文献学视野下的藏马起源及其称谓文化探析

On the Origin of Tibetan Horse and Its Appellation Culture from the Perspective of Literature

藏马文化历史悠久,内容丰富,但其研究成果较少。应用文献研究法对马起源及其命名文化进行了较详细的研究,从而得知藏马起源的历史叙述大致有三种观点:胎生观、卵生观及化生观。其中胎生观是藏族原始藏马起源的重要观点,且符合现代科学观。其主要依据有敦煌藏文文献ToL.Tob.731和P.T.1060等;卵生观以苯教藏文文献《斯巴宗铺》与《属卢派马文化研究》中的卵生观相交融而形成。藏文相马文献《马种宝鬘论》和《马文化研究•明镜》也受到了此观点的影响;化生观受佛教后弘期大译师仁钦桑布(958-1055)翻译的《相马与医马•明鉴》中印度吠陀文化的影响而形成,逐渐被藏文相马文献《马种宝鬘论》和《马文化研究•明镜》等广泛接受。另外,吐蕃时期和佛教后弘期对马命名文化不尽相同,吐蕃时期主要以敦煌藏文文献ToL.Tob.731和P.T.1060为依据,首先lha rta、bdud rta、dmu rta、skra rta、sprin rta、gzha’rta、klu rta、smna rta、srin rta等以马的类别而命名,并逐渐演变为结合马的来源与特点而命名。而佛教后弘期至今,以仁布阿王久扎(1482-1542)撰写的《辞藻•智者耳饰》和欧曲•达玛巴扎(1772-1851)撰写的《辞藻学作者沧海水滴》等词藻学为命名的依据,例如,Gyi ling、cang shes等。通过与其他民族关于马的起源传说和命名文化之间的相互比较,从而挖掘马的起源叙述与命名文化在民族文化交往交流交融中的研究价值和意义。

Horses have made great contributions to the history of human civilization.Therefore,this paper conducts a comparative study of a large number of Tibetan documents related to Tibetan and horse culture from the perspective of philology,and believes that there are three major viewpoints on the origin of Tibetan horses:the concept of viviparity,the concept of egg birth,and the concept of metaplasia.Among them,the concept of viviparity is an important view of the origin of Tibetan primitive Tibetan horses,which is in line with the modern scientific concept,based on Dunhuang Tibetan literature ToL.Tob.731 and P.T.1060.The concept of egg laying is that a Tibetan horse produces an egg after mating with its father horse“rGod”and its mare“Pya”,and then the egg is converted into a Tibetan horse;It is believed that this view was formed by the fusion of the concept of egg birth in the Bon Tibetan literature Srid-Pa’i-mDzod-Phugs and Cog-Ro’i-Lugs-Kyi-rTa-dPyad-’Dod-Don-Kun-‘Grub,which later influenced the rTa-rGyud-Rin-Chen-Phreng-Ba co-authored by seven Tibetan horse experts and the rTa-dPyd-Kun-gSal-Me-Long co-authored by nine Tibetan horse experts.The concept of metaplasia was formed by the influence of Indian Vedic culture after Rin-Chen-bZang-Po(958-1055),the great translator of Buddhism in the later Hong period,translated Drang-Srong-Chen-Po-Sha-Li-Ho-Tras-Yang-Dag-Par-bsDus-Ba’i-rTa’i-Tshe-Rig-Byed-mTha’-Dag-rJes-Su-bsTan-Ba into Sanskrit and Tibetan,and gradually accepted the rTa-gZhung-dNgul-dKar-Me-Long and rTa-dPyd-Kun-gSal-Me-Long.Studies jointly written by nine experts.At the same time,the culture of addressing Tibetan horses in the Tubo period and the later bStan-Pa-Phyi-Dar is different.Taking the Dunhuang Tibetan documents ToL.Tob.731 and P.T.1060 as examples,the Tubo period was mainly named for the combination of the origin of Tibetan horses and the characteristics of horses.This view still exists in Chos-‘Byung-mKhas-Ba’i-dGa’-sTon written by dPa’-Bo-gTsug-Lag-‘Phreng-Ba(1504-1566),and since the beginning of the later period of Buddhism in Tibet,it was named on the basis of Indian lexicology,mNgon-brJod-mKhas-Pa’i-rNa-rGyan written by Rin-sPungs-Ngag-dBang-‘Jigs-Grags(1482-1542),and mNgon-brJod-rGya-mTsho’i-Chu-Thigs-Kyi-rTsa-‘Grel written by dNgul-Chu-Dharma-Bhadar(1772-1851).