# 牧牛堂主 一代記(목우당주 일대기)(124) The biography of Mokwoodangju

나는 學窓時節(학창시절) 말하기보다 內面(내면)의 意思(의사)에 對(대)해 글로써 表現(표현)하기를 善好(선호)하였다. 허니 山川(산천)의 自然(자연)을 좋아하였다. 뒷산이 親舊(친구)로써 혼자 산에 자주 오르내렸다. 그리고 道家(도가)에 들어서는 風流(풍류)를 따르니 자주 天下(천하)를 周遊(주유)한다. 이는 單純(단순)한 놀이여행이 아니라 完全(완전)한 자연을 이루기 위한 見聞(견문)이다. 하루는 松竹(송죽)이 있던 곳을 지나다가 들렸는데 그가 달려나와 반기는데 그의 속내가 뒷날에 드러나게 되었다. 그 즈음에 丁卯生(정묘생:乙巳年(을사년)으로 99세)의 三老人(삼노인)이 牧牛堂一層巽方客室(목우당 일층 손방 객실)에 함께 居處(거처)했었다. 淸波(청파)가 겨울철 추울때에 牧牛堂來往(목우당 래왕)이 어렵다며 묵었는데 이 때에 同甲(동갑)나이인 方老人(방노인)이 들어와 지내었고 方老人(방 노인)과 알고 지내던 金老人(김 노인)이 함께 들어오게 되었던 것이다. 類類相從(유유상종)이었다. 方氏(방씨)는 本來(본래) 서울 胎生(태생)으로 少年時節甑山上帝(소년시절 증산상제)를 믿었고 그 믿음 때문에 忠淸北道報恩(충청북도 보은) 땅인 山村(산촌)으로 내려와 平生同安太乙呪(평생 동안 태을주)를 敬讀(경독)하며 道(도)를 닦으면서 지내다가 鷄龍山正道令運數(계룡산 정도령운수)가 되었다 여겨 奄寺里(엄사리)로 자리잡아 居住(거주) 하였던 인사이다. 그는 새벽 0시가 되면 起床(기상)하여 太乙呪(태을주)를 읽었단다. 그 功(공)으로 牧牛堂(목우당)에 因緣(인연)되어졌으나 어린시절 서울사람 깍쟁이 經濟觀念(경제관념)을 버리지 못하고 數千萬(수천만)원의 돈을 子息(자식)에게도 숨기고 지내던차 金氏老人(김씨 노인)의 꾀임으로 金氏(김씨)에게 房(방)을 求(구)해 주었는데 결국에는 松竹(송죽)에게 혼이 빼앗긴뒤 목우당을 나가 지내다가 作故(작고) 하였으니 안타깝다. 그 金氏老人(김씨 노인)은 朴正熙大統領(박정희 대통령)이 軍事革命(군사혁명)을 일으킬 때 같은 지역에서 中領(중령)으로 軍服務中革命(군복무중 혁명)에 主導的(주도적)인 地位(지위)로 加擔(가담)한 人物(인물)로서 靑瓦臺奇襲事件以後(청와대 기습사건 이후)에 靑瓦臺(청와대)를 지키는 警備大隊(경비대대)의 初隊大隊長出身(초대 대대장 출신)이었다. 내가 扁松(편송)이라 號(호)를 지어주었다. 그는 大統領(대통령) 앞에서도 實彈(실탄)이 잠긴 拳銃(권총)을 차고 大統領守護者役轄(대통령 수호자 역할)을 맡았기로 參謀總長 (참모총장)이 와도 檢問(검문)하여 出入(출입)을 許可(허가)하는 莫强(막강)한 實權(실권)을 가졌던 그 時節(시절)의 失德(실덕)으로 怨恨(원한) 맺힌 結果(결과), 뒷날 實權者(실권자)들에게 쫒기는 신세가 되었고 계룡의 엄사리에 들어왔던 것이다. 金鍾泌(김 종필)과 同期生(동기생)이기도 하다. 똘똘하게 생겼는데 귀신놀음 하는 松竹(송죽)에게 魂(혼)을 뺏기는 모습을 보고 송죽을 내보내어라 하였더니 本人(본인)이 房氏(방씨)와 함께 松竹(송죽)의 個人信徒(개인신도)가 되어 牧牛堂(목우당)을 나간 사실이다. 이러한 사실은 당시 淸州出身(청주출신)인 두경(당주가 지어준 호)이 목우당에 와서 거처했기로 그로 부터 들은 소식이다. 사실 두경도 그 두 노인들 틈에 끼어 목우당을 배신하고 나갔었고 엄사리에 당분간 거처 하였다. 마구니 짓을 나는 容納(용납)하지 않으므로 목우당과의 因緣(인연)이 끊긴 丁卯生(정묘생) 두 老人(노인)은 이미 故人(고인)이 되었다. 죽어서야 알 것이지만 先入者(선입자)이다. 先入者(선입자)는 반드시 退(퇴)하는 법이다. 송죽으로 하여 丁묘生(정묘생) 두 노인과 두경이 나와의 因緣(인연)을 잃어버리게 된 것이다. 淸波(청파)는 平生(평생)을 道家(도가)에서 지낸 人事(인사)라 많은 人間關係(인간관계)로 아웃사이더의 代表的(대표적)인 인물이었다. 釜山太乙敎宗團(부산 태을교 종단)에서 모셔가려 했지만 本人(본인)이 姑捨(고사)했다 내게 告(고)한 바도 있다. 先天道家(선천 도가)의 특徵中(특징중) 하나는 術(술)을 쓰는 것이고 術中(술중)에 醫術(의술)이 現實的(현실적)으로 大衆(대중)과 가장 가까울 수 있을 뿐더러 道家(도가)의 生計維持方度(생계 유지 방도)로써 有利(유리)하였으니 그들의 모임 場所(장소)가 되는 곳은 韓醫系統(한의계통)에 모든 醫療道具(의료도구)를 販賣(판매)하는 店鋪(점포)집이다. 各種鍼(각종 침)을 비롯해서 뜸의 材料(재료)와 도구 등을 판매한다. 大田驛前通(대전 역전통)으로 驛(역)의 近郊(근교)에 위치하고 있다. 하여 淸波老人(청파노인)도 죽기전의 나이 때까지 이 店鋪(점포)에 드나들었다. 아니 出勤場所(출근 장소)가 되었었다. 그 主人丈(주인장)은 이 기호씨이다. 