「新編諸宗敎藏總錄」 편성체계 연구 = A Study on the composition System of the Shinpyon-jejong-kyojang-chongnok(新編諸宗敎藏總錄)

다국어 초록 (Multilingual Abstract)

The Shin-Pŭn-Jea-Jong-Gyŏ-Jang-Chŏng-Rok(新編諸宗敎藏總錄) is, abbreviate as Gyŏ-Jang-Chŏng-Rok(敎藏總錄), a list, which consists annotation of the Tripiaka that contains Sūtra and Vinaya and Upadeşa, and also it is called as Ŭi-Chŭn-Rok(義天錄) or koryŏ-Gyŏ-Jang(高麗敎藏).
The Tripiaka that contains Sūtra(經) and Vinaya(律) and Upadeşa(論) is the whole collection of the teachings of the Buddha. Deeply meanings of the Enlightment is written in the Tripiaka, but the lack of a letter make differences in understanding in area of time and region and intelligibility.
Since it is so, naturally teaching of the Buddha divided by it's lightness or deepness, and so many disciples of the other sects made annotation and investigated to make it's meaning more clear. The annotation, which is made just these meaning, is have it’s strength in meanings that it contains that area's culture.
In this points, Ŭi-Chŭn feels actually on the absence of the list of these precious authority, which is the mostly important thing for the learning of the Buddhist thought, he composed list of this precious authority in forms of three books, and it was the Gyŏ-Jang-Chŏng-Rok(敎藏總錄).
Ŭi-Chŭn didn't meant make it just as a arrangement of the annotation of the Tripiaka, but also an aspect in perfect ness of the list of the Buddhist thought, he wanted to make a perfect list as Kai-yuan-shi-jiao-lu(開元釋敎錄), and he also supplicate it to initiate it with the Tripiaka.
Just in these facts, an intention of the Gyŏ-Jang-Chŏng-Rok(敎藏總錄)'s formation includes not only the function of a guide book to learn the Buddhist thought but also sequent order. Frankly speaking, there is lack of the studies focused on it's meaning and values in Buddhist thought in the academic circles. Preceding studies on system of the classification is already made by bibliography, but it was approaches of the bibliography, I'll tried to make a Buddhist approaches on the formation of the Gyŏ-Jang-Chŏng-Rok(敎藏總錄).
Classification of the list isn't just gatherings of the buddhist scripture, but also writer's sense of values intervened in it. And this writer's sense of values influences the construction of the buddhist scripture.
Ŭi-Chŭn, whom apprehended the meanings on the explanatory, expresses with background of his knowledge of the Buddhist thought and passions on the learning in the list, and also introduces it as newly horizontal plane of the Buddhist thought.
Approach to classification of the Ŭi-Chŭn's Gyŏ-Jang-Chŏng-Rok(敎藏總錄) by meanings of the creative analytics, more meaningful understanding could be able. That is to say, it isn't just dimension of the analysis but also could be re-construction hidden meanings for reader of that period. And also it is not only situation of the author, but also a result of showing his own understanding of the original text in his own historical position. I surely confirm that Gyŏ-Jang-Chŏng-Rok(敎藏總錄), which is approached by this point, could be enough guide book for the Buddhist thought.
Therefore, formation of the Gyŏ-Jang-Chŏng-Rok(敎藏總錄) satisfies bibliographical classification, which is needed in logical and systematic arrangement of the contained material.
The buddhist academic circles expresses anxiousness because of the lack of writing and annotation centered compilation, but through this treatise, we could find his own identity and Buddhist thought were melt in that list.
Gyŏ-Jang-Chŏng-Rok(敎藏總錄) weeded out many sect's teacher's Buddhist thought in the area of the East-Asia, and also includes an intention of being a guide book for younger students to learn Buddhist thought and method of contemplation in same time. Finally, we could look around it as a organization of the classification system, which contains with settled regulation and reasonableness and logic.

목차 (Table of Contents)

• Ⅰ. 序論 = 1
• 1. 연구목적 = 1
• 2. 연구 방법과 범위 = 3
• Ⅱ. 「敎藏總錄」과 義天 교학의 관계 = 5
• 1. 「敎藏總錄」 편찬과 기능 = 6
• 2. 「敎藏總錄」 편성에 끼친 義天 교학의 사상적 배경 = 9
• 1) 和諍·會通에 따른 圓融의 兼學 = 9
• 2) 會三歸一·一心三觀의 敎觀兼修 = 11
• 3) 兼學과 兼修의 실천 = 14
• Ⅲ. 「敎藏總錄」의 편성 구조 = 18
• 1. 題名에 대한 분석 = 18
• 1) 新編과 諸宗의 의미 = 18
• 2) 敎藏과 總錄의 의미 = 23
• 2. 書誌 記述 특징 = 24
• 3. 經典名의 특성 = 33
• 1) 經部 經典名 = 34
• 2) 律部 經典名 = 53
• 3) 論部 經典名 = 56
• Ⅳ. 「刊定成唯識論單科序」에 근거한 분류체계 재고 = 83
• 1. 분류체계의 성과 = 83
• 2. 분류체계 근거로 제시한 설 = 84
• 1) 「刊定成唯識論單科序」에 근거한 분류 = 84
• 2) 여러 敎相判釋에 비교된 분류 = 90
• 3) 「開元釋敎錄」에 배대된 분류 = 95
• 3. 「刊定成唯識論單科序」에 근거한 분류체계의 문제 = 100
• 1) 「刊定成唯識論單科序」에 내재된 의미 再考 = 100
• 2) 諸宗撰述 및 其他류에 배열된 天台 전적에 대한 분석 = 103
• Ⅴ. 편성체계에 근거한 「敎藏總錄」의 분류 = 108
• 1. 교학관에 따른 여러 宗의 분류 = 108
• 1) 시대적 상황에 따른 접근 = 108
• 2) 의천의 사상에 입각한 諸宗 = 113
• 2. 장소명에 따른 형태적 분류 : 章疏 성격에 따른 차이 = 115
• 1) 장소명에 내재된 의미 = 115
• 2) 장소명의 포괄적 廣意에서 세부적 狹意의 의미 구분 = 116
• 3) 장소의 교학적 연관 및 내용구성에 따른 구분 = 124
• 3. 저자명에 따른 기술적 구조 : 祖師에 따른 순차적 기술 = 130
• 1) 조사 연대순에 의한 구분 = 130
• 2) 화엄 9조설에 의한 구분 = 133
• Ⅵ. 結論 = 137
• 참고문헌 = 140
• Abstract 147a