本文選題：苯教 + 文獻(xiàn)��； 參考：《西南民族大學(xué)》2017年碩士論文

【摘要】：藏文文獻(xiàn)是我國(guó)民族文獻(xiàn)的重要組成部分,從創(chuàng)制藏文揭開(kāi)藏文文獻(xiàn)歷史的序幕之后,隨著社會(huì)經(jīng)濟(jì)和文化的不斷發(fā)展,藏文文獻(xiàn)也得到了不斷充實(shí)和發(fā)展。在漫長(zhǎng)的歷史時(shí)期內(nèi),藏族社會(huì)涌現(xiàn)了很多知名的著作家和翻譯家。他們適應(yīng)各歷史時(shí)期社會(huì)文化發(fā)展的需要,充分發(fā)揮自己的聰明才智,運(yùn)用藏文翻譯創(chuàng)作,著書立說(shuō),積累了極其豐富的文化典籍,給后人留下了寶貴的精神財(cái)富,在中華民族的文化史上寫下了最光輝的一面。藏文文獻(xiàn)歷史悠久、彌足珍貴、數(shù)量龐大、內(nèi)容豐富。但是,8世紀(jì)中葉,吐蕃贊普赤松德贊采取了扶持佛教,壓制本教的政策,使苯教文獻(xiàn)遭受了極大的破壞。這時(shí)期,藏族土生土長(zhǎng)的本土宗教苯教受到了很大的限制,從而很多苯教徒被迫流浪于外地或藏區(qū)邊緣地區(qū),大量苯教文獻(xiàn)或焚燒,或水沒(méi),或以“伏藏”之名藏于塔中、巖石縫隙、寺廟建筑之下,只有極少數(shù)流傳于民間。十一世紀(jì)佛教后弘期,人們對(duì)殘留的吐蕃時(shí)期的苯教文書和寫本進(jìn)行改寫,或增或刪,不少文書于“伏藏”為名假托為吐蕃文獻(xiàn)。隨后,吐蕃文獻(xiàn)除佛教寫本流傳于世外,苯教、歷史類文獻(xiàn)的原始寫本在藏區(qū)幾乎無(wú)法尋覓。苯教古藏文寫本的傳承和發(fā)掘由于受到自然環(huán)境、人為遷移和佛苯斗爭(zhēng)等多種因素的影響,國(guó)內(nèi)現(xiàn)存于世并整理出版的古藏文苯教寫本數(shù)量非常有限。二十世紀(jì)初,我國(guó)敦煌出土的包括苯教儀軌文書在內(nèi)的一批珍貴吐蕃古藏文寫卷流落海外,目前分別收藏于巴黎國(guó)家圖書館、倫敦大英圖書館等。近一個(gè)世紀(jì)以來(lái),國(guó)內(nèi)外流傳的苯教文獻(xiàn)多為十一世紀(jì)及其后的改寫本。2006年在西藏措美縣當(dāng)許鎮(zhèn)蚌巴奇古塔發(fā)現(xiàn)的古老的苯教寫本,是繼1900年敦煌出土了大批吐蕃文獻(xiàn)以來(lái),在西藏本土第一次出土的苯教文獻(xiàn)。苯教文化及其另一個(gè)重要的傳習(xí)渠道,是借助吐蕃王朝的軍事擴(kuò)張行為而東漸流播到安多地區(qū)。元朝以將至明清之際,藏傳佛教獲得前所未有的發(fā)展機(jī)會(huì),苯教迫于生存而退隱到佛教勢(shì)力未深入或影響相對(duì)薄弱的偏遠(yuǎn)地區(qū),地緣最近的甘青川一些地區(qū)便成為苯教文化的接納之地。至今,甘肅迭部縣、宕昌縣、舟曲縣及文縣、青海同仁縣和四川省平武、九寨溝等地的村寨,仍有民間苯教法師家藏一定數(shù)量劫后余生的苯教文獻(xiàn)。為填補(bǔ)國(guó)內(nèi)外苯教文獻(xiàn)發(fā)掘整理的空白,為研究藏族遠(yuǎn)古歷史文化提供原始權(quán)威的基礎(chǔ)資料,蘭州大學(xué)西北少數(shù)民族研究中心和甘肅文化出版社通力合作,在2011年成功出版《甘肅宕昌藏族家藏古藏文苯教文獻(xiàn)》的基礎(chǔ)上,將苯教文獻(xiàn)的考擦搜集范圍延至甘肅、青海、四川三省,發(fā)掘整理出一批彌足珍貴、原汁原味的藏族家藏苯教文獻(xiàn),于2012年12月出版了《甘肅青海四川民間古藏文苯教文獻(xiàn)》。該文獻(xiàn)以62函、800余卷、1500余頁(yè)張的容量,涉及迄今千余年甘肅、青海、四川等藏族苯教信仰、歷算、醫(yī)學(xué)、習(xí)俗等內(nèi)容,對(duì)研究古代藏族語(yǔ)言文字、宗教信仰、民俗風(fēng)情、歷史文化等具有極高價(jià)值,被譽(yù)為我國(guó)藏族苯教文獻(xiàn)的百科全書。2014年6月底,我國(guó)李克強(qiáng)總理及夫人出訪英國(guó)時(shí),總理夫人將《甘肅青海四川民間古藏文苯教文獻(xiàn)》贈(zèng)予英國(guó)牛津大學(xué)德林圖書館。這說(shuō)明該文獻(xiàn)具有極高的歷史價(jià)值和文化價(jià)值、社會(huì)價(jià)值、學(xué)術(shù)價(jià)值、收藏價(jià)值等。該文獻(xiàn)內(nèi)容極其豐富,既涉及打卦問(wèn)卜、治病禳災(zāi)、婚喪嫁娶、慶典節(jié)日、祭祀山神等內(nèi)容,又包括藏族古代原始哲學(xué)等內(nèi)容,幾乎涵蓋苯教文化和社會(huì)生活的方方面面。因此,此文獻(xiàn)的內(nèi)容大致可以分為祭神類、招魂類、禳解類、解穢類、招福類、卦書類等。這批世所罕見(jiàn)的甘肅、青海、四川民間古藏文苯教文獻(xiàn),我們發(fā)現(xiàn)這些內(nèi)容以苯教九次第乘中的前三因乘為主,即夏辛乘(?)、郎辛乘(?)、楚辛乘(?)、斯辛乘(?)四個(gè)部分。其中夏辛乘包括占卜(?)、歷算(?)、垛術(shù)(?)、醫(yī)術(shù)(?)四個(gè)內(nèi)容:即郎辛乘包括黑水凈門、白水凈門和縮命門、彭域替身門、本賽垛術(shù)門等四個(gè)內(nèi)容:楚辛乘包括進(jìn)修:斯辛乘包括喪葬儀式等內(nèi)容。苯教四乘以“招泰迎祥、求神乞醫(yī)、增益福運(yùn)、興旺人才為主”。我們考擦所見(jiàn)的甘肅青海四川民間古藏文苯教文獻(xiàn)基本上就在這個(gè)框架內(nèi)。被譽(yù)為我國(guó)藏族苯教文獻(xiàn)的百科全書《甘肅青海四川古藏文苯教文獻(xiàn)》的整體特點(diǎn)包括很多方面,對(duì)此主要分析它的出版特色、年代久遠(yuǎn)、內(nèi)容豐富、標(biāo)題獨(dú)特、插圖神秘、難讀縮寫字、收藏方式、數(shù)字替字等特點(diǎn)。具體如下:1、出版特色。第一堅(jiān)持了“慎細(xì)精嚴(yán)”的原則評(píng)估文獻(xiàn),充分開(kāi)掘文獻(xiàn)特點(diǎn)。眾所周知,民族古籍文獻(xiàn)可分為四大類型,即原生載體古籍、金石載體古籍、口碑載體古籍和書面載體古籍。甘肅青海四川民間古藏文苯教文獻(xiàn)應(yīng)屬典型的書面載體古籍,并屬于寫抄本。但因文字古老難懂,圖符神秘難釋,導(dǎo)致文獻(xiàn)斷代工作遇到極大的困難。為此,甘肅文化出版社堅(jiān)持“慎細(xì)精嚴(yán)”的文獻(xiàn)評(píng)估原則,邀請(qǐng)國(guó)內(nèi)外很多知名專家進(jìn)行審讀論證。