2026년 01월 09일 출간 | ISBN : 1166844293 | 516쪽 | 규격外 | 1판

? 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

바수반두의 『이십론』은 『삼십송』과 더불어 유식학파의 교리를 대표하는 주요 저서이다.『이십론』의 저술 목적은 이 세계는 ‘오직 인식일 뿐’(vij?aptim?tra, 唯識)이라는 것을 논증하기 위한 목적으로 ‘외계 대상은 존재하지 않는다’라는 것을 중점적으로 다루고 있다. 『이십론』이 외계 대상의 존재성을 원자(param??u) 개념으로 직접 논증하는 것이야말로 이 논서만이 지닌 특징이다. 하지만 『이십론』은 외계 대상이 존재하느냐, 존재하지 않느냐의 문제에만 국한되지 않고 외계 대상의 존재 여부를 인식대상의 문제로 연결한다. 결국은 외계 대상이 존재하지 않는다면, 우리의 인식은 어떻게 가능한가라는 문제를 다룬다. _16-17면

디그나가는 『관소연론』에서 인식대상을 어떤 물리적 대상으로 보는 관점에서 내부 식으로 방향 전환하는, 즉 일대 인식론적 전환을 시도한다. 이런 인식론적 전환이 가져다주는 의미는 인식대상이란 우리의 바깥에 있는 외계 대상이 아니라 내부 식, 즉 자신이라는 것을 놓치지 않게 해 준다는 점이다. _39면

이 식(vij??na)이 대상처럼 [마음에] 나타나서(pratibh?sa) 발생한다. 예를 들면, 비문증이 있는 사람들이 존재하지 않는 머리카락, [두 번째] 달 등을 보는 것과 같다. [따라서] 어떠한 대상도 [전혀] 존재하지 않는다. _58면

[내부의 식에] 훈습된 잠재력의 성숙된 힘(?akti)에 의해서 인식(vij?apti)이 푸른색 등의 대상으로 [마음에 나타나서] 발생한다. 이같이 발생하는 그것(=푸른색 등의 형상)을 중생은 [실제로] 존재하는 대상으로 보고 있다고 여기기에 없는 것을 있다고 한다는 것이다. 이같이 푸른색 등이라는 저 형상(?k?ra)이 [마음에] 나타날 때, 허공계(?k??a-dh?tu, 虛空界)도 함께 나타난다. 저 허공계가 나타날 때, 저 푸른색 등의 형상은 인식(vij?apti)으로 [나타나는데, 즉] 식에 [푸른색 등과 유사한 대상의] 형상(?k?ra)으로 나타난다는 것이다. _79면

색깔/형태처럼 [마음에] 나타나는 [시각적] 인식(vij?apti)은 자신(=그 인식)의 마음씨앗이 [식의 흐름에서] 특수한 변화(’gyurba’i bye brag, pari??ma-vi?e?a)[를 맞이하는 순간이] 되면 발생하는데, 그 마음씨앗과 [그것이 변화하여] 어떤 것(=형색)처럼 [마음에] 나타나는 것(snangba, ?bh?sa), 그것들을 각각(rims bzhin du, yath?kramam) [마음씨앗은] 그 인식의 시각기관[의 인식영역(眼處)]으로, [나타나는 것은] 색깔/형태의 인식영역(色處)으로 세존(bhagavat)은 [숨은 의도를 가지고] 설명하셨다. _172면

마치 견고함 등의 형상(相)이 비록 실제로 존재한다고 하더라도, 시각적 식 등 위에 [나타나 시각적 식 등을 발생시키는] 조건의 뜻은 인정되지만, 인식대상의 뜻은 인정되지 않는다. 왜냐하면 시각적 식 등 위에 그것(=원자 모임)의 형상(相)이 없기 때문이다. [따라서] 대상 등의 원자가 모인 형상도 이치로 보아 역시 [인식대상이 되기 위한 구비 조건을 모두 갖추지 못하였기 때문에 인식대상이 되지 못한다는 것이] 응당 그러하다. _395-396면

『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.