|
 |
|
|
|
|
|
|
何謂「道場」(Bodhimaṇḍa)？=What Is a "Daochang" (Bodhimaṇḍa)? |
|
|
|
| 著者 |
劉震 (著)=Liu, Zhen (au.)
;
王汝娟 (著)=Wang, Ru-juan (au.)
|
|---|
| 掲載誌 |
佛光學報=Fo Guang Journal of Buddhist Studies
|
|---|
| 巻号 | n.2 新2卷 |
|---|
| 出版年月日 | 2016.07 |
|---|
| ページ | 189 - 227 |
|---|
| 出版者 | 佛光大學佛教研究中心 |
|---|
| 出版サイト |
https://cbs.fgu.edu.tw/
|
|---|
| 出版地 | 宜蘭縣, 臺灣 [I-lan hsien, Taiwan] |
|---|
| 資料の種類 | 期刊論文=Journal Article |
|---|
| 言語 | 中文=Chinese |
|---|
| ノート | 作者為復旦大學文史研究院研究員；作者為復旦大學出版社
本文為「漢譯佛經梵漢對比分析語料庫建設及其漢語歷史語言學研究」研究計劃的階段性成果。該計劃得到 2010 年度香港政府大學研究資助局 (UGC) 優配研究基金 (GRF) 全額資助（項目編號：HKIEd844710）。 |
|---|
| キーワード | 道場=Daochang; bodhimaṇḍa; byang chub kyi snying po; bodhimaṇḍala |
|---|
| 抄録 | 「道場」(bodhimaṇḍa) 在漢語中的意思是「修道或者成道之場所」，看似是一個簡單的漢語詞彙。其實，在不同時期、不同的文化環境中，對這個詞有過不同的詮釋和理解。在最終形成目前的含義之前，有一段漫長的演化過程。
本文詳細檢索了梵語辭典、上座部的《本生經》、非大乘經典《大事》和《大莊嚴經》、大乘經典《佛說無量清淨平等覺經》、《維摩詰經》、《妙法蓮華經》等，以及密宗經典，認為 bodhimaṇḍa 這個詞問世以來，經歷了如下幾個階段：
1. 《本生經》的古老偈頌部份，僅出現 maṇḍa，意為「中心」。
2. 犍陀羅語的 bos̱imaḍa，意為「菩提樹」，可視為持業釋複合詞。
3. 《大事》和《大莊嚴經》中，bodhimaṇḍa 不是指佛陀成道所坐的菩提樹下，就是指被莊嚴、被崇拜的菩提樹下。
4. 漢譯的「道場」對應印度語言的 bodhimaṇḍa，意為「長著那棵菩提樹的地方」，可視為多財釋的複合詞。竺法護就是這樣理解的。但是以支謙為代表的譯者將它理解為「成道之場」，可視為依主釋複合詞。
5. 鳩摩羅什曾譯作「菩提道場」，僧肇將「道場」解釋為「修道之處」。
6. 隋煬帝將寺院稱作「道場」。
7. 玄奘將抽象化的 bodhimaṇḍa 譯作「妙菩提」，可視作持業釋複合詞；但對菩提伽耶的 bodhimaṇḍa 仍稱作「道場」，是一個金剛座。
8. 《本生經》的注疏，也將 bodhimaṇḍa 視作多財釋複合詞，並詳細描述了作為寶座和壇城雛形的佈置。
9. 密宗將 maṇḍala 稱作「道場」，成規模地將 bodhimaṇḍa 譯作「菩提道場」。
10. 藏語 bodhimaṇḍa 視作依主釋複合詞，譯作 byang chub kyi snying po，「菩提的精華」，byang chub 是否指菩提樹，還不能確定；還有譯作 byang chub dkyil ’khor 的，將 maṇḍa 和 maṇḍala 當成一回事。
11. 梵語中也出現 bodhimaṇḍala 的表述。
In modern Chinese, daochang 道場 means “a place of cultivating the path or attaining the path”. It seems to be a straightforward Chinese term. In fact, this word was interpreted and understood diversely against different historical and culture backgrounds. The interpretation of the word has endured a long process of development before it formed the present meaning in modern Chinese. In this article, the author has checked the meaning of this word in a great variety of literature, ranging from Sanskrit-lexicons, Pāli Jātaka, Mahāvastu, Lalitavistara, Sukhāvatīvyūhasūtra, Vimalakīrtinirdeśa, Saddharmapuṇḍarīkasūtra etc., to tantric texts. He divides the long process of development into the following stages: 1. In the old Gāthās of Jātaka, only the word maṇḍa takes place. It means“middle”. 2. In Gāndhārī, we find the word bos̱imaḍa, which corresponds to the Sanskrit word bodhimaṇḍa. This is the earliest occurrence of the word that we can find in extant literature. It means “Bodhi tree”, and can be interpreted as a Karmadhāraya compound. 