Coming to Terms with Chinese Buddhism
出版时间
2005-11-30
ISBN
9780824830281
评分
Chinese Buddhism is often portrayed as the product of a protracted encounter between Indian Buddhism and Chinese civilization, an encounter that led to the "sinification" of Buddhist teachings and practices. In a masterful display of scholarship, Robert Sharf makes a major contribution to the re-evaluation of the encounter. He shows that, although the Chinese were cognizant of the foreign origins of Buddhism, their actual exposure to South Asian clerics and Sanskrit texts was limited throughout medieval times. For the most part, Sharf argues, the Chinese dialogue with Buddhism took place among the Chinese themselves. That being the case, Chinese Buddhism is more properly approached as a product of sinitic culture, not a distorted reflection of normative Indian Buddhist prototypes. Sharf draws his argument in part from a close analysis of an obscure, nominally Buddhist text, the Treasure Store Treatise (Pao-tsang lun). The book begins with a careful reconstruction of historical and religious provenance of the text. It next turns to an analysis of internal evidence to demonstrate the close affinity between the Treatise and texts associated with Ox-head Ch'an and Twofold-Mystery Taoism. There follows a fascinating discussion of the metaphysical underpinnings of the Treatise in Chinese "correlative cosmology", in which Sharf points out the degree to which the metaphysical notion of "sympathetic resonance" (kan-ying) structured the medieval Chinese understanding of virtually all aspects of Buddhist doctrine, ritual, and soteriology. The introductory section is followed by a translation of the three chapters of the Treatise, including lengthy annotation that provides extended philologicaland philosophical discussion of dozens of key terms and concepts. The study concludes with a critical analysis of the place of Tantric, or Esoteric, Buddhism within the Chinese Buddhist tradition.
Professor Robert Sharf received his B.A. (Religious Studies) and M.A. (Chinese Studies) from the University of Toronto and his Ph.D. (Buddhist Studies) from the University of Michigan. He taught at McMaster University (1989-95) and the University of Michigan (1995-2003) before joining the Berkeley faculty. He works primarily in the area of medieval Chinese Buddhism (especially ...
- 本书核心挑战了‘中国佛教是印度佛教汉化产物’的传统范式，作者通过严谨考证指出，中古时期中国人接触南亚僧侣与梵文原典的机会极为有限，所谓的中印文化碰撞在历史上并未如传统叙事那般深入发生。
- 作者强调中国佛教应被视为中华本土文化的产物，而非印度佛教规范的扭曲反映。书中深入剖析了《宝藏论》等伪经文本，揭示其思想根源实为道家、儒家及本土宇宙观，而非印度佛学，以此论证中国佛教的独立性。
- 书中对‘感应’宇宙观及密教实践进行了去神秘化解读，指出唐代密宗并非独立宗派，而是被还原为具体的技术与仪式。作者批判现代学者用西方认识论与本体论二分法强行切割中国佛教概念，主张回归历史语境理解本土宗教实践。
- 适合对中国佛教史、宗教社会学及跨文化交流史有深入研究需求的学者与研究生。本书提供了颠覆性的史料视角，有助于纠正学术界长期存在的‘印度中心主义’偏见，重构对中国宗教本土化进程的认知框架。
- 适合对‘格义’、伪经研究、道教与佛教互动关系感兴趣的读者。书中详细分析了《宝藏论》等文献与道家重玄学、儒家伦理的深层关联，为理解中古时期三教融合提供了极具价值的文本细读与批判性分析范例。
- 适合关注学术范式转换、批判性思维训练及文献考据方法的读者。作者对既有学术定论的激烈批判与重构，展示了如何运用语言学、历史学方法解构错误前提，虽具争议性，但能极大提升读者对学术话语权力的反思能力。
- 阅读前需明确本书立场极具颠覆性且充满争议，作者对传统‘佛教中国化’叙事的彻底否定可能引发不适。建议读者保持批判性距离，不要将其结论视为绝对真理，而应将其视为一种激进的学术纠偏尝试，警惕其可能陷入的新二元对立陷阱。
- 书中涉及大量中古佛教伪经、道家文献及梵汉对勘的复杂考据，专业门槛极高。非专业读者建议重点阅读导论及第一部分关于‘感应’宇宙观的分析，跳过第二部分《宝藏论》的全文翻译与注释，以免陷入繁琐的文本细节而迷失主旨。
- 请勿将本书作为了解中国佛教正统教义或印度佛教原貌的入门读物。其目的在于解构而非建构，书中对密教、伪经的解读旨在揭示本土文化挪用机制，而非提供宗教实践指导。读者需具备基本的宗教史背景，否则难以理解作者对‘正统性’话语的批判逻辑。
- 读者普遍认可本书导论部分具有极高的学术价值，对‘佛教中国化’范式的解构令人耳目一新，批判力度强且逻辑严密。许多读者表示阅读序言及第一章后感到‘很爽’，认为其深刻揭示了既往研究的盲点，是反思佛教史研究方法的典范之作。
- 尽管赞赏其批判精神，但多数读者指出作者结论过于极端，完全否定中印文化交流的实质内容，陷入另一种‘本土中心主义’的窠臼。读者认为这种‘非此即彼’的二分法缺乏历史复杂性，未能合理解释印度佛教思想对中国文化的真实影响，存在以偏概全之嫌。
- 读者认为本书在文献考据与文本分析上展现了极高的专业水准，尤其是对《宝藏论》与道家思想关联的揭示极具启发性。但同时也警告，书中部分观点过于挑衅，可能得罪同行，且其激进立场可能导致对历史事实的另一种歪曲，需谨慎对待其最终结论。
本导读基于书籍简介、目录、原文摘录、短评和书评生成，不等同于全文精读。
- "Accordingly, in order to understand the answers they found, we must first deduce the questions they were asking, questions whose historical, linguistic, and conceptual genealogy was largely Chinese. This elementary and oft-repeated Gadamerian insight tends to be ignored in the scholarly act of gloss"
- "Robert van Gulik found that in China, as in Japan, the ability to read and write the Indian Siddham script was regularly mistaken for mastery of Sanskrit proper and that many of the East Asian clerics renowned for their proficiency in Sanskrit had little if any command over the grammar, or even the "
- "Unlike Wang Pi’s 王弼 (226–249) approach to the Tao-te ching, which tended to exalt nonbeing over being, or the commentary to the Chuang-tzu by Hsiang Hsiu 向秀 (ca. 221–ca. 300) and Kuo Hsiang 郭象 (d. 312), which exalted being over nonbeing, the rhetorical strategy of the Twofold Mystery authors, borrow"
- "Su-tsung 唐肃宗 (r. 756–762) followed the policies of his predecessor in favoring Taoism"
- "There are striking, if potentially misleading, parallels between the notion of a buddha as inwardly and outwardly quiescent and the silence of the sage-king Shun, who does nothing yet leaves nothing undone. I have already touched on the apparent congruity between the Chinese cosmology of organic hol"
- "The interpretation of the term “kan” 感 is rendered problematic by the implicit Cartesian metaphysical assumptions that inform the modern distinction between epistemology and ontology. The earliest Chinese etymological dictionary, the Shuo-wen chieh-tzu 说文解字, defines kan as “to move a person’s mind” "
- "Occurrences of the term “kan fo” in medieval Buddhist materials resist attempts to distinguish epistemological from ontological readings. The desire for a precise analysis of the metaphysical status of divinity, not to mention the desire for a consistent English rendering, is frustrated by what at f"
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