韓國佛敎 儀禮體系 硏究 : 施食 供養 儀禮를 中心으로 = A Study on the Ritual System of Korean Buddhism : With the Focus on the Rites of Si-sik and Gong-yang

다국어 초록 (Multilingual Abstract)

The purpose of this study is to grasp the structure of the ritual system of Korean Buddhism and analyze the connotations of the ritual procedures. It will be also attempted to expound the participants’ perceptions of the meanings of the rituals and the philosophies implied in the ritual system.
There have been a variety of rituals in Korean Buddhism. Records including manuals of rituals and fieldwork data indicate rites of Sisik (施食, “banquet”), Gongyang (供養, “offering”) and Yesong (禮誦, “worshipful chanting”) are the principal and crucial features in the ritual complex of Korean Buddhism. This study therefore focuses on them in its discussions on the topics mentioned above.
In Chapter II, the lists and the classifications of rituals in major manuals are examined. The focal point is put on Gwaneum sisik (觀音施食, “Avalokiteśvara banquet”), the most popular rite of Sisik, and Sambo tongcheong (三寶通請, “universal invitation of the Three Jewels”), a rite of Gongyang. It is examined how their structures as prescribed in The Standard Collection of the Manuals of Rituals in Korean (󰡔한글통일법요집󰡕 2005) are changed from those in preceding contemporary manuals and traditional ones.
It is found from the analysis that many details are changed. For example, we can see that Geobul (擧佛, bowing and calling the name of the Buddha in front of the Buddha statues or images prior to prayer), the very beginning procedure of Gwaneum sisik, has gone through changes from dancheong (單請, inviting a single buddha or bodhisattva) to samcheong (三請, inviting three buddhas and/or bodhisattvas), and again to dancheong. And another prominent change is that the rite of Beobsi (法施, “giving the teachings of Dharma”) in Gwaneum sisik has been fixed to the chanting of the gāthās from Prajñāpāramitā Sūtra, Lotus Sūtra and Nirvāṇa Sūtra since Seokmun eubeom (釋門儀範, “standard manual of the Buddhist rituals,” 1935) prescribed so.
As for Sambo tongcheong, the rite of Four Dhāraṇīs of Jineon gweongong (眞言勸供, “invitation to offerings by chanting dharanis”) has been established as Gaji byeongong (加持變供, “changing the offerings”) since Seokmun eubeom prescribed so.
However, many important features of current rituals do not follow Seokmun eubeom. For an example, Chil jeongrye (七頂禮, the current main devotional chant of the Korean Buddhism) has been adopted as an authentic Gongyang ritual of exoteric Buddhism in the manuals published from 1970s up to the most recent one, The Standard Collection of the Manuals of Rituals in Korean Language.
Chapters III and IV are the main bodies of this paper. In Chapter III, the meaning and the structure of the rite of Sisik are expounded. Its seven phases are explained one by one: Socheong (召請, invitation); Sugye (授戒, receiving precepts); Jeonghwa (淨化, purification); Byeonsik (變食, changing the food); Sisik (施食, offering the food); Jeongto eop (淨土業, karmas for the Pure Land); and Wangsaeng (往生, birth in the Pure Land).
As for Socheong, Jeungmyeong cheong (證明請, requesting authorization from Yin-lu-wang p’u-sa [引路王菩薩]) was performed in dual ways, that is, Chang-hon (唱魂, calling the spirit’s name) and Cheong-hon (請魂, inviting the spirit). The method of Cheongsa (請詞, to beseech or call upon buddhas or bodhisattvas) has changed from Samcheong to Dancheong as metioned above. It seems that it may be performed differently depending on situation.
