【作者】 青斯琴；

【导师】 那顺巴依尔；

【作者基本信息】 内蒙古大学 ， 中国少数民族史， 2014， 博士

【摘要】 自藏传佛教在蒙古地区第二次传播伊始,给蒙古社会政治带来了革命性的转变。寺庙作为佛教文化的最主要的载体,它渗透和融入到当地社会政治、经济、文化等各领域,构成了蒙古文化的有机成分。从这个意义上来讲,一座寺庙变迁史可谓是该地区社会政治在不同历史背景下的具体表现之一。通过寺庙变迁,人们可以探知这一地区的地方与中央关系、民族与宗教问题以及社会内部结构等诸多领域的转型。以往蒙古地区佛教研究,尤其是寺庙研究,大多数是基于文本,对特定历史时间段的某一专题进行研究,存在一定的局限性。本文在参考和借鉴过去研究成果的基础上,充分挖掘收藏于当地档案馆里的各朝代相关历史档案的同时,结合笔者数年来的田野调查第一手资料,深度描写了阿拉善广宗寺的变迁史,分析研究了寺庙与当地社会政治内在的张力。本文研究对象阿拉善广宗寺自清朝乾隆二十一年即1756年始建以来,已有近260年的历史。在此漫长的历史过程中广宗寺与当地社会融为一体,并在该地区的社会变革中扮演过重要的角色。尤其是广宗寺与西藏格鲁派高层之间的特殊关系,为本寺地位之独尊和命运之多舛奠定了基础。论文由导论、正文和结论三大部分构成。导论部分交代了选题缘由、研究概况、文献综述以及研究方法等问题。正文部分由五个章节构成。第一章介绍了广宗寺创建的历史背景以及阿拉善和硕特人与藏传佛教之间的早期关系。与此同时文中利用清朝档案考证了寺庙奠基人、创建人以及初建时的规模与位置等问题。第二章基于相关资料,从寺庙与当地政治关系、寺庙经济发展程度以及教育法会完善水平等角度重现了18世纪末到19世纪末期间的广宗寺繁荣景象,重点考究了该寺庙在当地社会政治中扮演的角色问题。第三章主要探讨了在蒙古地区寺庙整体走向没落的历史背景中的阿拉善广宗寺的衰弱的主要原因以及具体形态。这也是广宗寺从当地政治权力核心逐步走向社会边缘的开端。第四章中介绍了新中国成立后广宗寺在“社会主义改造运动”和“文化大革命”等政治运动中的经历和遭遇,还原了该寺庙从“神庙”演变成“鬼所”的历程。第五章探讨了广宗寺之恢复与重建过程中的两个重要阶段：一为寺庙从“废墟”中得以恢复,成为一座民间自发建立的寺庙；二为从民间寺庙转变成当地政府旅游开发项目中的一个重要环节。在本章节中利用档案和访谈资料再现寺庙重建的详细过程的同时,重点探讨了寺庙与当地政府之间的关系以及寺庙内部变革。结语部分从世俗化的理论视角总结论文内容,并提出了有关广宗寺历史与现状的一些见解。从论文内容人们可以看到阿拉善广宗寺变迁史中的两条主线：一是寺庙自创建到繁荣,再到衰落,最后又被重建的整个历史过程；二是广宗寺从当地政治生活核心逐渐走向边缘,逐步失去对世俗社会的笼罩力和相对独立性,最终成为政府部门旅游开发项目中一个环节的过程。更多还原

【Abstract】 A revolutionary transformation had been brought to the Mongolian society when the Tibetan Buddhism was spread to Mongolia at its second time. Since then, it was merged into the local political, economic, and cultural life, which composed one of the organic elements of the Mongolian culture. From this viewpoint, to articulate the historical change of a monastery in the Mongolian area helps us to embody how the society and political system was developed in different historical era. Moreover, it also allows us to understand various phenomena, such as the relationship between local and central government, the ethnical and religious problems, and the inner structure of the society...etc. Previous researches on the Buddhism in Mongolia, especially monastery studies, were limited on a particular historical era or some historical documents, which cannot describe the continuing change of the society. Therefore, based on the foundation of previous studies, this dissertation attempts to combine various historical documents stored in different libraries and the first-hand data based on my field survey in order to analyze the historical change of a Tibetan Buddhist monastey, Shashini Badarulugch Monastery, in Alashan League in western Inner Mongolia.It has been260years when the Shashini Badarulugch Monastery was built in1756. From then onward, the monastery has been merged into the local society and played an important role to the regional development. In particular, the interpretations on the relationship between the Shashini Badarulugch Monastery and the headquarter of the Tibetan Gelug established its advocated status, which also decided its afflicted fate in history.In addition to introduction and conclusion, this dissertation is composed of5chapters. Chapter One introduces the historical background of the Shashini Badarulugch Monastery, especially focusing on the relationship between the Khoshut people and the Tibetan Buddhism in Alashan League. At the same time, this chapter also examines some historical facts about the establishment of the Shashini Badarulugch Monastery. Then, Chapter Two attempts to represent the Shashini Badarulugch Monastery’s prosperous scenes during the18th and19th century. Focusing on its relationship with local politics, the economic standard at that time, and the legal system of the education, this chapter discusses the important role that Shashini Badarulugch Monastery played in the local political life in history.Chapter Three describes the overall background about the reason why monasteries in Mongolian area were declined in history. Under this background, the Shashini Badarulugch Monastery was marginalized to the edge of the political and social life in history.Chapter Four introduces Shashini Badarulugch Monastery’s experience during the Cultural Revolution and the other political movements after the establishment of the new China. It represents the process that monasteries in Mongolia were transformed from the sacred temple into the ghost’s place.Chapter Five examines two stages when the Shashini Badarulugch Monastery was rebuilt nowadays. The first stage is to recover the Shashini Badarulugch Monastery from the ruin to a folk monastery while the second stage is to transform it into a sightseeing attraction planed by the local government. Therefore, this chapter attempts to discuss the relationship between the monastery and the government.In conclusion, this dissertation depicts two main scenes during the development of the Shashini Badarulugch Monastery in Alashan League. The first is the historical change of the monastery. It experienced a prosperous era and was declined and rebuilt in history. The second scene is about its status change. The Shashini Badarulugch Monastery had played a core role in the regional political life and lost its independence and influence on the secular life afterwards. At the end, it has become one of the sightseeing attractions within the tourist industry planed by the local government.更多还原