西藏文化中的孔子形象

The Image of Confucius in Sino-Tibetan Culture

根據記載流傳於西藏民間的消災儀式的文獻所述，孔澤楚吉杰波是消災儀式的創始者。他被描繪為一位權威人物，經常用來威嚇作亂的鬼怪。西藏的消災儀式屬於西藏命理學的一支。根據西藏命理學的傳承，孔澤楚吉杰波就是中國的孔子（551-479BC）。不語怪力亂神的孔子如何成為西藏消災儀式中的要角，並具有神秘力量，是一個值得探討的問題。本文援用敦煌藏文文獻、西藏苯教與佛教文獻中與孔澤楚吉杰波相關的記載，討論「孔子」在西藏歷史發展過程中的形象及其演變。西藏苯教與佛教在傳播各自教義的過程中，都發揮了特殊的創造力，以他們對中國孔子的印象為基礎，塑造出一位屬於自己系統中的神秘人物。這也是西藏文化中的「造神」方式之一。

Kong tse 'phrul gyi rgyal po is regarded as the innovator of the gTo-rituals, which are performed to solve various problems of daily life. Kong tse 'phrul gyi rgyal po is often referred to as an authoritive personage in this ritual whom the evil beings should regard with reverence and awe. Using threat or persuasion, the ritual master forces the spirit to leave so that the victim is freed from troubles. According to the tradition of the gTo-rituals and Sino-Tibetan divination (nag rtsis), to which the gTo-rituals are considered to belong, Kong tse 'phrul gyi rgyal po is the Tibetan equivalent of the Chinese philosopher Confucius (551-479BC). How the Chinese master who did not speak of prodigies, force, disorder, and gods became an important figure in the Tibetan gTo-rituals possessing mystical power arouses curiosity and interest. By utilizing the information from the Tun-huang Tibetan manuscripts, from the Tibetan literature of the Bonpo tradition and of the Buddhist tradition, the authors of this article discuss the image of Confucius and its development in the Tibetan history. For the sake of spreading their own doctrine, the Tibetan Bonpo and Buddhists have demonstrated their talent in shaping a new figure of their own tradition by adapting a famous personage from a neighboring country.