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영어

Hyeon-Jang had gone on a Buddhism seeking travel in India for 17 years from August 629 until January 7, 645. Regarding Hyeon-Jang, after arriving in Jangan, because of the wish to translate the scriptures and the royal order of the Emperor The-Jong, Hyeon-Jang opened a translation institute at the Hongbok Temple in Jangan on March 1. And, from May, at the Buddhist temples at over 10 places, including the Hongbok Temple, he had translated the scriptures of 1335 volumes of 75 parts during 20 years until January 664. Regarding the Buddhist scriptures that had been translated by Hyeon-Jang, the early Buddhist scriptures and the diverse Buddhist scriptures by the era, the school, and the thought of Hwaeom, Junggwan, Yusig, etc. of Mahayana had been translated. In this thesis, among the 1335 volumes of the 75 parts regarding which the scriptures had been translated by Hyeon-Jang, the Hyeonyangron and the Yugaron, which are the Buddhist scriptures at the beginning of the translations, which are the scriptures that had been translated by the same person, and which are the early literatures that represent the Yogācāra, had been contrasted and considered philologically. Regarding the reasons why it is intended to study the two treatises, Hyeon-Jang had translated the two treatises, and, as the content of the Hyeonyangron is the literature that had reorganized the content of Yugaron, they have the important values as the materials with regard to understanding the points of the differences and the processes of the unfolding of the scripture translating method of Hyeon-Jang, the scripture translated literatures in the initial phase, or, in other words, the literatures (The Hyeonyangron) regarding which the scriptures had been translated in the year 645, and the literatures (The Yugaron) regarding which the scriptures had been translated in the year 646. In this thesis, regarding some of the phonetic marks, the liberally translated terms, the changes, the omissions, the additions, and the reduced translations of the structures of the sentences, and the translations of the scriptures as the negatives, the particles in the classical Chinese, the prepositions and the verbs of doing that have been used in the two treatises, they had been contrasted and analyzed philologically. In the processes of the translations of the scriptures of the Hyeonyangron, Hyeon-Jang had used the phonetic marks of the zones, the phonetic marks of the Pāli language, and the liberally translated terms in a lot of the parts just the way they were. However, in the processes of the translations of the scriptures of Yugaron, the newly translated terms were converted into, and used as, the liberally translated terms, the phonetic marks were converted into, and used as, the liberally translated terms, and the phonetic marks of the Pāli language were converted into, and used as, the phonetic marks of the Sanskrit language and the joint translations. And, if the examples of the structures, the contents, and the grammar of the sentences are compared, in the Hyeonyangron, the structural changes, the omissions, and the reduced translations of the sentences are marked. However, in Yugaron, if they are compared to the original texts in the Sanskrit language, we can know that they are the scriptures that are centered on the quality that coincide with the contents of the original texts and that they are the translations of the scriptures of the new translations with which Hyeon-Jang entered the settlement phase. As a result, we can know that the Hyeonyangron, regarding which the scriptures had been translated in the year 645, has the scriptures that had been translated as the test translations for preparing a method for the translations of the scriptures that are the new translations and for the systematization.

한국어

현장은 629년 8월부터 645년 1월 7일까지 17년간 인도에서 구법여행을 하였다. 현장은 장안에 도착한 후 역경하고자 하는 소원(願以所聞歸還飜譯)과 太宗의 칙명에 의해 3월 1일 장안 홍복사에 飜經院을 개원하고, 5월부터 홍복사를 비롯하여 10여 곳의 사찰에서 664년 1월까지 20년 동안 75부 1335권을 역경하였다. 현장이 역경한 불전들은 부파불전들과 대승의 화엄ㆍ중관ㆍ유식 등의 다양한 시대별․학파별․사상별의 불전들을 역 경하였다. 본 논문에서는 현장이 역경한 75부 1335권 중에서 역경초기의 불전들이며, 동일인이 역경하였으며, 그리고 유가행파를 대표하는 초기문헌인 ｢顯揚論｣과 ｢瑜伽論｣을 문헌학적으로 대조․고찰하였다. 두 논서를 연구하 고자 함은 두 논서를 현장이 역경하였으며 ｢顯揚論｣의 내용은 ｢瑜伽論｣의 내용을 재조직한 문헌이므로 현장의 역경방법(譯風)과 초기의 역경문헌들, 즉 645년에 역경한 문헌(｢顯揚論｣)과 646년에 역경한 문헌(｢瑜伽論｣)의 차이점과 전개과정을 이해함에 있어서 중요한 자료적 가치가 있기 때문이다. 본 논문에서는 두 논서에서 사용하고 있는 일부 음사표기, 의역용어, 문장의 구조변화ㆍ생략ㆍ추가ㆍ축역, 그리고 부정어, ‘於’조사, ‘爲’의 조사ㆍ동사로서의 역경들에 대해서 문헌학적으로 대조ㆍ분석하였다. 현장은 ｢顯揚論｣의 역경과정에서 구역의 음사표기ㆍ빨리어 음사표기ㆍ의역용어들을 많은 부분에서 그대로 사용하였 다. 그러나 ｢瑜伽論｣의 역경과정에서는 신역 의역용어로, 음사표기를 의역용어로, 빨리어 음사표기를 산스크리 트어 음사표기로, 합역들로 각각 변환하여 사용하였다. 그리고 문장의 구조ㆍ내용ㆍ문법의 예들을 대조하면 ｢顯揚論｣에서는 문장의 구조변화, 생략, 축역들이 현저 하다. 그러나 ｢瑜伽論｣에서는 산스크리트어 원전과 대조하면 원전의 내용과 일치하는 質 중심의 역경, 그리고 현장이 정착단계에 든 신역의 역경임을 알 수 있다. 따라서 645년에 역경한 ｢顯揚論｣은 신역의 역경방법을 준비하고, 체계화하기 위한 試譯의 역경이었음을 알 수 있다.