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藏語地區之禁書=Banned Books in the Tibetan Speaking Lands |
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| Author |
Gene, Smith, E.
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| Source |
當代藏學學術研討會
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| Date | 2003.11.22 |
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| Publisher | 蒙藏委員會 |
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| Publisher Url |
http://www.mtac.gov.tw/pages.php?lang=1&page=50
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| Location | 臺北市, 臺灣 [Taipei shih, Taiwan] |
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| Content type | 會議論文=Proceeding Article |
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| Language | 英文=English |
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| Keyword | Karma=Kamma; 尸羅=戒=command=Precept=sila=morality=rule=discipline=prohibition; 方丈=Abbot; 法師=Master; 度母=Tara; 轉世=輪迴=Samsara=Rebirth=Reincarnation |
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| Abstract | Most examples of Tibetan banned literature involved controversies in philosophical teachings beginning in the 11th century. Philosophical positions such as the zhentong, (the Void of the Other) became regarded as heretical and many of the greatest masters of the Gelug tradition were branded as proponents and their works set aside and not permitted to be read or copied. Great teachers such as Jamyang Choje, the founder of the famed Gelug monastery of Drepung and Lotro Rinchen Senge, the founder of Sera Je, were banned. The early Gelugpa school slowly calcified and core syllabi replaced honest debate and disputation. It was, however, only in the 17th and 18th century that there was a wholesale ban placed on the most famous writings of traditions, such as Jonang, Sakya, Kagyu, and Nyingma by the princes of the ruling Gelug tradition.
A survey of the existing blocks in Central Tibet was undertaken by the Tagdra regent in 1956. This notes the existence of printing blocks, many of which were sealed, by order of the Government of the Ganden Podrang. The list of the banned books included the works of such philosophical masters as Dolpopa, Taranatha, the Five Patriarchs of the Sakya, and Karma Mikyo Dorje. Prohibitions against the striking of impressions of the Tagten Puntsoling Monastery of the Jonang was only lifted in the mid-19th century through the efforts of the the scholar Losal Tenkyong. The ban extended even to the creation of manuscripts. A good example is the sole surviving set of manuscripts of the 24 volume collected works of the controversial scholar Shakya Chogden was allowed only because a Bhutanese Prince Abbot believed himself to be the rebirth of the author and because the Tibetan government
was courting the Bhutanese state at this time. Political prophecies are another genre of literature that often meets with political banning. In the 17th century there appeared numerous prophet visionaries who taught esoteric methods of destruction of invading Mongols. The new Ganden Podrang government early on decided that three Nyingma masters, Gongra Lochen, Sogdogpa Lodro Gyaltsen, and Trengpo Terton Sherab Ozer represented a danger to the harmonious relations between the Gelug masters and the Mongol overlords. At the beginning of the 21st century we are seeing a revival of the Jonang in Dzamtang and the Kagyu and Nyingma in Kham. The paper discusses reasons for
banning and why there is a revival in the late 20th Tibetan cultural area.
藏文獻中被禁的書籍大部份都與11 世紀開始的哲學教義爭議有關，如“他空見”(the Void of the Other)等哲學理論均被視為異端邪說。格魯派(Gelug)許多大師均被貼上異端倡導者的標籤，他們的作品也被束諸高閣，禁止閱讀或謄抄。格魯派大師如哲蚌寺創建者絳央卻傑(Jamyang Choje)和色拉寺(Sera Je)創建者降青曲吉‧釋迦益西(Lotro Rinchen Senge)都在被禁者之列。因此，早期格魯派
便逐漸衰退，而核心教義宗旨也逐漸取代了坦率的討論和辯論。然而，唯一大規模查禁的時代反而是17-18 世紀時的統治者格魯派的王儲對其他著名傳統思想學派作品的集體查禁，被查禁的學派包括覺囊派(Jonang)、釋迦派(Sakya)、噶覺派(Kagyu)、和寧瑪派(Nyingma)。泰葛拉攝政王(Tagdra regent)於1956 年在西藏中部針對現存的書版進行了一次調查，發現許多印版都在葛丹頗章(Ganden Podrang)政府的命令下被封存著。被禁書籍的作者包括佛學大師多波帕(Dolpopa)、多羅那它(Taranatha)、釋迦派五長老、和密基歐多傑(Karma Mikyo Dorje)。禁止談論覺囊派Tagten
Puntsoling 寺的禁令直到19 世紀中葉才在學者拉索坦揚(Losal Tenkyong)的努力下取消。
禁令甚至擴及手抄本。典型的一個例子是：爭議性學者沙克亞查格登(ShakyaChogden)的24 冊言論集手搞是唯一留存下來的手抄本，而其之所以能夠幸免只不過是因為當時的不丹王子亞伯特(Abbot)相信自己就是作者的轉世，而且當時西藏政府正在向不丹國求和而被特許留下的。政治預言書是另一類經常遭到政治性查禁的文獻。17 世紀時，西藏出現許多預言家，他們教導民眾一些祕傳的方法來摧毀入侵的蒙古人。新掌權的葛丹頗章政府很早便認定，寧瑪派的三位大師Gongra Lochen、Sogdogpa Lodro Gyaltsen、和Trengpo Terton Sherab Ozer 對於格魯派大師與蒙古封建君主之間的和諧關係是一種威脅。到了21 世紀開始時，我們看到覺囊派和寧瑪派分別在丹坦區(Dzamtang)和康區(Kham)復興。本文旨在探討當年的查禁理由，以及相關學派於20 世紀晚期在西藏文化領域中復興的原因。 |
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| Hits | 1110 |
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| Created date | 2007.12.05 |
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| Modified date | 2007.12.05 |
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