本文選題：俄巴 + 寧瑪派�。� 參考：《中央民族大學(xué)》2016年博士論文

【摘要】：俄巴文化是藏族文化的重要組成部分,也是藏族民間獨具特色的文化組成部分。本文之所以提出“俄巴文化”概念,一為俄巴確實形成了一個重要文化現(xiàn)象；二為使人們認識到俄巴文化及其重要性是論文的初衷和出發(fā)點。俄巴文化以藏族原始信仰與苯教碰撞的文化底蘊為根基,經(jīng)歷了苯教和佛教兩種地域宗教文化的斗爭、吸收、融合、創(chuàng)造的漫長歷史過程,兩種文化的融合促進了民間俄巴文化的發(fā)展壯大并形成如今的摸樣。俄巴文化是青藏高原本土文化底蘊中盛開的蓮花,既不失印度佛教密宗的內(nèi)涵和精華,又融合西藏地域文化形成自己獨特的文化體系。本文試圖從文化學(xué)、宗教人類學(xué)的角度勾勒出藏族俄巴文化的概貌。由導(dǎo)論、正文、結(jié)語等三大板塊組成。導(dǎo)論包括了研究意義、國內(nèi)外研究現(xiàn)狀、田野點情況、研究方法等內(nèi)容,正文由四個章節(jié)組成。第一章主要論述了俄巴的歷史和發(fā)展演變過程�？嘉隽硕戆头Q謂的由來,探究了俄巴的起源。甘南俄巴文化發(fā)展到十七世紀(jì)經(jīng)歷了數(shù)次整頓,第五世達賴?yán)锇⑼未胪瞥鐚幀斉刹O力扶持敏珠林寺等寧瑪派主要寺院。五世達賴?yán)锏茏拥谝皇兰文緲踊罘鸹氐桨捕喔誓弦粠Ыㄋ潞敕?甘南各地紛紛開始建立俄巴組織——俄芒,并有人幾次奔赴敏珠林寺學(xué)習(xí)宗教傳承和儀軌活動,將其帶回家鄉(xiāng)并在民間俄巴中宣揚敏珠林寺傳承。這些社會活動是對五世達賴?yán)锿瞥鐚幀斉烧叩囊环N社會反應(yīng)和反饋。此外,甘南俄巴陸續(xù)到康區(qū)寧瑪派寺院學(xué)法。從此,甘南俄芒中有兩種儀軌傳承,即敏珠林寺儀軌傳承和康區(qū)寧提傳承。甘南百分之七十的俄巴實踐敏珠林寺儀軌傳承,然而,拉卜愣俄巴扎倉為代表的少數(shù)俄芒組織則實踐寧提傳承。后來,敏珠林寺受到打擊,接著民間俄芒遭遇接二連三的社會動蕩,民間俄芒受到前所未有的沉重打擊。老一代俄巴沒有來得及將整個傳承交付給下一代就已歸西,青年一代沒有機會在傳統(tǒng)文化氣氛中熏陶成長,文化傳承在老一代和青年一代中遭遇斷層�；謴�(fù)宗教信仰自由時,很多俄芒的儀軌傳承沒能完全恢復(fù)原來的傳統(tǒng),接受新的傳承使如今俄巴組織的儀軌活動呈現(xiàn)出多元傳承的現(xiàn)象。既有原來的敏珠林寺傳承,也有寧提傳承,還有敦均新藏的傳承。第二章主要論述了俄巴的類型和職能,以及組織形式。俄巴是“在家密宗修行者”最小的個體,俄芒是眾多俄巴組織,俄芒組織的規(guī)模大小不一。既有村落為單位的俄芒組織,也有部落為單位的俄芒組織,甚至也有部落聯(lián)盟性俄芒組織。甘南有上百位俄巴,幾十個俄芒組織,三個大型的部落聯(lián)盟俄芒組織。甘南俄巴在組織形式上可以分為兩種,霍爾藏俄芒為主,依據(jù)村落、自給自足的鄉(xiāng)村俄巴,拉卜楞俄巴扎倉為代表,依附藏傳佛教寺院、民眾供養(yǎng)的寺院俄巴。這兩種組織都有赤巴、格貴、翁贊、多杰增巴、卻本等各自內(nèi)部組織結(jié)構(gòu)和任免制度。但一般來講,鄉(xiāng)村俄巴組織松散,人身兼多職。寺院俄巴組織嚴(yán)密,眾人各司其職。俄巴從鄉(xiāng)村俄巴發(fā)展到寺院俄巴表明了在藏傳佛教寺院文化體系的影響下,俄巴從家族單傳的無組織宗教神職人員到有組織的鄉(xiāng)村俄芒組織,最后又發(fā)展成為具有嚴(yán)密宗教組織制度的寺院俄巴。根據(jù)俄巴的修行層次和側(cè)重點不同可以分為白俄巴、花俄巴、黑俄巴三種類型。即修煉密法四續(xù)無上瑜伽續(xù)部,遵循四灌頂完成生起次第和圓滿次第,追求圓滿成佛利益自他的白俄巴；精通吉祥天姆、大怙主、閻摩敵三種本尊神靈之四業(yè),令其服從瑜伽師之命為其護法的花俄巴；能通地下魯神、地上贊神、騎羊大護法等三神之業(yè),驅(qū)鬼鎮(zhèn)魔令其左右瑜伽師服務(wù)民眾者黑俄巴。這三種類型的俄巴在甘南俄巴中也有非常明顯的區(qū)分。俄巴白、花、黑的三分法表明了俄巴文化發(fā)展的三個重要步驟：就是說具有原始苯教文化底蘊下成長的黑俄巴,佛苯融合之后形成的花俄巴,藏傳佛教文化主導(dǎo)的白俄巴。除此之外,鄉(xiāng)村俄巴處于花俄巴和黑俄巴之間,寺院俄巴則擯棄黑俄巴之業(yè),追求白俄巴的密法修行事業(yè)。拉卜楞俄巴扎倉主要以追求密宗修行證悟虹化為目標(biāo)的寺院俄巴,霍爾藏俄芒等鄉(xiāng)村俄巴組織是滿足民眾需求的花俄巴,舟曲貢巴則傾向于花俄巴和黑俄巴之間。在藏族社會中,精通密法的俄巴不僅是宗教修行人員,而且還是服務(wù)民眾的宗教神職人員,更是精通藏族社會各個學(xué)科門類的專家。在婚禮儀式上,俄巴是主坐高堂的主持人和儀禮師,負責(zé)實踐招福、招財、祈愿和睦長久之儀軌；在生兒育女時,俄巴負責(zé)看八卦給孩子取名祈福；在軍旅征戰(zhàn)時,俄巴是鼓舞士氣、召喚戰(zhàn)神的擺陣師；在插箭祭祀山神時,俄巴是安插第一把箭的儀軌師；在農(nóng)業(yè)收成季節(jié),俄巴是田間地頭保護莊稼的守衛(wèi)者,人們稱其為防雹師。農(nóng)民間流傳著“俄巴在地頭,冰雹繞著走”的佳話。新生孩兒無故哭鬧不止,俄巴有一種“瓊氏蘭巴”(?)的儀軌,可以令孩子停止哭鬧。俄巴中有醫(yī)師世家,他們掌握的醫(yī)術(shù)可以治好各種疑難雜癥,是一方民眾最貼心的赤腳醫(yī)生。藏人平常生活中最常見的是遇到大小事情都要預(yù)先占卜問卦,擇吉日而避兇日,一切安排妥當(dāng)后,才能安心做事。俄巴中有一部分則擅長占卜算卦之事,為民眾排憂解難。俄巴在早期社會中應(yīng)該算作社會知識分子和專家,他們精通宗教儀軌、人生禮儀程式、占卜算卦、天文歷算、醫(yī)藥、心理、農(nóng)業(yè)、牧業(yè)、風(fēng)水、建筑、詩歌、音舞等眾多社會科學(xué)知識。研究俄巴文化可以窺探藏族先民對以上學(xué)科的認知和理解,以及俄巴在社會中發(fā)揮的作用。第三章主要探討了俄巴教育和生活。俄巴的傳承和教育方式主要以家族世襲傳承的方式維持到如今,大多數(shù)是父傳子、祖?zhèn)鲗O、叔傳侄、舅傳甥等方式父系血統(tǒng)世襲傳承。俄巴可以娶妻生子,養(yǎng)兒育女,贍養(yǎng)老人。鄉(xiāng)村俄巴一般要參與生產(chǎn)勞動,他們的教育主要來自社區(qū)和長輩。但是拉卜楞俄巴扎倉的俄巴規(guī)定不能參與生產(chǎn)勞動,他們在寺院班級制度下獲得俄巴所必需的知識。甘南俄巴呈現(xiàn)出半脫產(chǎn)半職業(yè)性鄉(xiāng)村俄巴和全脫產(chǎn)職業(yè)性寺院俄巴。第四章主要論述了俄巴的儀軌和象征體系。探討俄巴的宗教儀軌就不可避免地要談及俄巴的神靈體系和法器圣物,衣冠裝束等象征體系。俄巴神靈體系首先以天地自然神靈為主,后期轉(zhuǎn)向密宗曼陀羅中的本尊護法神。俄巴修行密宗中最重要的神靈是三根本,即上師、本尊、空行母。最重要的三位護法神則是吉祥天姆、曜神、大護法。鄉(xiāng)村俄巴和寺院俄巴在衣冠裝束上具有一定的區(qū)別。俄巴既是民間神職人員,又是密宗修行者。他們的宗教活動不但包括了惠人惠己的每月初十和二十五日舉行的初十法會與本尊法會等法事活動,還有前行、正行、四灌頂?shù)纫幌盗凶非蠼饷摰拿芊ǘU修。本論文通過論述的俄巴文化引起人們對民間文化的了解和重視。試圖藏傳佛教正統(tǒng)文化與民間俄巴文化之間的溝通和交流。在溝通和交流中完善和填補藏族文化發(fā)展史。
