韓國의 土着信仰과 民衆의 佛敎受容形態

柳東植 연세대학교 대학원 1975 延世論叢 Vol.12 No.1

1. Tasks and Methods This thesis is written in an attempt to find how the Korean people has accepted Buddhism, but it is not attempted to see how the Buddhism has been indigenized in Korea as a foreign religion. Especially I tried to see the forms of accepting Buddhism of the people who are closely related to indigenous beliefs. First of all I employed a method to consider the structure of Korean indigenous beliefs and eventually observed the types of accepting Buddhism which are found in 'Pal-kwan-hoe' and 'Yun-dong-hoe' of Koryo Dynasty. However, the present research has been centered around defining the types of people's accepting Buddhism which have been reflected on the existing Buddhist temples. 2. Indigenous Beliefs and the Structure of Koreans' Religious Consciousness I tried to find the archetype of Koreans' indigenous beliefs in the form of ancient Korean beliefs prior to accepting foreign religions and in the belief of the existing Shamanism which are the survival of the ancient belief. I also tried to find the structure of Koreans' religious conciousness reflected on those ancient indigenous belief forms. Their religious concerns have been held with pursuing this worldly blessings such as wealth, longevity and security. The subject of their beliefs is defined in a word as deity ('Hwan-In,' 'Hwan-Ung,' 'Tankun' or Heavenly God, Earthly Goddess, Mountain God). The principle of religion is found in that man comes in fellowship with deities and brings forth the blessings by spiritual power of the deities. In order to achieve this, man comes in union with deities by means of self-nagation in which the self disappears and the other (deity) is raised high. But in its content the ultimate concern of man is centered around the realisation of his own wishes. 3. Forms of Accepting Buddhism Seen Through 'Pal-Kwan-Hoe' and 'Yun-Dong-Hoe' 'Pal-Kwan-Hoe' and 'Yun-Dung-Hoe' of Koryo Dynasty are the typical cases that they accepted a foreign religion in the principle of indigenous beliefs. Outwardly, they were Buddhist services in a form, but in contents they were nothing more than self-realization of indigenous beliefs. These two kinds of Buddhist serveices were not aimed at the practices of Buddhistic teaching but at the conventional belessings, guardianship and consolation of the dead. King Tae-Jo of the Koryo Dynasty stated outspokenly in his royal instructions that "Pal-Kwan-Hoe was not a Buddhist service but worshipping Heavenly-God, Mountain God, and Dragon-Spirit. " This was exactly an indegenous religious ritual. But 'Pal-Kwan-Hoe' and 'Yun-Dung-Hoe' continued to be practiced as a Buddhist before. 4. Types of People's Accepting Buddhism Reflected on the Buddhist Temples I conducted survey on the temples in the cities and villages which the people closely contact. In particular, 15 temples were selected for survey from Seoul, Kyung-Gi-Do Province and Chung-Chong-Do Province, which are all in the central region of Korea. a. Major Buddhist Shrines and Rituals Major Shrines are consisted of three buildings: 'Tae-Wung-Jun', 'Myung-Bu-Jun' and 'Sam-Sung-Kak.' Seeing the fact that half of the temples have no 'Myung-Bu-Jun', it is understood that the sanctuary (Tae-Wung-Jun) and 'Sam-Sung-Kak' are the shrines indispensable in the Korean Buddhist temples. However, 'Sam-Sung-Kak' is not a Buddhistic element but exists as the object of conventional indigenous belief. Major ritual activities of Buddhism are a Buddhist servece, prayers, and a memorial service for the dead. These coincide with the structure of shirines. Namely the sanctuary is a symbol of Buddhist service, 'Myung-Bu-Jun' is a symbol of a memorial service for the dead, and 'Sam-Sung-Kak' is a symbol of prayers. The fact that 'Myung-Bu-Jun' is in the weakest existence well explans that the masses are more emphatically concerned for the interests and benefits in this world rather than the blessings of the other world. b. Buddha, Bodhisattva, Deities and Prayers Buddhist images (statues) which are enshrined as the objects of belief in a temple are Sakyamuni, Amitadha Buddha, Bhaisajyaguru-vaidyrya, which are called 'Sam-Jon-Bul'(Three Major Highest Buddhas), and Aralokitesvara and Ksitigarbha. The images of deities are found on the Buddhistic paintings (icons) ; those three deities of 'Chil-Sung'(God of Great Dipper),'San-Shin'(Mountain God) and 'Tok-Sung'(The Only Holy One), and in addition, the host of Buddhistic deities. Among these, it is Aralokitesvara Bodhisattva that they mostly pray to in order to achieve their wishes for this worldly blessings. In particular, it is central that they pray to 'Chil-Sung' for longevity and birth of sons and that they pray to Mountain God for the prosperity of business. In other words, it is central to pray for the blessings of longevity and wealth in this world. They pray to Ksitigarbha-Bodhissattva for the blessings of eternal repose in the other world. But this is very weak in comparison with the fore-going. The contents of these prayers coincide actually with the contents of indigenous beliefs. c. 'Sam-Sung-Kak' and Three Deities 'Sam-Sung-Kak' is not only the center of indigenous beliefs but forms the basis of the people's religion. It is quite similar in its name to 'Sam-Sung-Sa'(Shrine of Three Holy Ones) in which three deities were enshrined and worshipped in ancient times. The only difference is found in the names of three deities from those of three deities of ancient times. 'Hwan-In-Heavenly God' is replaced by 'Chil-Sung', 'Tan-Kun' by Mountain God, and 'Hwan-Ung' by 'Tok-Sung.' In view of their names, it is the 'Chil-Sung' of Taosim, Mountain-God of Shamanism, and 'Tok-Sung' of Buddhism, and so it seems to be the central syncretistic form of Shamanism, Buddhism and Taoism. But when seen from the functions of the deities and their historical trend, 'Sam-Sung' can be identified with 'Sam-Shin'(Three Deities) of ancient times. In short, the masses accepted Buddhism on the basis of their indigenous beliefs. This is more explicit not only in various forms of prayers but in the fact that they directly worshipped Three Deities. 5. Indigenous Beliefs and the Types of People's Accepting Buddhism It is the indigenous beliefs that formed the basis of people's accepting Buddhism. Buddhism as a foreign religion is always exposed on the surface. But inside, indigenous beliefs are always dominant as ever. The masses accepted Buddhism in such a way as it is well accomodated with their indigenous beliefs. Therefore, they did not try to make themselves Buddhists in accordance with the authentic Buddhist teachings and doctrines but did indigenize Buddhism for self-realization. It is well expressed in their prayers in concrete terms and in the structure of shrines and temples. In particular, the existence of 'Sam-Sung-Kak' explains this point, in which the types of people's accepting Buddhism are found.

