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本章译文主要记载了第七世噶玛巴却扎嘉措于1469-1476年在藏族地区的一些活动。该章不仅记载了第七世噶玛巴却扎嘉措的事迹,而且还大量地记载了藏族社会、宗教和文化等方面的情况,较全面地反映了15世纪西藏地方的历史,尤其是一般藏族史籍记载较少的西藏金沙江流域的历史状况,在本章中却有较多的记载,而且有些是过去少见的史料。例如灵仓(即灵赞善王)所在地,该地有土司、本勤及万户长的设置,白利地方设有“白利土司”等。此外,还涉及其他史籍不见记载的万户长和千户长的名称,如万户长南喀坚赞(nam-mkhav-rgyal-mtshan)、万户长绰(khrom)、万户长悦色坚赞(vod-zer-rgyal-mtshan)、千户长惹馁(rel-ne)、千户长杂巴(rdza-pa)等,这有助于了解明代西藏万户和千户设置的情况。这些记载是当时、当地人记载的最权威的第一手资料,它对明代西藏地方行政建制的记述更为翔实,其内容更有价值。进入明代,噶玛噶举派许多僧人又先后被迎往朝廷,受到各种封号,明朝对历代噶玛巴的扶持政策得到加强,噶玛噶举派的政治实力大增,其教派势力也相应壮大。本章记载了明成化皇帝曾赐予第七世噶玛巴却扎嘉措谕旨、殊胜黑帽、珍珠服饰、帐幕、华盖等无数礼品,还有大金锭以及数万匹绸缎。大灌顶国师索南嘉措(bsod-nams-rgya-mtsho)、图康扎西桑波(du-gang-bkra-shis-bzang-po)、侍茶者悦色嘉措(vod-zer-rgya-mtsho)、尼玛悦色(ni-ma-vod-zer)等人进行还礼,并祝祷皇帝万寿无疆。这些史料颇为珍贵。本章还记载了噶举教派一些高僧大德的生平事迹,同时也记载了噶举教派的寺院、佛教经典及修道的仪轨等,尤其是详细记载了噶玛巴黑帽系的传承系统。例如法王都松钦巴近住弟子夺绛秋悦(vtob-byang-chub-vod)之弟子传承分别是石噶瓦(sri-dkar-ba)、沛冈巴(vphel-rkang-pa)、仔康噶瓦(rdzal-gangs-dkar-ba)等,以及第琼桑杰、法王噶玛拔格西(pgishvi)之弟子肯钦(khing-chen)之弟子肯琼(khing-chung)、布琼(vbu-chung)、秋琼(byur-chung)三人。肯琼(khing-chung)之弟子传承有扎西琼佩(bkra-shis-chos-vphel)、岗巴杂拉绒(sgang-pa-rdza-la-rong)、康噶瓦(gangs-dkar-ba)以及肯益西森格(khing-ye-shes-seng-ge)师徒、漾波瓦(yom-bo-ba)、肯嘉日瓦(khing-lcags-ri-ba)等协琼(shal-chung)传承;布琼(vbu-chung)之弟子传承有蔡若巴(tshal-rog-pa)和臧瓦巴(tsang-bar-pa)等茹倡瓦(ru-drang-ba)传承;秋琼(byur-chung)之弟子传承有羌惹巴(mchog-rab-pa)和茹永巴(ru-yon-pa)等。这些资料正好可以弥补藏文和汉文史籍记载噶玛巴黑帽系的传承系统时语焉不详、史实不清的缺憾,因此,它是研究噶举教派史的最好素材,具有重要的史料价值。
The translation of this chapter mainly records some activities of the seventh Karmapa and Zhajiacao in the Tibetan region from 1469 to 1476. This chapter not only records the stories of the seventh Karmapa and Zargazoo but also records a large number of social, religious and cultural aspects of Tibetans and more fully reflects the history of Tibet in the 15th century. In particular, The historical status of Tibet’s Jinsha River basin, with a small number of Tibetan historical records, is recorded more in this chapter, and some are rare historical materials in the past. For example, the location of Ling Warehouse (Spiritual Praise and Goodwill King), there are toast, office workers and million head of the setting, Baili place with “Bailu toast ” and so on. In addition, it also covers the names of thousands of heads of households and thousand heads of household, which are not recorded in other historical books, such as nam-mkhav-rgyal-mtshan, khrom, Vod-zer-rgyal-mtshan, rel-ne, rdza-pa, etc. This will help to understand the situation of thousands of households in Tibet and thousands of households in the Ming Dynasty . These records were the most authoritative and first-hand information recorded by the locals at the time. They were more informative and informative in their account of the local administrative system in Tibet in the Ming Dynasty. Into the Ming Dynasty, Karma Karma sent many monks have successively been welcomed to the court, received a variety of titles, the Ming Dynasty to support the Karmapa diapason policy has been strengthened, the Karma Karma Kampuchea political power increased, and its sectarian forces also Corresponding growth. This chapter records countless gifts from Ming Chenghua Emperor who gave the seventh Karmapa and Zhajiacao instructions, black hat, pearl costume, tabernacle and canopy, as well as gold bullion and tens of thousands of silk satin. Bsod-nams-rgya-mtsho, du-gang-bkra-shis-bzang-po, vod-zer- rgya-mtsho, ni-ma-vod-zer and others, and prayed that the emperor would live forever. These historical materials are quite precious. This chapter also records the life stories of some monks of the Kagyu sect. It also records the monasteries, Buddhist scriptures and monastic ceremonies of the Kagyu sects. In particular, it describes in detail the inheritance system of the Karmaba black hat system. For example, the disciples of the disciples of vtob-byang-chub-vod, who lived near the disciples of Songkhlang, are sri-dkar-ba, vphel-rkang-pa, (Rdzal-gangs-dkar-ba), and khing-chung, the disciple of khing-chen, the disciple of Joan Joan-jung and pgishvi, vbu-chung), Qiu Qiong (byur-chung) three people. The disciples of khing-chung inherit the bkra-shis-chos-vphel, sgang-pa-rdza-la-rong, gangs-dkar- ba) and khing-ye-shes-seng-ge mentoring, yom-bo-ba and khing-lcags-ri-ba -chung); disciples of vbu-chung inherited the ru-drang-ba heritage of tshal-rog-pa and tsang-bar-pa; The disciples of byur-chung inherit mchog-rab-pa and ru-yon-pa. These materials can make up for the shortcomings of the Karmaba black hat system inheritance system written in Tibetan and Chinese historical records. Therefore, it is the best material to study the history of the Kagyu sect and has important historical value.