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藏族的狮子

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发表于 2008-4-13 17:22 | 显示全部楼层 |阅读模式
最近网上对于zd的雪山狮子旗好像有两种解释,当然,都同意认为是藏军的军旗,
但对于其含义还来历说法不一。
其中主要对于西藏的狮子有很多误解,具体内容不便以讹传讹,我就不说了,
于是我希望对雪山狮子旗的来源进行探究,但暂时未找到史料,
那就从目前看到的材料当中先给大家讲解一下藏族的狮子吧。
首先,可以肯定的说,狮子确实是西藏崇拜的圣物,自古如此。
一、藏族崇狮习俗
藏族崇狮习俗有两种形态,即藏族苯教崇狮习俗和藏族民间的崇狮习俗。苯教在今天的藏族已经衰落,苯教崇狮习俗的状况在藏族地区已难以看到。盛行于藏族民间的是佛教支派———喇嘛教。喇嘛教在汉族崇狮习俗和汉地佛教的影响下,延续了对狮子的崇拜。在喇嘛教成为全民宗教后,崇狮习俗也盛行于藏族地区。
藏族民间崇狮习俗有着丰富的内容。
藏式建筑中到处都能看到狮子雕塑西藏自治区穷结县有一座赞普墓,墓前有石狮一对。相传在文成公主督导下建成的西藏大昭寺,其主体建筑内廊的檐下有成排的高约1米的木雕狮子。甘肃夏和拉卜楞寺是一座藏式寺庙,寺顶有滚金铜狮驮宝瓶的雕饰。青海塔尔寺的菩提寺旁有一对狮子,形体瘦小,高约1,仅头部有一点狮子的特征。相传这里是喇嘛教的创始人宗喀巴的母亲的牛圈,因此把狮子做成狗的形象,用来看护牛群。
 楼主| 发表于 2008-4-13 18:50 | 显示全部楼层
(续)
  狮舞在西藏、青海、甘肃、云南的藏族地区广泛流传,具有浓郁的民族风格和鲜明的艺术特色。狮舞大多在大型的宗教节日或其他节日期间演出。如青海湟中藏族在2月20日(农历正月十五日)塔尔寺灯节舞狮。藏族的狮舞道具,一般用羊皮或其他代用品精心设计,缝制成雪白的狮子形象,因此称为雪狮。狮舞主要突出表现雪狮庄重、安详、平和的性格。因此,观赏雪狮舞能使人身心宁静。关于狮舞起源还有一则传说:古代虎豹成灾,为了不让凶残的动物危害、侵扰人类以及家畜,佛主圆寂后转为百兽之王———雪山狮子,驱除虎豹,使人们得以安居乐业,后人就以狮舞来纪念他。
  雪狮被应用于藏族社会生活的各个方面。它是壁画和唐卡画不可缺少的题材。藏戏演员戴的面具中有狮子面具。西藏地区人们用以沟通山神的经幡上绘有气盛血涌的雪狮,象征着命运和力量。在有些西藏农村流行的土木砖石寨子房,据说是参照卧狮形状设计和营造的。藏族人以“狮子”命名的很多,藏族诗人伊丹才让就被人们称为“高原雪狮”。
  藏族还有许多与狮子有关的寓言。在一则叫《咕咚》的寓言里,长毛狮子不仅是百兽之王,而且只有它知道“咕咚”是木瓜掉进水里的声音,狮子表现得既威猛又聪明。在一则《自大的狮子》的寓言里,狮子自视强大,却对付不了自己背上的一只牛虻。但是,它知错就改,最终接受了蜘蛛的帮助,捕住了牛虻。这则寓言表现了狮子可爱的一面。藏族有一句民谣“:当一个人狂妄自大的时候,必然会做出种种蠢事;当狮子狂妄自大的时候,心甘情愿地做了狼的脚夫。”

