연기법송에 대한 고찰 - 석장사지 연기법송의 유입

Abstract

Pratityasamutpadagatha(緣起法頌), which is Dharma‐Sarira of Upaya‐Sarira, is recorded in numerous sutras. However, Pratityasamutpadagatha in Yul‐jang and particularly those in Dharmaguptakas Vinaya(『四分律』) and Mahisasakas Vinaya(『五分律』) are prose in style. It is Mahaprajnaparmita‐sastra(『大智度論』) where such prose was transformed into the form of four‐line gatha. From that time one, most of Korean‐version sutra transmitted in the form of four‐line gatha. However the translations of Pratityasamutpadagatha are varied among sutras. These translations were collected and classified into four groups: Group 1 – ‘Sibeopyeongeupjin (是法緣及盡)’; Group 2 – ‘Sidaesamunseol (是大沙門說)’; Group 3 – ‘Iljeoljebeopbon (一切諸法本)’; and Group 4 – Others. Group 1 is related to Mahisasakas Vinaya, and inherits the translations of Mahaprajnaparmita‐sastra. It was handed down by Gil‐jang and Ji‐eui in the 6th century, Dam‐yeon by 9th century, and Ji‐won in the 11th century. Group 2 is related to Dharmaguptakas Vinaya. The reason that Sidaesamunseol was take as the representative term is that ‘Jebeopjongyeongi (諸法從緣起)’ and ‘Jebeopinyeonsaeng (諸法因緣生)’ appear together in the first line, and ‘Jebeopinyeonsaeng’ also appears in Group 1 and this may cause controversies. Group 2 is deeply related to Yi‐jing’s writings, and particularly it was confirmed that Pratityasamutpadagatha in the SukJangsa ruins and the Bowonsa ruins in Seosan belong to this. The first line of Group 3 is ‘Iljeoljebeopbon,’ which is totally different from Group 1 or Group 2, and in Group 4 Pratityasamutpadagatha of 2 lines or 8 lines is observed. There are three theories explaining how Pratityasamutpadagatha was imported to Korea, which argue that it was imported in the 7th, 7th~8th, and 8th century, respectively. However, each of these theories has a problem. The ground for the theory of 7th‐century import is Yi‐jing’s Namhaekigwinaebubjeon(『南海寄歸內法傳』), but we cannot exclude Vinayavastu(『根本說一切有部毘奈耶出家事』). The theory that Pratityasamutpadagatha in the SukJangsa ruins was imported, namely, the theory of 8th‐century import should include not only Yi‐jing’s writings but also Il‐haeng’s Maha‐vairocana Sutra(『大毘盧遮那成佛經疏』) as a material supporting the theory. Lastly, the authority of Pratityasamutpadagatha in Hwangryongsa is rested on Caityapradakṣiṇagāthā(『佛說造塔功德經』), but Pratityasamutpadagatha in Group 4 confirms that it is related to Fayuan Zhulin(『法苑珠林』).