江原道 寺刹의 大雄殿에 나타난 풍수적 特徵 硏究

Abstract

Among the temples (寺刹) representing Gangwon-do, Cheongpyeongsa in Chuncheon, Guryongsa in Wonju, and Gukhyeongsa in Wonju retain unique meaning and characteristics of feng shui for a temple, such as having a Sagyeog (砂格) in Feng shui and placing in Hyulcheo by inheriting the energy of Jusan. In particular, it can be said that the spatial arrangement of Daeungjeon, including all the key elements of feng shui, corresponds to the final goal and pursuit of the temple feng shui. For a long time, places with temples have generally acted as places where mysterious ideas and popular beliefs have been harmonized, by giving people hope and anticipation along with the character of praying (祈福), called Gibog in Korean. Therefore, the spatial arrangement of Daeungjeon, which is the center of the temple, had a purpose to realize human desires throughout the entire district by considering various fundamental feng shui conditions. Therefore, the spatial arrangement of Daeungjeon was an inevitable choice, such as being located at the location of a Hyulcheo according to feng shui, and this was also applied in location and spatial composition of Cheongpyeongsa, Guryongsa, and Gukhyeongsa. The foundation of Jusan (主山) Yongmaeg of temples in Gangwon-do was conceived and descended from Baekdudaegan, and the sacred Jeonggi (正氣) forms Saenggi (生氣), as leading to the main mountains of each temple in Gangwon-do. Cheongpyeongsa has Obongsan Mountain as its Jusan. Guryongsa which has Chiaksan Birobong as a Taejosan sets Tokkibong as its Jusan. Gukhyeongsa has Hyangrobong as its Jusan. All three temples have characteristics of adapting to natural topography. In addition, with the assistance and protection of the left blue dragon and the right white tiger and embracing Hyulcheo of Daeungjeon to stay Saenggi, it forms the Jangpunggug in Korean (藏風局) of narrow front and wide back called Jeonchackhugwan in Korean (前窄後寬). Ansan, which is important in terms of harmony and balance, could secure every view to all three temples with an appropriate distance and form Joeung (照應). As looking at the Five Elements called Ohang in Korean (五行), Cheongpyeongsa is in the form of Suseungsu (水星水), Guryongsa is in the form of Toseungsu (土星水), and Gukhyeongsa is in the form of Geumseungsu (金星水), so that it could make harmony through mountains and waterways. It completely meets all the requirements of a good place of feng shui since it faces Hyulcheo enough and forms Yinyanggyobae (陰陽交配). The three temples also have the characteristic of arranging their space at the spot of Hyulcheo where the back of center sanctum Daewoongjeon is connected to Jusan and receives strong intellectual energy and spiritual energy. By providing Hyulcheo to Daeungjeon, the doctrine and its ideology were expressed, and the popular belief for human beings was naturally incorporated into Daeungjeon. To the left, Cheongpyeongsa forms Gyejwajeonghyang (癸坐丁向), Guryongsa forms Youjwamyohyang (酉坐卯向), and Gukhyeongsa decided Jwahyang (坐向) according to Ipsupryong with Gapjwagyeonghyang (甲坐庚向). It was decided to go to the left with Daeungjeon as the center of the main mountain peak suitable for the natural topography. All three temples were connected in a natural flow through the halls and towers in order to capture the vitality well in the Yumyeon wind water. Jwahyang was decided depending on Jusansuneunghyung (主山順應形) which is suitable for the natural topography, considering Daeungjeon as the center. In Bibofungshui (裨補風水), all three temples were connected in a natural flow through the sanctums and lofts called Nu (樓) in Korean to ensure that Saenggi was well captured. Through harmonious coordination, such as partially adjusting, supplementing, and improving poor things, they practiced feng shui to protect blood points. All three temples observed and studied the topography of Gangwon-do, and sanctums were placed by utilizing the characteristics of narrow front and wide back called Jeonchackhugwan in Korean (前窄後寬) and low front and high back called Jeonjeohugo in Korean (前低後高). This could have great advantages religiously as it emphasizes sacred character and dignity. Sagyeong with high mountains called Jeonchackhugwan has a border with the outside, so that it could reveal common characteristics which are religious dignity, hierarchy, and sacredness. Daeungjeon of the three temples have the feng shui common characteristics including JangpungDeugsu (藏風得水) and Baesanimsu (背山臨水) and they meet the requirements of the good site. It clearly shows their presence as thousand-year-old temples that save many believers and worshipers with Saenggi of the Daeungjeon. In terms of the temples in harmony with the mysterious and beautiful nature which is unique to Gangwon-do, Daeungjeon is placed at Hyulchoe to add feng shui to Buddhism during the sluggish period of Buddhism. In addition, it could harmonize and embrace Sansin and folk belief by preparing a place with favorable conditions as a high religion. Through this, it can be said that Buddhism and the belief in good luck formed a mutual relationship, maintained the continuity of temples in the mountains, and became a unique domain of temples. Therefore, they communicated with the people centered on Daeungjeon Hall, a place where feng shui geography was concentrated, achieving the ultimate goal of Buddhism, meditation and ascetic practice. Through this, it can be said that Buddhism and the faith for blessings formed a mutual relationship, and they maintained the continuity of temples in the mountains, and they became a unique domain of temples. Therefore, they communicated with the people by centering Daeungjeon in the place where feng shui geography was concentrated, and the ultimate goal of Buddhism that is meditation and ascetic practice was achieved. The difference in feng shui in the Daeungjeon of the three temples is that Jusan is a Tamrangmoksungchae, so that it reveals its shape depending on the process and distance of Haengryong, while it conveys wisdom to Hyul Choe. In addition, it can be said that it is a structure that can secure a certain distance from Ansan due to the topographical Jeonjeohugo. Since Cheongpyeongsa is Toseungchae, Guryongsa is Geumseungchae, and Gukhyeongsa is Suseungchae, they have different shapes of Ansan with a relationship of Joeung. As a result, the ideological source that Buddhism accepted feng shui is indeed balance and harmony based on nature. In this respect, Daeungjeon in Cheongpyeongsa, Guryongsa, and Gukhyeongsa has harmony by showing mutual respect for the relationship between humans and nature, nature and Buddhism, and Buddhism and humans. Therefore, Daeungjeon, which stands up in the center of these three temple spaces, is the main place of religion that encompasses the faith for blessings and blessings into Buddhism, so that it can be said to be a significant place where feng shui is integrated. |Ⅰ. 서 론 1 1. 연구의 배경과 목적 1 2. 선행 연구 검토 2 3. 연구의 대상과 방법 3

