geel

多罗那他(Tāranātha)大师蒙古游历传说的讨论
迈克尔（Michael R. Sheehy ） 2009年4月29日09:11
Geel英译汉   

关于西藏觉囊巴(Jonang)教主多罗那他 (Tāranātha, 1575年至1635年)，有一个有趣的且捉摸不定的广为流传的传说 。传说提到多罗那他大师后期于西藏中部达丹丹曲林寺(Takten Damchling Monastery)前往蒙古，在那里，他途径蒙古首都乌兰巴托并建立了一些寺庙。

该传说有关多罗那他(Tāranātha)大师的蒙古之行及圆寂，已广为流传，并接受为事实，以致于常见于网络和标准的出版物 [ 1 ]。然而，很明显该内容经常出现在英语来源，我在几年前，与来自安多藏区的觉囊巴喇嘛谈及多罗那他(Tāranātha)大师的生平，明显感到西藏当代觉囊巴对该传说的内容是不知道的。因此有疑，这传说的起源？为什么？以及其他传说中有关多罗那他(Tāranātha)大师的后期传法及圆寂的过程，能从觉囊巴传承中找到来源吗？

然而，这是复杂的历史问题绞杂在复杂的历史答案中。我希望问题的答案（或者至少暗示）将逐步在今后的报道中给出。现在，对于我们所知道的上述传说内容，我想简单地给出一些引文和可能的（或不可能的）来源。

众所周知， 多罗那他(Tāranātha)大师是一位多产作家和演说家。他的自传是最好的来源，使得我们可以了解西藏历史中他的迷人时代和相关的风云人物。他的自传近700页的内容涉及到他圆寂的1635年的前几年。有趣的是，他的自传中没有提到前往蒙古，虽然他多次在不同场合接见蒙古客人，甚至可能收到邀请。然而，如传说所说，他在建成达丹丹曲林寺(Takten Damchling Monastery)不久即前往蒙古。根据他的自传推算，前往蒙古的时间很可能是在1615年。这就意味着，他将在蒙古生活二十年，这与大师自传中描述的这一时期的生活相矛盾。

因此，如果不是出自大师自传中的描述，该传说起源于那里呢？它为什么会获得这样的影响？就我自己的研究，该传说可能起源于蒙古，时间大概在任定第一世 Kalkha Jetsun Dampa 仁波切 [ 2 ]。继而使我感兴趣的一个问题，有什么地方的故事或古迹与此传说相关。例如，我已经听说了这样一个故事，一对多罗那他(Tāranātha)大师的靴子在蒙古的一个寺院中展出，以证明他来过。

暂时假设该传说起源于蒙古-或至少是在蒙古历史文本（我意识到可能是一个危险的想法），然后我们英文版本的相关传说会带来那些问题。至少我可以说，早期将这个传说翻译成英文之一的中校劳伦斯奥斯汀瓦德尔( Laurence Austine Waddell's) 的书-西藏佛教，或名为藏传佛教是1895年首次出版的。瓦德尔是早期私自多次伪装到西藏的探险者之一，然后在1903年和1904年正式随从以上校荣赫鹏 (Younghusband) 为首的英国军队入侵西藏南部。在这本关于西藏的经典书籍中，他说明书中信息源自他在西藏的谈话内容和所收集的少量文献，瓦德尔写道：

多罗那他 (Tāranātha)，是南坚彭措 (Nam-gyal Pün-tsogs) 的儿子，出生于阴木猪年（即公元1573年）八月初八，被称为贡噶宁布 (Kun-dgahs yi-po) ，或“幸福的本质 ”。他在萨迦北部的觉囊寺院中学习，法名多罗那他 (Tāranātha) ，并在四十一岁于近旁亲自修建一个寺庙，命名为rTag - brten（应为达丹丹曲林寺－了义欢喜园） ，并且增添了许多画像，书籍，和caityas 。他后来接受蒙古人民的邀请出访蒙古，并在中国皇帝的支持下建立了一些寺庙。他在蒙古圆寂，被册封为“The Reverend Holiness,” Je-tsun dam-pa。他的“转世化身”继任者现在被安置在Lob-Nor东面蒙古Kalkha省的Urgya的富丽堂皇的大喇嘛宫。 [ 3 ]

上述段落瓦德尔没有引证他的消息来源，或提供任何迹象表明他在那里得到这方面的资料。然而，据了解，瓦德尔能说藏语，他提出上述一段话的信息，似乎源自藏族人，而不是蒙古人。这表明来源有两种可能，或者是他前往西藏期间与所遇藏人的口头谈话信息，或者是确实有该传说的藏文片断（他忘了在书中提及）。迄今为止，随着搜索的进展，我还不能找到相关的藏文来源，而我可以非常有把握地说，该传说的内容也不存在于任何觉囊巴的藏文传记或历史文献中。

