부산대학교 도서관

인도불교역사상 대승불교가 興起한 시기는 대략 기원전 1세기 이전으로 추정된다. 大乘이란 말이 최초로 보이는 예는 ｢道行般若經｣1권 ｢道行品｣에 摩訶衍으로 음역되어 있는 것을 들 수 있다. 이를 문자 그대로 해석하면 ‘큰 수레’로서 ‘가르침’을 의미하고 있다. ‘가르침’은 일체중생을 미혹의 차안에서 깨달음의 피안으로 실어 나르는 ‘큰 수레’이기 때문이다. 이렇듯 대승불교는 일체중생을 성불로 인도할 목적을 띄고 흥기했다고 볼 수 있다. 그러나 大乘의 敎理가 심화되고 체계화되는 발전과정을 통해 般若經系統의 대승불교에서 部派佛敎와 무관한 不共般若와 共十地說 같은 敎理가 성립되었다. 그리고 이의 유통과 함께 佛塔信仰系統의 대승불교에서도 ｢華嚴經｣의 不共十地와 같은 大乘獨自의 敎理가 성립되면서 三乘敎가 대두되고, 여기에 입각해서 菩薩優位를 너무 역설한 나머지 部派佛敎를 小乘으로 폄칭하는 현상이 발생하여 대승불교흥기의 시대적 의미를 퇴색시키게 되었다. 大乘佛敎家의 입장에서는 소승이야말로 불법중의 外道에 다름 아니었다. 이에 상응하여 小乘佛敎 역시 成佛을 자처하는 大乘經典들을 非佛說로 매도하고 大乘敎徒를 외도시 함으로서 佛陀敎法의 근본목적을 상실하게 되었던 것이다.이처럼 三乘敎에 입각한 大ㆍ小乘의 첨예한 正法論爭은 大乘敎徒들에게 참다운 大乘精神을 회복하려는 공감대를 형성하는 계기를 제공했고, 마침내 大ㆍ小乘을 화합융회하고자 하는 일련의 시도가 일어나지 않을 수 없었다. 이윽고 佛塔信仰과 밀접한 西北印度의 法華思想을 공유하는 단체인 ｢法華經｣ 信奉者 集團(Saddharma-Puṇḍarīka-gaṇa)에 의해 큰 결실을 맺게 되었는데, 그것은 바로 紀元 1世紀頃에 결집된 ｢法華經｣에 등장한 正法(Saddharma)을 蓮華(audumbara)에 비유하여 설해진 一乘(eka-yāna)이란 대명제였다.실로 正法이란 무엇인가 하는 문제는 대승이나 소승뿐만 아니라, 인도불교역사를 통해서 가장 중요한 과제였다. 현재까지도 스리랑카를 위시한 남방불교권에서 대승불교를 바라보는 시각이나 대승불교권 특히 중국에서 찬술된 주석서에서 소승에 대한 낮은 대우는 이 두 사상이 서로 자기 우월주의에 빠져 있어서 만나기 어렵다고 볼 수 있다. 이러한 사실은 정법 그 자체가 지닌 兩面性, 즉 矛盾性과 眞實性을 시사한다. 특히 ｢법화경｣ 신봉자 집단이 正法으로 제시한 一乘에는 대소승의 正法論爭을 지양 통합하는 불교사상 통일의 원리가 그대로 내재되어 있는 동시에, 그 矛盾性까지도 철저히 배제되어 있으므로 그 사상적 의미가치 또한 손색이 없다고 할 수 있다. 一切法이 한결같이 一乘에 歸一되고 있기 때문이다.그러한 견지에서 대ㆍ소승의 대립과 융합이 모두 드러나며, 궁극적으로 불교사상 통일의 의지가 담겨있는 󰡔법화경󰡕을 탐구하는 작업은 참으로 유익하다고 할 수 있다.󰡔법화경󰡕에 나타나는 一乘思想의 연구를 하는데 있어서 연구의 방법은 ｢方便品｣을 중심으로 하였다. 그리고 한역의 ｢妙法蓮華經｣을 主本으로 하는데 그 이유는 法華諸本 가운데 ｢妙法蓮華經｣의 原本이 最古本으로 판정되고 있으며, 구마라집(kumārajiva)의 탁월한 번역력으로 인해 문장이 간결하고 음률이 아름다울 뿐 아니라, 그 의미까지도 선명히 드러나 있으므로 이해하기 쉽기 때문이다.연구의 진행방법은 먼저 一乘思想이 흥기하게 된 배경을 알아보고, 󰡔법화경󰡕에 관련된 여러 내용과 ｢법화경｣에 드러난 일승사상에 대하여 그 본질적 성격과, 一乘이 三乘 및 佛性과 어떠한 관계에 있는지를 드러내고자 한다. 그리고 일승사상이 현대사회에 어떠한 의의를 갖는지 방편, 구원실성등과 함께 조명하며 현대적 관점에서 어떻게 승화될 수 있는지 알아보고자 한다.
