물은 인간 생활의 필수요소임에 따라, 물에 대한 인식은 우리나라의 전통 적 공간관인 ‘풍수(風水)’에도 그대로 녹아들어 있다. 이에 연구는 풍수에서 중요하게 다루어지는 ‘물’의 논리를 지리학의 관점에서 고찰하였다. 특히 연 구는 ‘물은 재물이다(水管財物).’와 ‘기는 물을 만나면 멈춘다(氣界水則止).’의 논리를 중심으로 지리적 해석을 시도하였다. 구체적으로 연구는 ‘수관재물’ 논리에 대해 농업 및 상업의 두 측면에서 분석했고, ‘기계수즉지’논리에 대 해 지리학의 ‘곡류 목 절단 지형’과 비교 분석을 했다. 연구결과, 농업의 측면에서 전통 농경사회에서 빗물의 안정적인 확보와 이용은 농사와 직결되었고, 이는 물이 곧 재물이라는 인식으로 발달되었 다. 상업의 측면에서 물이 모이는 곳은 곧 재물이 모이는 곳이 되었다. 곡 류 목 절단 지형의 경우, 연구는 땅의 기운(地氣)을 멈추게 하는 물줄기(水) 로서 구(舊)하도와 현(現)하도 중 현하도를 기준으로 삼는 것이 타당함을 밝혔다.

본 연구는 현재 한국사회에 서로 대비되는 두 종류의 지리(지리학)가 공존하고 있는 상황에서 출발한다. 오랫동안 지리의 위상을 유지해왔던 한국의 전통 지리로서 ‘풍수’와 현재 지리 하면 일상적으로 떠올리는 지리로서 ‘Geography’ (서구의 근⋅현대 지리)가 그것인데, 이들 두 지리 간의 차이나는 지점이 무엇인지 드러내 보는 것이 본고의 목적이다. 이를 위해 먼저 근대 이전 정상적인 지리로 공유돼 왔던 풍수의 위상, 다음으로 풍수와 Geography 간의 인식론적 특징과 그러한 인식의 재현(representation) 상 차이를 살펴보고자 한다. 먼저 인식론적 측면에서 풍수와 Geography는 생태중심주의와 인간중심주의라는 서로 대비되는 형이상학적 믿음이자 관점을 바탕에 깔고 있다 할 수 있다. 가령 풍수의 대전제인 인간-환경 간의 동기간(同氣間) 관계 설정은 Geography의 인간중심적 입장과는 구분되는 풍수의 생태중심적 특징을 잘 대변해 주고 있다. 그리고 풍수와 Geography 할 것 없이 지리의 핵심적 요소인 인간, 자연 또는 인간과 자연 간의 관계 등을 어떻게 바라볼 것인가 하는 문제와 관련해 자연과 인간을 ‘동일시’하거나 적어도 유사한 것으로 인식(‘유사인식’)하는 풍수적 전제와 이 둘을 성격이 다른 별개의 독립적 존재로 보고(이원론적 분할) 이들 간의 인과론적, 결정론적 관계에 관심 갖는 Geography를 구분할 수 있다. 다음으로 인식론적 바탕에서 차이를 갖는 풍수와 Geography의 재현 양식의 문제인데, 지리 영역에서의 주요한 재현 수단인 지도를 통해 그 차이를 살펴보았다. 풍수적 재현으로서 고지도에는 용맥의 흐름이나 명당 구성 등 풍수의 생태중심적 인식이 잘 드러나고 있다. 그에 반해 정확성, 사실성, 객관성을 지도 제작과 평가의 주요 기준으로 삼는 Geography의 인간중심적 입장은 근⋅현대 지도를 마치 자연을 비추는 거울과 같은 재현물로 접근하고 있다.

明堂이란, 孟子에 의하면 儒敎에서 지향하는 政治的理想鄕을 실천하는 특정 장소를 말하는데, 그것은 天子國인 周나라의 武王이 鎬京에 세웠던 辟雍과 관련이 있는 것이다. 諸侯國인 魯나라의 泮宮역시 벽옹과 유사한 기능을 하던 곳이었는데, 그 두 지점 모두 ‘강물의 環抱’와 ‘背山臨水’라는 유사한 입지 환경을 갖추고 있었다. 이 두 國都의 이러한 자연 환경은 風水地理초기 이론에서 ‘明堂’과 ‘穴’이라는 吉地이론 형성에 밑바탕이 되었다. 殷나라 말기 서쪽 변방의 제후국에 지나지 않았던 周나라가 鎬京의 營建및 그곳의 辟雍건립 이후에 곧바로 천하를 소유하게 된 역사적 사건은, 초기의 風水연구가들에게 吉地의 기준에 대한 이론적 영감을 주었다. 한편 鎬京과 상당히 먼 거리에 있는 魯나라의 泮宮이 辟雍과 유사한 자연 환경을 갖춘 곳에 만들어진 배경에는, 바로 그 魯나라가 文王의 아들이자 武王의 아우로서 成王초 周나라 에서 수년 동안의 攝政활동을 하였던 周公을 위해, 그의 長子에게 수여된 제후국이라는 것과 무관하지 않을 것이다.