Sugye is a rite giving Sīla (戒) to spirits. The Standard Collection of the Manuals of Rituals in Korean locates it at the end of Sisik ritual. According to traditional manuals, however, it shall be performed after Cheong-hon. I have attempted to reconstruct the rite of Sugye in its original place on the basis of the traditional manuals such as Mongsan sisik uigwe (蒙山施食儀軌, The Manual for Sisik by Rev. Mongsan) and Gyeolsumun (結手文, “making mudrās”). I think the rite of Sugye should be reestablished in its original place. The same problem can be found in the case of the rite of Jeonghwa, too.
The rite of Byeonsik (變食) is found to be the most vulnerable to variation. It is currently performed in the form of the rite of Four Dhāraṇīs. I have traced and specified the referent sources and actual cases of the rite of Four Dhāraṇīs. It is found that the current rite of Jinen byeongong (眞言變供, changing the offerings by chanting dhāraṇīs) became to focus on the core unique function of each dhāraṇī rather than on the significance and function of all the dhāraṇīs involved as a whole. It seems to be based upon Hua-yen (華嚴) philosophy envisaging the harmony of the individuals and the whole.
The rite of Sisik implies the system of Samdan (三檀, threefold alms-giving). In case of Muoesi (無畏施, removal of fear) included in it, we can see the emphasis of Korean Buddhism on this-worldly salvation reflected in the changes of Seonyang seongho (宣揚聖號, advocation of the holy titles [of tathāgata]).
In the traditional rite of Beobsi, the gāthās only from Lotus Sūtra were chanted for the explanation of the doctrine of Twelve Causes and Conditions. In current rite of Beobsi, however, the gāthās from Prajñāpāramitā Sūtra and Nirvāṇa Sūtra are also chanted in addition to those from Lotus Sūtra, each representing the corresponding proposition in the Three Dharma Seals (三法印) respectively.
Finally, the rite of Jeongto eop (淨土業) is examined. In this rite, chants and prayers are performed for the spirits who have received the offered food, in the hope that virtues are accumulated enough for them to achieve rebirth in the Pure Land. The value of Jangeom yeombul (莊嚴念佛)―a chant in the rite―as literature is also discussed. It is furthermore reviewed how performers of the rite understand and appreciate it, pointing out that they reveal the important feature of the Buddhist practitioners singing the Buddhist principle of oneness of all beings. It was possible to grasp the aspect of trainee that sang the congruence of ego and other in karika. Then the chapter wraps up with an overall survey of the structure of the rite of Bongsong (奉送, farewell) and of performers’ perceptions of it.
Chapter IV gives an overview of Gongyang ritual. I have categorized the phases of the ritual process into seven and explicated them one by one: Bongcheong (奉請, invitation); Heonjwa (獻座, offering seats); Byeongong (變供, changing offerings); Heongong (獻供, offering); Punggyong (諷經, memorizing sutra); Pyobaek (表白, expressing wishes); and Hoihyang (廻向, wrapping up).
In Section 1, the structure of major Gongyang ritual is examined. Important terms involved are also inspected. As a result, it is found that the phrase “Namu bulta bujung gwangrim beophoi” (南無佛陀部衆光臨法會, [We] devote [ourselves] to all the buddhas who are gracefully present at this dharma assembly), chanted for Geobul in the current rite of Sambo tongcheong, is actually an abbreviated version of the Cheongsa (請詞, speech of invitation) for all the Three Jewels (ratna traya).
As of the rite of Bongcheong, the changes of Yuchi (由致, telling the reason for inviting buddhas and bodhisattvas) are traced. The changes of performers’ perception of the rite of Bongcheong are also analyzed and it is found that names of dharma assemblies have been replaced with those of specific places where the particular events of the ritual are held.
As of the rite of Heonjwa, it is found that the last stanza of its gāthā has been changed from “Hwejak jata seongbul in” (廻作自他成佛因, to prompt attainment of the Buddhahood for both me and others) to “Jata ilsi seongbuldo” (自他一時成佛道, for simultaneous attainment of the Buddhahood by both me and others). It seems this change reflects the spirit of creative synthesis of the Korean Buddhism as well as its emphasis upon the Mahāyāna ideal. In the study on Byeongong, it is found that the performers perceive the “changing the offerings by chanting dhāraṇīs” as “chanting dhāraṇīs as an act of changing the offerings.”
