연기법송(緣起法頌)
제법종연기 諸法從緣起
여래설시인 如來說是因
피법인연진 彼法因緣盡
시대사문설 是大沙門說
ये धर्मा हेतु-प्रभवा हेतुं तेषां तथागतो ह्यवदत्
तेषां च यो निरोध एवंवादी महाश्रमणः
ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgato hyavadat,
teṣāṃ ca yo nirodha evaṃvādī mahāśramaṇaḥ
Of those phenomena which arise from causes:
Those causes have been taught by the Tathāgata (Buddha),
And their cessation too - thus proclaims the Great Ascetic.
ये धर्मा हेतुप्रभवा हेतुं तेषां तथागतो ह्यवदत्।
तेषां च यो निरोध एवंवादी महाश्रमणः॥
諸法從緣起 ye dharmā hetuprabhavā hetuṃ 諸法は原因より生ずる。
如來說是因 teṣāṃ tathāgato hy avadat, じつに如来はそれらの原因を説く。
彼法因緣盡 teṣāṃ ca yo nirodha それらの消滅もまた。
是大沙門說 evaṃvādī mahāśramaṇaḥ. これが大沙門(ゴータマ・ブッダ)の教えである。
Inscription
ye dharmā hetuprabhavā he- tuṃ teṣāṃ tathāgato hy avadat teṣāṃ ca yo nirodha evaṃvādī mahāśramaṇaḥ Inscription
Translation
Of those phenomena which arise from causes: Those causes have been taught by the Tathāgata (Buddha), And their cessation too - thus proclaims the Great Ascetic....
https://www.clevelandart.org/art/1970.156
Sanskrit ye dharmā verse Lines 9-15: Tibetan verse of patience [1] ōṃ ŌṂ [2] sa rva vyid svā [3] hā// ōṃ su pra [4] ti ṣṭha vajra svā hā// [5] ye dha rma he tu pra bha vā he tun te śan ta tha ga to [6] hya va tad de ṣan ca yo ni ro dha e vaṃ vā ṭi ma hā [7] śra ma na ye// bzod pa dka’ thub [8]..
ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgato hy avadat teṣāṃ ca yo nirodha evaṃvā- /2/ dī mahāśravaṇa •• deyadharmo yaṃ karāpitam idaṃ śākyabhikṣu pun(!)yajayasya /3/ yad atra puṇyaṃ tad bhavatu śrī vasantarājasya tathā s...
緣起偈,又稱緣生偈、緣生法頌、法身偈、法身緣起偈、法身舍利偈、法頌舍利,佛教伽陀,相傳由釋迦牟尼所作,總結了緣起法教義。釋迦牟尼以這個伽陀來教授五比丘,後來佛教僧團形成誦唸這個偈語的習慣。釋迦牟尼大弟子舍利弗,就是因為聽到這個伽陀,得法眼淨,之後加入佛教僧團。
內容[编辑]
相傳釋迦牟尼以此伽陀教授五比丘。五比丘中的阿說示,誦唸這個伽陀給舍利弗,使舍利弗決定加入佛教僧團。
巴利語:
"Ye dhammā hetupabhavā
tesaṃ hetuṃ tathāgato āha
tesañca yo nirodho
梵語:
"Ye dharmā hetuprabhāvā
hetun teṣāṃ tathāgato āha
tesāṃ ca yo nirodha
梵語:
"Ye dharmā hetuprabhavā
hetuṃ teṣāṃ tathāgato hy avadat
teṣāṃ ca yo nirodha
evaṃ vādī mahāśramaṇaḥ."--《Pratītyasamutpāda-nāma-mahāyānasūtra》(藏文大藏經的《緣起經》[1][2])
這個伽陀的內容,經典上有各種不同的譯法:
- 《四分律》:「如來說因緣生法,亦說因緣滅法。若法所因生,如來說是因,若法所因滅,大沙門亦說此義。此是我師說。」[3]
- 《根本說一切有部毘奈耶出家事》:「諸法從緣起,如來說是因,彼法因緣盡,是大沙門說」
- 《五分律》:「我師所說:法從緣生,亦從緣滅。一切諸法,空無有主。」
- 《佛阿毘曇經出家相品》:「若法從因生,如來說此因,滅如是等因,如是世尊教。」
- 《十二遊經》:「諸法從因,緣滅諸苦盡滅。」