Saddharma Puṇḍarīka Sūtra(『法華經』) is one of the important Sūtra among the buddhist sūtras that were recited for a long time in a wide place by lots of peoples. There are lots of ideological things that are mentioned in Saḍdharma Puḍarika Sūtra among them the Ekayāna Concept ,which is synthesized form of all other Ideology, became the core ideology of it. In this thesis three direction were choosen to examine Ekayāna Concept of Saddharma Puṇḍarīka Sūtra.In the first chapter evolution background of Ekayāna Concept were discussed. The result of which I found is that in regard to controvercy about Buddha dharma, the devotees of Saddharma Puṇḍarīka Sūtra tried to gather Mahāyāna, and Hinayāna which were founded on triyāna concept in to under Ekayāna. So we can say that Saddharma Puṇdarika Sūtra introduce Ekayāna Concept in order to end the evil controvercy of Buddha dharma forever that continued from earlier buddhism and to attain Ekayāna Śukhāvati.In Saddhadharma Puṇdarīka Sūtra, Ekayāna Concept in regard to Sugichak Buddha(Śakyamuni Buddha) spreaded out in two direction namely Buddha Stūpa Faith(佛塔信仰) and Sūtra Faith(經卷信仰). 1st chapter to 9th chapter of Saddhadharma Puṇdarīka Sūtra lay stress on Buddha Stūpa Faith, 11th chapter and 12th chapter give equal importance to both Buddha Stūpa Faith and Sūtra Faith and from 11th chapter to 21th chapter give stress to sūtra faith related to Śākya muni buddha.This Saddharma Puṇḍarīka Sūtra was one of most popular sūtra enchanted by many people in wide area made it to regard as flower of Mahāyāna and after it's translation in chinese language which was then systematized by many chinese scholars.From this it can be known that Saddharma Puṇḍarīka Sūtra was made with objective to create harmonious relationship between Mahāyāna and Hinayāna through the wide vision of Mahāyānic view. Saddharma Puṇḍarīka Sūtra borned with this objective gave enormous effect in history of Buddhist saṃgha. This resulted in the creation of householder priest system from monkhood saṃha in buddhist saṃha which ideologically became popular later in China, Korea and Japan.In Second Chapter, specially Ekayāna concept of Saddharma Puṇḍarīka Sūtra were studied. The essential meaning of Ekayāna Concept is to overcome the present suffering and creation of pure land though the attainment of Buddhahood. The various sūtras expounded before the Saddharma Puṇdarika Sūtra taught of three paths or ways leading to Buddhahood: the way of voice-hearers, the way of cause-awakened ones and the way of bodhisattvas. These three ways or paths knowns as the "Triyāna" In terms of the ten worlds these three represent the three worlds immediately below the world of Buddhahood. The doctrine of the three vehicles asserts the Buddha expounded three kinds of teachings directed respectively at the capacity of each of these three levels of disciples. Thus the three vehicles consist of teachings that suit the capacity of voice-hearers, teaching that suit the capacity of cause-awakened ones and teachings that suit the capacity of bodhisattvas. The Saddharma Puṇḍarīka Sūtra, however, makes clear that the doctrine of the Triyāna does not represent the Buddha's true intention, which is to reveal the single path that leads all people directly to Buddhahood. That single path is called the Ekayāna, or the one Buddha vehicle, indicating the teaching capable of "transporting" all people directly to the life-state of Buddhahood. Specifically, only the Saddharma Puṇḍarīka Sūtra itself constitutes the Ekayāna. The sutra clarifies that the Buddha expounded the three vehicles as an expedient means or method for illuminating the Ekayāna.In regard to the meaning of