논문 : 의천(義天)의 《신편제종교장총록(新編諸宗敎藏總錄)》 편찬과 그 의의 = The Publication of Sinpyeon-jejong-gyojang-chongrok by Uicheon and Its Historical Significance

다국어 초록 (Multilingual Abstract)

Sinpyeon-jejong-gyojang-chongrok (新編諸宗敎藏總錄, the newly edited total catalogue of entire Buddhist sects` commentaries on the Tripitaka; shortened as Uicheonrok below) was compiled by Uicheon the Master of Great Enlightenment in A.D. 1090. It is a catalogue of East Asian Buddhist priests` commentaries (章疏) on me Tripitaka (三藏). Uicheonrok consists of three volumes and it as a whole has 4878 commentaries of 1010 kinds in it; 2719 commentaries of 561 kinds on Sutras (經), 467 commentaries of 142 kinds on Vinaya-(律), and 1692 commentaries of 307 kinds on Abhidharma (論). This study concerns the historical background to the publication of Uicheonrok and the intention behind it, and analyzes the compositional structure of Uicheonrok. It aims to elucidate distinct features of Uicheonrok and its historical significance as a catalogue of Buddhist writings. Uicheon was well aware of the significance of Buddhist commentaries for a clear comprehension of the Tripitaka. Therefore, he collected commentaries of various Buddhist sects from Sung Dynasty, Liao Dynasty, and Japan as well as domestic sects. He published thousands of collected commentaries and distributed them in the country. Moreover, he even exported them to Sung and Liao Dynasty. During this process, he compiled Uicheonrok and he noted in the preface that he tried to emulate the spirit of Gaewon-seokgyorok (開元釋敎錄, the catalogue of Buddhist teachings written in the era of Emperor Gaewon of Tang Dynasty). Uicheonrok was compiled on the fundamental spirit of Gaewon-seokgyorok which was written to distinguish between right and wrong, true and false. This means that Uicheonrok differentiates reference-worthy commentaries from unworthy ones so that it could suggest an academic guideline for Buddhist study. However, unlike Gaewon-seokgyorok, Uicheonrok only contain" commentaries and this fundamentally distinguishes it from Gaewon-seokgyorok, Uicheonrok is also the very first catalogue of commentaries whose sources of commentaries are not limited to certain Buddhist sects. And for the fact that Uicheonrok contains commentaries actually distributed at the time, it is also possible to comprehend the appearance of important Buddhist writings in the Buddhist society of Koryeo Dynasty through Uicheonrok. The compositional structure of Uicheonrok can be clearly understood by considering its connection with preceding Buddhist catalogues. It is quite interesting to find that Uicheonrok had adopted compositional merits of Chinese Buddhist catalogues and changed them to make a better structure to contain commentaries in it. Buddhist catalogues in China, since Tang Dynasty period, had put two classification methods together; one is to classify scriptures in chronological order or the order of translators` era; the other is to classify scriptures according to their distinct features. During this process, it had become very important to discriminate the authenticity of scriptures. Uicheonrok classified commentaries according to their features and removed unworthy commentaries from its contents. Through this sorting process, it had embodied the spirit of authenticity discrimination. Uicheonrok had also partially adopted merits of chronological classification method by adding an appendix of biographies of important figures in the history of Buddhism. Though Uicheonrok had emulated the compositional structure of Chinese Buddhist catalogues, its detailed structure and contents still have their own distinct features. While Chinese catalogues categorized scriptures into Mahayana and Hinayana Sections, Uicheonrok had commentaries classified into three sections of the Tripitaka and then added Mahayana and Hinayana categories under each sections. This difference could suggest that Uicheon, who thought that Mahayana Buddhism and Hinayana Buddhism were in a gradational relationship, had compiled this book from the perspective of combined studies (兼學). And a considerable number of commentaries under Hinayana Buddhism category in Abhidharma section were catalogued for the very first time or verified as a solitary existing copy. Thus, the fact that Uicheonrok contains such rare commentaries proves the historical significance it has as a catalogue of Buddhist writings. By examining commentaries in the Lotus Sutra and the Avatamska Sutra categories, where the biggest number of commentaries are contained, this study has discovered that Uicheon made much importance of doctrinal study and practical self-cultivation from the perspective of combined practice of self-cultivation and doctrinal study (敎觀倂修). Commentaries in the Avatamska Sutra category are arranged in order to help people to understand the entire meaning of the sutra and Kwanmun (觀門, the method of practice) first, and then learn more detailed thoughts of the sutra. Uicheon, to put it more specifically, placed commentaries of priests from the Jiron Sect at the top of the list in order to reflect the academic tradition of the Avatamska Sutra which was initiated by the Jiron Sect and then handed down to the Avatamska Sect. The academic relations of doctrinal study among Jieom (智儼), Beopjang (法藏), and Jingkwan (澄觀) can also be verified from it. The fact that Uicheon had highly regarded writings of Jingkwan can be an evidence of his special interests on the Avatamska study of Jingkwan who emphasized the impcll1ance of practical self-cultivation. Commentaries in the Lotus Sutra category are arranged in order to help people to gain basic knowledge of the sutra and then proceed to deal with more detailed teachings as well. There is a big group of commentaries of priests from the Cheontae Sect in the category and this fact suggests that Uicheon had intended to compose the category with the study of Cheontae Sect as the center. He also included commentaries on Shamatha-vipasyana (止觀) in Abhidharma section in order to emphasize practical self-cultivation. Along with these commentaries, Uicheon added the contents of discussions between Sangapa (山家派, the orthodox school of Cheontae Sect) and Sanoepa (山外派, the unorthodox school of Cheontae Sect) to Uicheonrok from a well-balanced perspective on various Buddhist theories. From the information gathered above, it is possible to say that Uicheon, from the perspective of combined practice of self-cultivation and doctrinal study, had compiled Uicheonrok to suggest an encompassing direction in Buddhist Study whid1 embraces various thoughts from the entire Buddhist sects. It has also been verified that Uicheon had systematized Uicheonrok to accord with basic features of Buddhist catalogues and enthusiastically included new commentaries in it, on the basis of his profound knowledge about the developing process of Buddhist catalogues. In this sense, Uicheonrok can be regarded as one of the most important works in the history of Buddhism.