本文關(guān)鍵詞： 珀東 桑頂寺 儀式 修供　出處：《中央民族大學(xué)》2009年碩士論文　論文類型：學(xué)位論文

【摘要】： 羊卓桑項寺位于西藏山南地區(qū)浪卡子縣境內(nèi),地處藏區(qū)四大神湖之一羊卓雍湖旁邊的一個陡峭的山坡上,最初由第一世桑頂·多吉帕姆吉尊卻吉準(zhǔn)美于1452年所建。此寺院是現(xiàn)今藏區(qū)規(guī)模最大、佛事儀軌最齊全的珀東派寺院,也是歷輩桑頂·多吉帕母活佛的駐錫地。 在該寺每年的宗教儀軌當(dāng)中,藏歷五月份舉行的大威德金剛四十九佛的“修供”儀式是最具珀東派特點的一個大型宗教活動,在浪卡子和江孜、洛扎等地享有盛譽(yù)。然而,由于桑頂寺地處西藏邊境、交通極為不便,加之過去像珀東和覺囊之類的小教派都受到了不同程度的歧視和壓制,因此,很少有人知曉桑項寺的歷史和宗教儀軌。但該寺在西藏近代史上的地位是毋庸置疑的,其多吉帕姆活佛不僅是珀東班欽的持密者,而且也是西藏十大呼托克圖之一。直到上世紀(jì)中期,衛(wèi)藏地區(qū)的大部分珀東派的寺院先后成了桑頂寺的屬寺,其政教實力相當(dāng)顯赫。因此,它是我們了解和研究西藏近五百年歷史的一個重要突破口,也是珀東派興衰歷程的縮影。 本文在查閱大量藏文手抄經(jīng)文和各種文獻(xiàn)資料的基礎(chǔ)上,結(jié)合實地調(diào)查并運用了宗教人類學(xué)和宗教社會學(xué)的基本理論和研究方法,著重探討了羊卓桑頂寺“修供”儀式的起源、發(fā)展、變化等。本文共分六章,各章主要內(nèi)容如下: 第一章作為緒論,主要闡述了論文的選題目的、意義、研究方法,以及國內(nèi)外相關(guān)研究動態(tài)等; 第二章是歷史與現(xiàn)狀的部分,在查閱歷史資料和實地考察的基礎(chǔ)上,論述了歷輩桑頂·多吉帕姆的主要事跡、珀東派與桑頂寺的教派歸屬問題、所依能依及宗教器具、寺院的組織、管理、制度,以及寺院的經(jīng)濟(jì)來源和日常生活等方面。 第三章是“修供”總論,是下一章的鋪墊和基礎(chǔ),主要探討了儀式的定義和類別、“修供”一詞的含義、藏傳佛教各教派的“修供”儀式,以及甘丹頗章時期桑頂寺的“修供”儀式等。在這章里面,本人運用了宗教人類學(xué)的相關(guān)理論,對藏傳佛教紛繁復(fù)雜的儀式儀軌作了簡要的分析和梳理。 第四章是現(xiàn)在的“修供”儀式,這章是整篇論文的重點。按照儀式的先后順序,共分三節(jié)。第一節(jié)探討了儀式的籌備階段,主要內(nèi)容涉及到金剛上師的閉關(guān)、制作大威德金剛四十九佛的彩粉曼荼羅,以及制作“朵瑪”和“堆”供品等;第二節(jié)講述了儀式的正式階段,詳細(xì)論述了觀修本尊大威德金剛四十九佛(自生、前生、瓶生)的儀軌、吉祥天母的“堆”儀軌、“律”儀軌、“酬補(bǔ)百遍”儀軌、跳神、“靈嘎”伏魔儀軌、“朵加”儀軌等。并對這些儀軌的供品、目的,以及跟這些儀軌有關(guān)的主要護(hù)法神的歷史一一作了的闡釋;第三節(jié)簡要介紹了整個儀式的結(jié)尾階段。 第五章是“修供”儀式的功能研究,主要從宗教人類學(xué)和宗教社會學(xué)的角度認(rèn)真探究了“修供”儀式的宗教功能、社會功能、文化功能,并提出了“修供”儀式日益世俗化的問題等。 第六章為結(jié)論部分,對本文各個章節(jié)的內(nèi)容作了高度的概括和總結(jié)。
[Abstract]:Zhuo sang temple is located in the territory of a sheep Langkazi County in Shannan area of Tibet, a steep hill is located next to one of the four Tibetan God Lake Lake, initially by the first world Santo Dorjipam Jizun Kyrgyzstan has quasi America built in 1452. This is the largest Tibetan temple, Buddha ritual thing most complete peton monasteries, residence is Libei Santo Dorjipam Buddha.
In the temple every year Tibetan religious rituals, held in May forty-nine Yamantaka Buddha "repair for the ceremony is a large-scale religious activities most peton school characteristics, Langkazi Luozha and in Jiangzi, and enjoy a good reputation. However, because the samding temple is located in the Tibet border, the traffic is very inconvenient in addition, the past like peton and juenang sect, have different degrees of discrimination and repression, therefore, very few people know the history of the temple and sang a religious ritual. But the position of the temple in the modern history of Tibet is beyond doubt, Dorjipa, the Buddha is not only to be Podongbanqin. But Tibet is one of the ten call toktug. Up until the mid century, most peton Weizang area faction of the temple has become the Temple belongs to samding temple, which is a prominent political strength. Therefore, it is our understanding and study in Tibet in recent five hundred years An important breakthrough in the history, is a microcosm of peton sent ups and downs.