Ⅱ. 寺刹立地의 사상적 배경과 연혁 5 1. 寺刹立地의 사상적 배경 5 1.1 佛家의 사상 5 1.2 風水地理와 諸思想 6 1.3 立地와 공간구성 12 2. 사찰의 연혁과 발전과정 16 2.1 춘천 淸平寺 16 2.2 원주 龜龍寺 17 2.3 원주 國享寺 19

Ⅲ. 강원도 사찰의 풍수적 특징 전개 21 1. 淸平寺의 풍수적 특징 21 1.1 主山과 案山 21 1.2 龍과 穴 23 1.3 砂格과 물길 24 1.4 坐向의 결정과 裨補 26 2. 龜龍寺의 풍수적 특징 28 2.1 主山과 案山 28 2.2 龍과 穴 29 2.3 砂格과 물길 30 2.4 坐向의 결정과 裨補 32 3. 國享寺의 풍수적 특징 34 3.1 主山과 案山 34 3.2 龍과 穴 35 3.3 砂格과 물길 37 3.4 坐向의 결정과 裨補 39

Ⅳ. 강원도 사찰의 풍수적 특징 비교 41 1. 강원도 사찰의 풍수적 공통점 41 1.1 白頭大幹에 위치 41 1.2 吉地에 사찰 건립 43 1.3 穴處에 대웅전 배치 49 1.4 대웅전의 기복불가적 습합 51 1.5 자연에 순응한 坐向 선택 53 2. 강원도 사찰의 풍수적 차이점 54 2.1 主山과 案山의 차이 54 2.2 砂格과 물길의 차이 57 2.3 坐向의 차이 60

Ⅴ. 결 론 62

參 考 文 獻 65

ABSTRACT 69