法華經의 譬喩와 그 思想 硏究 = (A) Study on the thoughts and Figurative Usages in the Lotus Sutra

다국어 초록 (Multilingual Abstract)

The purpose of this thesis is to study the thoughts and figurative usages such as similes, metaphors and parables in the Lotus Su￣tra. This thesis consists of 3 chapters.
In chapter Ⅰ, I examined the concepts and characteristics of figurative usages through the Sanskrit etymology. So we can say that upama￣ style is similar to metaphor, while aupamya is close to parable.
Chapter Ⅱ, contains figurative usages in the stories found in the Lotus Su￣tra. There are such stories as 'Lotus', 'The burning House', 'The Poor Son' and so on. Styles can be divided into two parts, one is upama￣ and the other is Aupamya. The former's main feature is that it is a short metaphor, and the latter is a parable. 'The Lotus' follows the style of upama￣ and 'The seven parables of the Lotus Su￣tra' follows Aupamya. The figurative usages can be classified into General Metaphor(總喩) and Partial Metaphor(別喩) in terms of content.
In chapter Ⅲ, I looked into the thoughts that appear in those metaphors and parables of the Lotus Su￣tra through Sechin's(世親) and Chuntae's(天台) commentaries on it. In terms of 'The Lotus' Sechin(世親) explains it from two points of view, that is 'Out of Dirty Water' and 'Lotus Blossoms', and Chuntae(天台) explains it with 'Six metaphors on the Lotus Su￣tra'. Both of them view that metaphor as the concept, 'The Vehicle of Oneness'(一乘). But in terms of the 'Seven parables of the Lotus Su￣tra', it is interpreted by Sechin(世親) as the parables to enlighten seven kinds of people, who represent all people, into the doctrine of 'The Vehicle of Oneness'. As for Chuntae(天台) he divides that into Choˇk Mun(迹門) and Pon Mun(本文). He is saying that the first 6 parables are things that are designed to explain 'The Truth of the one method of salvation of the Three Vehicles.'(開三顯一) and the last is to explain the Buddha's earthly life and the final revelation of the Buddha'(開近顯遠). The other figurative usages are rarely seen in the commentary of Sechin(世親), I chose Chuntae's commentary as main reference, and it contained The Vehicle of Oneness, the doctrine of spreading Su￣tras for the people and one simple rhetoric expression. Unlike Sechin, Chuntae's commentary is characterized by his emphasis on the figurative usages since he believed that 'Dharma is metaphor'(法譬一如). At the same time, he applied those figurative usages to his 'Five periods and Eight kinds of Doctrine'(五時八敎) and systemized them into one theory.
In Conclusion, the meaning of the figurative usages in the Lotus Su￣tra is that those different and beautiful metaphors can express the thoughts of the Lotus Su￣tra more effectively and be easy ways to understand Buddhism for the laypeople. Finally, it is meaningful that the Buddha used parables or metaphors rather than abstract theories to teach people since we can better relate these parables or metaphors to our everyday lives.

목차 (Table of Contents)

• 目次 = ⅰ
• 序言 = 1
• 1. 硏究 目的 = 1
• 2. 硏究 方法과 範圍 = 3
• Ⅰ. 佛典 譬喩의 語源과 類型 = 4
• 1. 譬喩의 語源과 性格 = 4
• 2. 譬喩의 類型 = 7
• 1) 표현 방법상의 八種 警喩 = 7
• 2) 외형상의 短喩와 長喩 = 8
• 3) 내용상의 總喩와 別喩 = 9
• Ⅱ. 法華經에 나타난 譬喩 = 12
• 1. 蓮華喩 = 12
• 2. 法華 七喩 = 13
• 3. 그 이외의 비유들 = 25
• 1) 日月의 譬喩 = 25
• 2) 作甁者의 譬喩 = 26
• 3) 生盲人의 譬喩 = 27
• 4) 大王膳의 譬喩 = 29
• 5) 三千塵點의 譬喩 = 29
• 6) 入海採寶의 譬喩 = 30
• 7) 高原穿鑿의 譬喩 = 31
• 8) 父少子老의 譬凉 = 32
• 9) 五百億塵點의 譬喩 = 33
• 10) 大施主의 譬喩 = 34
• 11) 海山日月等의 十喩 = 35
• 12) 優曇華와 一眼龜 浮木의 譬喩 = 37
• Ⅲ. 譬喩에 나타난 思想 = 39
• 1. 蓮華喩에 나타난 思想 = 39
• 1) 世親의 出水義와 華開義 = 39
• 2) 天台의 蓮華二門六喩 = 41
• 2. 法華七喩에 나타난 思想 = 44
• 1) 世親의 對治七種增上慢心 = 45
• 2) 天台 本迹二門의 開權顯實 = 52
• 3. 그 이외 譬喩의 思想 = 62
• 1) 一乘思想을 설한 譬喩 = 62
• 2) 法華經 流布를 勸하는 譬喩 = 67
• 3) 佛難得値를 표현한 譬喩 = 69
• 結語 = 71
• 參考文獻 = 73
• ABSTRACT = 75