02-活佛的政治学

宁玛、噶举、萨迦三派的传承形态与家族结构，见第一卷上部第十一篇第三章〈宁玛派与大圆满〉第二、三、七节，第四章〈噶举派与大手印〉第一、四节，第五章〈萨迦派〉第一、二节；萨迦昆氏家族传承与噶举支系分化同见后两章；本章只取其继承结构。

拉章作为活佛府邸与财产法人的制度，参 Melvyn C. Goldstein, A History of Modern Tibet, 1913–1951: The Demise of the Lamaist State（Berkeley: University of California Press, 1989），书内第 35—36 页："Each incarnate lama had what in Tibetan is called a labrang, which in essence was the corporation of his line of incarnations. All the past property of that line of incarnations was the property of the labrang, and all new property and wealth acquired by the current incumbent likewise became part of this labrang. Like modern corporations, these labrang retained their identity across generations, and when a lama died his labrang was inherited by his successor."；"拉章"与"强佐"两个名目的制度先例，参东嘎·洛桑赤列《论西藏政教合一制度》（陈庆英译，北京：民族出版社，1985）；撮述。

凉州会盟见《萨迦世系史》及诸通史；八思巴国师、帝师与宣政院事，见《元史》卷二百二〈释老传〉。

供施关系的概念与实态，参东嘎前揭书（书内第 39—42 页）及石泰安《西藏的文明》（耿昇译，书内第 68—70 页）；"供施"为藏文 mchod yon 的通行汉译，两书译文作"施主""供养"或"保护人"；帕竹代萨迦，见第一卷第十一篇第五章；撮述。