DOI：10.3969/j.issn.1674-9391.2024.07.012

Abstract：

Results show that the formation， development， and evolution of Tibetan Buddhism have been a continuous process of localization， keeping pace with the times， and adapting to the Chinese context. By exploring the historical process of cultural transmission， theoretical basis， and ideological characteristics of Tibetan Buddhism， this paper aims to reveal how Tibetan Buddhism has become localized， adapted to the times， and fit into the Chinese context throughout history. At the same time， with the" aid of the theoretical frameworks of" both" Western philosophical hermeneutics and Chinese classical hermeneutics， this paper" thoroughly explores" how Tibetan Buddhism has self-adjusted and reorganized" itself in various cultural and philosophical environments" to form" a type of Tibetan Buddhism that exhibits both local and Chinese characteristics，" thereby demonstrating the" necessity" and rationality of" its adaptation to the Chinese context.

In addition， from the perspective of history and reality， this paper expounds the practical requirements of “directing Tibetan Buddhism into compliance with socialist society and advancing its" adaptation to the Chinese context”.

Firstly， Tibetan Buddhism has a long history." In the 7th century Princess Wencheng of the Tang dynasty entered" Xizang and married" Songtsen Gampo， king of" Tubo. This gradually introduced Buddhist civilization" from the Central Plains into Tubo society， and further promoted cultural exchange between Xizang and the Central Plains." Subsequently，" during the Yuan， Ming， and Qing dynasties， the strategies and policies for governing Xizang were continuously adjusted and optimized， deepening the political ties between Xizang and inland China and" facilitating Buddhist cultural exchanges. Historical records further demonstrate that over time Tibetan Buddhism has been influenced by the Zen thought of Chinese Buddhism and the indigenous culture of Xizang， gradually achieving its localization， an adaptation to the times and to the Chinese context.

Secondly， the theoretical basis for the adaptation of Tibetan Buddhism to the Chinese"" context is" substantial. For instance， Gadamer’s philosophical hermeneutics， which examines" the unity and opposition between classical texts and their interpretations" as well as" the dynamic between the original author and the interpreter，" provides a theoretical foundation for analyzing how Tibetan Buddhism can be localized and" adapted to the current context" in China." Using Gadamer’s philosophical hermeneutics， it can be observed" how Buddhism has been localized， adjusted to the" times， and adapted to the Chinese context at the intersection of history and reality. Moreover， it can be explained how necessary and rational this process has been. Additionally， the philosophical concepts within" Chinese classical hermeneutics also provide strong doctrinal support for this" adaptation of Tibetan Buddhism to the Chinese context.

Finally，the adaptation of Tibetan Buddhism to the Chinese context" is" characterized by profound ideology and has accumulated a history of over 1300 years." Indeed， during this period， the fusion of Indian Buddhist concepts with Tibetan Buddhist" insights， the integration of Tibetan and Chinese Buddhist ideologies， the" merging of Bon religion with Buddhism， the blending of Mahayana and Hinayana， and the convergence of Exoteric and Esoteric Buddhism have all been" recorded in a numerous writings. These extensive scholarly works have laid a deep ideological foundation for the" further adaptation of Tibetan Buddhism to the Chinese context.

Key Words：

Tibetan Buddhism; localization;" adaptation to the times ;adaptation to the Chinese context