법정스님과의 아름다운 만남

맑고 향기로움을 찾아서...

글 : 송윤미   사진 : 박희준



‘상전벽해’라는 말, ‘요정 대원각’이 불교도량 ‘길상사’로 바뀐 것보다 더 좋은 예가 또 있을까.
사찰에 막대한 재산을 아낌없이 기증한 불자,
분내 나던 대원각을 향기 나는 도심사찰로 바꾼 스님들, 찾을 때마다 신심이 돋는 일반시민들까지,
모두를 가슴 뿌듯하게 만드는 길상사에서 법정스님과 만났다. 

법정스님을 찾아뵙기 위해 서울 성북동에 위치한 길상사를 찾았다.
개원한 지 벌써 8년이 지난 길상사는 새로운 감흥을 불러일으켰다. 원래는 서울 장안의 이름난 요정자리였는데
요정 경기의 침체로 맛있고 경치 좋기로 소문난 고기 집으로 바뀌었다가 고(故) 김영한(길상화) 불자의 원력으로
절로 태어난 것이 지금의 길상사이다.


대원각(길상사의 전신)의 건물들은 지금은 고즈넉한 산사를 그대로 옮겨놓은 양 도심 속 한적한 사찰의 건물로 탈바꿈되어 있었다.
한때는 술상이 마련되고 풍악이 울렸으며 고기 굽는 냄새와 연기가 진동했었던 누각들이 이제는 불상을 모신 전각과
참선을 위한 법당으로 다시 태어난 것이다. 불교에서는 마음에 따라 극락도 되고 지옥도 된다고 하는데
정말 한 사람의 마음먹기에 따라 술집도 되고 고기 집도 되고 절도 된 것이다. 추상적이었던 가르침이 현실로 여여히 나타나 있었다.


길상사 주지이신 덕조스님도 함께 배석하신 가운데 화제는 법정스님께서 뉴욕 불광선원을 방문하셨던 일과
본지의 편집인인 하림스님에 대한 법정스님의 안부로 시작되었다.  


그날은 마침 동안거 결제일이었다. 안거(安居)란 팔리어로 우기를 뜻한다. 인도에서는 불교가 성립되기 이전부터도
우기인 여름철에 수행자들이 돌아다닐 경우 피해를 입거나 벌레들을 살상할 우려가 있으므로 이 시기에는 외출을 금하고
수행에만 몰두하던 안거제도가 있었다. 이러한 관습이 불교에도 적용되었는데 북방불교에서는 하안거
(음력 4월15일~7월15일)외에도 동안거(음력 10월15일~다음해 1월15일)를 실시하고 있다.


깊은 산중에서 홀로 수행 정진하시는 법정스님께서는 동안거 결제 법문을 하시기 위해 그날 아침 서울로 막 올라오신 길이었다.
‘자연과 함께 있을 때 완벽한 삶의 환희를 누릴 수 있다’는 소로우(H. D. Thoreau)의 말처럼 법정스님께서는
대자연의 품 안에서 자유를 만끽하시는 것 같았다. 그동안 사진을 통해서는 잘 몰랐었던 어떤 맑은 기운이
가까이에서 직접 뵌 법정스님으로부터 진하게 전달되었다. 그야말로 ‘맑고 향기로운’ 기운이 스님에게서 풍겨 나오는 듯하였다.


필자는 십여 년 전에 송광사 서울분원인 법련사를 통해 ??맑고 향기롭게??라고 쓰인 스티커를 교부받은 경험을 갖고 있다.
사실 요즘도 시내를 달리는 자동차들의 유리창 뒷면에는 빨강색 바탕에 흰 글씨로 씌어진 ‘맑고 향기롭게’라는
구호의 스티커가 심심찮게 눈에 들어오곤 한다.


