This dissertation examines the new cultural developments in eighteenth-century northeastern Tibet, also known as Amdo, by looking into the life story of a preeminent monk-scholar, Sum pa Mkhan po Ye shes dpal ’byor (1708-1788). In the first part, this study corroborates what has only been sensed by previous scholarship, that is, the rising importance of Amdo in Tibetan cultural history. This is done by quantification of the cultural development using geostatistical data analysis regarding three main cultural phenomena: reincarnations, monasteries, and literary production. In the second part, the study sheds light on the qualitative aspects of each phenomenon with a case study on Sum pa Mkhan po’s autobiographies. His accounts reveal that Amdo’s incarnation institution was not a simple copy of the Tibetan convention, but a process of unique development from a clan-based institution to an ideal form thanks to efforts of improvement by local agencies. For the scholarly development, Sum pa Mkhan po’s frequent contacts with people in Amdo and Inner Mongolia formed a new set of interests in knowledge that has practical functions for the people who invited him, as he adapted his pre-obtained Buddhism-centered knowledge to a commoner’s aim on practical uses. For the monastic connections, Sum pa Mkhan po’s abbacies demonstrate the on-going competition between local powers and new religious authorities, and this led him to have a deeper level of interactions with extra-Amdo regions such as Inner Mongolia. By forming connections based on bestowals of tantric initiations, Sum pa Mkhan po contributed to a revival of Buddhist infrastructure among southern and central Inner Mongolian people, without losing his identity of being an “Amdo” lama. This study is the first investigation to clearly show that Sum pa Mkhan po’s autobiographies uniquely manifest the detailed features of the late pre-modern development of Tibetan culture in which the Amdo region played its important role. Sum pa Mkhan po was in the larger stream of the cultural movement that can be called “Amdo Renaissance,” by inheriting the traditional Tibetan culture, but developing and disseminating it with his own initiatives and abilities.
目次
Introduction 1 1. From Eighteenth-century Amdo to Sum pa Mkhan po 1 2. Why study Sum pa Mkhan po? 3 3. Previous Studies on Sum pa Mkhan po 5 a. General descriptions of his life and works 6 b. Thematic accounts of specific topics 9 4. Sources 10 a. The Longer Autobiography 11 b. The Shorter Autobiography 14 c. Other Sources 17 5. Outline of Dissertation 20
Chapter I. Amdo Renaissance 22 1. Introduction 22 2. Another Renaissance in Tibetan Civilization 24 3. Quantitative Aspects of Amdo Renaissance and a Prosopographical Approach 29 3. 1. Incarnation Lineages 32 3. 2. Monasteries 36 3. 3. Production of Literature 39 4. Background of the Development 48 5. Conclusion: Toward qualitative aspects of Amdo Renaissance 50
Chapter II. Outline of Sum pa Mkhan po’s Life 51 1. Introduction 52 2. Problems with Preexisting Biographical Sketches of Sum pa Mkhan po 54 3. Birth, Incarnation Identification, and Early Life at Dgon lung Monastery (1704-1723) 60 4. Studies and Activities in Central Tibet (1723-1731) 65 5. Teaching, Learning, Forming Monastic Connections in Amdo, and Two Journeys to Beijing (1732-1743) 72 6. The First Abbacy at Dgon lung, Journey to Mt. Wutai, and the Beginning of Contacts with Mongolia (1744-1755) 83 7. The Second Abbacy at Dgon lung, Establishment of Bkra shis rtse, and Welcoming Lcang skya (1756-1766) 92 8. The Second Visit to Mt. Wutai and Full-scale Activities in Mongolia (1767-1774) 98 9. The Third Visit to Mt. Wutai, Activities around Mongolia, and Meeting with the Paṇ chen bla ma (1775-1780) 104 10. The Third Abbacy at Dgon lung and Death (1781-1788) 110
Chapter III. Sum pa Mkhan po’s Incarnation Lineages 115 1. Introduction 115 2. Overview of Tibetan incarnation institution 118 3. Sum pa before Sum pa Mkhan po 120 4. The Sum pa Bifurcation 127 5. Identification of Ye shes dpal ’byor as a Sum pa incarnation 133 6. Old and New Sum pa Coexistence 143 7. Conclusion: Sum pa Mkhan po’s discourse on incarnation 149
Chapter IV. Sum pa Mkhan po’s Scholarship 155 1. Introduction: from Sa skya Paṇḍita to Sum pa Mkhan po 155 2. Sum pa Mkhan po’s Education 156 2.1. Early education at Amdo 157 2.2. Education in Central Tibet 164 2.3. Ongoing learning after returning to Amdo 173 2.4. Summary of Sum pa Mkhan po’s Learning 177 3. Sum pa Mkhan po’s activities of sharing and implementing his knowledge 178 3.1. Teaching Activities 178 3.2. Empowerments 180 3.3. Medical Help 182 3.4. Rainmaking Rituals (char ’bebs) 182 3.5. Soul-redemption Rituals (’pho ba btab pa) 183 4. Collected Works 184 4.1. The Mindset Behind Its Writings 184 4.2. Arrangement of Collected Works 187 5. Conclusion 189 Chapter Appendix I: A List of Thirty-three Teachers of Sum pa Mkhan po 192 Chapter Appendix II: Topics and Authorship Information of Sum pa Mkhan po’s Collected Works 194 Chapter Appendix III: Current Preservation Sites of Sum pa Mkhan po’s Collected Works 217
Chapter V. Sum pa Mkhan po’s Connections to Monasteries and Buddhist Followers 219 1. Introduction 219 2. Sum pa Mkhan po and Dgon lung Monastery 221 2.1. First Abbacy 224 2.2. Second Abbacy 228 2.3. De facto Abbacy and its transition to Lcang skya 230 2.4. Third Abbacy 232 2.5. Conclusions drawn from Sum pa’s Dgon lung abbacies 234 3. Monasteries in Amdo 235 3.1. Sites that Sum pa Mkhan po established or served as abbot/sponsor 236 3.2. Sites where Sum pa Mkhan po visited but were less significant in forming connections 253 3.3. Conclusion for Amdo Monasteries 254 4. Sum pa Mkhan po’s extra-Amdo connections 255 4.1. Inner Mongolia 256 4.2. Yugur, Suzhou and Ganzhou 268 4.3. Beijing, Dolonor and Mt. Wutai 270 4.4. Conclusion r