——节选自2007 No.12《作家杂志》第232页,林移刚,《少数民族崇狮习俗及其起源》
 楼主| 发表于 2008-4-13 19:01 | 显示全部楼层
还有《宗教学研究》2007年第2期第191页
文章简介:
西藏铜币上佛教纹饰研究
金普军 凌 雪
提 要:西藏铜币是中国货币史上的一枝奇葩,它有着精美的纹饰和造型,蕴含着中国西藏地区璀璨的、悠久的历史文化信息。本文介绍了西藏铜币上的主要佛教纹饰,讨论了它们所象征的宗教寓意,使大家能够从历史文化和宗教艺术等角度来审视西藏铜币的设计理念。希望本文能引起更多人对西藏铜币研究的关注,起到抛砖引玉的作用。
金普军,中国科学技术大学科技史与科技考古系博士生;凌雪,西北大学文博学院讲师。
主题词:钱币 西藏铜币 佛教纹饰 佛教艺术 佛教八宝 钱币图案

文中明确提及雪山狮子旗:

在佛教体系中,百兽之王的狮子被用来比喻佛陀的无畏和伟大,《婆尸佛经》卷下云:“二足正w知,自在行持钵;安住鹿野园,无畏如。”西藏格鲁派创始人宗喀巴大师也被认为是释迦牟尼的第七幻身———狮子吼佛脱借至尊文殊菩萨的化身,由此可见,狮子形象在西藏地区深受重视。西藏早期铜币上的狮子一般都是回首,并作吼状,如图1。采用吼状狮子是比喻寓意佛陀以无畏音声说法,可以威震一切邪魔外道,如《文殊所说最胜名义经》云:
“处于无我义,犹如狮子吼;威振诸外道,众魔皆惊怖;一切真空行,如来亲所证;勇猛破怨敌,是名为最胜”。
隋代吉藏在其著作也把“佛吼”比喻作“狮子吼”,如《无量寿经义疏》云:“故云佛吼而吼。举狮子王哮吼为譬耳。”
西藏地区虽然没有狮子生活,但是狮子图案却广为流传,历史悠久,这与印度佛教文化的流传关系密切。在西藏地区,狮子作为标志图案的历史可以追溯到唐代,藏王松赞干布将当时的吐蕃属地化分为五个主要的行政区域———伍如,其中如拉和约如地区的军事组织分别采用了白狮悬天旗与红色狮子旗。
联豫的奏折表明西藏噶厦政府至少在在1909年就开始使用了狮形旗帜,作为自己的旗帜,它可能与当时铜币上的纹饰一致。在1918年,西藏地方政府正式对旗帜上的图案进行了解释,其中雪山图案代表西域,两只狮子代表政教合一等等。
根据西藏地方政府对旗帜的解释,可以认为铜币纹饰中的雪山代表了西域,雄狮代表了在dl喇嘛领导下政教合一嘎厦政府,雄狮回首呈吼状表示“西藏地方政府勇猛无畏”,而其周围环状纹饰带内的藏文的意思明确了这些设计理念它们的意思是“西藏地方政府战胜四方”。
设计者将雄狮放在中心纹饰带,狮子体型大而雄健,周围配合有着其它特殊寓意的宗教纹饰,表达了统治阶级的意愿。这种设计理念反映了西藏地区当时政教合一的政体,即dl喇嘛领导的噶厦政府对雪域有着绝对的统治权,以及在面对当时异族的渗透入侵时,西藏各方面利益被严重侵害,中国领土面临分割,嘎厦政府希望威德和战胜四方的愿望,体现了当时的时代背景。
 楼主| 发表于 2008-4-13 19:02 | 显示全部楼层
抱歉,目前只能是从其他方面搜寻雪山狮子的介绍!
待找到确切的雪山狮子旗的史料再详细介绍给大家。
发表于 2008-4-13 21:15 | 显示全部楼层
你若说狮子来源佛教,嗯,是可能的,文殊菩萨的坐骑是狮吼兽.还是找这旗子起用的历史资料吧
发表于 2008-4-13 21:19 | 显示全部楼层
咕咚原来是藏族的寓言啊,小的时候好像看过咕咚的水墨动画片.
发表于 2008-4-15 01:52 | 显示全部楼层
一些在西藏的石狮照片

