불교 조상의례의 사상적 특징과 전개

다국어 초록 (Multilingual Abstract)

This paper aims to considerate features and aims of the ancestral rites in buddhism. In short, it is like this.
Firstly, the substance of the ancestral rites in buddhism connotes that it seeks a good fortune. This point is inconsistent with the position of the early buddhism which stresses the law of cause and effect. But the ancestral rites are a religious ritual which spiritualizes the connection between the dead and the living, and it is expressed in the spirit of the total dedication(廻向) which is stressed in the mahayana buddhism. In this regard, we could find the meaning of the ancestral rites in buddhism. If buddhism had clung to just the law of cause and effect, it might stay the level of ethics or philosophy, and could not improve to the religion that gives the hope to people.
Secondly, because mahayana buddhism and buddhist tantra seek to be popularized, they become to need many skillful means. In this point, we think that they created the ritual which have a connection with the concept of the cycle of rebirth which is ordinary one among Indian people in that time. But because they should keep the substance and identity of buddhism as a religion, we can guess that the aim of the ritual has been concluded to the good fortune for the dead.
Thirdly, buddhism in China needed the fusion with the traditional culture of loyalty and filial piety(忠孝) of China, in this point, we can guess that buddhism in China produced such concept as the buddhist filial piety. From such demands of the times, many fabricated sutras for the filial piety were produced. The appearance of such sutras reflects the spirit of the age, namely, the sinicization of buddhism. We can call it as the fusion of Indian culture and traditional Chinese one. Through many different buddhist sutras which were made in China such as Ullambana-sutra(盂蘭盆經), the sutra of the original vow of Ksitigarbha bodhisattva(地裝菩薩本願經), new buddhist culture in which China is a hub was borne, and went around other countries, and created new buddhist ceremony fused with each country `s culture. We can say that the buddhist culture in the Northeast Asia associated with the ancestor rites has a common denominator, namely, the filial piety and the achievement of the truth in the feature appeared above. Finally, The develop of industrialization and the expansion of urbanization shows different cultural aspects compared with old culture. Especially, by the rigorism and complication, the ritual for the dead in Confucianism have been on the ebb in the busy modern people, and the buddhist ritual is appearing as the alternative. We think that the ritual for the dead in buddhism will be more popular, because it has the simplicity on which was put emphasis by modern people, and connotes the filial piety for the dead and the concept of good fortune.

참고문헌 (Reference)

• 1 최길성, "한국조상숭배의 연구-연구사와 개념을 중심으로" 15 : 1983
• 2 최길성, "한국의 조상숭배" 예전사 1986
• 3 류학, "한국의 조상숭배" 예전사 1986
• 4 정각, "한국의 불교의례" 운주사 2001
• 5 노성환, "한국의 백중과 일본의 오봉" 비교민속학회 (35) : 189-235, 2008
• 6 김영태, "한국불교사에 나타난 효" 3 : 1977
• 7 구미래, "한국불교 천도재의 중층적 위상" 한국역사민속학회 (28) : 215-243, 2008
• 8 이형열, "포교적 관점에서의 불교 상례의 현대적 운용 방안에 관한 연구" 동국대학교 불교대학원 2007
• 9 "지장보살본원경(대정장13)"
• 10 "증일아함경(대정장1)"
• 11 "중아함경(대정장1)"
• 12 鎌田茂雄, "중국불교사" 경서원 1985
• 13 권오영, "조선조 士大夫 祭禮의 원류와 실상" 민족문화연구소 (46) : 449-478, 2010
• 14 윤기엽, "일본 전통의 불교식 葬禮文化와 그 변화 양상" 불교학연구회 28 : 261-305, 2011
• 15 이덕진, "유교와 불교의 생사관에 대한 일고찰" 15 : 2001
• 16 김상영, "우란분재의 의미와 設行 역사" 불교학연구회 22 : 173-221, 2009
• 17 사재동, "우란분재와 목련전승의 문화사" 중앙인문사 2000
• 18 "우란분경(대정장16)"
• 19 강윤곤, "열반(涅槃)을 통해 본 불교의 생사관(生死觀)" 한국종교학회 (55) : 293-317, 2009
• 20 이능화, "역주 조선불교통사 하편 6" 동국대학교출판부 2010
• 21 "삼국유사"
• 22 "불조통기(대정장49)"
• 23 "불설오무반복경(대정장17)"
• 24 "불설분별선악소기경(대정장17)"
• 25 "불설부모은중경(대정장17)"
• 26 이종희, "불교의 생사관" 29 : 2005
• 27 정병조, "불교의 생사관" 1 : 1993
• 28 송석구, "불교와 조상숭배" 1986
• 29 허흥식, "불교와 융합된 고려왕실의 조상숭배" 45 : 1984
• 30 문진열, "불교와 민속신앙에 관한 고찰 : 한국불교를 중심으로" 동국대학교 불교문화대학원 2008
• 31 홍윤식, "불교와 민속" 동국대출판부 1980
• 32 홍윤식, "불교민속학의 세계" 집문당 1996
• 33 문상련, "불교 喪祭禮를 통해 본 죽음과 사후인식" 보조사상연구원 (28) : 395-434, 2007
• 34 法琳, "변정론(대정장52)"
• 35 구미래, "백중과 우란분재의 발생기원에 관한 연구" 비교민속학회 25 : 2003
• 36 문명대, "묘법연화경 사경변상도의 한 고찰" 3 : 1977
• 37 "대승본생심지관경(대정장3)"
• 38 道宣, "대당내전록(대정장55)"
• 39 "대각국사문집(한국불교전서4)"
• 40 서석제, "당대 우란분회의 전개와 불교의 儒道 二敎 수용" 12 : 2004
• 41 김영재, "고려불화에 나타난 화엄사상의 도상적 변용" 26 : 2000
• 42 "釋氏要覽(대정장54)"
• 43 牧田諦亮, "疑經硏究" 京都大學人文科學硏究所 1976
• 44 안양규, "火葬에 대한 현대 한국 종교인의 태도" 한국종교학회 26 : 2002
• 45 심상련, "日用儀範 상" 한국불교출판부 2002
• 46 孫昌武, "宗敎思想史論集" 南開大學出版社 2008
• 47 육정임, "宋代 祖上祭祀와 祭禮의 再構想 -계급의 表象에서 宗族결집의 수단으로-" 고려사학회 (27) : 313-349, 2007
• 48 "佛學大辭典 上, 中國" 上海書店出版社 1991
• 49 道端良秀, "中國佛敎思想史の硏究" 平樂寺書店 1983