公元8世纪佛教传入西藏后,由于当时政治的需要和藏人对佛教的崇拜,西藏文明的方向逐步转向了印度文明,因此,主流历史书写中的中心与边缘的位置开始悄悄地移动了。从此,印度文化和历史被推到了西藏历史、文化话语的中心,而西藏本地文化和历史便被推到了边缘地带。在传统佛教学者笔下,印度成了“世界中心”(Yul dbus),继而,像“智慧”(shes rab)、“文明”(shes rig)、“高尚”(arya/aphags ba)等词成了其代名词,而西藏本地却成了“落后的边地”(mtha akhob),被描述为诸如“蒙昧之地”(mun bai Gling)、“愚昧”(blun rmongs)、“魔域”(srin boi yul)等,形成了一种二元对立关系。或许,最极端的例子莫过于藏人先祖是猕猴与罗 After the introduction of Buddhism into Tibet in the 8th century, due to the political needs at that time and the worship of Buddhism by Tibetans, the direction of Tibetan civilization gradually shifted to Indian civilization. Therefore, the position of center and periphery in the mainstream history writing began to quietly move away. Since then, Indian culture and history have been pushed to the center of Tibetan history and culture, while the local culture and history of Tibet have been pushed to the periphery. India has become “Yul dbus” in the case of traditional Buddhist scholars, and then, like “shes rab”, “shes rig”, “arya” / aphags ba) became synonymous with the local “mtha akhob” in Tibet, described as “mun bai Gling,” “ignorance (blun rmongs), ”“ srin boi yul ”and so on, forming a binary opposition. Perhaps the most extreme example is that the ancestors of Tibetans are macaques and Luo