论苯教历史文献中的喇钦贡巴饶赛

A Study of the Master dGongs-Pa-Rab-gSa l Appears in the Bon Historical Texts

众所周知,在历代佛教源流以及佛教戒律史中喇钦贡巴饶赛是一个至关重要的历史人物,对西藏佛教戒律传承起着承上启下作用。然而,在历代苯教源流中,同样出现了一位叫喇钦贡巴饶赛的历史人物,为苯教戒律的传承者,并且被誉为“佛苯兼修的大师”。13世纪开始,苯教史家认为佛苯两教的喇钦贡巴饶赛同属一人,而且他的戒律传承属于苯教戒律传统。此外,历史上著名的“卫藏十人”从安多引入的卫藏戒律传统应属于对苯教戒律的传承,因而将佛教后弘期下路弘法的戒律传承归于苯教戒律传统。对佛苯两派的历史文献进行梳理和分析,认为苯教史家所谓的佛教下路弘法的戒律传承属于苯教戒律传统的说法并不成立,并且佛教下路弘法归于苯教戒律传统的历史叙事源于被称之为“新藏”的伏藏传统,其掘藏者是被称为“玛”氏家族及其子弟。由“玛”氏家族及其子弟发掘的伏藏历史文献具有鲜明的佛苯融合的思想特征。因此,这些历史文献具有将苯教的叙事传统和佛教的叙事传统相结合的叙事特点,继而建构了一群具有佛苯双重身份的历史人物,诸如占巴南卡、莲花生大师、毗卢遮那以及喇钦贡巴饶赛等。故此,后弘期佛教戒律的传承归于苯教戒律的观点亦是一种佛苯融合的表现形式之一,这也为后期苯教“新派”和“宗派无分别”的产生提供了理论基础。

According to the Buddhist historical texts,dGongs-Pa-Rab-gSal devoted his entire life preserving the Tibetan Buddhist monastic tradition and become a crucial figure in its history.As we know that the transmission lineage of Tibetan Buddhist monastic discipline was interrupted for many years during the king Dar-Ma-Vu-Dum-bTsan persecution of the Buddhism in 8th century,and the great Master rekindled of Tibetan Buddhist monastic declining in the second propagation of Buddhism,in later he was honored by being given the title as Bla-Chen,‘the Great Master’.The great master in turn ordained many other who came from various parts of Tibet.One of the students from central Tibet was Klu-Mes-Shes-Rab-Tshul-Khrims,later they were called as“dBus-gTsang-mKhas-Ba-Mi-bCu”with other nine persons from central Tibet.According to Bonpo accounts,dGongs-Pa-Rab-gSal is the inheritor of the Bon monastic discipline and is known as a master of both Buddhist and Bon,they consider the Great Master to be equally important in the history of the Bon monastic lineage.Bonpo historians believe that the Buddhist monasticism introduced by“dBus-gTsang-mKhas-Ba-Mi-bCu”from Amdo to central Tibet belong to the inheritance of the Bonpo monastic lineage,and thus they claim that the lowland monasticism of Buddhist drive from the Bonpo monastic lineage.The article analyzing the historical texts of Bon and Buddhist,believes that the view of Buddhist monasticism drive from the Bonpo monastic lineage is not valid,and the historical narrative that Buddhist monasticism descends to the tradition of the Bonpo monasticism actually originated from the gTer-Ma tradition of“New Treasures”,whose revealers were called“rMa”clan.The historical texts of treasure excavated by the“rMa”family and their disciples have distinct“syncretistic”tendencies.Therefore,these historical documents have the narrative characteristics of combining the narrative traditions of Bon religion and the narrative traditions of Buddhism,and then constructed a group of historical figures with dual identities of Buddhism and Bon,such as Dran-Pa-Nam-mKa’,Guru Padmasambhava,Vairocana And the great master dGongs-Pa-Rab-gSal and so on.Therefore,the view of Buddhist monasticism drive from the Bonpo monastic lineage in the later propagation of Buddhism is the manifestations of the fusion of Buddhism and Bon,which also provides a theoretical basis for the emergence of the“Bon-gSar-Ma”and“Nonsectarian”movement in the later period.