论佛教与蒙古民族文化的融合

信仰一种宗教，是一个民族发展、进步、成熟过程中必然经过的一个阶段，是一个民族走向文明的标志。对一个人而言，如果他不信仰宗教，除非他是坚定的无神论者或以某种世俗的信念作为精神支柱，否则他就是一个没有信念、没有理想、只有低级生活追求的、不在乎是非善恶的玩世不恭之辈。

佛教的出现，以智慧的正见，慈悲的胸怀，利他的行动拯救了无数受贪、嗔、痴引发的种种痛苦煎熬的众生及其心灵。博大精深的佛教思想是世界上极为丰富的精神宝库，它不但引导无数寻求解脱之路的众生进入了菩提之路，而且对人类文明的进步、文化的发展、伦理道德的成熟、社会的和谐产生了不可估量的作用。佛教今天仍给世界带来和谐、仍在净化人们的心灵、有缘的佛弟子仍在佛法的沐浴下专心修持菩萨梵行，积蓄二资粮，成就自他二利。佛教永远以慈悲、无私、利他、智慧的精神照亮世界，坚信它终究会让世界变得充满爱心、充满和平、充满平等。

一

佛教传入中国已有两千多年的历史，佛教文化已经成为中国传统文化的重要组成部分。同样，藏传佛教传入蒙古高原，也有近千年的历史。佛教曾经是蒙古民族全民信奉的宗教，蒙古民族是在佛光普照下成熟、进步、创造辉煌的民族。蒙古地区佛教历史久远，影响深刻，和蒙古民族的文化发展，关系密不可分。早在元朝成立以前，佛教从西藏和回鹘两个方向传入蒙古高原，开始弘传。十三世纪中叶西藏佛教萨迦派第四代祖师班迪达贡嘎坚赞和元太宗窝阔台次子阔端在凉州（今甘肃武威）会面，为把中国的疆土扩展到喜马拉雅山奠定了基础。从那时起藏传佛教渐渐传入蒙古高原，经过几百年的传播，遂成为全民族的信仰。佛教对蒙古族而言，它不仅仅是信仰，而且是文化。在印度和藏区形成发展，并通过佛教的途径传入蒙古高原的大小五明在蒙古地区的生根、延伸，极大地促进了蒙古族语言学、文学艺术、哲学思想、医药学、天文历算等各学科的形成、发展。它和蒙古族自身的固有文化融合，成为蒙古族文化发展、成熟和丰富的巨大的推动力。因此佛教和蒙古民族的文化关系是源远流长的，而且是密不可分的。

佛教传入蒙古高原以后所发挥的作用和对蒙古民族历史所产生的巨大影响，学者们从不同角度作不同的评价。但是它对蒙古民族文化的发展所起的促进作用和对蒙古社会的进步所起的积极影响是不可否认的客观事实。概括起来讲主要有如下几点：

（一）从历史上看，佛教传入蒙古高原以后对蒙古民族的民族性格、心理素质和品德的变迁与进化中起了导向性作用。佛教一经融入到他们的日常生活、风俗习惯当中，就使一个骑射征战为乐的民族很快变成了仁慈、利他、善良、纯朴的民族，成为能够以异常平静的心态来对待历史和现实世界，崇尚十善，不记仇，对弱者充满同情心和对众生怀有平等心的民族。正因为如此，他们和任何人，不分民族，不分贫富贵贱，都能和睦相处，友好往来。因此政治上他们历来非常愿意促进各民族人民的交往与团结，全力维护祖国大家庭的统一。今天他们成为祖国北大门的坚强保卫者。

雄辩的历史事实证明，佛教能够影响一个民族的成长、成熟过程，也能够对其文化的发展发挥巨大的促进作用，也能对社会的稳定、和谐产生积极的作用。最重要的原因是佛教思想能够改变一个民族的追求和心态。

