본 연구는 <영산작법>이 수록된 『진언권공』(1496)ㆍ『(영산대회작법절차』(1634)ㆍ『오종범음집』(1661)ㆍ『제반문』(1694)ㆍ『산보범음집』(1713)ㆍ『천지명양수륙재의범음산보집』(1739)과 현행 경제범패의 의례서인 안진호의 『석문의범』(1931), 그리고 1900년 초ㆍ중기무렵 영남지역에서 사용된 의례집인 『구감』을 중심으로 하여 시대별 절차를 비교ㆍ검토하고, 이후 범어사 『어산집』(1700)이 현행 영제범패인 마산과 부산지역의 영산작법의 절차와는 어떠한 차이가 있는지 시대적 변화양상을 고찰한 것이다. 이를 요약해서 정리하면 다음과 같다.
첫째, 『5종범음집』은 기존의 의례서를 가장 간략하게 압축해 놓은 의식집으로 간주되며, 그 외 『진언권공』(1496)ㆍ『영산대회작법절차』(1634)ㆍ『5종범음집』(1661)ㆍ『제반문』(1694)ㆍ『산보범음집』(1713)ㆍ『천지명양수륙재의범음산보집』(1739) 등은 시대별로 의식절차가 더해지거나 점점 간소화되는 특징을 지닌다.
둘째, <영산작법>의 시대적 변화는 <삼귀의>절차에서 특히 많이 이루어진다. 최고()의 불교의례서인 『진언권공』(1496)에서는 <삼귀의>가 명시되어있는 반면 매우 간소하고, 『영산대회작법절차』(1634)에서는 불보찬ㆍ법보찬ㆍ승보찬의 절차가 더해져 있고, 『5종범음집』(1661)에서는 불찬ㆍ중부법보찬ㆍ삼부승찬으로 되어 있다. 『산보범음집』(1713)의 경우 불찬게ㆍ불찬, 법찬게ㆍ법찬, 그리고 승찬게 후 승찬을 노래하는데, 불찬ㆍ법찬ㆍ승찬은 후대의 대직찬ㆍ중직찬ㆍ소직찬으로 바뀌는 중간형으로 보인다. 이후 1739년 『천지명양수륙재의범음산보집』에서는 <삼귀의>의 제목이 처음으로 생략되고, 동시에 대직찬ㆍ중직찬ㆍ소직찬의 명칭이 처음으로 나타난다. 그런데 『석문의범』을 비롯한 현행 경제범패에서는 불찬만 남아있고 법찬ㆍ승찬은 사라지고 없는 반면, 부산ㆍ마산지역의 영제범패에서는 법보찬ㆍ승보찬이 현재까지 남아있어 영제범패만의 지역성 특징이 엿보인다.
셋째, <육법공양> 역시 시대적 흐름에 따라 의식 절차가 변천되었다. 『진언권공』(1496)의 육공양은 현행의 배헌해탈향ㆍ배헌반야등ㆍ배헌만행화ㆍ배헌일엽과ㆍ배헌감로다ㆍ배헌선열미에 속한다. 또한 『영산대회작법절차』(1634)ㆍ『제반문』(1694)ㆍ『산보범음집』(1713)ㆍ범어사 『어산집』(1700)에서는 공양과 찬을 각각 분리하고 있어 의례( )를잘 갖추고 있는 형태이다. 그러나 『오종범음집』(1661)ㆍ『천지명양수륙재의범음산보집』(1739)에서는 ‘찬’은 생략되고 ‘공양’만 남아있으며, 현행의 『석문의범』(1931) 역시 이와마찬가지이다. 다만 『석문의범』에서는 ‘향찬’만은 현재까지 남아있는데 ‘향찬’이라 표기되어있지 않고 ‘육법공양’으로 명시되어있어 오류로 간주된다.
넷째, ‘거불’은 조선시대 불교의식집 모두 ‘나무영산교주석가모니불ㆍ나무증청묘법다보여래불ㆍ나무극락도사아미타불ㆍ나무문수사리보현대보살ㆍ나무관세음대세지대보살ㆍ나무문수사리보살마하살’의 순서로 되어있으나, 『석문의범』에서만 나무증청묘법다보여래불이 먼저이고 두 번째가 나무영산교주석가모니불로 기존의 의례서와는 순서가 바뀌어져 있다.
