금정산 범어사의 풍수지리적 특성 연구

국문 초록 (Abstract)

Beomeosa(범어사), one of the Hwaeomsipbo(화엄십보) Buddhist temples, is located in the middle of Godangbong(고당봉) in Geumjeongsan(금정산), the main mountain of Busan. Beomeosa was founded by the great monk Uisang in 18th year (678) of King Munmu of Silla at Jukjeon(죽전) Hagye(하계). and it seems that after 157 years Monk Uisang's descendants moved to the current place in 835 and expended greatly. According to the old text in Damgundo(담권도)〈Gojeok(고적)〉 “the name Junggeon(중건) was used because Beomeosa Temple was newly reconstructed.” It can be inferred that at this time, the heavy founder(중창주) would have been his legal successor, not the great monk Uisang. Beomeosa has maintained its magnificent appearance since its foundation, with many of the temple's affiliated buildings built over the years. Various factors may have influenced the location of the Garam(가람) layout, but the biggest influence may have been the influence of feng shui.
The reason why Beomeosa has been inherited and maintained so far is that it is highly related to the unique characteristics of Beomeosa and the factors of the geographical features of feng shui. So I started researching. There are eight hermitages and about 50 buildings in Geumjeongsan of Beomeosa.
The study analyzed the theory of the formation of Beomeosa and the theory of forming hyeol(혈) through field exploration and data collection through literature data.
The scope of the study was also examined for the study of feng shui relationship to the buildings placed in Beomeosa and the subsidiary hermitage of Beomeosa.
Unlike other temples, Beomeosa was uniquely located and divided into three areas: the upper, middle and lower sections. Daeungjeon(대웅전), Gwaneumjeon(관음전), joesajeon(조사전), Palsang-Dokseong-Nahanjeon(팔상-독성-나한전), Jajangjeon(자장전) and Sansinjeon(산신전) were located in the upper area. Mireukjeon(미륵전), Birojeon(비로전), Simgeomdang(심검당), Jongnu(종루), and Bozeru(보제루) were placed in the middle area. The lower part of the area was arranged in the order of Jogyemun(조계문), Cheonwangmun(천왕문), and Bulimun(불이문). In the study of Feng Shui theory of Garam(가람) deployment, the characteristics of Keimyungam(계명암), Naewonam(내원암), Geumgangam(금강암), Daesungam(대성암), Wonhyoam(원효암), Anyangam(안양암), Cheongryeonam(청련암), and Jijangam(지장암) were also examined.
The topography of the yongmaek(용맥) from sojosan(소조산), Geumjeongsan to jusan(주산) hyenmubong(현무봉) is analyzed by Feng Shui, and the main mountain (주산) energy body(에너지체) of Sasinsa(사신사) energy body, ansan(안산) energy body, cheongryong(청룡) energy body, baekho (백호) energy body of Sasinsa (사신사) energy body are analyzed based on the characteristics of the guk(국)-formational energy body of Feng Shui, and The coagulation condensation(응기응축) of the Sasinsa (사신사) energy body (에너지체) and energy field(에너지장) formation relation of the energy body, and the positive and negative of the Bumeosa energy body are analyzed.
About the longitudinal condensing relational energy transfer action and the relationship(종응축 관계 에너지 수수작용과 관계) between the ipsu-dunoi(입수-두뇌) and the jeonsun(전순) for the formational energy body characteristics of the hyeol(체) and the relationship between the relational energy transfer action and the relationship between the mutual lateral condensing energy transfer action of the cheongryong-seonik (청룡-선익) and the baekho-seonik (백호-선익) are analyzed topographically
In the characteristics of cheongryong(청룡) energy body and baekho(백호) energy body, it can be seen that there is a partial lack of mutual relations between jusan (주산), ansan(안산), cheongryong(청룡), and baekho(백호). This shows the characteristics of forming a unique and unusual topographic structure in the process of the yongmaek(용맥) progression that started from Mt. Maebong(매봉산) in Nakdong-jeongmaek(낙동정맥) and proceeded to Geumjeongsan Bumeosa in the aspect of natural geographical environment.
It is somewhat insufficient to translate insufficient and insufficient knowledge into writing, but I hope that feng shui studies and theories will be the basis of temple development and temple location, and will be referred to the initial environmental review so that the arrangement and composition of Garam(가람) is formed into an energy body and an energy field. Also I hope that the future of Beomeosa will continue and be maintained as a great Hwaeomsipbo(화엄십보) temple.

목차 (Table of Contents)

• Ⅰ. 서론 1
• 1. 연구의 필요성 및 목적 1
• 2. 연구의 배경 및 범위 4
• 3. 선행연구 6
• 1) 역사적 배경과 사상 6
• 2) 역사적 이론 12
• 3) 범어사의 풍수적 선행연구 19
• Ⅱ. 에너지장론의 이론적 고찰 21
• 1. 풍수원리의 에너지장 이론 21
• 1) 풍수원리의 이론적 배경 21
• 2) 에너지장론의 이해 24
• 2. 산맥론 29
• 1) 산의 형성 및 생멸법칙 29
• 2) 산의 결합질서 30
• 3) 산에너지의 안정구조 33
• 4) 산맥의 변역질서 36
• 5) 산맥의 변역구조 41
• 6) 산맥의 분벽원리와 개요 46
• 3. 국론 51
• 1) 국세 및 사신사 형성질서의 특성 51
• 2) 현무 에너지체와 현무정 52
• 3) 청룡과 백호에너지체 54
• 4) 주작안산의 에너지체 59
• 4. 혈장론 60
• 1) 혈장의 4상과 분류 60
• 2) 산혈의 생기법칙 60
• 3) 혈장 에너지의 합성원리 61
• 5. 풍수론 62
• 1) 바람의 물의 동조와 간섭 62
• 2) 득수론 65
• Ⅲ. 범어사의 풍수지리적 고찰 67
• 1. 범어사의 역사 67
• 2. 금정산 범어사의 풍수지리적 분석 70
• 1) 범어사의 내룡맥 형성 지형 파악 및 분석 70
• 2) 사신사 국세 형성과 혈장의 동조 관계 분석 76
• 3. 범어사 혈장의 형성과 동조 관계 분석 82
• 1) 현수(玄水) 입력에너지 지형 분석 82
• 2) 내청룡 내백호맥의 지형 분석 84
• 3) 주화(朱火) 에너지 지형 분석 85
• 4) 풍(風) · 수(水) 에너지의 현황 및 환경 분석 86
• Ⅳ. 결론 89
• 1. 연구 결과 요약 89
• 2. 시사점 및 향후 연구 91
• 참고문헌 93
• Abstract 97