（二）蒙古地区的佛教虽然属于藏传佛教，但它不是藏区佛教的附属品，也不是它的翻版。佛教在蒙古地区传播的近千年过程中和蒙古民族的传统文化融为一体，形成为一个独具特色的重要的佛教分支。它信奉的人数众多，传播的地区非常广阔，跨越中蒙俄三国。其中包括内蒙古在内的中国境内的蒙古族地区的佛教，是它最重要的组成部分。这里历史上建立寺院最多，杰出人物出现最多，经文论著创作最多，重大佛事活动举行最多。

佛教的传播使蒙古地区出现了寺院林立的壮观。仅在内蒙古地区曾有上千座寺院和十万多的僧众。寺院成为当地的宗教信仰和民族文化中心，文物、绘画艺术、经书、文献收藏中心，医疗服务中心。寺庙建筑自然也成为蒙古地区最好的建筑。

（三）佛教的传入使蒙古民族的文化出现空前的繁荣景象。传说中说萨迦班抵达贡嘎坚赞在凉州创制了蒙古文字，这同历史事实不符。但学界根据有关记载，认为他可能为蒙古人不久前所借用的回鹘式蒙古文编制过字母表，并写过第一部《蒙文启蒙》之类的著作。十三世纪元帝师八思巴喇嘛罗卓坚赞奉忽必烈皇帝之命创制了元国字——八思巴文。元朝皇帝曾设想把它作为“译写一切文字”的、中国各民族通用的国家文字。这个设想虽然终究没有成功，但为我们留下了用它记录的蒙古语、汉语、藏语、维吾尔语等多种语言的宝贵的文献数据。十四世纪大佛学家和语言学家班抵达却吉斡节尔用藏语语法的模板写了第一部系统的蒙古语语法《蒙文启蒙》。在蒙古文字和语法成熟的条件下，精通蒙藏两语的蒙古族高僧和文人，进行了连续几百年不间断的、大量的翻译活动。蒙古民族在佛学五明的基础上，进行创造性的努力，培育了自己的语言学、文学艺术、哲学思想、医药学、天文历算等各科的学问。比如，以藏医《四部医典》为理论基础和教科书，以各个寺院的曼巴扎仓为基地，学习和研究医药学，开展医疗活动，产生了具有蒙古族特色的蒙医蒙药，也产生不少蒙医药学家和名医。

二

佛教和蒙古民族文化之间的影响是相互的，蒙古民族对佛教在这个地区的传播和对整个藏汉传佛教文化的发展做出的贡献是巨大的。蒙古民族的传统文化、蒙古民族居住区域的地理特征和生活条件、蒙古民族的语言文字、蒙古民族的风俗习惯等对传播于这个地区的藏传佛教留下了很深的烙印，使其成为具有民族和地区特色的一个重要佛教分支。蒙古民族对佛教的贡献和这个地区佛教的特点，概括起来讲，有如下几点：

（一）以内蒙古地区佛教为主的中国蒙古族佛教有其爱国爱教、维护民族团结和祖国统一的传统。远在八思巴喇嘛罗卓坚赞和元世祖忽必烈结成师徒关系的时候就达成了宗教教内事务方面上师为主、国家政治事务方面皇帝说了算的谅解，对遵从上师的戒律条款作了变通的规定。可以说这是对佛教教义做出符合当时情况的阐释的范例。后来的事实说明，在政教关系上内蒙古佛教就是遵循这一条原则走下来的。内蒙古佛教从不凌驾于政府之上，这是和藏区佛教历史上的政教合一制度是截然不同的。

（二）世界三大语系佛教中藏语系佛教是一个很重要而有着很大影响的分支，而蒙古地区的佛教是它的很重要的组成部分。藏传佛教在蒙古地区的传播使它的传播区域覆盖了中蒙俄三国。传播的区域的广阔化，信众的民族成分的多样化，信奉的人数的大量增加，使藏传佛教的传播呈现了最鼎盛的状态。

