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西藏中部农区民间宗教研究

A Study on Tibetan Folk Religion in the Farming Area of Central Tibet  

【作者】孙林 【导师】张泽洪

【作者基本信息】四川大学，宗教学，2007年，博士


【中文摘要】 西藏民间宗教是藏民族所信仰的各宗教教派体系和民俗文化的集中体现，也是藏民族宗教文化的一个重要表现形式。西藏民间宗教作为长期历史积淀的产物，具备混合型宗教特征，具体说，它既有佛教的东西又有苯教的东西，并且容纳了西藏民间鬼神、文化英雄、祖先、先王崇拜以及形形色色的巫术，还吸收了周边许多民族的宗教信仰成分，基本上是一类扩散式的和自发的宗教信仰。它没有严密的宗教组织，但存在自愿团体，没有系统的教义，但有半职业或职业的巫师，为人们实施一些巫术、主持一些必要的宗教仪式。现在，要想建立一套有关西藏民间宗教的研究体系还比较困难，面临大量的工作。原因是在今天的西藏民间宗教信仰中，往往是佛教的思想意识、苯教的思想意识与民间的鬼魂、灵物及神灵崇拜等等观念混杂在一起，就连民间巫师们施行的宗教仪式也带有另外两个宗教的特点。对于民间信仰的原始面貌我们只能通过将历史文献的分析和田野考察相结合的方式来探寻，在此基础上再借助于当代学术理论进行全面的比较研究。木文主要依照国内外藏学界最新研究成果，并结合作者的实地田野调查，着重对西藏中部农业区民间宗教的信仰、宗教类型、包括仪式在内的各种宗教实践活动及其历史演变脉络予以系统的阐述和研究。主要分九章：第一章，探讨苯教与民间宗教关系。主要结合历史文献以及前人的研究成果，提出古代西减苯教的制度化是伴随着吐蕃王朝的确立而得以实现的，其历史下限至少当在7世纪左右。这个时期，苯教徒不仅神化王权、而且为吐蕃王朝的政治提供相应的服务，苯教师也根据王朝的不同政治与社会需要而产生相应比较复杂的职业性分工，这表明其在吐蕃王朝建立之际，已经发展成为一种比较成熟的“民族宗教”。同时，本文还特别就制度化的苯教在保留古代宗教传统方面的作用予以考析，阐述苯教与民间宗教之间的关系。第二章，主要研究佛教与民间宗教的关系，重点分析藏传佛教同印度民间宗教(密教)、西藏民间宗教之间的关系：并对历史上藏传佛教民间化的过程、特点予以表述。同时对大众的宗教趣味和态度、藏传佛教的民间取向、莲花生在藏传佛教民间化过程中的作用、伏藏与民间信仰等四个方面也作了讨论。第三章主要基于田野作业材料而对西藏中部地区农村的民间宗教活动场所和民间信仰中的神魔分类加以阐述，揭示西藏农业区域民间宗教的基本内涵和表现形式：认为在西藏的信仰世界中，西藏的系统宗教如佛教、苯教同民间宗教之间存在互补关系，佛教与非佛教的信仰往往并行不悖，佛教做不到的地方，民间宗教可以填补，反过来，民间宗教缺乏终极关怀、缺乏触及心灵深处的思想，而佛教正好予以弥补。佛教的神灵与民间宗教信仰的神灵在各自的领域发挥功能，为其信仰者心灵的不同需要提供服务。第四章对于西藏民间宗教最突出的表现：地域神崇拜及其相关民间宗教仪式进行分类、归纳和研究。主要通过田野调查和文献资料互相对证，来阐述和分析民间宗教信仰的特点以及系统宗教对于民间宗教的影响。认为地域神可根据民间宗教崇拜形式和民众所赋予的性质，而分为4个类型：第一类是民间地方保护神，代表神灵是“域拉”(yul-lha)和“结拉”(skyes-lha)；第二类是区域地方标志和象征个人灵力源泉的地域神，代表神灵是“希达”(gzhi-bdag)、“战神”(dgra-lha)；第三类是作为地方神力消解因素的地域神，代表神灵是萨达(sa-bdag)和鲁(klu)；第四类地域神是特定空间合力神和特定保护神，代表神灵有“五守舍神”(vgo-bavi-lha-lnga)以及西藏宗教中一些著名的组合神如班丹拉姆(dpal-ldan-lha-mo)、白哈尔(pe-har)等。第五章重点探讨民间宗教信仰的核心观念——藏族灵魂观念及其相关仪式，主要根据苯教和藏传佛教的相关仪轨文本进行讨论。我们这里特别对于仪式中的重要器物“垛”和“侣”的使用进行文本分析，还针对民间普遍施行的招魂仪式和驱魔仪式进行比较研究，同时系统介绍了藏族民间的一种被叫做代洛(Das log)的“还阳者”信仰。第六章对于民间宗教中使用的御邪术及其护身符、咒符进行研究，重点解析了各类由寺院印行的纸本或纺织物本护身符，同时也涉及一些民间独特的御邪工具，着重列举一些典型实例并予以分析。第七章主要研究和分析西藏民间组织类型和宗教权威，特别研究了民间宗教组织“几都”、“却卓”的性质和社会作用，同时还描述了西藏民间一些组织性的宗教活动，并将其同台湾学者提出的祭祀圈、信仰圈理论结合加以讨论。第八章重点讨论西藏巫师的身份、类别、社会等级以及社会作用，并提供了民间宗教在现代城市中发生变迁的实例

