한암=Han-am; 상원사=Sangwon Temple; 불출동구=Seclusion Within Gate; 수졸=Sujol; 조용명=Cho Youngmyung; 현실관=View of Reality; 문필=Writings; 선사상=Seon Thoughts
摘要
본고는 한암스님이 오대산 상원사에서 불출산·불출동구한 실상을 고찰하는 한편 사회와 소통한 현실관을 사료에 근거하여 분석하고 해석한 것이다. 한암은 26 년 동안 불출산을 서원하여 지켰지만, 탄허를 비롯한 제자들은 불출동구로 칭송하 였다. 여기서 동구란 관대거리를 가리킨다. 그렇지만 한암은 실제로 두 차례 오대 산문을 나섰다. 한암의 불출동구와 밀접한 청정지계 및 수졸상, 검박한 생활, 대중적 가풍을 포함한 승행도 고찰되었다. 특히 조용명이 회고한 교단이나 사회현실에 무관하다던 한암의 수졸상은 상원사 주석의 초기 것으로 그 이후의 행적과 괴리된다. 그는, 1929년에 이미 교정에 선출되어 세간사인 월정사 부채문제를 주도적으로 해결하 였고, 종정과 교정으로서 불사의 처리와 종단의 화합, 국가와 민족의 번영을 기원 하는 등 현실적인 사회관을 보여주었다. 그 계기는 오대산석존정골탑묘찬앙회의 발족이었고, 이후로 중생의 교화와 구제나 사회현실관은 보다 강력해졌다. 한암의 문필활동은 월정사 부채 상환을 보조하려는 목적이었지만, 여기에서도 중생의 구제, 사회적 성공 등을 포함한 현실관은 시간이 흐를수록 점차 강화되었 다. 그의 서간에도 일상생활이나 사무 가운데 참선을 강조한 것에서부터 현실사회 에서 불국토의 건설을 지향하는 선사상이 확인되었다. 이상은 한암스님이 동구를 경계로 삼아 불도를 추구하며 전통불교를 정립하는 동시에 적어도 세간의 실사마저 회통한 이사무애(理事無碍)의 반영으로 해석된다.
The purpose of this paper is to examine the life of Han-am, a Buddhist monk, not only considering his life in seclusion at the Sangwon Temple in the Odae Mountain but also analyzing his view of reality that has communicated with secular society, based on historical records. For twenty-six years, Han-am had kept his promise not to leave the mountain, but his disciples, including Tan-heo, praised him as confining himself within the temple’s gate of the Sangwon Temple. The meaning of ‘Within the temple’s gate’ was ‘up to the Gwandae-street’. However, Han-am actually left out of the temple’s gate twice. His walk of life as a Buddhist monk, including hid keeping Buddhist percept (淸淨持戒), Sujolsang (守拙相, Keeping one’s human nature), life in frugality, and open relationship with the public (大衆家⾵), which were closely related to Han-am’s seclusion, was taken into consideration. Especially, Cho Youngmyung recalled Han-am’s Sujolsang unrelated to organizations of Buddha and secular society, which reveals a considerable gap between his earlier image and his real life. Han-am was elected as a great Buddhist monk in 1929 and solved the debt problem of the Woljeongsa Temple (월정사). Furthermore, his view of secular society is shown through his moves as a great Buddhist monk, which included dealing with Buddhist services, harmonizing Buddhist organizations, and praying for the prosperity of Korea and its people. The inauguration of ‘The Organization for the Maintenance of the Buddha’s Skull Stupa in the Odae Mountain (五臺山釋尊頂骨塔廟讚仰會)’ served as an opportunity for his engagement, and after that, Han-am’s thought got stronger. Han-am’s literary activities came from his purpose to help ease the debt problem of the Woljeong Temple, and his view of reality, including Saving-Mankind and secular success, was extended and strengthened through his literary works. Han-am’s Seon (禪) thoughts, which were read in his collection of letters, focused on Seon meditation during work and life and tried to build the Buddha’s Land in the actual world. Han-am pursued consilience, using the gate of the temple as a border to seek the teaching of the Buddha and establish the traditional Buddhism while considering problems in the secular world, and this can be interpreted to show his endeavor as a kind of the reflection of the ‘Isamuae (理事無碍)’ idea (the Non-obstruction of Universal Principle and Particular Phenomena).