다섯째, ‘삼례청’의 경우 조선 초ㆍ중기에는 예식을 엄격히 갖추고 있는데 비해 『천지명양수륙재의범음산보집』(1739)과 『석문의범』(1931) 등의 조선후기 의식집에서는 반복구절이 생략되고 의식절차 또한 점차 간소화되어 나타난다.
여섯째, 부산지역 영산작법에서 <삼귀의> 절차는 소리별로 각각 나누어 녹음되어 있고 분량도 가장 많이 차지하고 있어 가장 중요시되고 있다. 다만 구암스님의 음반 <영남범음범패집>의 영산작법과 『마산불모산영산재 간략해설』에서는 영산작법의 절차는 중간부분까지만 수록되어 있어 <영산작법>의 올바른 전승에 의문점이 드는 부분이다. 그러나이는 음반발매 때 <영산작법>의 범위를 올바로 인지하지 못하여 중복되는 녹음부분을 나누어 편집하면서 생긴 편집의 오류로, 실제 의식의 설행에 있어서 <영산작법>은 상단권공과 함께 거행하여 왔으므로 <영산작법>의 절차가 누락되어진 것이 아니다.
일곱째, 영제에서는 1826년 『작법구감』을 수정ㆍ증보한 『구감』을 1900년 초ㆍ중반 및현행까지 의식집으로 사용하고 있으며 경제에서는 『석문의범』(1931)을 저본으로 사용하고 있는데 이 두 의식집은 <영산작법>의 절차에서 몇 가지 차이를 보인다. 즉 『구감』에서는 <삼귀의>는 불찬ㆍ법찬ㆍ승찬의 ‘삼찬( )’과 대직찬ㆍ중직찬ㆍ소직찬의 ‘삼직찬( )’을 모두 설행하고 있으며, <육법공양>에서는 ‘육법찬’과 ‘육법공양’이 모두 이루어지고 있고 있으며, <거불( )>에서는 조선시대 불교의례집과 마찬가지로 ‘나무영산교주석가모니불’부터 시작하고 있다. 반면 『석문의범』(1931)에서는 <삼귀의>에서 절차가누락되어 있고, <육법공양>에서는 누락으로 인한 오류부분이 발견되며, <거불>에서는 부처님의 순서가 바뀌어져있어 의식의 설행에 있어 각기 차이를 보인다.
이처럼 한국의 불교의례는 조선시대부터 현재에 이르기까지 간소한 절차에서 점점 절차가 더해지거나 덜어지기도 하는 등 변화를 거듭하여 오늘에 이르고 있다. 다만 축소하거나 생략하는 과정에서 변형된 의식 절차를 정법으로 간주하여 의례가 진행될 수 있고,실제 현행에서는 그런 오류를 범하고 있다. 따라서 이와 같은 오류를 범하지 않기 위해서는 변형된 의식 절차를 정법( )으로 보기에 앞서 원형을 먼저 이해하고 난 뒤 시대적변화 양상을 고려하여 받아들여야 할 것이다.
This study contains the examination on phase of periodic changes and differences in comparison with procedures by times between 『Jineongwongong』(1496) ․ 『Procedures of Yeongsandaehoejakboop』(1634) ․ 『Ojongbeomeum collections』(1661)․『Jebanmun』(1694)․『Sanbobeomeum-collections(1713)․『CheonjimyeongyangSuryukjaeui Beomeumsanbo collections』(1739) which include Yeongsanjakbeop in 『The collection of Korea Buddhist ritual materials』 which has comprehensive procedures of Chosoen Dynasty and 『Seokmunuibeom』(1931)which has the current rituals of kyeong-je Beompae, and the ritual collectons of monk Guam which was used in yeongnam province in the early and middle of 1900’s, and between 『Eosan collection』(1700) published by Beomeo temple and the current procedures of Yeongsanjakbeop in Yeong-je Beompae. The summary is as follows. First, 『Ojongbeomeum collections』 is considered as the ritual book which is the simplest and the best summarized, furthermore, 『Jineongwongong』(1496) ․『Procedures of Yeongsandaehoejakboop』(1634)․『Ojongbeomeum collections』(1661)․『Jebanmun』(1694)․『Sanbobeomeum-collections』(1713)․『CheonjimyeongyangSuryukjaeui Beomeumsanbo collections』(1739) have the feature that the ritual procedures are added or simplified by degrees as times goes by. Second, There is nothing more periodic changes than the procedure of Samgwiu. In 『Jineongwongong』(1496) which is the oldest buddhist ritual book,while the tile of Samgwiu appears, the procedures are quite simple. The procedures of bulbochan, beopbochan, and seungbochan in Samgwiu are added in 『Procedures of Yeongsandaehoejakboop』(1634) and they are changed into bulchan, jungbu beopchan, and sambu seungchan respectively in 『Ojongbeomeum collections』(1661). bulchange comes before Kyeng-je, beopchange comes before beopchan, seungchange comes before seungchan in 『Sanbobeomeum -collections 』(1713) and bulchan, beopchan, and seungchan are a kind of interim forms which are changed into daejikchan, jungjikchan, and sogjikchan respectively in the later times. Afterward, in 『CheonjimyeongyangSuryukjaeui Beomeumsanbo collections』(1739), the title of Samgwiu is first omitted and at the same time the terms of daejikchan, jungjikchan, and sogjikchan first emerge. While the current kyeong-je Beompae including 『SeokmunuibeomOjongbeomeum collections』 has bulchan but leaves out beopchan and seungchan, Yeong-je Beompae in Pusan and Masan has beopbochan and seungbochan as well as bulchan up to now. from this point of view, it can be said that this is one of the characteristics of Yeong-je Beompae. Third, there are also changes in the ritual procedure of ‘Yukbeopgongyang’. In 『Jineongwongong』(1496), the procedures of hyanggongyangㆍdeunggongyangㆍhwagongyangㆍgwagongyangㆍdagongyang and migongyang are equivalent to the current ones of baeheonhaetalhyangㆍbaeheonbanyadeungㆍ baeheonmanhaenghwaㆍbaeheonilyeopgwaㆍbaeheongamrodaㆍbaeheonseonyeolmi. In the name of hyangchan or hyangbyeongchan, there are procedures of incense and providing with food in 『Procedures of Yeongsandaehoejakboop』(1634)ㆍ『Ojongbeomeum collections』(1661)ㆍ『Jebanmun』(1694)ㆍ『Sanbobeomeum-collections』(1713). 