【英文摘要】 Tibetan folk religion embodies all kinds of religious system and folk beliefs and other cultural customs. Tibetan folk religion has been accumulated for a long time throughout the history and has a character of the mix-typed religion. In other words, Tibetan folk religion not only covers Buddhism and Bon religion, but also has accepted a great deal of folk ghosts, gods, cultural heroes, ancestors, the worship for deceased kings and all kinds of wizardry. Tibetan religion has absorbed some religious beliefs of the peripheral nations throughout the history. On the whole, it is a widely diffused and spontaneous Religious belief. It does not have rigorous religious organization, but there are some voluntary groups. It does not have systematic religious doctrines, but it has many half-professional or professional necromancers. It puts some wizardry into practice and includes necessary religious ceremonies. Nowadays, it is difficult to establish a set of study system about Tibetan folk religion without making much effort. Today's Tibetan folk religious belief is a mixture of many ideologies including Buddhism, Bon-po, some pneuma worship, folk ghosts and god adoration. Even if when folk necromancers host ceremonies with the characters of the other two kinds of religions, we can find the basic forms of the folk beliefs. Only detailed and scientific study of the theories of the folk religion and the analysis of historical literature review of this field can help us understand the origin of the folk beliefs. Based on the author's on-the-spot observation, together with the down-to-date research findings about Tibet both at home and abroad, this dissertation, which is composed of 9 chapters, elaborates and analyzes the beliefs, the styles, the various practices including rituals of folk religion in the Farming Area of Central Tibet and its historical evaluative course.Chapter 1 discusses the religious connection between Bon-po and Tibetan folk religion. Based on the historical materials and former researcher's achievements, this chapter analyzes the religious course of the institutionalization of ancient Tibetan Bon-po. This system came into being with the establishment of Tibetan dynasty, and it can be dated back to 7th century. During this age, Bon's disciples not only apotheosized regalia, but also provided relevant servings for the regnal policy. According to the different politics and social demands of dynasty, Bon-po produced more complicated professional divisions of work. All those facts discussed above indicate that Bon-po had already developed into a mature national religion at the early time of the establishment of Tibet regime in ancient China. At the same time, this chapter emphatically analyses the functions of systemic Bon-po in reserving the ancient religious traditions and elaborates the relationship between Bon-po and folk religions.Chapter 2 talks about the religious connection between Buddhism and Tibetan folk religion, mainly analyzes the relationship between Tibetan Buddhism, Tibetan folk religion and Indic folk religion including Tantra. Furthermore, this chapter analyzes the characteristics of Tibetan Buddhism and the course of how it became a folk religion. In addition, people's interests and attitudes related to religion, folk-orientation of Tibetan Buddhism, the functions of Padmasambhava in the process of Tibetan Buddhism folk-popularization and the gter-ma (hidden sutras or treasure) with folk beliefs relation are discussed in this chapter.Based on the data of on-the-spot observation and study, Chapter 3 focuses on the classifications of the deity and demon systems of the folk religion and its activity sites in central Tibet, discovering its basic meaning and representing forms, concluding that Tibetan beliefs have complementary relationship between the systematic religions such as Buddhism, Bon-po and folk religion; Buddhism and non-Buddhism are sometimes parallel. On the one hand, when Buddhism fails to cover some scopes, folk religion can make them up; on the other hand, Buddhism may offset what folk religion fails to include such as ultimate regards and deep thought of empathy. The deities in Buddhism and folk religion play roles in each other's realm, to offer different services to different believers.Chapter 4 classifies and sums up the local deity (yul-lha) worship and its cults, which are most prominent factors in Tibetan folk religion. With the help of the on-the-spot observation and historical findings, this chapter analyzes the characteristics of folk religion and the influence of the systematic religion upon it. It is believed that the local deities can be divided into four types according to the folk religious deity forms and characteristics given by people; the first type is local protective gods, whose representatives are yul-lha and skyes-lha; the second type is the regional deities who are the sign of local and individual spiritual source, whose representatives are gzhi-bdag and dgra-lha; the third type refers to the local deities, who can, clear up the divine power from other local protective gods, the typical deities are sa-bdag and klu; the forth type include special protective deities and power-combined deities who are at special role, whose representatives are vGo-bavi-lha-lnga and other famous power-combined deities such as dPal-ldan-lha-mo, Pe-har etc.The 5th Chapter mainly talks about the central concept of the beliefs of Tibetan folk religion by elaborating the ritualistic documents related to Bon-po and Buddhism: the concept of soul and its related Rituals. The use of mDos and gLud, which are two important implements in the cults, is specially analyzed in this chapter. Moreover, this chapter makes a comparative study between the rituals of Evocation and Demon-lustration used widely in the community. At the same time, a belief called Das log which means the returning from hell in local Tibetan is introduced.Chapter 6 deals with the recovery-witchcraft and some amulets including the* charms by analyzing the various block-prints of paper or textile from the temples in Tibet. Meanwhile, some special recovery implements are discussed by giving typical examples.In the 7th Chapter, the author analyzes the folk religious organization mode and its religious authorities and studies the characters and social functions of the folk religious organization named skyid-sdug, chos-grogs, describing some systematic religious activities in Tibetan village, comparing them with the theory of the cult circle and belief circle raised by scholars in Taiwan province.Chapter 8 provides the readers with a detailed study of the status of Tibetan necromancers, including their kinds, social classifications and social functions by giving examples of their great changes in the modern society. Their social functions and influence on the modem life is reflected in an   

【中文关键词】 西藏农区; 民间宗教; 系统宗教; 宗教关系; 藏传佛教; 苯教; 仪式; 地方神; 崇拜空间; 垛; 侣

【英文关键词】 Tibetan farming area; Folk religion; Systemic religion; Religious relationship; Tibetan Buddhism; Bon-po religion; Cult; Local deity; Space worship; mDos; gLud

【网络出版年期】2008年05期 【网络出版投稿人】四川大学 【网络出版投稿时间】2008-03-07 【DOI】CNKI:CDMD:1.2008.017209 攻读期成果