그런데 그 스티커들을 보면서 궁금한 것이 하나 있었다.
‘향기롭다’고 하면 흔히 꽃향기라든가 향수 등이 연상되는데, 이처럼 거칠고 힘든 세상 속에서 맑은 것도 좋지만
향기만 난다면 조금은 미흡한 점이 있지 않을까? 맑으면서도 현실 개척의 강한 어떤 것이 내세워져야하지 않을까?
이러한 필자의 질문에 법정스님께서는 기침으로 답하셨다. 기침이 질문의 답이라니 쉽게 이해가 되지 않았다.





아무래도 스님의 법문을 들어야 답이 나올 듯싶어 주지스님 방을 나와 극락전으로 향하였다.
극락전을 가득 메우고도 법당 앞마당까지 자리를 잡은 신도들을 상대로 법정스님께서는 며칠 전 종로 건널목에서 목도하신 이야기를 꺼내셨다. 두 다리를 못 쓰는 불구자가 앉은 채 길을 건너고 있을 때
맞은 편에 서 있던 두 청년이 겨드랑이와 못 써서 힘없는 그의 다리를 들어 건네준 후 아무 일 없었던 듯
다시 길을 가는 장면을 보고 눈시울이 뜨거워지셨단다.
이어 "우리가 흔히 길에서 마주치는 이웃의 어려움을 보고도 아무 분별없이 선뜻 나서서 도와주기란 누구나 쉽지 않은 일입니다.
아무 분별없이 선뜻 나서서 남을 도와주는 것이 보리심(菩提心)이라고 합니다. 불교 수행의 첫 걸음은
보리심을 일으키는 것, 즉 발보리심이고 이것을 줄여 발심이라 하는데 발심이란 본래 그가 지닌 마음을 밖으로 드러내 펼치는 것입니다.
옛 선사도 법문 가운데 불도를 배운다는 것은 자기를 배운다는 것이고 자기를 배운다는 것은 곧 자기를 잊어버리는 것이고
자기를 잊어버릴 때 비로소 모든 것은 자기 것이 되는 것입니다. 어려운 이웃을 도와주거나 위험의 순간
남을 도와주는 것은 자기를 잊고 무심한 상태에서 가능한 일이고 개체의 나(小我)에서 전체의 나(大我)로 되는 것입니다.
그리고 이렇게 되기 위해서는 내가 다른 사람을 위한 선행을 할 때 내 마음이 열려 비로소 가능해집니다."


법정스님은 50년 전 일화를 말씀해주셨다. "해인사 선방에서 참선 정진을 하고 계셨을 적 일입니다.
한 달에 두 번씩 조실스님이셨던 금봉(錦峰)스님께 여쭤 보고 점검받을 기회가 있었습니다.
한 스님이 조실스님을 뵐 때 법정스님도 따라 들어갔습니다. 그 스님은 조실스님께 여쭈쭙길 “어떻게 해야 화두가 잘 들리는지요?”
“무슨 화두를 들었느냐?”
“부모미생전(父母未生前), 본래면목(本來面目)입니다”
그랬더니 조실스님께서는 갑자기
“본래면목은 그만 두고 지금 당장 네 면목은 어떤 것이냐?”라고 반문하셨습니다. 이 말씀 한 마디에 곁에 있던 
저는 정신이 번쩍 들었고 참선에 재미가 붙기 시작했습니다.
참선을 하던 기도,주력,염불을 하던, 공부하는 사람에게 과거나 미래는 없습니다. 다음 순간의 일을 누가 알겠습니까?
늘 바로 이 자리뿐입니다. 불교 자체가 그렇고 바른 스승의 가르침도 바로 그렇습니다.
죽은 화두를 들어서는 안 됩니다. 살아있는 화두를 들어야 합니다.
보리심이 살아서 꿈틀거리는 정진의 기쁨을 누릴 수 있어야 합니다. 이는 염불이나 기도를 하는 사람에게도 모두 해당됩니다.
나의 정진이 내 이웃에게 좋은 영향을 끼쳐야 올바른 정진이지 나 혼자만 기쁘면 바른 정진이 아닙니다.
끝없이 어려움을 당하는 중생을 내가 다 건지겠다고 하는 ‘중생무변서원도(衆生無邊誓願度)’의 발원은
보리심을 발하는 자만이 이룰 수 있는 서원입니다. 습관적으로 시간만을 보내는 정진이 아니라
발보리심해서 이웃에게 회향을 하는 정진을 이번 동안거 동안 해야 합니다”라는 말씀으로 법문을 마무리하셨다.