古坟的石狮

古坟的石狮

古坟的石狮2

古坟的石狮2

清驻西藏专员住处

清驻西藏专员住处

清驻西藏专员住处2

清驻西藏专员住处2

石狮

石狮

寺门前石狮

寺门前石狮

西藏拉萨西郊罗布林卡

西藏拉萨西郊罗布林卡

罗布林卡的石狮

罗布林卡的石狮

在罗布林卡的一幅绘画

在罗布林卡的一幅绘画

发表于 2008-4-15 01:52 | 显示全部楼层
一些在西藏的石狮照片

[ 本帖最后由 ronman188 于 2008-4-15 01:55 编辑 ]

古坟的石狮

古坟的石狮
发表于 2008-4-15 01:52 | 显示全部楼层
一些在西藏的石狮照片

古坟的石狮

古坟的石狮

古坟的石狮2

古坟的石狮2

清驻西藏专员住处

清驻西藏专员住处

清驻西藏专员住处2

清驻西藏专员住处2

石狮

石狮

寺门前石狮

寺门前石狮

西藏拉萨西郊罗布林卡

西藏拉萨西郊罗布林卡

罗布林卡的石狮

罗布林卡的石狮

在罗布林卡的一幅绘画

在罗布林卡的一幅绘画

发表于 2008-4-15 01:53 | 显示全部楼层
一些在西藏的石狮照片
[ 本帖最后由 ronman188 于 2008-4-15 01:55 编辑 ]
发表于 2008-4-15 02:33 | 显示全部楼层
http://en.tibet.cn/newfeature/oldlhasa/text/t20050427_26511.htm
The Final Dirge
by: Ma Lihua    2005-04-27 14:18:07
Print |  Comment | Close     


The seeds of "Tibetan independence" which Britain had been tending finally began to sprout when Taktra Rimpoche, the regent who ruled Tibet following the death of the 13th Dalai Lama, arrested and executed in 1947 Reting, a patriotic Living Buddha, accusing him of "being too pro-Han" and three himself into the embrace of Britain.

After World War II ended in 1945, a pro-Han and anti-British feeling began to grow in Tibet. When the Central Government led by the Kuomintang convened the National Assembly to amend the Constitution in Nanjing, the government of Tibet sent a delegation to attend the conference, but in the name of "Thanking the Allies Delegation," to express its gratitude to the Allies and the Nanjing government for their war effort. The act typically reflected the mentality of the ruling elite of Tibet. It was obviously self-contradictory, and the result naturally turned out to be just the opposite of what was intended.

The delegation first went to India, where it consulted with the British governor of India and the ambassador of the United States to India. The British wrote a letter to the Gaxag government to dissuade it from sending the delegation to Nanjing, and the delegation turned to the Chinese Embassy in India for help. The delegates were warmly welcomed by the embassy officials, who helped them get to Nanjing on time. Though the delegates did not applaud or cast votes as requested by the Gaxag government, their presence in itself indicated that Tibet was part of China. After the assembly, they toured Beijing, Shanghai and other places of interest. It was one year later, in 1947, that the delegation returned to Tibet.

Meanwhile, Britain had persuaded the authorities in Tibet to send a delegation to the Asian Relations Conference in New Delhi. The Tibet government complied, and the arrival of the delegation was hailed by the major Indian newspapers. Hugh Richardson, the commercial attachè at the British Embassy in New Delhi, suggested that if the delegation had its own flag it would be claiming to represent an independent country. He wasted no time in notifying the Gaxag. But Tibet had no national flag, and so the Gaxag sent its army's flag, which showed a lion against a back ground of snowy peaks.

Another dilemma concerned a national anthem for Tibet. One of the Tibetan delegates sang a song called The Beauties of the Plum Flower River, which was then played at the conference. This was originally a song popular in Shanghai in  the 1920s to 1930s. Later on, it somehow got into Tibet and was used as the Tibetan army song with new words in praise of the Dalai Lama. Now all of a sudden it served as a "national anthem."

The Indian government, which was soon to shake off the colonial fetters imposed on it by Britain and become independent, inherited the British legacy and secretly supported those who were plotting the "independence" of Tibet. It hoisted the so-called national flag of Tibet together with those of other countries, and hung a map of China which did not include Tibet in the conference hall. A strong protest by China got them removed.

