相傳佛教的施食儀式出處源頭，乃是阿難從世尊處所得《無量威德自在光明殊勝妙力陀羅尼》，從給餓鬼們無限量的食物布施開始，流傳至今。施食儀式是在為三惡道受苦的餓鬼和孤魂施捨食物，引導進入極樂世界，向法師供養。因此，對活着的人和死者都積累功德的儀式就是施食。本論文深入探究韓國各種施食，並以韓國〈奠施食〉與臺灣《蒙山施食》的關聯性做研究。 《蒙山施食》是宋代不動大師在蒙山編纂的儀式書，中國佛教流傳的東亞佛教國家，每天晚課都會在誦經後，進行《蒙山施食》，廣度三餓道群蒙；然而，在韓國的文獻中，尋不到《蒙山施食》的原文。有的是流傳著類似於《蒙山施食》的《增修禪教施食》；而這對於韓國的施食，產生了很大的影響。《蒙山施食》是(身、口、意)三密儀式書，雖然無法得知何時傳入韓國；但歷史上記載的韓國《蒙山施食》之《增修禪教施食》，乃是元朝蒙山德異(1231~1308)大師編纂的儀式書。大約在韓國佛教盛行的高麗時代末期傳入，當時蒙山德異大師與高麗時代大師和高級官人等衆多高麗人進行了交流，他的著作被傳到了高麗；之後，以《蒙山施食》爲基礎的《增修禪教施食》傳入韓國。爾後，韓國施食分爲現在的施食和靈飯；施食變成了「奠施食、觀音施食、救病施食、華嚴施食」等四種。 其中，〈奠施食〉是為無法進入佛堂的孤魂在佛堂外準備食物的施食儀式，與其他施食不同，在韓國也是特別的施食儀式；〈奠施食〉的產生受到韓國一般社會文化有相當的影響，而筆者針對當時朝鮮時代的韓國文化和喪禮文化等進行了考察並探究之。 Buddhist rites of Sisik(施食), which have their origin from Ānanda(阿難陀) receiving 無量威德自在光明殊勝妙力陀羅尼 from Buddha, distribute food for Agwi(餓鬼) and Guhun(孤魂) in three evil realms(三惡道). The ritual aims to shepherd these beings towards to the Buddhist Elysium(極樂) and make offerings to Buddhist monks for the living and the dead, accumulate the laudable deeds. This paper aims to investigate the association between Jeon-sisik(奠施食) of South Korean Buddhism and Mengshan Sisik(蒙山施食) of Taiwanese Buddhism. Mengshan Sisik was attributed to the Indian Venerable Budong(不動; Skt.Aksobhya) on Mt. Mengshan(蒙山) in Song dynasty. Mengshan Sisik remains one of the essential liturgies in Chinese Buddhism and continues to be practiced as a daily liturgy in contemporary Chinese Buddhist monasteries. Nevertheless, it is absent in Korean Buddhism. Jeungsuseon-gyo Sisik(增修禪敎施食). which resembles Mengshan Sisik has had a noteworthy influence on the establishment of Sisik in Korean Buddhism. Mengshan Sisik is a ritual book encompasses the concept of the triple body, consisting of gesture, mantra and mind. These three components are referred to as the three kinds of adhiṣṭhāna(三密). The precise date of its introduction to South Korea remains unclear. It was in the late Goryo(高麗) dynasty that Jeungsuseon-gyo Sisik which is seen viewed as akin to Mengshan Sisik was introduced to South Korea. The ritual book was attributed to Venerable Budong(不動; Skt.Aksobhya) who redacted the ritual. In Yuan dynasty Mengshan Deyi(蒙山德異,1231-1308) annotated and collated texts was introduced to Goryo. As Mengshan Deyi actively engaged with Goryo Buddhist monks and high-ranking officials, ritual texts and other religious texts found their way into Goryo Buddhism. Since the introduction of the Jeungsoseon-gyo Sisik under the influence of Mengshan Sisik, It has evolved into Gwaneum Sisik(觀音施食), Kubyŏng Sisik(救病施食), Hwaeom Sisik(華嚴施食) and Jeon Sisik(奠施食). Jeon sisik is a ritual that entails the preparation of food outside a Buddhist temple for spirits who unable to enter in the temple. This customary rite is associated with Korean funeral culture. This paper futhur investigate Korean Funeral Culture in Josun(朝鮮) Dynasty.
