平措林寺六體六字真言碑與蒙元真言碑源流

The Multilingual Oṃ maṇi-padme hūṃ Stele from Phun-tshogs-gling Monastery and Mantra Steles of the Mongolian Yuan Period

本文重點研究西藏拉孜縣平措林寺鑲嵌於寺院圍牆、雕刻有梵文、蒲甘文、藏文、八思巴字、漢文和回鶻文六體六字真言的片石方碑。本文從石碑形制、六體碑文的內容與用字特點、平措林寺建寺歷史及教法傳承逐層遞進，結合中國其他地區所見真言碑，考察此寺真言碑出現的原因。並認為石碑乃覺囊寺從屬覺囊大塔裝置的舊物，原屬薩迦派的覺囊寺住持篤布巴上師與諸位往來大都、藏地間的薩迦上師的交往，乃至寺院所處的元代十三萬戶拉堆絳萬戶與西夏後裔建造昂仁大寺的史實，都與寺院出現六體真言碑相關。本文進而引證六字真言出現的經典，考察多體真言形式由西夏進入蒙元的路徑，認為北京八達嶺與密雲兩地所見元泰定三年（1326）蒙元軍隊鐫刻的六字真言是多體真言形制的初始，由此衍傳至全國各地，如甘肅永昌聖容寺、敦煌莫高窟、河南浚縣大伾山乃至後藏平措林寺。同時，六字真言藉助轉輪藏演變而來的轉經筒流佈至藏漢佛教傳播的廣大地區，由六字真言的傳播演變史可以勾畫十一至十四世紀前後藏、漢、回鶻、西夏、蒙古等多民族政治文化交流的軌跡，並印證元明以來多民族文化的趨同特徵。

The focus of this paper is the Oṃ maṇi-padme hūṃ stele inlaid on the wall of the Phun-tshogs-gling Monastery in Lha rtse county, Tibet A. R., which bears six languages including Sanskrit, Pagan Myanmar, Tibetan, ’Phags-pa Mongolian, Chinese and the Uyghur language. To identify the reason why such a mantra stele would have appeared in this Tibetan monastery, this paper looks into the shape of the stele, content and style of the inscription, the history of the monastery and that of the religious sect, as well as other mantra steles throughout China. The paper concludes that the stele was a part of the building material for the Jo-nang Great Stupa. It is also inferred that the appearance of such a mantra stele at the Phun-tshogs-gling Monastery had to do with (1) the close contact between abbot Dol po pa of Jo-nang mGon and masters of Sa-skya pa who travelled between Dadu and Tibet, (2) the place lha stod byang, one of thirteen Khri-sdes of gTsang, where the monastery is located, and (3) the historical fact that descendants of the Tangut built Ngam-ring chos-sde Monastery. After checking documents related to the mantra and studying the route by which this multilingual format spread, the paper considers that the mantra engraved by the Mongolian troops on the cliff of Badaling and Miyun in Beijing in 1326 was the earliest appearance of mantras in six languages. This format of mantra stele then spread to various places, such as Yongchang and Dunhuang in Gansu, Dapishan of Xunxian in Henan and Phun-tshogs-gling in Central Tibet. Meanwhile, via maṇi wheel or a concept evolved from Tripitaka of Wheel, the mantra belief spread into places where Tibetan and Chinese Buddhism had been popular. The history of mantra steles demonstrates cultural communication among the Tibetan, Chinese, Uyghur, Tangut and Mongolians from the 11th to the 14th century and it also confirms the convergence of different cultures since the Yuan and Ming dynasties.