二是堅(jiān)持了“存古適今”的編創(chuàng)特色,實(shí)現(xiàn)文獻(xiàn)出版“形斂神備”。將藏戶關(guān)于本家族苯教信仰、文獻(xiàn)傳承歷史、文書收藏方式、本地風(fēng)土人情等的口述資料全部納入“前言”,使讀者對(duì)全套文獻(xiàn)的傳承情況有了更為明晰的了解。同時(shí),以考察先后為順序,編排全書目錄,并標(biāo)明文獻(xiàn)發(fā)現(xiàn)地、頁(yè)張數(shù)量等基本信息,以便讀者逐函了解文獻(xiàn)的原貌。三是堅(jiān)持“修舊如舊”原則,全程實(shí)現(xiàn)數(shù)字化修版,達(dá)到最佳修圖效果,縮短了出版周期。全書采用數(shù)碼技術(shù)搜集整理古代文獻(xiàn)。在出版過(guò)程中,運(yùn)用影印手段,既要保存文獻(xiàn),也要逐一改善殘頁(yè)、臟頁(yè)原貌。同時(shí),在修版過(guò)程中,采取單面排版的同時(shí),堅(jiān)持“修舊如舊”的原則,原有格式保持不變。2、年代久遠(yuǎn)。這些文獻(xiàn)源自西藏阿里地區(qū),后隨藏族部落遷徒流轉(zhuǎn)至安多地區(qū)。從文字特征、書寫形式、縮寫字等方面考證,并收藏者描述的情況而初步斷定大部分文獻(xiàn)已傳承二十余代。就內(nèi)容而言,極為豐富,不僅記載了吐蕃時(shí)期的宗教信仰及風(fēng)情民俗等情況,又涉及遠(yuǎn)古時(shí)期藏族哲學(xué)思想、歷史文化、打卦問(wèn)卜、治病禳災(zāi)、祭祀山神等內(nèi)容。3、內(nèi)容豐富。甘肅青海四川民間古藏文苯教文獻(xiàn)內(nèi)容大致可分為十二類:(1)動(dòng)土祭祀類。藏民家中凡動(dòng)土,均要念誦此類經(jīng)典,以祈禱神靈原諒、保佑。(2)殺生祭祀類。凡苯教祭祀中需殺生者,均需念誦此類經(jīng)文。(3)祈平祭祀類。各部落、家庭、個(gè)人之見(jiàn)發(fā)生戰(zhàn)爭(zhēng)或矛盾時(shí)需要調(diào)節(jié),求平安穩(wěn)定的均念誦此類經(jīng)文。(4)驅(qū)病祭祀類。在地處偏遠(yuǎn)、生病求治較為困難的情況下,苯教法師念經(jīng)驅(qū)病,成為藏民的唯一選擇。(5)禳災(zāi)祭祀類。主要用于去災(zāi)避難,祈求安定幸福。(6)神靈祭祀類。當(dāng)?shù)夭孛裾J(rèn)為,居住地方園的山脈、河流均有神靈鎮(zhèn)守。每逢“轉(zhuǎn)山”或“轉(zhuǎn)湖”等節(jié)日,均念誦經(jīng)文,祭祀神靈。(7)祈福祭祀類。苯教徒對(duì)某種物品念經(jīng)修法,然后將其嚴(yán)密封閉存以祈求運(yùn)氣享福。(8)解穢祭祀類。當(dāng)?shù)厝嗣裾J(rèn)為,親戚間的仇殺行為、雙胞胎、親戚相互通婚的人,均是不干凈的,自己的身心受到污染,需以宗教儀軌來(lái)清除這種穢氣。(9)招魂祭祀類。民間苯教認(rèn)為,人的生命由拉(?)、宇(?)、散(?)三者組成,拉(?)若被其他的鬼怪拐走,就需舉行招魂儀式把混請(qǐng)回來(lái)。(10)垛術(shù)祭祀類。垛術(shù)是苯教祭祀活動(dòng)中常見(jiàn)的儀式,制作垛(?)同時(shí),得念誦經(jīng)文。(11)伏鬼祭祀類。此類經(jīng)文用在伏鬼、降妖、鎮(zhèn)宅,保佑家人。(12)發(fā)兵祭祀類。在藏區(qū)苯教信仰地區(qū),各部落之間發(fā)生戰(zhàn)爭(zhēng)而需發(fā)兵之時(shí)進(jìn)行發(fā)兵儀式,祈禱神靈,動(dòng)員兵人,均念此類經(jīng)文。除上述十二類之外,還有專述藏族古代社會(huì)歷史、早期圖騰崇拜的內(nèi)容。若細(xì)加區(qū)分,應(yīng)遠(yuǎn)不止于此。4、標(biāo)題獨(dú)特。該文獻(xiàn)共有700多書目,每一個(gè)書目都有個(gè)標(biāo)題,標(biāo)題的表示方法極為獨(dú)特。即每個(gè)標(biāo)題都字行少,一般都在六七行字;有些標(biāo)題的上下左右位置附有人和動(dòng)物的神秘圖案;個(gè)別標(biāo)題帶有藏族通用數(shù)碼,用數(shù)碼代替文字,使字?jǐn)?shù)減少,抄寫方便。5、插圖神秘。每部文獻(xiàn)首頁(yè)除寫有文獻(xiàn)名稱外,還飾有人首蛇身、人身鳥首等色彩鮮麗的各種圖案和手持經(jīng)剛、長(zhǎng)蛇繞臂、腰系虎皮的畫像。另外,書的正文當(dāng)中出現(xiàn)圖騰崇拜動(dòng)物大鵬鳥、虎、獅、牦牛、綿羊等插圖。這些圖案帶有神秘的色彩,很難讀懂其意。6、難讀縮寫字。該文獻(xiàn)含有大量藏文縮寫字,即將若干個(gè)藏文字母合造為一個(gè)特定含義的字,并有方言及古藏文詞匯夾雜其中,極難辨認(rèn),導(dǎo)致解讀工作困難重重。7、收藏方式。當(dāng)?shù)厝嗣窀嬖V調(diào)研組,各家均有一個(gè)共同特點(diǎn),就是平時(shí)絕不會(huì)輕易開(kāi)啟,只有逢藏族重要節(jié)日才打開(kāi)念誦。雖然這些家庭都布富裕,但他們都將家傳經(jīng)文視為至寶,或存于特制木柜,或封存于自家頂棚之中�！拔母铩睍r(shí)期,藏族民眾模仿歷史上“伏藏”形式,吃咒盟誓,秘送深山,掘地封存,上筑土堆,覆以樹(shù)木花草,委托專人看守,逐使其幸免于難�！拔母铩苯Y(jié)束后,這些經(jīng)函陸續(xù)迎請(qǐng)回家供養(yǎng),保存至今。在啟用經(jīng)函之前,要舉行凈手、焚香、祈告儀式,祈求祖先神靈,向神靈祖宗祭酒,躬拜以后請(qǐng)出經(jīng)文。珍藏這些苯教文獻(xiàn)的家庭,均系世代相傳的苯教法師,采取“父?jìng)髯印被颉皫焸鞯堋钡姆绞匠欣m(xù)家傳經(jīng)文。8、數(shù)碼替字。抄寫經(jīng)文過(guò)程中為了節(jié)約抄寫時(shí)間、減少字母、提高寫字容量,在標(biāo)題和正文中大量出現(xiàn)用數(shù)字替字的現(xiàn)象。蘭州大學(xué)西北少數(shù)民族研究中心和甘肅文化出版社通力合作,于2012年12月出版了《甘肅青海四川民間古藏文苯教文獻(xiàn)》(影印版)。該文獻(xiàn)有60冊(cè),62函、800余卷、14000余頁(yè)張,文章的標(biāo)題有760余種。雖然該文獻(xiàn)被譽(yù)為藏族苯教文獻(xiàn)的百科全書,但是目前為止,解讀或研究的相關(guān)論文和專著,特別對(duì)該文獻(xiàn)進(jìn)行包括編目、校注、釋義、對(duì)譯、勘誤、版本等方面的學(xué)術(shù)性整理研究的成果極少又少,還在藏學(xué)研究的領(lǐng)域內(nèi)不夠重視。并對(duì)被譽(yù)為苯教百科全書的此文獻(xiàn)除了發(fā)現(xiàn)地先后順序而編排,標(biāo)明文獻(xiàn)發(fā)現(xiàn)地、年代之久、頁(yè)張數(shù)量、字體等基本信息以外沒(méi)有詳細(xì)的全書目錄。因此,本人分析該文獻(xiàn)的上述整體特點(diǎn)以外,并將編制目錄。