更多有关该传说的不同方面将另文讨论。一如即往，欢迎提出您的宝贵意见和见解。

该文也同时贴在TBRC博客。


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注释略，请见原文

http://blog.tbrc.org/?p=382
http://www.jonangpa.com/node/1445



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1615年建成达丹丹曲林寺至多罗那他大师圆寂前的历史片断
载自 多罗那他传，觉囊派前法王阿旺洛珠扎巴（1918- ）著
http://www.shilun.net/2_all_teacher/text_style15a.htm

三十九岁时，他为多康北部地区娘杰寺活佛噶宇坚赞僧格的转世灵童、噶宇巴的两名侄子、康区僧人伦珠等多人讲授道果、六支瑜伽等密法，应温波伦珠的劝请，著《六支瑜伽讲义利见》，应这些人的恳求派隆热嘉措主仆去康区传教，利益众生。当时，藏巴第悉彭措南杰向他敬献了寺院庄园和寺属百姓，请求完成修建了义教法之根基的顺缘。经过内部和外部勘查地形等，在具足许多善相的宗的城堡前面，出现了许多新建达丹丹曲林寺了义欢喜园的根基的妙汇缘起。

四十一岁的阴木兔年(明万历四十三年，1615年)阴历二月十一日举行盛大镇压地煞仪式。三月八日，规画尺度，举行正式地仪式，善相无量。之后，建立作坊，修建了二十余间经堂、一百间僧舍及围墙，用金铜铸造了内供三所依、大型七世佛象，以及尺寸稍小于七世佛像的饰有各种珠宝的无量寿佛像、度母像、大佛母像和布禄金刚像，用金铜铸造了大型胜乐本尊全身像。另外，建造了如来八塔、无触塔或《时轮》所说的佛塔，各以金、铜珠宝镶嵌，造型庄严，工艺精湛。无量光佛金像约一层楼高，在觉囊寺新建的三所佛殿之中雕塑了金铜弥勒佛大像，约两层楼高，另有多尊药泥、香泥等混塑佛像。多次刻印了全集四十余包和全套《丹珠尔》、《甘珠尔》经典，缝制绸段佛像十八幅。对这些希有三所依所献的宽大顶饰、瓶座等上等供物遮盖了一切，看不见盖顶椽木，供品及其他供物无数，又有跳神用的部分服饰及跳朵玛舞用的各种面具、乐器上百件。在十三年内，他按照更钦笃补巴建十万大佛塔时的例子，完成了各种奇异之功业，以言证难以形容。

约在四十三岁时，关于壤塘寺嘉哇僧格的第二代转世的事，虽然本波徐仓宣称仁辛巴的协敖章松即是，但他(多罗那他)的心中已经对这是否准确无误有了明查，明确地授记说："即使是也对壤塘寺没有益处。"但是，他们没有听取这一预言，派遣阿盖活佛、管家嘉哇贝等人前来迎请。多罗那他为康巴冲粗活佛、岗巴温波、顿木杂温波等二十名康巴人传授了六支瑜伽和百种教诫等教法，再次按照前规建立时轮教授。虽然但辛巴活佛动身前去康区，但是根据以前多罗那他的授记行至吉雪扎噶尔进去世了。先前在达丹丹曲林寺经堂七世佛像建成的首次开光仪式上，第悉彭措南杰从前藏来到桑珠寺，授给大师羊脂玉的印，赐给管家更噶巴桑一枚红檀香木花押印。

以后，多罗那他大师逐渐广做利益法和众生的事。五十四岁时，他为益希嘉措详细讲授《胜乐根本续不共释》，作了很好的记录和解释。另外，他讲授显密经典注释、灌顶传承法门，使一切徒众成熟解脱。

五十九岁时的鸡年(明崇祯六年，1633年)二月二十四日，强佐更噶巴桑去世，他非常关心，给杰增成勒旺姆作了嘱托和安排，在他以前用的木碗的把柄上出现了天成阎魔德迦像。继后，他直接讲授法王羯磨的阎摩德迦诸口诀，写了《法王分别再释难易解》。这时，他说："在清楚的见相中，具誓法王(羯磨法王)莅临此地，而明妃一回也没有来"。这清楚地证实明妃正在给兄妹护法供茶和接待。在这方面，大师为多麦巴伦珠嘉措传授了《宝帐怙主十忿怒护轮金刚石寨母讲义》和实修轨范仪则。
*******

geel

Tāranātha’s Travels in Mongolia
Submitted by Michael R. Sheehy on Wed, 2009-04-29 09:11.

