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| 노천 월하의 포교인식과 실천이념=Ven. Nocheon Wolha’s Awareness of Buddhist Propagation and His Idea of Practice | ||
| 作者 | 하춘생 (著)=Ha, Choon-sang (au.) |
|---|---|
| 出處題名 | 선문화연구=禪文化硏究=Studies of Seon Culture |
| 卷期 | v.17 n.0 만해 용운스님 70주기 추모특집 |
| 出版日期 | 2014.12 |
| 頁次 | 315 - 349 |
| 出版者 | 한국불교선리연구원=The Korean Institute of Buddhist Seon |
| 出版者網址 | http://seonli.or.kr/ |
| 出版地 | Seoul, Korea [首爾, 韓國] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 韓文=Korean |
| 附註項 | 저자정보: 동국대학교 경영전문대학원 사찰경영과정 주임교수 |
| 關鍵詞 | 월하=en. Wolha; 통도사=Tongdosa Temple; 포교=Buddhist Propagation; 실천=Practice; 정화=Purification Movement; 복지=Welfare; 출가정신=His Consciousness as a Monk |
| 摘要 | 노천당 월하(老天堂 月下, 1915~2003)는 해방이후 지금의 대한불교조계종의 성립과정에 주체적으로 참여했던 주역의 일원이요, 쇠락일로에 접한 영축산 통도사를 일대 쇄신하고 오늘날 총림살림의 기반을 구축했던 현대사의 산 증인이다. 본 논문은 월하가 일생을 통해 보여준 포교인식과 실천이념을 고찰한 글이다. 월하의 출가행장에서 살필 수 있는 삶의 특징적 가치는, · 극기추상 대인춘풍(克己秋霜 對人春風)의 기품· 청정가풍 불조혜명 기치 든 행동가· 군단포(軍團砲)로 상징되는 포교실천가· 합리적인 절대권력의 교화행자· 하심의 화신으로 칭송된 육바라밀행자 등으로 정리된다. 월하의 출가정신은 그렇듯 분명했다. 안으로는 청정가풍을 실현하기 위한 지계정진의 끈을 놓은바 없으며, 밖으로는 처처에 대중포교도량을 시설해 전법교화에 거침없는 행보를 보여주었다. 월하가 해방이후 교단정화운동에 핵심인물로 참가해 오늘날 조계종 출범에 일대 전기를 제공해준 일을 비롯해, 동국대 이사장 재직 시 학교를 불교대학과 여타 단과대학으로 분리·운영케 하려고 했던 정부의 농간을 막아내고 학교를 지켜낸 일, 총림의 방장으로서 지역포교당이 전법교화의 수범역할을 다할 수 있도록 전폭적인 지원을 아끼지 않은 일, 노인복지법인 설립의 원력을 기필코 구현한 일, 통도사 경내에 포교와 신행의 공간이 어우러지는 설법전을 조성한 일, 문화포교의 공간역할을 다하고 있는 성보박물관 건립예산의 난제를 해결해준 일 등의 행장은 그의 원력과 성정을 고스란히 보여준다. 여타의 교구본사나 주요 문화재관람료 징수사찰들이 매너리즘(mannerism)에 빠져 있을 때도 통도사가 총림살림과 신행활동에 있어서 질서정연하면서도 역동적으로 움직일 수 있었던 것은 방장의 소임을 다한 월하의 ‘준엄한 덕’에 따른 결실이었다. 월하의 이러한 성품과 행적은 오늘날 수행의 상실과 서구기독문명의 급속확산으로 위기를 맞고 있는 한국불교의 바로미터(barometer)가 될 수 있을 것이다. Ven. Nocheon Wolha(老天月下, 1915~2003) was a living witness who played a leading role in founding the Jogye Order of Korean Buddhism after 1945 when Korea gained independence, and who established the foundation of the full monastic training temple in Mt. Yeongchuk by changing Tongdosa Temple completely. This paper is to examine his awareness of Buddhist propagation and idea of practice through his whole life. His character as a monk is said as follows: the elegant monk who keep his private and public life separate clearly as it was expressed by his self-control like the autumn frost and his relationship with others like the spring breeze; the doer who put up the banner of establishing the pure practical tradition and succeeding the wisdom of Buddhas and masters; the Buddhist protagonist who was symbolized by the corps artillery; the educational guide who had the absolute but rational power; and the practitioner of the Bodhisattvas’ Six Perfections, who was admired to be the incarnation of humility or lowering his mind. His consciousness as a monk is shown explicitly like the following: He would never give up trying to keep Buddhist precepts for realizing the pure practical tradition inside, and would show his feisty stride for Buddhist propagation and education outside by building public Buddhist centers all over the country. His aspiration for and attitude to the Jogye Order is revealed by his activities as follows. He gave the turning point in the establishment of the Jogye Order with his playing a key role in the Purification Movement after 1945. When he was the chief director of the Dongguk University, he prevented the government from trying to divide the university between the Buddhist College and other colleges, and kept the university as it was. As the spiritual master of the full monastic training temple of Tongdosa Temple, he supported, spiritually and materially, many Buddhist propagation centers, which were standing the name of Tongdosa Temple, in playing exemplary roles for the Buddhist propagation. He realized his wish for the welfare organization for the aged and built the Dharma Talk Hall inside Tongdosa Temple for both the propagation and the practice. Also, he immediately solved the budgetary problem for building the Buddhist Museum and help it playing the key role of the cultural propagation. It was absolutely thanks to his strict virtue that, while other district main temples or some temples collecting the Cultural Property Admission Fee felt into mannerism, Tongdosa Temple could be managed in good order and propagate actively. Ven. Wolha’s life and his character can be said to be the barometer of Korean Buddhism which gets into a desperately dangerous situation from the lost of practice inside and the proliferation of Western Christian culture. |
| 目次 | Ⅰ. 들어가는 말 317 Ⅱ. 노천 월하의 행적과 기품 321 Ⅲ. 노천 월하의 포교인식과 실천이념 330 Ⅳ. 나오는 말 342 |
| ISSN | 1975857X (P); 26715708 (E) |
| 點閱次數 | 96 |
| 建檔日期 | 2022.07.23 |
| 更新日期 | 2022.07.23 |
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