금속판상의 TiO2-코팅 조건에 따른 이소프로필 알코올의 광분해

유동식,하진욱 한국공업화학회 2005 응용화학 Vol.9 No.1

The photodegradation of IPA according to coating conditions was examined by TiO₂/'P-25-coated aluminium metal plate. The following results can be concluded. Inorganic(KR-400), inorganic-organic hybrid(TMOS) and organic(A-9540) resins were used as binder. Ti0₂ coated surface of aluminum metal plate was clear with all binders. The activity for IPA degradation appeared to range in order A-9540>TMOS>KR-400. The optimum activity obtained when the ratio of TMOS and P-25 was 1.6:10, and when the ratio of A-9540 and P-25 was 1.0:6.0.

멋의 회복 - 한국 문화신학의 과제 -

유동식 한국문화신학회 1998 한국문화신학회 논문집 Vol.2 No.-

이단자의 후예들을 기리며

유동식 한국문화신학회 2001 한국문화신학회 논문집 Vol.5 No.-

風流道와 기독교

柳東植 연세대학교 신과대학(연합신학대학원) 1983 신학논단 Vol.16 No.-

韓國敎會의 土着化 類型과 神學

柳東植 연세대학교 신과대학 1980 신학논단 Vol.14 No.-

한국에서의 새로운 신학모본의 가능성

유동식 강남대학교 신학대학 1997 神學論集 Vol.- No.5

효도의 신학적 이해

유동식 한국효학회 1998 학술회의 Vol.1998 No.1

한국종교와 영성 : 한국인의 영성과 기독교

유동식 연세대학교 신과대학·연합신학대학원 2005 연세 목회전문화 세미나 Vol.7 No.-

꿈같은 현실 이야기

유동식 새가정사 1968 새가정 Vol.- No.-