喇嘛

夏匝巴的僧众迎接联合会的大德们联合会松赞干布积极发展与邻近地区的友好关系，先后与尼泊尔尺尊公佛教在西藏发展的历史分两个历史阶段，藏文史籍一般称“前弘期”和“后弘期”。7世纪中叶到9世纪中叶约2百年为前弘期。这一时期，佛教在吐蕃还是一种外来宗教，它在与当地原有的苯教不断斗争中发展起来，其间曾一度占优势。赤松德赞（755年一797年在位）时从印度迎来寂护和莲花生两大师，建立桑耶寺和僧团组织。期间，在印传佛教和汉传佛教之间曾引发一场争论（792年—794年），最终印传佛教在赞普的支持下得以取胜。赤祖德赞（815年一838年在位）时，又委僧人为大相，并规定七户养僧一人之制等，佛教得到进一步发展。他的继任者赞普达玛期间，佛教遭受严重打击，但其后约百年，卫藏地区的佛教仍不绝如缕。

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喇嘛喇嘛喇嘛10世纪，佛教逐渐由西康、青海、阿里等地将戒律传回卫藏地区。同时有一些人去印度求法，其中最有成绩的是仁钦桑波（rin-chen-bzang-bo，958年—1055年），译出以密宗为主的不少显密经典。又从印度迎请阿底峡进藏，主要传授显宗教理，兼及密宗。这样，佛教逐渐在吐蕃复兴，并发展成独具高原民族特色的藏传佛教，而且从11世纪开始陆续形成各种支派，到15世纪初格鲁派的形成，藏传佛教的派别分支才最终定型。主要有宁玛派、噶当派、萨迦派、噶举派等前期四大派和后期的格鲁派等。格鲁派兴起后，噶当派则并入格鲁派而不单独存在。藏传佛教的派别差异既不像印度的小乘十八派是由于其遵行的戒律不同而分派，也有异于印度的大乘因其主张的教义不同而分派。其派别差异是因不同师承、不同修持教授、所据不同经典和对经典的不同理解等佛教内部因素和不同地域、不同施主等教外因素而形成众多派别。这是藏传佛教的又一特点。主和唐朝文成公主联姻。尺尊公主和文藏传佛教教义特征为：大小乘兼学，显密双修，见行并重，并吸收了苯教的某些特点。传承各异、仪轨复杂、像设繁多，是藏传佛教有别于汉地佛教的一个显著特点。显宗说一切有部、经部、唯识、中观四宗中以中观为最发达。龙树一系的论典以“正理聚六论”为中心，经过宗喀巴的倡导，中观应成派月称所著的《入中论》最受推崇，成为中观论著的代表作。《现观庄严论》与《入中论》两书汉文未译，而龙树的《大智度论》藏文未译，因而成为藏传与汉传佛学之一重要区别。藏传显宗教理的传授与探讨特别注重口头的立宗辩论，辩论时严格按照因明学的“应成论式”的规矩进行，辨析精细入微，为其他各系佛学少有。藏传密宗一般分为事部、行部、瑜伽部、无上瑜伽部等四部，而各宗派多以无上瑜伽部的各种教授为主要修行法门。

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藏传佛教的传承方式既有师徒传承方式，如宁玛派、噶举派、噶当派；也有家族传承方式，如萨迦派，基本上采用以昆氏家族为基础的家族传承方式。但最具特色的还是活佛转世制度。“政教合一”是藏传佛教的另一大特点。历史上，藏传佛教的多数派别都和一定的政治势力（包括地方实力集团或家族势力）结合在一起，形成政教合一制度，教依政而行，政持教而立，彼此依存。这一制度在吐蕃赤祖德赞赞普时初见雏形，至萨迦派时正式确立，其后不断完善，待格鲁派掌西藏地方政教大权后而达鼎盛。1959年西藏民主改革时废除。

The Tibetan Buddhist tradition has been transmitted by teachers, such as the Ningma, the Kagang, and the Kagdang, and by families, such as the Saga, largely in the manner of the Quin family. But the most distinctive is the living Buddhist system. “Politics of government” is another feature of Tibetan Buddhism. Historically, the majority of Tibetan Buddhists have combined with certain political forces, including local power groups or family forces, to form a system of government, a system of government, a system of government, a system of government, a system of government, and one of others.

喇嘛喇嘛中华人民共和国成立后，重要的寺院依其重要的程度分别规定为国家级、省级、县级的文物重点保护单位。文革期间许多寺院受到严重的破坏， 1979年以后由政府资助和信徒群众自愿集资逐渐恢复。藏传佛教的文献极为丰富。藏文《大藏经》分《甘珠尔》和《丹珠尔》两大部分，其中《甘珠尔》包括显密经律，主要为佛教的原始经典，《丹珠尔》为论藏，系释迦牟尼弟子对佛语的阐释和论述的译文集成。藏传佛教于后弘期时传入青海、四川、甘肃、内蒙、云南及今蒙古人民共和国，13世纪后开始传入元、明、清宫廷，对中央政府的治藏政策和宗教政策产生了重大影响。还先后传入尼泊尔、不丹、锡金、拉达克等周边邻国及邻境。本世纪初，开始传入欧美，分别建有传教中心或藏传佛教研究机构，并得到迅速发展，现已成为西方国家的不可忽视的宗教信仰之一。

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喇嘛喇嘛宁玛派（rnying-ma-ba)是藏传佛教最古老的一个派别。 “宁玛”（rnying-ma）藏语意为“古”、“旧’，该派以传承弘扬吐蕃时期译传的旧密咒为主，故称为“旧”；其法统与吐蕃时期的佛教有直接传承关系，历史渊源早于后弘期出现的其他教派，故称为“古”。通称“旧译密咒派”。

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喇嘛宁玛派僧徒可以分两大类：第一类称阿巴，专靠念经念咒在社会上活动，不注重学习佛经，也无佛教理论。第二类有经典，也有师徒或父子间传授。我们主要介绍是第二类。 严格意义上的宁玛派是11世纪时“大素尔”索尔波且?释迦迥乃（1002--1O62）、“小素尔”索尔穷喜饶扎巴（1014-1074）、卓浦巴（本名释迦僧格，1074一1134）三素尔建立寺庙并有较大规模的活动时才形成的。到16、17世纪才有较具规模的寺院，后来在第五世达赖喇嘛支持下得到较大发展。著名的寺庙有西藏的多吉扎寺、敏珠林寺，四川的噶托、竹庆等寺。宁玛派14世纪就已传播到不丹、尼泊尔；近代来，印度、比利时、希腊、法国、美国等都建有宁玛派寺庙，并不断出版有关教义著作。宁玛派的传承主要分经典传承和伏藏传承两部分。

