2018, Vol., No.74

A Study on the Bulgwawonoseonsapyeongckang-Seoldusonggo-Byeogamrok

Park, Moon-Year | 2018, (74) | pp.5~29 | number of Cited : 0

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This study analyzes on the Bulgwawonoseonsapyeongckang-Seoldusonggo-Byeogamrok(佛果圓悟禪師評唱雪竇頌古碧巖錄) Collected by Goheung Museum. The major findings are as follows: (1) The Byeogamrok is a book containing lessons and teachings of the Zen Buddhism. It is based on Seoldujunghyeon’s Seoldusonggo, to which disciples of Bulgwageukgeun added edifications(釣語), commentaries(着語), and criticisms(評唱) of their teacher. It consists of five elements: ① an introduction (垂示) by Bulgwageukgeun; ② original koans(本則) of Seoldujunghyeon; ③ Bulgwageukgeun’s commentaries to Seoldujunghyeon’s koans(本則評唱) ④ poems by Seoldujunghyeon(頌); and ⑤ Bulgwageukgeun’s commentaries to Seoldujunghyeon’s poems(頌評唱). (2) The writing of the Byeogamrok was completed no later than the seventh year of Xuanhe(宣和, 1125), and the first edition was published in the second year of JInyan(建炎, 1128). However, around the 10th year of Shaoxing(紹興, 1140), Daehyeseonsa burned all handwritten copies, woodblock-printed copies, and woodblocks of the Byeogamrok for fear that the book might lead his disciples astray. For this reason, none of the first edition copies survive to this day. (3) The Byeogamrok was republished by Jangmyeongwon, who based his edition on the Seoldang edition and the edition published in the Shu region. The republication work began in or around the 4th year of Dade(大德, 1300), and ended in or around the fourth year of Yanyu(延祐, 1317). The numbering of the original koans used in Jangmyeongwon’s edition is still followed today. (4) The Bulgwawonoseonsapyeongckang-Seoldusonggo-Byeogamrok edition housed at the Goheung Museum is an incomplete version which solely consists of the second volume containing 23 koans. The Goheung Museum edition is different from Jangmyeongwon’s republished edition in several respects, including the numbering of the koans, its content, the words used, the omission of some sentences and postpositions, and substitution of certain letters in the names of revered figures. (5) At this point, it cannot be ascertained whether the edition housed at the Goheung Museum is one of the first edition copies that were thought to have been lost. However, given the fact that the edition predates Jangmyeongwon’s republished edition, the Goheung Museum edition is a Zen Buddhism literature that hold an immense value for research of the original Byeogamrok. Also, as a cultural property, it is the world’s oldest the Byeogamrok to date.

A Study on the Administration of a Local Governor at the End of Nineteenth-Century Joseon - Focusing on Oh Hoengmuk’s Records of Every Little Detail about Haman-gun -

SON KEYOUNG | 2018, (74) | pp.31~52 | number of Cited : 7

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A Comparative and Bibliographical Research for Taehyun’s Bosalgyebonjongyo

Choi Jong Nam | 2018, (74) | pp.53~69 | number of Cited : 1

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One of representative monks of Silla period, as a Preceptor, Seon master, Dharma teacher, Taehyun wrote the annotated commentaries for about fifty-five collections and one-hundred twenty two books of Hwa-eom (華嚴), Junggwan (中觀, Madhyamaka), Yusig (唯識, Yogācāra), Gyeyul (戒律, Vinaya), Jeongto (淨土) and so forth. Unfortunately, there are now only five collections and fourteen books left among these. Taehyun annotated in detail and systemized the Buddhist thoughts divided into times, regions, and schools based on the Tripiṭaka (Vinaya․Sūtra․Abhidharma Piṭaka) made in India. In the Bosalgyebonjongyo(菩薩戒本宗要), he annotated the gist of memorizing and transgressing the precepts that were mentioned in the Sutra of Brahma’s Net (II) with three gates of Singyengeumun (申經意門), Neungsoseungmun(能所成門), and Suhaengchabyeolmun(修行差別門). Taehyunn explained the three gates summarizing many Prātimokṣa(戒本) while quoting sutras and treatises related to the Mahāyāna thoughts of Hwa-eom, Junggwan, Yusig, Seon, and Jeongto etc. The Bosalgyebonjongyo is known like a compass and a text book for practitioners. Therefore there are about thirty-one collections and forty-nine books as the annotated commentaries of the Bosalgyebonjongyo. In this paper, I came across the buddhist bibliographical researches for the Bosalgyebonjongyo of Handwritten manuscript, the woodblocks and woodblock prints of Korea and Japan which were researched and studied in the Database construction business and Goryeogyojang Collection of 2012 for the basic research of the bibliographical distribution process and the theoretical development of prātimokṣa in East Asia. And also I compared philologically these sources because they have been differently published to the original intention of Taehyun in the distribution process of handwriting, carving, printing the Bosalgyebonjongyo. The Handwritten manuscript (two styles), the woodblocks (two styles), the woodblock prints (two styles) which I introduced in this paper, total six styles (I illustrated eight styles not researched in the annotation of 31) are the block books made from 13C to 17C. For the philological comparative study, I considered the sources of Jinboksa daesumungo(眞福寺大須文庫), Shinyeansan Daehak(身延山大學) Library, Daejeongjang(大正藏), Hankuk-Bulgyo-Jeonseo (韓國佛敎全書), and the Korean Eminent Monk’s Collections (韓國高僧集, Silla period, 2).