그도 祖上神(조상신)이 應(응)하여 藥師菩薩役轄(약사보살역할)을 한다. 牧牛堂致誠(목우당 치성)에도 數次參席(수차 참석) 한 바 있다. 眞情(진정)한 醫療(의료)는 神(신)의 心判(심판)에서 다시 태어나게 하는 法方(법방)이다. 나는 術(술)을 쓰지 않는다 하였으나 天下事子心法內面(천하사자 심법 내면)을 알아보는 方便(방편)으로 때로 觀相手相四株八字(관상 수상 사주팔자)와 山相(산상)을 觀(관)하였다. 절대 살림살이 돈벌이 手段(수단)으로 쓰지 않았다. 나를 犧牲(희생)하는 마음으로 오늘을 살고 있는 것이다. 영어(English) During my school days, I preferred to express my inner thoughts in writing rather than speaking. I loved the natural beauty of the mountains and rivers. The mountain behind me was my close friend, so I often climbed it alone. After entering the Taoist school, I followed the flow of life and traveled the world. This was not a simple leisure trip, but a journey of experience to achieve a complete understanding of nature. One day, as I was passing by the place where the pine and bamboo trees were, I stopped by and he ran out to greet me, but his true feelings were later revealed. Around that time, the three old men, born in the year of Jeongmyo (99 years old in the year of Eulsa), were living together in the guest room on the first floor of Mokwoodang. Cheongpa stayed in the herd during the cold winter because it was difficult to come and go. At that time, an old man named Bang, who was the same age as him, came to stay with him, and an old man named Kim, who knew old man Bang, also came to stay with him. Birds of a feather flock together. Mr. Bang was originally born in Seoul and believed in Jeungsan Sangje in his childhood. Because of his belief, he came down to a mountain village in Boeun, Chungcheongbuk-do, and spent his entire life reciting the Taeeulju and practicing the Tao. He was considered to be the Jeongdoryeongunsu of Gyeryongsan and settled in Eomsa-ri, where he lived. It is said that he would wake up at midnight and recite the Taeeulju. As a result of his achievements, he became connected to Mokwoo-dang, but he could not let go of his stingy economic views from his childhood in Seoul and hid tens of millions of won from his children. Then, he was tricked by an old man named Kim and asked him to give him a room. In the end, his soul was taken by pine and bamboo, and he left Mokwoo-dang and passed away. It is a pity. That old man, Mr. Kim, was a lieutenant colonel in the same region who took a leading role in the military revolution led by President Park Chung-hee. After the surprise attack on the Blue House, he was the first battalion