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14世纪后，经典传承即不见史载，由伏藏传承取而代之。伏藏为前弘期时莲花生等密教高僧埋藏的密教经典法门，后弘期时发掘出来弘传于世。藏传佛教各宗派都有伏藏，但以宁玛派最为重视，有南藏、北藏之分，《大圆满法》即为该派独有的特殊伏藏法。宁玛派的教法主要为九乘三部。九乘即声闻、独觉、菩萨等显教三乘，事续、行续、瑜伽续等外密三乘，摩诃瑜伽（大瑜伽）、阿鲁瑜伽（随类瑜伽）、阿底瑜伽（最极瑜伽）等内无上三乘。其中的阿底瑜伽即“大圆满法”。宁玛派最为注重修习心部的大圆满法，主张人心本自清净，三身圆满，不假造作，本自现成，修习的关键仅是消业净习，即可契证本性，圆满佛事。

After the 14th century, the classics were lost in history and replaced by the euphemisms of the euphemisms. The equator of the mestizos, such as Lotus peanuts, which were buried in the prehistoric era, was discovered and disseminated throughout the world. The Buddhist sects of the Tibetans have the equator of the equator, but there is no three-fold focus on the Ningma sects, with the south and the north, the Great Conciliation Act, which is unique to the faction. The equator of the Ningma sect is nine-by-three.

喇嘛萨迦派中的“萨迦” （sa-skya）藏语意为灰白色的土地。因北宋熙宁六年（1073）昆?衮却杰波（1034一1102年）在后藏萨迦县萨迦寺弘法，故名。萨迦派有血统、法统两支传承。元代以后，萨迦派内又出现俄尔、贡噶、察尔3个支派。此外，萨迦派的重要寺院还有四川德格的贡钦寺，青海玉树的结古寺、称多县的示藏寺，西藏林周的那烂陀寺，今锡金境内的结蔡寺等。萨迦派采用款氏家族世代相传的传承方法。代表人物有萨迦五祖。初祖贡噶宁波（1102？一1158）、二祖索南孜摩（1142一1182）、三祖扎巴坚赞（1147一1216）、四祖萨迦班智达贡噶坚赞（1182一1251）、五祖八思巴?洛追坚赞（1235一1280，萨迦班智达侄子）。1244年，萨迦班智达应蒙古皇子阔端邀请赴凉州会谈，为元朝统一西藏作出了重要贡献。后来，八思巴被元世祖忽必烈封为国师、帝师、大宝法王，同时又授予八思巴统领西藏十三万户之职权，领总制院事，管理西藏地方政教事务。1267年西藏建立萨迦派政教合一地方政权，在元中央王朝的支持下，萨迦派势力大增，其寺院及势力波及到康区和安多各地，对元朝皇室亦有重大影响。

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与此同时，萨迦派内部的矛盾亦逐渐发展，1324萨迦寺分成细脱、仁钦岗、拉康、都却4个拉章，各领属民、土地。1351年，萨迦派在西藏的掌权地位被帕竹噶举派的大司徒绛曲坚赞取代，萨迦势力日渐衰落。明成祖时，封萨迦首领为大乘法王，萨迦派仅保有萨迦附近一小片领地，其首领称萨迦法王。明朝中期，其他3个拉章传承断绝，都却拉章则再分为彭措颇章和卓玛颇章两房，延续至今，萨迦法王由两房的长子轮流担任。现今的萨迦法王在美国居住。萨迦派在显教方面注重经论的翻译及辩经。显宗方面有两个传承，一个倡导唯识见，传授法相学；一个主张诸法性空，传教中观应成学说。密教方面有萨迦十三金法（《十三种不越外围之金法》）， “道果法”是最独特的教法。 “道果”法认为，修习佛法有三个层次。第一个层次是舍去“非福”（“恶业”、做坏事）。专心于行善，来生即可投生三善趣之中。第二层次是断灭“我执”（“我执”指执于一切有形或无形的事物）。“我执”一断灭，烦恼苦痛便无从生起，人也可从流转轮回的痛苦中得以解脱。第三层次便是除去“一切见”。一切见指“断见” （指片面解释“宇宙万物皆非实有” ）和“常见”（指一般人的见解）。萨迦派认为，要防止“断见”、“常见”，走中道，这样才能达到智者的境界。萨迦派对藏族文化的发展有重要贡献，元代帝师达玛巴拉在北京召集藏、汉、印度、北庭名僧用梵文原本对勘藏汉文佛教大藏经典，历时3年撰成《至元法宝勘同总录》。这为《藏文大藏经》的编定和刻印打下了基础。

At the same time, the contradictions within the Saga faction have evolved, with 1324 Saga temples divided into small areas near Saga, with their leaders calling them Sagafa kings. In the medium term, the three other sabbaths passed away, and the sabbaths were divided into punctuations and tyrannical lands. In 1351, Sharjah’s position of power in Tibet was replaced by the pajamas, and Saga’s influence has been eroded. At present, Sharjah’s leader is living in the United States, and Saga’s leader holds only a small part of the territory near Saga, with his leaders calling him Saga’s kings.

喇嘛萨迦寺至今仍是藏传佛教中藏书最为丰富的一座寺院。噶举派是藏传佛教支派最多的教派。“噶举”（bkav－rgyud），藏语意为“口授传承”，谓其传承金刚持佛亲口所授密咒教义。创立者先后有两人。一是琼布朗觉巴（khyung-po-rnal-vbyong-pa,990—1140），一是玛尔巴译师。这一派支系众多，有达波噶举和香巴噶举两大传承。达波噶举系统的创始人是达波拉结，但渊源却可以追溯到玛尔巴、米拉日巴师徒。达波拉结是米拉日巴的上首弟子之一，1121年在达布建冈布寺，收徒传法。他融汇噶当派的《道次第》和米拉的《大手印》教授，写成《道次第解脱庄严论》，逐渐形成独特的风规，而成“达布噶举派”。后来，达波拉结的众多门徒发展出更多的支系，通常有“四系八支”之称，遍布于藏区等地，至今未衰。达波噶举中的帕竹噶举、噶玛噶举的上层曾受元、明两朝册封，相继执掌西藏地方政权。格鲁派兴起后，噶举派中仅有止贡、噶玛、达隆、主巴四支系保有一定势力。香巴噶举系统的创始人是琼波南交巴，故也称琼布噶举。因琼波南交巴在后藏的香地区（shangs）广建寺庙，传法讲道，故称 “香巴噶举派”。噶举派主要寺院有西藏墨竹工卡的止贡寺、四川德格的八邦寺等。 噶举派主要学说是月称派中观见，重密宗，采取口耳相传的传授方法，曾融合噶当派教义。修习上，噶举派注重修身，主修大手印法。大手印有显密之分。显教大手印为修心法门，修的是空性大手印，它要求修行者心住一境，不分别善恶美丑，以得禅定。密教大手印为修身法门，密宗大手印则以空乐双运为道，分实住太平印、空乐大平印和光明大手印等。大平印修身的方法有四种，最主要的目的是通过对人体呼吸、脉、明点（心）的修炼，而达到一种最高境界。

