비니타데바의 유식학 주석서(한국연구재단 학술명저번역총서 동양편 986)(양장본 Hardcover)

『비니타데바의 유식학 주석서』는 7-8세기 무렵 활동한 것으로 알려진 불교 주석가 비니타데바 (Vin?tadeva, 調伏天)가 대승불교 유식 철학의 주요 논서인 『유식이십론』과 『관소연론』을 풀이한 주석서이다. 비니타데바가 활동하던 시기는 유식 교학이 완성되고 불교인식논리학자들이 활발하게 활동하던 시기와 맞아떨어져, 그의 주석은 유식 사상이 불교인식논리학으로 전개되는 사상적 과정 을 검토하고 연구하는 데 중요한 지표로 활용된다. 비니타데바 주석서의 원전인 『유식이십론』과 『관소연론』은 석가모니의 가르침 중에서도 특히 마음 을 중시하며 마음의 여러 작용과 기능을 연구 대상으로 삼는 대승불교의 큰 갈래, 유식 사상에 대 해 논하고 있다. 유식 사상은 유식(唯識)이라는 단어의 의미 그대로 오로지 식, 즉 마음만이 존재 한다는 유식무경(唯識無境)을 기본 명제로 하며, 외적 사물은 고정적으로 존재하는 것이 아니라 마음이 외부에 반영되어 나타나는 그림자라고 본다. 이 유식학을 정립했다고 평가받는 인물 중 하나가 『유식이십론』의 저자인 '바수반두'이다. 바수반 두는 유식을 성립시키기 위하여 『유식이십론』에서 외계 대상이 존재하지 않는다는 것을 논증했다. 바수반두의 제자인 디그나가는 『관소연론』에서 유식학계에서 보는 인식대상의 본질을 논했다. 두 유식학 대가가 각각 외계 대상의 존재론적 특성과 인식론적 특성을 깊이 있게 탐구하며 인식 성립 의 요건인 외계 대상과 인식대상의 관계를 해명해 낸 논서를 비니타데바는 자신만의 관점으로 해 설하고 주석을 달았다. 비니타데바의 주석에는 유식학이 완성되고 인식논리학으로의 발전을 꾀하던 7, 8세기 불교학계의 사상적 변화와 주된 논점이 반영되어 있어 불교사상사적으로도 학문적 중요 도가 높다.

이 책은 유식학의 기틀을 세운 두 논서, 『유식이십론』과 『관소연론』에 대한 비니타데바 티베트어 주석서의 첫 국역본이다. 『관소연론』의 경우 번역 과정에서 저본인 티베트어 주석서만이 아니라 같은 책의 한역 문헌도 교차 검토하여 정확성을 높혔다. 또한 난해한 논서들의 내용을 누구나 읽 을 수 있는 쉬운 문장으로 풀고 정확성과 용어 하나하나 번역에 신중을 기하여, 비니타데바의 간 결한 문장에 응축된 유식학 용어와 개념의 복잡성이 흐려지지 않도록 했다. 유식 사상이 불교인식 논리학으로 이행되는 사상적 흐름과 그에 따른 당대의 논쟁을 생생하게 담고 있다는 학문적 의의 가 있음은 물론, 티베트 불교 문헌을 우리말로 이해할 수 있도록 하여 유식 불교 철학에 대한 대 중 접근성을 높였다는 점에서도 의미가 깊다.

