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조선 태조 4년 國行水陸濟 설행과 그 의미
National Ritual for the Beings of Water and Land(Guk’haeng Su’ryuk-jae, 國行水陸濟) held in the 4th year of the Jeseon King Taejo(太祖)’s reign, and its Meaning

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Authors
강호선
Issue Date
2013-06
Publisher
서울대학교 규장각한국학연구원
Citation
한국문화, Vol.62, pp. 199-234
Keywords
國行水陸濟水陸儀文恭讓王眞影三和寺見巖寺觀音窟National Ritual for the Beings of Water and Land(Guk"haeng Su"ryuk-jae)The Ritual Text for the Rite of Water and Land(Su"ryuk Eui"mun)Portrait of King Gong"yang-wangSam"hwa-sa templeGyeon"am-sa templeGwan"eum-gul temple
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 4the year of king Taaejo’s reign). It was the first 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(乙亥年三和寺水陸濟疏)” 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 themple during performing Su’ryuk-jae for him. In this article, it is newly determined that the National Su’ruk-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.’
ISSN
1226-8356
Language
Korean
URI
http://hdl.handle.net/10371/84132
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Kyujanggak Institute for Korean Studies (규장각한국학연구원)Korean Culture (한국문화) Korean Culture (한국문화) vol.61/64(2013)
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