The Korean word "bulbisang" refers to a stone Buddhist stele with carved Buddhist images on the front or on all four sides and inscribed with a record explaining the background or reason for its production. These Buddhist steles are cultural artifacts that cannot be left out in the study of Buddhist sculpture and are valuable as a reflection of the society of their time. Though sometimes omitted, the record of production (josanggi) contains the date and background to the making of the stele and hence provide great assistance in understanding the social situation of the time concerned. In Korea, seven Buddhist steles from the Unified Silla period have been handed down to the present. Among them, four are inscribed with a record of production and have thus attracted wide attention from the time of their discovery, while continued efforts are being made to decipher the characters and the contents of the inscription. Among the seven existing Buddhist steles, the Jeon Family Amitabha Buddhist Stele with Gyeyu Year Inscription has the largest number of characters inscribed on it. In early research, it was estimated that there were some 260 characters in total, of which 180 were deciphered. Then in 2013, the characters were studied and organized again by the National Cheongju Museum using RTI photography (reflectance transformation imaging). As a result, some 20 characters were studied in detail, including ten newly discovered or interpreted ones, and the results were presented as the interpretation of the Cheongju National Museum. This paper examines several characters among those deciphered in 2013 that seemed to call for further study, and also briefly notes some thoughts regarding the order of their deciphering. Of the content deciphered in 2013 the most interesting part was the inscription on the front of the stele. By putting this part in order anew, the overall flow of the content on the front of the stele could be more accurately interpreted compared to the existing deciphered content. The first to seventh (vertical) lines were taken as one paragraph, and the eighth to eleventh lines are considered to constitute another paragraph explaining the carving of the transformation Buddhas on the back of the stele. The twelfth to fourteenth lines give added information on the more than 300 patrons who gave alms or dedicated prayers in relation to production of the stele. Based on the above content, the order for reading the inscription on the stele was reorganized. As the inscription on the front of the stele identifies the deities carved on it and the people who were involved in its making, it is the major part of the whole inscription. The inscription on the right side of the stele records that a temple was constructed in connection with the stele and lists the names of the monks who were involved in the project. Also, a time difference is indicated between the left and right sides, which are marked “the fifth month” and “the fourth month” respectively, indicating the order in which the inscription should be read, hwn htoesd a ncie eoeteohr Lsl,tebc fteseei emnl ncied with the names of patrons (alms givers or those making dedicatory prayers) and the words “hwabulsangip (化佛像卄),referring to the 20 transformation Buddhas carved on the surface, linking the content of inscription on the back of the stele with that on the front. Through such examination of the contents of the inscriptions on the stele, it can be surmised that the inscription on the front includes the major figures involved in making the stele and information on the transformation Buddhas on the back. Hence, this paper suggests that the inscriptions on the stele should be read in the order of front → right side → left side → back.