（三）佛教传入蒙古地区以后前后有数以百计的蒙古族高僧大德为藏传佛教在蒙古地区的传播，殚精竭虑，笔耕不辍，留下了卷帙浩繁的著述，为整个藏传佛教的弘扬和藏传佛教文化的丰富、发展，做出了巨大的贡献，这反过来对蒙古民族的整个文化的发展也产生了极其深刻的影响。在内蒙古地区曾经出现了像察哈尔格西洛桑慈成、阿拉善拉然巴阿旺丹达尔、锡林郭勒的江龙班底达、鄂尔多斯的伦珠班底达……等佛教学者，他们不仅是内蒙古的著名高僧，而且是名扬雪域的佛教大德。他们的论著最具代表性，特别是因明学、般若、中观、俱舍、戒律等五部大论和密宗二次第方面的精辟的研究和深入的论述是藏传佛教界公认的优秀之作。它们的内容涵盖了佛教显密二宗三乘四续的各个方面。内蒙古佛教史上还出现了很多著名大成就者和上师，以及灿若群星的众多格西，比如格鲁派大寺院塔尔寺的精通五部大论的格西中蒙古族格西曾经占大多数。

（四）蒙古地区的高僧大德们近千年来为了用蒙古语言文字弘扬佛法，使蒙古族佛教弟子在自己的语言文字上了解到佛教教义而进行了持久的、规模庞大的译经活动，付出了巨大的努力，将《甘珠尔》《丹珠尔》和宗喀巴师徒三尊等许多高僧大德的文集或主要著作从藏文译成了蒙古文。有的学者认为有一部分佛经是直接从梵文翻译成蒙古文的，又有一部分是从回鹘文翻译成蒙古文的。已经翻译成蒙古文的现存蒙古文佛教经典堪称浩如烟海，已经使蒙古语言文字成为重要的佛经语言和佛经文字之一。

这里还应该指出的是蒙古地区寺院虽然几乎全部用藏语诵经，但是对藏文佛经的读法方面形成了自己独特的风格，或者叫发音方法。这种以藏文拼写法为依据、不受藏语口语发音规则限制的简便读法用了几百年。这个整个蒙古高原的僧侣都能接受的读法为佛法在大漠南北的弘传提供极大的便利。若要求严格按藏族人的发音来诵经、学经的话，藏传佛教在蒙古高原的传播将会受到很大的限制，甚至难以立足。

（五）蒙古民族生活区域的地理环境条件，生活习惯，风俗习惯，对蒙古地区的藏传佛教的寺院形式、饮食、着装、供品、法会季节和时间长短等都产生了一定的影响，使其更适合于蒙古地区弘传和发展，更能很好地为当地的信教群众服务。

中国佛教是深深扎根于中华传统文化的宗教。在传入中国的两千年中，佛教不断与中国固有文化碰撞、磨合、逐步成为中国传统文化的重要组成部分。同样佛教文化也已经成为蒙古族传统文化的重要组成部分。当前，中国佛教重要组成部分的我们内蒙古佛教，面对各种机遇和挑战，努力适应形势，与时俱进，为国家和民族的繁荣昌盛发挥自身作用的同时正在努力做到坚持纯正的信仰不动摇，坚持佛教基本教义不动摇，坚持履行弘法利生的责任不动摇。

当今世界上的任何国家，任何民族需要的是一个持久和平，共同繁荣的和谐世界。而要达到建设这样一个世界的目的，必须抛弃国家间、地区间、民族间由于历史的和现实的利害关系以及宗教信仰、政治信念、意识形态的不同而产生的相互间的猜忌、仇视、敌视和歧视。要化解由它而产生的仇恨、矛盾、纷争、和冲突，达到全人类的和全世界的和谐，除了靠世界和平力量的壮大和政治家们的远见卓识的持久的和平努力以外，我们佛教界应该和能够发挥极大的促进作用。这种作用的核心是净化人们的心灵。“心净国土净，心安众生安，心平世界平。”如果多数人都懂得这个道理，调整自己的心态，并由它而产生的爱心、利他心付诸实施，那么世界的和谐是大有希望的，构筑和谐世界的众缘必定能够和合。