[Abstract]:The Tibetan literature is an important part of the national literature of our country. After the prelude to the creation of Tibetan literature, the Tibetan literature has been enriched and developed with the continuous development of the social economy and culture. In the long historical period, many famous writers and translators have emerged in the Tibetan society. In all historical periods, the needs of social and cultural development, full play of their own intelligence and wisdom, the use of Tibetan translation creation, writing books, accumulated rich cultural books, left a valuable spiritual wealth to the future generations, in the history of the Chinese nation to write the most glorious side. However, in the middle of the eighth Century, Zan zamp, Tubo, Zan Zamin de Zan adopted the policy of supporting Buddhism and suppressing the religion, which made a great damage to the literature of the pic. In this period, the native Tibetan religion of the Tibetan native was greatly restricted, and many benzias were forced to stray in the field or in the edge of the Tibetan area. There are only a few in the folklore in the name of the tower, the crevice of the rocks and the temple buildings. In Eleventh Century, the Buddhist documents and copies of the remaining Tubo Period were rewritten, or added or deleted, and many documents were named Tubo in the name of "Fu Tibet". Later, Tubo. The original manuscripts of the literature, except for Buddhism, are almost impossible to find in the Tibetan area. The inheritance and excavation of the ancient Tibetan writing of the benzjiao ancient Tibetan language is influenced by many factors, such as the natural environment, the artificial migration and the struggle of the Buddha and benzene, and the number of the ancient Tibetan writing books in the ancient Tibetan language is very limited in China. Two At the beginning of the tenth Century, a number of precious Tubo ancient Tibetan writing rolls, which were unearthed in Dunhuang, were unearthed in Dunhuang, which were collected in Paris National Library and London British Library, respectively. In the past century, most of the domestic and foreign literature of the benzene teaching was in the Eleventh Century and after the rewriting of.2006 in Tibet county. The ancient book of bengbach, which was discovered by bengbach in Guta, was the first BT document unearthed in the native Tibet since Dunhuang unearthed a large number of Tubo documents in 1900. The culture of the BT and another important channel of study was spread to anddo with the help of the Tubo Dynasty's military expansion. The yuan Dynasty will be in the Ming and Qing Dynasties. At the time of this, Tibetan Buddhism has