Hushoujing(狐首經) is Fengshui documents traditionally known to be written by Baihe(白鶴) of Han(漢) dynasty, which is hardly known in Korea. Baihe, the author, like Qingwuzi(靑烏子) has no evident personal background in history. There is a copy known to be written by Baihe of Han dynasty included in Dilitongyiquanshu( 地理統一全書), which was published in 1628. The editor is known as Yuxiangtou( 余象斗) from Fujiansheng(福建省) Jianyangxian(建陽縣) the same home town as Zhuxi(朱熹)'s. In contents and system, Hushoujing has the deep(profound) relationships between Qingwujing(靑烏經) and Zangshu(葬書), which attracts attention nowadays. Studying the relationships between Qingwujing, Zangshu and Hushoujing is the realm which requires systematic approach. Another reason for Hushoujing's attraction in Fengshui research lies in the contents related with Liqilun(理氣論). Mentioning Xingqilun(形氣論), Hushoujing also includes the explanation of Chinese compass needle, Deshui(得水) and Pokou(破口), and it is directly connected with the main theme of Liqilun. Hushoujing reveals a view point that both Xingqi(形氣) and Liqi(理氣) are important. Accordingly this means that we can understand Liqilun more clearly through studying Hushoujing. It is clearly recorded in the documents of Song(宋) dynasty that there was odd notes documents of Hushoujing as well as mentioning it. Therefore it is very likely that Hushoujing had been written before Song dynasty. Being contained in Huxianshengyinyangbeiyong(胡先生陰陽備用), Dilicanzanxuanjixianp oji(地理參贊玄機仙婆集), Dilitongyiquanshu, Lidaidilizhengyimishuershisizhong(歷代地理正 義秘書二十四種), Xingjiaershizhong(形家二十種), 5 kinds of Hushoujing‘s copies are descended. The contents of Hushoujing are also introduced in documents of sejong period in The Annals of the Choson Dynasty. This means that Hushoujing is the geographical books prevailed representatively in early years of Choson Dynasty and studying Hushoujing is indispensible to studying Fengshui history or Chinese compass(羅盤) as well as deep understanding of Fengshui theory.

This study was to analyze the philologicalcharacterofHuangdizhaijing(黃帝宅經). Huangdizhaijing isafirststagescripturesofYangzhaiFengshui(陽宅風水)whichisthe firstlymentionedbookinSikuquanshu(四庫全書).Huangdizhaijingisanobligatory book to read to understand the palace ofancientdynasty as wellas generalhousing of people. Huangdizhaijing measured housing conditions divided into Yangzhai(陽宅) and Yinzhai(陰宅).The contents succeeded traditionalYangzhaiguan(陽宅觀)which values direction(方向)andJiri(吉日).Thatis,classifying Yangzhaiinto24directionsbasedon QiofYinYang(陰陽之氣)theory,generalcontentsofHuangdizhaijingexplainsregulatory rulesand propitiousday in accordancewith theYangzhaimathematicalprinciplesand archaeology through Jixiongshenshalun(吉凶神煞論).Huangdizhaijing includesthekernel ofunderstanding thechinesearchitectsystem andhousing culturebecauseitdescribes closereciprocalinfluencesbetweenmanandhouse. It seems that the author of Huangdizhaijing is not the emperor but he was represented by descendants who systemized the idea ofHuangdizhaijing in Yangzhai shu(陽宅書).Being theremany ofdocumentspresentedby emperorlikeHuangdineijing (黃帝內徑),Itiscountedthatthereasonoftherepresentingemperoristoshow offits originhaslongandauthoritativehistory. Itseemsthatthepreserved period ofwriting Huangdizhaijing isTang(唐)dynasty, butcounting thatvariousYangzhaishuprevailed,Huangdizhaijing'scontentshasmuch in common with Dunhuangben(敦煌本), and it valued Menfazhidu(門閥制度) of Weijinnanbeichao(魏晉南北朝) dynasty,the many ofthe contents of Huangdizhaijing shouldbe formedbeforeTangdynasty. The exiting editions ofHuangdizhaijing could be divided into generally 8 kinds:① Zhengtongdaocangben(正統道藏本) ②Yimenguangduben(夷門廣牘本) ③Jindaimishuben(津 逮秘書本) ④Shuofuben(說郛本) ⑤Gujintushujichengben(古今圖書集成本) ⑥ Sikuquanshuben(四庫全書本)⑦Xuejintaoyuanben(學津討原本)⑧Dunhuangben(敦煌本)