? 일러두기 / 11

Ⅰ. 해제
1. 『유식이십론』 ····························································· 16
1) 개관 / 16
2) 전체 구성 / 25
3) ?이십론?과 외계 대상의 문제 / 27
2. 『관소연론』································································ 29
1) 개관 / 29
2) 전체 구성 / 36
3) 『관소연론』과 인식대상의 문제 / 37
3. vij?apti와 ?k?ra의 번역어에 대하여 ······································· 39
1) vij?apti의 번역어 / 39
2) ?k?ra의 번역어 / 43
4. 비니타데바에 대하여 ························································· 47
1) 비니타데바의 생애 / 47
2) 비니타데바의 저서 / 48
3) 비니타데바의 주석서 특징 / 50

Ⅱ. 『유식이십론』 티베트역과 비니타데바 티베트역 주석서 원문과 한글 번역
1송 세계는 '오직 인식일 뿐'이다 55
티베트역 1송 ································································ 55
비니타데바 1송 해석·························································· 59
2송 외계실재론자는 외계 대상이 없어도 우리의 인식은 장소와 시간에한정되는가? 마음은 한정되지 않는가? 외계 대상은 실제 작용을 하는가?라는 네 가지 주제를 묻는다 82
티베트역 2송 ······························································· 82
비니타데바 2송 해석 ························································ 86
3송 바수반두는 네 가지 주제에 답한다 96
티베트역 3송 ······························································· 96
비니타데바 3송 해석 ························································ 100
1) 장소와 시간에 한정된다 / 101
2) 마음은 한정되지 않는다 / 104
4송 대상은 실제 작용을 하는가? 110
티베트역 4송 ······························································· 110
비니타데바 4송 해석 ························································ 113
1) 대상의 실제 작용의 예시 / 114
2) 네 가지 주제 모두에 적용되는 예시 / 116
5송 지옥의 파수꾼은 지옥 중생인가? 125
티베트역 5송 ······························································· 125
비니타데바 5송 해석 ························································ 128
1) 지옥의 파수꾼은 지옥 중생이 아니다 / 131
6송 지옥의 파수꾼은 물질적 요소가 변한 것인가? 식이 변한 것인가? 142
티베트역 6송 ······························································· 142
비니타데바 6송 해석 ························································ 144
1) 지옥의 파수꾼은 행위에 의해서 물질적 요소가 변한 것이다 / 144
2) 지옥의 파수꾼은 행위에 의해서 식이 변한 것이다 / 150
7송 지옥 중생은 마음이 만든 것이다 153
티베트역 7송 ······························································· 153
비니타데바 7송 해석 ························································ 155
8송 경전에 색깔/형태 등의 인식영역이 존재한다고 설했지만, 그것은 붓다의 숨은 의도이다 158
티베트역 8송 ······························································· 158
비니타데바 8송 해석 ························································ 161
9송 인식(vij?apti)은 자신의 마음씨앗과 나타나는 것에서 생긴다 170
티베트역 9송 ······························································· 170
비니타데바 9송 해석 ························································ 173
10송 붓다의 숨은 의도로 인무아와 법무아를 아는 경지에 들어간다 178
티베트역 10송 ······························································ 178
비니타데바 10송 해석 ······················································· 183
11송 원자는 실재하는가? 198
티베트역 11송 ······························································ 198
비니타데바 11송 해석 ······················································· 203
12송 다수의 원자로 이루어진 외계 대상은 실재하는가? 211
티베트역 12송 ································································· 211
비니타데바 12송 해석 ·························································· 214
13송 원자의 모임으로 이루어진 외계 대상은 실재하는가? 219
티베트역 13송 ················································· ··············· 219
비니타데바 13송 해석 ·························································· 221
14송 원자는 부분을 가지는가? 가지지 않는가? 229
티베트역 14송 ·································································· 229
비니타데바 14송 해석 ··························································· 233
15송 원자는 실재하지 않는다 242
티베트역 15송 ···································································· 242
비니타데바 15송 해석 ····························································· 247
16송 지각의 대상은 실재하는가? 263
티베트역 16송 ····································································· 263
비니타데바 16송 해석 ······························································ 266
17송 기억의 대상과 꿈꿀 때와 깨어났을 때의 대상은 실재하는가? 272
티베트역 17송 ····································································· 272
비니타데바 17송 해석 ······························································ 276
1) 기억의 대상은 실재하지 않는다 / 277
2) 꿈꿀 때의 대상과 깨어났을 때의 대상의 차이 / 282
18송 사람들의 인식은 서로 간에 미치는 영향력으로 한정되는가? 287
티베트역 18송 ····································································· 287
비니타데바 18송 해석 ························································· 290
19송 죽음이란 타인의 특별한 인식으로 발생하는 변화이다 300
티베트역 19송 ····································································· 300
비니타데바 19송 해석 ······························································ 303
20송 살생은 의지의 힘에 의해서 일어난다 309
티베트역 20송 ····································································· 309
비니타데바 20송 해석 ······························································ 311
21송 붓다는 자신의 마음에 대한 앎과 다른 사람의 마음에 대한 앎을 있는 그대로 아는가? 317
티베트역 21송 ······································································ 317
비니타데바 21송 해석 ······························································· 319
22송 유식의 진리는 붓다의 인식영역이다 329
티베트역 22송 ······································································ 329
비니타데바 22송 해석 ······························································· 331

