第二章　佛教向西方的传播¶

参考文献

1. 印行版次据 Philip C. Almond. The British Discovery of Buddhism. Cambridge: Cambridge University Press, 1988，书内第 1 页：“First published in 1879, it went through at least a hundred editions in England and America.” 本书原作“在英美各销数十万册”，今改：版次不是册数，十九世纪的 edition 多为小印次，据以折算册数无根；数十万册一说的通行出处是 Brooks Wright. Interpreter of Buddhism to the West: Sir Edwin Arnold. New York: Bookman Associates, 1957，该书本书未据该来源复核。同页并录两条同时代的评价，可见其影响之广：Cobbold（1894）谓此书“probably more than any other work of the day has been the means of drawing the attention of English-speaking people to Buddhism”；Christmas Humphreys 谓其为佛法赢得了“a hearing which half a century of scholarship could never have obtained”。“高度理想化、去仪式化”一层，同页引 Richard Collins 之评：阿诺德笔下的佛陀“is no more a picture of the genuine and real Buddha, than Alfred Tennyson’s King Arthur is a picture of the actual King Arthur”。 ↩

2. Rick Fields. How the Swans Came to the Lake: A Narrative History of Buddhism in America. Boulder: Shambhala, 1981（美国佛教传入历史最全面的叙述；本书所据为初版。三版增订于一九九二年出，所增者正是七十年代以后的美国佛教，本书未据该来源复核）。 ↩

3. 沃茨的名分与自称，据其自传 Alan Watts. In My Own Way: An Autobiography 1915–1965. New York: Pantheon, 1972（所据为电子书，无版心页码，按章引；书末索引保留纸本页码）。本书原作“他没有师承，没有传授资格，自称是一个‘解说员’，不是老师”，三处皆与自传不合，今改。①按立：第八章题〈Paradox Priest〉，自述“on Ascension Day, 1945, I was ordained a priest, and formally exercised this priesthood for five years”；第一章又自道“Although I am, unofficially and on the side, an ordained priest of the Anglican Communion”。②教职：第九章〈Interlude〉自述其两段生涯为“priest at Northwestern University and teacher at the American Academy of Asian Studies in San Francisco”，“teacher”是他自己的用词。③自称：同章作“Sometimes, half in jest, I call myself a philosophical entertainer, because I have some difficulty in taking myself and my work seriously”。“philosophical entertainer”当译“哲学艺人”一类，不是“解说员”；且“half in jest”一层不可略去，略去便把一句自嘲读成了一个自我定位。④“萨满”之喻出第一章：“since the age of forty-two I have been a free lance, a rolling stone, and a shaman, as distinct from an apostolically successed priest. For the shaman gets his magic alone in the mountains and forests, whereas a priest gets his from being ordained by a guru or bishop.”须记一层分寸：他所无者是禅门的传法资格，非一切名分；自传记其与临济宗的佐佐木曹溪庵（Sokei-an Sasaki）多有过从（该书 Sokei-an 十七见），惟未见受法之记载，故正文只说没有禅门传法资格，不说没有师承。　正文的落点在"无所隶属"，不在他自称什么（裁决 0133）：第九章〈Interlude〉紧接两段生涯之后作"and thereafter philosopher-at-large, free-lance, gyrovagus, unaffiliated"。"哲学艺人"一语是他半开玩笑的自嘲，见上③，正文不再以之立论；姿态之判相应去掉"典型"二字。 ↩

4. Charles S. Prebish and Martin Baumann (eds.). Westward Dharma: Buddhism beyond Asia. Berkeley: University of California Press, 2002.（西方佛教的地区性比较研究） ↩

5. 年代与机构，见 Rick Fields. How the Swans Came to the Lake: A Narrative History of Buddhism in America. Boulder: Shambhala, 1981（三点验）。生于一九三九年二月，噶玛巴于其生后十八月认定坐床（书内 282 页）。舍僧衣一节系于英国诺森伯兰的车祸与左半身瘫痪之后，菲尔兹引其自述："I should not hide behind the robes of a monk, creating an impression of inscrutability, which, for me, turned out to be only an obstacle. With a sense of further involving myself with the sangha, I determined to give up my monastic vows."（书内 303 页）。那洛巴一校起于其在落基山法业中心拖车里与学生的一次商议，自谓"a hundred year project"，取式于那烂陀（书内 316 页）；一九七四年首届暑期讲习原拟收一二百人，终至两千人涌入博尔德（书内 317 页）。诗与佛之合，见金斯堡与安妮·沃尔德曼所创的凯鲁亚克离体诗学院，约翰·凯奇亦于此首演《Empty Words》第四部。香巴拉训练则于一九七七年在博尔德开办（书内 384 页）。三点须记：其一，Naropa 得名于印度大成就者那洛巴，与那烂陀（Nālandā）非一事，此校只是取式于后者；其二，一九七四年所立名为 Naropa Institute，改称 University 在其后；其三，菲尔兹此书刊于一九八一年，由香巴拉出版社印行，饮酒与性行为之争议及其一九八七年卒年皆在其后，故菲尔兹所据只及机构与年代；争议一层今据 Ann Gleig. American Dharma: Buddhism Beyond Modernity. New Haven: Yale University Press, 2019，書 86：该页列举西方佛教界师长滥权诸案，记创巴为"the openly promiscuous Chögyam Trungpa, founder of Shambhala, died at the age of forty-seven partly due to years of heavy alcohol use"，并接记其美国法嗣厄瑟·滕津（Osel Tendzin）与多名学生发生无保护性行为并传染 HIV 一案；卒年一九八七见同书書 30 作"Chögyam Trungpa Rinpoche (1939–1987)"。惟须记一限：格莱格所举是滥权诸案之一例，非创巴一人的专门调查，本注不据此推及争议的细节与规模。　又，正文原作那洛巴大学是"西方第一所以佛教为灵感的大学"，今删该优先性断言：此类"第一"须有普查方立，而本书未做也无从做；菲尔兹此书亦只记其创办经过，不作此断。另有 Ann Gleig. American Dharma: Buddhism Beyond Modernity. New Haven: Yale University Press, 2019，書 30 记创巴（1939—1987）“established a series of meditation centers that become known as the Shambhala lineage as well as Naropa University in Boulder, Colorado, which have served as influential Tibetan Buddhist modernist hubs”，亦不言其为第一。 ↩