This research was to analyze the direction ideas of residential Feng Shui. In ancient China residential places were been established by Xiangzhai(相宅) and Buzhai(卜宅) usages. And ancient Chinese always considered geographical features of mountains and waters for setting up their living places. Geographical features were also considered importantly in representative residential Feng Shui books, Zhaijing(宅經) and Yangzhaisanyao(陽宅三要). In Zhaijing, 24 direction ideas are co-related with Fagui(八卦) and GanZhi(干支) theories, and they are most important residential Feng Shui direction theories. The basic thoughts of 24 direction ideas of Zhaijing were already formed in Qin(秦) dynasty and modified in early Han(漢) dynasty. In Zhaijing, residential places were splited into Yangzhai(陽宅) and Yinzhai(陰宅) according to YinYang's Qi directions. Those theories were actually formed from meticulous observations on changing processes of YinYangWuXing(陰陽五行)'s Qi(氣). Constantly changed Qi of YinYangWuXing were studied by old chinese people from the observations on the sun, the moon, the five stars, the Great Bear, and ErShiBaXiu(二十八宿). The origin of Zhaijing's direction ideas is the direction system of ShiPan(式盤) in Qin and Han dynasty. On ShiPan TianGan(天干)․Dizi(地支)․Fagui․TianDiRenGui(天地人鬼) were arranged very systematically into four and 24 directions. DongxiSizhai(東西四宅) theories of Yangzhaisanyao had edited more lately than Zhaijing(宅經), and formed according to Fagui(八卦)‘s YinYang(陰陽) principles. But the basic ideas is same with Zhaijing's. It proves that residential Feng Shui theories were constantly improved and modified. And both residential Feng Shui direction ideas of Zhaijing and Yangzhaisanyao are the general ideas in old china. The point of that ideas is Sky's four or 24 directions are correspondence with the earth's. It came from the traditional thoughts that Heaven, Earth, and mankind are co-related and influenced each other according to Qi's changing processes. Gather up above mentioned, the direction ideas of residential Feng Shui is a systematic thoughts of old chinese for harmonizing Tian-Di-Ren-Gui, and is their specific methods for harmonizing the nature's Qi, mankind and spirits.

This study was to analyze the philological character of Qingwujing(靑烏經). Qingwujing is the oldest and representative documents of FengShui, especially famous for FengShui XingQi(形氣) theories. In spite of its fame, a systematic research for Qingwujing was not yet fulfilled up to now in Korea. It is the main reason why have to research the philological character of Qingwujing. The results from this research were described as following. Qingwuzi(靑烏子), as known of Qingwujing's writer is very famous already in Han(漢) dynasty for his accurate FengShui methods. His FengShui theories getting more powerful from WeiChen(魏晉) to Tang(唐) dynasty. In Tang(唐) dynasty his FengShui theoies widely disseminated and hold a great position in Chinese FengShui. Cause of cultural interchange between Korea and China, Qingwuzi had a big amount of influence on Korean FengShui. Qingwujing(靑烏經) was basically formed in Han(漢) dynasty and obtained a great fame from WeiChen(魏晉) to Tang(唐) dynasty. In Tang(唐) dynasty Qingwujing was abolished by government rulers, but it recovered and retouched by some scholars from Tang(唐) and Song(宋) dynasty. In the process, the block book of Qingwujing were changed for four or five kinds. Qingwujing's block books of Ming(明) dynasty are Yimenguangdu(夷門廣牘), Jindaimishu(津逮秘書), Xiaoshisanjing(小十三經), Jujiabibei(居家必備), and Shuofu(說郛). It's block books of Qing(淸) dynasty are Gujintushujicheng(古今圖書集成), Sikuquanshu(四庫全書), Xuejintaoyuan(學津討原), and Ershierziquanji(二十二子全集). It's block book of Choson(朝鮮) dynasty is KyujangKak(奎章閣). Among them distinctive characters been founded, but the basic contents and theories are almost same. In Korea, Qingwuzi's FengShui theories were confirmed in Silla(新羅) dynasty, and it recoreded in Soongboksa inscription written by Choi-CheeWon. Qingwu(靑烏) or Qingwuzi were known for a great FengShui master or a FengShui standing theories in Koryeo(高麗) and Choson dynasty among royal families and the aristocratic classes. And Qingwujing was a representative FengShui theory book in wh0.1ole period of Choson dynasty. Now for understanding traditional FengShui theories, we have to understand the main FengShui theories in Choson dynasty at first. For understanding Choson FengShui, the study on philological character of Qingwujing is the basic works. If those works fulfilled successfully, we can understand FengShui theories and FengShu itself more correctly.

This study examines the Symbolic notions of Haein Buddhist Monastery based on the context of Feng-shui. Through the study, it is verified that the geographical features surrounding the Haein Buddhist Monastery are imbued with the basic layout of the monastery and the constitutional elements of the Haein Buddhist Monastery are structured and formed with the architecture and landscape of the monastery. Thus, the study maintains that the siting and the arrangement of the Haein Buddhist Monastery reflect the context of Feng-shui.