The Acceptance Patterns of the Jagyungpyun and the Editions Published in Korea

Lim, Keeyoung | 2018, (74) | pp.71~105 | number of Cited : 1

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An Experimental Study of Chinese Ink for Metal Type Edition Printing

Cho Hyung Jin | 2018, (74) | pp.107~132 | number of Cited : 2

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Civilization, Enlightenment and the Perspective and Influence of Libraries in Yu Kil-chun’s Seoyu Gyeonmun

Kang, Soon-Ae | 2018, (74) | pp.133~161 | number of Cited : 3

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The subject of this study is civilization enlightenment and perception and influence of libraries as shown in Yu Kil-chun’s Seoyu Gyeonmun (Observations on Travels in the West). In order to to this, the paper looks into Yu Kil-chun’s life, civilization and enlightenment presented in Seoyu Gyeonmun, libraries introduced in Seoyu Gyeonmun, and the perspective of libraries and their influence. Yu Kil-chun (1856-1914) was born in the 7th year of King Cheoljong’s reign (1856) and lived through the late Joseon period, the Korea Empire and the Japanese occupation period as a reformist until 1914. He studied in Japan and in the United States. He wrote Seoyu Gyeonmun during his seven-year house arrest following the Gapsin Coup. He was appointed as a minister to the Home Office after the Eulmi Sabyeon occurred on October 8 in the 32nd year of Gojong’s reign (1895), but fled to Japan when the cabinet disbanded after Agwan Pacheon began on February 11 in the first year of Geonyang’s reign. He returned from his exile to Korea on August 16 in the first year of Emperor Yunghui’s reign, and threw himself into the enlightenment movement to bring about progress in Korea. He died on September 30, 1914 at the age of 59. One might say Yu Kil-chun wrote Seoyu Gyeonmun for a comprehensive and systematic understanding of Western culture. Seoyu Gyeonmun is composed of twenty volumes. The nature of civilization enlightenment is shown in the levels of enlightenment described in the latter part of Volume 14. In the particular volume, Yu explains the definition and levels of enlightenment, the method of enlightenment and the difference between actual enlightenment and false enlightenment. Volume 17 introduces the libraries of Western countries. The volume is entitled “Seojeokko” and introduces the Western libraries’ founders and book collection, method of collecting, and library usage system. Yu went on to introduce famous national libraries in the Western world such as the British Library in the United Kingdom, the Imperial Public Library in Russia’s Leningrad, the Richelieu Library in France, the Library of Congress in the United States, and the Berlin State Library in Germany. The Western libraries introduced in Seoyu Gyeonmun around 1885 were advanced modern libraries. Each national library had a collection of one to two million books. These collections were made possible through the legal deposit system, donation and purchase. As the book collection increased, changes occurred in the libraries’ facilities, collection management, data organization field and field usage. That is to say, libraries in the Western world were changing from the 18th century onward with the flow of modernization to increase their collection, expand facilities, and become a user-centered library. Ultimately, Yu’s description in Seoyu Gyeonmun of the characteristics of Western libraries instilled in Korean intellectuals the importance of Western modern libraries and the necessity of establishing modern libraries in Korea. The ideas of civilization and enlightenment that were embraced along with the perception of libraries influenced the progress of various social conditions and the establishment in 1906 of Gyeongsong’s Daehan Library and Pyongyang’s Daedong Seogwan, libraries with characteristics of modern libraries. Although the two libraries did not bear fruit because of the Japanese occupation, it is certain that they influenced the establishment of modern libraries in Korea. This study will be used in the future as basic research material in the field of public records as well as those of library and information science, archives and records management, bibliography and history.

