The scriptures of Wonbulgyo are gathered into a deliberately structured canon rather than an accretion of disparate texts, and they revolve around a central “Correct Canon” that systematizes the founder Sot’aesan’s teaching. This core canon presents the fundamental doctrines—such as the Il-Won-Sang (One Circle) Truth, the Fourfold Grace, the Four Essentials, and the Threefold Study—in a pedagogical sequence, arranged by theme rather than by historical order. In this way, cosmology, doctrine, ethics, and concrete methods of practice are woven together into a single, coherent map of the path. The emphasis falls on making the teaching function as a practical manual for cultivation, not merely as a record of inspired utterances.

Alongside this doctrinal core stand the scriptures devoted to the founding and succeeding masters, which function much like sūtras centered on exemplary lives and conversations. The Scripture of the Founding Master gathers Sot’aesan’s sayings, dialogues, sermons, and actions, arranged in thematic chapters that address faith, practice, work, and social life. A parallel collection preserves the teachings of his principal successor in a similar format of aphorisms, sermons, and practical instructions. These texts present the living voice of the tradition, showing how the abstract principles of the canon are embodied in concrete situations and relationships.

Beyond these central works, the canon also includes texts that regulate and sustain the communal and institutional life of Won Buddhism. There are codes and constitutions for the order, guidelines for monastic and lay conduct, and ritual instructions for ceremonies and daily observances. Historical and biographical materials appear as well, offering accounts of Sot’aesan’s life, the early development of the movement, and the contributions of significant disciples. Together, these materials are not arranged according to the older Buddhist triad of Vinaya, Sūtra, and Abhidharma, but rather by function: doctrinal exposition, the words and examples of the masters, practical and disciplinary regulations, and supplementary historical or interpretive texts.

Within each of these broad groupings, the organizing principle remains thematic and practical. Sections are clustered around key Won Buddhist ideas such as the One Circle Truth, grace and karmic causality, ethical life in family and society, and the concrete methods of spiritual cultivation. The scriptures thus guide the practitioner from foundational faith through disciplined practice and reflective inquiry, using a variety of literary forms—systematic treatises, dialogues, narrative episodes, and legal-normative texts. The overall architecture reveals a tradition intent on harmonizing doctrine, lived example, and institutional form into a single path of modern Buddhist cultivation.