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喇嘛格鲁派（dge-lugs-pa）中的“格鲁”一词汉语意译为善规，指该派倡导僧人应严守戒律。又因该派认为其教理源于噶当派，故称新噶当派。格鲁派既具有鲜明的特点，又有严密的管理制度，因而很快后来居上，成为藏传佛教的重要派别之一。该派奉宗喀巴大师（1357一1419）为祖师。宗喀巴于1402年和1406分别年写成《菩提道次第广论》和《密宗道次第广论》，为创立格鲁派奠定了理论基础。

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1409年正月，宗喀巴在拉萨大昭寺首次举行祈愿大法会，同年又在拉萨东北兴建甘丹寺，并自任住持，这是格鲁派正式形成的标志。后来，该派势力逐步扩大，修建了以哲蚌寺、色拉寺、扎什伦布寺等为代表的寺院。活佛转世制度的采用是格鲁派走向兴盛的转折点。清代格鲁派形成达赖、班禅、章嘉活佛（内蒙古）、哲布尊丹巴（外蒙古）四大活佛转世系统。清代以来，格鲁派寺院有了很大发展，除拉萨三大寺外，扎什伦布寺、昌都强巴林寺，青海塔尔寺、隆务寺、佑宁寺，甘肃拉卜楞寺、卓尼寺，四川格尔底寺、甘孜寺，云南中甸的格丹松赞林寺，北京雍和宫等也都是格鲁派的著名大寺院。格鲁派的佛教理论继承阿底夏所传的龙树的中观应成派思想，主张缘起性空。所谓缘起，即待缘而起，也就是说一切法的产生均有原因；性空则是自性空的略写，一切法均无自性，从缘而起，这便是缘起性空。修行上采取“止观双运”的修行方法，止观兼重，即主张止往修、观察修两种轮次修习。格鲁派认为，修止就是把心安住于一境，如果得到轻安之感，即是止的本体；修观就是通过思维而得到轻安之感，此为观的本体。修习应止观相互配合，由止到观，由观到止，而达涅。格鲁派认为戒律为佛教之本，因此重视一切微细教法，要僧人以身作则，依律而行。在显密两宗的关系上，格鲁派则强调先显后密的修习次第和显密兼修的方法。格鲁派寺院组织严密。较大的寺院一般分寺院、札仓、康村三级，而且各有管理组织，执事人员实行任期制，各司其责，重要事务则会商决定。学经制度健全。有系统的佛教教育体系和学位制度，规定显密并重，先显后密，注重戒、定、慧三学并习的学经程序。同时格鲁派寺院还重视文法、修辞、工巧、医药、历算等学科，对藏族思想文化的发展起过重要的作用。

It was the first time in the month of January 1409 that the Church of Jombak held its prayer session in the Great Temple of Lassa, and the same year it built and occupied four active Buddhist institutions in the north-east of Lassa. It was the official symbol of the Greco community. It was then gradually expanded to build monasteries, which were represented by the temples of Cyres, Shram, Zashramb. The reincarnation system was a turning point for the Greco sects to flourish. The Qingdégru sects formed the Dalai, Banchen, Jangjab (ne Mongolia), Jebdamba (outside Mongolia) and the four active Buddhist systems in the north-east of Lhasa.

活佛转世制度是藏传佛教区别于其它佛教流派最明显的特征。它是如何出现的呢?

The system of reintroduction of the living Buddha is the most obvious feature of Tibetan Buddhism as distinct from other Buddhists. How does it emerge?

转世活佛喇嘛活佛一词最早出现于元代。元朝皇帝忽必烈封萨迦教主八思巴为“西天佛子，化身佛陀”，此后，元代人就开始称西藏高僧为“活佛”，这时它指宗教修行中取得一定成就的僧人。到活佛转世制度创立后，它才成为寺庙领袖继承人的特称。1252年，忽必烈召见八思巴时，也邀请噶玛噶举高僧噶玛拔希。但噶玛拔希投向了当时的蒙古大汗蒙哥，被蒙哥封为国师，并赐给一顶金边黑帽及一颗金印。1283年，噶玛拔希圆寂。为将本教派既得利益保持下来，他便以佛教意识不灭、生死轮回、“化身再现，乘愿而来”为依据，临终前要求弟子寻找一小孩继承黑帽。弟子秉承师命，找来一小孩为噶玛拔希的转世灵童，黑帽系活佛转世制度就这样建立起来了。明朝，黑帽系活佛噶玛巴被明永乐皇帝封为明三大法王之首的“大宝法王”。今天，这一活佛转世系统仍在传承。1992年9月27日，拉萨堆隆德庆县楚布寺举行盛大的十六世噶玛巴活佛转世灵童坐床典礼，揭开噶玛噶举黑帽系活佛转世的又一页。

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活佛转世制度创立后，藏传佛教各教派为了自己的利益，纷起仿效，相继建立起大大小小数以千计的活佛转世系统。据统计，清朝乾隆年间在理藩院正式注册的大活佛就有148名，到清末增至160名。其中，随着本教派利益的膨胀而建立的两个最大的活佛转世系统是达赖转世系统和班禅转世系统。

Since the creation of the system of reincarnation, Tibetan Buddhist denominations have followed suit for their own benefit, building up thousands of different systems of reincarnation. According to statistics, the number of live Buddhas officially registered in the House of Lords has increased from 148 to 160 at the end of the year. Of these, the two largest systems of reincarnation created as the interests of the sect swelled are the Dalai reincarnation system and the Banchen reincarnation system.

达赖活佛转世系统创建于16世纪。清初，五世达赖喇嘛不远千里到北京朝见顺治皇帝，被封为“西天大善自在佛所领天下释教普通瓦赤咖恒喇达赖喇嘛”，达赖喇嘛的称呼从此正式确定下来，并传承至今。现世达赖喇嘛是中华民国中央政府命“免予掣签，特准继任为第十四辈达赖喇嘛”后，于1940年2月22日由国民政府蒙藏委员会委员长吴忠信主持，在布达拉宫正式坐床的。

At the beginning of the Qingqing, the Dalai Lama, the fifth Dalai Lama, who came to Beijing to meet with the Emperor of the Qinjiang, was named “The Good Lord of the West is the Lord of the Buddha who taught the ordinary Dalai Lama of Vashka,” and the name of the Dalai Lama has been officially defined and passed on to the present day. The Dalai Lama was officially laid at the Palace of Budala on 22 February 1940, after the central government of the Republic of China had given the order to “exempt the seal from the seal and to succeed the fourteenth Dalai Lama.”

