Earticle

In this research, the ideology of Seon(禪) presented by BaegunHwasang(白雲和尙) is again investigated, by analyzing Jikji(｢直指｣) and Baegun Ŏrok(｢白雲語錄｣). Major findings are as follows: Firstly, Baegun(白雲) developed the method of studying and practicing Seon presented by the founder through ‘Saek(色)․Sŏng(聲)․Ŏnŏ(言語)’, based on the teaching that you should not leave ‘Saek [appearance (形相), act(行爲)]․Sŏng[sound]․Ŏnŏ[words, expressions(文句)]’, if you want to realize ‘the foundation of heart(心)’, which cannot be seen nor heard by any means. Secondly, ‘MusimSeon(無心禪)’, which has so far been considered the Baegun’s ideology of Seon, and ‘Baegun’s munyeom(無念)․musim(無心)’, discussed in terms of ‘Musimseon(無心禪)’ was originated from Hyeneung(慧能)’s Munyeom, Majo(馬祖)’s Musim, and Hwangbyeok(黃蘗)’s Jikhamusim(直下無心). These ‘Munyeom․Musim․Jikhamusim’ are the core concepts of ideologies awakened by those founders, and represent the foundation and actions of Seon ideology which could be realized through ‘Saek․Sŏng․Ŏnŏ’. In this research, it is confirmed that ‘Munyeom․Musim’ are the core contents, realized in Seon ideology, and ‘Saek․Sŏng․Ŏnŏ’ are the means to practice Seon ideology. Therefore ‘Munyeom․Musim’ and ‘Saek․Sŏng․Ŏnŏ’ are two faces of ‘Enlightenment in Seon ideology’, that is, the front side(contents) and the back side(practice) of Seon ideology. Thirdly, In examining the very moment of Baegun’s enlightenment(廓徹大悟: 見性, 1353.1.17.) in this research, it is confirmed that Baegun was all at once awakened by deeply appreciating a phrase[Ŏnŏ], which abruptly came to his mind, while serenely sitting and meditating. It means that he was immediately awakened by means of ‘Ŏnŏ’ out of ‘Saek․Sŏng․Ŏnŏ’ of Seon ideology’. It was also confirmed that Seogok(石屋), Baegun’s master, was awakened by means of landscape(風亭)[‘Saek’], and he demonstrated the case of immediate enlightenment by ‘Saek’ out of ‘Saek․Sŏng․Ŏnŏ’ of Sŏn ideology. Therefore, it became obvious that both Baegun and Seogok were awakened by ‘Saek․Sŏng․Ŏnŏ’ of Seon ideology. And, it was verified that the trend of Seon inherited from SeogokCheonggong(石屋淸珙) to BaegunGyeonghan(白雲景閑) was Josa-Seon in which people could by awakened by means of ‘Saek․Sŏng․Ŏnŏ’. Fourthly, Baegun, emphasizing ‘Josa-Seon(祖師禪) is never separated from ‘Saek․Sŏng․Ŏnŏ’, the moments of listening to ‘Sŏng’ and seeing ‘Saek’ are the moment of Enlightment, in his Baegun Ŏrok’s Josa-Seon, etc., presented the way of proceeding to Enlightenment by practicing Josa-Seon. Fifthly, The most important point of studying Josa-Seon is that the practice of Josa-Seon leads people to be definitely awakened in three or five years, and at the latest, ten years. Sixthly, The analysis of Jikji demonstrated that more than 71 clauses out of 167 clauses in Jikji contained 86 cases of ‘Enlightenment’ by means of ‘Saek․Sŏng․Ŏnŏ’ of Josa-Seon. Therefore, it is clear that Jikji was the compilation of cases of ‘Enlightenment’ by means of ‘Saek․Sŏng․Ŏnŏ’ of Josa-Seon. Therefore, in this research, it is again confirmed that Baegun compiled Jikji to promote the ideology of Josa-Seon. In brief, Baegun’s Seon ideology is characterized with his emphasis on ‘Enlightenment’ by means of ‘Saek․Sŏng․Ŏnŏ’ of Josa-Seon, and Baegun compiled Jikji to promote the ideology of Josa-Seon.

