예수재의 의문 구성과 의례 설행의 특성

Abstract

Buddhism has a variety of ways to relieve mankind, so-called expedient, one of which, Yesujae (預修齋) is a kind of Chilchiljae(七七齋, the weekly ritual for seven weeks). People perform Chilchiljae in order to pray for the deceased to be reborn in Buddha’s land while Yesujae is the ritual that one performs for oneself during life. This writing considers the characteristic of the ritual program and performance of Yesujae. Initially, It is demonstrated that Yesujae was established as the form of Suryukjae(水陸齋, the offering ritual for land and water) in the early 16th century, revolving around the ten kings of hell in Chanyo(纂要, the compilation of the gist) of Suryukjae, far from general belief of the ten kings or that of Yesu. Later the ritual oration(儀文) changes and becomes an offering to the aheavenly gods while Socheong(召請, invitation) and Yegyeong(禮敬, worship) undergo the change in their order and hierarchy. The ritual performance is practiced according to the circumstances unlike the ritual oration and rebuild into Hwachung(和請, Buddhist gospel song). Also, The Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra) is recited. The ritual oration and performance of Yesujae at Cheongnyeonsa is mainly examined on their characteristic. As for the characteristic of the ritual oration, the line of Eosan (the monks or nuns singing a Buddhist ritual song) Sangjin’s Beompae(梵唄, the Buddhist music) is identified and both the element of reality and authentic ritual oration are reflected. Emphasis is placed upon the proprieties and formality. As a feature of its ritual performance, all monks resident in Cheongnyeonsa together take part in the ritual while the head Esan Sangjin of exceptional ability of Beompae is in control of the ritual. The ritual also takes full advantage of all the buildings and the courtyard at the temple.