There is an intriguing and somewhat mystifying narrative that has been popularized about the Tibetan Jonang master Tāranātha (1575-1635). This narrative suggests an account of Tāranāha's life story in which he traveled to Mongolia from his seat at Takten Damch? Ling Monastery in Central Tibet during the latter part of his life and that while there, he established several monasteries before finally passing away in Ulan Bator, the capital city in the republic of the Mongols.

This narrative on Tāranāha's travels and death in Mongolia has become so popular and widely accepted as factual that it is often the standard account given on the web and is commonly found in publications.[1] Yet considering its regular appearance in English language sources, it became apparent to me a few years ago while in conversation with a Jonang lama in Amdo about the life of Tāranāha that this narrative was mostly unknown to contemporary Jonangpas in Tibet. So where did this narrative originate? Why? And what other narratives about the final days and death of Tāranāha do we find in Jonang sources?

Well, those are complex historical questions with complex historical answers. Questions that I hope to address (or at least hint at) gradually in future posts. For now, I want to simply point to a few excerpts and possible (and not possible) sources for the origins of this narrative as we know it.

One thing that we do know is that Tāranāha was a prolific writer and orator. His autobiography is one of the best sources that we have for understanding this magnetic personality and the fascinating time in Tibetan history in which he lived. His autobiography of almost seven hundred pages was also meticulously written up to a few years before his death in 1635. Interestingly enough, his own account of his life does not mention travels to Mongolia, though he does meet with Mongolian visitors on numerous occasions and may have even received an invitation. However, as this narrative is usually told, he departed for Mongolia soon after the construction of Takten Damch? Ling Mona
stery. This would have been in the year 1615, according to his own autobiography. That would mean that he would of spent the last twenty years of his life in Mongolia, years that contradict his own account of his life during that time.

So if it's not in his own life writings, then where does this narrative originate? Why has it gained such traction? At this stage in my research, it seems as though it could have originated in Mongolia sometime around the appointment of the 1st Kalkha Jetsun Dampa Rinpoche.[2] What then becomes an interesting question for me is what are some of the local stories or lore associated with this narrative. For instance, I've heard that a pair of Tāranāha's boots are on display at a monastery in Mongolia, as proof of his visitation.

Assuming for a moment that this narrative did originate in Mongolia — or is at least found in Mongolian historical texts (which I realize is potentially a dangerous idea), what then becomes problematic is our English version of the narrative. As far as I can tell, one of the first renditions of this narrative appears in English in the Lieutenant Colonel Laurence Austine Waddell's book, The Buddhism of Tibet, or Lamaism that was first published in 1895. Waddell was one of the early explorers who traveled into Tibet secretly in disguise on several occasions, and then officially with the British Army during its invasion into southern Tibet led by Colonel Younghusband in 1903 and 1904. In this classic book on Tibet in which he recounts information from his conversations in Tibet and from a few texts that he collected, Waddell writes,

Tāranātha, son of Nam-gyal P’ün-ts’ogs, was born in Tsang on the 8th day of the pig-male-tree year, corresponding to 1573 A.D., and was called Kun-dgah s?yi?-po, or “The essence of happiness.” He studied in the Jonang monastery, north of Sakya under the religious name of Tāranātha, and in his forty-first year built himself a monastery in the neighborhood, which he named rTag-brten, and filled it with many images, books, and caityas. He latterly proceeded to Mongolia at the invitation of the people of that country, and founded there several monasteries under the auspices of the Chinese Emperor. He died in Mongolia, and was canonized under the title of “The Reverend Holiness,” Je-tsun dam-pa. And his “re-incarnate” successors are now installed with great magnificence as Grand Lāmas at Urgya in the Kalkha province of Mongolia, to the east of Lob-Nor. [3]
Waddell does not cite his source or give any indication from where he received this information. However, it's known that Waddell spoke Tibetan and he presents this passage as if the information was received from a Tibetan informant, not a Mongolian. This suggests that it was either an oral account from someone he met during one of his trips to Tibet or that there is an actual passage that states this narrative in a Tibetan text (that he neglected to mention). To date, and the search goes on, I've not located a textual account in Tibetan language sources and I can pretty safely say that it's not in any of the biographical or historical Jonang Tibetan literature.

More on different aspects of this narrative in future posts. As always, your comments and insights are most welcome.

This also appears on the TBRC Blog.