acquired unprecedented opportunities for development. In the absence of the existence of the Buddhist religion, the Buddhist forces have returned to the remote areas where the Buddhist forces have not penetrated or affected relatively weak areas. Some regions of the nearest geo Gan Qingchuan have become the places of acceptance of the culture of the benzene. To this day, the Gansu, the county, the county of Zhouqu and Wenxian, Qinghai Tongren County and Pingwu of Sichuan province. In the villages of Jiuzhaigou and other places, there are still a certain number of books that have been collected by the Folk Buddhist teachers and masters in a certain number of years. In order to fill the blanks in the excavation and arrangement of the literature at home and abroad and to provide the original authority for the study of the ancient history and culture of the Tibetans, the Northwest Minority Research Center of the Lanzhou University and the Gansu Culture Press cooperate fully in 20 On the basis of the successful publication of the 11 years of "Gansu Zang Chang Tibetan Tibetan Tibetan Ancient Tibetan Literature" and the literature of the Tibetan Ancient Tibetan literature, the collection scope of the literature was extended to Gansu, Qinghai and Sichuan provinces, and a number of rare and original Tibetan family Tibetan Buddhist literature was unearthed. In December 2012, the literature of the folk ancient Tibetan Literature in Qinghai Sichuan, Gansu, was published. The capacity of 62 letters, more than 800 volumes, and more than 1500 pages, involving the Tibetan Buddhist religion of Gansu, Qinghai, Sichuan and other Tibetans for more than a thousand years, is of great value to the study of ancient Tibetan language, religion, folk customs, history and culture, and is known as the Encyclopedia of Tibetan Buddhist literature in China at the end of June.2014. When prime minister and Mrs. Li Keqiang visited Britain, the prime minister's wife gave the Gansu Qinghai Sichuan folk ancient Tibetan literature to the German Library of the University of Oxford in England. This shows that the literature is of high historical and cultural value, social value, academic value and collection value. The contents of the disease, wedding and funeral, the celebration festival, the worship of the mountain god and so on, including the ancient Tibetan primitive philosophy and so on, almost cover all aspects of the culture of the benzene education and the social life. Therefore, the contents of the literature can be divided into the sacrifices, the spirit, the solution category, the solution, the fortune, the divination, and so on. The rare Gansu, Qinghai in this world Sichuan folk ancient Tibetan literature literature, we found that these contents are mainly the first three causes of the nine secondary multiplication of the Phe, namely, Xia Xin (?), Lang Xincheng (?), Chu Xin multiplying (?), spice multiplying (?) four parts. Among them, shinin