初期大乘佛敎에서 法華經의 위치 = The Status of Saddharmapundari￣ka-su￣tra in the early Maha￣ya￣na Bud˙d˙hism.

다국어 초록 (Multilingual Abstract)

The purpose of this study is to brighten the status of Saddharmapundari-ka-s u-tram in the early Maha-ya-na Buddhism, It garding the criticism on Maha-ya-na and Hi-naya-na in Saddharmapundari-ka-su-tra and the characteristics of Saddharmapundari-ka-su-tra. The research scope was limited to the Saddharmapundari-ka-su-tram accordingly.
First of all, the criticism on Maha-ha-na and Hi-naya-na in Saddharmapundari-ka-su-tra was considered into three aspects.
One is about tri-ni-yana-upa-ya- nirdes-a. It was criticized the opposite opinions between Maha-ya-na and Hi-naya-na over the Buddha's teaching which covers the hi-naya-na and Maha-ya-na in pre-Saddharmapundar-ka-su-tra. By insisting that triniya-na-upa-ya-nirde-sa is the Buddha's teaching until pre-Saddharmapundar-ka-su-tra. this theory tried to sublate the confrontation between Maha-ya-na and Hi-naya-na which comes from opposite opinions over the Buddha's teaching and tries to unify the Maha-ya-na and Hi-naya-na to an eka-ya-na.
The second one is about embodimetb of the belief. The pusuit of rationa understanding about the Buddha's teaching brought about rational confrontatic-inevitably. so, the Saddharmapundari-ka-su-tra sub ated the pursuit of rationa understanding about buddha-jna-na and insisted the absolute tecurrence of the belief. The buddha-jna-na in the Saddharmapundari-ka-su-tra is the very eka-ya-na
The third one is about the basic purpose of Buddha's birth. By suggesting that the purpose is being a buddha of sarva-sttva. it also criticize the Maha-ya-na and Hi-naya-na in preSaddharmapundari-ka-su-tra which does not admit the being a buddha of sra-vaka. The basic purpose of Buddha's birth is an eka-ya-na. too.
Next, the characteristics of Saddharmapundari-ka-su-tra was considered into four parts.
First, Saddharmapundari-ka-su-tra is a representative advocating literary production of the early Maha-ya-na Buddhism. Because this su-tra was wirtten to criticize the confrontation of the Maha-ya-na and Hi-naya-na in the early Maha-ya-na Buddhism. and written to unify the Maha-ya-na and hi-naya-na to an eka-ya-na as mentioned before.
Second, Saddharmapundari-ka-su-tra is the su-tra of being a buddha. Because it simplity the being a buddha not only of sarva-sttva but also of sra-vaka by the dharma of eka-ya-na.
Third, Buddha was stated as a reliver, With relation to his boundless mercy. the su-tra describes Buddha of the reliever as the father of sarva-sattva. Buddha, the reliever ssved people by the dharma of eka-ya-na.
Fourth, Saddharmapundari-ka-su-tra differs from the other su-tras as it uniquely explans the unification of the dharma and the buddha in the buddha-stu-pa. It describes the unification between the eternal Buddha preaching the way of eka-ya-na and the eternal Saddharmapundari-ka-su-tra symbolizing the wasy of eka-ya-na as a parallel sitting of two buddhas. with reality.
The above examined the criticism of Maha-ya-na and Hi-naya-na in Saddharmapundari-ka-su-tra and the characteristics of Saddharmapundari-ka-su-tra, of which explanations are related to the thought of eka-ya-na, unique in Saddharmapundari-ka-su-tra with no exception.
Therefore, the status of Saddharmapundari-ka-su-tra in the early Maha-ya-na Buddhism based on the exeplanation of the idea of eka-ya-na which agrees to the criticism of Maha-ya-na and Hi-naya-na in saddharmapundari-ka-su-tra and the characteristics of Saddharmapundari-ka-su-tra. Since Saddharmapundari-ka-su-tra was written to unify Maha-ya-na and Hi-naya-na to an eka-ya-na byoverthrowing the confrontation of Maha-ya-na and Hi-nay and in the time of pre-Saddharmapundari-ka-su-tra. it is concluded that Saddharmapundari-ka-su-tra planned the compeltion of the Maha-ya-na Buddhism by the idea of eka-ya-na while the Maha-ya-na of pre-Saddharmapundari-ka-su-tra founded the Maha-ya-na Buddhism with the development of tenet by the confrontation of Maha-ya-na and Hi-naya-na.

목차 (Table of Contents)

• Ⅰ. 서 론
• Ⅱ. 法華經의 大小乘批判
• Ⅲ. 法華經의 特徵
• Ⅳ. 결 론