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The Transformation and Social Functions of the sNang zhig Family and its Monastery-An Ethnographic Description of the Bon Tradition in Amdo
https://ir.soken.ac.jp/records/26
https://ir.soken.ac.jp/records/26414d0077-1789-4115-9ca2-2b7469c2504b
| 名前 / ファイル | ライセンス | アクション |
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要旨・審査要旨 / Abstract, Screening Result (437.3 kB)
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| Item type | 学位論文 / Thesis or Dissertation(1) | |||||
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| 公開日 | 2010-02-22 | |||||
| タイトル | ||||||
| タイトル | The Transformation and Social Functions of the sNang zhig Family and its Monastery-An Ethnographic Description of the Bon Tradition in Amdo | |||||
| タイトル | ||||||
| タイトル | The Transformation and Social Functions of the sNang zhig Family and its Monastery-An Ethnographic Description of the Bon Tradition in Amdo | |||||
| 言語 | en | |||||
| 言語 | ||||||
| 言語 | eng | |||||
| 資源タイプ | ||||||
| 資源タイプ識別子 | http://purl.org/coar/resource_type/c_46ec | |||||
| 資源タイプ | thesis | |||||
| 著者名 |
才, 譲太
× 才, 譲太 |
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| フリガナ |
ツェリン, タール
× ツェリン, タール |
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| 著者 |
TSERING, Thar
× TSERING, Thar |
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| 学位授与機関 | ||||||
| 学位授与機関名 | 総合研究大学院大学 | |||||
| 学位名 | ||||||
| 学位名 | 博士（学術） | |||||
| 学位記番号 | ||||||
| 内容記述タイプ | Other | |||||
| 内容記述 | 総研大乙第131号 | |||||
| 研究科 | ||||||
| 値 | 文化科学研究科 | |||||
| 専攻 | ||||||
| 値 | 01 地域文化学専攻 | |||||
| 学位授与年月日 | ||||||
| 学位授与年月日 | 2004-09-30 | |||||
| 学位授与年度 | ||||||
| 値 | 2004 | |||||
| 要旨 | ||||||
| 内容記述タイプ | Other | |||||
| 内容記述 | Introduction A description of a brief history of Bon is given, especially that of the spread of Bon in Amdo, north-eastern Tibet. In addition it discusses different arguments concerning the original meaning of “Bon” as well as its classification given by the Buddhists such as “brDol bon, ‘Khyar bon and bsGyur bon”. The question of the gter ma texts of the Bonpo tradition, which forms the core of the Bon Canon, is also discussed. A short account of the lives of the three Saints, which have an important bearing on the origin of the sNang zhig Monastery is provided. Part I sNang zhig Monastery 1. The sNang zhig Monastery and its relations with Buddhist monasteries The introduction of the Bon religion to Amdo is said to have taken place in the time of Srong btsan sgam po (d. 649) and its first site is deemed to be the area of rMa rgyal bom ra in north of Amdo, but the sNang zhig monastery itself was founded in the rNga khog region. Later the monastery established its relationship with Buddhist schools in rNga khog. The Buddhist schools like the rNying ma pa and Jo nang pa arrived in rNga khog after the Bon religion was well established there, but it was only with the coming of the dGe lugs pa, the new Buddhist school that better relations started between the establishments of the Bon religion and the Buddhists. The Buddhist philosophic debate system was later introduced into Bonpo monasteries. This gradually helped them develop a means of communication with the Buddhists. In rNga khog the Kirti monastery which is dGe lugs pa and the sNang zhig monastery have the highest level of philosophical debate. The students of these monasteries often meet for debate. This encouraged young monks in the sNang zhig monastery to study better. It has become a very effective channel of communication between the two religions and has created harmonious atmosphere in their relations.. 2. Monastic Organization The hereditary system (gdung rgyud) played a very important role in Bonpo monastic tradition. The sNang zhig family has two different lineages: one system is from father to son (pha bu'i gdung rgyud) and the other from uncle to nephew (khu dbon gdung rgyud). The lineage of the sNang zhig family has been the owner of the monastery since it was founded by a man of the family. The head of the monastery has therefore been always a man from the family. This lineage has continued for thirty-nine generations. The monastery has also a deputy system called rGyal tshab. The deputy of the head of the monastery is chosen from one of the high ranking lamas of the monastery. The main function of the deputy is this: in case the head of the monastery dies or he is too young to take responsibility for the monastery the deputy takes his place. Under the leadership of the head lama, there is also a rotating system. According to this, one of the high ranking lamas of the monastery must serve the monastery as its temporary head. There are other positions for administering the monastery such as the disciplinarian, the head teacher, the chief chanter and so forth. There is also another organization called the Administrative Committee of the monastery which is mainly consisted of men from the local government. It deals with the monastery's external affairs. 