佛教在藏地与汉地本土化历史之再考察

Revisiting the Localization History of Buddhism in Tibetan and Han Areas

由于汉、藏本土文化的内容结构使然,传入两地的大乘佛教在与本地传统文化的互动关系中出现"由苯入佛,融苯归佛,反客为主"和"由儒入佛,融佛归儒,客随主便"的不同结果。藏传佛教强调佛教的出世关切,经历了从苯教安乐地界、苦难地界、天神境界到佛教密宗的即身成佛再到显宗的三士道的转换过程,可概括为素朴的神秘境域与精巧的超验形上学。汉地佛教则注重佛教的现实关怀,经历了从禅宗到宋明道学再到人间佛教以至居士化佛教的演变轨迹,可称为祛魅化过程和脱脂化现象。深刻反思和认真总结这一历史文化遗产,对外来文化的本土化、传统文化的现代化以及中华民族共有精神家园的构建具有一定借鉴意义。

Due to local cultural differences between Han and Tibetan areas, the introduction of Mahayana has yielded different results in these two areas: 'the introduction of Buddhism by way of the Bon Religion, the absorption of the Bon Religion into Buddhism, and the replacement of the Bon Religion by Buddhism'; and 'the introduction of Buddhism by way of Confucianism, the absorption of Buddhism into Confucianism, and the compliance of Buddhism with Confucianism.' Tibetan Buddhism attaches great importance to the appearance of a Buddha or bodhisattva in the world to save sentient beings, and has undergone a transformation from the Heaven, Earth and Underworld spheres of the Bon Religion to Sokushin-jōbutsu of Esoteric Buddhism and then to tri purusa paths of Exoteric Buddhism. It can be viewed as a simple mysterious realm and fine transcendental metaphysics. Han Buddhism places emphasis on the realistic concerns of Buddhism, and has undergone a transformation from Zen Buddhism to Neo-Confucianism and then to layperson’s Buddhism. It can be seen as a disenchantment process and skimming phenomenon.