摘要
吐蕃自赞普赤松德赞(■,755—797年在位)废止禁佛令(761年)以来,大力兴佛并颁布诏书(■)。这些诏书存留于世者,有《桑耶寺第一诏书》《桑耶寺第二诏书》和《噶迥寺诏书》,三者可谓吐蕃兴佛运动的核心文本。从三份诏书中共有的一个词组“■”(配伍)出发,作者发现,这三份诏书在内容上彼此呼应、在形式上相互配伍,共同构成了吐蕃中晚期兴佛之策的文本基础。从文本体例而言,《桑耶寺第一诏书》《桑耶寺第二诏书》之间的关系与《唐蕃会盟碑》西面、东面类似。此外,通过诏书物质载体差异,可以看出三份诏书之间存在层级高低。兴佛诏书“配伍”现象不仅折射出吐蕃行政文书制度的精密性,更体现出吐蕃中晚期“父子兴佛”政治文化传统的内在连续性。
Since the bTsan po Khri srong lDe btsan(reigned 755-797)abolished the anti-Buddhist edict in 761,Tubo had vigorously promoted Buddhism and enacted edicts(bKav gtsigs).Among the surviving edicts of this kind are The First Edict of bSam yas Monastery,The Second Edict of bSam yas Monastery and The Edict of sKar cung Monastery—three texts that can be regarded as the core texts of the Buddhismpromoting movement of Tubo.Starting from the shared term“zla la”(translated as“compatibility”or“matching”)in the three edicts,the author finds that the three edicts echo each other in content and are mutually compatible in form,jointly forming the textual basis of the policy of promoting Buddhism in the mid-to-late Tubo period.In terms of textual format,the relationship between The First Edict of bSam yas Monastery and The Second Edict of bSam yas Monastery is similar to that between the eastern and western sides of the Tang-Tubo Alliance Stele.In addition,through the differences in the material carriers of the edicts,it can be seen that there are hierarchical order among the three edicts.The“compatibility”phenomenon of the Buddhism-promoting edicts not only reflects the sophistication of the administrative document system in Tubo,but also reflects the internal continuity of the political culture tradition of“fatherson succession in promoting Buddhism”in the mid-to-late Tubo period.
出处
《中国藏学》
北大核心
2025年第5期51-60,214,共11页
China Tibetology
关键词
吐蕃兴佛诏书
“配伍性”文书群
《唐蕃会盟碑》
“父子兴佛”
The Buddhism-promoting edicts of Tubo
“Compatible”corpus of documents
Tang-Tubo Alliance Stele
“Father-son succession in promoting Buddhism”