commander of the security battalion protecting the Blue House. I gave him the pen name Pyeonsong. He carried a loaded pistol in front of the President and took on the role of Presidential Guardian. As a result of his lack of virtue at the time when he had the power to question the Chief of Staff and grant entry and exit, he was chased by those in power and ended up in Eomsa-ri, Gyeryong. He was also a classmate of Kim Jong-pil. He was bright-eyed, but after witnessing Songjuk's ghost-playing performance, he demanded Songjuk's expulsion. He then became Songjuk's personal follower and left Mokwoodang, along with the Bang clan. This story was told to him by Du-gyeong (a pen name given by the head of the clan), a native of Cheongju, who was living at Mokwoodang at the time. In fact, Du-gyeong also joined the two elders, betrayed Mokwoodang, and resided in Eomsa-ri for a time. Because I do not tolerate the actions of a swindler, the two elderly people born in the year of Jeongmyo, whose ties with Mokwoo-dang were severed, are already deceased. They will only know after death, but they are the first to enter. Those who enter first are bound to leave. Because of the pine and bamboo, the two elderly people born in the year of Jeongmyo and Du-gyeong lost their ties with me. Cheongpa was a person who spent his entire life in the Taoist school, so many of his relationships were typical of outsiders. The Busan Taeeulgyo religious order tried to take me there, but I declined, they told me. One of the characteristics of the innate Taoist school is that it uses techniques, and among these techniques, medicine can be most realistically close to the public, and it is also advantageous as a way for Taoists to make a living. Therefore, the place where they meet is a store that sells all medical tools in the Korean medical system. It sells various types of acupuncture needles, as well as moxibustion materials and tools. It is located in the suburbs of the station called Daejeon Station Street. Even Cheongpa Noin frequented this store until he died. In fact, it became his go-to place for work. The owner is Lee Gi-ho. He, too, acts as a medicine bodhisattva in response to the ancestral spirit. I have also attended the Mokwoo Hall's ceremonies of sincerity several times. True medicine is the method that allows one to be reborn through God's judgment. Although I claim not to use magic, I sometimes observe physiognomy, the four pillars of destiny, and the appearance of mountains as a means of understanding the inner workings of the hearts of the world's rulers. I never used it as a means of making money or making a living. I live today with a sacrificial heart. 