『起信論疏筆削記』의 전승과 전래

Abstract

In this paper, 『Qixinlun-shu-bixueji(起信論疏筆削記)』(『筆削記』 for the rest) of Zhangshui-Zixuan(長水子璿, 965-1038) that was distributed in East Asia will be medium to find the definition and characteristics of 『筆削記』 in terms of Buddhism through bibliographical study. In the beginning, 『筆削記』 will be reviewed when it was published in China. Then research on the introduction of 『筆削記』 into Korea will be covered. Finally, printed 『筆削記』 and annotation books that were distributed in Japan will be listed. In China, 『筆削記』 has been handed down by recorded from Dacangjing(大藏經) and, on the other hand, it was distributed through 『Qixinlun-shu-ji-huiyue(起信論疏記會閱)』(『會閱』 for the rest) which was edited as Huiben(會本) version of 『筆削記』 that was worked by Xufa(續法). In 『會閱』, the information of author introduction, motivation of writing as well as the one that lead to judge his visionary thoughts was mentioned beside of 『筆削記』. In Joseon, Xingcong(性聰) published 『Dacheng-qixinlun- shu-bixueji-huibian(大乘起信論疏筆削記會編)』 when Jiaxingcangben(嘉興藏本) from China was brought into. Haiyuan(海源) reprinted 『筆削記』. This was effect on consisting Jiangyuan(講院)'s Sijiaoke(四敎科). Also, some part of 『筆削記』's Siji(私記) is still remained. In Japan, it is believed that Huiben(會本) version of printed book doesn't exist differ from China and Korea. Above all the difference from two countries to Japan, in terms of studying 『筆削記』, is coming from editing commentary. For example, Jizhong(卽中) composed 『Dacheng-qixinlun-shu-ji-yi-bian-chao(大乘起信論疏記易辨抄)』 and 『Qixinyi(起信義)』. After that he arranged substances of each chapters or annotated 『筆削記』.