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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
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Buddhism that originally came from India, went through a series of transformations after it introduced to China. As a result, several Buddhist rituals that were so different from those of India appeared in China. The Buddhist Rite for the Beings of Water and Land(Shuiluzhai) was one of them. It was a kind of the Buddhist Rite of Making Offerings to Hungry Ghosts(Shieguihui), and at times it also served as a Rite for Salvation of the Dead(Jianduzhai). It was a product of a merge between the tradition of Shieguihui, the Repentance and Lustration Rite(Lichan) that had been honored by the Tiantai school, and also the Hell(Mingjie) belief which was based upon the King of the Mountain Tai(Taishanfujun) belief.
Around the 10th century, Shuiluzhai was separated from Shieguihui that had earlier been introduced to the Dang Dynasty, and began to develop as an independent ritual, It mostly thrived in the Wuyue region the Jiangnan region around the Hangzhou province-, and the Tiantai school led the observation of such ritual. In Northern Sung dynasty, many types of manual for Shuiluzhai were created, and the narrative of the origin of Shuiluzhai -how the Empeor Wu in the Ryang dynasty first held the Buddhist Rite for the Beings of Water and Land- was eventually formed. With the origin and history both established, Shuiluzhai became a ritual that was equipped with both specific ritual procedures and a unique history.
The tradition was inherited to the Southern Sung dynasty. The Emperor Wu story was recorded as a historical fact in the Comprehensive Record of Buddhas and Patriarichs(Fuzutongji) by the Tiantai master Zhipan, and manuals were compiled in the New Ritual text for the Rite of Water and Land(Shuiluxinyi). The Chan school also embraced Shuiluzhai. We can see such service spreaded throughout the entire Buddhist community of China, and with the Chan school's acceptance of the ritual, it thrived even more.
With the advent of the Yuan dynasty, the ritual, which had earlier only remained inside the Jiangnan region, spreaded to the northern region as well, The Mountain Wutai of the Shanxi province became the new center for the ritual, and the royal family passionately patronized the ritual. Unlike the Northern Sung dynasty period, when the service was only held throughout royal dignitaries and some scholar officials, inside the Yuan dynasty, the rite was observed by most of the general population. In the end, it became a popular service that could represent the culture of China.
As stated above, the ritual continued to develop and spread through-out China. In regional terms, it expanded from the south to the north, and in terms of schools it expanded from the Tiantai school to the Chan school. And it was observed not only among people in upper social classes, but also among people in the lower classes as well. The evolution of this ritual shows the changes that occurred in the Buddhist community of China, since the days of the Northern Sung dynasty through the days of the Yuan dynasty, Hopefully the attempts made in this article would serve as a springboard for enhancing future understanding of the nature of this ritual, which was also introduced to Korea during the Goryeo dynasty period.
Around the 10th century, Shuiluzhai was separated from Shieguihui that had earlier been introduced to the Dang Dynasty, and began to develop as an independent ritual, It mostly thrived in the Wuyue region the Jiangnan region around the Hangzhou province-, and the Tiantai school led the observation of such ritual. In Northern Sung dynasty, many types of manual for Shuiluzhai were created, and the narrative of the origin of Shuiluzhai -how the Empeor Wu in the Ryang dynasty first held the Buddhist Rite for the Beings of Water and Land- was eventually formed. With the origin and history both established, Shuiluzhai became a ritual that was equipped with both specific ritual procedures and a unique history.
The tradition was inherited to the Southern Sung dynasty. The Emperor Wu story was recorded as a historical fact in the Comprehensive Record of Buddhas and Patriarichs(Fuzutongji) by the Tiantai master Zhipan, and manuals were compiled in the New Ritual text for the Rite of Water and Land(Shuiluxinyi). The Chan school also embraced Shuiluzhai. We can see such service spreaded throughout the entire Buddhist community of China, and with the Chan school's acceptance of the ritual, it thrived even more.
With the advent of the Yuan dynasty, the ritual, which had earlier only remained inside the Jiangnan region, spreaded to the northern region as well, The Mountain Wutai of the Shanxi province became the new center for the ritual, and the royal family passionately patronized the ritual. Unlike the Northern Sung dynasty period, when the service was only held throughout royal dignitaries and some scholar officials, inside the Yuan dynasty, the rite was observed by most of the general population. In the end, it became a popular service that could represent the culture of China.
As stated above, the ritual continued to develop and spread through-out China. In regional terms, it expanded from the south to the north, and in terms of schools it expanded from the Tiantai school to the Chan school. And it was observed not only among people in upper social classes, but also among people in the lower classes as well. The evolution of this ritual shows the changes that occurred in the Buddhist community of China, since the days of the Northern Sung dynasty through the days of the Yuan dynasty, Hopefully the attempts made in this article would serve as a springboard for enhancing future understanding of the nature of this ritual, which was also introduced to Korea during the Goryeo dynasty period.
#水陸齋(Buddhist Rite for the Beings of Water and Land (Shuiluzhai))
#薦度齋(Rite for Salvation of the Dead (Jianduzhai))
#施餓鬼會(Buddhist rite of Making Offerings to Hungry Ghosts (Shieguihui))
#宋天台宗(Tiantai School in the Sung dynasty)
#水陸緣起(narrative of the origin and history of Shuiluzhai)
#吳越佛敎(Wuyue province and period-centered Buddhism)
목차
Ⅰ. 머리말
Ⅱ. 북송대 수륙재 전승과 양무제 연기의 성립
Ⅲ. 남송ㆍ원대 수륙재의 확산
Ⅳ. 맺음말
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