일본어 私は學窓時節（学唱時代）と言うよりも、內面の意思（医師）に対して書いて表現（表現）することを善好（好む）した。ハニー山川（山川）の自然（自然）が好きだった。後山が親舊（友人）として一人で山によく上がった。そして道家に入るには風流に続くので、しばしば天下を周遊する。これは單純な遊び旅行ではなく、完全な自然を成し遂げるための見聞（見聞）だ。一日は松竹があったところを通り過ぎて聞こえたが、彼が走って出てくるのに彼の本音が後日に現れた。その頃に丁卯生（乙巳年（乙巳年）で９９歳）の三老人（三老人）が牧牛堂一階巽方客室（木牛一階手部屋）に共に居處（居処）した。淸波が冬の寒さの時に牧牛堂來往が大変だと泊まったが、この時に同甲年齢の方老人（防老人）が入ってきて、方老人（部屋老人）と知って過ごした金老人（金老人）。類類相從（乳油相腫）だった。方氏は本來（ソウル）の胎生（生まれ）で少年時代の甑山上帝（少年時代の増産上制）を信じており、その信仰のために忠清北道報恩（忠清北道）の地である山村（山村）に降りて、平生同安敬讀（慶毒）して道を拭きながら過ごし、鷄龍山正道令運數（桂龍山程度領運輸）となったと考えて、奄寺里（厳寺）に位置して居住（居住）した挨拶だ。彼は夜明け０時になると起床（気象）して太乙呪（テジュジュ）を読んだ。その功で牧牛堂（木牛堂）に因緣（縁）になったが、幼い頃、ソウル人のカトゥーン經濟觀念（経済観念）を捨てることができず、數千萬（数千万）ウォンのお金を子息子に老人）の試みで金氏（金さん）に房を求めてくれたが、結局は松竹（松竹）に魂が奪われた後、首優党を出て行って作故（小）したので残念だ。その金氏老人（キム氏老人）は、朴正熙大統領（パク・ジョンヒ大統領）が軍事革命（軍事革命）を起こしたとき、同じ地域で中領（中佐）と軍服務中革命（軍服務中革命）に主導的（主導的）な地位（地位）である。靑瓦臺奇襲事件以後（青瓦台奇襲事件以後）に靑瓦臺（大統領府）を守る警備大隊（警備大隊）の初代大隊長出身（初代大隊長出身）だった。私が扁松だから號号を建ててくれた。彼は大統領の前でも、實彈（実弾）がロックされた拳銃（拳銃）を蹴り、大統領守護者役轄（大統領守護者の役割）を引き受けたことで參謀總長（参謀総長）が来ても、莫强（終焉）した實權（実権）を持ったその時節（時代）の失德（実徳）で怨恨（恨恨）結ばれた結果（結果）、後日、實權者（実権者）たちに追われるお世話になった。金鍾備（キム・ジョンピル）と同期生（同期生）でもある。たくましくできたが、幽霊遊びをする松竹（松竹）に魂（魂）を奪う姿を見て、松竹を送り出せと言ったら、本人（本人）が房氏（房さん）と共に松竹（松竹）の個人信徒（個人信徒）になった。このような事実は当時、淸州出身（清州出身）の斗慶（当主が建ててくれた号）がモクウダンに来て居住したことからそれから聞いたニュースだ。事実、ドゥギョンもその二人の老人たちの間に挟まれ、モクウダンを裏切って出て行き、オムサリに当分居住した。マグニをする私は容納しないので、モクダンとの因緣（縁）が切れた丁卯生（正妙生）二人の老人（老人）はすでに故人（故人）になった。死んでこそ分かるだろうが先入者（先入者）だ。先入者（先入者）は必ず退去する法である。松竹にして丁妙生（チョンミョ生）二人の老人と頭境が私との因緣（縁）を失うことになったのだ。淸波（チョンパ）は平生（生涯）を道家（道家）で過ごした人事（人事）と多くの人間関係（人間関係）がアウトサイダーの代表的（代表的）な人物だった。釜山太乙敎宗團（釜山太鼓橋終端）で祀って行こうとしたが、本人（本人）が姑捨（故死）した私に告したこともある。先天道家（先天道家）の特徵中（特徴中）一つは、術（酒）を使うものであり、術中（酒中）に醫術（医術）が現實的（現実的）で、大衆（大衆）と最も近いことができるだけで、道家（道家）の生計有利だったので彼らの集まり場所（場所）になるのは韓醫系統（韓医系統）にすべての醫療道具（医療道具）を販売する販売店の店だ。各種鍼（各種針）をはじめ、灸の材料（材料）や道具などを販売する。大田驛前通（大田駅伝統）で驛（駅）の近郊（近郊）に位置している。そして、淸波老人（チョンパ老人）も死ぬ前の年齢までこの店鋪（店舗）に出入りした。いや出勤場所（出勤場所）になった。その主人丈（主人帳）はこの嗜好氏だ。彼も祖上神が臥師菩薩役轄（薬師菩薩役）をする。牧牛堂致誠にも數次參席（収差出席）したことがある。眞情（鎮静）した醫療（医療）は、神（神）の心判（審判）で生まれ変わる法方（法方）である。私は術を使わないが、天下事子心法內面（天下獅子心法内面）を調べる方便（方編）で、時には觀相手相四周八字（観賞受賞四株八字）と山相（山上）を觀（管）した。絶対サリムサルがお金稼ぎ手段（手段）として使わなかった。私を犧生（犠牲）する心で今日を生きているのだ。