兩年多來世局動蕩，自由民主屢敗屢戰。不知您是否曾與我一樣，也頗有彷徨迷惑，萎靡困頓之感。我對於自己為求索西藏自由之路所能貢獻的智力，雖然自信日減，但增進個體自由，減除衆生痛苦，追求知識，存疑辨偽的志願，卻並不曾稍改。
臨近三月十日藏人反共抗暴的紀念日了，我自慚兩年來的苟且逃避，散漫惰怠，愧對自己在過去文字中為西藏自由而努力的諾言，乃力圖振作，把漢文中佐證西藏獨立地位的史料，翻譯數則。於大事或者無補，惟聊表自己對藏人六十年來以慈悲智慧堅韌對抗漢人中共無道血腥暴政的深切敬意。
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2019年3月8日國際勞動婦女節
原文(一)
《舊唐書》列傳146 卷196
十月十日，與吐蕃使盟，宰臣及右僕射、六曹尚書、中執法、太常、司農卿、京兆尹、金吾大將軍皆預焉。其詞曰：
「...... 」
「原夫昊穹上臨，黃祗下載，茫茫蠢蠢之類，必資官司，為厥宰臣，茍無統紀，則相滅絕。中夏見管，維唐是君；西裔一方，大蕃為主。自今而後，屏去兵革，宿忿舊惡，廓焉消除，追崇舅甥，曩昔結援。邊堠撤警，戍烽韜煙，患難相恤，暴掠不作，亭障甌脫，絕其交侵。襟帶要害，謹守如故，彼無此詐，此無彼虞。嗚呼！愛人為仁，保境為信，畏天為智，是神為禮，有一不至，抅災於躬。塞山崇崇，河水湯湯，日吉辰良，奠其兩疆，西為大蕃，東實巨唐。大臣執簡，播告秋方。」
大蕃贊普及宰相缽闡布、尚綺心兒等，先寄盟文要節云：
「蕃、漢兩邦，各守見管本界，彼此不得征，不得討，不得相為寇讎，不得侵謀境上。若有所疑，或要捉生問事，便給衣糧放還。」
今並依從，更無添改。
譯文(一)
《Old Book of Tang》 Volume 196 Biographies 146
On the tenth of October, first year of Emperor Mu-zong (821AD), a treaty was entered with the minister from Tibet. Our prime minister, ministers of the imperial secretariat, the imperial ombudsman, the minister of rites, the minister of granaries, the minister of the imperial capital, general of the imperial capital’s guard all attended the ceremony. The treaty read:
......
On this earth and under the heaven, folks are in want of governance. When governance is lacking, folks engage in mutual destruction. In the central domain, Tang is the sole realm. In the west terrain, great Tibet is the sovereign. From this day forward, arms shall be laid down, old feud shall be let rest, division shall be let go. The uncle nephew’s bond shall be renewed, the alliance shall be revived. Fortification at the border shall be relaxed, smoke signals shall be extinguished. Help shall be extended in calamities, raids and pillage shall cease. Watchtowers and barricades shall be disentangled, cross border intrusions shall end. Vital routes and main passages, shall be guarded as in the past. One side shall not commit treachery, nor shall it need to worry about the other’s betrayal. Oh! Loving the folks is called mercy, respecting the border is called honor, fearing the heaven is called wisdom, revering the deities is called humility. When one of these is lacking, calamity may strike. Where the mountain is imposing, where the river is majestic, on this auspicious day, at this opportune time, offerings are made, to these two lands. In the west is the great Tibet, in the east is the vast Tang. We the ministers having been given the decree, make this proclamation to the sunset direction.
Earlier, Tsenpo of the great Tibet and his prime minister Zhang-Bro-sTag sent main clauses of the treaty, which stated:
The two countries of Tibet and Han, each is to safeguard its own territory. There shall be no aggression or invasion, no animosity or hostility, no incursion or intrusion. If some person is suspected, or arrested and interrogated, such person shall be then let return (to his own country) and given necessary clothes and food.
These were all accepted, without addition or alteration.
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| Stone lion on burial mound of King Ralpachan in Chyongye valley |
《新唐書》列傳141卷216
吐蕃又請交馬於赤嶺，互市於甘松嶺。宰相裴光庭曰：「甘松中國阻，不如許赤嶺。」乃聽以赤嶺為界，表以大碑，刻約其上。又請《五經》，敕秘書寫賜，並遣工部尚書李暠往聘，賜物萬計。吐蕃遣使謝，且言：「唐、吐蕃皆大國，今約和為久長計，恐邊吏有妄意者，請以使人對相曉敕，令昭然具知。」帝又令金吾將軍李佺監赤嶺樹碑，詔張守珪與將軍李行祎、吐蕃使者莽布支分諭劍南、河西州縣曰：「自今二國和好，無相侵暴。」
譯文(二)
《New Book of Tang》 Volume 216 Biographies 141
(In the seventeenth year of Emperor Xuan-zong or 729AD)
Tibet then requested opening of horse market in Chi-ling, and trading post in Gan-song-ling. Prime minister Pei Guang-ting advised:
Gan-song-ling is China’s defense line. It’s better to concede Chi-ling.
