영산재와 수륙재의 성격과 관계 탐색

Abstract

When Suryukjae(水陸齋, the offering ritual for land and water) was designated a national intangible cultural property by the Cultural Heritage Administration in 2013, there was controversy that the ritual was subordinate to Yeongasnjae(靈山齊, Vulture Peak ritual). This essay considers the characteristics of and the relationship between these two rites by researching related material and by collecting, classifying and analyzing relevant questions in The Collection of the Documents for Korean Buddhist Rituals (『韓國佛敎儀禮資料叢書』) and the Compendium of Korean Buddhism(『韓國佛敎全書』). The conclusion is summed up in three points as follows;Firstly, it has not been long since the title of “Yeongsanjae” was used. It was formalized into the procedure of Yeonsanbeopseok(靈山法席, Dharma seat at Vulture Peak) reciting Chambeop(懺法, Confessional ritual) or the Lotus Sutra of the Wonderful Dharma (『妙法蓮華經』, Saddharma Puṇḍarīka Sūtra) as another title of Yeongsanjakbeop(靈山作法, Vulture Peak rules of conduct) at least since the 16th century in Korea. It is the ceremony of Chucheon(追薦, praying for the repose of one's soul), praying for going to Nirvana after death on the anniversary or Chilchiljae(七七齋, weekly ritual for the deceased for seven weeks) of the late king and the late queen, inviting Buddha and making Gongyang(供養, offering) to Him at Vulture Peak and chanting sutras, and holding a banquet. It is performed for the purpose of Chucheon but it also has the characteristic of the religious discipline rites by one’s own efforts to seek bodhi(enlightenment) above(上求菩堤) such as reciting the Lotus Sutra or practicing Yecham(禮懺, worship and repentance). Secondly, Suryukjae, inviting all the dead and holding a banquet for them in the Dharma realm(Dharmadhātu) and praying for going after death to Nirvana, was established first in China and introduced to Korea as early as the 10thcentury. Compared with Yeongsanjae whose ritual program was formalized through the process of development, Suryukjae was constructed and performed by summarizing the mainpoint of both the north and south lineages of Chinese and compiling it anew so that it might suit the situation for those days. Since then, YeongsanSuryukjae(靈山水陸齋, Vulture Peak offering ritual for land and water) has been formed and practiced reverently, going through the process that Beopseok(Dharma seat) served during Chilchiljae. It was incorporated within Suruykjae as Chilchiljae and was practiced reverently with Suruykjae. Though Yeongsanjakbeop is performed together during Suruykjae, the main purpose of Suruykjae is Sisik(施食, holding a banquet). Therefore, it can be the rite for saving sentient beings below(下化衆生) where Samdan(三檀, threefold alms-giving) is held, that is, Jaesi(財施, offering), Muoesi(無畏施, removal of fear) and Beobsi(法施, “giving the teachings of Dharma”). Thirdly, although reading and reciting the Lotus Sutra and “Gongyang” are the main elements of Yeongsanjae and “Sisik,” for a lonely spirit of the deceased is of Suryukjae, and though each has an independent and distinct mode of ”downward” for the latter and “upward” for the former, the complementary forms to each other are practiced as well. It is called Yeongsan Suryukjae(靈山水陸齋) as the one became similar to the other due to the common ground of “the ceremony of Chucheon praying for going to Nirvana after death for the deceased.” It demonstrates the universality and the distinctiveness of Korean Buddhism which pursues flexibility in dealing with a situation dynamically and the essential enlightenment of Buddha constantly that the upper Sisik is performed at Yeongsanjae and that Yeongsanjakbeop is practiced at Suryukjae. Therefore, it might be meaningless to debate the order and the top and bottom of these two rituals.