韓國佛敎의 山神信仰 硏究 = A Study about the mountain spirit worship in the Korean Buddhism

다국어 초록 (Multilingual Abstract)

The origin of the mountain spirit worship is one of the oldest religious traditions in Korea that can be traced back to pre-historic times. It can also be argued that it has its root in the aboriginal belief. This paper attempts to establish that the belief in mountain spirit came from mountain worship of the ancient times by looking into folklores and legends in Samgukyusa (Memorabilia of the Three Kingdoms). The ancient tradition of deifying and making offerings to the mountain is still alive today, mostly in the form of shamanist customs.
Mountain spirit worship has been absorbed into the Buddhism in the course of Buddhist propagation. As a result, most Buddhist temples in Korea enshrine the mountain spirit, and this led to the belief that the mountain spirit worship has a deep connection with Buddhism, and eventually, it shares much similarity with Buddhism in its form and history.
There is no indication in historical records of Shilla or Koryo that the mountain spirit had been enshrined in a separate building in a temple. Most historical records indicate that a whole building began to be dedicated to a mountain spirit from the late Chosun period. In fact, among the existing mountain spirit shrines in temples, none is dated back to the time prior to the early the Chosun period.
Buddhist ceremonial services underwent many changes in response to great social changes during the late Chosun period. As Buddhism grew closer to the lives of common people of the time, Buddhism embraced several aspects of folk religious beliefs in order to satisfy their needs. As part of this trend, Buddhist temples started to enshrine the mountain spirit, which was the most important deity in festival for the god ot town, who also played important role in national religious ceremonies.
The building that enshrines the mountain spirit is called Sansingak or mountain spirit shrine in a temple. It is located mostly in the back, far removed from the main building complex, as its connection with is considered less than Bodhisattvas or other deities. It usually takes a shape of a small square, 1 kansal by 1 kansal, and sometimes the mountain spirit, the Big Dipper deity and the hermit Lohan are being enshrined together and in this case the building is called Samsunggak or Three Sage Hall. The mountain spirit is often described an ascetic mounted on a tiger in the mural adorning the building. The murals are all painted with a deep mountain forest as a background, and mountains, pines, waterfalls, clouds and rocks are the elements that are hardly missing from these murals. While the portrait of the Dig Dipper deity was painted using the Buddhist technic, that of the mountain spirit shared many fundamentals with folklores.
In Korean Buddhism, the mountain spirit was accepted as the patron of a temple, especially as gudian who protects the serenity of temples, mostly located deep into a mountain, and monks who practice therein. For lay Buddhists, the mountain spirit is the deity to whom they pray for children, wealth, luck, health, prosperity and the success of their livelihood, and still plays an important role in their religious life.

목차 (Table of Contents)

• Ⅰ. 서론 = 1
• 1. 연구의 목적 = 1
• 2. 연구의 방법과 범위 = 3
• Ⅱ. 한국의 토착신앙에 있어서 산신 = 6
• 1. 산신의 기원과 역사 = 6
• 2. 산신의 역할 = 14
• 3. 토착신앙에서 산신신앙의 의의 = 19
• Ⅲ. 불교와 산신신앙의 관계 = 21
• 1. 불교와 산신신앙의 대립 = 21
• 2. 불교의 산신신앙 수용 과정 = 23
• 3. 산신신앙의 불교적 통합 = 28
• Ⅳ. 불교에 있어서 산신신앙의 수용 형태 = 33
• 1. 신앙의례 = 33
• 2. 산신각의 성립 = 38
• 3. 산신도의 성립 = 42
• Ⅴ. 불교에 수용된 산신의 위상과 의의 = 48
• 1 불교적 입장에서 바라본 산신신앙의 의의 = 48
• 2 산신신앙의 미래에 대한 전망 = 50
• Ⅵ. 결론 = 52
• <참고문헌> = 54
• Abstract = 57