A Comparative Study of Balin Ceremony in Tibetan Buddhism －Illustrated by Dazhao Monastery in Inner Monogolia－

チベット仏教のゲルク派寺院の大きな法会の1つに祈願大法会というものがある。祈願大法会において重要な儀礼にチャム儀礼とバリン儀礼がある。本稿では、チャム儀礼と関連の深いバリン儀礼について分析を行いたい。中でも、「チェージャル・バリン」というバリン儀礼に注目する。　本稿で述べるチェージャル・バリンという供物とチャムという仮面の踊りは、2つとも密教の三密法にモノと身体技法を組み合わせた密宗法会の中で最大の儀礼である。また、このチェージャル・バリンとチャムはゲルク派寺院の密宗の本尊であるヤマーンタカ（大威徳明王）の修法と関係がある。そのため、チェージャル・バリンの製作者や儀礼を行う担当者は、必ずヤマーンタカの閉関修行で本尊の観想を行う。　本稿の目的は、まず、内モンゴル地区と青海地区とのゲルク派寺院におけるチェージャル・バリンの比較研究によって、悪魔・悪鬼などを祓う法事に関する供物は何かという問題を再考察したい。筆者がチベット仏教における生死観の一種の表れであると考えているチャム（仮面舞踊）と、チェージャル・バリン儀礼という供物についてラマ僧から聞き取り調査をし、さらに、筆者がラマ僧として経験した寺院の内部的観点と研究者として報告する外部的観点の2つの角度から再考察を試みる。　筆者の把握する限りでも、バリンはさまざまな種類が伝承されているが、本稿ではそのすべてを分析するわけではない。主に内モンゴル自治区のフフホト市のイック・ジョー（寺）で行われるチェージャル・バリン儀礼の事例を分析する。また、フフホト市におけるチベット仏教寺院のチェージャル・バリン儀礼の事例から、各地域の寺院の相違を明らかにする。さらに、寺院で生活してきた1人の僧侶としての立場から内モンゴルにおけるチベット仏教寺院のバリンの現状、およびその信仰形態の変化や意義について検討してみたい。In Tibetan Buddhism there are plenty of Buddhist ceremonies. And in these ceremonies, the Buddhaʼs enlightenments to believers are conveyed through the offerings, the sutra and the physical movements. Balin is one of the offerings, and its making has strict requirements. As the biggest ceremony in Gelug, every year Monlam Chenmo（the Great Prayer Festival） attracts a great many believers taking part in. The Balin in Monlam Chenmo is called Dharma-king Balin. However, with time flying many traditions of Buddhist ceremonies have changed and missed in Inner Mongolia, as well as Monlam Chenmo and the making of Balin.　Balin is an offering in Buddhist ceremonies of Esoteric Buddhist, only the lamas who went through Buddhist retreat can make it. Therefore only a few people can research it from the interior of Buddhism. The writer used to be a lama in Dazhao monastery for 12 years, and was honorable to come into Balin. In order to have a comprehensive understanding with Balin and find out the changes in the modern society, the writer focusing on Dharma-king Balin interviewed 6 monasteries in Inner Mongolia, Peking, Qinghai province and Tibet, took part in the local Monlam Chenmo, consulted the local senior lamas about the Balin knowledge and gathered plenty of materials. The writer found there are a great deal of difference among the 6 monasteries. By this paper, the writer hopes to provide humble effort to revive the Buddhist tradition by stating clearly the changes of Balin in the reviving process and the current situation of Balin.　This paper consists of five chapters.　Chapter one introduces the geography areas and the monasteries of the research.　Chapter two talks about the Balin in four parts. The first part states the definition and origin of Balin. The second part states its form and the types. The third part introduces materials of Balin. And the fourth part introduces how the Balin is made.　Chapter three portrays the ceremony of Dharma-king Balin during Monlam Chenmo. It contains three sections which is the definition of the Dharma-king Balin, the origin of the Dharma-king Balin, and the program and details of the Monlam Chenmo.　In Chapter four, the writer compared the Dharma-king Balin among 6 monasteries and explicates the Dharma-king Balin of Dazhao Monasteries. 　Chapter five analysis the significances and roles of Dharma-king Balin in the three aspects : the folklore, Kalpa（the Buddhist sutra of the ritual procedure） and literatures.2015年度奨励研究　成果論

フランスにおける仏教の研究 －チベット仏教への関心を事例として－

コラム 派遣研究員レポー

Research on Tibetan Buddhism in France Investigative Report to the East Asian Civilisation Research Centre of France

派遣研究

Comparative research on performances with masks in Tibetan temples : －Focusing on Dazhao Temple in Inner Mongolia－

The object of this report is to bring to light the role of the annual events in Lamaism in modern society in the Inner Mongolia Autonomous Region of China. The changes and effects of modern society on Lamaism and the transitions within Lamaism will be discussed in detail.　The following four investigations will be discussed :　1. Investigation into the current state of Dazhao temple, built by Altan Khan in 1579 and located in Hohot ; and an investigation of the year-round activities conducted at Dazhao temple（these activities are scheduled by the lunar calendar）.　2. The meanings of Lamaist language, including their origins and usage in storytelling.　3. Regarding the contents of the annual activities of Lamaism, specifically the use of masks, dancing and a detailed study of ʻBakudakamʼ dance.　4. An analysis of the role of Lamaist temples in modern society from an outsiderʼs perspective. However, the investigations conducted for this report about the Lamaism of Dazhao temple were not able to fully utilize the detailed documentation. Because of this, the analysis also features insight from an outsiderʼs point of view as well as factors remaining from conventional activity at Dazhao temple. Through this, we can conduct a deeper analysis of how Lamaism has adapted to modern society.論