3. In Mahāvastu and Lalitavistara, bodhimaṇḍa means either the Bodhi tree under which the Buddha sat, or the Bodhi tree to which homage is to be paid. 4. Daochang in Chinese translation corresponds to bodhimaṇḍa and means “a place, in which there is the Bodhi tree”. It is a Bahuvrīhi compound and was understood by Dharmarakṣa 竺法護 in this way. However, Zhiqian 支謙 interpreted it as a Tatpuruṣa compound, that is, “a place for enlightenment”. 5. Kumārajīva 鳩摩羅什 once translated it as Puti daochang 菩提道場 (a place for enlightenment). His disciple Sengzhao 僧肇 explained it as “a place for cultivation”. 6. The Emperor Yangdi of Sui Dynasty 隋煬帝 called Buddhist temples as Daochang. 7. Xuanzang 玄奘 translated bodhimaṇḍa, which appears in the sūtras in an abstract context, as Miao puti 妙菩提 (excellent enlightenment) - a Karmadhāraya compound. However, he still called bodhimaṇḍa, the diamond-seat in Bodhgaya, “Daochang”. 8. In the commentary on Jātaka, bodhimaṇḍa is regarded as a Bahuvrīhi compound. 9. In tantric texts, maṇḍa itself is called “Daochang”, while bodhimaṇḍa is translated as“Puti daochang”. 10. Bodhimaṇḍa is regarded as a Tatpuruṣa compound in Tibetan and translated as byang chub kyi snying po,“the essence of enlightenment”. Sometimes it can also be translated as byang chub dkyil ’khor, “the circle of enlightenment”. The latter translation seems to have equated maṇḍa with maṇḍala. 11. In the same breath, a new word, bodhimaṇḍala, instead of bodhimaṇḍa, takes place in Sanskrit texts.
|
|---|
| 目次 | 一、「道場」一詞在漢語世俗語境中的含義和運用 193
（一）佛道二教稱誦經禮拜的場所 193
（二）修道之所 193
（三）寺觀 195
二、佛教中對「道場」的闡釋 196
(1) 湯和飲料的最美味的表層 198
a. 從燒煮好的穀物中潷出來的湯汁、糊糊 198
b. 牛奶和黃油的最上層漂浮的油脂部分 198
c. 燒過的飲料中最上層含有酒精的部分 199
(2) 蓖麻 (Ricinuscommunis) 199
(3) 某種蔬菜 199
(4) 裝飾 199
(5) 蛙 199
(6) 陰性 199
a. Myrobalanenbaum「欖仁樹」 199
b. 燒酒 199
(7) 船槳 199
（一）菩提樹下 200
（二）從道樹之場到道之場 207
(1) Ms.22a3-22b6, sa mām evam āha | āgacchāmi bodhimaṇḍād iti | tam aham etad avocaṃ bodhimaṇḍa iti kasyaitan nāma | sa mām etad avocat | sa mām etad avocat | bodhimaṇḍa iti kulaputra āśayamaṇḍa eṣo ’kṛtrimatayā | … ekac ittaniravaśeṣasarvadharmānubodhamaṇḍa eṣa sarvajñajñānasamudāgamatvāt || 208
(2) Ms.23a1, sarve te bodhimaṇḍād āgacchanti, buddhadharmebhya āgacchanti, buddhadharmeṣu ca pratiṣṭhante | 211
(3) Ms.24a6, bodhimaṇḍālaṃkāraratiḥ, 212
(4) Ms.48b4-5, kleśaśatruvinirghātāc chūrās te hy aparājitāḥ | dharṣenti caturo mārān bodhimaṇḍadhvajāśritāḥ || (12) 212
（三）「道場」的形象化和具體化 217
三、結論 221
|
|---|
| ISSN | 24143006 (P) |
|---|
| ヒット数 | 227 |
|---|
| 作成日 | 2020.04.08 |
|---|
| 更新日期 | 2020.04.08 |
|---|
 |
Chrome, Firefox, Safari(Mac)での検索をお勧めします。ＩＥではこの検索システムを表示できません。
|
|
