세종은 당시 조선에서 널리 유통하고 있던 王伯大의 『朱文公校昌黎先生集』과 魏仲擧의 『五百家註音辨昌黎先生集』는 원문과 주석에 적지 않은 문제가 있다고 판단하고, 집현전 학사였던 崔萬理와 金鑌 등에게 한유의 문집을 새로 편찬하도록 명하였다. 그 결과 세종 20년(1428)에 갑인자로 『주문공교창려선생집』이 간행되었다. 이 책은 조선의 문인 학자들로 하여금 한유의 문장을 고문의 전형 모델로 삼아 문풍을 회복시키려는 세종의 右文 정책이 결실을 맺은 것이다. 또한, 이 책은 주희가 도학적 문학관이 구현된 시문의 전형을 제시하려는 목적으로 편찬한 『韓文考異』을 原註로 실고, 『五百家註音辨昌黎先生集』의 주석을 선별해【附註】에 수록하였다. 갑인자본 『주문공교창려선생집』의 편찬 방향은 크게 두 가지로 나누어 볼 수 있다. 먼저 갑인자본의 편찬자들은 주희가 고도의 철학적 사유를 기반으로 한유 시문의 득실과 공과를 논하면서 설정한 도학적 의리를 잣대로 삼아, 『오백가주창려문집』에 다양한 내용들이 복잡하게 뒤섞여 있는 제가의 주석 가운데 주희의 주석과 부합하는 내용을 선록하였다. 다른 한편으로 갑인자본의 편찬자들은 주희가 편찬한 『한문고이』는 주석이 너무 간략하여 한유의 시문의 다양한 특징들을 파악하는 데는 한계가 있다고 보고, 『오백가주창려문집』에 수록된 주석 가운데 도학적 의리에 벗어나지 않으면서 한유 시문의 특징을 이해하는데 도움이 되는 내용을 선록하였다. 갑인자본 『주문공교창려선생집』은 여러 차례 활자와 목판으로 중간되어 전국적으로 널리 유통하면서, 한유의 시문은 조선의 문인 학자들이 고문을 익히는데 많은 영향을 주었다. 조선 중기에 古文辭를 창도한 윤근수와 최립은 129편에 달하는 한유의 문장을 토론하여 『韓文吐釋』을 편찬하여 조선의 문인들이 문장을 체재를 바로 갖추는데 기여하였다. 또한, 갑인자본에 수록된 주석은 퇴계를 중심으로 한 학자들이 도학적 의리를 잣대로 『상설고문진보대전』에 수록된 한유의 시문을 논평하는 단서가 되기도 하였다. 이로 보아 갑인자본은 조선의 문인 학자들이 도학적 문학관을 정립하거나 고풍의 문장을 구사하는데 지대한 영향을 끼친 것으로 판단된다.