Heongong at a glance may seem to have gone through little change. There however can be seen a significant internal change, in that the original Samjeongrye Gongyang (三頂禮供養, “threefold worship offerings”) of the Exoteric Buddhism has been replaced with the Chiljeongrye Yebulmun (七頂禮禮佛文, “addresses of sevenfold worship”).
Punggyeong is a kind of Beob gongyang (法供養, offering of teachings). It seems to have disappeared, although there can be seen some incidents of rituals where it is performed in the form of chanting the Four Great Dhāraṇīs (四大呪).
As of the rite of Pyobaek, Sam guiui (三歸依, taking refugee at Three Jewels) chanting has disappeared and been replaced with statements of various everyday wishes. It shows the dynamic course of change resulting in transformation of the three steps of prayers into triple repetition of wishes.
It is also found that in current Gongyang rituals only the phrases of “Maha banya pamil” (摩訶般若婆羅蜜, Mahāprajñāpāramitā) and “Namu Seokkamonibul” (南無釋迦牟尼佛, Namo Śākya-muni Buddha) are chanted in the final phase of the ritual intended to share the merits generated by it with all the beings in the world. This chanting also plays the role of Bongsong. There are, however, some other phrases chanted in the beginning of the rite of addressing wishes (祝願, 表白).
Suhaeng ryeuk (修行力, the power generated from religious disciplines) is required for appropriate performance of the rituals discussed in Chapters III and IV. Chapter V thus studies the rites of Yegyeong (禮敬, worship) and Songju (誦呪, chanting), which are main everyday jeonggeun (精勤, fervent discipline) performed by Korean Buddhists to attain suhaeng ryeok.
Yebul (禮佛, worship of the buddhas) can be categorized into two kinds, that is, Sangju (常住, “resident”) yebul and Socheong (召請, “invitation”) yebul. The former is the ritual of worship of the buddha and/or bodhisattvas who are always present at the monastery, while the latter invites them first and then performs worship. I regard the current ritual of Chiljeongrye as a form of Socheong yebul. As of Hyangge (香偈, “the gāthā of incense offering”) and Dage (茶偈, “the gāthā of tea offering”) chanted in Chiljeongrye as seonhaeng (善行, good deeds), it is usually regarded that the former is for the evening service and the latter for the morning service. I take Obun hyangge (五分香偈, “the gāthā of fivefold incense offerings”) without Boryegeju (普禮偈呪, the gāthās and dhāraṇīs in worship of the buddhas and bodhisattvas in general) as a kind of Socheong yebul. I take Dage, meanwhile, as a kind of Sangju yebul (召請禮佛). It is also found from the study that the ritual performers think they have to discipline themselves first with Yecham (禮懺, worship and repentance) for appropriate performance of the rituals of Sisik and Gongyang.
In the rites of Songju (誦呪, recitation of mantras), the current version of The Thousand Hands Sūtra (󰡔千手經󰡕) plays the role of main text. I thus examine its structure, suggest my own division of its contents, and surveyed the ritual performers’ perceptions of the Sūtra. I classify its contents into Cheonsu haengbeob (千手行法, “the discipline of thousand hands”), Eomjeong haengbeob (嚴淨行法, “the discipline of complete purification”), Chamhoi haengbeob (懺悔行法, “the discipline of repentance”) and Junje haengbeob (准提行法, “the discipline of Cuṇḑī, ‘the Mother of Buddha’”), and then analyze their structures, meanings and developments. I could reaffirm the spirit of creative synthesis of Korean Buddhism in that “The Discipline of Cuṇḑī in its perfect form is incorporated ino the Sūtra.