3. Hierarchical system Apart from the lama of the sNang zhig family, that is the head of the monastery, there are also six ‘Great residences’ known as Nang chen drug in the monastery. The lamas of these have similar functions to the sNang zhig lama, but less important with regard to their position in the monastery. Their lineages are also hereditary. The six are: Nang chen tshang, dGon gong ma, dGon ‘gam ma, Nam mkha’ rin chen, ‘Phan tsa tshang, rGya ‘obs tshang. It is these lamas who take turn to occupy a throne and administer the monastery under the leadership of the head of monastery from the sNang zhig family. However, it is only the last of the six, the rGya‘obs tshang who by tradition can only hold the deputy position. 4. Economic Circumstances Because of social changes in China in the middle of the twentieth century, the economic system of monasteries also changed completely. However, the sNang zhig monastery is an exception. It was able to keep some aspects of its own economic life, for example, the revenues from bCol ‘dug, its common property (spyi rdzas), the service of the funeral rite (shi chos), the reception of ordinary donation, the pasture lands and, in addition, businesses such as running hotels and shops. 5. Education The sNang zhig monastery is one of the very few Bonpo monasteries in Amdo that has a good system of studies for the Geshe degree. But, because of the influence of Buddhist monasteries, the studies have concentrated almost exclusively on sutra studies. As a result, other subjects like the tantra and rdzogs chen, which are considered to be the core of the Bon religion, were ignored. However, recently the last mentioned subjects have been added to the curriculum. 6. Ritual traditions There are various rites that are performed on fixed dates of the annual calendar. These are described and analysed. 7. Local deities Tibetan people believe that many spirits inhabit the world. Many of these are said to have been converted into religious protectors. The protector of the sNang zhig monastery is thus believed to have been tamed by Nam mkha' blo gros, a lama of the sNang zhig family and who was the head of the monastery. On a special day, every year the local people make offerings to the protector. They also join with the monks to do the same on a different date. This is done to make sure that the spirit brings protection to men and environment. 8. Daily life of monks Monks are a special social group in Tibetan society. Their daily life is strictly regulated by a set of rules. They therefore enjoy high respect from the ordinary people. 9. Ritual services for laymen in villages The Tibetans believe in the power of people who have practiced meditation. Through the supernatural power of these men, they are believed to be able to control the phenomenon of nature. The monastery sends its practitioners to many villages every summer to protect crops from destruction by hailstone and for other services. Part II 1. The sNang zhig Family This chapter deals with the history of the sNang zhig family. There are texts that do not always agree one another on matters like the dates. These maters are discussed and analyzed. 2. The family and its religious functions Religious masters have always been revered by their disciples. But, what do the disciples expect from their masters and what kind of benefit do they gain from their masters? These are the questions one always asks, because death is very important for every one. The period between death and rebirth is the vital period, because it is during that period where one’s soul either go to heaven or to hell according to both Bon and Buddhist beliefs. A deceased person is thought to need a guide soon after death. The lamas are considered to be able fulfill this function. The lamas of the sNang zhig family is the first choice by the local people. Their presence is considered always very important for every one. It is the ultimate salvation for his disciples. 3. Yi dam of the sNang zhig family There are deities considered as special known as yi dam, which means tutelary daity. Individuals and a group of people usually choose one or two. In the case of the sNang zhig family, there are three of them: dBal gsas, Phur pa and sTag la. In the chapter, how these deities worshipped is discussed. 4. The succession system Because of the influence of the Buddhist reincarnation system, the position and reputation of the hereditary succession system of Bonpo tradition in the society has been weakened. As a result of this, many lamas in the hereditary succession system began to take monastic vows and so the succession from uncle to nephew (khu dbon gdung brgyud) has developed. Moreover, this succession system has recently been transformed into that of reincarnation. |
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| 値 | 有 | |||||