Ⅲ. ?관소연론? 티베트역, 진제역, 현장역과 비니타데바 티베트역 주석서 원문과 한글 번역
1송 다수의 원자로 구성된 인식대상 비판 339
티베트역 1송 ··································································· 339
진제역 1송 ····································································· 342


현장역 1송 ····································································· 344
비니타데바 1송 해석 ··························································· 348
2송 원자의 모임으로 구성된 인식대상 비판 373
티베트역 2송 ······································································ 373
진제역 2송 ········································································ 375
현장역 2송 ······································································· 377
비니타데바 2송 해석 ······························································378
3송 원자 모임의 형상으로 구성된 인식대상 비판(1) 389
티베트역 3송 ······································································ 389
진제역 3송 ········································································ 391
현장역 3송 ········································································ 394
비니타데바 3송 해석 ······························································· 397
4송 원자 모임의 형상으로 구성된 인식대상 비판(2) 405
티베트역 4송 ······································································· 405
진제역 4송 ········································································· 407
현장역 4송 ········································································· 408
비니타데바 4송 해석 ································································ 409
5송 원자 모임의 형상으로 구성된 인식대상 비판(3) 416
티베트역 5송 ········································································ 416
진제역 5송 ·········································································· 418
현장역 5송 ·········································································· 419
비니타데바 5송 해석 ································································· 421
6송 인식대상이 갖추어야 할 두 가지 조건 430
티베트역 6송 ········································································ 430
진제역 6송 ·········································································· 432
현장역 6송 ······································································ 434
비니타데바 6송 해석 ····························································· 437
7송 인식과 인식대상의 발생론적 인과관계 444
티베트역 7송 ········································································· 444
진제역 7송 ··········································································· 448
현장역 7송 ··········································································· 451
비니타데바 7송 해석 ·································································· 452
8송 외계 대상과 내부 공능의 관계 467
티베트역 8송 ·········································································· 467
진제역 8송 ············································································ 470
현장역 8송 ············································································ 472
비니타데바 8송 해석 ··································································· 475

● 역자 후기 / 489
● 약호 및 참고문헌 / 491
● 찾아보기 / 509

비니타데바 비니타데바(Vin?tadeva, 調伏天)
비니타데바의 생몰연대는 현재까지 정확히 알려져 있지 않다. 현존하는 13종의 저술 가운데
유식학(唯識學) 주석서는 3종이며, 나머지는 모두 불교인식논리학자 다르마끼르티의 저술에 대한
주석서이다. 그의 저술로 미루어 볼 때, 그는 불교인식논리학이 전성기를 구가하던 7-8세기
무렵에 활동한 것으로 추정된다. 전승에 따르면, 그는 어려서부터 소승과 대승의 교리를 두루
공부하였으며, 이후 나란다 대학에서 계율의 스승으로 활동하였다고 한다. 후대 학자들은 그를
불교 주석가로 부른다.