- 《初分說經》:「若法因緣生,法亦因緣滅,是生滅因緣,佛大沙門說。」
- 《佛本行集經》:「諸法從因生,諸法從因滅,如是滅與生,沙門說如是。」「諸法因生者,彼法隨因滅,因緣滅即道,大師說如是。」[4]
- 《中本起經》:「一切諸法本,因緣空無主,息心達本源,故號為沙門。」
- 《過去現在因果經》:「一切諸法本,因緣生無主,若能解此者,則得真實道。」[5]
- 《寶星陀羅尼經》:「煩惱業因緣,世間如是轉,煩惱業不生,導師如是說。生老死定壞,彼解脫無上,如彼勇牛王,如來自悟說。」[6]
- 《給孤長者女得度因緣經》:「由彼煩惱業,為因而起作,是故於世間,隨轉無窮盡。若煩惱業因,是二不轉者,即出離世間,人中尊所說。若彼生與老,二法而不行,是故於世間,決定無有苦。彼當得解脫,此最上正語,大沙門牛王,了已故宣說。」
- 《造塔功德經》:「爾時世尊說是偈言:諸法因緣生,我說此因緣。因緣盡故滅,我作如是說。善男子!如是偈義,名佛法身。汝當書寫置彼塔內,何以故?一切因緣及所生法,性真寂故,是故我說名為法身。」
- 《浴佛功德經》:「當供養舍利。然有二種。一者身骨舍利二者法頌舍利。即說頌曰:諸法從緣起,如來說是因,彼法因緣盡,是大沙門說。」
- 《大智度論》:「諸法因緣生,是法說因緣,是法因緣盡,大師如是言。」「佛於四諦中,或說一諦,或二或三,如馬星比丘為舍利弗說偈:『諸法從緣生,是法緣及盡;我師大聖王,是義如是說。』此偈但說三諦,當知道諦已在中,不相離故;譬如一人犯事,舉家受罪。」
- 英譯:「Of all those things that from a cause arise, Tathagata the cause thereof has told; And how they cease to be, that too he tells, This is the doctrine of the Great Recluse.」
- 英譯:「All phenomena that arise from causes, The Tathāgata has taught their cause, And that which is their cessation; Thus has proclaimed the Great Renunciant.」
註釋[编辑]
- ^ 跳转至:1.0 1.1 1.2 Oskar von H INÜBER. An Inscribed Avalokite ś vara from the Hemis Monastery, Ladakh (PDF). 創価大学国際仏教学高等研究所年報: 4–5.
- ^ 任義建. 聖緣起大乘經.緣起偈.
- ^ 《四分律》卷33:「阿濕卑言:汝欲知之。如來說因緣生法,亦說因緣滅法。若法所因生,如來說是因,若法所因滅,大沙門亦說此義,此是我師說。時優波提舍聞已。即時諸塵垢盡得法眼淨。」
- ^ 《佛本行集經》卷48:「仁者!我師說是法句:『諸法從因生,諸法從因滅,如是滅與生,沙門說如是。』」
- ^ 《過去現在因果經》:「時阿捨婆耆,即便安庠,而答之言:『我之大師,得一切種智,是甘蔗種天人之師,相好智慧,及神通力,無與等者。我既年幼,學道日淺,豈能宣說如來妙法。然以所知,當為汝說。』即說偈言:「『一切諸法本,因緣生無主;若能解此者,則得真實道。』」
- ^ 《寶星陀羅尼經》:「爾時長老阿說示答優波底沙言。有釋種子。勇猛精進能大苦行。於一切處最上自在。已度生死無邊大海。今以大悲欲度眾生。號名為佛。覺悟眾生乾竭苦海無與等者。我常歸依求無垢法。優波底沙言。彼師為汝說何等法。以何教示。時長老阿說示答優波底沙曰。善哉快哉。諦聽諦聽。當為汝說。便說偈言:『煩惱業因緣 世間如是轉 煩惱業不生 導師如是說 生老死定壞 彼解脫無上 如彼勇牛王 如來自悟說 』。爾時優波底沙聞此法已。遠塵離垢法眼清淨。得須陀洹果。」
外部連結[编辑]
- The Life of Sariputta (页面存档备份,存于互联网档案馆) (中文翻譯:舍利弗的一生)
- The Sūtra on Dependent Arising(Ārya-pratītyasamutpāda-nāma-mahāyāna-sūtra,大乘緣起經)
- An Inscribed Avalokiteśvara from the Hemis Monastery, Ladakh
- 空之探究-四 緣起──八不緣起
- Ye dharmā偈颂的渊源与流变——从舍利弗和目犍连的皈依谈起(上)
- Ye dharmā偈颂的渊源与流变——从舍利弗和目犍连的皈依谈起(下)
ye dharmā hetu
In Buddhism, ye dharmā hetu, also referred to as the dependent origination dhāraṇī, is a dhāraṇī widely used in ancient times, and is often found carved on chaityas, images, or placed within chaityas.[1][2] It is used in Sanskrit as well as Pali. It is found in Mahavagga section of Vinaya Pitaka of the Pali Canon.
