사용자:배우는사람/문서:지론종

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틀:-L

地論宗(지론종) - DDB[편집]

地論宗 地论宗(지론종):

Pronunciations:
[py] Dìlùn Zōng · Dìlùnzōng
[wg] Ti-lun tsung · Ti lun tsung · Tilun tsung · Tiluntsung
[hg] 지론종
[mc] Jiron Jong · Jironjong
[mr] Chiron Chong · Chironchong
[kk] チロンシュウ · ちろんしゅう · ChiRoNShuU · 치론슈우
[hb] Jiron Shū · Jironshū
[qn] Địa luận tông · Địaluậntông

Basic Meaning: School of the Treatise on the Bhūmis

Senses:

  1. The Dilun zong. One of the earlier of the so-called thirteen schools 十三宗 십삼종 13종 of Chinese Buddhism, a Mahāyāna school in which we can see the intermixed development of Yogâcāra 唯識 唯识 유식 and Tathāgatagarbha 如來藏 如来藏 여래장 ideas. Also known in Chinese as Dilun philosophers 地論家 地论家 지론가 and Dilun doctrinal lineage 地論學派 地论学派 지론학파. The name of the school derives from its scholars basing their doctrinal positions on the commentary written by Vasubandhu 世親 世亲 세친 on the Daśabhūmika-śāstra (Shidijing lun 十地經論 十地经论 십지경론 10지경론), which also forms the commentary on one chapter of the Huayan jing 華嚴經 华严经 화엄경.
    Ratnamati 勒那摩提 늑나마제 and Bodhiruci 菩提流支 보리류지 brought the manuscript of the Daśabhūmi-vyākhyāna and translated it into Chinese during the Northern Wei dynasty. The members of the Dilun school were particularly interested in theories of the ālayavijñāna 阿賴耶識 阿赖耶识 아뢰야식. The school ended up breaking into northern and southern branches after disagreements occurred between Ratnamati and Bodhiruci.
    The northern branch of the school, represented by Bodhiruci's student Daochong 道寵 道宠 도총, took the position that the storehouse consciousness is not real, and that buddha-nature is first acquired on attaining Buddhahood, thus it is not inborn.
    The southern school, represented by Ratnamati's student Huiguang 慧光 혜광, saw the ālayavijñāna as real and identical with the inborn buddha-nature 佛性 불성. The positions of the southern branch would be furthered by the creative energies of a number of scholars, including Huiguang's disciple Fashang 法上 법상, and Fashang's disciple Huiyuan 慧遠 慧远 혜원.
    The Huayan school 華嚴宗 华严宗 화엄종 is said to have developed out of the southern branch, while Faxiang 法相宗 법상종 absorbed the northern branch.
    肇論疏 肇论疏 조론소 T 1859.45.163c16〕 [Charles Muller]

Dictionary References:

  • Bukkyō jiten (Ui) 733
  • Bulgyo sajeon 818a
  • Iwanami bukkyō jiten 456
  • Japanese-English Buddhist Dictionary (Daitō shuppansha) 139a/153
  • Fo Guang Dictionary 2314
  • Ding Fubao
  • Bukkyō daijiten (Mochizuki) (v.1-6)3740c,3250c
  • Bukkyō daijiten (Oda) 1230-1

Entry created: 2001-09-08
Updated: 2007-10-06


틀:-L

地論宗(지론종) - 佛光電子大辭典[편집]

地論宗 地论宗(지론종):

我國十三宗之一。又作地論家地論學派。係依十地經論之說,主張如來藏緣起義之大乘宗派。弘揚此宗思想者,稱為地論師地人

남도파 · 북도파[편집]

보리유지 · 늑마나제 · 불타선다[편집]

北魏永平元年(508),菩提流支勒那摩提佛陀扇多及義學縉儒十餘人奉宣武帝之命,於洛陽翻譯十地經論,至永平四年完成。其後,因菩提流支勒那摩提之弟子間,見解有異,本宗遂分為相州南道相州北道二派,

늑마나제 = 혜광 = 남도파[편집]

即:慧光勒那摩提之說,於相州(河南安陽)南部弘法,稱相州南道派,又稱南道,係地論宗之正統;

보리유지 = 도총 = 북도파[편집]

道寵菩提流支之法,宣講於相州北部,是為相州北道派,又稱北道

남도파[편집]

慧光初就佛陀扇多出家,曾參與十地經論譯場。後撰疏闡述十地經論之奧旨,又注解華嚴涅槃維摩地持勝鬘遺教等諸經,及著作四分律疏,住於鄴都大覺寺,大振法化。門人有法上僧範道憑惠順靈詢僧達道慎安廩曇衍曇隱道雲曇遵等。

  1. 其中,僧達極受梁武帝崇敬,曾住洪谷、定冠二寺講華嚴十地
  2. 安廩入陳地,住鐘山耆闍寺,宣講大集經
  3. 法上之慧業最勝,年十五即開講法華,曾長期任東魏北齊僧統法上門下有法存融智慧遠等;
    1. 融智涅槃地論
    2. 慧遠住長安淨影寺,注解地論地持華嚴涅槃維摩勝鬘等經,又造大乘義章十地義記等,盛揚所承,其門下有靈璨惠遷善冑智徽辨相等十餘人。
      1. 其中,靈璨繼住淨影寺,專講十地涅槃。此外,
  4. 道憑之門人靈裕,住大慈、演空二寺,精於華嚴、地論,著有十地論疏
  5. 曇遵之門人曇遷,原精研華嚴十地楞伽諸經,後遇周武帝毀佛,避難於南方,獲攝大乘論一書,遂以攝論為宗,而成為北地攝論宗之始祖。上述為南道派傳承之概況,

