何謂「道場」(Bodhimanda)

「道場」(bodhimanda)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bodhimanda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manda，意為「中心」。2.犍陀羅語的bosimada，意為「菩提樹」，可視為持業釋複合詞。3.《大事》和《大莊嚴經》中，bodhimanda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bodhimanda，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bodhimanda譯作「妙菩提」，可視作持業釋複合詞；但對菩提伽耶的bodhimanda仍稱作「道場」，是一個金剛座。8.《本生經》的注疏，也將bodhimanda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mandala稱作「道場」，成規模地將bodhimanda譯作「菩提道場」。10.藏語bodhimanda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manda和mandala當成一回事。11.梵語中也出現bodhimandala的表述。

關鍵字

道場； bodhimanda ； byang chub kyi snying po ； bodhimandala

並列摘要

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, Pali Jataka, Mahavastu, Lalitavistara, Sukhavativyuhasutra, Vimalakirtinirdesa, Saddharmapundarikasutra etc., to tantric texts. He divides the long process of development into the following stages: 1. In the old Gathas of Jataka, only the word manda takes place. It means ＂middle＂. 2. In Gandhari, we find the word bosimada, which corresponds to the Sanskrit word bodhimanda. 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 Karmadharaya compound. 3. In Mahavastu and Lalitavistara, bodhimanda 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 bodhimanda and means ＂a place, in which there is the Bodhi tree＂. It is a Bahuvrihi compound and was understood by Dharmaraksa 竺法護 in this way. However, Zhiqian 支謙 interpreted it as a Tatpurusa compound, that is, ＂a place for enlightenment＂. 5. Kumsrajiva 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 bodhimanda, which appears in the sutras in an abstract context, as Miao puti 妙菩提 (excellent enlightenment) - a Karmadharaya compound. However, he still called bodhimanda, the diamond-seat in Bodhgaya, ＂Daochang＂. 8. In the commentary on Jataka, bodhimaanda is regarded as a Bahuvrihi compound. 9. In tantric texts, manda itself is called ＂Daochang＂, while bodhimanda is translated as ＂Puti daochang＂. 10. Bodhimanda is regarded as a Tatpurusa 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 manda with mandala. 11. In the same breath, a new word, bodhimandala, instead of bodhimanda, takes place in Sanskrit texts.