『Eosan collection』(1700) of Beomeo temple has eulogy and providing with food separately, which can be said that this is well completed form of ritual. On the other hand, eulogy is omitted, left providing with food alone in 『Ojongbeomeum collections』(1661) ․ 『CheonjimyeongyangSuryukjaeui Beomeumsanbo collections』(1739), so is 『SeokmunuibeomOjongbeomeum collections』(1931) now in use. Although so far there has been still ‘hyangchan’ in 『SeokmunuibeomOjongbeomeum collections』, the name of ‘hyangchan’ is used ‘Yukbeopgongyang’ incorrectly,which is regarded as an error. But kyeong-je Beompae still uses the wrong terms. Fourth, in the geobul‘s case, most of the buddhist ritual collections in ChoSeon Dynasty has the order: ‘namuyeongsangyojuseogamonibul’ㆍ‘namujeungcheongmyobeopdaboyeoraebul’ㆍ‘namugeukrakdosa-amitabul’ㆍ‘namumunsusaribohyundaebosal’ㆍ‘namugwanseeumdaesejidaebosal’ㆍ‘namumunsusaribosalmahasal’. Whereas, in 『SeokmunuibeomOjongbeomeum collections』, the oder of the procedures is different from the former books in the way that ‘namujeungcheongmyobeopdaboyeoraebul ’ followed by ‘namuyeongsangyojuseogamonibul ’. Fifth, while in ‘samryecheong’, the ritual was strictly observed in the early and middle of Choseon Dynasty, in the later part of the time, 『CheonjimyeongyangSuryukjaeui Beomeumsanbo collections』(1739) and 『SeokmunuibeomOjongbeomeum collections』(1931) omitted the majority of repeated phrases and gradually simplified the procedures. Sixth, in Yeongsanjakbeop of Pusan region, the procedures in Samgwiu are recorded with the separation by sound, which has the most amount of it. That’s why it is regarded as the most important materials. Unfortunately, As the procedure of Yeongsanjakbeop is recorded just up to the middle part of it in <yeongnambeomeumbeompae collections> by monk Guam and 『MasanBulmosanyeongsanjae simplicity explanation』, that leaves a sort of the problem that it is not a good way for a correct transmission of Yeongsanjakbeop. However, when the disk was released, the editor did'nt know the correct range of it and recorded separating the repeated parts, which can be said the error of edition. When it comes to the practice of Yeongsanjakbeop, as it has been practiced with sangdangwongong, we cannot say some parts of the procedure is left out. Lastly, Yeong-je has been using 『Gugam』 as collections of the ritual which imodified, revised, and enlarged from 『jakboopGugam』(1826) since early and middle of 1900’s, and Kyeng-je has been using 『Seokmunuibeom』(1931) as a guide book. But there are several differences in the procedure of Yeongsandaehoejakboop between them. In other words, in case of 『Gugam』,<Samgwiu> has contains ‘bulchanㆍbeopchanㆍseungchan, and daejikchanㆍjungjikchanㆍsogjikchan. ‘Yukbeopgongyang’ consist of ‘gongyangchan’ and ‘'Yukbeopgongyang’. geobul the same way with the collections of buddhist ritual of Joseen Dynasty, starts with ‘namuyeongsangyojuseogamonibul’. On the othe hand, in case of 『Seokmunuibeom』, compared with 『Gugam』, there are missing parts of Samgwiu. Errors are found in Yukbeopgongyang caused by omission. In addition, geobul has a changed order of buddha. Consequently, Yeong-je and Kyeng-je have been transmitted showing characteristic and difference