譯場; 外學; 外學支持譯業; 原始佛教教義的乖離與扭曲; 「佛教中國化」的建立; translation centre; secular learnings; the secular learnings supported the translation work; the original Buddhist doctrines being strayed and distorted; the establishment of Sinolized Buddhism
摘要
大乘佛教所以能奠基於東亞，筆者認為有兩大要素極 具貢獻. 首先是中國佛教僧俗組織了譯場，採用精細的分 工合作方式將梵文或西域語文寫成的佛經翻作漢文，故佛 教義理能普遍為華人所持受. 譯場的運作，自漢末至北宋 初，前後持續近九百年. 當大乘佛教通過中國而傳入其他 文化上屬於東亞國家的日本，朝鮮和越南而後，緣於這些 國度在古代都無譯經事業，而她們在近代個別建立自己的 文字前，都曾長期使用漢字作書面語，因此這些國度 的僧俗亦研誦漢譯佛經. 其次是古代中國沙門普遍有高深 的外學修養，這些佛教以外的學問固然使沙門易於接近飽 沾儒學的士大夫，從而引導中國上層社會接受佛法. 同時 ，這些學問對譯經亦有大助，例如沙門的中國文字學修養 ，有助翻譯時選用最適當的漢字來轉譯梵字; 而他們的 經學修養，亦幫助了翻譯時將譯句處理得像五經文句那麼 古雅. 然而漢文跟梵文結構不同，無法做到逐字翻譯，加上 華人好欣賞典雅的文句，因此翻譯之時，不免將原本的冗 長梵句簡化，而非作忠於原文的直譯，因此原文的意義多 少被扭曲. 加上注釋佛經或撰寫佛學論文的沙門既先受過 外學教育，因此他們下筆之時不免揉雜了儒家或道家思想. 緣於這些作品既混有佛教以外的義理，也就是將不純粹的 佛理向讀者推廣. 久之，華夏佛法自然越來越乖離印度原 本的佛法，漸發展出「中國化」的佛教. 佛教中國化之 後，也影響了日，韓，越的僧俗，是以大乘佛教在東亞可 謂「中國化的大乘佛教」. 不過話說回來，大乘佛教中國 教義方面往往推展出一些印度佛教原本所無的新理論. After Mahayana Buddhism was penetrated into East Asia, the author believes that there are two major factors that relate to the long-lasting popularity of this religion in the above-mentioned area. The first factor is：after she penetrated into China, the Chinese Buddhists cleries and laymen onganized translation centres in different periods and places in order to render the Buddhist secred seriptures that written in Sanskrit or Central Asian languages into Chinese. As the translation in the above-mentioned centres was engaging in team-work under the supervision of a Chief-Translator，not only was the work finely divided, but the standred of efficiency was also very high. The existance of these centres had long been lasting, from 2nd Century to 10th Century A. D，for nearly nine hundred years. During the long period mentioned above，the people in the neighbouring East Asian nations, Japan，Korea and Vietnam，were adopted Chinese characters as their written language，therefore，the Buddhists of these nations were also learning or studying the Chinese translated secred seriptures when Mahayana Buddhism was spread into these lands through China. The second major factor，however，is the acheievement of the Chinese Wramanas' secular learnings. During the same period mentioned above，in case one who received no Confucian education before devoted into monkhood or to lead a nun's career，he or she should have to learn Confucian classics and other Chines thoughts that taught by their own cleric master after ordained. Therefore，each Chinese Wramana was a cleric of letters. The Monstic Order did so as a way of helping the clerics to make mingle with the learned Chinese gentries in order to introduce Baddhism to them. Influenced by the Chinese Clerics, the Other East Asian Wramanas were also involoed themselves in secular learnings. The knowledge of secular learnings is a good assistant to the translation works. For instance，the knowledge of Chinese etymology is very useful for chosing a most suitable Chinese character to render a centain Sanskrit term，while the lore of Chinese classics, however，is helpful for arranging the structure of the translated sentences so close to that of the Chinese classics in order to meet the reading taste of the Chinese gentries. As a way of courting the gentries to gain ascess to the Chinese translated versions. As all the East Asian clerics' minds fulled with secular learnings, in case a cleric who engaged in annotating a centain Buddhist scriptune or composing a Buddhist essay in order to promulgate Buddhism to the public，automatically his secular lores infiltrated into his work. Therefore，the original Buddhist thoughts would have been more or less strayed or even distorted. Eeventhrough the original thought has already been strayed，but on the other hand，some new Buddhist theories therefore arose and these East Asian developed theories sometimes even outwit the original Indian doctrines. Gradually the so-called "Sinolized Buddhism" then established. Since Mahayana Buddhism being Sinolization, she becomes more
