摘要
清代以降,关帝信仰不仅传到甘青川藏区,由此也流传到西藏地区,并融汇于藏传佛教文化中,成为藏传佛教的一员护法神。其形象依次转化成:护法神与战神关帝——卫则姊妹——尚论多杰东都——赤尊赞——格萨尔王与财神关帝——多闻天王——格萨尔王;其名称依次演化成:关老爷或关云长(音译)——云长热咱——真日杰布(意译)——格萨尔王。关帝首先由高僧活佛吸纳为藏传佛教护法神,继之被藏族民众转化成格萨尔,最后又在高僧智者与能工巧匠的打造下实现了格萨尔拉康即关帝庙文化景象。关帝信仰传到藏族地区后转化为格萨尔崇拜现象,不是关帝被误读为格萨尔,而是关帝信仰藏传佛教化与藏族化的结果,同时也是异质文化本土化的一个典型案例。
Starting in the Qing dynasty,the cult of Guan Di spread to Tibetan-inhabited areas in Gansu,Qinghai and Sichuan and thence to Tibet.The practice thus merged into Tibetan Buddhist culture,with Guan Di becoming one of protective deities in Tibetan Buddhism.Guan Di's image has gone through a series of changes,starting as God of War and finally evolving into King Gesaer,with corresponding changes in nomenclature.Guan Di was first accepted by eminent monks and living Buddhas as the protective deity of Tibetan Buddhism and then venerated as Gesaer by the ordinary people.Finally,through the agency of eminent monks and thinkers and skilled artisans,the image of Gesaer-lakang was created,that is,the cultural image of the Guan Di Temple.The phenomenon whereby belief in Guan Di was transmuted into the cult of Gesaer in Tibetan regions was not a matter of the words Guan Di being misread as Gesaer but of belief in Guan Di becoming assimilated into Tibetan Buddhism.This provides a classic example of the localization of an extraneous culture.
出处
《中国社会科学》
CSSCI
北大核心
2010年第2期200-219,共20页
Social Sciences in China
作者简介
作者加央平措，中央民族大学哲学与宗教学学院2007级博士研究生（北京100081）。