북도파[편집]

北道派則不如南道派之隆盛,道寵有門人僧休法繼誕禮牢宜儒果志念等,惟事跡多不明,

  1. 其中,志念曾住晉陽開義寺大興國寺,著雜心論疏廣鈔等。

교판[편집]

關於本宗之教判,略綜為四:

(1)據澄觀華嚴玄談卷四載,慧光將佛陀一代時教判為三教。華嚴二祖智儼、三祖法藏等承襲此說。

(2)據法華玄義卷十上載,慧光判為四宗

  1. 因緣宗,指毘曇六因四緣
  2. 假名宗,指成實論三假
  3. 誑相宗,指大品三論
  4. 常宗,指涅槃華嚴等之常住佛性本有湛然。

慧光之弟子曇隱等,判為:

  1. 因緣宗,指小乘薩婆多部
  2. 假名宗,指成實論經部等。
  3. 不真宗,指諸部般若
  4. 真宗,指涅槃華嚴

慧遠判為:

  1. 立性宗,即因緣宗
  2. 破性宗,即假名宗
  3. 破相宗,即不真宗
  4. 顯實宗,即真宗

曇隱慧遠各立之四宗,實與慧光四宗同義。

(3)據華嚴經探玄記卷一載,真諦三藏等判立漸教化儀)、頓教化法二教,而慧光所判立之三教中,漸教頓教僅在化儀,唯圓教化法,故二者有異。

(4)慧遠於所著大乘義章卷一判立聲聞藏菩薩藏二藏,係與半滿二教大小二乘同義。

此外,慧光之門人安廩,尚有六宗教之說。

교의[편집]

十地經論一書,乃世親為解釋華嚴經十地品而作,內中廣明菩薩十地之義,並述及八識無明三身三聚淨戒因分果分總別同異六相

八識五識,及第六意識第七阿陀那識第八阿梨耶識

남도파 = 진상정식: 헤원[편집]

其中,第八阿梨耶識真妄論點,係地論宗分為南、北二道之主要因素。南道派第八阿梨耶識,與楞伽經所謂之如來藏心,及涅槃經所謂之佛性同視,而稱為真常淨識,乃主張佛性本有

並以阿陀那識以下七識皆為有為妄識,而特稱阿陀那識無明識。據南道派慧遠大乘義章卷三末,及十地義記卷一末載,阿陀那識無明癡闇妄識阿梨耶識則為如來藏自性清淨心。然妄識本無體,必依真識而立,故前七識妄法第八識為其本體。又真識之本體,雖平等一味,非因非果,但其用卻能隨緣起滅,具有染淨之別,故能開展出一切萬法;亦即妄法真如之外另有別體,乃係真如不守自性,隨緣而成為妄法,故諸法依隨真如,如影隨形,同時存在。由此,佛性本有,仍需精勤修習離染顯淨,方可成佛

북도파[편집]

北道派之說法與南道派有異,北道認為阿梨耶識無明之妄心,而非不生不滅真如,即主張佛性後有,須累世修行,始得成佛。有謂護身寺沙門自軌五宗教判屬於北道派,其五宗為:(1)因緣宗,指毘曇。(2)假名宗,指成實。(3)不真宗,指般若法華等。(4)真宗,指涅槃。(5)法界宗,指華嚴

남도파 · 북도파의 차이[편집]

關於南北二道之差異,可歸納為下列二說:

  1. 一說北道派為「梨耶依持說」,南道派為「真如依持說」。即北道派計執阿梨耶妄識以為依持,主張一切諸法皆由梨耶緣起南道派則視阿梨耶真如淨識,而計執於真如以為依持,並主張一切諸法皆由真如之緣起所生。
  2. 一說南道派梨耶淨識八識建立說;北道派則為真妄和合九識建立說,即立第八梨耶妄識第九識淨識,惟雖立有第九識,然尚無菴摩羅之名。

역사[편집]

북도파와 섭론종[편집]

及後,真諦攝論宗起,立第八阿梨耶識虛妄第九菴摩羅識淨識之說,此說與地論北道派之主張相近,故北道派攝論宗漸同化相合,而唯南道派獨存。

남도파와 섭론종[편집]

南道派慧遠晚年時,因感本宗所論之第七識尚未徹底,而欲以攝論宗阿陀那識再予補充,乃有攝論化之論釋。

弟子靈璨之門人靈潤等地論學者,即先後轉習攝論。隨著攝論宗之日益興盛,南道派亦漸趨於衰落。

지론종과 화엄종[편집]

地論宗對日後華嚴宗之成立極具貢獻,因本宗除精研華嚴經十地品外,對華嚴整部經典之旨趣亦廣作理解,其成果頗值得推崇;如慧光華嚴經之詮釋,判為因果理實,成為華嚴宗法藏因果緣起理實法界說之基礎;又慧遠闡釋華嚴經要義,所說之因果二分教證二道六相圓融等,亦多為法藏所修正採用,故有謂華嚴宗之宗說,僅係擴大地論宗華嚴經之研究而已。

참고 문헌[편집]

金剛仙論卷二卷四十地經論序華嚴五教章卷一涅槃經義記卷一大乘義章卷十九法華玄論卷一卷二卷九法華玄義釋籤卷十八四教義卷一中觀論疏卷七本歷代三寶紀卷七卷九卷十一卷十二續高僧傳卷一卷七至卷十二卷十四至卷十六開元釋教錄卷九〕(參閱「阿賴耶識」4640、「華嚴宗」6597、「攝論宗」8565)p2912