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Endnotes:

1. For instance, here are two examples of such accounts that appear in a google search:

(1) On Tāranātha's Wikipedia page it reads,

Probably not long after 1614, Taranatha went to Mongolia, where he reportedly founded several monasteries. He passed away probably in Urga, Mongolia. His rebirth became known as Zanabazar, the First Bogd Gegen, or Jetsun Dampa of Mongolia.
(2) On the web version of Don Croner's The Life of Zanabazar,
According to some accounts Taranatha went to Mongolia not long after founding Phunksoling and established several monasteries there. Almost nothing is known about his years in Mongolia and it is unclear what monasteries he may have founded in those pre-Zanabazar days. In any case, he died in Mongolia in 1634 and his body was returned to Tibet.
This narrative is also adopted by David Templeman in his introduction to The Origin of the Tara Tantra (LTWA, 1981). David Templeman has been working on the life of Tāranāha and it will be interesting to see if this narrative is revised in his forthcoming dissertation.

2. This information on the Mongolian sources is based on email correspondences with Orna Uranchimeg Tsultem at the University of California, Berkeley. Many thanks to her.

3. Waddell, reprinted as Tibetan Buddhism: With Its Mystic Cults, Symbolism and Mythology, and in Its Relation to Indian Buddhism, 70. New York: Dover Publications, 1972. Though there are several bits that are worth exploring in this passage, the suggestion that his activities were supported under the auspices of the Chinese Emperor is especially interesting and an issue that I've not yet had the chance to follow-up on, though I have heard that there are Chinese documents related to this account. It should also be noted here that this page alone is full of problematic information, such as stating that the Jonangpa were a subsect of the Sakya and that the tradition was founded by Kunga Drolchok (mis-identified as Dolpopa born in 1290 and died 1353!).

http://blog.tbrc.org/?p=382
http://www.jonangpa.com/node/1445

malaya

多罗那它(Tāranātha)大师蒙古游历传说，上文从西方文献中寻找源头，下文则从东方文献中寻根刨底。
关键词：查阅史书，多罗那他驻锡库伦二十年的观点源自妙舟法师的《蒙藏佛教史》。


