纯粹的卡里斯玛及其传导性:当代康区及果洛地区藏传佛教转世喇嘛的心景  

Genuine Charisma and Its Transmissibility:The Inner Landscape of Reincarnated Lamas in Contemporary Tibetan Buddhism in Kham and Golok

作　　者：郁丹[1] 

机构地区：[1]美国国际教育交流协会

出　　处：《西北民族研究》2011年第2期34-44,共11页Journal of Northwestern Ethnic Studies

摘　　要：本文旨在对当代康区及果洛地区藏传佛教在复兴背景下纯粹的卡里斯玛（genuine chadsma）现象进行一种社会学的研讨。其关注的焦点是当代我国境内藏传佛教的转世喇嘛的内质及其集体功能。在理论层面上，这篇文章质疑了马克斯·韦伯（Max Weber）的观点，他仅将卡里斯玛看作个人人格魅力，并且认为它经历着一个日常化（routinization）及最终消亡（demise）的过程。作者基于对藏族深具魅力的转世喇嘛及其与寺院制度共生关系的认识，提出了在藏文化情境中，纯粹的卡里斯玛不仅是以个体人格为中心的现象，更关键的，它还是古老宗教体系集体性的表现。这类佛教里的纯粹卡里斯玛，不仅其再生得到了藏传佛教寺院制度的支撑，甚至还可以在希望获得它的人们身上传导。This article is intended as a sociological interpretation of genuine charisma in the context of contempo- rary Buddhist revival in Kham and Golok. It focuses on the inner quality and the collective function of Tulkus [ reincarnated Lamas ] in the current Tibetan Buddhist revival inside China. On the theoretical level, this article argues against Max Weber＇s typology of charisma exclusively as a personal quality that is subject to routinization and demise. Based on the author＇s ethnographic recognition of the symbiotic relationship between Tibetan charismatic Tulkus and their monastic institutions, this article presents a case of genuine charisma in Tibetan context not as merely a personality-centered phenomenon but, more critically, as a collective affair in an ancient religious system. The reproduction of this. type of Buddhist genuine charisma is positively sanctioned by Tibetan monastic institutions, and is transmissible to those who wish to acquire it.

关 键 词：卡里斯玛 佛教 转世喇嘛 

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