아! ‘맑고 향기롭게’란 슬로건 중 ‘향기’란 바로 남을 위한 적극적인 정진의 행이 수반될 때 발산되는 향이었구나!
필자의 10여 년간 품었던 궁금증이 풀리는 순간이었다. 그 향기는 꽃이나 향수의 향기가 아니라
‘참선의 향기’ ‘기도의 향기’ ‘주력의 향기’ ‘염불의 향기’, 즉 정진의 향기이며 이는 소극적이 아닌
적극적인 이타행(利他行)임을 알았다.    


지금도 각 사찰마다 많은 스님과 신도들이 한창 동안거 정진 중이다. 해마다 되풀이되는 안거를 통해
‘이번 안거 동안 나는 얼마나 새롭게 성장하였는가?’ 스스로 되물어본다.   
                                    

* 법정스님
지리산 쌍계사와 가야산 해인사, 조계산 송광사 등 선원에서 수선안거(修禪安倨)하셨으며
불교신문 편집국장, 송광사 수련원장, 보조사상연구원장 등을 역임하였다.
현재 순수 시민모임인 ‘맑고 향기롭게’와 길상사의 어른으로 주석하고 계시다.
스님의 저서로는 <무소유>, <텅빈 충만>, <그물에 걸리지 않는 바람처럼>, <산에는 꽃이 피네>, 외 등이 있다.
 
* 길상사
1987년 창건주인 김영한(법명 길상화)불자가 미국 L.A. 고려사에서 주지이신 현호스님을 통해
대원각을 법정스님께 기증할 뜻을 밝힌 이후 1997년 개원 법회를 열었다. 조계종 승보사찰인 송광사의 말사이기도 하다. 

Venerable Beopjeong Sunim:

The Start of the Winter Retreat

By Yun Mi Song
Translated by Hyeon Sil Kim

On 15th day of the tenth month of the lunar calendar, Jungbeom Sunim and I set off to meet one of
Korea’s most famous Buddhist monks, Beopjeong Sunim. As it was the first day of the winter retreat,
Sunim had come to Seoul to give a talk to inspire the listeners in their practice over the following three months.
The talk took place at Kilsangsa Temple in Seongbuk-dong, in Seoul ? a place that has a legend of its own…

As we walked into the beautiful setting of Kilsangsa Temple, I was amazed at how, after only eight years,
the place was so totally transformed and the atmosphere touched me very much. Originally it was a well-known,
very high-class Korean-style restaurant called Daewongak. However, with the fall in the Korean economy,
the restaurant turned to serving simple meals of meat dishes. But now this place has been reborn
as Kilsangsa Temple named after the late donor whose lay Buddhist name was Kilsanghwa.
Her generous donation has offered people in Seoul a wonderful place to go but this great woman never showed off her generosity.

Once it a place famous for drinking and music. Each pavilion was full of the smell of cooking meat and smoke.
These buildings have now been renovated inside and outside so that they are suitable for use in the different temple functions.
Now Buddha statues grace those buildings and there are meditation halls where all night revelry once took place.
It is a place which truly demonstrates the Buddha’s teaching of the fact that heaven and hell are in our mind.
This abstract teaching was curious for me before, but now, after visiting Kilsangsa Temple, I understand it very clearly.
This is because such a generous donation changed a very high-class Korean restaurant into an ordinary one
and now it is a temple. Now the place is serene and calm.
Even though it is in Seoul, I felt as if I was way off in the mountains during my visited.

I sat together with Deokjo Sunim, the head monk of Kilsangsa Temple, and we started to talk
about Bulgwang Meditation Center in New York where Beopjeong Sunim had visited once.
He asked after Harim Sunim, the editor of Clear Mind.
 