Ekayāna, if Saddharma Puṇḍarīka Sūtra meant to be Sarva dharma Svabhāva then the main objective of attaining buddhahood is to make attainment of tathāgata-jῇāna-darśana to sentient beings that is mentioned in expedient chapter of Saddharma Puṇḍarīka Sūtra. This infact is Ekayāna. Here Sarva Dharma Svabhāva, Saddharma Puṇḍarīka Sūtra, tathāgata-jῇāna-darśana and all dharmas were unified to Ekayāna. Lastly in Saddharma Puṇḍarīka Sūtra described that every sentient beings can attain enlightenment which means everybody have Buddha-dhātu. In Saddharma Puṇḍarīka Sūtra there is no direct explaination of Buddha-dhātu but it had mentioned all sentient beings can attain buddha hood through which it could be said that it had indirectly explaining about Buddha-dhātu. Thus it could be said that Ekayāna of Saddharma Puṇḍarīka Sūtra had meaning of Dharma dhātu in the mean time had unified from future dharma dhātu to tathāgatagarbha concept.In the third chapter, Ekayāna's modern significance was discussed. When meaning of the expedient in respect to Ekayāna was researched I found it as one another main concept of Saddharma Puṇḍarīka Sūtra. The expedient is not only the method of propagation to sentient beings but also the Buddha's activities of wisdom. Thus this method can only be applicable in Buddha's realm endowed with tathāgata-jῇāna-darśana but can't be applicable in realm of sentient beings. The aim of teaching expedient is to enter Buddha's prajñā.Also Ekayāna gives more emphasis on dedication to save all sentient beings. The evidence that shows in the past from the immisearable time many buddhas after attainment of Buddhahood had rescue and guide to sentient beings. Even today human existence in this modern society facing lots of suffering caused by greed. According to Saddharma Puṇḍarīka Sūtra situation like this in may demand self reflection about religion. The result of this self reflection about religion may give positive devotional place for human beings which could save a lots of sentient beings. So Buddha had taught Triyāna by classifying Ekyāna for sentient beings of evil world. And Buddhas of past, present and future had taught Ekayāna in order to save sentient beings. Further for to serve several sentient beings ,Buddha had choosed Ekayāna as the best method for the best result. From this way it can be said that the main objective of Ekayāna is to practice compassion and to rescue all human beings facing lots of suffering caused by greed.From this point of view. establishment of Ekayāna hold the important meaning. Because it gives possibility of rescue for every existence.The past devotees of Saḍdharma Puṇdarika Sutra, never surrender themselves in the hard situation and always kept themselves expanding Ekayāna Concept with Śākyamuni buddha related Buddha stūpa Faith and Sūtra Faith. And with Buddha Concept through several Buddhist council and conversion of people, they had preserve and enhanced the Ekayāna Concept which infact is Culture of Saddharma Puṇḍarīka Sūtra preserved in the present society. This culture of Saddharma Puṇḍarīka Sūtra led to give way for practioner to attain Saddharma Puṇḍarīka Realm decorated by Ekayāna Bodhisattva through practice.The main philosophy of Saddharma Puṇḍarīka Sūtra which is rated as The King of Mahāyāna Sutra can be taken as Ekayāna Concept. Ekayāna, or the one Buddha vehicle, indicating the teaching capable of "transporting" all people directly to the life-state of Buddhahood.It seemed that anybody can attain the Ekayāna Śukhāvati means like the beautiful lotus bloomed in dirty mud. At the last I think the continuous work expected for perfection of Mahāyāna resulted to Saddharma Puṇḍarīka Sūtra.