영산재의 독립과 변용의 모범 탐색

Abstract

This writing considers the coherence of Yeongasnjae(靈山齊, the Vulture Peak ritual) focusing on its oration(儀文) of and its performance, the way of its complete restoration, the characteristic of The oration of Kyeongsanyeongsan(京山靈山儀文) and its effective use. Firstly, Yeongasnjae is a large scale of Chilchiljae(七七齋, the weekly memorial service for seven weeks) or the advanced type of beopseok(法席, Dharma seat) reciting SaddharmapuṇḍarīkaSūtra(法華經, The Lotus Sutra) in Gisinjae(忌晨齋, memorial ceremony). Its earlier type didn't standardize the performance of carrying Gwebul(掛佛, Buddhist scroll painting). It is not clear when Sikdangjakbeop(食堂作法, the rule of practice for the dining) was included in Yeongasnjae. Complete Yeongasnjae should include the rites for monks and nuns serving ceremony. Secondly, the current Yeongasnjae is not the same ritual as Chilchiljae and Gisinjae. Yeongasnjakbeop(靈山作法, the rule of practice for Vulture Peak ritual) is served in Jesujae(預修齋, performing the rites during life in order to be reborn into Buddha’s land after death) and Suryukjae(水陸齋). The program of the national intangible cultural properties No. 50 shows that the ritual for inviting The ten kings of hell to the offering at Woonsoodan(雲水壇, the alter for the cloud and water) is included but it is not served actually and Reading Saddharmapuṇḍarīka Sūtra which is the essential element of Yeongasnjae, is even fewer served. Yeongban(靈飯, banquet for the soul of dead monks and nuns) and Jeonsisik(奠施食, banquet for the lonely spirits of the deceased) are not separated. These make Yeongasnjae incomplete. Thirdly, Yeongasnjae is both a religious ceremony and cultural properties. This is why we have difficulty in considering it focusing on either one of it. But we should restore its complete model as a religious ceremony in oder to utilize it as the rituals for Chilchiljae and Gisinjae and change it into public friendly one as cultural properties.