On the Integration of Buddhism and Mongolian Culture

Jalsan Standing Director of the Buddhist Association of China, Acting Chairman of Buddhist Association of Inner Mongolia

Having a religion as belief is a historical phase that a people is bound to pass through in their development, progress and growth, and a sign for a people to have entered in civilization. for an individual, if he/she does not believe in any religions, he/she would be a cynical who has no faith and dream, pursuing material satisfactions in life and having no concern to goodness or evilness, unless he/she is unswerving atheist or regards some worldly faith as his spiritual support.

With the sapient insight, merciful heart, and altruistic act, Buddhism has saved innumerable souls in various kinds of pains triggered by their greed, anger and foolishness. The broad and profound Buddhist ideas are an exceptionally rich spiritual treasure, which not only guide millions of people who seek salvation into the road of Bodhi, but also play an inestimable role in the progress of human civilization, the development of culture, the maturity of ethics and morality, and harmony of society. Today, Buddhism is still bringing about harmony to the world and purifying people’s hearts. Buddhist disciples are still bathed in the power of Buddha, saving the two necessary provisions for the path to enlightenment, and accomplishing benefits for themselves and others. Buddhism always illuminates the world with the spirit of mercy, selflessness, altruism and wisdom. I firmly believe that the religion will make the world full of love, peace and equality.

I

Buddhism was introduced to China more than two thousand years ago, and Buddhist culture has become an important part of traditional Chinese culture. Meanwhile, Tibetan Buddhism was introduced to China about a thousand years ago. Buddhism used to be the religion of all the Mongolian people. The Mongolians are a people who has matured, developed and created glory with the illumination of Buddha light. Buddhism in Mongolia has a long history and profound impact, which is closely related to the development of Mongolian folk culture. Buddhism was introduced to Mongolia from Tibet and Uighur before the establishment of Yuan Dynasty and began to spread since then. In mid 13th century, Pandita Kun dgav rgyal mtshan , the fourth master of Sa skya School of Tibetan Buddhism, met Gudan, the second son of Ögedei, Emperor Taizong of Yuan Dynasty, in Liangzhou (currently Wuwei in Gansu Province), which laid a foundation for the expansion of the Chinese territory to Himalaya. From then on, Tibetan Buddhism had spread to Mongolian plateau, and gradually become the belief of all Mongolian people over hundred of years to come. To the Mongolians, Buddhism is not only a belief, but a culture. Having come into being and grown in India and Tibet, the five brightness in Buddhism took root and grew in Mongolia, and greatly boosted the formation and development of Mongolian linguistics, literature, arts, philosophy, medicine, and astronomy. It integrated with the indigenous Mongolian culture and strongly promoted the development and maturity of Mongolian culture. Therefore, Buddhism and Mongolian culture has related for a long period of history and is closely interwoven each other.

Scholars have made various comments from different perspectives on the immense role of Buddhism in Mongolian history. Certainly, the positive roles of the religion in the development of Mongolian ethnic culture and the progress of Mongolian society are undeniable. We can summarized them as follows:

Firstly, in terms of history, Buddhism played a guiding role in the change and evolution of the ethnic character, psychological quality and moral character of the Mongolian people. Once Buddhism was integrated into their daily lives and customs, the people who were keen on riding, shooting and fighting became one that adored ten goods who was forgiving, compassionate on the weak, and treated all people equally. Therefore, they could get along with any one regardless of whoever from different nation/ethnic groups, economic and political backgrounds; they have always been willing to enhance the communication and solidarity of all peoples and preserve the unity of the homeland. Today, they have become firm defenders of the north gate of China.

