조선 후기 『화엄경소초』의 판각과 화엄학의 성행 = Engraving the 『The Avatamska Sutra-so-cho』 and prevalence of Hua-yen doctrine in the late of Joseon dynasty

다국어 초록 (Multilingual Abstract)

The 「The Avatamska Sutra-so-cho(華嚴經疏鈔)」was engraved in the late of Joseon dynasty three times, at Jinggwangsa in 1690, at Yeonggaksa in 1775, at Bongeunsa in 1856.
Before engraving the Jinggwangsa‘s 「The Avatamska Sutra-so」in 1960, A explanatory book, which is combined with 「Avatamska Sutra(華嚴經)」,「The Avatamska Sutra-so(華嚴經疏)」,「Yeon-Ui-cho(演義鈔)」had not been published in Korea.
Because, in 1563, the combination of sutra and annotation was primally attempted at a temple Zhosing, Zhejiang Hangzhou in china, and afterward Jiaxing Tripitaka's 「The Avatamska Sutra-so-cho」, which is published by Seop-Ki-Yun in 1625, was brought to Joseon as a result of china's merchandise ship adrift.
It is told that a 「The Avatamska Sutra-so-cho」 and a 「The Avatamska Sutra-so」, the representative annotation of Ch’êng-Kuan, were 20 vol. and 40 vol. respectively among many biographies of monks which record a life of Ch’êng-Kuan. Afterward, These two books is divided into 40 vol. and 60 vol. then 60 vol. and 90 vol. each...
「The Avatamska Sutrao」, 「The Avatamska Sutra-so-cho」,「Yeon-Ui-cho」, all of them were first attempted to combine into one books at temple SoKyeong and, on the basis of this books, Seop-Ki-Yun published Jiaxing Tripitaka's 「The Avatamska Sutra-so-cho」.
These two volumes have a difference about the way of arrangement, the number of volumes, and missing verses. Also they include the part of “Seok-Mun’, which cannot be found at a 「Yeon-Ui-cho」.
Let us look at how these three books - 「The Avatamska Sutra-so」, 「Yeon-Ui-cho」 including 「The Avatamska Sutra-so-cho」, - were handed down at the time of Silla, Goryeo, Joseon, and Japan. According to 「Samguk Yusa(三國遺事) vol.4」, in 799, it is told that Beom-Su brought a newly traslated version of 『Hu-bun The Avatamska Sutra(後分華嚴經)』and Ch’êng-Kuan’s commentary, afterward placing 「The Avatamska Sutra-so」, 「Yeon-Ui-cho」, 「JungWonShin The Avatamska Sutra-so(貞元新譯華嚴經疏)」 on the Ui-cheon’s 「Sinpyon-jejong-kyojang-chonglok(新編諸宗敎藏總錄)」 let us know that 「The Avatamska Sutra-so」, 「Yeon-Ui-cho」were existed at the end of 11th century.
According 「Hua-yen-bal-mun」 by Kang-Seok-Deok(1395∼1459), However, in the early period of Joseon dynasty, It was told that the 「The Avatamska Sutra-so」 cannot be seen in anywhere. Also the
「Haedongsingakcheonglyanghuayensochohuseo」 by Baeg-am-Seong-Chong was not found in Jinggwangsa‘s『Commentary of Hua-yen sūtra』and 『Yeon-Ui-Cho』published in 1690 and 「Singakhuayensochohubal」 was not found in anywhere.
In Japan, 「Eo-cheong-lae-mok-lok(御請來目錄)」 which was written by Gong-hae (空海, 774∼835) contained 「The Avatamska Sutra-so」, also we can find 「The Avatamska Sutra-so」, 「Yeon-Ui-cho」 at the list made by Won-in(圓仁, 794∼864) and Won-jin(圓珍, 814∼891).
In 「Dong-yeok-jeon-deung-mok-lok(東域傳燈目錄)(1094)」 by Yeong-Cho, It includes the 「The Avatamska Sutra-so」and 「Yeon-Ui-cho」. Also, there are 8 buddhist scriptures, both original and
copy , left in Japan, which were published on the basis of 「Sinpyon-jejong-kyojang-chonglok」.
Afterward, 「The Avatamska Sutra-so」and 「Yeon-Ui-cho」 were contained in the 「Hwang-byuk-pan-il-che-jang(黃檗版一切藏)」 engraved under control by Cheol-an-do-gwang(鐵眼道光, 1630∼1682).
