吐蕃敦煌抄经坊

吐蕃统治敦煌后期,赞普墀祖德赞时期,作为兴佛的具体举措之一,吐蕃敦煌当局在敦煌发起了声势浩大的抄经运动,卷帙浩繁的佛教经卷在敦煌抄经坊中源源不断地流出.敦煌抄经坊是最基本、也是最具活力的佛经抄写机构;抄经团队达到了近七百人之多.规模庞大的抄经队伍,以抄经为业,他们的生活来源以及抄经坊的具体运作模式等是本文探讨的重点,不妥之处,还望方家指正!     

吐蕃统治敦煌的社会基层组织

吐蕃占领敦煌（沙州）后,依其本部的军政建制,结合敦煌唐朝旧制,建立了一套颇具特色的完整的军政机构和相应的社会基层组织。在社会基层组织的设置过程中,吐蕃将其本部军部落建制和民部落建制与唐代的乡里制度相结合,在敦煌地区实施了废乡设部落的政策,基本上以唐朝的乡为单位设置了军部落、民部落和通颊部落3种类型的部落。其部落设置经历了3个阶段,设置了僧尼、道门亲表。行人、丝棉、下、上、中元、撩笼、阿骨萨、悉董萨、悉宁宗、通颊等12个部落。部落之内,吐蕃又将其本部的将、十户制与唐代的乡、里、邻、保制相结合,实行了将、团头下制。从而使该社会基层组织在蕃占敦煌时期在军事、政治、经济方面发挥了重要职能。     

中国收藏的敦煌吐蕃文献

20世纪初,在中国沙漠之城敦煌附近的佛教洞窟内发现了大量的古代写本,书写着多种语言而主体是汉文和藏文的写本现收藏于法国国立图书馆和英国大英图书馆,其中的藏文内容构成了本文的核心。     

吐蕃敦煌乞利本考

吐蕃统治敦煌时期设置的乞利本(khri dpon),又名沙州节儿论(rtse rje blon),是可以简称为节儿(rtse rje)的吐蕃职官中品级最高的一级。该官职由吐蕃人担任,统领敦煌各级蕃汉官员,负责在当地推行吐蕃的各项统治制度和措施。此官职在吐蕃占领敦煌后开始出现,一直是当地的最高军政长官。     

陈立夫先生同敦煌莫高窟的缘分

“中国敦煌古代艺术及科技博览会”1992年6月至10月在台北市展出。9月18日,九十三岁高龄的国民党元老陈立夫先生莅临展场,他兴致盎然地观赏展品,仔细地听取解说,谈笑风生,这位九三老人一点不显疲倦。参观完毕。乘兴挥毫,大书“敦煌精华在宝岛”,记下了他对台北敦煌古展的观感。9月26日是敦煌古展在台北展出一百天纪念日,主办单位台湾大洋洲文化经济协会负责人丁中江先生举办“敦煌占展在台湾展出百日庆祝酒会”。陈立夫先生又到会祝贺。他在即兴讲话中对敦煌艺术之博大精深倍加赞扬,     

吐蕃占领时期的敦煌宗教文明

在李唐王朝处于平定安史之乱时期 ,吐蕃乘机占领了河西北广大地区达七十多年。在此期间 ,敦煌呈现出佛教、景教、摩尼教、苯教、祆教多种宗教共存的局面。本文援引大量文献资料 ,对上述宗教的基本状况及相互关系作了论述     

边巴片多,从民歌手到氆氇大王

The first appointment I had with Penpa Pendok was at Jokhang Temple Square.Though we had never met,I could still tell that the lady dressed in brown Tibetan clothes and with a stylish handbag had to be my interviewee of the day.I gathered this by the way she walked,full of confidence and energy,just like her voice when we talked over the phone.     

