過去學者討論僧人與國家之關係，多強調來自國家的制度規定，忽略了僧人的主觀能動性。本文則從護僧榜文出發，嘗試以自下而上的視角去探討僧人與國家的關係。此類榜文在有清一代多地出現，看似係皇帝聖旨，強調國家對僧人的優待政策，被不少僧人隨身攜帶。更有甚者，榜文被張掛、勒石記錄或刻板刷印以擴大影響。而事實上，清帝從未頒行過護僧榜文，所謂的護僧榜文是僧人為維護自身利益製造出來的。 諸多普通民眾難以判斷榜文的真假，而地方官紳大多對這類民間文本並不關心，認為其無關緊要。也有佞佛官紳利用此類榜文來鼓吹佛教，幫助維護寺廟與僧人的利益。通過對護僧榜文的研究，可以看到僧人並非只是國家規定的被動接受者，他們借用國家的名義，製造、傳播并利用符合自身利益的"國家規定"。 / Most previous research on relations between monks and the state focused on the state regulations, and ignored the monks’ subjective initiative. In Comparison, this thesis centers on the various Official Placards of Protecting Monks in the Qing dynasty and tries to discuss the relationship between monks and the state from a bottom-up perspective. Those placards, taken by not a few monks, were similar to imperial edicts in format, emphasizing the state’s amiable position toward monks. Occasionally, people posted these placards on the wall, or carved them on the stele, or printed them out, in order to expand influence. As a matter of fact, Qing emperors had never issued such a kind of edict. Therefore, the so-called Official Placards of Protecting Monks were counterfeited by certain monks for their own sakes. On the one hand, it was difficult for many commoners to tell the authenticity of these placards. On the other, the majority of local officials and elites did not bother themselves with these placards. Nevertheless, a few local elites took advantage of these very placards to promulgate Buddhism and protect monks and their temples. In sum, the Official Placard of Protecting Monks throws light on another aspect of the relationship between the state and the monks, revealing that monks were by no means passive receiver of state regulation. On the contrary, by manipulating the credit of the state, they were able to produce, spread and capitalize on the so-called "state regulations" in their own interests. / Detailed summary in vernacular field only. / 伍金菊. / "2014年10月"--Title page. / "2014 nian 10 yue"--Title page. / Parallel title from English abstract. / Thesis (M.Phil.) Chinese University of Hong Kong, 2015. / Includes bibliographical references (leaves 133-148). / Abstracts also in English. / Wu Jinju.

Bzhad pa'i rdo rje (1697-1740), the Fifth Sle lung Rin po che, was a religiously and politically controversial figure and an incredibly prolific author, having written or compiled over 46 volumes worth of mainly religious texts. A high-ranking Dge lugs pa sprul sku, Sle lung is seen as having gradually "defected" to the Rnying ma school, although he self-identified as a follower of the "non-sectarian" (ris med) perspective. Sle lung also acted as a spiritual advisor to most of the major central Tibetan rulers during the course of his life, most significantly Mi dbang Pho lha nas (r. 1729-1747). But despite numerous features of fascinating interest, Sle lung and his writings have received very little scholarly attention, and this thesis is intended to fill this unfortunate lacuna. The present study begins with an extended biographical examination of Sle lung's life, and the political and religious unrest in central Tibet at the time in which he was deeply invested. I pay special attention to the controversies that surrounded him, particularly his purported sexual licentiousness and his ecumenical work which was unpopular among his more sectarian Dge lugs pa critics. This opening biography provides critical historical context as I move on to examine two of Sle lung's most important literary works. The first is the sixteen-volume Gsang ba ye shes chos skor, a massive cycle of teachings by Sle lung and his students that integrates tantric theories derived from Sle lung's experience with Gsar ma (specifically Dge lugs pa) teachings. The second work is the Bstan srung rgya mtsho'i rnam thar, a unique text in Tibetan literature which consists of an apparently unprecedented compilation of Tibetan Buddhist protector deity (bstan srung, chos skyong) origin myths. I will make sense of key features of these two works within the larger context of Indo-Tibetan Buddhism, as well as the political and personal concerns of Sle lung himself.