Japanese Huayan School made rapid progress since Shimsang(審詳)'s lecture at Todai-ｊi(東大寺) in 740, and became the center of Nanto- Rokushu(南道六宗) in the Nara period. This paper is on the study of philological and ideological aspect of Jurei's Gokyoshoshiji(五敎章指事), written around this time, as well as an attempt to understand the Japanese Huayan School through the discussion on the Conversion of the Three Vehicles after Attaining Ultimate Result. In the end, I refer to the influences this discussion had on the later Japanese Huayan School. Jurei's life is not known. He cites Fazang many times in Gokyoshoshiji, Jurei's commentary on Fazang(法藏)'s Wujiaozhang(五敎章). Others cited are Zhiyan(智儼), Kuiji(窺基), Huiyuan(惠苑), and Wonhyo(元曉). The characteristics of the references were the usage of Chinese and Silla Tiantai School documents, and basis of Huiyuan for the teaching classification. The two ideological characteristics of Gokyoshoshiji were establishing the One Vehicle thought and accepting the Fahua(法華) thought. Fahua thought related materials were widely accepted. Considering this with the characteristics of Jurei's references, we can see that Fahua thought was an important background in Jurei's Huayan thought. Since Jurei promoted to establish the One Vehicle theory, with importance on Fahua, he criticized the Conversion of Three Vehicles after Attaining Ultimate Result, which only regards the Huayan sutra. His criticism mainly begins with difference in interpretation of "The Final Stage of Their Own Grades" in Wujiaozhang. It has been said that he criticized those related to Uisang of Silla, but it is probable that he also criticized schools related to Fahua･Huayen. Discussion on the Conversion of Three Vehicles after Attaining Ultimate Result, which Jurei criticized, continued thereafter within the Japanese Huayan School. It is evident that this was an important issue especially at Todai-ji.
目次
序 127 1. 壽靈과 『五教章指事』 127 1) 壽靈에 대해서 128 2) 『五教章指事』의 성립 128 2. 『五教章指事』의 문헌인용태도와 사상적 성격 132 1) 문헌인용태도 132 2) 사상적 성격 135 (1) 일승의의 확립 135 (2) 법화사상의 수용 137 3. 壽靈의 三乘極果廻心說 批判 138 1) 화엄의 三乘廻心說에 대하여 139 (1) 중국화엄의 입장 139 (2) 신라화엄의 입장 141 2) 三乘極果廻心說에 대한 비판 144 (1) 壽靈의 삼승회심설 144 (2) 비판대상으로서의 삼승회심설 146 (3) 비판대상의 추정 147 結論 152