multiplied by Divination (?), calendar (?), stacking (?), and medical technique (?) four contents: that is, Lang Xin ride includes black water net door, white Shui Jing gate and shrinking life Four contents, such as the door, the pompant substitutes, the battlements of the race, including the learning of the funeral ceremony, and the burial rites of Simon, four times the PHE is "inviting Thailand, begging for medicine, gaining fortune, and prospering the talents". Our examination of the Gansu Qinghai Sichuan folk ancient Tibetan literature is basically in this framework. The Encyclopedia of the Tibetan literature of Tibetan benzene, < Gansu Qinghai Sichuan ancient Tibetan literature > contains many aspects. It mainly analyzes its publishing characteristics, long time, rich content, unique title, mysterious illustrations, difficult to read abbreviations, collection methods and digital characters. The following: 1, publishing characteristics. First adhered to the " It is well known that the literature of national ancient books can be divided into four types: original carrier ancient books, ancient books of gold and stone carrier, ancient books of word-of-mouth carrier and ancient books of carrier. The ancient Tibetan literature of ancient Tibetan language in Sichuan, Qinghai, Gansu, should belong to a typical written ancient book, but it belongs to the writing copy. Because the ancient words are difficult to understand, the symbols are mysterious and difficult to be released, which leads to great difficulties in the work of the literature generation. Therefore, Gansu Culture Press adheres to the principle of "careful and rigorous" literature evaluation, invites many well-known experts at home and abroad to review the argument. Two is to insist on the creation and creation of the "ancient and modern". The oral information of the family of the family of the family of the family's BIS, the history of document inheritance, the way of collection of documents and the local customs and people are all included in the preface, so that the readers have a clearer understanding of the inheritance of the whole set of documents. At the same time, the catalogue is arranged in order, and the number of documents, the number of pages, and so on, are marked. This information, so that readers can understand the original appearance of the literature. Three is to adhere to the principle of "repair the old as the old" principle, the whole process of digital revision to achieve the best effect, shorten the publishing cycle. The book uses digital technology to collect and collate ancient documents. In the process of publishing, the use of photocopier section, not only to preserve the literature, but also to improve the residual pages, dirty pages one by one. At the same time, during the process of revision, the original format remained unchanged.2, and the original format remained unchanged at the same time, while the original format