In conclusion, this study makes it clear that rituals of Korean Buddhism is not formal ceremonies per se, but events of disciplines for practice of the Dāna-pāramitā, the first of the Six Pāramitās. They enable the performers and all other people to experience Sam beobin (Tri-dharma mudra) and are the treasure storage where Buddhist doctrines and the history of Buddhist practices are alive.

목차 (Table of Contents)

• Ⅰ. 緖 論 = 1
• 1. 硏究目的과 先行硏究 = 1
• 2. 硏究範圍와 硏究方法 = 6
• Ⅱ. 韓國佛敎의 儀禮 = 9
• 1. 資料 目錄 = 10
• 가. 現代 以前 = 10
• 나. 現代 以後 = 14
• 2. 分類 類型 = 17
• 가. 意味 中心 分類 = 17
• 나. 設行 中心 分類 = 21
• 3. 構造 體系 = 24
• 가. 觀音施食 = 25
• 나. 三寶通請 = 27
• Ⅲ. 음식을 베푸는 의례 [施食儀禮] = 29
• 1. 意味와 構造 = 29
• 가. 布施의 意味와 功德 = 29
• 나. 施食儀禮의 起源과 構造 = 35
• 2. 외로운 이들을 청하다 [召請] = 42
• 가. 唱魂 = 42
• 나. 請魂 = 47
• 3. 삼보께 귀의하다 [授戒] = 55
• 가. 蒙山施食의 授戒行法 = 56
• 나. 󰡔結手文󰡕의 授戒行法 = 57
• 4. 도착한 이들을 정화하다 [淨化] = 58
• 가. ‘奠施食’ 등의 淨化 = 58
• 나. 󰡔結手文󰡕의 淨化 = 59
• 5. 음식을 변화시키다 [變食] = 59
• 가. 사다라니行法의 典據 = 60
• 나. 사다라니行法의 實際 = 64
• 6. 삼단으로 보시하다 [施食] = 69
• 가. 無畏施 = 69
• 나. 財施 = 76
• 다. 法施 = 80
• 7. 왕생의 선업을 닦다 [淨土業] = 82
• 가. 淨土業의 構造 = 83
• 나. 淨土業의 推移 = 87
• 8. 깨끗한 세계로 가다 [往生] = 93
• 가. 往生儀式의 構造 = 93
• 나. 往生儀式에 대한 理解 = 95
• Ⅳ. 공양을 올리는 의례 [供養儀禮] = 100
• 1. 供養儀禮의 槪要 = 100
• 가. 主要 供養儀禮의 構造 = 101
• 나. 供養儀禮의 主要槪念 = 103
• 2. 성인을 모시다 [奉請] = 113
• 가. 奉請儀式의 推移 = 113
• 나. 奉請儀式에 대한 認識 = 119
• 3. 자리를 바치다 [獻座] = 126
• 가. 獻座偈頌의 推移 = 126
• 나. 獻座에 대한 認識 = 127
• 4. 공양을 변화시키다 [變供] = 132
• 가. 變供儀式의 推移 = 133
• 나. 變供에 대한 認識 = 140
• 5. 공양물을 올리다 [獻供] = 144
• 가. 獻供儀式의 推移 = 144
• 나. 獻供에 대한 認識 = 146
• 6. 경전을 염송하다 [諷經] = 147
• 가. 諷經儀式의 推移 = 148
• 나. 諷經에 대한 認識 = 150
• 7. 소원을 아뢰다 [表白] = 152
• 가. 表白儀式의 推移 = 153
• 나. 表白에 대한 認識 = 158
• 8. 일체를 회향하다 [廻向] = 160
• 가. 廻向儀式의 推移 = 160
• 나. 廻向에 대한 認識 = 164
• Ⅴ. 如法한 儀禮奉行을 위한 精勤 = 167
• 1. 儀禮 整備 = 168
• 2. 日常 精進 = 170
• 가. 禮敬 = 171
• 나. 誦呪 = 188
• 3. 修行 成就 = 205
• Ⅵ. 結 論 = 207
• 참고문헌 = 211
• Abstract = 217