[Abstract]:The Russian BA culture is an important part of the Tibetan culture, and it is also a unique cultural component of the Tibetan folk. The reason why the concept of "Russian BA culture" is proposed in this article is an important cultural phenomenon. The second is to make people realize that the Russian BA culture and its importance are the original intention and starting point of the paper. The original belief of the Tibetan nationality and the cultural background of the collision between the two religions, the struggle, the absorption, integration and the long historical process of the Tibetan Buddhism and Buddhism, the integration of the two cultures promoted the development of the folk Russian BA culture and formed the present pattern. The Russian BA culture was the prosperity of the local culture of the Qinghai Tibet Plateau. The lotus, which does not lose the connotation and essence of the India Buddhism and the essence of Buddhism, also combines the Tibet regional culture to form its own unique cultural system. This article attempts to outline the outline of the Tibetan Russian and Pakistan culture from the angle of culture and religious anthropology. It consists of three major sections: introduction, text, conclusion and so on. The introduction includes the significance of the study, and the research at home and abroad The main text is composed of four chapters. The first chapter mainly discusses the history and evolution process of the Russian BA's history and development, examines the origin of the Russian BA title and explores the origin of the Russian BA culture. In seventeenth Century, the development of Gannan Russian BA culture had been rectified several times, and the fifth Darai Lama Awang Gia Zo praised the Ning Ma school. The first Shijia living Buddha of Darai Lama, the fifth disciple of the fifth emperor, returned to the Gannan area of anddo to build the temple of monastery, and the Russian BA organization was set up in various parts of Gannan, and some people went to the Min pearl temple to study religious inheritance and ritual activities, and brought them back to their hometown and declared them in folk Russia. These social activities are a social reaction and feedback to the policy of the Darai Lama in the 5th world. In addition, the Gannan Russian BA has come to the temple of Ningma school in Kang district. From then on, there are two types of rituals in Gannan, namely, the inheritance of the monastery and the inheritance of ningti in the Kang district. Gannan seventy percent's Russian BA Shi However, the minority o 's organization, represented by La Bo Obazatan, was carried out by ningti. Later, the Min monastery was hit, and then the folk Russia face suffered a series of social unrest. When the generation has come back to the west, the young generation has no opportunity to grow up in the traditional cultural atmosphere, and the cultural