This study examined and researched in detail the compilation and publication of Eoje Daehun, Eoje Cheomgandaehun and Eoje Gaebodaehun, and Based on the results of compilation and publication of each literature, I investigated and analyzed the existing books to accurately identify the year of publication of each book. the results are as follow. Eoje Daehun was composed, compiled, published and distributed in the 17th year of King Yeongjo (1741) as Eojedaehun, Eojegomyomun and Eojegyodaesosinryojungoeminseoseo. In this book, in order to properly reveal the injustice of loyalty and Sinimsahwa surrounding the issue of installing the crown prince during Gyeongjong, it is made clear that Yeongjo is the orthodox of the three bloodlines, Kim, Il Gyeong and Mok, Ho Ryong’s Iminokan was burned as the source of the Musin Rebellion, and Revealed the perjury of the Samsuseol directed by Mok, Ho Ryong, and Kim, Yong Taek, Lee, Chun Ki, Lee, Hee Ji, Sim, Sang Gil, and Jeong, In Joong, who were involved in the false poetry incident, were recognized as rebellious. In addition, through the publication and distribution of this book, it was reaffirmed that it would be left as a permanent record and set as a rule to correct party strife. Eoje Cheomgandaehun is based on Eojedaehun, Eojegomyomun and Eojegyodaesosinryojungoeminseoseo, which are Eoje Daehun in the 17th year of King Yeongjo (1741), and After punishing Cho, Tae Gu, Yu, Bong Hui, and others, and punishing the instigators related to the Najugwaeseo, Eojegyojungoedaesosinryogilogunminhanlyanginseo and Yooneum, which is the king’s message to the people, were added and published and distributed by woodblock. The text of Eoje Gaebodaehun was revised in the 42nd year of King Yeongjo (1766). In the main text, Kim, Yong Taek’s sins were forgiven, and the related contents were corrected, the word of Samsu was deleted, and the part related to the false poetry was deleted. In the 45th year of King Yeongjo (1769), Eoje Daehun amended on January 21, 2013, Eojegyojungoedaesosinryogilogunminhanlyanginseo and Yooneum were added and published and distributed. Looking at the extant books, first, From Eoje Daehun in the 17th year of King Yeongjo (1741), The contents of each library collection are Eojedaehun, Eojegomyomun and Eojegyodaesosinryojungoeminseoseo. On the face of the book, ‘諭書之寶’ is stamped, and on ‘K2-1844’, ‘李王家圖書之章’ is also stamped. There is Naesagi on the back of the title page of each book, and on October 29, the 17th year of King Yeongjo (1741), Seungji Lee, Eui Cheon (한古朝31), Jeongyori Lee, Seong Joong (想白古951.053-Y43e)), and Gangwondosa Choi, Seong Dae (K2-1844), and Hong, Chang Han (고서(I) 951.61 영조 어-판-나) respectively. Second, From Eoje Cheomgandaehun in the 31st year of King Yeongjo (1755), The contents of ‘奎 3782’ and ‘奎 1875’ in the Kyujanggak Institute of Korean Studies, Seoul National University are Eojedaehun, Eojegomyomun, Eojegyodaesosinryojungoeminseoseo, Eojegyojungoedaesosinryogilogunminhanlyanginseo, and Yooneum. These books are marked with ‘諭書之寶’ on the side of the book, and given to Yemungwan (奎 3782) and Sago (奎 1875) in April of the 31st year of King Yeongjo (1755). Among Eoje Cheomgandaehun, it is in very good condition. Third, From Eoje Gaebodaehun in the 45th year of King Yeongjo (1769), the Kyujanggak Institute of Korean Studies at Seoul National University ‘古 5120-58’, Yonsei University Library ‘원씨문고 951.61 영조 어-판-가’, Korea University library collection ‘B-9 A-18A’ and Kyunghee University library ‘古 951.57 Yeong 75ㅇ’ are books that matches the composition of the contents with Bansagi of the 45th year of King Yeongjo (1769). In the collection of Yonsei University Library, ‘원씨문고 951.61 영조 어-판’ partially reflects the corrections made in the 45th year of King Yeongjo (1769) in ink in the text of Eojedaehun in th...

