朝鮮時代的祈子方式以佛教的北斗七星和白衣觀音為主，其中又以前者最為普遍。本文探討上述兩種祈子形態，以及兩者交會的背景。其淵源可追溯來自佛教北極星信仰中所具有的兩種尊格，以及《宿曜儀軌》中所述與佛頂信仰攸關的息災法。之後高麗時代尊崇佛頂信仰的背景，及唐以後形成的《佛頂心觀世音菩薩大陀羅尼經》廣泛地傳播和在民間的影響力，應是使兩者在祈子等職能上產生共存交會的原因。

In the custom of praying for children in the Choson Period, the beliefs of the Big Dipper and the Pāṇḍaravāsinī are the two main approaches, the belief of the Big Dipper being the most common. In addition to the belief of the Big Dipper, the religious faith in the Pāṇḍaravāsinī as Dhāraṇi is possibly the reason for a weak belief in Son Delivery GuanYin. The correspondence between the Tejaprabha Buddha and the Pāṇḍaravāsinī in the custom of praying for children is originally related to the two deities in the belief of the Big Dipper in Buddhism, and the power of removing disasters of star icons possessed by the Tejaprabha Buddha and Pāṇḍaravāsinī documented by the Sutra Su Yao Yi Gui . The two powers of removing natural and celestial disasters possessed by the Tejaprabha Buddha and Pāṇḍaravāsinī with the view of blessing the country in Goryeo period and the spread and influence of ＂Fo Ding Xin Guan Shi Yin Da Tuo Luo Ni Jing＂ with the belief of Pāṇḍaravāsinī prompt the co-existence between Tejaprabha Buddha and Pāṇḍaravāsinī in term of the functionality of the custom of praying for children.