清代俄罗斯形象的传统成因及佛经渊源

The Image of Russia in the Qing Dynasty:Its Traditional Causes and Origin of Buddhist Sutras

清代笔记书写"俄罗斯"形象融合了复杂的民族文化情感,多有"罗斯""俄罗斯""罗刹"混用现象。称谓的不确定,有对强悍他族的遥远记忆,也是邻国文化与军事力量角逐的形象化折射。称谓的"概言"书写还是一种适宜社会规则的政治策略。"罗刹"与"红毛鬼",作为"邪恶形象"与"异域形象"代用词,是"善"的对立物,有族群文化与佛经渊源。英文"Russia"音译"罗斯",有意误读为"罗刹"而令其所指迎合世俗社会伦理,暗示国人对"西洋"文化辐射力的话语规避与否定。宗教观点的悖离与佛教排他意识、"罗刹"由"土著"自称转为"宗教异端"、模糊称谓,满足了满汉民族的固执与排外需要。

The Russian images in the historical notes of the Qing Dynasty combined with complex nationalcultural feelings, and many of them were mixed with ＂ Ross＂ , ＂ Russia＂ and ＂ Luo Cha＂ . The uncertainty ofappellation reflected a kind of remote memories of the strong races as well as the image of the cultural and military contention of neighboring countries. The term ＂ generalized＂ note represented a political strategy suitablefor social rules. As a substitute for ＂ evil image＂ and ＂ alien image＂ , ＂ Luo Cha＂ and ＂ red haired ghost＂ wereopposites of ＂ good＂ , which had the origin of ethnic culture and Buddhist scriptures. The ＂Russia＂ was transliterated in English to ＂Ross＂ , deliberately misreading as ＂ Luo Cha＂ , which made it cater for the secular social ethics, and hinted the Chinese people to avoid and deny the ＂ western＂ cultural radiation in discourse. Theparadox of religious views and the consciousness of Buddhism exclusion, ＂ Luo Cha＂ was converted from ＂ theaboriginal＂ to ＂ religious heresy＂ , with fuzzy appellation, gearing to the stubborn and exclusive needs of theManchu and Han nationalities.