The Bulseol-jangsu-myeoljoe-hojedongja-darani-Sutra (佛說長壽滅罪護諸童子陀羅尼經), which is the darani on longevity and protection of young children sutra, is one of the representative Buddhist scriptures that were widely published from the Goryeo period to the Joseon period. Including estimated editions, a total of 31 types have been identified. It had been published in various bookbinding forms depending on the era. The scriptures were distributed through several lineages, and characteristic bibliographic features were identified based on changes in bookbinding. This paper investigates the existing Bulseol-jangsu-myeoljoe-hojedongja-darani-Sutra to classify the editions into lineages and identify bibliographic characteristics. Firstly, the editions of Bulseol-jangsu-myeoljoe-hojedongja-darani-Sutra could be broadly classified into four groups. Within the group, certain editions display precisely identical bibliographic characteristics, while others show variations in elements such as text arrangement, the utilization of variant Chinese characters in the content, and so on. Secondly, Bulseol-jangsu-myeoljoe-hojedongja-darani-Sutra had been published in various bookbinding forms from the Goryeo period to the late Joseon period, allowing us to observe the bibliographic characteristics related to the transformation of traditional Korean bookbinding. The identified bibliographic characteristics include differences in the outer square bordering the text (Gwanggwak, 匡郭), the arrangement of lines in the text, notation styles for titles and page numbers, as well as the arrangement of Buddhist sutra illustrations (Byeonsangdo, 變相圖).

현재까지 알려진 고려 금속활자 중에는 僻字가 다수 포함되어 있어 이들의 활자는 해당 인본을 알기 어려웠으며 여러 기관에서는 일반 전적을 위한 활자가 아니라고까지 설명하고 있다. 혹자는 이러한 벽자의 사용을 활자가 가짜라는 근거로 활용하기도 하였다. 본고에서는 국내에서 간행한 ｢龍龕手鏡｣과 ｢龍龕手鑑｣에서 고려활자의 벽자들의 사용을 확인하여, 이러한 벽자들은 ｢龍龕手鏡｣ 또는 ｢龍龕手鑑｣의 간행을 위해 주조된 활자일 가능성을 언급하였다. 이러한 벽자의 사용은 기존에 인식을 완전히 바꾸는 계기가 되어 고려활자 연구에 새로운 방향을 제시할 것으로 생각된다.

Among the Goryeo metal types known to date, many difficult Chinese characters are included. It was difficult to know the books in which their type was used, and various institutions even explain that they are not for ordinary books. In some cases, these difficult metal types were used as grounds that the type was fake. In this study, the use of difficult Chinese characters among Goryeo types was confirmed in the Rhonggham-suggyung and Rhonggham-sugham published in Korea. These difficult Chinese characters are very likely to be types cast for the publication of Rhonggham-suggyung or Rhonggham-sugham. Through this study, it is believed that the type of difficult Chinese characters will serve as an opportunity to completely change the perception of the existing, suggesting a new direction for the study of Goryeo metal types.

조선 제7대 국왕 세조는 즉위 후 왕실 인물들을 비롯하여 개국, 정사, 좌명, 정난, 좌익공신 및 그 자손들을 한자리에 모아 1456년(세조 2)에 공신회맹제를 거행하였다. 이 회맹제에서 사용된 제문과 참석 대상자들의 명단 및 참석자들의 서명이 기재된 문헌이 바로 오공신회맹축이다. 현재까지 오공신회맹축은 모두 4종이 확인되었다. 이 가운데 고성이씨 임청각에 전래된 회맹축(임청각본)과 서울대학교 규장각한국학연구원 소장 회맹축(규장각본)은 실물 확인이 가능하고, 장흥마씨 마기화씨 소장본(마기화본)과 고성이씨 이장기씨 소장본(이장기본)은 소재 미상이다. 이 4종은 실물, 영상, 사진 등을 통해 각 회맹축의 전래 배경과 서지적 특징을 파악할 수 있다. 요컨대, 임청각본과 마기화본은 후손가에 전래된 완결된 형태의 회맹축으로 타 소장본과의 비교 검토를 위한 기준이 된다. 임청각본은 현재까지 실물로 확인할 수 있는 유일한 원본이고, 규장각본은 원본을 토대로 후대에 필사된 자료이다. 이장기본은 1987년 방송 보도 이후 소재를 알 수 없으나, 추후 실물이 확인된다면 임청각본과 더불어 원본 자료로서 면밀히 검토되어야 한다.

After his ascension to the throne, King Sejo, the seventh king of Joseon, gathered the Five Meritorious Subjects and their descendants, including members of the royal family in 1456. The Axis of the Five Meritorious Subjects’ Allied Ritual Records contains the written prayer used at this gathering, a list of those present, and their signatures. To date, the existence of the Axis of the Five Meritorious Subjects’ Allied Ritual Records has been confirmed by a total of four physical copies. Of these, the one handed down to the Imcheonggak of the Goseong Lee family and the one kept in the SNU Gyujanggak are still in existence, while the one owned by Ma Gihwa of the Jangheung Ma family and the one owned by Lee Janggi of the Goseong Lee family are unknown. Each of these four sources can be studied through real objects, video, and photographic images to understand their historical background and bibliographic features. In short, The Imcheonggak’s one and the Ma Gihwa’s one are the complete versions of the texts that have been passed down through the generations and are the standard against which other sources are compared. The Imcheonggak’s one is the only original that can be verified to date, while the Gyujanggak’s one is a later transcription based on the original. The Lee Janggi’s one is unknown since its broadcast in 1987, but if it is later identified, it should be examined in detail alongside the Imcheonggak’s one as an original.