in collections of ritual and the practice of the ritual. In short, buddhist ritual collections in Choseon Dynasty comes into being up to now through the periodic changes from simple procedures to gradually added and omitted ones. In the course of simplification and omission, there is possibility that changed procedures can be considered as the correct ones and observed in the ritual. In fact, there are some errors now in use. That's why we need to accept the changed forms after examining the periodic changes in buddhist rituals and understanding the originals.
This study contains the examination on phase of periodic changes and differences in comparison with procedures by times between 『Jineongwongong』(1496) ․ 『Procedures of Yeongsandaehoejakboop』(1634) ․ 『Ojongbeomeum collections』(1661)․『Jebanmun』(1694)․『Sanbobeomeum-collections(1713)․『CheonjimyeongyangSuryukjaeui Beomeumsanbo collections』(1739) which include Yeongsanjakbeop in 『The collection of Korea Buddhist ritual materials』 which has comprehensive procedures of Chosoen Dynasty and 『Seokmunuibeom』(1931)which has the current rituals of kyeong-je Beompae, and the ritual collectons of monk Guam which was used in yeongnam province in the early and middle of 1900’s, and between 『Eosan collection』(1700) published by Beomeo temple and the current procedures of Yeongsanjakbeop in Yeong-je Beompae. The summary is as follows. First, 『Ojongbeomeum collections』 is considered as the ritual book which is the simplest and the best summarized, furthermore, 『Jineongwongong』(1496) ․『Procedures of Yeongsandaehoejakboop』(1634)․『Ojongbeomeum collections』(1661)․『Jebanmun』(1694)․『Sanbobeomeum-collections』(1713)․『CheonjimyeongyangSuryukjaeui Beomeumsanbo collections』(1739) have the feature that the ritual procedures are added or simplified by degrees as times goes by. Second, There is nothing more periodic changes than the procedure of Samgwiu. In 『Jineongwongong』(1496) which is the oldest buddhist ritual book,while the tile of Samgwiu appears, the procedures are quite simple. The procedures of bulbochan, beopbochan, and seungbochan in Samgwiu are added in 『Procedures of Yeongsandaehoejakboop』(1634) and they are changed into bulchan, jungbu beopchan, and sambu seungchan respectively in 『Ojongbeomeum collections』(1661). bulchange comes before Kyeng-je, beopchange comes before beopchan, seungchange comes before seungchan in 『Sanbobeomeum -collections 』(1713) and bulchan, beopchan, and seungchan are a kind of interim forms which are changed into daejikchan, jungjikchan, and sogjikchan respectively in the later times. Afterward, in 『CheonjimyeongyangSuryukjaeui Beomeumsanbo collections』(1739), the title of Samgwiu is first omitted and at the same time the terms of daejikchan, jungjikchan, and sogjikchan first emerge. While the current kyeong-je Beompae including 『SeokmunuibeomOjongbeomeum collections』 has bulchan but leaves out beopchan and seungchan, Yeong-je Beompae in Pusan and Masan has beopbochan and seungbochan as well as bulchan up to now. from this point of view, it can be said that this is one of the characteristics of Yeong-je Beompae. Third, there are also changes in the ritual procedure of ‘Yukbeopgongyang’. In 『Jineongwongong』(1496), the procedures of hyanggongyangㆍdeunggongyangㆍhwagongyangㆍgwagongyangㆍdagongyang and migongyang are equivalent to the current ones of baeheonhaetalhyangㆍbaeheonbanyadeungㆍ baeheonmanhaenghwaㆍbaeheonilyeopgwaㆍbaeheongamrodaㆍbaeheonseonyeolmi. In the name of hyangchan or hyangbyeongchan, there are procedures of incense and providing with food in 『Procedures of Yeongsandaehoejakboop』(1634)ㆍ『Ojongbeomeum collections』(1661)ㆍ『Jebanmun』(1694)ㆍ『Sanbobeomeum-collections』(1713). 