종용록 강설 세트 (전 8권)

정성본

성본스님

1950년경남거창출신으로속리산법주사에서출가하였다.동국대학교불교대학을졸업했으며,일본아이치가쿠인(愛知學院)대학대학원에서석사학위를받고이후도쿄(東京)의코마자와(駒澤)대학대학원에서석사학위와박사학위를받았다.귀국후충남대학교철학과와중앙승가대학교에서강사를지냈으며,동국대학교교수를역임하였다.현재는한국선문화연구원원장으로선어록을강의중이다.한국선문화연구원(zenmaster.co.kr)의문을두드리면『종용록강설』을비롯하여『임제록』,『육조단경』,『대승기신론』등많은강의동영상을볼수있다.

저서로는『중국선종의성립사연구』(민족사,1991),『선의역사와사상』,『선과다도』,『선불교란무엇인가』,『선종의전등설연구』,『참선수행』,『선불교의이해』,『간화선의이론과실제』,『좌선으로의초대』,『선시의세계』등이있고,역주서로는『돈황본육조단경』,『대승기신론역주』(전2권),『금강경강설』,『벽암록』,『임제록』,『무문관』,『반야심경』등이있다.

〈제1권〉
ㆍ서문···········································································5
ㆍ『종용록(從容錄)』해설············································11
제1칙세존이법좌에서설법하다(世尊陞座)·············69
제2칙달마의확연무성(達磨廓然)···························104
제3칙동인도왕이조사를청하다(東印請祖)·········152
제4칙세존이땅을가리키다(世尊指地)··················204
제5칙청원의쌀값(淸源米價)··································234
제6칙마조선사와흑과백(馬祖白黑)······················263
제7칙약산유엄의설법(藥山陞座)···························319
제8칙백장선사와들여우(百丈野狐)························360
제9칙남전선사가고양이를참살하다(南泉斬?)····405
제10칙조주선사와오대산의노파(臺山婆子)···········456
제11칙운문선사와두가지법신의병(雲門兩病)···499
제12칙지장선사가밭에씨를뿌리다(地藏種田)·····550
제13칙임제선사와눈먼나귀(臨際?驢)··················605

〈제2권〉
제14칙곽시자가덕산선사에게차를올리다(廓侍過茶)··5
제15칙앙산이땅에가래를꽂다(仰山揷?)··············47
제16칙마곡선사가석장을떨치다(麻谷振錫)·············97
제17칙법안선사와한터럭(法眼毫釐)······················160
제18칙조주선사와개의불성(趙州狗子)··················217
제19칙운문선사와수미산(雲門須彌)························276
제20칙지장선사와법안문익(地藏親切)····················322
제21칙운암선사가마당을쓸다(雲巖掃地)··············376
제22칙암두가절하고,덕산이고함치다(巖頭拜喝)··428
제23칙노조선사가면벽하다(魯祖面壁)····················480
제24칙설봉선사와독사(雪峰看蛇)···························539
제25칙염관선사와무소뿔부채(鹽官犀扇)··············591

〈제3권〉
제26칙앙산이눈을가리키다(仰山指雪)······················5
제27칙법안선사가발을가리키다(法眼指簾)·············62
제28칙호국선사와세번의창피(護國三??)········110
제29칙풍혈선사와철우(鐵牛)(風穴鐵牛)··················169
제30칙대수화상의겁화(大隨劫火)···························233
제31칙운문선사와기둥(雲門露柱)···························287
제32칙앙산선사의심경(仰山心境)···························332
제33칙삼성의금빛잉어(三聖金鱗)·························393
제34칙풍혈의한티끌(風穴一塵)·····························442
제35칙낙포(洛浦)의승복(洛浦伏膺)··························489
제36칙마조선사의불안(馬師不安)···························555
제37칙위산선사와업식(?山業識)···························598

〈제4권〉
제38칙임제선사의진인(臨濟眞人)·······························5
제39칙조주선사와발우(趙州洗鉢)·····························65
제40칙운문선사와흑과백(雲門白黑)······················112
제41칙낙포선사의임종(洛浦臨終)···························163
제42칙남양혜충국사와물병(南陽淨甁)····················218
제43칙나산의일어남과소멸함(羅山起滅)··············265
제44칙흥양선사와묘시조(興陽妙翅)························313
제45칙원각경의네구절법문(覺經四節)················366
제46칙덕산선사와참학(德山學畢)···························413
제47칙조주선사와잣나무(趙州柏樹)························460
제48칙유마경의불이법문(摩經不二)························508
제49칙동산선사가스승의진영에공양하다(洞山供眞)···········576

〈제5권〉
제50칙설봉선사와두수행승(雪峰甚?)······················5
제51칙법안의뱃길과육로(法眼舡陸)························64
제52칙조산선사와법신(曹山法身)···························108
제53칙황벽선사와술지게미먹는놈(黃檗?酒糟漢)··162
제54칙운암선사와대비보살(大悲菩薩)····················217
제55칙설봉선사와반두소임(雪峰飯頭)··················260
제56칙승밀(僧密)선사와흰토끼(密師白兎)·············309
제57칙엄양(嚴陽)존자의일물(嚴陽一物)··················360
제58칙?금강경?의천대(剛經輕賤)···························411
제59칙청림선사와죽은뱀(靑林死蛇)······················460
제60칙위산선사와유철마(鐵磨?牛)························507
제61칙건봉선사의한획(乾峰一?)·························549
제62칙미호(米胡)가깨달음을묻다(米胡悟否)·········602

