이 논문의 주제는 법화사상과 밀교는 상통의 가능성이 있는가를 살펴보는 것이다. 그리고 상통의 가능성이 있다면 그것은 어떠한 점 인가를 시론적으로 검토한다. 첫째, 『법화경』과 밀교의 회통 가능성을 다라니와 연계해 탐색해 보았다. 순수하게『법화경』자체 속에 내재되어 있는 밀교와의 소통 가능성이 있다면 그것이 무엇이며, 어떻게 가능할까에 주목했다. 둘째, 불타론을 중심으로 밀교와『법화경』의 소통 가능성을 탐색해 보았다. 차이점이라면 밀교는 유가유식이나 여래장 사상의 영향을 받아 매우 정교한 불타론이 확립되어 있지만『법화경』은 三身사상이 나오기 이전의, 소박한 이신설의 형태를 보이고 있다는 점이다. 셋째, 수행론을 중심으로 법화사상과 밀교의 소통 가능성을 탐색해 보았다. 밀교와 소통의 가능성을 지니고 있음을 알 수 있었다. 大悲 를 수행의 조건으로 제시하는 것은 홍법의 삼궤와 상통하며, 밀교에 서 중시하는 삼밀의 수행방법은 법화의 萬善成佛論이나 五種修行論 과 지향점이 상통한다고 말할 수 있다. 넷째, 다만 밀교와『법화경』에서 일률적으로 유사성이나 공통점을 발견하는 것은 쉽지 않다. 여러 가지 점에서 두 사상의 차이점을 만 들었다. 그러나 불구하고 대승불교의 사상적 지평이라는 공통분모 속에서 두 사상의 연결고리를 발견할 수 있다.
The purpose of this paper is to trace some interrelation between Beopwha Thought and Esoteric Buddhism. Of course, it is not so easy to find a direct relationship between them because of 100 years gap between them and because of different historical and cultural background, considering the development of Indian Buddhist Order. Hence, here I'd like to pay attention to three points as following. First, I tried to trace some commonness between the Lotus Sutra and Esoteric Buddhism connected with Dharani. Historically, ‘Taemil’, the convergence of Cheontae and Esoteric Buddhism, already began to emerge in China, and then this movement flourished in Japanese Buddhism. Except this, I paid attention to the possibility of communication with Esoteric Buddhism inherent in the Lotus Sutra. : the possibility of their commonness through a common denominator, Dharani Second, I attempted to examine the possibility of communication between the Lotus Sutra and Esoteric Buddhism. While there are no words of Dharmakaya or Trikaya thought in the Lotus Sutra, at least the idea of Dharmakaya and Nirmanakaya is found and the relation of Dharmakaya and Nirmanakaya is set up based on saving sentient beings. Buddha theory is developed on the basis of substance and function, which is also one of commonness between them. Then, I traced Nirmannakaya, the incarnation of Buddha, in two aspect: a practitioner of Idea and Bodhisattva of saving all living beings who appeared as incarnation body. Only the difference is that while Esoteric Buddhism set up a very sophisticated Buddha theory influenced by Consciousness-only thought or by Thathagatagarbha thought, the Lotus Sutra shows the theory of two bodies proir to Trikaya thought. Third, I groped for the possibility of communication between Beopwha Thought and Esoteric Buddhism focusing on the theory of practice. In particular, I stressed three points among practice theory of the Lotus Sutra. That is, the enlightenment or the practice of the Lotus Sutra is very daily and practical. It tends to make its own theory of practice, relating to Hongyeong or to achieve a high religious ethic like 'Hongbeop Samgwoe.' However, it seems to have a certain possibility of communication with Esoteric Buddhism. To present a great mercy on condition of practice chimes in with 'Samwoe of Hongbeop', and the practice method of 'Samil' has also some commonness in aiming at 'Manseonseongbulron' or 'Ojongsuhaengron' of the Lotus Sutra. Fourth, to find some similarity or commonness between the Lotus Sutra and Esoteric Buddhism is not so east. In fact, it seems that the formation of the Sutra, the development of the Order history, and the rise background of Esoteric Buddhism produced the difference of two thought in the diverse ways. In spite of that, it is possible to find some common elements between two thought in the wide perspective of Mahaya Buddhism thought.
目次
I. 들어가는 말 219 II. 다라니를 통해 본『법화경』과 밀교의 교류 가능성 220 II. 불신론을 통해 본『법화경』과 밀교의 소통 가능성 227 VI.『 법화경』과 밀교의 수행과 성불론 239 V. 맺는 말 245