6. Jan Nattier. "Who Is a Buddhist? Charting the Landscape of Buddhist America." In The Faces of Buddhism in America, ed. Charles Prebish and Kenneth Tanaka. Berkeley: University of California Press, 1998（西方佛教三类型分析；移民佛教被忽视的问题。此篇未获原文复核）。本书上表所据为同一分类的先出短论：Jan Nattier. "Buddhism Comes to Main Street." The Wilson Quarterly 21, no. 2 (Spring 1997): 72–80。三分法原文在书内 74 页："Religions—not just Buddhism—travel in three major ways: as import, as export, and as 'baggage.' … Religions transmitted according to the 'import' model are, so to speak, demand driven: the consumer (i.e. the potential convert) actively seeks out the faith. 'Export' religions are disseminated through missionary activity, while 'baggage' religions are transmitted whenever individuals or families bring their beliefs along when they move to a new place."；并明言"It is these divergent styles of transmission, not matters of doctrine, practice, or national origin, that have shaped the most crucial differences within American Buddhism."。三个类型的别名亦出此篇：进口型"A convenient label for the groups formed by the import process, then, would be 'Elite Buddhism'"，其例为藏传诸派、内观、各系禅；出口型即创价学会，"the Soka Gakkai was established by missionaries accountable to the home organization"，其众"only about half … have attended college"，据该会一九八三年自查，非欧裔占百分之五十五；行李型即 Ethnic Buddhism。正文所说媒体图像的偏斜，原文作"So thoroughly do Elite Buddhist concerns … dominate the media's picture of Buddhism that these groups often appear to be the only game in town"，又谓"it is the Buddhists we hear the most about in the American media—the Elite Buddhists—who have so far attracted the least diverse membership"。行李型的人数与实践广度，见"the majority of 'hereditary Buddhists' are Asian Americans"，及其"retaining as they do a broad range of the moral, meditative, and ritual practices that were current in their homelands"，而进口型之失正在"its scanting of other aspects of traditional Buddhism"（僧制与祈愿一类）。两点须记：其一，此篇讲的"隐形"是教内互相取消而非学界失察，"it is not only Elite Buddhists whose map of the Buddhist world renders other practitioners invisible"，出口型亦以自家定义排除他人，而行李型"tend, in general, to be less critical of their coreligionists"；正文兼言学术界一层，此篇不担，或在一九九八年那篇，仍待原文复核。其二，一九九七年此篇为通俗刊物短论，一九九八年那篇是学术论文集专章，篇幅与论证俱详，引用时宜分别著录。 ↩

7. Jack Kornfield. After the Ecstasy, the Laundry: How the Heart Grows Wise on the Spiritual Path. New York: Bantam, 2000（西方佛教修行者的实际挑战；所据为电子书，无版心页码，按章节引）。该书论师徒关系的四类问题，第三类即性的滥用，其极端者作"even the transmission of HIV by a teacher who told his students that his special powers would serve as protection"。所指即沃色·丹增一案，惟康菲尔德不书其名，且他记下的是上师另有说辞，与"未告知"一语并非同一件事。（一处须知：此书封底推荐语中有索甲仁波切一则，而索甲正是上文所举案例之一。）关于导师滥权，另见 Ann Gleig. American Dharma: Buddhism Beyond Modernity. New Haven: Yale University Press, 2019, ch. 6，该书书内 84–87 页历数诸案：丘扬创巴"died at the age of forty-seven partly due to years of heavy alcohol use"；其美国法嗣"Osel Tendzin, had unprotected sex with several students and transmitted HIV to one of them; that student and his girlfriend later died of AIDS, as did Tendzin"；岛野精道"founder of the first Rinzai Zen monastery in the United States, Dai Bosatsu, was forced to resign from his position after a series of allegations of sexual abuse and misconduct occurring over forty years"；索甲仁波切一案该书另记一节，为正文所未及："In 1994, Sogyal Rinpoche settled out of court a $10 million lawsuit on charges of sexual, physical, and mental abuse yet continued to face charges of sexual abuse by female students."格莱格又记美国禅界九十余位教师的联署公开信，由 Grace Schireson 與 Genjo Marinello 起草，谢 Mark Oppenheimer《Zen Predator of the Lower East Side》之报道，并为教界"collective failure"致歉。索甲一案的年份另有 Rigpa 自家的声明可据：对他的指控于二〇一七年七月提出，同年八月十一日他宣布辞去各国以 Rigpa 为名诸组织的精神导师之职，二〇一九年八月二十八日卒于泰国（Rigpa Australia 网站 Media Centre 页作 "On 11 August, Sogyal Rinpoche announced his retirement as Spiritual Director from all the organisations that bear the name of Rigpa"；Rigpa UK 网站 Press 页所载 2019 年 8 月 31 日声明作 "retired definitively as the Spiritual Director of Rigpa in August 2017"）。 ↩