The day we visited Beopjeong Sunim was the first day of the winter retreat.
Retreats were originally held during the rainy season in India, an ancient practitioners’ tradition
which was started long before the days of the Buddha. During those months, practitioners would just focus on
their meditation and stay in one place. This was out of concern for their health and in order
to avoid killing any insects or worms that might come out in the rainy season. Later, all schools of Buddhism
adopted this tradition and Zen Buddhism adopted the custom of having three months of retreat twice a year:
during the hot summer months and the cold winter months. The summer retreat begins on the 15th day of
the fourth lunar month until the 15th day of the seventh lunar month and the winter retreat starts on the 15th day
of the tenth lunar month until the 15th day of the first lunar month.

After long years of practice and work, Beopjeong Sunim is now doing a solitary retreat in the mountains.
However, we were lucky for on that day, he had just come up to Seoul to give the Dharma talk for the first day of the winter retreat.
And so we had a chance to meet him and talk with him.

H.D. Thoreau said, “I enjoy a perfect life of joy only in nature.”
As far as I could see, Thoreau and Beopjeong Sunim seemed to feel the same happiness.
During our discussion, I could feel the strong pure energy which radiated from him, a power
which I have never felt through his photos. Surely it was the radiating fragrance of a pure heart after vigorous practice!

Once I was given a sticker on which was written “Malgo Hyanggiropge” ? the name of Beopjeong Sunim’s lay organization ?
from Beomnyeonsa Temple, the Seoul branch of Songgwangsa Temple. Nowadays lots of cars are driving around
with stickers on their rear windows of Malgo Hyanggiropge. (It is not easy to translate this beautiful Korean phrase
but “Radiating Fragrance from a Pure Heart after Vigorous Practice” gives the right feeling.)
However Malgo Hyanggiropge consists of white print on red paper and so is more easily visible.
Whenever I read the phrase, the word, “Hyangi,” “fragrance” was unclear to me as I easily imagined
flowers or perfume and knew full well that was not the meaning. So this was my chance to ask Beopjeong Sunim about my doubt;
for the idea of purity and fragrance are very encouraging words to live up to in the hard and tough times of the modern world.
Purity is understandable but fragrance… It seemed to need an explanation of some sort and Sunim replied
to my question with a cough. It was very difficult for me to understand his answer, his cough.
Then I realized that the answer was to follow during the Dharma talk. And so, I moved to the Hall
of the Western Paradise which is the Main Hall of the temple.

That day, as usual, many had come to hear Beopjeong Sunim’s talk.
Not only the Hall but also the entire courtyard was packed with people. He told us a very beautiful true story
as a result of an experience he had had a few days prior to the talk. While waiting for the traffic lights to change
in order to cross the street, he saw a disabled man who could only cross the road in sitting position.
All at once, two young men who were on the opposite side crossed, lifted him up and carried him to the other side.
After that, they just went off as if nothing had happened.
Beopjeong Sunim was really touched by them, he even had tears in his eyes.

It is not easy for us to help others without a discriminating mind. It is not easy to see what they really need.
It is only the enlightened mind which can help another without any discrimination. This is the first step in Buddhist practice,
the aspiration of having an enlightened mind and this means that once you have the aspiration
for enlightenment then you should share your mind with others.
In the past, Dharma talks given by great masters were always about the fact that learning Buddhism is learning to know myself.
Understanding myself is to lose myself. When I am no longer self-conscious, no longer full of myself,
then I can help others in their time of need. As I grow in this way, then everything becomes mine and not mine.
This is the way in which the individual, the me, the ego becomes the True Self. To reach this stage,
I should open my heart up and then I am available to truly help others.
 