多罗那他评传

三、蒙古之行的真伪
　　研究蒙藏佛教的学者一致认为，第一世哲布尊丹巴活佛是多罗那他的转世，1651年多罗那他建立达丹丹曲林寺后不久，应漠北蒙古汗王之请，去喀尔喀传教，驻锡库伦二十多年，1634年圆寂，次年蒙古土谢图汗适得一子，定为多罗那他的转世灵童，尊为哲布尊丹巴第一世。藏传佛教史上追认高僧为某某活佛前世的现象比较普遍，就多罗那他的学术地位、声威和与喀尔喀蒙古的关系而论，追认为第一世哲布尊丹巴活佛的前世是自然的事。问题的关键是多罗那他是否真的去过喀尔喀传教，并在那里圆寂。查阅史书，多罗那他驻锡库伦二十年的观点源自妙舟法师的《蒙藏佛教史》。他认为明神崇万历七年（1579），多罗那他建立达丹丹曲林寺，始来蒙宣教。“第四世达赖喇嘛更锡（赐）以大慈迈达里呼图克图之号。大喇嘛之由西藏而主持于蒙古者，以此为矢高矢。扎阿囊昆噶宁波（即觉囊贡噶娘布——笔者）被选为蒙古之掌教喇嘛，宣传教旨，修建寺院，灵异昭著。喀尔喀   —人极信仰之。众尊以大慈诺门罕之号。并上博硕克图济农，号为转金轮彻辰济农汗。年届59岁。钅录完金字甘珠经典。又发愿前往西藏。敦请丹珠经典。至明思宗崇祯六年（1633）圆寂于蒙古之库伦，享年60。以后在喀尔喀转世为哲布尊丹巴呼图克图，驻锡库伦。”［6］其中有两点明显错误：一是将多罗那他建寺年代1615年误说成1579年；二是将其卒年1635年说成1633年。妙舟法师的观点在学术界影响很大，几乎成为定论，已故王森和王辅仁两位藏学专家都沿用，给予承认。《西藏佛教发展史略》说：       1614年，多罗那他建寺后不久，值漠北蒙古汗派人到藏廷请高僧去蒙古传教，“这时，藏巴汗势力方盛，自然要抓住机会在宗教方面扩张自己的势力，同时也为漠北蒙古汗王取得政权联系创造条件，遂请多罗那他去蒙古地方传法。”四世达赖赠给“迈达里”的称号，“他在那一带（库伦）活动了约二十年，得到了蒙古汗王的信奉和支持，又称他为哲布尊丹巴。”［7］《西藏佛教史略》、《蒙藏民族关系史略》、《蒙古史略》、《藏传佛教源流及社会影响》、《蒙古佛教史》汉译本注第175条等都有同样说法。另外，张建木先生译《印度佛教史·序言》和王尧先生的《张译〈印度佛教史〉读后赘语》也持同样观点。王尧先生说：“多罗那他氏在世时，颇不见容于当时，虽得到后藏统治者支持，但在地方势力纷争中难以相处。1614年顷到蒙古地方传法，垂二十年，长期流寓库伦，1634年圆寂。 ”［8］据笔者浅见，妙舟法师的多罗那他传法库伦二十年之说是根据《多罗那他自传》推测的，学术界不加分析考证，以讹传讹，直到现在。
　　上述观点在我们已接触到的藏文资料中则难以看到，《多罗那他自传》、《觉囊派教法史》虽有喀尔喀人来请的记载，却未说去蒙古传法。根据《觉囊派教法史》，多罗那他41岁木兔年（1651）始建达丹丹曲林寺；43岁为来自四川的觉囊派冲粗活佛、岗巴温波、顿木杂温波等二十人讲授六支瑜伽法，第斯平错南杰从前藏来到桑珠寺向他赠送羊脂玉印；48岁，接母亲到达丹丹曲林寺安度晚年。“当时，由于战乱，后藏许多寺院遭毁，颓废。而他政教逢缘，上下和睦，许多蒙古僧侣显贵，亦来问法受戒，故蒙古弟子日益增多。”［9］54岁，为益希嘉措讲授《胜乐根本续》；56 岁，双腿浮肿，全身起黄水痘疹，旧病复发，久治才愈；岁，水鸡年（1633）二月，强佐贡噶巴桑圆寂，他主持作法事；木猪年（1635）四月二十八日圆寂。临终前，将达丹丹曲林寺交由桑结嘉措活佛管理。 1665年，觉囊派第三十代法嗣洛追南杰［10］从四川壤塘寺回到达丹丹曲林寺，火化了多罗那他的遗体。这些足以证明，多罗那他未去蒙古传法。
　　作为一位历史人物，多罗那他的精神品格具有极大的感召力；作为一位杰出学者，他门庭高广，四方尊之，没有丝毫的骄慢。尤其受到蒙藏豪贵和许多徒众尊崇膜拜。喀尔喀的阿巴岱汗曾派人来请他去传法，由于寺务缠身和母亲年迈，再加上自身多病未能成行。当时一位使者这样说：“吉祥佛达隆巴（指多罗那他）者，是天派之王阿巴岱之根本上师，对于蒙古民众犹如佛一样。”很明显，多罗那他没有去蒙古地区传法。
　　关于四世达赖赠以多罗那他“迈达里”尊号之说，纯属张冠李戴。《蒙古佛教史》明确指出：“达赖喇嘛云丹嘉措前去西藏后，委派强巴嘉措的转世根敦贝桑嘉措为达赖喇嘛自己的代理，前往蒙古地方，护持达赖喇嘛索南嘉措的法座，被称为迈达里呼图克图。”［11］至于多罗那他为第一世哲布尊丹活佛前世之说也许考虑到他与喀尔喀上层的关系，但关键由其学术地位决定的。妙舟法师也提到阿巴岱汗曾亲临西藏请三世达赖派遣喇嘛赴喀尔喀传法。在西藏，阿巴岱汗遍游各寺，选佛像及喇嘛。“当阿巴岱汗访适任之喇嘛也。睹一喇嘛坐于说法师之末席，阿巴岱汗劝之曰：‘盍共往蒙古。’该喇嘛答曰：‘我今虽不能行，后必行之。’此喇嘛即第十四世化身［12］之扎阿囊昆噶宁波。”［13］阿巴岱汗亲临西藏拜见第三世达赖喇嘛的说法是错误的，但派人去请高僧是完全可能的，《多罗那他自传》也证实了这点。所请之人是多罗那他，多罗那他回答说：“我今虽不能行，后必行之。”此“后”即后世，它也许是转世的暗示或依据。
　　无论怎样，多罗那他作为一位杰出的佛教学者，深得喀尔喀阿巴岱汗的信奉，足见他道行之高、智慧之深、济世之巧妙。在此，我们在承认多罗那他与哲布尊丹活佛之间关系的同时，必须纠正多罗那他在蒙古地区传法二十余年这一影响学术界几十年的错误说法。


摘自《多罗那他评传》