Chi-ling was thus conceded to be the border. To mark the border a great stela was erected, onto which the treaty was carved. Tibet then requested the Five Classics. An emperor’s edict was given instructing the secretariat to copy these. Li Hao, the minister of works, was sent (to Tibet), bringing tens of thousands of gifts bestowed. Tibet also sent back a commissioner expressing its thankfulness. The commissioner relayed:
Tang and Tibet are both great powers. The current treaty is for the sake of enduring peace. To avoid hostility being reignited by unsanctioned deeds of minor border officials, (we) request that emperor’s messengers be sent to make the peace treaty known to all.
The emperor thus instructed Li Quan-jian, general of the imperial capital’s guard, and Zhang Shou-gui together with general Li Xing-wei, also the commissioner from Tibet, to inform prefectures and counties to the south of Jian-men pass and to the west of the Yellow river, saying:
From now on the two countries are in peace and amity. No more incursions or violence shall be allowed.
原文(三)
《宋史》卷492 列傳251 外國8 – 吐蕃唃廝囉 董氊 阿里骨 瞎征 趙思忠
譯文(三)
《Book of Song》 Volume 492 Biographies 251 Foreign countries 8 – Tibet; Tsongkha
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| Sonam Gyatso, the third Dalai Lama |
《明史》卷331 列傳219
時有僧鎖南堅錯者，能知已往未來事，稱活佛，順義王俺答亦崇信之。萬曆七年，以迎活佛為名，西侵瓦剌，為所敗。此僧戒以好殺，勸之東還。俺答亦勸此僧通中國，乃自甘州遺書張居正，自稱釋迦摩尼比丘，求通貢，饋以儀物。居正不敢受，聞之於帝。帝命受之，而許其貢。由是，中國亦知有活佛。此僧有異術能服人，諸番莫不從其教，即大寶法王及闡化諸王，亦皆俯首稱弟子。自是西方止知奉此僧，諸番王徒擁虛位，不復能施其號令矣。
譯文(四)
《Book of Ming》 Volume 331 Biographies 219
A monk named Sonam Gyatso, who knew the past and future, was called a living Buddha. Altan Khan also paid homage to him. In the seventh year of Emperor Shen-zong (1579AD), Altan Khan invaded the Oirats to the west, in the name of a pilgrimage to the living Buddha. He suffered a military defeat and the monk counselled him against committing further killing and entreated him to return to the east. Altan Khan also persuaded this monk to contact China. Thus the monk wrote from Gan-zhou (i.e. Amdo) to (prime minister) Zhang Ju-zheng, self-proclaimed as Śākyamuni Bhikkhu, requested to become a tributary state, and sent gifts. (Prime minister) Zhang Ju-zheng dared not to accept the request, and relayed it to the emperor. The emperor decreed it to be accepted and gave it the status of the tributary state. From then on, China also learnt the existence of the living Buddha. This monk had special abilities that earned him veneration. All the outlying regions followed his teachings. Even the Karmapa and kings of the Phagmodrupa all devoted themselves to him as his disciples. From that point on, all the west became devotees to this monk, thus the many princes held their titles only in name, but could no longer give orders.
原文(五)
《清史稿》卷525列傳312
四年，遣使貽土伯特汗及達賴書，謂「自古所制經典，不欲其泯滅不傳，故遣使敦請」云。嗣以喀爾喀有違言，不果。顧實汗復致書達賴、班禪、藏巴汗，約共遣使朝貢。達賴、班禪及藏巴汗、顧實汗遣伊喇固散胡圖克圖等貢方物，獻丹書，先稱太宗為曼殊師利大皇帝。曼殊者，華言「妙吉祥」也。使至盛京，太宗躬率王大臣迓於懷遠門。御座為起，迎於門閾，立受書，握手相見，升榻，設座於榻右，命坐，賜茶，大宴於崇政殿。間五日一宴，命王、貝勒以次宴。留八閱月乃還。八年，報幣於達賴曰：「大清國寬溫仁聖皇帝致書於金剛大士達賴喇嘛。今承喇嘛有拯濟眾生之志，欲興扶佛法，遣使通書，朕心甚悅，茲恭候安吉。凡所欲言，令察罕格龍等口授。」復貽書於班禪及紅帽喇嘛濟東胡圖古圖等，亦如之。是為西藏通好之始。
譯文(五)
《Draft History of Qing》 Volume 525 Biographies 312
In the fourth year of Emperor Tai-zong (1640AD), the emperor sent his ambassador to carry a letter to the khan of Tibet and the Dalai Lama. The letter read:
The classics bequeathed by the ancients, I wish not for their lost or discontinuation. Therefore I sent my ambassador to extend my invitation.