〈제6권〉
제63칙조주와투자의대화(趙州問死)··························5
제64칙자소가법안의전법을묻다(子昭承嗣)···········55
제65칙수산의신부(首山新婦)··································114
제66칙구봉선사의머리와꼬리(九峰頭尾)··············155
제67칙화엄경의지혜(嚴經智慧)·······························209
제68칙협산선사와지혜의칼(夾山揮劍)··················261
제69칙남전선사와암소(南泉白?)···························308
제70칙진산이본성의작용을묻다(進山問性)·········366
제71칙취암의눈썹(翠巖眉毛)··································422
제72칙중읍의원숭이(中邑??)·······························474
제73칙조산의탈상(曹山孝滿)··································516
제74칙법안의형상과명칭(法眼質名)······················562
제75칙서암의여여한이치(瑞巖常理)······················607

〈제7권〉
제76칙수산선사의삼구(首山三句)······························5
제77칙앙산의원상(仰山隨分)····································61
제78칙운문선사의호떡(雲門??)···························121
제79칙장사의진일보(長沙進一步)···························154
제80칙용아선사가선판을건네주다(龍牙過板)·······204
제81칙현사선사가마을에도착하다(玄沙到縣)·······257
제82칙운문선사의소리와형색(雲門聲色)··············293
제83칙도오화상의간병(道吾看病)···························342
제84칙구지화상의한손가락(俱?一指)··················385
제85칙혜충국사의무봉탑(國師塔樣)························434
제86칙임제선사의깨달음(臨濟大悟)························487
제87칙소산의유무(疎山有無)··································535
제88칙능엄경의불견(楞嚴不見)·······························587

〈제8권〉
제89칙동산의풀없는곳(洞山無草)···························5
제90칙앙산의마하연법(仰山謹白)·····························41
제91칙남전선사와목단(南泉牡丹)·····························90
제92칙운문선사와하나의보배(雲門一寶)··············136
제93칙남전과사조의불회(南泉不會)······················193
제94칙동산의불안(洞山不安)··································240
제95칙임제선사의한획(臨濟一?)·························294
제96칙구봉선사가인정하지않다(九峰不肯)···········340
제97칙광제의복두건(光帝?頭)·······························394
제98칙동산의항상절실함(洞山常切)······················447
제99칙운문의발우와물통(雲門鉢桶)······················491
제100칙낭야의산하(瑯?山河)··································529

ㆍ중국고전과선어록의특성···································570

불교의지혜,선(禪)의지혜,삶의지혜,
중국만년(萬年)의지혜가집약된
성본스님(동국대명예교수)역주강설

?종용록강설(從容錄講說)?(전8권)


중국선종사연구,조사선의성립과사상형성등에관한전무후무한연구를바탕으로선서(禪書)를집필해온정성본(동국대명예교수)스님의역작『종용록강설(從容錄講說)』(전8권,민족사간행)이출간되었다.
종용록은묵조선의시조인굉지정각선사가송고(頌古)하고,조동종의선풍을드날린만송행수선사가평창·착어한선어록(禪語錄)이다.벽암록과쌍벽을이루는중국2대선서(禪書)로서조동·묵조선의수행체계를정립한교재라고할수있다.
성본스님이수십년간심혈을기울여집필,끊임없이수정보완하여40여년만에펴낸『종용록강설(從容錄講說)』은13세기종용록을한차원업그레이드한21세기한국불교가낳은명저로불릴만한대작이다.전8권으로이루어진이책에세상의지혜,인간의지혜,불교와선(禪)의지혜,그리고중국만년(萬年)의지혜가집약되어오늘의언어로살아숨쉬고있다해도과언이아니다.


칭기스칸의책사였던야율초재의요청으로
세상에나온종용록(從容錄)

?종용록?은1223년중국조동종의선승만송행수(萬松行秀)가천동정각(天童正覺)의송고100칙(頌古百則)에,시중(示衆)과착어(着語)·평창(評唱,강설·평석·해설)을붙인것으로,원오극근의『벽암록(碧巖錄)과함께중국선종의2대명저로꼽히는공안집이다.
만송행수선사는서문에서?종용록?의특징을다음과같이말하고있다.

첫째,이책은천동굉지선사의바다와같이넓은학문(學海)과뛰어난문장의변화(波瀾),그리고여러고전의언어나고사를인용하여불법(佛法)의도리로회통시켜서,절묘하고훌륭한방편법문(巧便,선수행의방법)으로제시했다는점이다.
둘째,학인들이이책에서제시한자료의출처를검토하고확인하는수고를덜어주었다.
셋째,나만송은옛조사들의법문과자료를제시했을뿐,자신의주장과억지견해를드러내지않았다.