These words were used by the Arahat Assaji (Skt: Aśvajit) when asked about the teaching of the Buddha. On the spot Sariputta (Skt: Śāriputra) attained the first Path (Sotāpatti) and later told them to his friend Moggallāna (Skt: Maudgalyayana) who also attained. They then went to the Buddha, along with 500 of their disciples, and asked to become his disciples.[3]
Contents
- 1Original text
- 2Copper plate in the Schøyen Collection
- 3Miniature chaityas
- 4On Buddha images
- 5Malaysia inscriptions
- 6Inscriptions in Pallava scripts found in Thailand
- 7See also
- 8References
- 9External links
Original text
Sanskrit
ये धर्मा हेतु-प्रभवा हेतुं तेषां तथागतो ह्यवदत्
तेषां च यो निरोध एवंवादी महाश्रमणः
ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgato hyavadat,
teṣāṃ ca yo nirodha evaṃvādī mahāśramaṇaḥ
Of those phenomena which arise from causes:
Those causes have been taught by the Tathāgata (Buddha),
And their cessation too - thus proclaims the Great Ascetic.
The Dependent Origination Dhāraṇī in Ranjana and Tibetan scripts
ये धर्मा हेतु-प्रभवा हेतुं तेषां तथागतो ह्यवदत्
तेषां च यो निरोध एवंवादी महाश्रमणः
In Roman transliteration this dhāraṇī is variously transliterated, depending on the language it was written in. In Sanskrit it appears as:
ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgato hyavadat,
teṣāṃ ca yo nirodha evaṃvādī mahāśramaṇaḥ
Pali
“?? ????? ??????????, ???? ????? ?????? ???
?????? ?? ??????, ??????? ???????”???
In Pali, its Roman transliteration appears as:
ye dhammā hetuppabhavā tesaṁ hetuṁ tathāgato āha,
tesaṃ ca yo nirodho evaṁvādī mahāsamaṇo.
Translation
Of those phenomena which arise from causes:
Those causes have been taught by the Tathāgata (Buddha),
And their cessation too - thus proclaims the Great Ascetic.[citation needed]
The Pāḷi commentaries take the first line as pointing to suffering (dukkha), the second to its cause (samudaya) and the third to its cessation (nirodha).
Copper plate in the Schøyen Collection
A copper place from the Gandhara region (probably Bamiyan), dated to about 5th century AD has a variation of the mantra. It appears to have some mistakes, for example it uses taṭhāgata instead of tathāgata. It is now in the Schøyen Collection. [4]
Miniature chaityas
The mantra has been widely used. It has been used at Sarnath, Tirhut, Kanari Copperplate, Tagoung, Sherghatti, near Gaya, Allahabad column, Sanchi etc.
On Buddha images
The mantra was often also carved below the images of the Buddha. A Buddhist screen (parikara) and accompanying Buddha image is now preserved at Museum of Fine Arts, Boston. While the objects were found in South India, the mantra is given in north Indian 8-9th century script, perhaps originating from the Pala region.[5]
Malaysia inscriptions
The Bukit Meriam inscription from Kedah includes two additional lines. The inscription is now in the Indian Museum, Calcutta. Other similar inscriptions were found in the Kedah region.[6]
ये धर्मा हेतु-प्रभवा हेतुं तेषां तथागतो ह्यवदत्
तेषां च यो निरोध एवं वादी महाश्रमण
अज्ञानाच्चीयते कर्म जन्मनः कर्म कारणम्
ज्ञानान्नचीयते कर्म कर्माभावान्न जायते
Ye dharmma hetuprabhavā hetun-teṣān-Tathāgata āha,
teṣān-ca yo nirodha evam-vādi Mahāśramaṇaḥ
Ajñānāc-cīyate karmma, janmanaḥ karmma kāraṇam
jñānān-na cīyate karmma, karmmābhāvān-na jāyate.
The additional lines can be translated as
Through ignorance karma is accumulated, the cause of birth is karma.
Through knowledge karma is not accumulated. Through absence of karma, one is not reborn.
Inscriptions in Pallava scripts found in Thailand
Ye dharma hetu is also found in Thailand including the stupa peak found in 1927 from Nakhon Pathom [7] along with a wall of Phra Pathom Chedi and a shrine in Phra Pathom chedi found in 1963,[8][9] a brick found in 1963 from Chorakhesamphan township, U Thong district of Suphanburi,[10] stone inscriptions found in 1964 [11][12] and the stone inscription found in 1980 from Srithep Archeological site.[13] All of them have been inscribed in Pallava scripts of Pali language dated 12th Buddhist century (the 7th Century in common era). Furthermore, there are Sanskrit version of ye dharma hetu inscribed in Pallava scripts in clay amulets found in 1989 from an archaeological site in Yarang district of Pattani dated to the 7th century CE.[14][15]
See also
- Ashtamangala
- Cetiya
- Heart Sutra
- Kāraṇḍavyūha Sūtra
- Maṅgala Sutta
- Mani stone
- Metta Sutta
- Nīlakaṇṭha Dhāraṇī – expanded compassion of om mani padme hum
- Om mani padme hum
- Saṃsāra
- Shurangama Mantra – expanded protective power of om mani padme hum
References
- ^ "A New Document of Indian Painting Pratapaditya Pal". The Journal of the Royal Asiatic Society of Great Britain and Ireland (3/4): 103–111. Oct 1965. JSTOR 25202861.
