비니타데바의 유식학주석서 - 유식이십론과 관소연론 역주(한국연구재단 학술명저번역총서 동양편 986)

비니타데바(Vinītadeva, 7-8세기)는 인도의 불교 주석가이다. 그의 주석은 원문에 대한 용어와 문장을 직설적이고 간결하게 해설함으로써 난해한 불교 문헌을 쉽게 이해하도록 도와준다. 특히 그의 유식학 주석은 심층적이고 정밀한 마음 분석이라는 유식 사상의 특징을 잘 보여 주며, 그 사 유는 현대 인식론적 논의에도 적용될 가치가 있다. 본 역서는 유식학의 중요 문헌인 바수반두의『 유식이십론』과 디그나가의 『관소연론』에 대한 비니타데바의 티베트역 주석서를 국내 최초로 완역 하여 소개한다.

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 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. vijñapti와 ākāra의 번역어에 대하여 ······································· 39

1) vijñapti의 번역어 / 39

2) ākāra의 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(vijñapti)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

[본 문]
  

바수반두의 『이십론』은 『삼십송』과 더불어 유식학파의 교리를 대표하는 주요 저서이다.『이십론』의 저술 목적은 이 세계는 ‘오직 인식일 뿐’(vijñaptimātra, 唯識)이라는 것을 논증하기 위한 목적으로 ‘외계 대상은 존재하지 않는다’라는 것을 중점적으로 다루고 있다. 『이십론』이 외계 대상의 존재성을 원자(paramāṇu) 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(vijñāna)이 대상처럼 [마음에] 나타나서(pratibhāsa) 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(śakti)에 의해서 인식(vijñapti)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(ākāra)이 [마음에] 나타날 때, 허공계(ākāṣa-dhātu, 虛空界)도 함께 나타난다. 저 허공계가 나타날 때, 저 푸른색 등의 형상은 인식(vijñapti)으로 [나타나는데, 즉] 식에 [푸른색 등과 유사한 대상의] 형상(ākāra)으로 나타난다는 것이다. _79면

색깔/형태처럼 [마음에] 나타나는 [시각적] 인식(vijñapti)은 자신(=그 인식)의 마음씨앗이 [식의 흐름에서] 특수한 변화(’gyurba’i bye brag, pariṇāma-viśeṣa)[를 맞이하는 순간이] 되면 발생하는데, 그 마음씨앗과 [그것이 변화하여] 어떤 것(=형색)처럼 [마음에] 나타나는 것(snangba, ābhāsa), 그것들을 각각(rims bzhin du, yathākramam) [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