班禅活佛转世系统出现于1713年，清朝中央政府正式册封班禅为“班禅额尔德尼”(“额尔德尼”，满语，为梵语ratna之变音，旧译“宝师”或“大宝”)。民国时期，九世班禅与十三世达赖失和，班禅出走内地，圆寂于青海，宫保慈丹经扎什伦布寺班禅行辕寻访到后，国民政府代总统李宗仁特令“免予掣签，特准继任为第十世班禅额尔德尼”。1949年8月10日在国民政府蒙藏委员会委员长关吉玉主持下，十世班禅坐床大典在塔尔寺举行。

In 1713, the reintroduction system of Banchen became known in the official register of the central government as “Banchen Erdny” ("Erdney", full of words, a transliteration of the Sanskrit Ratna, an old translation of “Bono Master” or “Tao Po”). During the time of the People's Republic of China, Banchen and the 13th Dalai Lama lost their lives, Banchen left the mainland and remained silent in the Qinghai. Following the visit of the Miyagi Qing Dynasty through Banchen of the Zashramb Temple, the Acting President of the National Government, Li Jong-in-Tte, “no-touched, special permission was given to his successor as the tenth Ben Xian Yi-Dani.” On 10 August 1949, under the auspices of the Commissioner of the National Government of the United Kingdom, Jiang Ji-yu, the 10th Ban-Jian was sitting in a bed at the Tar Temple.

喇嘛17世纪格鲁派掌权后，这种活佛转世的办法成为西藏特权阶层争夺利益的手段。为杜绝大活佛转世中的族属传袭之流弊，1793年清朝颁布“钦定藏内善后章程二十九条”时，创建金瓶掣签制度，将其列入“善后章程”第一条；大皇帝为求黄教兴隆，特赐一金瓶，规定今后遇到寻找活佛灵童时，邀集四大护法，将灵童名字及出生年月，用满、汉、藏三种文字写于牙签牌上，放进瓶内，选派有学问的活佛，祈祷七日，然后由众呼图克图会同驻藏大臣在大昭寺释迦佛像前正式认定。金瓶掣签制度，完善了藏传佛教活佛转世制度。金瓶掣签后，驻藏大臣、寻访灵童负责人要将掣签所得灵童的情况报告中央政府，经中央政府批准后，才能举行坐床典礼。为此，清朝特制两个掣签金瓶，一个用于达赖、班禅转世灵童的认定，现存放于拉萨布达拉宫；另一个用于确认蒙藏大活佛、呼图克图的转世灵童，现存放于北京雍和宫。

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拉萨大昭寺主殿内供奉着一尊享有世界上最为罕见之尊荣的释迦牟尼12岁等身像。近600年来，众多的佛教徒跋涉千里，一步一个长头地磕到这尊佛像的脚下，以表达他们对佛的极度虔诚。

For nearly 600 years, many Buddhists have travelled to the foot of this statue to express their extreme devotion to the Buddha.

时至今日，每天仍有数以千计的信徒在这尊像前顶礼膜拜，像前的石板被信徒的身躯磨擦得像镜子一样光滑。释迦牟尼在世时，弟子们为使他的真容传之后世，特请工匠替他造了4尊8岁等身像和4尊12岁等身像。因有释迦牟尼的奶母等人从旁指导，故造像与其本人酷肖。据藏文古籍《松赞干布遗教》记载，印度国王达尔玛巴拉为感谢中国国王资助他击溃入侵者，使佛法重放光明，特并将其中一尊释迦牟尼12岁等身像奉送给中国国王。

To this day, thousands of believers continue to worship in front of this statue, as the former stone sheet was polished like a mirror. At the time of his life, the brothers asked the craftsmen to create four 8-year-olds and four 12-year-olds for him. They were so cool as to be guided by their milk mothers and others. According to the Tibetan Ancient Monument, in order to thank the King of India for financing him to crush the invaders, to restore the Buddha to its light, and to give one of his 12-year-olds to the King of China.

喇嘛松赞干布迎娶文成公文时，唐太宗将这尊像作为嫁妆，由都城长安送抵拉萨，此后，这尊佛像便与藏传佛教共荣辱。在迎娶文成公主前，松赞干布已娶邻国尼泊尔的尺尊公主为妃。尺尊公主带来一尊释迦牟尼8岁等身像。尺尊公主邀文成公主一起建庙以供奉佛像。文成公主经勘测发觉，吐蕃地形状似仰卧的魔女的心脏，湖水系魔女的血液，应在此填土塞其血液，建神庙以镇之。所建寺庙就是今日之大昭寺。现8岁等身像供奉于拉萨小昭寺。松赞干布主持翻译了大量佛经，并制定法律明令人民要虔信佛教，佛教开始在吐蕃传播起来。赤松德赞即位赞普后，派人往印度迎请著名僧人锡瓦措（又译称寂护静命）和教长白玛（莲花生大师）来吐蕃弘传佛法。他们到吐蕃后的第一件事，就是给佛教建立根据地，即由莲花生勘查选定地点，兴建了西藏佛教史上第一个剃度僧人出家的寺院－－桑耶寺。在桑耶寺建成后，赤松德赞特地派人到印度请来12位僧人，为7位吐蕃贵族青年剃度授戒。这7人出家是西藏佛教史上极为重要的一件大事，是藏人出家之始，他们在藏文史籍中被尊称为“七觉士”。

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赤松德赞之后的3位赞普也都大力扶植佛教，僧侣免于赋税和体力劳动；王宫内设置供奉佛、法、僧“三宝”的道场，让僧人参与国政。在藏文史籍中与松赞干布、赤松德赞合称为“三大法王”的赤祖德赞执政时，还建立了僧人供给制度，规定每7户平民负责供养1位僧人的生活。当僧人讲经时，赤祖德赞坐在中间，头发编成两辫束以长丝带伸展在僧人座位上，然后让僧人坐上去，以此表示他对僧人的尊敬。赤祖德赞的兴佛措施和把王朝军政大权交给佛教僧人的做法，引起贵族们的不满。贵族们谋害了赤祖德赞，拥立朗达玛为赞普后，展开了大规模的禁佛运动。桑耶寺等著名寺院都被封闭，大昭寺改为屠宰场，释迦牟尼等身像被埋藏起来。因为是文成公主把释迦牟尼佛像从内地带来并使吐蕃有了佛教，故文成公主被禁佛者说成是魔鬼的转世。僧人被勒令改信其他教派，不愿从命而又戒杀生的僧人被强迫操起弓箭，带着猎狗去山上打猎。佛教寺庙内的壁画被涂抹掉后，又在上面画僧人饮酒作乐的画。

The three Zampus who came after Tshsundzan also set up a system for the supply of monks, stipulating that every seven civilians would be responsible for the sustenance of a monk's life. When the monks were told, the monks sat in the middle, their hairs were made into two beams of silk on the monks' seats, and the monks were then allowed to sit on the monks' thrones, thereby expressing his respect for the monks. The Buddhist measures of Tshsundzan and the handing over of the kings to the Buddhist monks, causing displeasure among the nobles. The monks had destroyed the monks, and the monks had been forced to drink them, and the monks had been told to drink them.