- ^ On the miniature chaityas, Lieut.-Col. Sykes, Journal of the Royal Asiatic Society, Volume 16, By Royal Asiatic Society of Great Britain and Ireland,, University Press, 1856
- ^ Text and Translation of their story: http://www.ancient-buddhist-texts.net/Texts-and-Translations/Mahakhandhako/41-Sariputta-Moggallana.htm
- ^ An Unusual ye dharmā Formula, in TRACES OF GANDHĀRAN BUDDHISM An Exhibition of Ancient Buddhist Manuscripts in the Schøyen Collection, TRACES OF GANDHĀRAN BUDDHISM An Exhibition of Ancient Buddhist Manuscripts in the Schøyen Collection, Hermes Publishing, 2010, p. 86
- ^ Jan Fontein, A Buddhist Altarpiece from South India, MFA Bulletin, Vol. 78 (1980), pp. 4-21, Museum of Fine Arts, Boston
- ^ The Malay Peninsula: Crossroads of the Maritime Silk-Road (100 Bc-1300 Ad), by Michel Jacq-Hergoualc’h, BRILL, 2002. p. 213
- ^ "ฐานข้อมูลจารึกในประเทศไทย | จารึกเยธมฺมาฯ ๒ บนสถูปศิลา".
- ^ "ฐานข้อมูลจารึกในประเทศไทย | จารึกเยธมฺมาฯ ๑ (ระเบียงด้านขวาองค์พระปฐมเจดีย์)".
- ^ "ฐานข้อมูลจารึกในประเทศไทย | จารึกเยธมฺมาฯ ๓ (หน้าศาลเจ้าฯ)".
- ^ "ฐานข้อมูลจารึกในประเทศไทย | จารึกเยธมฺมาฯ บนแผ่นอิฐ (สุพรรณบุรี)".
- ^ "ฐานข้อมูลจารึกในประเทศไทย | จารึกเยธมฺมาฯ ๔ (พระองค์ภาณุฯ ๑)".
- ^ "ฐานข้อมูลจารึกในประเทศไทย | จารึกเยธมฺมาฯ ๕ (พระองค์ภาณุฯ ๒)".
- ^ "ฐานข้อมูลจารึกในประเทศไทย | จารึกเยธมฺมาฯ เมืองศรีเทพ".
- ^ "ฐานข้อมูลจารึกในประเทศไทย | จารึกเยธมฺมาฯ บนพระสถูปพิมพ์ดินดิบเมืองยะรัง (แบบมีรูปสถูปองค์เดียว) แบบที่ ๑".
- ^ "ฐานข้อมูลจารึกในประเทศไทย | จารึกเยธมฺมาฯ บนพระสถูปพิมพ์ดินดิบเมืองยะรัง (แบบมีรูปสถูปองค์เดียว) แบบที่ ๒".
External links[edit]
연기법송(緣起法頌)
제법종연기 諸法從緣起
여래설시인 如來說是因
피법인연진 彼法因緣盡
시대사문설 是大沙門說
모든 존재는 연(緣)으로부터 일어난다.
여래께서는 이 인(因)을 설하시노라.
그 모든 존재의 인연의 소멸에 관해서도 이것이 대사문의 설이로다.
ye dharmā hetuprabhavā, hetuṃ teṣāṃ tathāgato hy avadat,
teṣāṃ ca yo nirodha, evaṃvādī mahāśramaṇaḥ
모든 법은 인연을 따라 생겨나며,
여래께서는 그 원인에 대해 말씀하십니다.
또한 그 소멸에 대해서도,
이와 같이 대사문께서는 말씀하십니다.
Ajñānāc-cīyate karmma, janmanaḥ karmma kāraṇam
jāānān-na cīyate karmma, karmmābhāvān-na jāyate.
'무지(無智)는 업을 축적하고,
태어남(윤회)은 업을 말미암습니다.
지혜는 업을 쌓지 않나니,
업이 없다면 태어남기 없기 때문입니다.'
https://ja.wikipedia.org/wiki/%E7%B8%81%E8%B5%B7%E6%B3%95%E9%A0%8C
옴 예 다르마 헤투 쁘라바와 헤뚬
떼샴 따타가또 흐리야와다뜨
떼샴 짜요 니로다
에밤 바디 마하 스라마나 스와하
하나의 인(因)에서 비롯된 일체 현상에 대해 여래께서 말씀하셨다.
이것은 현상이 일어남(因)이요
형상이 사라짐(滅)이다
대성문(大聲聞)께서는 이렇게 말씀하셨다.