만송행수선사는유교,도교는물론이고중국의고전과역사에도정통한지식인이었으며,출가하여불법과선의종지에도뛰어난안목을모두갖춘선승이었다.세번이나대장경을열람하였다고하는만송행수선사는걸출한제자들을배출하였는데,칭기스칸의책사로서원나라개국에큰공헌을세운야율초재도그의제자이다.종용록이세상에빛을보게된것이야율초재의요청에의한것이라는점또한매우특기할만한사실이다.

“우리종문에천동(天童)선사라는분이송고(頌古)100칙을지었는데그것을절창(絶唱)이라고들한다.나는만송노인(萬松老人,만송행수)께‘이송고에평창(評唱)을붙여후학들의안목을열고일깨워주십시오.’라고간청하는편지를7년을두고전후로아홉차례나보냈는데,이제야책(종용록)을받게되었다.”

야율초재는천동굉지의송고가절창(絶唱)이라는것을알고서7년동안9차례나만송화상에게편지를보내평창을붙여서선의정법안을일깨워달라고요청했던것이다.그리고마침내만송의종용록평창원고를받고다음과같이감동하고있다.

“나는서역에서외롭게몇해를지내다가홀연히이답장(종용록)을받고보니술에서깨어난듯,죽었다다시소생한듯뛸듯이환호했다.동쪽을바라보고머리를조아리며재삼재사펼쳐놓고음미하면서책을매만지며감탄하였다.
‘만송선사가서역(인도)에서오신듯하다.그한마디의말씀,반마디의글자들이모두귀결처를가리키고정법의안목을제시한것이다.고금에서가장뛰어날정도로높아서만세의모범이될만하다.인간과하늘을저울질하고조화해낼수있는사람이아니라면뉘라서여기에동참할수있겠는가!’
큰보배산에오르는듯화장세계바다에들어간듯하였다.굉장하고진귀한보물들이광대하게갖추어져있어이쪽을가도저쪽을가도맞닥뜨려눈이풍부해지고마음도배불렀으니어찌세간의언어로그만분의일이나마형용할수있겠는가?내감히그훌륭한보배의법문을독차지할수없어천하의모든사람들과공유하기로마음먹었다.”

담연거사야율초재의원력으로세상에빛을보게된?종용록?이야말로조동종의종지를꿰어선불교의정안(正眼)을열어주는선어록임을야율초재의서문에서도잘알수있다.서문에서밝힌야율초재의한마디한마디는갖가지수사(修辭)를뛰어넘는이심전심의해설이라고할수있다.

성본스님이선어록을읽는안목을열어주고,
종용록의가치를새롭게드날린신(新)버전의종용록

종용록(從容錄)은만송행수선사가주석하며종용록을집필했던종용암에서이름을붙였는데,종용이란‘평안한자신의본래얼굴’이라는뜻이다.태연하고침착한평상심의얼굴로유유자적하게지혜로운삶을사는사람을말한다.조사선의“평상심시도(平常心是道)”,“무심시도(無心是道)”와같은의미이다.

“?사기(史記)?추양(鄒陽)전에‘추양이상서(上書)에게말했다.명월(明月)같은구슬,야광(夜光)의옥(璧),어두운밤길에사람에게던지면칼을뽑으려고하지않을자가없다.왜냐하면원인없이구슬이앞에나타나지않기때문이다’라고언급한다.매사에원인없는일은없다.그원인을모르면당연히놀라게된다.
만송은이두가지고사를인용하여,양무제는달마대사가어떠한인물인지그가서쪽에서오신의미(祖師西來意)를알지못했고,또정법의안목을구족하지못한중생심의양무제는달마를이상한사람으로생각할수밖에없었던것을풍자하고있다.”
-본문중에서

종용록에는벽암록과는비교할수조차없을정도로수많은중국고전과고사(故事)가나온다.성본스님은이책에서종용록의고사에대하여그스토리와의미를자세히설명하고있다.아울러이런여러가지고사(故事)가?종용록?에서는어떤의미로쓰이고있는지에대해서도세세하게밝히고있다.

만송은“훌륭한재주는졸렬한것처럼보인다.(大巧若拙)”라고착어했다.이말은?노자?제45장에“훌륭한재주(大巧)는졸렬한것(拙)과같고,훌륭한웅변(大辯)은어눌(訥)한것과같다.”라는말을인용한것이다.
-본문중에서

이책은선불교의지혜와지적(知的)문화유산을집약한종용록의가치를성본스님이새롭게드날린신(新)버전의종용록이라할수있다.종용록의선(禪)의세계를21세기현실속에서구현한성본스님역주종용록강설은광활한지식의바다,지혜의바다를종횡으로누리면서독서삼매,독서락(讀書樂)을얻게한다.한편선어록의독해능력,선어록을보는안목을길러주고있는것도이책의특장점이다.
선의지혜,불교의지혜,중국고전의지혜가집약되어있는성본스님역주?종용록강설?을읽는것만으로도선(禪)에한층다가서게되고,더없는인생의낙을누릴수있을것이다.