六世班禅进京史实研究
发布时间：2018-09-14 17:41
【摘要】：本文以二世嘉木样活佛撰写的《六世班禅白丹益西传》为主要研究对象,深入探讨六世班禅大师东行的动因。以当时时代背景为基础,从班禅大师与乾隆皇帝两方面进行分析,寻找二者之间的价值共通性。 首先从班禅大师的政务活动角度,来探究大师东行的动因。 1774年前后的西藏,是一个有着一定对外交往活跃性的地方。八世达赖喇嘛年纪尚幼,由摄政暂时代行其政教权利。作为宗教权利实际上的最高领袖,六世班禅大师在积极拉近与清中央政府的距离,并通过章嘉国师建立与乾隆帝直接联系。同时,大师关心藏地周边诸国邦形势,以各小邦尊崇大师宗教地位为前提,几次成功调和了印度诸国之间的矛盾。正因介入周边小国之间的纷争,六世班禅大师在这一时期第一次接收到来自英国东印度公司的信息。并于木马年(1774年)的十月二日大师在德庆饶杰寺接见了东印度公司派员Bogle一行。狗年(1778年)六月十七日,六世班禅大师启程踏上东行入京的旅途。沿途,大师受到各地官贵及百姓的膜拜。大师也不断为纷沓而来的虔诚信徒们举行摸顶仪式,并广弘佛法。途中发生了一件与大师日后得天花圆寂密切相关的事情：种痘。在二世嘉木央活佛的带领下,大强佐等一百多名大师近侍前往阿拉善种痘,大师可能因种痘有风险恐受清朝大臣阻挠而未去。后因痘症于乾隆四十五年十一月一日(1780年)在北京黄寺圆寂,享年43岁。大师圆寂前,抱恙坚持为乾隆帝在雍和宫做法事,并且单独会见了随行的瑜珈师浦南吉尔,这两件最后的行事揭示了大师此行的目的：建立与乾隆帝更为紧密的联系；预示将要发生的与英国东印度公司之间可能存在的矛盾,避免战事。 其次从乾隆帝角度来审视迎请大师入京的目的。 文章从乾隆帝自我认可的“文殊菩萨”化身身份说起,着重分析这位君王在行事时的某些特殊表现,揭示乾隆帝双重的思想价值理念——信仰与帝王权术的复合。“天子”与“文殊”的双面孔,是乾隆表现自己宗教信仰之外,显示文化融合终极统治理念一种方式。从大师与乾隆几次相见时清庭的刻意安排可以看出,根据不同情势,大师所受的礼仪款待有所不同,主要表现在座次与敬茶方式。大师一行进入京城后,从与乾隆帝的怪异会面安排着手,深入分析乾隆帝刻意安排大师先后两次在京郊会面的意义,寻找到了乾隆帝政治变通手段的脉络。而后,对据说是专程为大师东来修建的两座寺庙——香山昭庙与承德须弥福寿庙进行研究。得出建庙的目的不在于当时,而是为向世人宣传的结论。从碑文内容得以推知,乾隆帝是借班禅大师东来之机,树大师为臣服于皇恩的典范,宣扬其褒奖列藩归化而造两寺。 最后的结论虽然可以将大师的东行之旅与乾隆皇帝的礼遇相结合,简单阐述为“民族团结”四个在历史与当今的我国民族政策中被重复过无数次的字。然而,因两位主体身份的不同,表现这样终极目的的方式也不同。乾隆帝的将帝王信仰与政治权术相结合以以“尊”达“融”,尊重宗教信仰,尝试将不同文化有机融合,巩固国家统一。而六世班禅大师则以“安”致“融”为行事准则,增强地方与中央的联系,以实际行动表现文化融合的向心力以及爱国主义情感。 十八世纪中后期,是中国国力鼎盛时期,然而在经历了盛世峰顶后,紧接着便由盛转衰。在这一时期,藏传佛教在汉地也广泛传法。从藏学角度研究这段历史有着得天独厚的优势。能从藏文资料中发掘之前在汉、满文史料中被忽略或未被记载的文字证据,以交叉质证的方式重现当时的客观环境。对乾隆朝时期治藏、治国的策略有一个更鲜活、更确切的了解。
[Abstract]:Based on the background of the times, this paper analyzes the value commonality between the Panchen Master and the Emperor Qianlong.
First of all, from the perspective of government activities of the Panchen lamas, we explore the reasons for the eastward movement of the masters.
Before and after 1774, Tibet was a place with a certain degree of foreign exchange activity. The Eighth Dalai Lama was young and temporarily exercised his religious and political rights by the Regent. As the supreme leader of religious rights, the Sixth Panchen Master was actively closing the distance with the central government of the Qing Dynasty and establishing direct contact with Emperor Qianlong through Master Zhang Jiaguo. At the same time, the Master cared about the situation of the countries around Tibet. On the premise that the small states respected the religious status of the Master, he successfully reconciled the contradictions among the Indian countries several times. On October 2, the Master met Bogle, a member of the East Indian Company, at Raojie Temple in Deqing. On June 17, 1778, the Sixth Panchen Master set out on his journey eastward to Beijing. Along the way, the Master was worshipped by officials and people from all over the country. The Master also held a ceremony of touching the top of the Buddha and spreading Buddhism. Under the leadership of the Second Jiamu Yang Living Buddha, more than 100 masters, including Da Qiang-sao, went to Alashan to seed pox. The master might not go because of the risk of vaccination and fear of being obstructed by the ministers of the Qing Dynasty. Before his death, Bao Tsui insisted on doing things for Emperor Qianlong at the Yonghe Palace, and met with the accompanying yogi Pu Nan Jil. These two final acts revealed the purpose of the Master's visit: to establish closer ties with Emperor Qianlong; to foretell what would happen to the British East India Company. Contradictions exist and avoid war.