remained unchanged. These documents were derived from the Tibet Ali Region and then transferred to the Ando region with the Tibetan tribes. It has been preliminarily determined that most of the literature has been passed on more than 20 generations. As far as the content is concerned, it is very rich, not only to record the religious belief and customs of the Tubo Period, but also to the Tibetan philosophy, history, culture, divination, and worship of the mountain God in ancient times. The content is rich. The contents are rich in the ancient Tibetan language in Sichuan, Qinghai, Gansu. The content of the literature of the benzene teaching can be divided into twelve categories: (1) the kind of sacrificial ritual. In the Tibetan family, all these classics should be reciting such classics to pray for forgiveness, and (2) the killing and sacrificial classes. All those who need to be killed in the sacrifices of the van must recite this kind of Scripture. (3) praying for the sacrifices. The tribes, families, and individual opinions need to be adjusted when they are in war or in conflict. Seek peace and stability to recite such scriptures. (4) displacing and sacrificing sacrifices. In the remote place where the ground is far away and the disease is more difficult, the dime teacher is the only choice for the Tibetans. (5) the sacrificial sacrifices are used mainly for disaster prevention and refuge and praying for stability and happiness. (6) the local Tibetans believe that the mountain ranges and rivers of local gardens are considered. There are gods and spirits. Every festival, such as "turn mountain" or "turn Lake", recite scriptures and sacrifice gods. (7) praying for sacrificial sacrifices. The BENZIC believers recite some kind of articles, and then close it closely to pray for luck. (8) the defilet sacrifices. The local people think that the relatives and relatives intermarry, the twins and the relatives who marry each other. It is not clean, their body and mind are polluted and need to be cleared by religious rituals. (9) the spirit of sacrifice. Folk phantom believes that the life of people is made up of three persons, such as (?), woo (?), and scattered (?). If it is abducted by other ghosts, it is necessary to bring back the ritual. (10) the stacks are the sacrifices. At the same time, we should read the Scriptures. (11) the Scriptures should be recited. (11) the worship of the ghosts. This kind of Scripture is used in the ghost, demon, house, and family. (12) the type of sacrificial sacrifices. In the area of the religious belief of the Tibetan region, when the war between the tribes and the tribes need to be sent to the army, the spirit of prayer and the mobilization of the soldiers are all read out of this kind of Scripture. Except for the above twelve kinds of scriptures. On the other hand, there is a special description of the ancient Tibetan history and the early totem worship. If it is distinguished, it