Faith in Ksitigarbha is one of the four typical Buddhist beliefs of Korea, together with Bodhisattva, Amita Buddha and Maitreya. Relevant scriptures referred to the nature of Ksitigarbha that first, he established Great Mercy memorial hall for attaining Buddhahood after delivering all people out of pain and sins, and second, he practiced filial duty going to hell himself to save his mother who had been demolished by making sins. Such features of Ksitigarbha determine the nature of belief in Ksitigarbha, which is largely summed up into four things practice of Buddhistic austerities, prayer for the soul, penitence and charity. Ksitigarbha belief was accepted through India and China in a new form of Korean style, which played an important role in determining the Koreans’ view of life and death. Ksitigarbha belief introduced in the period of the Three Kingdoms took root as a popular belief assuming earthly and bless-wishing inclination. Among the people, there occurred a trend to combine a popular belief or shamanism praying for heavenly bliss of the dead and holding a ceremony for a better world. Ksitigarbha belief made the Koreans a big effect on forming their outlook on life and death and the universe. Buddhist view of life and death gave rise to thoughts about hell, which built up into the notion of Ksitigarbha Ten Kings by combining the Taoist idea about Ten Kings. Buddhist hell of the next world influenced a popular belief and shamanism forming the vertical ‘celestial-terrestrial’ outlook on the universe in myth, horizontal ‘this world-the next’ between life and death in shamanism, and ternary ‘celestial-terrestrial-under world (hell)’ one. This ternary thinking of the universal space and the idea that death is not the end brings forth the miracle tale of rebirth in the next world or returning from it. Through the story of experiencing the other world, we can verify that Ksitigarbha belief is an important factor to form Korean people’s outlook on life and death. Ksitigarbha belief has formed the Koreans’ view of life and death and the universe as a positive element to relieve the vague fear of death, give hope for life after death, and help perform the good. While China’s Ksitigarbha focuses on the worldly prayer for blessing and Japan’s takes much interest in prayer for the soul illustrated in Mizyuko belief, Korea’s is characterized by filial duty and penitence. A further comparative study on Ksitigarbha is needed between the three Oriental countries.