgrigs.Aba Zangzu Qiangzu Zizhizhou wenshi ziliao xuanji阿坝藏族羌族自治州文史资料选辑.Aba zhou yinshua han阿坝州印刷厂.Vol.2 in Tibetan language(Vol.5 in overall series).ND(1986?).
(4)Hor gtsang'jigs med.Mdo smad lo rgyus chen mo las sde tsho'i skor glegs bam dang bo.6 vols.Dharamsala,India:Library of Tibetan Works&?Archives,2009.
(5)Such as:Zhongguo renmin zhengzhi xieshang huiyi Tianzhu Zangzu Zizhixian weiyuanhui中国人民政治协商会议天祝藏族自治县委员会.Tianzhu Zangchuan fojiao siyuan gaikuang天祝藏传佛教寺院概况.Tianzhu Xian天祝县:Zhongguo renmin zhengzhi xieshang huiyi Tianzhu Zangzu Zizhixian weiyuanhui中国人民政治协商会议天祝藏族自治县委员会,2000.
(1)The original Kirti'i ka'la ri still exists,also called Rong dgon bkra shis lhun grub gling,far south of the county seat of Rnga ba in what might be considered the Rgyal rong region,and is not a small monastery either,with some 330monks.
(2)Tomoko Otosaka,"A Study of the Hong-hua-si Temple."Memoirs of the Research Department of the Toyo Bunko.(1994)52:69-101.
(1)Whether this was an actual Ming title is unclear,but it seems likely,as this monk was later directed to work with the local communities that are traditionally associated with supporting Sku'bum.Thus,he was likely a Mingappointed Chanshi,with some role in overseeing the local communities.See Pu 1990:141.
(2)Joachim Karsten,"A Study on the Sku'bum/T'a erh ssu monastery of Ch'ing-hai,"Ph.D.dissertation,Auckland:University of Auckland,NZ,1996,vol.1,82,citing Gser tog Bio bzang tshul khrims rgya mtsho,Sku'bum byams pa gling gi gdan rabs don ldan tshangs pa'i dbyangs snyan.Zi ling:Mtsho sngon mi rigs dpe skrun khang.1982[1881],40.
(1)Victora Sujata,Tibetan Songs of Realization,374 n.31.
(2)Chinese:xianzong xueyuan显宗学院,on the equivalence of these two terms see Nian and Bai,1993:154.
(1)Nian and Bai,1993:234.
(2)Nian and Bai,1993:122.
(3)Chinese:xianzong xueyuan,on the equivalence of these two terms see Nian and Bai,1993:154.
(1)Possibly the conversion of these first two monasteries was related to the arrival of the Central Tibet Sde pa Chos rje Bstan'dzin blo bzang ryga mtsho in A mdo in 1618.On his role there,see Victoria Sujata,Tibetan Songs of Realization:Echoes from a Seventeenth-century Scholar and Siddha in Amdo,Leiden:Brill,2005:13 n.43,371 n,14.
(2)Sujata,2005:371-372;Nian and Bai,1993,154.
(3)Pu 1990,554.
(4)Pu 1990,556.
(1)From 1717 to 1733,a time of civil war and some sectarian strife in Central Tibet,we see the last conversions among major monasteries in A mdo for nearly a century.First,in 1717 the Rnying ma monastery Lung skya became primarily Jo nang pa,though Rnying ma and Dge lugs pa monks still share the monastery with the Jo nang.And the ancient Bis mdo Monastery was finally converted to the Dge lugs pa(from the Sa skya)tradition when it was given to a Reb gong monastery in 1733.
(2)Nian and Bai,1993,102.Citing the A mdo chos'byung.This monastery eventually had 35 sub-temples making it one of the most influential monasteries in A mdo.
(3)See my discussion of its history in Gray Tuttle,"Local History in A mdo:The Tsong kha Range(ri rgyud)."Asian Highlands Perspectives.1:2(December,2010):23-97.ht
(4)This mode of a local monk trained at"Bras spungs establishing a massive monastery dated back to 1596,when A zhang Manjusri returned to A mdo after training in Lha sa,and requested the third Dalai Lama's assistance in establishing U shi drag.The conversion of Rong po also followed a similar situation,in which a locally born'Bras spungs-trained monk played the key role.
(1)Se ra's textbooks were also used at Bya khyung,where Tsong kha pa was first ordained.This monastery had an important influence on Central Tibet by providing teachers for the seventh through tenth Ta la'i bla mas,and the seventh Ta la'i bla ma had the monastery's main stupa covered in gold.
(2)See Paul Nietupski.Labrang:A Tibetan Buddhist Community on the Inner Asian Borderlands,1709—1958.Lanham,MD:Lexington Books.2011.