The invitation did not come to fruition due to the Gorkha rescinding their words. Güshi Khan then wrote to the Dalai Lama, the Panchen Lama, and the Khan of Tsangpa once again, proposing all sides to send their ambassadors and tributes. The Dalai Lama, the Panchen Lama, the Khan of Tsangpa and Güshi Khan thus sent (?) Khutuktu carrying gifts and a letter, addressing Emperor Tai-zong as Emperor Manjushri. Manjushri’s meaning in Chinese was auspice. When the ambassador arrived at Mukden, Emperor Tai-zong, leading the prince-ministers, humbly greeted the ambassador at the Huai-yuan Gate. His majesty raised from the throne, waited the ambassador at the gate, and received the letter from the ambassador while standing, then greeted the ambassador by holding his hands. Then his majesty took the throne, arranged a seat to the right side of the throne for the ambassador, asked him to sit down, bequeathed him tea, and held a magnificent feast at the Chong-zheng palace, which was followed by a banquet once every five days. Princes were instructed by the emperor to attend these banquets to honour the guest. The ambassador remained for more than eight months before returning. In the eighth year of Emperor Tai-zong (1644AD), the emperor wrote to the Dalai Lama, saying:
The benevolent merciful holy emperor of the great Qing empire wrote to Vajradhara the diamond Buddha Dalai Lama. Basking in your Lama’s vow to save and benefit all sentient beings, your desire to invigorate and spread the Buddhist dharma, and your commissioning of an ambassador carrying your letter, my heart is full of joy. I humbly wish your good health and auspice. I’ve instructed (?) to convey the rest of my words.
The emperor also sent letters to the Panchen Lama and Red Hat Lama Tatsag Khutuktu, following the same formalities. This is the beginning of the friendly relationship with Tibet.
《民國公報》武漢1912年
查鐘穎乃滿清定斬監候貽谷之胞侄，不學無術，手段卑污。前在四川協統任事，浮躁跋扈。因虧空公款，大受輿論攻擊，不得已乃招募蜀中流民無賴千余人，組成陸軍一協，率之進藏。該軍抵拉薩後，因素未受軍事教育，放蕩無羈，在外奸淫擄掠，無所不為，藏人莫不切齒痛恨。
《Republic Gazette》1912 Wu-han
It’s revealed that Zhong Ying was the nephew of Yi Gu, who was on the death row during the Manchurian Qing era. Zhong Ying was unlettered and unqualified, unscrupulous and unbecoming. When previously acting as a lieutenant in Si-chuan, he was known for being an impatient tyrant. Due to stealing public money, he was assailed relentlessly in the public opinion. Running out of means, he recruited a few thousand unemployed and thugs from Si-chuan, organised them into an army unit, and led it into Tibet. After this unit arrived in Tibet, due to its lack of military education, it acted in rogue and undisciplined ways. Committing rapes and robberies at will, it stopped at no moral boundaries. There was not one Tibetan who did not loathe them with a passion.
原文(七)
《中華民國解》章炳麟1907年
西藏回部，明時徒有冊封，其在先漢，三十六國，雖隸都護，比於附庸，而非屬土。今之回部又與三十六國有殊。蒙古則自古未嘗賓服...故以中華民國之經界言之，越南、朝鮮二郡必當恢復者也；緬甸一司則稍次也；西藏、回部、蒙古三荒服則任其去來也。
《On the Republic of China》(published in 1907) by Zhang Bing-lin
Tibet and Altishahr, were subjected to empty claims of suzerainty in the Ming era. In the old Han era, while the thirty six countries were subjected to the Protectorate of the western regions, they were client states, not Chinese territory. In addition, there are differences between today’s Altishahr and the thirty six countries. As for Mongolia, it has never acknowledged Chinese superiority throughout history.
......
Therefore, considering the border of the Republic of China, the two prefectures of Vietnam and Korea should certainly return. The protected state of Burma is of secondary importance. As for the barren countries of Tibet, Altishahr and Mongolia, it should be up to them to make decisions on joining or leaving.