许多佛像被拖出寺院钉上钉子扔入河中，大量佛经被烧毁或扔到水中。这次禁佛运动对佛教的打击是非常沉重的，以致西藏宗教史籍把朗达玛以后的近百年间称为“灭法期”或“黑暗时代”。而从松赞干布时佛教传入吐蕃到朗达玛禁佛这一时期，在西藏佛教史上被称为“前弘期”。

Many Buddhist statues were dragged out of monasteries and nailed to the river, and many of them burned down or thrown into the water. This no-brainer attack on Buddhism was so heavy that Tibetan religious history called the “destination period” or the “dark era” for nearly a century after Rhondama.

藏传佛教的僧职，在教内已形成一整套既严格又分门别类的选拔制度，它是维系藏传佛教寺院及僧团秩序、开展各类宗教活动的重要组织保障。其称谓众多，概括来说，大体上可分为封号性僧职称谓、学位性僧职称谓、戒律性僧职称谓和寺院组织中之僧职称谓。

Monks of Tibetan Buddhism have developed a strict and differentiated selection system within the Church, which is an important organizational guarantee for maintaining the order of Tibetan Buddhist monasteries and monasteries and carrying out various religious activities.

喇嘛封号性僧职称谓，是由历代中央王朝授封的一种僧职称谓，在藏传佛教诸多僧职称谓中最具声望。这类僧职起始于元朝，1260年，忽必烈即帝位后，封萨迦派第五代祖师八思巴·洛哲坚赞为国师，授予玉印，领总制院事，统领天下释教；1269年，忽必烈又晋封八思巴为帝师，从而促使了西藏政教合一制度的正式形成。自此西藏政教合一制度对藏族地区的社会产生了深远的影响。大宝法王，是明朝对藏传佛教噶举派高僧活佛授予的僧职称谓。1406年，噶玛噶举黑帽系第五世活佛德银协巴应明朝永乐皇帝之邀抵达南京，受到明成祖的盛情款待，并受封为"万行具足十方最胜圆觉妙智慧善普应佑国演教如来大宝法王西天善自在佛领天下释教"，简称"大宝法王"。这一封号遂成为噶玛噶举黑帽系活佛的专用尊号，沿袭至今，如第十七世噶玛巴活佛就是当今在世的"大宝法王"。

> ; < < span < span < < span > >, < the owner of the Buddha >, < the owner of the Buddha > >, the owner of the Buddha, the owner of the Buddha, the owner of the Order, the owner of the Buddha, the owner of the Order, the owner of the Order, and the owner of the Order, the owner of the Order, the Order, the Order, the owner of the Order of the Order of the Order, the Order of the Order, the Order of the Order, the Order, the Order of the Order, the Order, the Order, the Order, the Order, which was the Order of the Order of the Order of the Order of the Order of the Order.

大慈法王是明朝对藏传佛教格鲁派高僧授予的僧职称谓。1413年，作为宗喀巴大师大弟子之一的释迦耶希（又名绛钦曲杰)代宗喀巴进京应诏，受到明廷的盛大欢迎，于1415年被明成祖封为"妙觉圆通慈慧普应辅国显教灌顶弘善西天佛子大国师"；1429年，释迦耶希再次应邀进京，并在内地留住造寺传法，遂于1434年又被明宣宗皇帝封为"万行妙明真如上胜清净般若弘照普慧辅国显教至善大慈法王西天正觉如来自在大圆通佛"，简称"大慈法王"。

The King of Mercy is the name of the monk who was given by the Ming Dynasty to the Tibetan Buddhist monk Gulu. In 1413, Jingyashi, one of the great masters of Jingqaba, was re-invited to the temple, and in 1434, the Emperor was named "The Great Master of the Great King of the Good Buddhas, the Great King of the Good Lords of the Good Lords" and was re-enjoyed by His Majesty the King of the Good Lords of the Good Lords and the Good Lords of the Good Lords of the Good Lords and the Good Lords of the Good Lords of the Good Lords and the Good Lords of the Good Lords." In 1429, Jinyeshi was again invited to the throne and retained the law of the Holy Mosques in the Kingdom.

大乘法王是明朝对藏传佛教萨迦派高僧授予的僧职称谓。1413年，萨迦派高僧贡噶扎西(汉籍中称昆泽思巴)应明朝廷之邀抵达南京，被明成祖封为"万行圆融妙法最胜真如慧智弘慈广济护国演教正觉大乘法王西天上善金刚普应大光明佛领天下释教"，简称"大乘法王"。

In 1413, at the invitation of the royal court, the King was named Ming Dynasty as the monk of the Tibetan Buddhist Saga. He arrived in Nanjing at the invitation of the King of Saga, known as Quintzespa, and was named by my ancestors as "The best way to do things is to perform as wise and generous as the King of Mercy and Mercy and the Guardian of the Kingdom of Great Britain and Northern Ireland.

大智法王是明朝对藏东地区的藏传佛教高僧授予的僧职称谓。明朝永乐初年，朝廷邀请岷州地区的藏族高僧班丹扎西入朝，并让他在内地长期留住；明宣宗时被授予"净觉慈济大国师"；明英宗时晋封为"西天佛子大国师"；明代宗时再晋封为"大智法王"。

The King is the name of a monk given by the Ming Dynasty to Tibetan Buddhist monks in the Tibetan East region. In the early years of Yong-Jing, the court invited the Tibetan monk Ban Tan Zahi to enter the Dynasty and allowed him to remain in the mainland for a long period of time; he was given "the Master of the Power of the Pure Mercy" at the time of his confession; he was named "the Master of the Great Buddha of the West" at the time of his time; and he was named "the King of the Wise" at the time of his father's birth.

阐化王是明朝对藏传佛教帕主噶举派高僧授予的僧职称谓。1406年，明成祖封当时任帕主噶举派主寺泽当寺第五位寺主扎巴坚赞为"阐化王"。

In 1406, the Ming Dynasty named Ming Dynasty a monk from the Tibetan Buddhist Pagoda.

除了以上数位僧职较高的法王外，明朝政府授予的藏传佛教僧职称谓，可谓不胜枚举，诸如赞善王、护教王、阐教王、辅教王以及西天佛子、灌顶国师、灌顶大国师等等，在此不一一赘述。 清朝时期，清政府继续对藏传佛教高僧，特别对格鲁派大活佛授予至高无上的僧职头衔，比如达赖、班禅、章嘉和哲布尊丹巴等。由于这一时期授封的僧职称谓大都是藏传佛教界具有广泛影响并形成制度化的活佛系统，故准备另文专述。

In addition to these high-ranking monks, the name of Tibetan Buddhist monks, such as the King of Praises, the Guardians, the Kings of Preachers, the Auxiliary Kings, and the Western Buddhists, the Masters of the Nation, the Masters of the Power, and so on, is well mentioned. During the Qing dynasty, the Qing dynasty continued to preach Buddhist monks, and, in particular, to confer the highest titles of monks, such as Dalai, Banchen, Jangar, and Jebzumamba, to the active Buddhist Buddhas.