King Sejong thought that Zhuwengongjiaochanglixianshengji by Wang-baida王伯大 and Xinkanwubaijiazhuchanglixianshengji(新刊五百家註音辨昌黎先生集) by Wei- zhongju魏仲擧 had many problems in their original texts and annotations and ordered recompilation of the collections of Hanyu's works to Choi-manlee崔萬理, Kim-bin金鑌, and other scholars of Chiphyonjon集賢殿 or the hall of worthies. As a result of this, in the 20th year of King Sejong, Zhuwengongjiaochanglixianshengji was published with Gabin Type甲寅字. This book shows us King Sejong's policy who wanted to retrieve the literary climate by having Han yu's works as a model of ancient classics. This book contained Hanwenkaoy(韓文考異i), which Joohee had compiled in order to show the model of poetry and prose well embodied the moral philosophy, as the original annotations, and the Wubaijiazhuchanglixianshengji(五百家註音辨昌黎先生集) as the secondary annotations after sorting process. We can think of two directions about the compilation of the Zhuwengongjiaochanglixianshengji printed by Gabin Type. First, the compilers of the Gabin Type book set the moral philosophy as a standard, which had been set up by Zhu-xi朱熹 after his checking the merits and demerits of Han Yu's poetry and prose. Then, they sorted annotations which were coincided with the Zhu-xi's annotations among the different annotations written by many masters in Wubaijiazhuchangliwenji(五百家注昌黎文集) On the other hand, because the annotations of Hanwenkaoyi(韓文考異) compiled by Zhu-xi was too short to understand the different significance of Han yu's poetry and prose, the compilers of Gabin Type book selected annotations which was not contrary to the moral philosophical theory and helpful to understand the features of Han Yu's poet and poetry from Wubaijiazhuchangliwenji. Gabin Type books were published several times by metal and wooden block and circulated all over Korea so that Han Yu's poetry and prose were affected to many korean literary men and scholars to study ancient classics. In the middle of the Chosun dynasty, Yoon Gunsoo尹根壽 and Choi Lib崔岦 who had been leading ancient classics discussed 129 pieces of Han Yu's works and compiled Hanwentushi(韓文吐釋) and contrubuted to formulate the system of the literature in Chosun. And the annotations of Gabin Type book became a clue when Toigae退溪 and his colleagues reviewed Han Yu's poetry and prose on the basis of moral philosophical theory. By this, we can guess that the Gabin Type book was greatly affected to the literary men and scholars in Chosun to build their literary views or describe their archaic poetry and prose.

King Sejong thought that Zhuwengongjiaochanglixianshengji by Wang-baida王伯大 and Xinkanwubaijiazhuchanglixianshengji(新刊五百家註音辨昌黎先生集) by Wei- zhongju魏仲擧 had many problems in their original texts and annotations and ordered recompilation of the collections of Hanyu's works to Choi-manlee崔萬理, Kim-bin金鑌, and other scholars of Chiphyonjon集賢殿 or the hall of worthies. As a result of this, in the 20th year of King Sejong, Zhuwengongjiaochanglixianshengji was published with Gabin Type甲寅字. This book shows us King Sejong's policy who wanted to retrieve the literary climate by having Han yu's works as a model of ancient classics. This book contained Hanwenkaoy(韓文考異i), which Joohee had compiled in order to show the model of poetry and prose well embodied the moral philosophy, as the original annotations, and the Wubaijiazhuchanglixianshengji(五百家註音辨昌黎先生集) as the secondary annotations after sorting process. We can think of two directions about the compilation of the Zhuwengongjiaochanglixianshengji printed by Gabin Type. First, the compilers of the Gabin Type book set the moral philosophy as a standard, which had been set up by Zhu-xi朱熹 after his checking the merits and demerits of Han Yu's poetry and prose. Then, they sorted annotations which were coincided with the Zhu-xi's annotations among the different annotations written by many masters in Wubaijiazhuchangliwenji(五百家注昌黎文集) On the other hand, because the annotations of Hanwenkaoyi(韓文考異) compiled by Zhu-xi was too short to understand the different significance of Han yu's poetry and prose, the compilers of Gabin Type book selected annotations which was not contrary to the moral philosophical theory and helpful to understand the features of Han Yu's poet and poetry from Wubaijiazhuchangliwenji. Gabin Type books were published several times by metal and wooden block and circulated all over Korea so that Han Yu's poetry and prose were affected to many korean literary men and scholars to study ancient classics. In the middle of the Chosun dynasty, Yoon Gunsoo尹根壽 and Choi Lib崔岦 who had been leading ancient classics discussed 129 pieces of Han Yu's works and compiled Hanwentushi(韓文吐釋) and contrubuted to formulate the system of the literature in Chosun. And the annotations of Gabin Type book became a clue when Toigae退溪 and his colleagues reviewed Han Yu's poetry and prose on the basis of moral philosophical theory. By this, we can guess that the Gabin Type book was greatly affected to the literary men and scholars in Chosun to build their literary views or describe their archaic poetry and prose.

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Hanwenkaoyi, Hanwentushi, Zhuwengongjiaochanglixianshengji, Wubaijiazhuchanglixianshengji