Beopjeong Sunim added one more story. It was an event of fifty years ago, when he was in Haeinsa Temple meditation hall.
Geumbong Sunim was the spiritual leader of Haeinsa Temple at that time and it was his custom to give interviews
to junior monks twice a month to check their practice. One day, another Sunim went to Geumbong Sunim’s room
and so Beopjeong Sunim just followed and went in.
Then he asked Geumbong Sunim, “Please advise me how to be aware of my hwadu?”
Geumbong Sunim answered, “What is the one?”
Beopjeong Sunim replied, “What was your face before you were born?”
Then Geumbong Sunim questioned him again.
“I didn’t ask you about your face before you were born. I asked you about your present self?”

With this question, Beopjeong Sunim was inspired to practice intensely, more seriously than before.
In the talk, Sunim went on to explain the true road to practice. He told us that whoever practices Seon,
or does kido -- religious practice -- or mantra recitation, or repetition of the Buddha’s name,
for that person there is neither a future nor a past. Nobody knows what will happen in the next moment.
All we know is here and now, this moment. The Buddha and all our teachers taught us this and so we must realize
that to concentrate on a dead hwadu is useless, we must concentrate on a live one. Our enlightening mind
should be active and should enjoy the happiness of the vigor of practice. It is not only for hwadu practitioners
but also for those reciting the Buddha’s name or doing mantra practice. People around me should receive a good influence from me,
then and only then I am on the right way of practice. After that I must share my joy with others as keeping
it only for myself is the wrong way.

One of the Four Vows is to save all beings. It is only possible by arousing the enlightening mind for practice
and not just spending time or following as a habit. After that, I should return my merits, whatever I have gained, to others.
That is our practitioners’ duty during this winter retreat. With this, his Dharma talk ended.

Suddenly the true meaning of “fragrance” became clear. It is what I radiate when I practice actively for others.
 With Beopjeong Sunim’s talk, my problem was finally solved; a problem that had occupied me for ten years!
Fragrance does not only come from flowers or perfumes but there is a true fragrance from the practice of Seon,
from religious practice, from doing mantra practice, and from reciting the Buddha’s name.
I realized that the fragrance of vigorous practice is the fruit of active, altruistic practicing.

Now many Sunims and many lay Buddhists are in winter retreat in temples throughout Korea.
I have always asked myself; after every retreat, “Did I cultivate myself?”

Profile of Beopjeong Sunim

Beopjeong Sunim is a very revered and famous monk in Korea.
He has written many books which have caused many Koreans to reflect on their lives and their culture.
Therefore it was a great honor to meet him and be able to talk with him.

For many years, Beopjeong Sunim practiced Seon meditation in the well known temples of Korea.
In addition, he has held many important roles in various Korean Buddhist organizations. Thus he has been the editor of Bulgyo,
a Buddhist newspaper, the head monk of the retreat center of Songgwangsa Temple and the director
of the research center of Master Bojo’s philosophy. Now he is the senior leader of Kilsangsa Temple
in Seoul and of the lay Buddhist group called Malgo Hyanggiropge which means
“Radiating Fragrance from a Pure Heart after Vigorous Practice.”

He has written many books which are well known throughout Korea. Titles include No Belongings,
Letters from a Hermitage, Talking and Silence, to name just a few. In addition he as translated
a number of sutras from Chinese into Korean, Mirror of Zen, Dhampapada, Sakyamuni Buddha, and others.

The Story of Kilsangsa Temple.

The founder of Kilsangsa Temple was the late Mrs. Yeonghan Kim. She met Hyeonho Sunim,
the head monk of Goryeosa Temple in Los Angeles, and expressed her intention of donating her restaurant to Beopjeong Sunim.
That was already in 1987. Kilsangsa Temple held the opening ceremony in 1997 and it is now a branch temple of Songgwangsa Temple.

주소 : 서울 성북구 성북2동 323번지
          323 Seongbuk 2(i)-dong, seongbuk-Gu, Seoul.

Tel   : (02)3672-9545~6    
Fax  : (02)3672-9947

www.kilsangsa.or.kr
         


clearmind Vol.4 2006 1-2 월호에 실렸던 내용입니다.