学位性僧职称谓，在藏传佛教界具有很高的地位和威望。因为这一僧职称谓是极少数僧侣经过长期的清苦修学而获得的一种宗教学衔，它能够显示各自在佛学知识领域具有颇高的专业水准和身份。

The degree denomination is a high status and prestige in the Tibetan Buddhist community. Because it is a religious title acquired by a very small number of monks after a long period of pedagogy, it demonstrates their high level of professionalism and identity in the field of Buddhist knowledge.

这一宗教学衔在藏语中总称为"格西"(汉文意译为"善知识"）。"格西"中又有不同级别的具体称谓，诸如"拉然巴"、"措然巴"、"林赛巴"、"多然巴"、"阿然巴"、"曼然巴"、"噶然巴"等。拉然巴格西，是藏传佛教格西中级别最高的学衔，也是藏传佛教显宗中最高的学位。每位申请拉然巴格西学位的考僧，必须在拉萨大昭寺举行的祈愿大法会期间，通过三大寺(甘丹寺、哲蚌寺和色拉寺)高僧提出的佛学疑难问题的答辩，并得到认可才能获取这一宗教学衔。 措然巴格西，是仅次于"拉然巴"的一种格西学位。每位考僧只有通过拉萨小昭寺举行的大法会，并在拉萨三大寺众高僧前答辩佛教经律论取胜，才能获得这一宗教学衔。

This religious title is commonly referred to in Tibetan as "Ghisy" (Hanish translation into "Good Knowledge"). There are also specific titles in "Ghisy" at different levels, such as "Razamba", "Zazamba", "Linseba", "Dozhamba", "Ariba", "Manzimba" and "Gashimba" in Tibetan. The highest title in Tibetan Buddhism, and the highest degree in Tibetan Buddhists. Every monk applying for a degree in LaJambagsi, must be able to obtain a religious title during the Great Hall of Prayer Law of the Great Mosque in Lassa, through the three monasteries (Gandan Temple, Tzebang Temple and Srah Temple) and be recognized as such.

林赛格西，该学衔排在措然巴格西之后，是某位学僧在拉萨三大寺中的任何一寺内通过答辩佛教经论而考取的一种格西学位。多然巴格西，是某位学僧在各大寺院大经堂门前的石阶上举行的法会上通过答辩佛教经论而获取的一种格西学位，排在林赛格西之后。凡是具备条件的各大寺院均可授予多然巴格西的宗教学衔。 除了上述四种不同级别的格西学位之外，还有一些专业性较强的格西学位，比如，阿然巴、曼然巴等。

Lindseyghisi, the title of which is a Ghisi degree in defence of Buddhism in any of the three main monasteries of Lhasa. Dozhengsi, a Ghisi degree in defence of Buddhism in the law of the great monasteries in front of the great monasteries, is ranked after Lindsegsi. Each of the major monasteries that is qualified may be awarded the religious title of Dozhambagsi. In addition to the Ghisi degree at the four different levels, there are some more specialized Gsi degrees, such as Al-Ariba, Mannimba, etc.

阿然巴格西，是某位学僧在各大寺院的密宗学院中通过对密宗理论的研习以及实践修炼而获得的一种格西学位。一般而言，进入密宗学院修学的条件比较严格，其学僧必须先经过在闻思学院研读藏传佛教五部大论的阶段，并在此获得毕业后才有可能升入密宗学院深造；最好是取得上述格西学位中的任何一项后，被选派或推荐到密宗学院研修，最后取得阿然巴格西的学衔。阿然巴格西的学衔也有等级差别，如在拉萨上、下密宗学院中取得的阿然巴格西学位，是至高无上、最为权威的密宗格西的头衔。 曼然巴格西，是某位学僧在藏传佛教各大寺院医学院长期研习藏医药学而获得的一种格西学位或藏医学位。由于医学院所学理论知识极为广泛深入，而且还要经常进行在野外采药等实践，故其研习时间相对较长。 另外，藏传佛教寺院中还有"噶然巴"、"然绛巴"等级别较低的宗教学衔，在此不一一赘述。

In general, the conditions for admission to the College are more stringent, and its monks must first pass through the stage of reading five Tibetan Buddhist majors at the School of Sense, where they are graduated, and may be promoted to the College of Secrets; preferably, after obtaining any of the above-mentioned degree, they are either chosen or recommended for study at the Faculty of Medicine of the Great Monarchy, which ends with the title of Al-Bagsi. There are also hierarchies in Ar-Bargsi, such as that obtained at the Faculty of Medicine in Lassa, the College of Lower Metz, which is the top and most authoritative of the five major Buddhists; Manan Bagsi, a monk, who has studied or been recommended for a long time at the School of Medicine of the Great Buddhist Institutes, has a Gsi degree or a Tibetan medical post.

戒律性称谓，藏传佛教同其它佛教流派基本相一致。比如，藏传佛教中的戒律性称谓，大体上可分为七类：即格聂、格聂玛、格策、格策玛、格隆、格隆玛和格罗玛。 格聂，即居士，又名"近事男"，是受皈并守护居士五戒而可居留俗家的男性，也就是指在家行持佛法的佛教徒。其梵文音译为优婆塞或邬婆索迦。居士中又可分为六种：即归依居士、一戒居士、数戒居士、多戒居士、圆戒居士和梵行居士。

For example, the precepts of Tibetan Buddhism can be broadly divided into seven categories: Gnie, Gneima, Gzer, Gzema, Götsema, Gromma, and Gromma. Gnei, also known as the Queen, is a man who has been converted and is the guardian of the Queen, a Buddhist who is able to stay in his Queen's Quarter, or a Buddhist who is a Buddhist who is at home. His Sanskrit is translated into the Queen's or Queen's Sorgah.

格聂玛，即女居士，又名"近事女"，是受皈并守护居士五戒而可居留俗家的女子，也就是指在家行持佛法的女佛教徒。其梵文音译为优婆夷或邬婆斯迦。 格策，即沙弥，又名"勤策男"、"劳策"、"求寂"等，是出家并守护沙弥十戒(又说为三十六戒)的僧侣。其梵文音译为室罗摩尼罗。 格策玛，即沙弥尼，又名"勤策女"、"求寂女"，是出家并守护沙弥十戒的出家女性或尼僧。 格隆，即比丘，又名"净乞食"、"乞士"，是受持《毗奈耶经》中所述二百五十三条戒律的僧侣。其梵文音译为比丘或苾刍。比丘僧在广大藏传佛教信徒中享有崇高的地位。

Gneima, also known as a woman, is a monk who has been converted to and has been protected by five commandments and has the right to live in a common family, or a Buddhist woman who has a Buddhist law at home. His Sanskrit has been translated into a beautiful or obscurantian. He is also known as Shayam, who is also known as a man of duty, a man of hard work, a man of hard work, a man of hard work, a man of silence, a monk who has gone out of his home and protected the Ten Commandments of Shami (also known as the Thirty-six Commandments). His Sanskrit has been translated into Muromoniro. He is known as a woman of hard work, a woman of silence, and a nun who has gone out to his home and is the guardian of the Ten Commandant of Shayam. He is known as a monk, a monk of two hundred and fifty-three precepts, as stated in the Veneer Book.