should be far more than the.4, and the title is unique. There are more than 700 bibliographies in the literature. Each bibliography has a title, and the presentation of the title is extremely unique. That is to say, each title has few lines, usually in six or seven lines of words; some headlines are in the upper and the right and left positions. There are mysterious patterns of people and animals; individual titles with Tibetan general digital, digital substitution of characters, reduced number of words, easy to copy.5, and mysterious illustration. Outside, the text of the book appears in the text of totem worship of animal Dapeng birds, tigers, lions, yaks, sheep and other illustrations. These patterns have mysterious colors, difficult to read their meaning.6, difficult to read abbreviations. The literature contains a large number of Tibetan abbreviations, a number of Tibetan characters are forthcoming to be a specific meaning, and there are dialects and ancient Tibetan vocabulary. The local people told the research group that each family had a common feature that it was not easy to open it, and that it was only a Tibetan important festival that opened it. Although these families were rich, they all regarded the family as a treasure, or stored in a special wooden cabinet, or sealed it up, local people told the research group. During the "Cultural Revolution", during the period of the "Cultural Revolution", the Tibetan people, imitating the form of "hiding" in history, eat an oath of Confederation, secretly send deep mountains, dig up the land, build up a pile of soil, cover with trees and plants, entrust a special person to guard, and save it. To clean the hands, burn incense, praying for the ceremony, praying for the gods of ancestors, offering a wine to the ancestors of the gods, and after the worship of the ancestors, the families of these books are all the generations of the teachers of benzene, which take the way of "father son" or "teacher's brother" to inherit the family biography.8, the digital replacement. In order to save the writing time, reduce the writing time and reduce the writing time. Letters, increase the volume of writing, and have a large number of characters in the title and text. The Northwest Minority Research Center of Lanzhou University and Gansu Culture Press cooperate fully. In December 2012, the "Gansu Qinghai Sichuan folk ancient Tibetan Literature" (photocopied Edition) was published. There are 60 volumes, 62 letters, 800 volumes and 14000 pages. There are more than 760 titles of the chapter. Although the document is known as the Encyclopedia of the Tibetan Bon literature, so far, the related papers on interpretation or research have been published.
【學(xué)位授予單位】：西南民族大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類號(hào)】：H214

【參考文獻(xiàn)】

相關(guān)期刊論文 前1條

1 才讓太;;本教文獻(xiàn)及其集成[J];中國(guó)藏學(xué);1990年02期

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本文編號(hào)：1913976