# 牧牛堂主 一代記(목우당주 일대기)(120) The biography of Mokwoodangju

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父女問答(부녀문답) 글을 네이버에 올리자 來訪客(내방객)들이 자주 生起(생기)어

여러사람이 牧牛堂(목우당)과 因緣(인연)짓게 되었으니 먼저 떠오르는 이름은 鳥致院(조치원)의 蔡氏(채씨) 이다.

同甲(동갑)이라 더 마음이 간다. 半年(반년)의 因緣(인연)이다.

같은 밥 먹으며 한 지붕아래에서 지냈다. 軍 領官 高級 將校 出身(군 령관 고급 장교 출신)이다.

保安司 中領時節 忠淸南道(보안사 중령시절 충청남도)를 管轄(관할)하는

責任官(책임관)이었기로 軍政時節(군정시절) 한 때 勢道(세도)가 컸다.

軍權時節(군권시절)에 官(관)을 掌握(장악)하고 있을 때이니

公務員(공무원)들이 가장 꺼려하는 領官將校(령관장교)이었다.

비위에 거슬리면 官職(관직)의 運命(운명)이 좌우 될 수 있었기 때문이다.

그는 軍(군)에서 轉役(전역)해서는 祖上神(조상신)이 應(응)하였고

글자의 꼴값을 풀이하는 才主(재주)를 가지게 되었다.

특히 千字文(천자문) 글자를 꼴값으로 풀이하였다. 막내딸에게 가르치기도 했다.

첫번째 弟子(제자)라 하였지만

旣實(기실) 막내 딸은 다 忘却(망각)하여 暗記(암기)한 글자가 하나도 없을 地境(지경)이다.

아는 것이 없다.

그는 나와 함께 千字文(천자문)을 풀이하여 네이버에 登載(등재)하게 되었다.

헌데 牧牛堂主(목우당주)의 天下事(천하사) 뜻을 따르는 듯하면서

本人(본인)의 漢文(한문)글자 꼴값 풀이를 더 重視(중시)하려 하였다.

하여 主客(주객)이 轉倒(전도)되면 안된다 크게 指摘(지적)하였더니

牧牛堂(목우당)을 나가서는 목우당에 발길을 끊었다.

그의 큰 스승처럼 여긴 安東 金氏(안동 김씨)를

禪師(선사)라 號稱(호칭)하며 道力(도력)이 있다 말함에 만나보았었다.

나를 보고 반기어 맞아주던 곳은

公州(공주)에서 論山(논산)가는 國道邊 野山(국도변 야산)위에 있는 無名(무명)의 庵子(암자)이었다.

道力(도력)이란 靈圖(영도)로써 占卦(점괘)를 내어 풀이하는 才主(재주)이었다.

어린 童子神(동자신)이 應(응)해서 그림의 符(부)로 神(신)의 意思(의사)를 表現(표현)하였던 것이다.

周邊人(주변인)들이 神奇(신기)하다 말하나 잔재주의 術(술)일 뿐이다.

蔡氏(채씨)는 牧牛堂 二層(목우당 2층)에서 居處(거처)하였고

金氏 老人(김씨 노인)은 屋塔房(옥탑방)에서 居處(거처)하였다.

安東 金氏 老人(안동 김씨 노인)은 號(호)가 松竹(송죽)이었다.

송죽은 날마다 그림을 그렸고 나에 대한 이미지의 그림도 여러장 그려가지고 내게 와서 설명하였다.

그러나 그림의 細部的(세부적)인 뜻은 說明(설명)치 못하므로 내가 推加(추가)로 풀이하기도 하였다.

그는 學歷(학력)이 初等學校(초등학교)도 제대로 나오지 못하여 無識(무식)했기 때문이다.

하루는 二層(이층)에 居處(거처)하는 막내아우가 올라와서

松竹(송죽)이 祖父墓所(조부묘소)에 가서 拜禮(배례)를 올려야 된다 해서 함께 다녀왔다라 告(고)한다.