The Demosthenic facts of history has proved that Buddhism can influence the process of growth and maturity of a people, greatly boost its cultural development, and play a positive role in the stability and harmony of a society. What is most important is that Buddhist ideas can change the course of pursuit and mentality of a people.

Secondly, although Buddhism in Mongolian area falls into the category of Tibetan Buddhism, it is not an appendix or reproduce of Buddhism in Tibetan area. Buddhism has integrated with the traditional culture of Mongolians during its transmission of nearly a thousand years in Mongolian area and become a unique and important Buddhist branch. It has many believers who dwell in China, Mongolia and Russia. Among them those who live Inner Mongolia is the most important group. In Inner Mongolia, more temples have been established, most outstanding Buddhist figures have emerged, most of Buddhist works in Mongolian have been written and published, and more important Buddhist events have been conducted.

The transmission of Buddhism has brought about the building of many temples in Mongolian area. There used to be thousand of temples and over 100,000 monks in Inner Mongolia. The temples used to be the local religious and cultural center, the collection center of cultural relics, paintings, Buddhist classics, and literature, and the medical service center. The temples have become the best architecture in Mongolian area naturally.

Thirdly, the introduction of Buddhism has enabled unprecedented prosperity of the Mongolian culture. It is said that Pandita Kun dgav rgyal mtshan created Mongolian characters in Liangzhou. This saying is no in line with historical facts. However, according to relevant studies, he might have created an alphabet list for Uighur-Mongolian writing system borrowed by Mongolians not long ago. Besides, he was first writer of works, something like “Mongolian ABC”. In the 13th century, Vpags pa, the teacher of Emperor Kubilai of Yuan Dynasty, created Vpags pa script upon the order from the latter. The Yuan Emperor intended to make it the general language of empire and to replace all of writing systems. Although the plan did not succeed, many precious literatures originally written in Mongolian, Chinese, Tibetan and Uyghur language have been preserved in it. In the 14th century, Pandita Chos kyi vod zer, a great Buddhist scholar and linguist, wrote “Mongolian textbook” in standard Tibetan grammar, the first systematic Mongolian grammar book. Many eminent Mongolian monks and scholars accomplished in both Tibetan and Mongolian have done continuous translations over hundreds of years. Based on five brightness, the Mongolian people have cultivated their own linguistics, art and literature, philosophy, medicine and astronomy. For instance, medicine has been studied in medical departments of all temples based on The Four Medical Tantras of Tibetan medicine, and medical activities have been conducted. As a result, specific Mongolian medicine were developed and many famous Mongolian doctors and pharmacists were educated in the area of Mongolia.

II

The influence between Buddhism and Mongolian culture has been mutual. The contribution of the Mongolian people on the transmission of Buddhism in the Mongolian area and the development of both Tibetan and Buddhist culture has been immense. The traditional Mongolian culture, the geographical characteristics of the area and the living way of the people, the Mongolian language and Mongolian customs deeply impacted the Tibetan Buddhism in the Mongolian area. Therefore it is an important Buddhist branch with its own regional features. The contribution of Mongolian people on development of Buddhism and formation of the characteristics of Buddhism in Mongolia can be summarized as follows:

(I) Mongolian Buddhism in Inner Mongolia has a tradition of loving the homeland and religion and preserving the solidarity of the people and the homeland. Pagba and Kublai reached an agreement that decisions regarding religious affairs would be made by the teacher and those regarding political affairs were subject to the emperor, when they built up the teacher-student relationship. It was a modification on the rule of obedience to the teacher, and a good example of accommodating Buddhism to a specific circumstances. The facts following showed that Buddhism in Inner Mongolia followed this example in handling the relationship between politics and religion. The Buddhism in Inner Mongolia is not superior to the government, which is completely different from the integration of religion and politics in Tibetan area.

