本文選題：勸學(xué)篇 + 文學(xué)　； 參考：《青海民族大學(xué)》2017年碩士論文

【摘要】：藏族歷史中,藏族教育一直以佛教教育為核心,而佛教教育的發(fā)展則基于寺院教育制度的日趨完備。據(jù)相關(guān)文獻(xiàn)記載:公元8世紀(jì),藏王赤松德贊從印度請來蓮花生大師,并主持修建了佛教第一所寺廟—桑耶寺。該寺便是藏傳佛教第一所學(xué)府,也是藏族寺院教育雛形的形成之所。而隨后,宇拓·寧瑪云丹貢布(708—833)建立的藏醫(yī)學(xué)院,則是藏族史上的第一所醫(yī)學(xué)職業(yè)學(xué)校。公元11世紀(jì)初,譯師仁欽桑布(954—1055)建立阿里陀林妙法寺院,并兼?zhèn)鞑蒯t(yī)藥知識,這對佛教譯經(jīng)事業(yè)和藏族醫(yī)學(xué)的傳承與發(fā)展都產(chǎn)生了很大的影響。俄勒貝西饒所創(chuàng)建的桑普乃托寺以提倡因明、辯論著稱于世,后來在恰巴·曲吉桑格(1109—1169)的提倡下,又制定了分班次分學(xué)級的學(xué)習(xí)制度,同時(shí)規(guī)定以辯論形式學(xué)習(xí)藏傳佛教顯宗五部大論。這些舉措對后來各教派教學(xué)規(guī)程的形成影響頗大。公元13世紀(jì)時(shí),被譽(yù)為藏族“班智達(dá)”之首的薩迦班智達(dá)貢嘎嘉參,他開創(chuàng)的十明學(xué)習(xí)形式更是擴(kuò)大了寺院教育即藏族教育的規(guī)模。公元14世紀(jì),宗喀巴大師(1357—1419)廣泛接觸各藏傳佛教教派的辦學(xué)特點(diǎn)、教育方式、教學(xué)內(nèi)容,積極吸收融合各派思想,并在此基礎(chǔ)上不斷地修正、完善,逐漸發(fā)展成為系統(tǒng)、完備的格魯派學(xué)修制度。自此,藏傳佛教格魯派的學(xué)修制度大體固定并沿用至今,且隨著格魯派勢力的發(fā)展壯大而在藏傳佛教眾多的學(xué)修制度中占有舉足輕重的地位。藏傳佛教寺院教育在長期的歷史發(fā)展過程中形成了獨(dú)具藏區(qū)特色的教育體系,有著自己獨(dú)特的教育理念和教學(xué)方法,現(xiàn)實(shí)中也培養(yǎng)了無數(shù)的高僧大德。孫仲山先生說:“研究佛學(xué)可補(bǔ)科學(xué)之偏”,我們也可以說研究寺院教育可補(bǔ)現(xiàn)代學(xué)校教育之偏。這套教育體系是經(jīng)過了漫長的歷史調(diào)適之后應(yīng)藏區(qū)社會(huì)地理人文環(huán)境而形成的,所以對于當(dāng)下藏區(qū)教育的現(xiàn)代化學(xué)校教育應(yīng)該何去何從有著很多可資借鑒的經(jīng)驗(yàn)。同時(shí),該如何辯證地看待寺院教育與學(xué)校教育之間的關(guān)系,也非常值得探討。貢唐丹貝卓美大師(1762—1823)自幼出家為僧,在完備的格魯派學(xué)修制度教育下貫通顯密,被后人稱譽(yù)為“貢唐文殊大師”。貢唐大師將上師的教誨與自己的學(xué)修體會(huì)相結(jié)合撰寫了貢唐《勸學(xué)篇》,這是論述格魯派學(xué)修制度的經(jīng)典著作。因此,探析貢唐《勸學(xué)篇》對于研究藏族教育有很大的借鑒與啟發(fā)意義�；谏鲜隼碛�,本人將畢業(yè)論文分為四個(gè)章節(jié)。第一章主要通過搜索、整理寺志、人物傳記等文獻(xiàn)資料來描述貢唐丹貝卓美大師的修學(xué)經(jīng)歷并論述《勸學(xué)篇》的創(chuàng)作目的與范本。第二章從文學(xué)體裁、寫作風(fēng)格等四個(gè)方面來討論貢唐丹貝卓美大師《勸學(xué)篇》的文學(xué)價(jià)值。第三章通過解讀《勸學(xué)篇》來探析寺院教育的歷史意義和現(xiàn)實(shí)價(jià)值。第四章說明貢《勸學(xué)篇》中的教育目的、教學(xué)方式、教材選取對解決現(xiàn)代教育尤其是藏區(qū)現(xiàn)代教育化教育中所存在的問題有重大的借鑒意義。
[Abstract]:In Tibetan history, Tibetan education has been centered on Buddhist education, and the development of Buddhist education is based on the increasingly complete system of temple education. According to relevant documents: in the 8th century AD, the Tibetan king Chisongdezan invited the master lotus from India, and presided over the construction of the first Buddhist temple-Sanye Temple. The temple is the first Tibetan Buddhist school, and also the origin of Tibetan temple education. Later, the medical school of Tibet, founded by Yutongma Yundangong (708-833), was the first medical vocational school in Tibetan history. At the beginning of the 11th century AD, the translator Ren Chin Sang Bun 954-1055) established the Ali Tuo Lin Miaofa monastery, and also transmitted Tibetan medicine knowledge, which had a great influence on the cause of Buddhist scripture translation and the inheritance and development of Tibetan medicine. The Temple of Sampanito, founded by Ole Basirao, was famous for its Innovations and debates. Later, under the advocacy of Chaba Tracisangge (1109-1169), it also established a system of study in shifts and grades. At the same time it is stipulated to study the five major theories of Tibetan Buddhism in the form of debate. These measures have a great impact