山岳信仰或山神信仰在古代東亞相當普遍，與佛教各自產生了不同的聯繫方式。在中國，山岳信仰以及山神一部分道教化，與佛教保持了一定的距離，一部分則被納入佛教體系之中；在朝鮮半島，山神信仰以山神閣的形式，與佛教寺院並存；在日本，山神則進入了佛教的系統，成為神佛習合的先驅。若從佛教儀式的角度觀察，可以發現山神與佛教的關係還可能存在其他模式，其中，又有所謂「山王」的存在。本文注意到東亞佛教中出現的「山王」，並以佛教儀式為主要對象，考察山王在佛教儀式中扮演的角色及其與佛教的關係。以天台智顗的〈敬禮法〉為基礎，首先揭示了智顗對於「山王」作為護法善神護持佛教的新詮釋，再以日本最澄的「三部長講會式」作為比較對象，確認兩者之間的關聯性，說明山王在東亞佛教中可能扮演的角色。

The worship of mountain or mountain gods is popular in ancient East Asia, and blended with Buddhism in different ways. In China, mountain gods played an very important role in Daoism, while mountain gods in Korean peninsula coexisted with Buddhism. In Japan mountain gods were even assimilated into Buddhist system, becoming the pioneer of syncretism of Buddhism and gods-worship. By inspecting Buddhist rites, different models of interacting relations between mountain gods and Buddhism can be discovered. Also, ＂Shanwang 山王＂ (Sannō), that is, King of mountain can be found in Buddhism related texts. Noticing these Shanwang in East Asian Buddhism, this paper will focus on Zhiyi's ＂Jinglifa 敬禮法,＂ through illustrating Zhiyi's creative view of seeing Shanwang (king of mountain) as Dharma-protecting god, and comparing with Saicho's Sanbuchōkōeshiki, indicate the roles that king of mountain played in East Asian Buddhism.