格隆玛，即比丘尼，又名"女乞善"、"乞净食女"，是具足受持三百六十四条戒律的出家女性或尼僧。她们在藏传佛教界也具有较高的威信。 格罗玛，即正学女或正学尼僧，是专为出家尼僧受持的介于沙弥尼戒与比丘尼戒之间的一种戒律。一般受持此戒二年后就有资格受持比丘尼戒。其梵文音译为"式叉摩那"。

Grama, also known as Bichuni, is a woman or a nun who has three hundred and sixty-four precepts. They also have a high degree of authority in Tibetan Buddhism.

寺院中的僧职称谓，也就是在藏传佛教寺院组织机构中任职的各类僧官的称谓。由于藏传佛教拥有众多不同的宗派支系，各个派别都有自己的一整套僧职体制，而且各派内部又有细微差别，限于篇幅，在此就不详述了。但值得说明的是，格鲁派作为藏传佛教中势力最大、影响面最广的宗派，它在寺院中建立起来的健全而完善的机构体制和僧职制度，对其它宗派产生了巨大影响，且各个宗派纷纷参照推行格鲁派的寺院制度，从而使藏传佛教寺院中的僧职设置在大体上趋于一致。为此，在这里主要以格鲁派为例介绍藏传佛教寺院中的僧职称谓。

However, it is worth noting that, as the most powerful and influential sect of Tibetan Buddhists, the well-established institutional structure and the system of monks in Tibetan monasteries have had a tremendous impact on other sects, and that the various sects have referred to the existence of the Gru-based system of monasteries, which has led to a general convergence in the establishment of monks in Tibetan Buddhist monasteries.

格鲁派大型寺院中的僧职主要有"赤巴"、"措钦夏奥"、"措钦翁则"、"措钦吉瓦"、"堪布"、"格贵"、"翁则"、"郭聂"等。 赤巴，即"法台"或"总法台"，其宝座设在各大寺院的大经堂内。大经堂是藏传佛教寺院中的最高权力机构，重大宗教活动就在大经堂举行。"赤巴"，就是掌管全寺一切宗教活动或事务的负责人，在全寺主要札仓(学院)堪布中推荐具有渊博佛学知识、德高望重的高僧来担任。如著名的"甘丹赤巴"就是继席格鲁派祖寺甘丹寺宗喀巴大师法统宝座的享有崇高威望的僧职称谓，它是藏传佛教第一赤巴。"赤巴"这一职位的任期依各个寺院的情况而各异。

The great monasteries of the Glute are mainly the highest authority in the Tibetan Buddhist monastery, where major religious events are held. "Zuba" is the head of all the religious activities or affairs of the entire temple, and the chief monks of the Temple, who are recommended in Kambuk, who have the knowledge of Tibetans and are highly respected. As in the case of the famous "Kandan-chamba" is the high-profile monk of Kanpa, who is the chief figure of the Temple's temple, who is known for his term of office.

喇嘛值得提出的是，在历史上不少寺院的赤巴由寺主活佛来兼任。比如，第一世至第五世达赖喇嘛曾任哲蚌寺赤巴；历代拉卜楞寺寺主嘉木样活佛常任该寺赤巴，如此等等。 措钦夏奥，这一僧职在各大寺院中扮演司法官的角色，负责全寺僧纪纠察工作，也就是执行寺院里规定的各项清规戒律的高级僧官。

措钦翁则，这一僧职可以说是寺院里的教务长，主要负责管理各大寺院大经堂内举行的各类宗教活动。比如，从经常性的诵经等宗教活动到举办大型宗教仪轨，均由"措钦翁则"来领导。由于措钦翁则时常在大经堂内领诵经文，故又俗称"领诵师"、"举腔师"等。

For example, from regular religious activities, such as recitations, to the organization of large religious rituals, the post of monk is led by "tsunchins." Because it is often read in the halls, it is also commonly called "teachers" and "speakers" and so on.

措钦吉瓦，任这一僧职的僧侣在各大寺院内充当大管家的角色，主要负责管理全寺的财物或后勤工作，堪称寺院中的后勤部长。 堪布，又名师傅、大师、亲教师等，梵文音译为"邬波驮那"。担任这一僧职的高僧是藏传佛教各个寺院或大型寺院中各个札仓(学院)的权威主持人，相当于汉传佛教寺院中的方丈。由于担任堪布这一僧职应具备渊博的佛学知识，因而必须是寺院或札仓中最有学问的德高望重的高僧，故在藏传佛教寺院中担任堪布这一僧职的僧人大都是获得格西学位的高僧大德。

Kambhu, also a master, a master, a pro-teacher, and so on, has been translated into Xian Bojina. The monk in this post is the head of authority in Tibetan Buddhist monasteries or large monasteries, and is equivalent to the leader of Han Buddhist monasteries.

格贵，主要掌管各个寺院或札仓僧众的名册和纪律。所以又名为纠察僧官、掌堂师。实际上，格贵是负责维持僧团清规戒律的寺院执事，历史上藏传佛教各大寺院的纠察僧官巡视僧纪时，常随身携带铁杖，故有"铁棒喇嘛"之俗称。格贵的职责与上述"措钦夏奥"基本相同。

Garrett, who is mainly in charge of the lists and discipline of monasteries or monks in Sasakura. So he is also known as a monk, a curator. In fact, he is the deacon of the monasteries responsible for keeping the monasteries clear of the rules and regulations. In the history of Buddhist monasteries, pilgrims often carry iron rods with them.

翁则，是掌管寺院大经堂或札仓经堂内的诵经功课和宗教仪轨的僧官称谓。由于翁则常要在法会上指导僧众诵经或亲自领诵经文，一般由熟悉各类经文且声音洪亮的僧人来担任这一僧官。翁则的职责也与上述"措钦翁则"相一致。

On the one hand, it is the monk who is in charge of the monasteries of the monasteries, or of the teachings and religious rituals in the temples of Sasakura. Since Monks often direct the monks in the courts to recite them or to read them in person, it is usually the monk who is familiar with the various texts and has a loud voice.

郭聂，是掌管各个寺院或札仓中一切财物的僧官称谓。因而又被称为寺院管理员、札仓管家。郭聂的工作性质类同于上述"措钦吉瓦"。 总之，藏传佛教的僧职称谓真可谓五花八门、丰富多彩。了解这类称谓，对于正确认识藏传佛教深厚的文化内涵和健全的组织制度，以及这些僧职在藏传佛教中发挥的重要作用，便利各界人士与藏传佛教界的交往都具有重要的意义。

Kwok Nun, who is known as a monk in charge of all the properties in various monasteries or sakhas, is also known as a temple manager and manager in Sasakura. Guo Neng’s work is similar to the above-mentioned “Zochin Jiwa.” In short, Tibetan Buddhist monks are so numerous and varied.