In 1948, the Gaxag government organized a trade mission to visit India, Britain and the United States. The economic objective was to purchase gold or obtain hard currency to back the Tibetan currency, and establish direct trade relations between Tibet and Britain and the United States. Its political task was to win support form big powers to support Tibet's "independence" and membership of the United Nations. But it encountered various handicaps. The first issue was the visa problem, for Tibet had no passports or diplomatic relations with other countries. Finally, the Gaxag issued makeshift passports and the delegation got visas in Hong Kong. The delegation's request for a loan of two million US dollars was rebuffed, and it could get no country to back its claim of " independence" for Tibet.

In 1949, the Gaxag government organized another delegation to the West, hoping to win military support. But even before it had left Tibet, Britain and the United States indicated that it would not be welcome.

About this time, another Tibetan delegation was waiting to meet representatives of the People's Republic of China in India. The delegation asked Jawaharlal Nehru, the first prime minister of independent India, to mediate between Lhasa and Beijing. Nehru gave a categorical reply that if Tibet insisted on total independence, agreement would be difficult to reach.

By that time, Tibet had been dropped from the list of foreign aid recipients of India and Britain. But suddenly the United States began to show a special interest in Tibet. This was a result of the collapse of the Chiang kai-shek regime, and the US realized that Tibetan separatists might be used to contain the People's Republic of China.
发表于 2008-4-15 16:08 | 显示全部楼层
感觉和内地的古建筑里的狮子雕像差不多呀
 楼主| 发表于 2008-4-15 17:02 | 显示全部楼层
主要还是受文成公主和传统佛教的影响!
发表于 2008-4-21 10:10 | 显示全部楼层
应该不是狮子,是类似狮子的动物

[ 本帖最后由 jiayoulijuan 于 2008-4-21 10:12 编辑 ]
发表于 2008-4-21 20:30 | 显示全部楼层
藏族从人种上来说也是和汉族最接近的,藏族的祖先是在远古时期从黄河流域延甘肃,青海进入青藏高原,语言上属于汉藏语系,人类基因上也是和汉族最接近的
发表于 2008-4-22 03:48 | 显示全部楼层
9世纪中叶,吐蕃王朝分裂后,在很长一段时期里,西藏没有出现正规的军队,也就没有正规的军旗了。直到18世纪末叶,清朝在派兵击退外敌对西藏的入侵后,制定了著名的《钦定藏内善后章程》二十九条。其中第四条规定:“以前前后藏都没有正规军队,用时临时征调,不仅缺乏作战能力,并且造扰人民,为害很大。这次呈请大皇帝批准,成立三千名正规军队:前后藏各驻一千名,江孜驻五百名,定日驻五百名。”这支定额为三千的军队,就是后来人们常说的“藏军”。军队平时的训练和作战的指挥,都离不了军旗。于是制作了藏军的军旗“雪山狮子旗”。这就是所谓“国旗”和“军队”的来历。

含意与精神
^
雪山狮子旗的意涵为:

    * 中心之雪山象征雪域西藏。
    * 空中六道红色的光芒象征西藏民族原始的色、穆、冬、党、哲、扎六大氏族(贵族),也有资料称为藏区中的六个不同民族。
    * 红色光芒与蓝色天空象征红黑两大护法护持政教事业。

    * 雪山顶上升起的太阳之光芒四射象征雪域西藏。
    * 雪山上的两只雪狮象征政教结合之事业战胜一切。也有资料称为乾隆时期中央政府的象征。中华文化中的狮子并不是现实中的狮子形象,而雪山狮子旗上的狮子也同样是中华的狮子形象,且西藏原始生态中也不适合狮子生存。& [4 V$ Q. k$ n
    * 高举之具三色的宝焰象征西藏人民永远敬信和顶礼“佛、法、僧”三宝。

    * 雪狮手中所持具两色的太极如意宝象征遵循十善法和十六人法为核心之正教中的取舍善恶之法。(但太极系汉人的中土道教创立,并非黄教所拥戴。)

[ 本帖最后由 稻香 于 2008-4-22 05:03 编辑 ]
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