Based on consulting a large number of Tibetan handwritten texts and various documents, combining with field investigation and using the basic theory and research methods of Anthropology of religion and sociology of religion, discusses the samding Temple "Zhuo sheep origin, repair for the ceremony, changes. This article is divided into six chapters, the main the contents of each chapter are as follows:
The first chapter, as an introduction, mainly expounds the purpose, significance, research methods, and related research trends at home and abroad.
The second chapter is the history and current situation of the part, on the basis of historical data and on-the-spot investigation, discusses the main problems of the deeds of Libei sang To Dorjipam, the religious sect peton school and samding monastery, in according to the temple and religious instruments, organization, management, system, and source of economic and daily Temple life.
The third chapter is "repair" for general, is the groundwork and foundation of the next chapter, mainly discusses the definition and categories of the ceremony, "for" the meaning of the words of the various sects of Tibetan Buddhism "for repair" ceremony and Gandan pochang period samding Temple "for" the ceremony. In this chapter, I use the theories of religious anthropology, the Tibetan Buddhism complex ceremony rites are analyzed and combed briefly.
The fourth chapter is now the "repair for" ceremony, this chapter is the focus of the whole thesis. In accordance with the order of the ceremony, is divided into three sections. The first section discusses the preparatory stage of the ceremony, the main content involves the Vajra master retreat, making the Yamantaka forty-nine colored Buddha Mandala, and the production of Manasseh. "And" heap "offerings; the second section is about the formal ceremony stage, discusses the concept of repair deity Yamantaka forty-nine Buddha (self, life, life rituals, auspicious bottle) Tianmu" pile "ritual," law "rituals," pay up hundreds of times "rituals, dances," the spirit of GA "demon rituals," adds "rituals. And these ritual offerings, purpose, and explains the main deities associated with these rituals history was 11; the third section briefly introduces the whole ceremony at the end of the stage.
The fifth chapter is about the function research of the "repair and supply" ceremony. Mainly from the perspective of religious anthropology and sociology of religion, the religious functions, social functions and cultural functions of the "repair offering" ceremony were seriously explored, and the "secularization" issue of "repair and supply" ceremony was put forward.
The sixth chapter is the conclusion part, which makes a high summary and summary of the contents of each chapter in this article.

【學(xué)位授予單位】：中央民族大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2009
【分類號】：B948

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