A Bibliographic Research on the Woodblock Prints of Bangyakhappyon

Park hun pyeong | 2018, (74) | pp.163~185 | number of Cited : 3

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A Study on the HullyeonDogam-Ja of KyoungO-Ja type

Woo, Jung-hoon | 2018, (74) | pp.187~206 | number of Cited : 3

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A Study on the Buddhist Texts Sponsored by the Royal Family in the Early Joseon Dynasty

Kwak, Dong Hwa , Kang, Soon-Ae | 2018, (74) | pp.207~237 | number of Cited : 8

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The purpose of this study is to shed light on the role of the early Joseon period’s Buddhist texts sponsored by the royal family, henceforth referred to as wangsilbon, in passing on Buddhist thinking and knowledge in Joseon society and the Buddhist world. In order to do this, I studied the state of the wangsilbon from the time of the early Joseon period and analyzed the copying and publishing process as well as their bibliographical characteristics. The results of the study are summarized as follows. There are currently 56 wangsilbon volumes from the early Joseon period. By period of reign, Seongjong’s reign holds the greatest number with 19 volumes. It is followed by 17 volumes in the reign of Sejo, 11 for Sejong, 4 for Yeonsangun, 3 for Taejong, 1 for Yejong and 1 with Munjong. By theme they are classified into 29 Buddhist scriptures, 11 volumes related to Zen and Cheontae Buddhism, 6 volumes on ceremonies and rituals, 6 commentaries and 5 volumes of Korean Buddhist works. Of these, 3 are Hangul compilations and 11 are Korean translations. Analysis results of the wangsilbon by period can be summarized as follows. First, in the reign of King Taejong, there are the two publications Neungeomgyeong and Myobeopyeonhwagyeong by Taesang King Taejo and Gamjieunnimyobeopyeonhwagyeong sourced by Grand Prince Ikan to pray for the long life and peace and the repose of the souls of Taejo, Jeongjong, Taejong and Queen Shinui. Second, in the Sejong and Myeongjong eras, the Sejong Myeongchanbon Seokbosangjeol, Wolincheongang, Sariyeongeungi, and Myobeopyeonghwagyeong were all published in the First Cast Gapinja type. Wangsilbon were copied and published to pray for the longevity and departed soul of royal family members, lead by Grand Prince Hyoryung, Grand Prince Anpyeong, Grand Prince Yeongeung and royal noble consort Kim. Third, many publications took place in the time of Sejo to pray for the departed soul of Crown Prince Uigyeong. Among them, Wolinseokbo uses each verse of Wolincheongangjigok as its text and uses the Seokbosangjeol as footnotes after expanding and editing the latter. It is a precious resource to observe the early transition process of the Hunminjeonggeum. Sejo commanded the Korean translation and editing of the Eonhae edition of Neungeomgyeong to Shinmi, Hakyeol and Hakjo, which was then published in the Eulhae typeface. There is an Eulhae type print of Wongakgyeong in Chinese characters and a Hangul version in Eullyu type print. Two versions of Myobeopyeonhwagyeong were conveyed in the royal court, one sourced by Crown Prince Uigyeong’s queen of the Han clan and one by Grand Prince Gwangpyeong’s princess consort of the Shin clan. Fourth, the wangsilbon in the time of Yejong, Seongjong and Yeonsangun were all published by the royal family’s Queen Dowager and Princess. In Sungjong’s time, Jeonghui and Queen Dowager Insu published the wangsilbon to pray for the departed souls of the late king and queen and for the happiness and peace of Seongjong and his queen. Queen Jeonghui had the Eonhae type editions of Geumganggyeongsamgahae and Yeongadaesajeungdoganammyeongjeonseonsagyesong edited by Hakjo and published by the Royal Treasury; the two works had been translated into Korean but not edited during the time of Sejo. Queen Dowager Insu published Buljeongsimdaranigyeong and Ohdaejineon, which were translated to Korean by Hakjo. In the time of Yeonsangun, Queen Dowager Insu and King Seongjong’s wife Queen Jeonghyeon took out Buddhist texts from Wongak Temple to pray for the repose of Seongjong’s soul. At this time they used the privy purse to create and use wooden type prints and Hangul prints that were lacking; these wooden print types are called ingyeong-ja.

Empirical Study on the Proofreading of Metal Type Printing in the Late Joseon Period - Based on myeong gi pyeon nyeon in Musin Letter Style -

Jang, won-yeon | 2018, (74) | pp.239~259 | number of Cited : 1

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A Bibliographical Study of Golden Manuscript Baegcheonin-dalanigyeong, Manufactured from Chunglyeol-King & Wonseong-Princess in 1284