<연기기도문>
ye dharmā hetuprabhavā
hetuṃ teṣāṃ tathāgato hy avadat,
teṣāṃ ca yo nirodha
evaṃvādī mahāśramaṇaḥ
<Interdependent Origination Prayer>
https://en.wikipedia.org/wiki/Prat%C4%ABtyasamutp%C4%81da
縁起法頌
出典: フリー百科事典『ウィキペディア(Wikipedia)』
ナビゲーションに移動検索に移動
縁起法頌(えんぎほうじゅ)とは、仏教において古くから真言(マントラ)として広く用いられる仏典の章句である。 縁起偈(えんぎげ)、法身偈(ほっしんげ)とも呼ばれる。[1][2]
仏弟子の舎利弗は阿説示からこの偈を聞き、預流果を得たとされる。
目次
1 テキスト
1.1 デーヴァナーガリー表記
1.2 IAST表記
1.3 日本語訳
2 脚注
2.1 注釈
2.2 出典
3 関連項目
テキスト
デーヴァナーガリー表記
ये धर्मा हेतुप्रभवा हेतुं तेषां तथागतो ह्यवदत्।
तेषां च यो निरोध एवंवादी महाश्रमणः॥
IAST表記
ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgato hy avadat, teṣāṃ ca yo nirodha evaṃvādī mahāśramaṇaḥ.[3]
日本語訳
諸法[注釈 1]は原因より生ずる。じつに如来はそれらの原因を説く。それらの消滅もまた。これが大沙門(ゴータマ・ブッダ)の教えである。
脚注
[脚注の使い方]
注釈
^ 諸々のものごと、現象、あるいは森羅万象を指す。
出典
^ Pal, Pratapaditya (Oct 1965). “A New Document of Indian Painting”. The Journal of the Royal Asiatic Society of Great Britain and Ireland (Royal Asiatic Society of Great Britain and Ireland) (No. 3/4): 103–111. JSTOR 25202861.
^ 風間, 敏夫 (1985-1986). “縁起法頌の一考察”. 印度學佛教學研究 (法政大学) (No. 34): 177–186.
^ Oskar von HINÜBER. “An Inscribed Avalokiteśvara from the Hemis Monastery, Ladakh”. 創価大学国際仏教学高等研究所年報 18: 3.
関連項目
縁起
マントラ
ゴータマ・ブッダ
T2125 南海寄歸內法傳【卷4】 共 1 筆
唐 義淨撰 (691~691)
- 二種舍利:一謂大師身骨、二謂緣起法頌。其頌曰。「諸法從緣起,如來說是因;彼法因緣盡,是大沙門說。」要安此二,福乃弘多。由是經中廣為
T1428 四分律【卷33】 共 2 筆
姚秦 佛陀耶舍共竺佛念等譯 (408~408)
- 卑言:「汝欲知之,如來說因緣生法,亦說因緣滅法。若法所因生,如來說是因。若法所因滅,大沙門亦說此義。此是我師說。」時優波提舍聞已,
- 等法?」報言:「彼如來說因緣生法,亦說因緣滅法。若法所因生,如來說是因。若法所因滅,大沙門亦說此義。」拘律陀聞是語已,即時諸塵垢盡
T1444 根本說一切有部毘奈耶出家事【卷2】 共 3 筆
唐 義淨譯 (700~711)
- 告曰:「願說其義。」爾時馬勝便以伽他而告之曰:「諸法從緣起,如來說是因;彼法因緣盡,是大沙門說。」說是頌已,時鄔波底沙即便離垢,證
- 是!如汝所言。」時鄔波底沙具申上事,說伽他曰:「諸法從緣起,如來說是因;彼法因緣盡,是大沙門說。」爾時俱哩多聞是法已,告言:「具壽
- 告言:「具壽!更為我說。」時鄔波底沙復為重說:「諸法從緣起,如來說是因;彼法因緣盡,是大沙門說。」說是法已,時俱哩多便得離垢,證得
- T0698 浴佛功德經【卷1】 共 1 筆
- 唐 義淨譯 (700~711)
- :一者、身骨舍利;二者、法頌舍利。」即說頌曰:「諸法從緣起,如來說是因;彼法因緣盡,是大沙門說。「若男子、女人、苾芻五眾應造佛像。
- T0966 大聖妙吉祥菩薩說除災教令法輪【卷1】 共 1 筆
- 唐 尸羅跋陀羅譯 (796~796)
- 厄者皆滿願召請大天訖次念彼緣起偈句分明呼三遍或七遍諸法從緣生如來說是因此法因緣盡是大沙門說十二緣生偈次第亦念之書壇及稱念一一勿遺忘
- T1240 阿吒薄?付囑呪【卷1】 共 1 筆
-
- 不輒誦。有欲心。我遣鬼王把金輪破汝頭。法誦舍利。諸法從緣起。如來說是因。彼法因緣盡。是大沙門說。
- T1419 佛說造像量度經解【卷1】 共 1 筆
- 清 工布查布譯解 (1742~1742)
