조선 태조 4년 國行水陸齋 설행과 그 의미
National Ritual for the Beings of Water and Land(Guk’haeng Su’ryuk-jae, 國行水陸齋) held in the 4th year of the Joseon King Taejo(太祖)’s reign, and its Meaning
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Examined in this article, is Guk’haeng Su’ryuk-jae which was held at the Sam’hwa-sa temple(三和寺), Gyeon’am-sa temple(見巖寺), and the Gwan’eum-gul temple(觀音窟) in 1395(the 4th year of king Taejo’s reign). It was the frist Guk’haeng Su’ryuk-jae performed in the Joseon Dynasty. This Su’ryuk-jae was arranged as a Salvation ceremony(薦度) for the dead King Gong’yang-wang(恭讓王), as well as the ‘Wang royal family(王氏)’ mostly eliminated a year ago. This rite was designed to reveal the generosity and benevolence of the new dynasty and the new king at the helm. It was an event with a political agenda for sure, but the decision to choose Su’ryuk-jae as the primary method of salvation rites for the Wangs was instrumental in enabling Su’ryuk-jae to become a rather popular form of Buddhist ritual throughout the Joseon dynasty. And added to that, the procedures observed in this Su’ryuk-jae became the basic model for Guk’haeng Su’ryuk-jae which followed later on. Analyzed in this article are relevant and extant data which concerned the National Su’ryuk-jae rituals held in 1395, and as a result a mistake caused by misinterpretation of old documents was rectified. Previously, it was believed that King Taejo printed and published total of 37 volumes of Su’ryuk Eui’mun(水陸儀文), but reexamination of the materials reveals that the number of volumes was actually 21. Also the contents of “Record of the Su’ryuk-jae held at Sam’hwa-sa in the Eul’hae year(乙亥年三和寺行水陸齋疏)” are presented as a new material for examination of the academic community. It is practical to suggest the possibility of the Sam’hwa-sa temple being the Weon’chal(願刹) monastery of King Gong’yang-wang and the portrait(眞影) of King Gong’yang-wang was held that temple during performing Su’ryuk-jae for him. In this article, it is newly determined that the National Su’ryuk-jae in 1395 was actually ‘not’ arranged for the spirits of the people killed in the midst of the birth of a new dynasty as mentioned in previous studies, and instead that the objects of the rituals for each of the three temples were ‘predesignated.’
Abstract
Examined in this article, is Guk’haeng Su’ryuk-jae which was held at the Sam’hwa-sa temple(三和寺), Gyeon’am-sa temple(見巖寺), and the Gwan’eum-gul temple(觀音窟) in 1395(the 4th year of king Taejo’s reign). It was the frist Guk’haeng Su’ryuk-jae performed in the Joseon Dynasty. This Su’ryuk-jae was arranged as a Salvation ceremony(薦度) for the dead King Gong’yang-wang(恭讓王), as well as the ‘Wang royal family(王氏)’ mostly eliminated a year ago. This rite was designed to reveal the generosity and benevolence of the new dynasty and the new king at the helm. It was an event with a political agenda for sure, but the decision to choose Su’ryuk-jae as the primary method of salvation rites for the Wangs was instrumental in enabling Su’ryuk-jae to become a rather popular form of Buddhist ritual throughout the Joseon dynasty. And added to that, the procedures observed in this Su’ryuk-jae became the basic model for Guk’haeng Su’ryuk-jae which followed later on. Analyzed in this article are relevant and extant data which concerned the National Su’ryuk-jae rituals held in 1395, and as a result a mistake caused by misinterpretation of old documents was rectified. Previously, it was believed that King Taejo printed and published total of 37 volumes of Su’ryuk Eui’mun(水陸儀文), but reexamination of the materials reveals that the number of volumes was actually 21. Also the contents of “Record of the Su’ryuk-jae held at Sam’hwa-sa in the Eul’hae year(乙亥年三和寺行水陸齋疏)” are presented as a new material for examination of the academic community. It is practical to suggest the possibility of the Sam’hwa-sa temple being the Weon’chal(願刹) monastery of King Gong’yang-wang and the portrait(眞影) of King Gong’yang-wang was held that temple during performing Su’ryuk-jae for him. In this article, it is newly determined that the National Su’ryuk-jae in 1395 was actually ‘not’ arranged for the spirits of the people killed in the midst of the birth of a new dynasty as mentioned in previous studies, and instead that the objects of the rituals for each of the three temples were ‘predesignated.’
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