Nam kwon-heui , Hae-Yung Suk | 2018, (74) | pp.261~310 | number of Cited : 1

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This study attempted to introduce and analyze Baegcheonin-dalanigyeong(百千印陀羅尼經) which were recently confirmed among the golden manuscript in the Koryo Dynasty. The summary is as follows. (1) This is a book written in golden manuscript and it was manufactured by King Chunglyeol & Jegukdaejang-Princess in the 10th year of King Chongryeol’s reign (1284). (2) This golden manuscript is written down on the blue paper(紺紙) with gold line border, has a scroll-form with a crystal axis on each end of it, and belongs to the part of the Scripture Tripitaka with the sign of “景”. The text were formally written down in 17 letters in a line, however few 16 and 18 letters in one line were discovered. (3) The contents are consisted of following four scriptures in order; Baeg-cheon-in-dalanigyeong(百千印陀羅尼經), Gu-myeon-yeon-agwi-dalani-sinjugyeong (救面然餓鬼陁羅尼神呪經), Bul-seol- gam-lo-dalaniju (佛說甘露陁羅尼呪) 7 line and Jang-eom-wang-dalani-jugyeong (莊嚴王陁羅尼呪經), Hyang-wang-bosal-dalani-jugyeong (香王菩薩陁羅尼呪經). (4) There are unprecedented red signature and a stamp on the reverse side of the front page. The signature belongs to the King Chungryeol and it is the second name of him. The stamp shows ‘Wonseongjeon(元成殿)’ which is the Princess Jegukdaejang’s original temple, and it could be the answer of the controversial debates about the original palace owner. (5) On the cover, there are a figure and floral pattern which seems to be made in the 13th century and the craftsman’s name is ‘鄭(Zheng)[益迂(ig-u)]’. The figure’s expression is similar to the other gold and silver manuscript version, but the postures and object hold in a hand are different. (6) Records of publications are similar to the other golden manuscripts, but showed some differences. In addition, the person who wrote this sutra is Choi jeong(崔楨), but the person is not confirmed in the historical data. Yet, it is presumed that he were in lower classes but had outstanding writing skills to be mobilized for the Scripture work. (7) The contents of ‘景’ and four kinds of scriptures (including gamlosudalani(甘露水陁羅尼)) are included in the ‘景’ of the 9th book sinjibjang-gyeong-eum-uisuhamlog (新集藏經音義隨函錄) and Bangsan-seoggyeong(房山石經). It is presumed that the narrative sequence of the scriptures corresponds to the order of The Khitan Tripitaka(契丹藏). In addition, these four types of scriptures are included in the “羔” of joseong-geumjang(趙成金藏), chojo Tripitaka(初雕大藏經), and jaejo Tripitaka(再雕大藏經) but the order of the scripture is recorded in reverse. In addition, this golden manuscript is a valuable data as it holds a lot of differentiator character and various sobriquet of Buddhist literature that can be utilized frequently in researches about Buddhist literature.

A Study on the Bibliographies of Korean Fermented Vegetables, Kimchi Group

Yoon, Seo-Yeon | 2018, (74) | pp.311~356 | number of Cited : 0

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This study searched for the bibliographies of Korean fermented vegetables, Kimchi group. For this, a total of the 41 kimchi bibliographies including the 15 bibliographies published between the 13th century and the 17th century and the 26 bibliographies published after the 18th century were classified in chronological order. In result, we found that chili powder and fermented seafood had a great impact on the development of kimchi which started as a kind of pickles and developed as the best fermented food in the Korean peninsula. The first bibliographic data about red pepper, one of seasoning ingredients of kimchi was found in Jibongyuseol(芝峰類說, 1613). A method of cultivation of red pepper was found in Sallimgyeongje(山林經濟, 1715) and sauced shrimp and chili powder-seasoned kimchi was found in Soomunsaseol(謏聞事說, 1740). The first practice of fermented seafood to kimchi appeared in ‘Gamdongjeo(甘動菹)’ from Juchochimjeobang(酒醋沉菹方) in the end-16th century. The cases of fermented seafood with chili powder in making kimchi were found in the several publications such as Jeungbosallimgyeongje(增補山林經濟), Gyuhapchongseo(閨閤叢書), Imwonsipyukji(林園十六志) since Soomunsaseol published in 1740. An influence of the bibliography, Geogapilyongsalyujeonjib(居家必用事類全集) published in the end of the 13th century, China, was revealed in the 16 bibliographies among 41 bibliographies: Sangayorok(山家要錄) in 1450 through Chosunyolijebeop(朝鮮料理製法) in 1917. In particular, the bibliographies written in Korean are 13 titles including Chosunyolibeop(朝鮮料理法, 1938). They appeared first in Haejuchoissieumsikbeop(海州崔氏飮食法) in the mid-17th. Furthermore, making kimchi was greatly influenced by Imwonsipyukji(林園十六志, 1827) succeeded to Sallimgyeongje(山林經濟, 1715) and Jeungbosallimgyeongje(增補山林經濟, 1766) and its influence lasted until Chosunmussangsinsikyolijebeop(朝鮮無雙新式料理製法) in the mid-20th. Chosunmussangsinsikyolijebeop is a comprehensive version of making kimchi that covers all kinds of kimchi ranging from ancient Korea to modern Korea. Thus, Kimchi group was completed by Chosunmussangsinsikyolijebeop.

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Journal of Studies in Bibliography 2023 KCI Impact Factor : 0.65

2018, Vol., No.74