한국불교와 민간신앙의 습합현상

Abstract

Korea is a society where Buddhism, Confucianism, Christianity, and an autogenic national religion, as well as Shamanism harmonize and exist. There is no other society in world history where various religions existed without large conflicts. The phenomenon of various religions mixing and maintaining their own scope is called syncretism in religious studies. Syncretism is an effort to allow various beliefs with essentially different kinds of characters or completely opposite characters to coexist in harmony and to blend the ideas of various schools. In the case of Korea, it appears as an attempt to combine several traditions which have a completely different basis from Buddhism - folk religion, and religious myth - and to solidify the harmony which lies within them. Mix is accepted as cultural change which negotiates and changes two cultures and sometimes creates a third culture. In the end, mix can be seen as a phenomenon which is created when different foreign cultures and the traditional culture of a specific region meet. Shamanistic and Buddhist religious phenomena became an opportunity for new development along with autonomy of Korean Buddhism, especially after the Buddhism asset management act was abolished, which severely regulated the autonomy of Korean Buddhism, and before alternative legislation with traditional temple preservation regulations took effect on November 28, 1987. However, preparation for the phenomenon of the creation of a religious order ofBuddhism which disjoined from the original character of Buddhism was insufficient since alternative legislation was passed. There would have been no figure of transformational development such as a mixed religious order of Shamanistic and Buddhist, certificate of a monk issued through the mutual interchange of a Buddhist order and a shamanistic organization, or the establishment of religious order of Shamanism by high circles of existing Buddhist order as exists at present. Ultimately, autonomy acquisition of Buddhism is connected to the random foundation of religious orders and the mass production of unqualified monks. Nevertheless there is no decent religious training program, except for a few religious orders including the Korean Buddhist Jogye order. External growth takes place through a large inflow of Shamanistic and Buddhist mix monks and this isbehind the training of considerable number of monks annually. When Korean Buddhism is maintained this way, a serious concern about the status of Buddhism as a religion is necessary.