on the later formation of the teaching rules of various sects. In the 13th century AD, Sakya Bangzhida Gongjia Shen, known as the head of the Tibetan "Banzhida", expanded the scale of temple education, that is, Tibetan education, by creating the form of Shiming study. In the 14th century AD, Master Zongkaba (1357-1419) had extensive contact with the school characteristics, educational methods and teaching contents of various Tibetan Buddhist sects, and actively absorbed and integrated various ideas, and on this basis constantly revised, perfected, and gradually developed into a system. A complete system of Grumism. Since then, the practice system of the Grugli sect of Tibetan Buddhism has been fixed and used up to now, and has played an important role in the numerous practice systems of Tibetan Buddhism with the development of the forces of the Grugers. Tibetan Buddhist monastery education has formed a unique educational system with its own unique characteristics in the course of its long historical development, and has its own unique educational ideas and teaching methods. In reality, it has also cultivated numerous senior monks and great virtues. Sun Zhongshan said, "the study of Buddhism can make up for the deviation of science", we can also say that the study of temple education can supplement the deviation of modern school education. This education system is formed by the social geography and humanities environment of Tibetan area after a long history adjustment, so there are many lessons to be learned for the modern school education in Tibetan area. At the same time, how to dialectically treat the relationship between temple education and school education is also worth discussing. Master Gongtang Danbei Zhuomei (1762-1823) became a monk from a young age and was known as the Master of Gongtang Manshu by later generations. Master Gongtang combined the teachings of the guru with his own learning experience and wrote Gongtang's "persuasion", which is a classic work on the system of Gru-school learning. Therefore, it is of great significance to study Tibetan education. For the above reasons, I will graduate thesis is divided into four chapters. The first chapter mainly describes the experience of master Gongtang Danbei Zhuomei by searching, sorting out the literature of monasteries and biographies, and discusses the purpose and model of the creation of the essay of persuasion. The second chapter discusses the literary value of Gongtang Danbei Zhuomei from four aspects of literary genre and writing style. The third chapter analyzes the historical significance and practical value of monastery education. The fourth chapter explains the educational purpose, the teaching method and the selection of the teaching material in Gong's "persuading to learn". It is of great significance to solve the problems existing in the modern education, especially in the modern education in the Tibetan area.
【學(xué)位授予單位】：青海民族大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2017
【分類號】：G759.2;B947

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