inheritance has encountered faults in the old generation and the young generation. The second chapters mainly discuss the types and functions of the Russian BA, as well as the organization form. Awn organization, tribal organization, and even tribal alliance awn organization. Gannan has hundreds of Russian BA, dozens of awn organizations and three large tribal alliance o mans organization. Gannan Russian BA can be divided into two types in organization form, Holzer Hun awn mainly, based on villages, self-sufficient rural Russia Pakistan, La pulcorrugated Russian. Bazaang is represented by the Tibetan Buddhist monastery and the monastery, the monastery which is supported by the people. These two organizations include chezaba, Ge GUI, Weng Zan and junzeng Ba, but the organization and appointment and dismissal system of their respective internal organizations. Under the influence of the cultural system of the Tibetan Buddhist monastery, Russia and Pakistan showed that under the influence of the cultural system of the Tibetan Buddhist monastery, oba from the unorganized religious clergy of the family to the organized village of Russian Emon, and finally developed into a monastery with a strict religious organization system. The three types of Russian BA and Black Russian and Pakistan. That is, the continuation of the four continued yoga, followed by the four filling and the completion of the second and complete order, the pursuit of the success of the Buddha's benefit from his Bela; mastery of the four industry of auspicious days, the great parents, and the three kinds of gods of the yama. The three types of Russian BA in Gannan and Pakistan also have a very obvious distinction. The three points of Russian BA Bai, flower and black show the three important steps of the development of the Russian BA culture: that is to say with the original bis culture. In addition to the growth of the Black Russian BA, the flower Russian BA after the fusion of Buddhas and the Tibetan Buddhist culture dominated by the baobba, in addition to this, the rural Russia and Ba were located between the kobba and the Black Russian BA, and the monastery oba rejected the Black Russian BA industry and pursued the secret law practice of the baobba. The village Russian BA organization, such as the monastery, Russia and Pakistan, Holzer Zang Mo and other rural Russia and Pakistan is the flower of iobba to meet the needs of the people. In the Tibetan society, the Russian BA is not only a religious practitioner but also a religious clergy serving the people in the Tibetan society, but also a specialist in the various disciplines of the Tibetan society. At the wedding ceremony, oba is the host and ritual of the Lord in the high hall. It is responsible for the practice of recruiting, making money, and praying for a long ritual. In the birth of a child, the Russian BA is responsible for the eight diagrams to give their children the name and prayers; in the military expropriation, the Russian BA is inspiring morale and summoning the battle God's pendulum division; when the arrow is sacrificed to