The purpose of this research is to comprehensively review the compilation process of Sabusugwon, an important abridgment book edited by King Jeongjo, through various records and to examine the existing manuscript and woodblock versions, identify their chronological order, and clarify the process. As results of this study, it is discovered that corrections and preparatory work were conducted with the assistance of Hong Chwi-young and Yi Man-soo after the compilation. Following this, instructions were given to members of Chogyemoonsin to transcribe and copy it. It was intended for the scholarly community to study, demonstrating the document’s purpose to encourage learning, and the formation of a unified understanding and communication through the compilation of Sabusugwon. There are a total of 13 manuscripts of the existing copies of Sabusugwon. After textual comparison and review of physical bibliography of each existing copy, it is presumed that 奎51, K3-649, and 韓14-64, labeled with the title ‘手圈’, were compiled at a later date compared to other existing copies, potentially following the order of 韓14-64, K3-649, and 奎51. It turns out that 奎226, K1-59, K3-104, K4-6731, K4-6767 showing similar periods of compilation. Also, three instances of omission, four instances of additional characters, and 61 errors were identified by performing comparative analysis and textual compare of the former with the existing editions. This research has an academic significance because it points out the comprehensive review of King Jeongjo’s Sabusugwon compilation process through various records and inferring the chronological order by examining existing manuscripts.

This reserach paper analyzes the patterns of diary compilation in a collection of writings by Yu Hwichun (1513-1577) titled Mi Am Diary (眉巖日記) and his anthology Mi Am Seonsaengjib (眉巖先生集) using textual and bibliographical methods. The contents of the diaries included in the anthology primarily consist of public articles related to official duties and writing activities. However, around 10 personal records, such as individual emotions and weather-related entries, were also included monthly. The editing style of the diaries in the anthology involves basic adjustments, aligning the content with the inclusion of characters and sentences. Subsequently, the revised article content is rearranged based on the importance of the content rather than the chronological order of the recorded time in the diary, structured as official duties, writing activities, and personal records. Finally, there is an approach that involves not editing the content recorded in the diaries but adding new information. This method allows for an examination of the changes in the editing process that occur when compiling an anthology.

The subject of this paper is the almanac in the Korean Gasa Literature Museum. It is difficult to read the transcribed text on the back of this almanac. The book title followed the title of the Gasa work “Nakbinga”, which was transcribed in the book. This book is literature that combines the four almanacs, published in 1781, 1780, 1778, and 1776, and utilizes the backside. In Chapter 2, a study on the bibliography was conducted, and in Chapter 3, the writer of literary works, the time of writing, the transcription, and the period of transcription were identified. As a result, the signature was newly named ‘Naju Na’s Japrok’. The main research results are four below. First, the transcription period on the back was from 1779 to mid-1782. Second, it is highly likely that the transcription was Na Hyeon(羅玹, 1758～1819), the noble class of the Hyangchonsa tribe in Gokgang-myeon, Naju, Jeollanam-do. Third, the writer of the Gasa “Nakbinga” and “Tanbinga” is Na Hakhae (羅學海, 1706～1776), Na Hyeon’s father. Na Hakhae wrote two works between 1775 and 1776. Fourth, Gasa “Gokmangara” is presumed to have been written around 1780 by Na Hakhae’s younger brother. As a result, gasa works that show the writer, region, and period of writing that can serve as marks for the history of gasa literature were discovered.

이 글은 2022년도 국립중앙도서관 국외조사사업의 결과를 정리한 것이다. 국립중앙도서관이 고문헌의 범위를 1945년으로 확장한 뒤 처음 이루어진 국외조사사업으로 1910년부터 1945년 사이에 간행된 근대자료를 포함하고 있다. 조사의 결과 1910년 이전 간행된 고문헌이 128종 604책, 1945년 이전에 간행된 근대문헌 252종 434책 등 모두 380종 1,038책이 확인되었다. 고문헌은 개인의 문집이 가장 많은 비중을 차지하고 있었고 근대문헌은 시집과 소설이 가장 많이 소장되어 있었다. 이 가운데 국내에 거의 소개된 적이 없는 희귀본을 선정하여 소개하였다. 판본별로 살펴보면 연활자본이 240종, 목판본 85종, 금속활자본 19종, 필사본 16종, 목활자본 8종, 석인본과 등사본이 각각 5종, 영인본 2종이 포함되어 있었다. 또한 장서인 조사를 통하여 개항을 전후한 시기에 활동하였던 한어역관(漢語譯官)인 김경수(金景遂)의 장서와 국악계의 원로 만당 이혜구(1909-2010)의 장서를 확인하였다.