祖父(조부)께서는 큰 선생님이기에 參拜(참배) 올려야만 된다고 말 하더라는 것이다.

松竹(송죽)은 82세 때에 목우당에 왔는데

구두를 신고서 가파른 山行(산행)을 할 수 있을 만큼 健康(건강)한 體質(체질)이었다.

平生 山中(평생 산중)에 居(거)하면서 道(도)닦는 運命(운명)이라

一般衆生(일반중생)과는 確然(확연)하게 다른 面(면)이 있었다.

하루는 錦山 觀音窟(금산 관음굴)에 後學道伴(후학도반)들과 同行(동행)하였는데

구두를 신고서도 젊은 後學道伴(후학도반)보다 더 잘 오르내리는 모습이었다.

事實 松竹(사실 송죽)은 牧牛堂(목우당)에서 하는 일 없이 뜨거운 밥만 얻어 먹는 인사가 되었다.

헌데 全羅道 鎭安 馬耳山(전라도 진안 마이산)에 가던날

佛敎 聖物 販賣店(불교 성물 판매점)에 들르니 妙(묘)한 道人(도인) 지팡이들이 많이 陳列(진열)되어 있었고

그 지팡이들 중 가장 奇妙(기묘)한 模樣(모양)의 지팡이 하나를 나에게 들고와 주면서 膳物(선물)이란다.

나는 自稱 道人(자칭 도인)티를 내면서 奇妙(기묘)한 지팡이 들고 다니지 않으니

必要(필요)치 않는 것을 목우당 집에까지 가지고 왔으니 지금도 屋塔房 狗席(옥탑방 구석) 어디엔가 있을 것이다.

自稱 道人(자칭 도인)이라며 나대고 티내는 자 眞實(진실)한 道人(도인)이 못된다.

妙(묘)한 지팡이 들고 다니면서 倨慢(거만)스럽게 무게 잡는다 해서 道人(도인)이 될 수 없고

虛雜(허잡)한 사람이 道人行勢(도인행세) 한다 하여

누구 한 사람 道人(도인)으로 알아 주는이 있을리 萬無(만무)한 것이다.

여러나날 목우당에서 편안히 지내니 慾心(욕심)이 發動(발동)하여

딴 생각을 하려들다가 나의 號痛(호통)으로 그 역시 목우당을 떠났다.

正道(정도)를 推求(추구)하는 牧牛堂(목우당)에서

公道(공도)가 아닌 私心(사심)의 慾心(욕심)을 품고 딴 생각을 가지면 神道(신도)로 부터 除去(제거)된다.

道人(도인)은 쓸데 없이 호기부리거나 客氣(객기)부리는 허튼짓을 하지 않는다.

송죽은 數年後(수년후)에 다시 왔고 역시 여러날 동안 지냈다.

영어(English)