- 佛名號。譯漢因緣呪曰(見五異譯中。取義淨法師譯)。諸法從緣起如來說是因彼法因緣盡是大沙門說按此頌。大小二乘。顯密教俱有之。全包三藏
T0279 大方廣佛華嚴經【卷58】 共 1 筆
唐 實叉難陀譯 (695~699)
- 攝持;知一切行無我,法所攝持;知一切法寂滅涅槃,法所攝持;知諸法從緣起,無緣則不起,法所攝持;知不正思惟故起於無明,無明起故乃至老
《大乘廣百論釋論》卷10〈8 教誡弟子品〉:「故契經言:「諸法從緣起, 緣法兩皆無; 能如是正知, 名通達緣起。 若法從緣生, 此法都無性; 若法都無性, 此法非緣生。」 如是二經說緣生法,雖無自性而不相違。以從緣生法有二種:一者遍計所執、二者依他起性。此中意明遍計所執自性非有,不說依他。若說依他都無自性,便撥染淨二法皆無,名惡取空自他俱損。此妄分別誰復能遮?得正見時自當能遣。今且應問:依他起性何智所知?謂無分別智所引生世間淨智。既無分別,何名世間?謂言此智是無分別,若有分別應不能行諸法實相,但應緣彼遍計所執。雖有分別而說能行法實相者,虛妄分別應亦能行諸法實相。又今未得無分別後法實相智,如何定知有依他起?此依他起非如現見蛇執所依,如何定言實有此性?唯無分別智所引生世間淨智知依他起,與論相違。如彼論言:「遍計執性何智所行?為凡智耶?為聖智耶?俱非所行,以無相故。依他起性何智所行?俱是所行,然非出世聖智所行。又言五事幾是所取?幾是能取?三是所取,分別正智通能所取。名相分別、分別所取正智有二:一緣真如、第二是彼所引生故,今猶未得。」相等又是依他起性,故彼論言:「遍計所執五事不攝,依他起性四事所攝。」若依他起世智所緣而說非空,甚可嗤笑。諸法實相非是世間心智所行,如前屢辨,故不應說。實有依他,論說依他亦凡智境,據自證受故不相違。依他起性即心心法從緣起時,變似種種相名等塵,實自證受而增上慢謂取外塵。然諸外遮遍計所執,無體相故非所緣緣,故非聖凡智所行境。一切有漏心及心法,唯能證受自所現塵,未能如實證餘心境。無漏世智相應心品,由性離染自他俱證,故說依他淨智所了,與論所說理不相乖。汝嗤笑言自呈愚昧,非顯我說與理相違。若從緣生心及心法,同遍計執皆自性空,便似空花何能繫縛三有含識生死輪迴,是故依他非無體實。論者本意決定應然,若不爾者何緣故說妄分別縛證空能除。誰覩龜毛能計能縛?誰見兔角能證能除?由是應知有心心法,但無心外所執諸塵。云何定知諸法唯識?處處經說,於此何疑?故契經言,佛告善現:「無毛端量實物可依。愚夫異生造諸業行,唯有顛倒與彼為依。」顛倒即是虛妄分別,虛妄分別即心心法。又契經言:「無有少法自性可得,唯有能造。」能造即是心及心法。又契經說三界唯心。」(CBETA 2021.Q3, T30, no. 1571, pp. 248b26-249a16)
법려
[ 法礪 ]
출생 - 사망569년 ~ 635년 당나라 때의 승려. 조주(趙州, 河北 趙縣) 사람으로, 속성(俗姓)은 이(李)씨다. 15살 때 연공사(演空寺) 영유(靈裕)를 따라 출가했다. 구족계(具足戒)를 받은 뒤 정홍율사(靜洪律師)에게 나가 사분율(四分律)을 연구하고 주석서(注釋書)를 작성했다. 몇 년 뒤 다시 항주(恒州)의 홍연(洪淵)에게 율학(律學)을 배워 근원을 깊이 탐구했다. 2년 뒤 강남(江南)에 가서 십송율(十誦律)을 배웠다. 수나라 말년에 북쪽으로 돌아왔다. 천하가 어지러워지자 은거하여 율부(律部)의 오의(奧義)를 연찬했다.
당나라 무덕(武德) 연간에 기주(冀州) 임장(臨漳)에서 법석(法席)을 열고 사분율을 강의했는데, 사방에서 모여든 학자들로 자리가 가득 찼으며 깨우친 사람도 아주 많았다. 정관(貞觀) 임장 일광사(日光寺)에서 입적했고, 세수(世壽) 67세다. 저서에 『사분율소(四分律疏)』와 『갈마소(羯磨疏)』, 『사참의경중서(捨懺儀輕重敘)』 등이 있고, 상부종(相部宗)의 개조로 추존되었다. 제자에 명도(明導)와 담광(曇光), 도성(道成) 등이 있었다. 『사분율소』 10권은 후일 스님을 개조로 하는 사분율종(四分律宗)의 한 파인 상부종의 본전이 되었다. 남산율종(南山律宗) 도선(道宣)의 『사분율개종기(四分律開宗記)』에 대비하여 ‘구소(舊疏)’라 부른다.[네이버 지식백과] 법려 [法礪] (중국역대불교인명사전, 2011. 10. 25., 한보광, 임종욱)
569 ~ 635 중국 수(隋) ·당(唐) 종교 중국 허베이성[河北省] 자오저우[趙州] 《사분율소(四分律疏)》(10권) 상부종(相部宗)의 개조(開祖). 허베이성[河北省] 자오저우[趙州] 출생. 15세 때 출가하여 구족계(具足戒)를 받고, 정홍(靜洪) ·홍연(洪淵) 등에게 사분율(四分律)을 배웠다. 그의 명성이 자자하여 강석(講席)에 모이는 사람이 많았으며, 사분율 강의는 40여 회에 이르렀다.