the mountain god, Russia Ba is planted in peace. The first arrows of the arrows; in the agricultural harvest season, the Russian BA is the guardians of the fields that protect the crops from the field. People call it the hailstorm. Among the farmers there are the words "the Russian BA is around the ground and the hail around". There is a doctor's family, the medical skill they master can cure all kinds of miscellaneous diseases, the most intimate barefoot doctor of the people. The most common in the ordinary life of the Tibetans is to divination and ask the hexagram in advance. In the early society, oba should be a social intellectual and expert. They are proficient in religious rituals, rituals, divination and calculation, astronomical calendar, medicine, psychology, agriculture, animal husbandry, Feng Shui, architecture, poetry, dance and so on. The third chapter mainly discusses the education and life of Russia and Pakistan. It mainly discusses the education and life of Russia and Pakistan. The inheritance and education methods of Russia and Pakistan are maintained mainly in the way of family hereditary inheritance. Most of them are father's son, Zu Chuansun, uncle's nephew, uncle's nephews and other ways of hereditary inheritance of paternal lineage. Child breeding and support for the elderly. Rural Russia is usually involved in productive labor. Their education is mainly from the community and the elders. But La Bo Lenobazatan's Russian BA rules can not participate in the production of labor. They have acquired the knowledge necessary for the Russian bar under the monastery class system. Gannan oba present a semi detached semi professional rural Russian BA and full off. The fourth chapter of the professional monastery, Russia ba. Chapter mainly discusses the Russian BA's ritual and symbolic system. It is inevitable to discuss the religious rites of Russia and Ba on the symbol system of the spirit system of Russia and the sacred objects of French and the dress and clothes. The most important spirit in the OA pads is the three fundamental, the master, the original, the empty mother. The most important three deities are auspicious days, obsidian, and the great law of protection. The village Russian BA and the monastery, Pakistan and Pakistan have a certain difference in clothes and clothes. The Russian BA is both a folk clergy and a secret religious practitioner. Their religious activities include not only the religious activities of the people, but also the religious activities of the religious activities. A series of legal activities, such as the first decade of the first decade and the law of the first place, were held on the ten and twenty-five days of each month, as well as a series of Buddhist meditation on the pursuit of liberation, such as the advance of the law, and the four irrigation. Communication and communication. Improve and fill the history of Tibetan culture in communication and communication.

【學(xué)位授予單位】：中央民族大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2016
【分類號】：G127

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