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| 17 March 1959 Thousands of Tibetan women surround the Potala Palace, the main residence of the Dalai Lama, to protest against Chinese rule and repression in Lhasa, Tibet. Hours later, fighting broke out and the Dalai Lama was forced to flee to safety in India |
《完成民族主義維護國際和平》《總統蔣公思想言論總集》卷21中華民國34年8月24日主持中央常會、國防最高委員會聯席會議講演
我今天代表本黨的同志，根據國父的遺教，說明我們今後對省區以外邊疆民族問題，換言之，就是對於外蒙和西藏民族問題的方針。我們中國國民黨，自民國十三年改組以來，外蒙古就派代表來參加祝賀。我們國父對他們的禮遇，有如上賓，從沒有視他們為藩屬的意念與態度，決不像北京政府對他們視為殖民地加以壓制。我們國民政府成立以來，不僅對於外蒙如此友愛，就是對於西藏也莫不如此。我全國同胞必須知道，如果我們忽視這些民族平等自由的意志，抑制他們獨立自治的能力，這不僅違背我們國民革命的精神，且足以增加我們國內各民族之間的紛擾，貽誤我們建國的百年大計，亦影響到世界的和平與安全。
......
西藏民族的政治地位，也是久懸未決的問題。我可以負責聲明，如果西藏民族此時提出自治的願望，我們政府亦必將遵循傳統，賦予其高度的自治。如果他們將來在經濟條件上能夠達到獨立自主的時候，我們政府亦將如對外蒙古一樣的精神扶助他們的獨立。但必須其能鞏固其本身永久獨立的地位，不可蹈襲高麗過去的覆轍。
譯文(八)
《Attaining Nationalist Goals and Defending International Peace》– speech made while presiding over the joint session of the Kuomintang central standing committee and the national defense headquarters. August 24, 1945 – 《Complete Collection of President Chiang Kai-shek’s Views and Words》Volume 21
Today on behalf of the comrades of this party, I would, following the teachings of the founding father (Sun Yat-sen), make some clarification on our direction in dealing with nations at the border region, which is outside the provinces – in another word, our direction in dealing with the nationality question of outer-Mongolia and Tibet. We the Kuomintang of China, since our restructure in the thirteenth year of the Republic (1924AD), outer-Mongolia had sent their congratulatory delegation. Our founding father received them following protocols fit for important visiting dignitaries, and never had the idea or attitude of treating them as tributary states, unlike the Bei-yang government which adopted an oppressive colonialist posture. Since the formation of our national government, not only it extended such friendship to outer-Mongolia, but also to Tibet in the same manner. Our fellow countrymen must know, if we ignore these nations’ will to acquire freedom and equality, if we subdue their ability to achieve independence or autonomy, not only is this contradictory to the spirit of our national revolution, but it will also add troubles to the relationship among various nationalities in our country, hinder on our century-long nation building process, and affect world peace and security.
......
As regards the political status of Tibet, it’s also a long-lasting question. I solemnly declare that if the Tibetans should at this time express a wish of self-government, our government would, in conformity with our sincere tradition, accord it a very high degree of autonomy. If in the future they fulfil the economic requirement for Independence, the national government will, as in the case of outer-Mongolia, help them to attain that status. But Tibet must be able to consolidate its independence and protect its continuity so as not to become another Korea.
原文(九)
《告西藏同胞書》《總統蔣公思想言論總集》 卷33中華民國48年3月26日
你們的反共抗暴運動，不僅是為了藏族全體的生存，為了藏胞個人的自由，發揮了大無畏的精神，並且對於自由亞洲各民族、各宗教的自由與安全，擔當了英勇無比的前鋒，所以世界上一切愛好自由，主張正義的國家和人民，都站在你們這一邊，支援你們！禱祝你們的成功！我中華民國政府，一向尊重西藏固有的政治社會組織，保障西藏人民宗教信仰，和傳統生活的自由。我現在更鄭重聲明：西藏未來的政治制度與政治地位，一俟摧毀匪偽政權之後，西藏人民能自由表示其意志之時，我政府當本民族自決的原則，達成你們的願望。
譯文(九)
《Statement to Tibetan Brethren》March 26, 1959 – 《Complete Collection of President Chiang Kai-shek’s Views and Words》Volume 33
Your uprising against the violent Chinese Communist Party (CCP) regime, was not only for the survival of the Tibetan nation as whole, for the liberty of individual Tibetans, and a demonstration of your dauntless spirit, but also a courageous pioneer for every nation and every religion in free Asia defending their liberty and security. Therefore all freedom loving and fair-minded countries and peoples in the world stand together with you, support you, and pray for your triumph! We the government of the Republic of China, always respect Tibet’s existing political and social structure, safeguard Tibetan people’s freedom of religion and traditional free life. I now make this further declaration solemnly, as to the future political system and political status of Tibet, once the rogue pretender (CCP) regime is overthrown, so that the Tibetan people are able to express their wills freely, my government shall realize your wishes, based on the principle of self-determination.
(END)
