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Through the following approach, the Buddha relics identified in Geonchilyaksayeoraebul of Cheongryang Temple in Cheongryang mountain were examined along with their historical backgrounds and relevance to the anthologies of Joseon Dynasty. Furthermore, several Buddha relics including specific documents and the transcribed Dharani were analyzed according to their published years in light of physical bibliography.
The results are as follows: First, according to the record inside the Geonchilyaksabul, the documents filled up the statue in 13 century of Goryeo and was later gilt over the years in 1560 and 1715 of Joseon Dynasty.
Second, among the Buddha relics, there were two identified Dharanis, one which was written based on Palyeopsimryeonsamsipchiljonmantara (八葉心蓮三十七尊曼陁羅) and Iljchelyeoraesim Tresure chest seal Dharani (一切如來心全身事理寶篋眞言) which are assumed to be 1239 engraved editions are the same Dharanis found in Suguksa Temple (守國寺) as their written period is recorded as ‘Gihaesipwol Il Sijung Choi Jong Jun Insi (己亥十月 日 侍中 崔宗峻 印施)’. Furthermore, there is Dosangbulsimjoo (圖像佛心呪), which includes Yukjadaemyeongwangjineon (六字大明王眞言). To conclude, such phenomenon was presumed to have happened in order for Seungjaesaek (僧齋色) to pray for immorality.
Third, although a number of book records are either damaged or separated into sheets, there still are Guemgwangmyeonggyeong (金光明經) vol. 2 which was translated by Dam Moo Cham (曇無讖), the First Tripitaka Koreana (初雕大藏經) Daebanyaparamilgyeong (大般若波羅蜜經) vol. 269, chapter 14 and 15 of Jabidojangchambeop (慈悲道場懺法) vol. 9. The book record from Joseon Dynasty includes Gangyeongdogam edition(刊經都監). Geumgangbanyaparamilgyeong (金剛般若波羅密經) [Korean Translation Edition] Chapter 36.
Fourth, for Moonsubosal Buddha relics, there are Ten Daranis(十眞言), Five Great Dharanis (五大眞言), Five Small Dharanis (五小眞言) as the Goryeo woodblock editions and the Bohyupindharanigyeong is red ink edition in Joseon Dynasty.
Fifth, for the book data, there is the transcribed Goryeo edition which includes Buljeongsimgwansaeeumbo saldaedharanigyeong Gwonsang (佛頂心觀世音菩薩大陁羅尼經 卷上) and Daebanggwangbulhwaeomgyeong (大方廣佛華嚴經) Gwonjaesapgu (卷第卅九). The latter book is a translated version of Banya(Dang) 般若(唐), which is a part of ‘Yipbulsaeuihaetalgyeonggaebohyunhaengwonpum (入不思議解脫境界普賢行願品)’ as Hwaeomgyeong (華嚴經) vol. 39.
Moreover, 12th, 13th, 14th page and additional 6 lines of paper of Byeopgaegwansikcho vol. 3 (法界觀式抄三) are created as woodblock prints which were considered to be unknown parts of Gyojang (敎藏). However, in Euicheon(義天) list, they are referred to as the title of four volumes of Byeopgaegwanmoonsikcho (法界觀門式抄) annotated by Jun Sik (遵式). In addition, it is similar to Haeinsa Temple’s Sipmoonhwajaengron (十門和諍論) in terms of size, letter style, and page style.
In conclusion, these Buddha Dharanis and documents match the recorded period of Buddha gilt process and include a wide range of woodblock editions from the Tripitaka to Gyojang (敎藏) in pages. Furthermore, along with the Buddha relics, the manuscripts represent the then mature Buddhist culture.
The results are as follows: First, according to the record inside the Geonchilyaksabul, the documents filled up the statue in 13 century of Goryeo and was later gilt over the years in 1560 and 1715 of Joseon Dynasty.
Second, among the Buddha relics, there were two identified Dharanis, one which was written based on Palyeopsimryeonsamsipchiljonmantara (八葉心蓮三十七尊曼陁羅) and Iljchelyeoraesim Tresure chest seal Dharani (一切如來心全身事理寶篋眞言) which are assumed to be 1239 engraved editions are the same Dharanis found in Suguksa Temple (守國寺) as their written period is recorded as ‘Gihaesipwol Il Sijung Choi Jong Jun Insi (己亥十月 日 侍中 崔宗峻 印施)’. Furthermore, there is Dosangbulsimjoo (圖像佛心呪), which includes Yukjadaemyeongwangjineon (六字大明王眞言). To conclude, such phenomenon was presumed to have happened in order for Seungjaesaek (僧齋色) to pray for immorality.
Third, although a number of book records are either damaged or separated into sheets, there still are Guemgwangmyeonggyeong (金光明經) vol. 2 which was translated by Dam Moo Cham (曇無讖), the First Tripitaka Koreana (初雕大藏經) Daebanyaparamilgyeong (大般若波羅蜜經) vol. 269, chapter 14 and 15 of Jabidojangchambeop (慈悲道場懺法) vol. 9. The book record from Joseon Dynasty includes Gangyeongdogam edition(刊經都監). Geumgangbanyaparamilgyeong (金剛般若波羅密經) [Korean Translation Edition] Chapter 36.
Fourth, for Moonsubosal Buddha relics, there are Ten Daranis(十眞言), Five Great Dharanis (五大眞言), Five Small Dharanis (五小眞言) as the Goryeo woodblock editions and the Bohyupindharanigyeong is red ink edition in Joseon Dynasty.
Fifth, for the book data, there is the transcribed Goryeo edition which includes Buljeongsimgwansaeeumbo saldaedharanigyeong Gwonsang (佛頂心觀世音菩薩大陁羅尼經 卷上) and Daebanggwangbulhwaeomgyeong (大方廣佛華嚴經) Gwonjaesapgu (卷第卅九). The latter book is a translated version of Banya(Dang) 般若(唐), which is a part of ‘Yipbulsaeuihaetalgyeonggaebohyunhaengwonpum (入不思議解脫境界普賢行願品)’ as Hwaeomgyeong (華嚴經) vol. 39.
Moreover, 12th, 13th, 14th page and additional 6 lines of paper of Byeopgaegwansikcho vol. 3 (法界觀式抄三) are created as woodblock prints which were considered to be unknown parts of Gyojang (敎藏). However, in Euicheon(義天) list, they are referred to as the title of four volumes of Byeopgaegwanmoonsikcho (法界觀門式抄) annotated by Jun Sik (遵式). In addition, it is similar to Haeinsa Temple’s Sipmoonhwajaengron (十門和諍論) in terms of size, letter style, and page style.
In conclusion, these Buddha Dharanis and documents match the recorded period of Buddha gilt process and include a wide range of woodblock editions from the Tripitaka to Gyojang (敎藏) in pages. Furthermore, along with the Buddha relics, the manuscripts represent the then mature Buddhist culture.
목차
Ⅰ. 머리말
Ⅱ. 역사 기록상의 蓮臺寺와 淸凉寺
Ⅲ. 乾漆藥師如來坐像 腹藏內 陀羅尼와 文獻
Ⅳ. 文殊菩薩像 腹藏內 陀羅尼와 文獻
Ⅴ. 맺음말
참고문헌
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UCI(KEPA) : I410-ECN-0101-2018-609-000932141