신라 중고기 불교와 『법화경』 - 『삼국유사』 「낭지승운 보현수」조를 중심으로 -

다국어 초록 (Multilingual Abstract)

This thesis is a study of Buddhism in the early period of Silla dynasty and the Lotus Sutra on the basis of Nagjisungunbohyunsoa(朗智乘雲普賢樹) in the chapter 5(Pieun: 避隱) of 『Samkukyusa』. The reason why Ilyun, the author of 『Samkukyusa』, presented the title of this chapter as Nangjisungunbohyunsoo, not nangjijun, is due to the fact that Ilyun added many other stories to the Nangjijun written by Daeduk Yunwhye who was the Buddhist teacher of king. This chapter reflects that Ilyuns cognition was based on the situation of the early period Joong-go of Silla. This chapter consists of three main parts. The first part explains that Nangjisa became Jitongs student through the study of the Lotus Sutra in Youngchuk mountain and had a relationship with Wonhyo. The second part is about the common talk that Nangjisa came and went to Silla and China by riding cloud. And the final part is the story about Nangji and Yunwhye.
The explanation of Silla Buddhism in this chapter is not much different from other explanations in the sense that this chapter, like others, explains Wonhyo and Jitong, the famous Buddhist priests in that era. However, it is interesting that this chapter explains many stories related to the Lotus Sutra when the priests did not become the official Buddhist priests. During they were in the status of Sami before becoming the official Buddhist priest, their Kyohak(Buddhist theory) was formed. This period is overlapped with the early period of Silla; therefore, we, through this chapter, can find a phase of Buddhism in the early period of Silla.
This study is first focused on the relation between Nangji and the Lotus Sutra. As a result, I understood Nangji as a Buddhist priest who studied the Lotus Sutra with Hyunkwang and Yunkwang in China. I also found that the recitation of the Lotus Sutra prevailed in the era of the king, Jinpyung, was related to the fact that there were lots of traffics between Silla and Jin or Soo dynasty where the study of the Lotus Sutra was emphasized.
Next, I explained the basis of Kyohak developed by Jitong and Wonhyo. Regarding this, I argued that the basis of their Kyohak was the Lotus Sutra, in the sense that the priests studied the Lotus Sutra when they were in the status of Sami.
Jitong later attended Eusangs lecture of the Avatamska by becoming his student and wrote the two volumes of 『Choodongki』 by summarizing his understandings of the Avatamska. There are, however, some explanations about the Lotus Stura; thus, I could ascertain that Jitong was strongly influenced by Nangji. In fact, Jitong received Bupgyedoin(a kind of sealed certificate recognizing the completion of a certain study course) from Eusang after studying the Avatamska although he, as a Nangjis student, first trained himself by focusing on recitation of the Lotus Sutra and participation in Nangjis lecture of the Lotus Sutra. In this sense, I have indicated the fact that it is very difficult to reach the stage of the full understanding of Buddhism although some priests showed the eccentric conducts through the recitation and the study of Sutra, as a character of Buddhism in the early period of Silla.