통도사 내 극락암과 서운암의 풍수 입지분석

다국어 초록 (Multilingual Abstract)

Feng-Shui seeks harmony, balance, and change, expressing auspiciousness when these elements are appropriately achieved. The purpose of this study is to analyze the Feng-Shui locations of Geukrakam and Seounam, two of the seventeen hermitages within Tongdosa, exploring the influence and significance of Feng-Shui.
Geukrakam and Seounam, the subjects of this study, are steeped in long history and tradition, having produced revered monks such as Kyungbong and Seongpa. They are popular pilgrimage destinations, making their Feng-Shui locations of particular interest. The study involved reviewing various documents and theses, as
well as conducting multiple location visits, with the findings summarized as follows.
First, Geukrakam is situated in a position that receives a 'Yonghyeol' of Mt. Yeongchuk, with well-developed left and right ‘Seonik’ (wing shape), forming a ‘Wahyeol’ that facilitates strong ‘Jangpung’ (wind blocking). From a distance, the hermitage resembles a mouth opening in a recess formed by the mountain’s slopes. Geukrakam also boasts cultural contents like the anecdotes of monk Kyungbong and various cultural heritages, including the Danhagak(Dokseonggak)’ (hall of the hermit sage), known for its prayer efficacy. The eyebrow-shaped ‘Haewooso’ (restroom) serves as an excellent example of blocking wind ‘Bibo’. Second, Seounam features a ‘Wahyeol’ formed by a ‘Hoengryong Ipsu’ (one of the ways energy flows into a location), with the communal kitchen and the Samcheon Buddha Hall playing the role of ‘Jeonsoon’ (energy guide). The pond in front of the hall not only prevents the escape of ‘Jigi’ (earth energy) but also harmoniously accommodates the seasonal changes, serving as a rest area. The slightly lacking 'Baekho' (white tiger; indicating the 'West' axis of settlements) aspect is compensated by the alignment of numerous ‘Jangdokdae’ (ceramic pots), creating artificial connectivity. Third, the Seounam Janggyeonggak, when combined with the front Dharma hall, forms a ‘ᄆ’ shape when viewed from above, creating a central courtyard. The 'Yongmaek' (a mountain range where the energy of mountain flows) of Mt. Yeongchuk descends behind the Janggyeonggak, forming a ‘Yuhyeol’, with the building’s structure enveloping it like ‘Naebaekho’ and ‘Naecheongryong,’ thereby facilitating energy flow. The Dharma hall serves as a ‘Jeonsoon.’ Recently, a large water tank was added in front of the Dharma hall; The water tank features petroglyphs from the Ulju area drawn on its base, presenting not only aesthetic beauty but also functioning as an artificial pond that prevents the escape of 'Jigi' (earth energy) when it encounters water. The back mountain view from Janggyeonggak includes the ‘Mokhyeong’ (wood-shaped) Ansan near Tongdosa, beneficial for the location. The 'Baekho' of Janggyeonggak is robust, encircling the energy forcefully, while the 'Cheongyong' (blue dragon; indicating the 'East' axis of settlements) appears slightly weaker, suggesting that planting more trees or building structures on the 'Cheongyong' side to balance with the 'Baekho' would be advantageous. In conclusion, the Feng-Shui locations of Geukrakam, Seounam, and Seounam’s Janggyeonggak are all exemplary. Their popularity among visitors indirectly suggests the benefits of their Feng-Shui locations. It is believed that good Feng-Shui not only attracts numerous visitors but also contributes to the hermitages’ value as spiritual retreats, producing eminent monks like Kyungbong and Seongpa. While the influence of Feng-Shui on the enduring power of these hermitages is not visibly apparent nor easily proven, it is undoubtedly significant. It is hoped that further research will continue to validate the impact of Feng-Shui, focusing on popular and historically significant temples and hermitages.

목차 (Table of Contents)

• 제1장 서 론 1
• 제1절 연구 배경 및 목적 1
• 제2절 연구의 범위 및 방법 5
• 1. 연구의 범위 5
• 2. 연구의 방법 6
• 제2장 연구에 관한 이론적 배경 11
• 제1절 풍수의 기본 사상 11
• 1. 음양오행(陰陽五行) 11
• 2. 팔괘(八卦) 14
• 3. 구성(九星) 16
• 4. 동기감응론(同氣感應論) 18
• 제2절 풍수의 기본 이론 21
• 1. 형세론(形勢論) 21
• (1) 간룡법(看龍法) 22
• (2) 정혈법(定穴法) 25
• (3) 장풍법(藏風法) 29
• (4) 득수법(得水法) 33
• 2. 좌향론(坐向論) 36
• 3. 물형론(物形論) 40
• 4. 비보(裨補) 풍수 42
• 제3장 극락암의 풍수 입지 46
• 제1절 극락암의 내력과 공간구성 46
• 제2절 풍수 입지분석 65
• 1. 용(龍: 看龍法) 65
• 2. 혈(穴: 定穴法) 66
• 3. 사(沙: 藏風法) 68
• 4. 수(水: 得水法) 71
• 5. 향(向: 坐向法) 72
• 제4장 서운암의 풍수 입지 74
• 제1절 서운암의 내력과 공간구성 74
• 제2절 암자의 풍수 입지분석 79
• 1. 용(龍: 看龍法) 79
• 2. 혈(穴: 定穴法) 80
• 3. 사(沙: 藏風法) 81
• 4. 수(水: 得水法) 83
• 5. 향(向: 坐向法) 84
• 제3절 장경각의 내력과 공간구성 85
• 제4절 장경각의 풍수 입지분석 89
• 1. 용(龍: 看龍法) 89
• 2. 혈(穴: 定穴法) 90
• 3. 사(沙: 藏風法) 91
• 4. 수(水: 得水法) 95
• 5. 향(向: 坐向法) 96
• 제5장 결 론 97
• 참 고 문 헌 100
• ABSTRACT 104