(1)活佛：摩梭人称古汝。为寺中之最高领袖。黄教活佛依照宗喀巴制度的规矩，通过寻找原世大活佛的转世灵童，送到西藏学习，然后举行考试答辩，录取的叫做格邓梯。

(1) Alive Buddhas: The Mosaus refer to you as the supreme leader of the temple. In accordance with the rules of the Zong Qaba system, the Buddhists are sent to Tibet to study by looking for the children of the living Buddha of the past, and then to hold an examination to answer the question.

(2)肯布：肯布是世袭职务，系永宁土知府、蒗蕖土知州的次弟， 自幼人寺，学习经典成为存记肯布，老土司逝世，新土司承袭，土司次弟，便袭肯布职务，新肯布袭职叫上任。上任时，由老肯布率领全寺喇嘛到土知府迎接，各执仗仪，齐奏法乐，献以哈达，接回寺中。

(ii) Kenbu: Kenbu is a traditional post, and he is the younger brother of Yong Ningji Province, who has studied the classics in the temple of Kenbu, the dead old man, the new toads, the younger brother, the new toads, and the new toads. When he took office, the old Kenbu led the whole temple to the temple, where he came to the temple, where he was to serve, where he was to perform his functions, to perform his duties, to perform his functions, to perform his functions, to perform his functions, to perform his functions, to perform his duties, to perform his duties, to perform his duties, and to serve as a successor to the temple, to receive him.

如果土知府无弟，仍由老肯布代理，不妄传于他人。肯布之下设给史职位，一般设两个给史，主要协助肯布管理寺内的行政事务。

If you do not have a brother, you are still represented by the old Kamb, and you do not pass it on to anyone else.

(3)给史：是佛教中的一种学位，到西藏拉萨考试中成绩优秀者才能取得这种学位，在黄教喇嘛中，本寺喇嘛往拉萨应试所录取的给史，就成为本寺给史。任期不限。

(iii) History: a degree in Buddhism, which can only be obtained by the best performer in the Tibetan Lhasa examination. In the case of the Huang, the Lama of the Temple will become the history of Lhasa.

(4)拉擦：拉擦属捐纳职务，一年一任，从哈尔巴班中选出，由肯布任命，一般在上年三月份任命下一年正月上任的拉擦。每年正月初三至初九，寺院要召集所有喇嘛念。咪洛”经，由当年上任的拉擦承担这一活动所需经费，并在初八这天宴请宾客，以庆贺当年拉擦正式就职。担任拉擦的人，需要强大的经济后盾，一般为哈尔巴中家庭富裕者。“拉擦。一词藏语为“代活佛。之意，平时代理活佛主持喇嘛寺的念经仪式。

(4) Rabbing: Excerpt from Halbaban, elected once a year, appointed by Kenbu, usually appointed in March of the previous year, to take up his post in the following month. At the beginning of each year, from 3 to 9 p.m., the monasteries are called upon to read and write. Milo, who is responsible for this activity and has invited guests for the first eight days of the feast to celebrate his official appointment in the same year.

(5)格古：为肯布任命的僧官，称为铁杖喇嘛，主管喇嘛寺内全体喇嘛的纪律，从哈尔巴中选出。其条件是：一、铁面无私；二、经典湛深；三、富有经验；四、克已躬行。

(5) Gu: The monk appointed for Kenbu, who is known as the sacrament, is chosen from Halba in charge of the discipline of all the monks in the temple of the Lama. The conditions are: one, the iron surface is selfless; two, the classic is deep; three, the experienced; and four, the khaki have marched.

当选后，每日早晚，手执长六尺方二寸，约十余斤重的铁杖，率领待从十余人，督察寺内外不守教规的喇嘛，因杖重难举，每步触地，发出砣砣响声，众喇嘛一听便规规矩矩，勤于佛事，若有人犯了禁令被查出，轻则鞭打，重则杖打。所以喇嘛们对格古颇为敬畏。

Upon election, every morning and evening, with a six-foot-and-two-inch hand and about a ten-pound iron rod, he will lead more than a dozen people who are not following the rules in the temple or in the temple, and he will make a sound every time because of the weight of the cane, and he will listen to the rules and do his duty, and if anyone is found guilty of a crime, he will be flogged and beaten with a cane. Therefore, he will be wary of Gugu.

(6)翁增：也为肯布任命的僧官，其职责是组织寺院喇嘛念经。念经时，翁增坐在比一般喇嘛的座位稍高的座位上，首先念经文的起始句，众喇嘛便齐声紧随读之；翁增一般挑选声音宏亮，吐字清晰，并能熟读各种经文的人担任。

(6) Monks also appointed for Kenbu, whose duties are to organize the sermons of the monasteries. During the sermons, the sermons sit in a slightly higher seat than the sermons, starting with the opening words of the sermons, and the sermons follow the sermons; the sermons usually choose those who have a loud voice, speak with clarity and are able to read a variety of texts.

(7)哈尔巴：从格洛喇嘛升格为哈尔巴。格洛喇嘛则从格楚喇嘛中升格。格洛喇嘛是已人佛门的喇嘛，格楚则是初进佛门的小学教徒。

(7) Halba: From the Glo Lama to the Hhalba. The Glo Lama rises from the Gjoo Lama. The Glo Lama is a Buddhist Lama, and Gjoo is a primary school believer who first entered the Bokmen.

活佛，是藏传佛教发展到一定社会历史阶段的产物，也是青藏高原这块神奇的雪域之地培育出的一种独特的宗教文化现象，在世界宗教舞台上独树一帜。

The living Buddha is a product of the evolution of Tibetan Buddhism into a certain stage of social history and a unique religious and cultural phenomenon that has been cultivated in the magical snow fields of the Qing Tibetan Plateau and is unique in the world's religious arena.

各宗派的"活佛"依然是藏传佛教中最重要的宗教神职人员，扮演着不可替代的重要角色，在广大信教群众中享有至高无上的宗教地位。至于其称谓，汉族人习称"活佛"，其实是不大准确的，应译称"转世尊者"。在藏语中，"活佛"则有多种不同的尊称，其中最为常用的有"珠古"、"喇嘛"、"阿拉"、"仁波切"等。

The sects' "live Buddhas" remain the most important religious clerics in Tibetan Buddhism, playing an irreplaceable and important role, enjoying a paramount religious position among the broad spectrum of believers. As for their name, "live Buddhas", which is not really accurate, should be interpreted as "the reincarnations." In Tibetan, "live Buddhas" have many different names, the most commonly used of which are "Julgu", "La Lama", "Ala" and "Rinpoche".