In 1681, Among buddhist sriptures which brought to Joseon as a relust of drift of chinese merchandise ship were Jiaxing Tripitaka and Baeg-am-Seong-Chong engraved the collected this scriptures from drifted ship, in which 「The Avatamska Sutra-so-cho」was found.
In 1690, the engraving process of 「The Avatamska Sutra-so-cho」, under control by Baeg-am-Seong-Chong, was operated at Jinggwangsa Songgwangsa, Daewonam, Hwangnyongsa. After that, all of engraved scriptures were moved to Jinggwangsa and kept them in.
However, 「The Avatamska Sutra-so-cho」 which was engraved in 1690, missed ‘hong ja ho(洪字號)’ and this missing part was re-engraved at Beomeosa in 1700, transferred to Jinggwangsa. Also, It was reported these missing part was engraved at Mt.Myohyang, which was lost to history.
Jinggwangsa‘s volumes , in 1770 , were completely disappeared because of the fire on the storage that kept scriptures. In 1775, Monk seoloa-sangwon took lead to re-engrave them at Daeamam,
Silsangsanaewon, Magoksa, Myogaksa, Gwangdeoksa, when finished, having tranfer them to Yeonggaksa and being kept . The reason why the engravings of 「The Avatamska Sutra-so」 was kept at Yeonggaksa was it is grand buddhist temple and was located at center between Yeongnam area and Honam area, balancing distances of both area.
Yeonggaksa‘s volumes wear out with time, deteriorating the quality of print. Also, the location of Yeonggaksa, which is situated at the southern area, make them difficult to spread nationally, having Namho-yeoggi to engrave 「The Avatamska Sutra-so-cho」 again at Bongeunsa in 1856. Finally, the comparative result of Yeonggaksa‘ volumes and Jinggwangsa‘s volume was included in last chapter of Bongeunsa’s volumes, that was called 「Yeongjingibondaegyo」.
The most marked differences amont the three version of 「The Avatamska Sutra-so-cho」 engraved at the time of late Joseon dynasty were the change of group which lead the engraving – namely, the Jinggwangsa‘s volume led by group of Buhyu leneage, Yeonggaksa’s volume and Bongeunsa‘s volume led by group of Cheongheo leneage. and the way of writing.
While Jinggwangsa‘s volumes, which was engraved in the late of 17th century, briefly indicate the information of people, Yeonggaksa’s volumes and Bongeunsa‘s volumes, engraved in the middle of 18th∼19th, represent both which temple people donate and how much money they offer.
Especially in the Bongeunsa’s volumes, the central figures of Andong Kim, Kim jwa guen and Kim was seen among the donators. On investigation of Yeongjingibondaegyo which was contained in the Bongeunsa’s volumes, It was confirmed that Bongeunsa’s volumes were re-engraved one of Jinggwangsa‘s volumes, and Yeonggaksa’s volumes were engraved as a result of correcting typo both Jinggwangsa‘s volumes and Bongeunsa’s volumes.
Yeonggaksa’s 「The Avatamska Sutra-so-cho」 which reflected in proofreading under the leadership of Seolpa-Sangeon, Huawen Sagi that appeared in 18th century, two of them reflect the high quality of Hua-yen Doctrine of 18th C.E as a result of engraveing Jinggwangsa‘s 「The Avatamska Sutra-so-cho」.

목차 (Table of Contents)

• Ⅰ. 서론 1
• Ⅱ. 『華嚴經疏鈔』의 성립과 유전 5
• 1. 『華嚴經疏鈔』의 성립과 구성 5
• 2. 『華嚴經疏』 · 『演義鈔』 · 『華嚴經疏鈔』의 유전 20
• Ⅲ. 조선 후기 『華嚴經疏鈔』의 판각 25
• 1. 17세기 『華嚴經疏鈔』의 初刻(澄光寺本) 25
• 2. 18세기 『華嚴經疏鈔』의 再刻(靈覺寺本) 35
• 3. 19세기 『華嚴經疏鈔』의 三刻(奉恩寺本) 39
• Ⅳ. 『華嚴經疏鈔』 판본의 특징과 화엄학의 성행 49
• 1. 『靈澄二本對校』의 분석을 통해 본 각 판본의 특징 49
• 2. 조선 후기 화엄 강학과 私記의 찬술 57
• Ⅴ. 결론 63
• 【참고문헌】67
• 【부록】70
• 【ABSTRACT】78