The greatest idea of Korean Buddhism is Mahayana Buddhism. The characteristic of Mahayana Buddhism can be said to implement the idea of Bodhisattva through Jariitahaeng (the principle of benefiting both oneself and others) and Mahayana Buddhism was al... The greatest idea of Korean Buddhism is Mahayana Buddhism. The characteristic of Mahayana Buddhism can be said to implement the idea of Bodhisattva through Jariitahaeng (the principle of benefiting both oneself and others) and Mahayana Buddhism was also introduced from China to Korea and has formed the basis of Korean Buddhism for 1,700 years and greatly influenced Korean Buddhism in general. As a result, Amitābha Faith, Avalokiteśvara Faith, Ksitigarbhah Faith and Maitreya Faith were established as representative religions in Korean Buddhism, continuing until now. And rituals and ceremonies of Korean Buddhism are made around the form of combining Pure Land Faith and Esoteric Buddhism Ritual and Huayuan Faith and Beobhwa Faith were added and the complex nature of mountain spirit worship faith which is a folk religion, Chilseong Faith and Taoist faith is revealed. With the acceptance of Buddhism in Silla, Buddhism, which was introduced in the Three Kingdoms era, began with 'Palkwanhoe' and 'Yeondeunghoe’ in the background of Pure Land Faith and the Korean characteristics of the fatherland defence Buddhism. This can be said to be the beginning of large scale Buddhist ceremonies and festival elements of Buddhism. As Korean Buddhism was inherited to Goryeo through the Three Kingdoms period and the Unified Silla, national Buddhism accreditation has the soil that is inevitable to develop in the ideological and religious aspects. Therefore, Buddhist rituals also have developmental forms of rituals such as ‘Sooryukjae’, ‘Youngsanjae’ and ‘Saengjeonyesujae’. According to the records of『Samgukyusa』,『Samguksaki』,『History of Goryeo』,『Annals of the Joseon Dynasty』, the development of these rituals is bound to be accompanied by the development of the ideological faith and especially Pure Land of Amitābha thought is the representative faith of ancestral rites and Avalokiteśvara Faith and Ksitigarbha List Faith were developed together. And despite the political ideology of the Buddhism oppression policy in the early years of the Joseon Dynasty, the various Buddhist practices centering on the royal family have evolved into various beliefs of Buddhism and these beliefs have played a major role in supporting the lives of the people since the mid Joseon Dynasty. In particular, Pure Land Faith has created a variety of Pure Land ideologies based on the wish to overcome the life of the hard-hearted people and human’s fear of afterlife through the faith of Buddhism. As a result, a ceremony named ‘Saengjeonyesujae’ was born based on Ksitigarbha List Faith and Avalokiteśvara Faith from the perspective of Pure Land. Unlike ‘Youngsanjae’ wishing for Yongsanhoesang of Sakyamuni Buddha or ‘Sooryukjae’ saving all forlorn wandering spirits of water and land, ‘Saengjeonyesujae’ is a ritual for living people. Youngsanjae is based on Sakyamuni Buddha’s Lotus Sutra Philosophy and Sooryukjae is the expression of Pure Land Philosophy based on the salvation of Amitabha. Based on the above two ideologies, however, ‘Ksitigarbha List Ten-king thought’ is added here in ‘Saengjeonyesujae’. Therefore, it is no wonder that the content of the ideological and religious aspects of Saengjeonyesujae is more numerous and diverse than that of Youngsanjae or Sooryukjae. The source of Saengjeonyesujae is the mind which is fearful of post-judgment and was called Buddhism with Korean’s view of death by spreading the value of morality in the society while examining sins during the life and is a ritual that gives an answer and a relief to the question of the death of the old people and the purpose of the ritual is ‘anyone has come from past life and everyone is born with debt owing to the sin of past life and therefore, they mutt pay back debts for the sins of past lives’ by six-realm samsara according to ‘karma’, the central idea of Buddhism. In addition, due to the regional diverse cultures, the composition and procedures of Saengjeonyesujae are also slightly different from the sectarian and regional differences. ‘Jogyesa Temple’ of Jogye Order of Korean Buddhism with a slogan of the recovery of original form of Yesujae has a two-day rigual configuration and ‘Bongwonsa Temple’ and ‘Guinsa Temple’ proceeds in one-day ritual configuration due to the influence of Gyeongje Beompae Ritual. And ‘Jagyaksan Mountain Saengjeonyesujae’ in Miryang with 24-hour ritual configuration is evaluated to relatively preserve the original form. The main feature of Saengjeonyesujae is that the general public who participated in the ceremony is the main character because it is a ritual for a living person. Therefore, the public’s participation in the ritual is higher than Youngsanjae or Sooryukjae. Therefore, Saengjeonyesujae can be said to be a Buddhist ritual with much festivity and has the festive nature because the public is the main character and each I participates in the ritual as a subject. The festivity of Saengjeonyesujae expresses the desire to escape by relying on the power of the Buddha and the sages from the framework of ‘karma and six-realm samsara’, the fundamental ideas of Buddhism. The act is necessarily accompanied by 'bo', a result and the act is an act of the past. That is why we cannot help but create good deeds or sins of the past. Especially a sin is an act to pay off. The sins of the present life can pay off for the object, but the sin of the past life has no subject. In Buddhism, this leads to the good deeds of present life ideologically and the concept of debt of the past life is introduced faithfully, creating a ritual where people pay off this debt with the power of the Buddha and ten kings in the list to overcome the fear after death and make it a place of festival. This Saengjeonyesujae allows people to rotate the temple and tower where there is the Buddha by setting Geumeunjeon to pay off the debt of their past life on the head and possessing ‘Hamhapso’, the certificate and the act of promising the comfort after death through the power of Buddhism and the means of movement such as sedan chair and Banya-Yongsun will make them believe that death is no longer a dread. It also makes Saengjeonyesujae a venue of festival with elements of dance and song through Hwacheong. It has an important role in bringing about awareness changes that can sublimate into the field of festivals to the public with prejudice that dancing and singing in a temple that protects Buddhism is a disgrace to the Buddha. Saengjeonyesujae can be said to promote religious thought and faith, and to be a reminder that it is an excellent folk culture.
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