『Eosan collection』(1700) of Beomeo temple has eulogy and providing with food separately, which can be said that this is well completed form of ritual. On the other hand, eulogy is omitted, left providing with food alone in 『Ojongbeomeum collections』(1661) ․ 『CheonjimyeongyangSuryukjaeui Beomeumsanbo collections』(1739), so is 『SeokmunuibeomOjongbeomeum collections』(1931) now in use. Although so far there has been still ‘hyangchan’ in 『SeokmunuibeomOjongbeomeum collections』, the name of ‘hyangchan’ is used ‘Yukbeopgongyang’ incorrectly,which is regarded as an error. But kyeong-je Beompae still uses the wrong terms. Fourth, in the geobul‘s case, most of the buddhist ritual collections in ChoSeon Dynasty has the order: ‘namuyeongsangyojuseogamonibul’ㆍ‘namujeungcheongmyobeopdaboyeoraebul’ㆍ‘namugeukrakdosa-amitabul’ㆍ‘namumunsusaribohyundaebosal’ㆍ‘namugwanseeumdaesejidaebosal’ㆍ‘namumunsusaribosalmahasal’. Whereas, in 『SeokmunuibeomOjongbeomeum collections』, the oder of the procedures is different from the former books in the way that ‘namujeungcheongmyobeopdaboyeoraebul ’ followed by ‘namuyeongsangyojuseogamonibul ’. Fifth, while in ‘samryecheong’, the ritual was strictly observed in the early and middle of Choseon Dynasty, in the later part of the time, 『CheonjimyeongyangSuryukjaeui Beomeumsanbo collections』(1739) and 『SeokmunuibeomOjongbeomeum collections』(1931) omitted the majority of repeated phrases and gradually simplified the procedures. Sixth, in Yeongsanjakbeop of Pusan region, the procedures in Samgwiu are recorded with the separation by sound, which has the most amount of it. That’s why it is regarded as the most important materials. Unfortunately, As the procedure of Yeongsanjakbeop is recorded just up to the middle part of it in <yeongnambeomeumbeompae collections> by monk Guam and 『MasanBulmosanyeongsanjae simplicity explanation』, that leaves a sort of the problem that it is not a good way for a correct transmission of Yeongsanjakbeop. However, when the disk was released, the editor did'nt know the correct range of it and recorded separating the repeated parts, which can be said the error of edition. When it comes to the practice of Yeongsanjakbeop, as it has been practiced with sangdangwongong, we cannot say some parts of the procedure is left out. Lastly, Yeong-je has been using 『Gugam』 as collections of the ritual which imodified, revised, and enlarged from 『jakboopGugam』(1826) since early and middle of 1900’s, and Kyeng-je has been using 『Seokmunuibeom』(1931) as a guide book. But there are several differences in the procedure of Yeongsandaehoejakboop between them. In other words, in case of 『Gugam』,<Samgwiu> has contains ‘bulchanㆍbeopchanㆍseungchan, and daejikchanㆍjungjikchanㆍsogjikchan. ‘Yukbeopgongyang’ consist of ‘gongyangchan’ and ‘'Yukbeopgongyang’. geobul the same way with the collections of buddhist ritual of Joseen Dynasty, starts with ‘namuyeongsangyojuseogamonibul’. On the othe hand, in case of 『Seokmunuibeom』, compared with 『Gugam』, there are missing parts of Samgwiu. Errors are found in Yukbeopgongyang caused by omission. In addition, geobul has a changed order of buddha. Consequently, Yeong-je and Kyeng-je have been transmitted showing characteristic and difference in collections of ritual and the practice of the ritual. In short, buddhist ritual collections in Choseon Dynasty comes into being up to now through the periodic changes from simple procedures to gradually added and omitted ones. In the course of simplification and omission, there is possibility that changed procedures can be considered as the correct ones and observed in the ritual. In fact, there are some errors now in use. That's why we need to accept the changed forms after examining the periodic changes in buddhist rituals and understanding the originals.
