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.