삼화사수륙재의 성격과 핵심 기·예능

Abstract

Samhwasa Suryukjae has been valuable as a Buddhist ritual for social integration since the Joseon Dynasty. Compared to other regional water and land rituals, the transmission community takes the lead and actively participates. On the surface, it appears to be led by Eosan, but the believers complete everything from preparation to cleanup. In other words, the believers of Samhwasa are in charge of all matters except for the water seal, the Buddhist tablet, and the manners of performing the ritual. Although the Eosan group may change in the water and land ritual, there has been no case of the believers changing. The successor of Samhwasa Suryukjae is the Sabu Daejung. The National Heritage Administration included the ‘transmission community’ as the main transmission entity in 2022 and established the basis for supporting it. The Samhwasa Suryukjae Preservation Society also belongs to the group category and belongs to the ‘autonomous transmission-type holding group’. In other words, it fulfills its duty as a “community that shares intangible cultural heritage regionally or historically and voluntarily realizes and enjoys intangible cultural heritage with a certain sense of solidarity and identity.” However, there is a difference between the actual transmission content of the preservation society and the core skills and arts viewed by the National Heritage Administration. In the ‘National Intangible Cultural Heritage Item-by-Item Practical Ability Survey Index and Survey Index Calculation Formula’, based on Yeongsanjae, which was designated as a National Intangible Cultural Heritage in 1973, the core skills and arts are Buddhist music, Buddhist dance, Buddhist decorations, and crafts, including Buddhist ceremonial clothing, ritual clothing, and ceremonial clothing. The survey index of Samhwasa Suryukjae is only a partial modification of the survey index of Yeongsanjae, and in the ‘artistic perfection and functional proficiency’ category, indicators were added compared to Yeongsanjae. It is difficult to say that these indicators properly reflect the actual transmission situation. The core components of the actual Samhwasa Suryukjae ritual are the production of Buddhist ceremonial clothing, the altar, the presentation of ritual food, and the manners of going to the temple. In Samhwasa Suryukjae, all matters except for the water seal, Buddhist ceremonial clothing, and ritual are handled by the believers of Samhwasa. It is no exaggeration to say that Samhwasa Suryukjae was led and maintained by the believers as a religious community. The preservation society and believers coordinate all situations according to the progress of the ritual, including the production of the ground decorations that form the basis of the Suryukjae, the altar, the presentation and setting of ritual food, and the status of the ritual. In order for the decorations and ritual food to become the core functions of Samhwasa Suryukjae, detailed investigation is necessary. In the case of Jinkwansa Temple, which was designated as a Suryukjae at the same time, a geochemistry department was established in the Suryukjae School to teach the decorations necessary for the Suryukjae ritual. The program is divided into 32 sessions and systematically teaches the introduction to geohwa, materials for geohwa, tool production, jumang and beon origami, making of janggeomdeung, dyeing, making of geohwa, practice of doryang decorations, jaebong, and orchid. This was also published as a report. In order to systematically transmit and spread, and to continuously preserve and succeed, it is necessary to have textbooks or records for each field. It is necessary to record in detail the cultural significance and value of Samhwasa Suryukjae as well as the actual performances that are being transmitted. It is time for the transmission community to gather wisdom for this.