그 동안 《사분율소(四分律疏)》(10권) 등 주석서를 지었는데, 이 책은 후일 법려를 개조로 하는 사분율종(四分律宗)의 한 파인 상부종의 본전(本典)이 되었으며, 남산율종(南山律宗) 도선(道宣)의 《사분율개종기(四分律開宗記)》에 대비 ‘구소(舊疏)’라 한다.
[네이버 지식백과] 법려 [法礪] (두산백과)
법려의 사분율소
《四分律疏》卷7:「一切諸法本。因緣空無主。息心達本原。故號曰沙門。身子得道。此律三問答。亦合三正說法中。如來說因緣生法苦諦。亦說因緣滅法滅諦。若法所因生。如來說是因集諦。若法所因滅道諦。若如智論。聞三諦以入道。諸法因緣生苦諦。是法說因緣集諦。諸緣及盡滅是滅諦。大師如是說。得入無憂處者。謂解責故。今證聖解。故曰本所不見。第三拂去譏嫌易解。」(CBETA 2021.Q3, X41, no. 731, p. 712a22-b5 // R65, p. 735b7-14 // Z 1:65, p. 368b7-14)
글씨 잘 쓴 스님.
회소
[ 懷素 , Huaisu ]
출생 - 사망출생지이명직업725년 ~ 785년 중국 영주영능 자 : 장진(藏眞) 서가 중국 당대(唐代)의 승려이자 서예가로 속세의 성은 전씨(錢氏), 자는 장진(藏眞), 영주영능(永州零隊, 湖南省)사람. 어려서 불도로 입문하여 종형제인 오동으로부터 왕희지(王羲之)의 『악계첩(惡溪帖)』, 왕헌지(王獻之)의 『소로첩(騷勞帖)』을 얻어 고차각(古釵脚)의 서법을 익혔다. 만년 안진경(顔眞卿)을 만나 옥루흔(屋淚痕)의 법을 듣고 스스로 하운(夏雲)의 기봉(奇峰)을 보고 벽탁(壁拆)의 법을 터득하였다. 그 서필(書筆)은 장욱(張旭)의 광초(狂草)의 흐름을 따랐고 술에 취하면 사찰의 벽이든, 마을의 담벽이든, 옷자락, 그릇, 접시 등 닥치고 잡히는대로 써 갈겼다 한다. 작품에 『자서첩(自敍帖)』, 『초서 천자문』, 『성모첩(聖母帖)』, 『장진율공첩(藏眞律公帖)』등이 있다.
[네이버 지식백과] 회소 [懷素, Huaisu] (미술대사전(인명편), 1998., 한국사전연구사 편집부)
회소
[ 懷素 ]
출생 - 사망634년 ~ 707년 당나라 때의 율승(律僧). 경조(京兆, 陝西 西安) 사람으로, 속성(俗姓)은 범(范)씨다. 어릴 때부터 총명 민첩했고, 도량이 크고 넓었다. 12살 때 현장(玄奘)에게로 출가하여 경론(經論)을 전수받았다. 수계(受戒)한 뒤 도선(道宣)에게 『사분율행사초(四分律行事鈔)』를 배웠다. 그 후 다시 법려(法礪)의 제자 도성(道成)의 문하에 들어가 『사분율소(四分律疏)』를 배웠다. 오랜 뒤에 옛 사람의 저서에 담긴 뜻을 잘 모르는 것에 개탄하여 『사분율개종기(四分律開宗記)』 20권을 짓고 예부터 전해오는 오류를 바로잡았다. 처음에 장안(長安) 홍경사(弘濟寺)에 머물렀는데, 상원(上元) 3년(676) 황명으로 서태원사(西太原寺)에 머무니 학중(學衆)이 운집했다. 경룡(景龍) 원년 입적했고, 세수(世壽) 74세다. 저서에 『구사론소(俱舍論疏)』와 『유교경소(遺敎經疏)』, 『사분비구계본소(四分比丘戒本疏)』, 『승갈마(僧羯磨)』, 『니갈마(尼羯磨)』 등이 있다.