When I posted the article "Fathers and Daughters' Questions and Answers" on Naver, I started getting a lot of visitors, and many people started to form a connection with Mokwoodang. The first name that comes to mind is the Chae clan of Jochiwon. I feel even more drawn to him because we are the same age. It's a connection that goes back half a year. We ate the same meals and lived under the same roof. He is a high-ranking military officer. As he was the officer in charge of Chungcheongnam-do during his time as lieutenant colonel of the Security Command, he had great influence during the military government. During the military government, he held the reins of power, so he was the most hated officer by civil servants. This was because if he offended them, the fate of his official position could be swayed. After being discharged from the military, he was blessed by his ancestral spirit and gained the talent to interpret the form of letters. He was particularly good at interpreting the form of the Thousand Character Classic. He even taught it to his youngest daughter. Although he called her his first disciple, in reality, his youngest daughter had completely forgotten everything and had not memorized a single letter. She knew nothing. He and I deciphered the Thousand Character Classic, and our post was published on Naver. However, while it seemed like he was following the will of the owner of the shepherd's sect in world affairs, he tried to place more importance on the interpretation of his own Chinese character fonts. He was strongly warned that the roles of the host and guest should not be reversed, so he left the shepherd's sect and stopped coming back. He met the Andong Kim clan, whom he regarded as his great teacher, calling him a Zen master and saying that he had Taoist powers. The place that greeted me warmly was an anonymous hermitage on a mountainside along the national highway from Gongju to Nonsan. Do-ryuk was the talent of interpreting divination using spiritual charts. A young child god responded, expressing the god's intentions through the talisman drawn. People around me called it miraculous, but it was nothing more than a trick. The Chae family lived on the second floor of the Mokwoodang, and the old man Kim lived in the attic. The old man of the Andong Kim family was called Songjuk. Songjuk drew pictures every day and drew several pictures of me, which he would bring to me to explain. However, since he could not explain the detailed meaning of the pictures, I also added my own interpretation. This was because he was illiterate, having not even graduated from elementary school. One day, the youngest brother, who lived on the second floor, came upstairs and said that Songjuk had told him that he had to go to his grandfather's grave to pay his respects, so he went with him. His grandfather had said that he had to pay his respects because he was a great teacher. Songjuk came to Mokwoo-dang at the age of 82, and his constitution was so healthy that he could hike up the steep mountain wearing shoes. He was destined to live in the mountains his entire life, cultivating the Way, and so he had a distinctly different side from ordinary beings. One day, he went to the Gwaneumgul Cave in Geumsan Mountain with his fellow students. Even though he was wearing shoes, he seemed to climb up and down more easily than his younger companions. In fact, Songjuk became a person who did nothing but eat hot rice at the herd. But one day, while I was going to Maisan Mountain in Jinan, Jeolla Province, I stopped by a Buddhist relic store and there were many strange walking sticks on display. Among them, the one with the most strange shape was brought to me and said it was a gift. I don't carry around strange walking sticks while pretending to be a Taoist, so I brought one that I didn't need all the way to Mokwoo-dang's house, so it must still be somewhere in the corner of the attic. A person who calls himself a Taoist and shows off is not a true Taoist. You cannot become a Taoist by carrying a strange staff and arrogantly carrying around weight. And if someone is vain and pretends to be a Taoist, no one will recognize him as one. After spending many days comfortably at Mokwoo-dang, greed arose and he tried to think of something else, but my scolding caused him to leave Mokwoo-dang too. In the shepherd's hall that pursues the right path, if you harbor selfish desires and other thoughts instead of the public path, you will be removed from the divine path. A person of the Tao does not do useless things like showing off or showing off. Songjuk came back several years later and stayed for several days as well.