This article summarizes the results of the National Library of Korea’s 2022 overseas research project. This was the first overseas research project conducted after the National Library of Korea expanded the scope of old and rare collection in 1945, and included modern materials published between 1910 and 1945. As a result of the investigation, 1,038 books of 380 types were identified. Among these, there are 604 books of 128 types of old collection published before 1910, and 434 books of 252 types of modern collection published before 1945. The largest collection of old collection was composed of personal works, and the largest collection of modern collection was poetry and novels. Among these, several rare books that have rarely been introduced in Korea were introduced. We looked into the an ownership stamp. The book collection of Kim Gyeong-su, a Chinese language translator who was active around the time the port was opened, was confirmed. A number of books by Lee Hye-gu (1909-2010), a veteran of the Korean traditional music world, were also discovered.

This paper examines three new types of writings that were newly identified while conducting research on early writings before the 15th century, focusing on the existing situation and bibliographic characteristics. It was dealt with in the bibliographic aspect, focusing on the existing books of three early anthologies, and after a comprehensive review of the morphological characteristics of the anthology, the records of preface and questioning, and some facts and records related to publication, the three books identified this time are considered to be early editions published independently before the publication of the intermediate version. It seems clear that the period was 1363 Ikjenang-go(益齋亂藁), Yeokong-paeseul(櫟翁稗說). 1400 Yuhang Poetry Book(柳巷先生詩集), and 1411 Dunchon Japyeong(遁村雜詠). Lee Je-hyun’s Ikjenang-go and Yeokong-paeseul Goryeo publications have been known only from records and have not been properly confirmed. Dunchon Japyeong by Yi Jip (1314-1387) is also a book published by Gongju in 1411, 40 years before the earliest publication of the current period. Han-su’s book of poems by 脩s 1333-1384 is the same edition as the Harvard University library, and remains only in the Korea University library in Korea.

이 글은 別洞 尹祥의 문집인 ｢別洞集｣의 편찬과 간행을 살펴보고, 각 판본을 비교함으로써 특징과 가치를 살펴본 것이다. 그 결과 ｢별동집｣은 3차례 편집되고 2차례 간행되는 과정에서 끊임없이 유고를 수습하고 선대의 행적을 정리하기 위해 尹季殷, 李光庭, 柳道獻 등 서발문에 표출된 인물 이외에도 여러 사람들이 참여했던 정황을 포착하였다. 아울러 기사본과 경자본의 서지적 분석을 통해 제판본 및 원․속집의 구별을 위해 題目마다 埋木 및 補劃 등 간단한 방법을 통해 수정했고, 기사본의 책판을 그대로 활용한 것이 아니라 교감을 거쳐 일부 내용도 교정한 것을 확인했다. 이 결과를 토대로 기사본과 경자본을 판별할 수 있는 명확한 기준을 제공하였다. 또한 기사본에만 수록된 ｢禮泉尹氏世系之圖｣는 현전하는 예천윤씨 계보 가운데 가장 이른 시기의 자료로서의 가치가 있음을 밝혀냈다.

This article examines the compilation and publication of Byeoldongjip, an anthology of Byeoldong Yunsang, and examines the characteristics and values by comparing each edition. As a result, Byeoldongjip was edited three times and published two times, and in order to constantly recover Yugo and organize the ancestors’ activities, it captured the circumstances in which several people participated in the book, such as Yoon Gye-eun, Lee Kwang-jeong, and Yoo Do-heon. In addition, through bibliographic analysis of Gisabon and Gyeongjabon, only parts corresponding to the title were filled with wood pieces for the purpose of distinguishing the two editions, and it was confirmed that some of the contents were changed through correction rather than using the Gisabon’s bookplate as it was. Based on these results, a clear criterion for discriminating between Gisabon and Gyeongjabon was provided. In addition, the <Yecheon Yoon family’s genealogy>, which is only included in the Gisabon, was found to be the fastest data among the household records of the Yecheon Yoon family so far.