Secondly, from the perspective of Emperor Qianlong, we examine the purpose of inviting the master to Beijing.
Starting from the self-recognized incarnation of "Manjusri Bodhisattva" by Emperor Qianlong, this paper analyzes emphatically some special manifestations of the emperor in his actions and reveals the combination of his dual ideological values, belief and imperial maneuvering. From the deliberate arrangement of the Qing court when the Master and Emperor Qianlong met each other several times, we can see that the etiquette and hospitality of the Master differed according to different situations, mainly in the number of seats and the way of offering tea. The significance of arranging the master to meet twice in the outskirts of Beijing has found the thread of the political flexible means of Emperor Qianlong. Then, the paper studies the two temples, Xiangshan Zhao Temple and Chengde Xumi Fushou Temple, which are said to be built for the master eastward. Rong Tie deduced that Emperor Qianlong borrowed the opportunity of Panchen Master's coming eastward, and Shu Master built the two temples as a model of obedience to the emperor's grace and praised the naturalization of the vassals.
Although the final conclusion can be combined with the emperor Qianlong's courtesy, it can be simply described as "national unity" four words which have been repeated numerous times in history and today's national policy. The combination of religion and political power, with respect for religious beliefs, attempts to integrate different cultures and consolidate national unity. The Sixth Panchen Master acted on the principle of "peace" and "harmony" to strengthen local and central ties, and expressed the centripetal force of cultural integration and patriotic feelings through practical actions.
In the middle and late eighteenth century, China's national strength was at its peak, but then it turned from prosperity to decline. During this period, Tibetan Buddhism was also widely spread in China. It has a unique advantage to study this period of history from the perspective of Tibetology. The written evidences reproduced the objective environment of the time by cross-examination. The strategy of governing Tibet during the Qianlong Dynasty was more vivid and precise.
【学位授予单位】：中央民族大学
【学位级别】：博士
【学位授予年份】：2011
【分类号】：K249.3
本文编号：2243410
[Abstract]:Based on the background of the times, this paper analyzes the value commonality between the Panchen Master and the Emperor Qianlong.
First of all, from the perspective of government activities of the Panchen lamas, we explore the reasons for the eastward movement of the masters.
Before and after 1774, Tibet was a place with a certain degree of foreign exchange activity. The Eighth Dalai Lama was young and temporarily exercised his religious and political rights by the Regent. As the supreme leader of religious rights, the Sixth Panchen Master was actively closing the distance with the central government of the Qing Dynasty and establishing direct contact with Emperor Qianlong through Master Zhang Jiaguo. At the same time, the Master cared about the situation of the countries around Tibet. On the premise that the small states respected the religious status of the Master, he successfully reconciled the contradictions among the Indian countries several times. On October 2, the Master met Bogle, a member of the East Indian Company, at Raojie Temple in Deqing. On June 17, 1778, the Sixth Panchen Master set out on his journey eastward to Beijing. Along the way, the Master was worshipped by officials and people from all over the country. The Master also held a ceremony of touching the top of the Buddha and spreading Buddhism. Under the leadership of the Second Jiamu Yang Living Buddha, more than 100 masters, including Da Qiang-sao, went to Alashan to seed pox. The master might not go because of the risk of vaccination and fear of being obstructed by the ministers of the Qing Dynasty. Before his death, Bao Tsui insisted on doing things for Emperor Qianlong at the Yonghe Palace, and met with the accompanying yogi Pu Nan Jil. These two final acts revealed the purpose of the Master's visit: to establish closer ties with Emperor Qianlong; to foretell what would happen to the British East India Company. Contradictions exist and avoid war.
Secondly, from the perspective of Emperor Qianlong, we examine the purpose of inviting the master to Beijing.
Starting from the self-recognized incarnation of "Manjusri Bodhisattva" by Emperor Qianlong, this paper analyzes emphatically some special manifestations of the emperor in his actions and reveals the combination of his dual ideological values, belief and imperial maneuvering. From the deliberate arrangement of the Qing court when the Master and Emperor Qianlong met each other several times, we can see that the etiquette and hospitality of the Master differed according to different situations, mainly in the number of seats and the way of offering tea. The significance of arranging the master to meet twice in the outskirts of Beijing has found the thread of the political flexible means of Emperor Qianlong. Then, the paper studies the two temples, Xiangshan Zhao Temple and Chengde Xumi Fushou Temple, which are said to be built for the master eastward. Rong Tie deduced that Emperor Qianlong borrowed the opportunity of Panchen Master's coming eastward, and Shu Master built the two temples as a model of obedience to the emperor's grace and praised the naturalization of the vassals.
Although the final conclusion can be combined with the emperor Qianlong's courtesy, it can be simply described as "national unity" four words which have been repeated numerous times in history and today's national policy. The combination of religion and political power, with respect for religious beliefs, attempts to integrate different cultures and consolidate national unity. The Sixth Panchen Master acted on the principle of "peace" and "harmony" to strengthen local and central ties, and expressed the centripetal force of cultural integration and patriotic feelings through practical actions.
In the middle and late eighteenth century, China's national strength was at its peak, but then it turned from prosperity to decline. During this period, Tibetan Buddhism was also widely spread in China. It has a unique advantage to study this period of history from the perspective of Tibetology. The written evidences reproduced the objective environment of the time by cross-examination. The strategy of governing Tibet during the Qianlong Dynasty was more vivid and precise.
【学位授予单位】：中央民族大学
【学位级别】：博士
【学位授予年份】：2011
【分类号】：K249.3
【引证文献】
相关博士学位论文 前1条
1 柳森;六世班禅额尔德尼研究[D];中央民族大学;2012年
，本文编号：2243410
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