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

  • Journal of Studies in Bibliography
  • Abbr : JSB
  • 2018, (74), pp.261~310
  • DOI : 10.17258/jib.2018..74.261
  • Publisher : Korean Society of Bibliography
  • Research Area : Interdisciplinary Studies > Library and Information Science
  • Received : May 20, 2018
  • Accepted : June 9, 2018

Nam kwon-heui 1,  Hae-Yung Suk 1

1경북대학교

Accredited

ABSTRACT

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.

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