일본어

父女問答（婦女問答）文をネイバーに載せると、來訪問客が頻繁に生起（生気）し、多くの人が牧牛堂（牧牛堂）と因緣（縁）を作ることになったので、先に思い浮かぶ名前は鳥治院（チョ・チウォン）の蔡氏。 同甲（東甲）だからもっと心が行く。 半年（半年）の因緣（縁）である。同じご飯を食べながら一屋根の下で過ごした。 軍領官高級將校出身（軍令官高級将校出身）だ。 保安司 中領時節 忠淸南道（保安士中令時代、忠清南道）を管轄（管轄）する責任官（責任官）だったため、軍政時節（軍政時代）の時、世道（セド）が大きかった。 軍權時節(軍権時代)に官(官)を掌握(掌握)している時だから、公務員(公務員)が最も嫌がる領官將校(令官将校)だった。秘訣にさかのぼれば官職（官職）の運命（運命）が左右されたからだ。 彼は軍(軍)で轉役(戦役)しては祖上神が應(応)し、文字のフォント値を解く才主(在住)を持つようになった。特に千字文（千字文）文字をフォント値に解釈した。末っ子娘に教えたりもした。 最初の弟子（弟子）と言ったが、旣實末期娘はみな忘却して暗記した字が一つもない地境だ。知ることはない。 彼は私と一緒に千字文（チョンジャムン）を解いてネイバーに登載（登録）することになった。ただ、牧牛堂主の天下事の意味に従うように、本人の漢文の文字の値を解くことを重視しようとした。して主客（主客）が轉倒（伝道）してはならない。 彼の大きな師匠のように思った安東金氏（アンドン・キム氏）を禪師（先史）と號稱（呼称）し、道力（導力）があると言って会った。私を見て反ギアに当たってくれたのは、公州（公州）から論山（ノンサン）行く国道邊野山（国道辺野山）の上にある無名（名無し）の庵子（庵子）だった。 道力（導力）とは、靈圖（ヨンド）として、 점卦（占い）を出して解く才主（ジェジュ）だった。幼い童子神（同者神）が應（うん）して絵の符（部）で神（神）の意思（医師）を表現（表現）したのだ。 周邊人（周辺人）が神奇（不思議）だと言うが残酷主義の術（酒）だけだ。 蔡氏（チェ氏）は牧牛堂二階（木右当たり２階）で居處（居処）し、金氏老人（キム氏老人）は屋塔房（屋上部屋）で居處（居処）した。 安東金氏老人（安東キムさん老人）は號（ホ）が松竹（松竹）だった。 松竹は日々絵を描き、私に対するイメージの絵も何枚か描かれて私に来て説明した。しかし、絵の細部的（細部的）な意味は、說明（説明）できないので、私が推加（追加）で解決したりもした。彼は學歷（学歴）が初等學校（小学校）もきちんと出てきて無識（無識）だったからだ。 一日は二階に居處する末っ子が上がって松竹が祖父墓所に行って拜禮（配礼）上げなければならないので一緒に行ってきたと告げる。 祖父（祖父）は大きな先生なので、參拜（参拝）上げなければならないと言っていたのだ。 松竹(松竹)は82歳の時に木牛堂に来たが、靴を履いて急な山行(山行)ができるほど健康(健康)な體質(体質)だった。 平生山中に住みながら道を拭く運命（運命）であり、一般衆生（一般中生）とは確かに別の面があった。 一日は錦山觀音窟（金山観音窟）に後學道伴（後学図盤）たちと同行（同行）したが、靴を履いても若い後學道伴（後学図盤）よりも上がる姿だった。 事實松竹（事実松竹）は牧牛堂（木牛堂）ですることなく熱いご飯だけを得て食べる挨拶となった。 ただ、全羅道鎭安馬耳山（全羅道鎮安舞山）に行った日、佛敎聖物販売賣店（仏教聖物販売店）に立ち寄ると、妙な道人がたくさん陳列されていた。一つを私に持ってきてくれながら膳物（プレゼント）という。 私は自稱道人（自称図人）ティーを出しながら奇妙な杖を持って通っていないので、必要がないことをモクダンの家にまで持ってきたので、今も屋塔房狗席（屋上部屋の隅）どこにもあるだろう。 自稱道人（自称道人）と言って出てティーナは自真実な道人（道人）ができない。 奇妙な杖を持ち歩きながら倨慢に吠えて重く捕まえるので、道人になることができず、虛雜（虚雑）した人が道人行勢（道人行動）することで誰か一人道人に知ってくれることがあるだろう。 何日かモクウダンで快適に過ごした後、慾心（貪心）が發動（発動）して別の考えをしようとしたが、私の號痛（ホトン）でそのやはりモクウダンを去った。 正道を追求する牧牛堂（牧牛堂）で公道ではなく、私心（思心）の慾心（欲）を抱いて考えたら、神道（神道）から除去（除去）される。 道人（道人）は無駄に呼気をかけるか、客气（客機）くちばしをしない。松竹は數年後（数年後）にまた来て、やはり何日も過ご

[출처] # 牧牛堂主 一代記(목우당주 일대기)(120) The biography of Mokwoodangju|작성자 해인1691 HAE IN 1691