The intermediate ditto (antarā bhava) means the period from immediately after his death to one's rebirth on the transmigration (saṃsāra) and ‘the departed one’ named preta, the spirit of the dead ancestor. In ancient Indian conception, to make offering for the dead ancestor, preta in the heavenly realm is the duty (dharma) of living descendant. 《Abhidharmakośaśāstra》says “the intermediate ditto in the region of desire intakes fragrance(gandha), and that intaking enables its existence.” Although the Buddhist attitude against the ritualization (especially the sacrificial rituals of the Brahmans), we could find the canonical point of view on the presentation of offerings to the dead ancestors. 《梵志陀然經》 and 《善生經》 in the early Buddhist text in Chinese translation, say “honoring and offering to the parents, ancestor, śramana, brahmana and other deities leads to pleasures and heavenly realm after death.” “An offering of gifts for the sake of preta, the dead ancestors, is a sacred duty of the Buddhist householder.” also said in the nikāya of the Sutta Piṭaka. In the view point of the early Buddhism, the superior mode of offering is not direct offering of material things to the dead ancestors but making offerings to the virtuous community of bhikkhus[飯僧]. This conceptual conversion laid emphasis upon substance rather than formality. In the Mahāyāna Buddhism, the importance of reciting verses of sutra was emphasized from the viewpoint of dhamma-dāna(offering the doctrine) concerning the ritual of offering to preta. During the establishment of the ritualistic practices of the Tantric Buddhism, the Tantric Buddhism Texts, 《佛說救拔焰口餓鬼陀羅尼經》 says about the origina of 施餓鬼會(offerings to preta) as the ritual and about the ritualistic practice of ‘三壇供養 of 加持食’. In the sutra 《peta-vatthu》 in the〔Khuddaka-nikāya〕, the fifth collection of the Sutta Piṭaka, through the transference of merit, pariṇāmanā, the possibility of substitution of offering to the virtuous community of bikkhus for direct offering to preta, was recognized. The canonical prescription on the performing period of the ritual went through changes from 3․7齋 to 7․7齋. Confucian and Taoism have influences upon these prescription about the performing period. On the other hand, catur-dhāraṇi and offering a part of meals to preta among a daily offering to Buddha were modified as ritualistic practices. the above practices originates with the ritual of offerings to preta[施餓鬼會]. According to the ritualistic practices in the 《佛說救拔焰口餓鬼陀羅尼經》, it is recitation of the dhāraṇi, 無量威德自在光明勝妙之力 and the name of four-Buddhas that corresponds to the substance of the ritual of offering to preta. It is the diversity of canonical prescription and the compilation of the ritualistic procedure that complicated the ritualistic practices. In Korea, the modification corresponding to the prescription of 《增修禪敎施食儀文》 written by De Yi(德異) in Yuan, and the 《作法龜鑑》 writings of 白坡亘璇, and 《釋門儀範》 edited in 1935 enabled the establishment of contemporary practices of ritual. Peculiar notice is put on the variation of the aspect of ritual that contemporary ritualistic diversity concerning on the offering to preta through Avalokiteśvara[觀音施食]. Nonetheless, it is a controversial point that editor of 《釋門儀範》 failed to notice that the threefold training in Tantric Buddhism (trīṇi-guhyāni-adhiṣṭhāna) was missed since the lack of due consideration to the previous compilation during the proceeding of edition. In this point of view, the following whole ritualistic procedure and ordinance requires the necessity of systematic research, discussion and amendment.
目次
I. 緖言 305 II. 불교 祭禮의 기원과 의미 307 1. 祭禮의 초기적 始原 - 飯僧 - 308 2. 設齋 讀經과 三七齋 - 法供養 - 309 3. 施餓鬼會의 起源과 의미 - 加持食의 三壇供養과 功德의 轉移, 廻向 - 310 1) 施餓鬼會의 기원 310 2) 施餓鬼會의 의미 311 III. 불교 祭禮의 설행 시기와 행법 312 1. 제례 설행 시기에 대하여 312 1) 儒家的 傳習 312 2) 道家的 관념의 佛敎化 313 3) 3․7齋에서 7․7齋에로 314 2. 제례 설행 행법의 別相 315 1) 佛供에서의 四陀羅尼와 出生飯 315 2) 시아귀회 행법 316 IV. 불교 제례의 儀軌化 316 1. 施餓鬼會의 經典的 規範 317 2. 제례 행법의 儀軌化 320 1) 중국에서의 불교 祭禮 관련 의식집 편찬 321 2) 우리나라 불교 제례 관련 의식집 印出 및 편찬 321 3) 의궤화 과정상의 문제점 326 V. 結語 327
