The purpose of this thesis is to explore the characteristics of the Daegakgyouisik(大覺敎儀式; the Rituals of the Maha-Bodi Teaching) written by Seon master(禪師), Yongseong(龍城, 1864 ~1940). Yongseong was an important Korean Buddhist Seon master who did propagate Buddhism in Korea. Primarily grounded in the Seon tradition, the master also set about teaching others of Pure Land Buddhism and undertook massive studies and translation efforts of the Buddhist literatures. As a result, the master established "Daegakgyou"(Supreme Enlightenment Foundation) as a new sect of Buddhism in 1921 or 1922 which the organization tried to establish Buddhist educational movements and spread Buddhism in Korea. Master Youngseong firstly published the text in 1927. The text mainly describes Buddhist rituals, in order to improve the positive images of conventional Buddhism despite of Japanese colonial the circumstances.
This master's thesis composes four different parts according to logical structural: ① the significance of the text, ② the recomposition and the new rituals in the text, ③ full and brief rituals's ceremonies described in the text, ④ the translation and transcription of the text.
Fist of all, I, in the second Chapter, analyze the significance of the text's publication which are discuses several formats. Firstly, it was written in pure Korean language(Hangle) so that any Korean could read it and enter into the way of Daegak(大覺; Maha-bodhi). The compilation has embraced the wave of the new age and anyone can worship and give offering ceremony at one's capability and situation. Secondly, though it is an abridged edition, we can see the traditional Korean Buddhist rituals. It suggests Mañjuśri(文殊), Bodhisattva of Wisdom and Avalokiteśvara(觀音), Bodhisattva of Mercy as main reading and chanting. Also, this ritual text has both the full and brief styles of the rituals depending on the circumstance and contains both the liberal translation into Korean word order and a metaphrased style from Chinese.
Secondly, in the third chapter, I deal with the recomposition and the new rituals in Daegakgyouisik. Above all, Songju(誦呪; reciting dharani) is representative of the recomposition of the rituals. Sadaeju(四大呪; the Four grand dharanis) was traditional Jomosongju(朝暮誦呪; reciting dharani in the morning and evening), which is used as Songju for Doryanggyeolgye(道場結界; the fixed territory for bodhi-mandala) of Seonggongjeolcha(聖供節次; the procedure of offering to the sage) and the ceremony of complete purification. Next, it goes further to make new composition of the rituals. It can be said that Seonggongjeolcha known as the procedure for offering to Buddha is an instance of new and brief composition of the ritual. It shows also the entirely new composition of the rituals including the easy way to enlightenment of Yukjaju(六字呪; Six syllable mantra), Yeombulhaengbeop(念佛行法; the discipline of chanting), how to hit the bell, the itinerary for the bliss of Heaven(極樂世界路程記), etc.
Next, in the fourth chapter, I examine both major and minor as well as the full and brief rituals in Daegakgyouisik. To begin with, the rite of worship in the morning and evening is called as Hyangrye(香禮; the rite of incense), for which Yakrye(略禮; the ritual in brief) in the morning and evening and Jungrye(中禮; the ritual in epitome) are presented. Yakrye is to worship the Sakyamuni Buddha and omnipresent Three jewels and Jungrye is to worship the Buddha Jewel and the Dharma Jewel, four great bodhisattvas and the patriarchs, which shows the primitive aspect of Chiljeongrye(七頂禮, the current main devotional chant of Korean Buddhism). Again, Sisikyakrye(施食略禮, the rite of holding a banquet) is consist of two parts. One is how to pay homage to Buddha and ask for his holy power and the other is how to read the Dharma talk of Buddha to the soul in order for it to guide to the enlightenment. After leading it to enlightenment, a simple banquet is held, which is named the Sisikgwangrye(施食廣禮; the ritual in full detail of holding a banquet) but much distinguished in scale from the general ritual.
Finally, in the fifth chapter, I examine and re-examine the charateristics of the translation and transcription in the Daegakgyouisik. Unlike his translation of other Buddhist texts, Seon master, Yongseong made a liberal translation into Korean word order for this ritual text, despite of a literal translation in part. There is no transcription of '·' in it, which is not the case for other books in circulation. This means the succession of the tradition and modernization. Therefore, we can say that this ritual text has great value to the history of Korean Buddhist ritual and the history of translation and transcription in Korean Buddhism.