吐蕃统治敦煌时期的密教源流与艺术风格——吐蕃统治敦煌时期的密教研究之三

吐蕃的统治带来了敦煌图像史上的巨大变革,正是从这一时期开始,敦煌不再像以往那样一味地追求两京风貌,在艺术上出现了多种异域题材与风格。此时的吐蕃正处于佛教的前弘期,多种佛教信仰流入吐蕃,吐蕃在佛教上呈现多元化的倾向。相应地,吐蕃治下的敦煌佛教也带上了多元化的特征,这一点在密教艺术中有着突出的表现。以往,对吐蕃时期敦煌异域风格的作品往往概称之受印度波罗风格的影响,实际上在此时的敦煌几乎找不到一件纯粹的波罗风格的作品,绘画品往往呈现出多种风格影响的痕迹,特别是在吐蕃统治的后期。     

吐蕃统治敦煌基层兵制新考

敦煌阿骨萨部落军队由充当作战主力之“射手”(vphongs)和负责承担“射手”的一些杂务并参与作战的“护持”(dgon)两部分组成,这一组合方式与西夏军制“抄”的情况完全相同,它们实际上都来源于吐蕃军队中的“桂”(rgod武士)、“庸”(g·yung仆役)刺度。吐蕃文“Tshar”(曹)与西夏语“抄”都有排列组合之含义,“Tshar”还有编队、列队之意。     

THE VALLEY OF TUBO KINGS'TOMBS IN CHONGYE

正In 2014,I participated in the filming of a documentary entitled River at the Skyend produced by CCTV.The general director was Qi Kejun,a well-known Chinese celebrity.While visiting Chongye County situated in the middle of the Tibet Autonomous Region and standing at the peak of Mt.Mura overlooking the gorgeous and fascinating tombs,     

THE PUBLICATION OF--＂BANQUETS OF WISES-THE TRANSLATION OF THE HISTORY OF TUBO＂

<正>Bawo Tsukla Chengwa(1504-1566) is the author of Banquets of Wises (in Tibetan,it is Lho-brag-chos-vbyung for short).The book has five volumes of which the mo...     

THE POLICY LEGACY OF RONALD REAGAN

Charles O. Jones, ed. 1988. The Reagan Legacy: Promise and Performance B.B. Kymlicka and Jean V. Matthews, eds. 1988. The Reagan Revolution? J.D. Lees and Michael Turner, eds. 1988. Reagan's First Four Years: A New Beginning?     

ERNST CASSIRER,MARTIN HEIDEGGER,AND THE LEGACY OF DAVOS

In 1929 Ernst Cassirer and Martin Heidegger participated in a momentous debate in Davos, Switzerland, which is widely held to have marked an important division in twentieth‐century European thought. Peter E. Gordon's recent book, Continental Divide: Heidegger, Cassirer, Davos, centers on this debate between these two philosophical adversaries. In his book Gordon examines the background of the debate, the issues that distinguished the respective positions of Cassirer and Heidegger, and the legacy of the debate for later decades. Throughout the work, Gordon concisely portrays the source of disagreement between the two adversaries in terms of a difference between Cassirer's philosophy of spontaneity and Heidegger's philosophy of receptivity, or of “thrownness” (Geworfenheit), into a situation that finite human beings can never hope to master. Although it recognizes that this work provides an important contribution to our understanding of the Davos debate and to twentieth‐century European thought, this review essay subjects Gordon's manner of interpreting the distinction between Cassirer and Heidegger to critical scrutiny. Its purpose is to examine the possibility that important aspects of the debate, which do not conform to the grid imposed by Gordon's interpretation, might have been set aside in the context of his analysis.     

SUPERB CRAFTSMANSHIP OF TIBETAN SILVER AND GOLDSMITHS -- ON THE GOLD AND SILVERWARE OF TUBO

<正>Inhis groundbreaking work The Golden Peaches of Samarkand of Tang Exotics,American scholar Edward H.Schafer extolled Tibetan silver and goldsmiths;it appears...     

青藏高原东麓吐蕃时期佛教摩崖造像的发现与研究

目次一藏东地区考古发现的佛教造像遗存二大日如来信仰在藏东地区的传播三唐蕃文化交流背景下的吐蕃佛教遗存青藏高原东麓,是指青海、西藏以及四川三省区交界的广大地域。从历史上看,这个区域既是吐蕃王国向外扩张的重要通道,也是吐蕃王国势力最为强盛时期的东部疆界,学术界一般习惯于将其简称为藏东地区。今天西藏以外的藏族聚居区无论是甘南藏区、青海藏区、四川藏区,还是滇西北藏区都处在这一区域之内,这不仅能够说明这个区域历史上与中部藏区(卫藏)之间的密切联系,这个格局也正是从吐蕃以来逐渐形成的。