• Journal of the Daesoon Academy of Sciences
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• v.21
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• pp.285-322
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• 2013

本论文是关于"九天应元雷声普化天尊"的信仰, 是亚洲特别是在韩国和中国所具有的地位, 是怎样演变过来的, 同时还要考察它所蕴含的意义。即是在不能清楚的理解对"九天应元雷声普化天尊"的基本信仰的状态下, 关于对大巡真理会的传统信仰"九天应元雷声普化天尊" 进行讨论时, 稍有不慎便有可能出现非合理性的矛盾理论。所以作为关于中国和韩国的『玉枢经』的混乱和误会的再声明, 历史的长流所带来的对『玉枢经』的误导, 通过容纳和批判一起作为对关于大巡真理会的"九天应元雷声普化天尊"信仰的神学的基础解说。中国元朝的时候道教是非常受敬重的, 然而在道教和佛教辩论时, 道教惨败之后(1256年, 1281年), 在道教的衰退期时, 因道人们的意愿, "九天应元雷声普化天尊"显现, 并且记录了天尊所说的话的『玉枢经』, 在明世宗(在位:1521-1566年)以后开始遭到士大夫和外面的百姓们的抨击。理由是明世宗热衷于研制"不死药", 而在政治上荒废朝政。还有从严蒿开始受到政治镇压的王世贞第一次对『玉枢经』作出了学者性的误导解说, 这使给受到明朝文化影响的朝鲜的士大夫, 传达了对『玉枢经』误导, 这也是成为传播到朝鲜重要证据。从朝鲜建国开始, 虽然当时儒教作为国家的统治理念, 但是作为消除国家灾难的神位, 在朝鲜初期时得到了很多优待的事实在许多文献里都有体现。这样一本记录了受到优待的"雷声普化天尊"教导的『玉枢经』, 因英祖的儿子思悼世子读过这本书之后便开始生病(1752-1762年), 作为世子不只是在政治上没有力量, 反而父亲英祖先被杀害。这样类似的事件使『玉枢经』从左序那里得出被驳倒的结果, 再进一步, 『玉枢经』在政治方面和学文方面同时受到世俗抨击。介于这样相同的中韩脉络对『玉枢经』的认识, "九天应元雷声普化天尊"作为道教的最高神位而从主流信仰里被排挤出来。和这一样历史的"九天应元雷声普化天尊", 关于世俗的隐退推移, 作为大巡真理会的最高神位重新登场的"九天应元雷声普化天尊"信仰是关系到大巡真理会的宗统并且是具有时代意义的谨慎的类比推论。

• Journal of Korean Historical Folklife
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• no.33
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• pp.31-72
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• 2010

At first, I extract materials on folk religion from four encyclopedic literatures of late Chosun dynasty-Lee, Ji-Bong-Ryu-Seol(『芝峯類說』) by Soo-Kwang(李晬光), San-Lim-Kyung-Jae(『山林經濟』) by Hong, Man-Sun(洪萬選), Sung-Ho-Sa-Seol(『星湖僿說』) by Lee-Ik(李瀷), O-Ju-Yeon-Moon-Jang-Jun-San-Go(『五洲衍文長箋散稿』) by Lee, Kyu-Kyung(李圭景), and present these materials by tables. Second, I examined the contents and characters of these materials on folk religion. The conclusions from this research are as follows. ① There are common features and points of difference between these four encyclopedic literatures. One of common features are that all these four are encyclopedic works, but San-Lim-Kyung-Jae is more practical than another three. ② These encyclopedic literatures regard folk religion as a negative culture, because these literatures based on Confucianism. But they did not deny miraculous virtues of folk religion. ③ These encyclopedic literatures give us many informations on gods and spirits of Korean folk religion, i.e. city gods(城隍神)·Yup-Sin(업신)·spirits of disease, god Kim-Bu(金傅大王神)·god Jung-Duk-Yang(鄭得揚)·god of King Kuan-u(關王神)·god Bu-keun(付根神) etc. So I review these gods and spirits referenced in encyclopedic literatures. ④ These encyclopedic literatures show much interest in ghost in common. The reason of interest is that authors of these encyclopedic literatures are all scholars of Sung Confucianism and Sung Confucian was concern about ghost. The Sung Confucianism denied the ghost as personal being whom Korean folk religion regards to a kind of spirits. Instead of beliefs in ghost of folk religion, they insist on the ghost as Ki(氣), a kind of cosmic principle. But these encyclopedic literatures acknowledge some parts of folk religion's beliefs in ghost, because they admit the miraculous virtues of these parts. ⑤ There are many items on divination in these encyclopedic literatures. But they show dual attitude on divinations. The one is negative attitude to divinations on individual destiny and the other one is positive attitude to divinations on agriculture. ⑥ There are also many items on witchcrafts in these encyclopedic literatures. Through these items, I assumed pervasiveness of beliefs on witchcraft at that time. ⑦ Shamans, as religious specialist, are stand on a central position of Korean folk religion. So it is a matter of course that these encyclopedic literatures concerned on Korean shaman. As Confucians, authors of these encyclopedic literatures did not regards shamans as positive one. But they did not deny miraculous virtues of shamans. In spite of these encyclopedic literatures have negative view points to, and include false informations Korean folk religion, I would like to emphasis on importance of these encyclopedic literatures to understand Korean folk religions, especially Korean folk religions of late Yi Dynasty.