(II) Tibetan Buddhism is an important and influential branch in the three major branches of Buddhism in the world, and the Buddhism in the Mongolian area is an important part of it. Tibetan Buddhism has spread in China, Mongolia, and Russia. The broad diffusion, diversified peoples, and huge increases in the disciples have enabled the greatest prosperity in the spreading of Tibetan Buddhism.

(III) After the introduction of Buddhism into the Mongolian area, hundred of eminent Mongolian monks have achieved wrote numerous books, contributing hugely on the spreading of Tibetan Buddhism and the development of Tibetan Buddhist culture, which in turn exerted huge impact on the development of Mongolian culture. Many eminent Buddhist scholars emerged in Inner Mongolia, such as Blo bzang tshul khrims (Chahar Mongol), Ngag dbang bstan dar (Alasha Mongol), Lcang lung pandita (Shilin-gol Mongol) and Lhun grub pandita (Ordos Mongol). They are not only famous in Inner Mongolia, but also influential in Tibet. Their writings are representative masterpieces recognized in the Tibetan Buddhist circles, especially their output in Hetuvidya study, Prajna, middle-view, Jushe, commandment, tantra and so on. There have been many accomplished monks and scholars in the Buddhist history of Inner Mongolia. For instance, most of the monk scholars accomplished in the five classics in Kumbum Lamasery were Mongolians.

(IV) In nearly a thousand years, the virtuous monks in Mongolian area have spread Buddhism in Mongolian spoken and written language and conducted lasting and large-scaled translations of the Buddhist doctrines to enable Mongolian disciples access Buddhism. They have translated many collections and masterpieces by eminent monks from Tibetan to Mongolian, including Bkav vgyur and Bstan vgyur. Some scholars believe that some of the classics were translated from Sanskrit script into Mongolian and some were translated from Hui into Mongolian. The existing Mongolian Buddhist classics are numerous, enabling the Mongolian spoken and written language an important Buddhist spoken and written language.

It should be pointed out that although Tibetan is used to read Buddhist classics in almost all of the temples in Mongolian area, the pronunciation is unique, which is based on the spelling of Tibetan and is not restricted by the standards of Tibetan pronunciation. It has been used in hundreds of years and largely facilitated the spreading of Buddhism in Mongolian highland. If monks were strictly required to read and learn the Buddhist classics in standard Tibetan, Tibetan Buddhism could hardly be spread in Mongolian highland.

(V) The geographical conditions and local customs exerted some impact on the shape of building, diet, costumes, offerings, the time and length of celebrations in Mongolian temples, which is more accommodating for the spreading of Tibetan Buddhism in Mongolian area and better service of local disciples.

III

The Chinese Buddhism is deeply rooted in the traditional Chinese culture. Over two thousand years, Buddhism has been adjusting to the indigenous Chinese culture and gradually become an important part of it. Likewise, the Buddhist culture has become part of traditional Mongolian culture. Currently, as an integral part of the Chinese Buddhism, the Buddhism in Inner Mongolia faces all kinds of opportunities and challenges. We are striving to adjust ourselves to the new circumstances and keep up with the times. We stick to pure faith, the basic doctrines of Buddhism and the obligation of spreading Buddhism and bringing benefits to all people as well as contributing to the development of the country.

A stable, peaceful, prosperous and harmonious world is need by any country and people. To build such a world, the misgivings, hate, hostility, and discrimination resulted from the historical and practical interest relationship between countries, regions and peoples, and the difference in religious beliefs, political faiths, and ideologies must be discarded. To dissolve the hate, conflict, dispute and fighting and to achieve harmony of all human kind and all the world, apart from the growing peace powers, the foresight of politicians and efforts in peace-keeping, Buddhism should and can play a huge positive role. The core of it is to purify people’s hearts. “The country is clean if the heart is so, and the people and the world are peaceful if the heart is so”. If most people understand it, adjust their minds, and carry out acts with the love and compassion thus aroused, there is great hope for a peaceful world, and the powers of building a peaceful world shall converge.