[네이버 지식백과] 회소 [懷素] (중국역대불교인명사전, 2011. 10. 25., 한보광, 임종욱)
四分律開宗記
凡十卷或二十卷。唐代東塔寺懷素撰。又稱四分律疏。收於卍續藏第六十六、第六十七冊。為解釋四分律之書。懷素原從法礪學四分律,後以其師之說未能盡善,故著此書。永淳元年(682)完成本書,彈糾法礪四分律疏之十六失。為別於相部法礪之舊疏,本書稱為新疏。卷一為玄談,有三科:一總簡藏別、二別藏宗歸、三釋藏題目。卷二以下入文解釋,就相部宗法礪舊疏之十六大義加以評破。其時,相部宗之定賓著四分律疏飾宗義記二十卷與破迷執記一卷反駁之。後世對沿用本書之一派者,稱為東塔宗。〔宋高僧傳卷十四、諸宗章疏錄卷一〕 p1669
《四分律開宗記》卷6:「文言如來說因緣。生法是苦諦。亦說因緣。滅法是滅諦。若法所因生。如來說是因。謂說諸法生因。即是集諦。若法所因滅。謂說諸法滅。因即是道諦。大沙門亦說等指法。同師不異佛說。又解前之二句。是逆順緣起。故五分十六云。法從緣生。亦緣滅次之三句。即是三諦四中。除道即同。智度論中。聞三諦悟道。故論十三云。諸法因緣主是法。說因緣是法因緣。盡此是我師所說之義。餘文可解。」(CBETA 2021.Q3, X42, no. 735, p. 495a7-14 // R66, p. 992b7-14 // Z 1:66, p. 496d7-14)
보원사지 오층석탑 사리함의 연기법송(緣起法頌)과 해상실크로드
Sarīra Reliquary with ‘ye-dharmā’ inscription from Bowon-sa site and the Sea-routes
미술사와 시각문화
2014, vol., no.13, pp. 38-61 (24 pages)
DOI : 10.22835/ahvc.2014..13.002
UCI : G704-001712.2014..13.006
발행기관 : 미술사와 시각문화학회
연구분야 : 예술체육학 > 미술
강희정 /Heejung Kang 1
1서강대학교
초록
연기법송은 석가모니가 깨달은 내용을 가장 간략하게 표현한 게송이다. 연기법송을 새긴 봉헌판을 만드는 것은 인도에서 시작되어 동남아시아, 중국, 한국으로 전해졌다. 이들은 연기법송이라는 불법의 요체를 공유한다는 점에서 불교 신앙의 글로벌리즘을 잘 보여주는 유물이다. 한국 보원사지 오층석탑에서 발견된 사리기에 새겨진 한역 연기법송은 의정이 번역한 문구와 같아서 시안 출토 전불에 새겨진 구문과는 다르다. 의정이 슈리비자야에 장기 체류했고, 상선을 통해 이동했다는 점에서 보원사지 사리기와 석장사지 탑상문전은 해로를 통한 불교문화의 확산과 관련이 있다.
The Votive Plaques with ‘ye-dharmā’ inscription show some evidence that there was a global spread of the Buddhist culture in Asia. The carving the ‘ye-dharmā' on the votive objects, which was commonly conducted in India's major sacred places such as Bodh-Gaya, has spreaded out to Southeast Asia, China, and Korea in this time period. As a form of the gāthā of the Pratītyasamutpādagāthā, the 'ye dharmā' reflects certain Buddhist ceremonies carried out by the locals in Asia. These are the important artifacts, which have roles to propagate the core lessons of Buddhism or the 'patītyasamutpāda'. These votive tablets took a function as the substitute of the Buddhist laws. People were able to learn the Buddhism easily by reading them and practice some good deeds by offering them to some sacred places. The convenience of these tablets was found in its massive productivity and portability. The 'ye-dharmā' plaques have actually boosted the unity and homogeneity of the pan-Buddhist world. The translated version of the gāthā by the Chinese monk, Yi-jing, was found inside of the stupas in the Buddhist temples of Bowon-sa in Sosan, Korea. These objects tell us that the devotion of ‘ye-dharmā’ were spreaded out through the sea routes. Though inscribed in different letters such as Sanskrit, Pali, Chinese characters, the content of the pratītyasamutpāda is the same. The ceremonial rituals and the symbolization of the Buddhism found in these plaques were also identical across the Asian countries. This shows the Buddhist world of globalism in Asia.
연기법송(緣起法頌)
제법종연기 諸法從緣起
여래설시인 如來說是因
피법인연진 彼法因緣盡
시대사문설 是大沙門說
ये धर्मा हेतु-प्रभवा हेतुं तेषां तथागतो ह्यवदत्
तेषां च यो निरोध एवंवादी महाश्रमणः
ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgato hyavadat,
teṣāṃ ca yo nirodha evaṃvādī mahāśramaṇaḥ
Of those phenomena which arise from causes:
Those causes have been taught by the Tathāgata (Buddha),
And their cessation too - thus proclaims the Great Ascetic.
梵語:
"Ye dharmā hetuprabhāvā
hetun teṣāṃ tathāgato āha
tesāṃ ca yo nirodha
evaṃ vādī mahāśramaṇaḥ."--《大事》[1]
梵語:
"Ye dharmā hetuprabhavā
hetuṃ teṣāṃ tathāgato hy avadat
teṣāṃ ca yo nirodha evaṃ vādī mahāśramaṇaḥ."--《Pratītyasamutpāda-nāma-mahāyānasūtra》(藏文大藏經的《緣起經》