비니타데바의 유식학 주석서 (『유식이십론』과 『관소연론』 역주 | 양장본 Hardcover)

비니타데바의 유식학 주석서 (『유식이십론』과 『관소연론』 역주 | 양장본 Hardcover)

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Vendor: 세창출판사 - 비니타데바
Type: 불교철학/사상
SKU: 9791166844294
Categories: ALL BOOKS 인문 인문_철학
Tags: 비니타데바의유식학주석서유식이십론과관소연론역주양장본Hardcover 종교_불교
Description
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.
저자

비니타데바

비니타데바(Vinītadeva,調伏天)
비니타데바의생몰연대는현재까지정확히알려져있지않다.현존하는13종의저술가운데
유식학(唯識學)주석서는3종이며,나머지는모두불교인식논리학자다르마끼르티의저술에대한
주석서이다.그의저술로미루어볼때,그는불교인식논리학이전성기를구가하던7-8세기
무렵에활동한것으로추정된다.전승에따르면,그는어려서부터소승과대승의교리를두루
공부하였으며,이후나란다대학에서계율의스승으로활동하였다고한다.후대학자들은그를
불교주석가로부른다.

목차

일러두기/11

Ⅰ.해제
1.『유식이십론』·····························································16
1)개관/16
2)전체구성/25
3)이십론과외계대상의문제/27
2.『관소연론』································································29
1)개관/29
2)전체구성/36
3)『관소연론』과인식대상의문제/37
3.vijñapti와ākāra의번역어에대하여·······································39
1)vijñapti의번역어/39
2)ākāra의번역어/43
4.비니타데바에대하여·························································47
1)비니타데바의생애/47
2)비니타데바의저서/48
3)비니타데바의주석서특징/50

Ⅱ.『유식이십론』티베트역과비니타데바티베트역주석서원문과한글번역
1송세계는‘오직인식일뿐’이다55
티베트역1송································································55
비니타데바1송해석··························································59
2송외계실재론자는외계대상이없어도우리의인식은장소와시간에한정되는가?마음은한정되지않는가?외계대상은실제작용을하는가?라는네가지주제를묻는다82
티베트역2송·······························································82
비니타데바2송해석························································86
3송바수반두는네가지주제에답한다96
티베트역3송·······························································96
비니타데바3송해석························································100
1)장소와시간에한정된다/101
2)마음은한정되지않는다/104
4송대상은실제작용을하는가?110
티베트역4송·······························································110
비니타데바4송해석························································113
1)대상의실제작용의예시/114
2)네가지주제모두에적용되는예시/116
5송지옥의파수꾼은지옥중생인가?125
티베트역5송·······························································125
비니타데바5송해석························································128
1)지옥의파수꾼은지옥중생이아니다/131
6송지옥의파수꾼은물질적요소가변한것인가?식이변한것인가?142
티베트역6송·······························································142
비니타데바6송해석························································144
1)지옥의파수꾼은행위에의해서물질적요소가변한것이다/144
2)지옥의파수꾼은행위에의해서식이변한것이다/150
7송지옥중생은마음이만든것이다153
티베트역7송·······························································153
비니타데바7송해석························································155
8송경전에색깔/형태등의인식영역이존재한다고설했지만,그것은붓다의숨은의도이다158
티베트역8송·······························································158
비니타데바8송해석························································161
9송인식(vijñapti)은자신의마음씨앗과나타나는것에서생긴다170
티베트역9송·······························································170
비니타데바9송해석························································173
10송붓다의숨은의도로인무아와법무아를아는경지에들어간다178
티베트역10송······························································178
비니타데바10송해석·······················································183
11송원자는실재하는가?198
티베트역11송······························································198
비니타데바11송해석·······················································203
12송다수의원자로이루어진외계대상은실재하는가?211
티베트역12송·································································211
비니타데바12송해석··························································214
13송원자의모임으로이루어진외계대상은실재하는가?219
티베트역13송································································219
비니타데바13송해석··························································221
14송원자는부분을가지는가?가지지않는가?229
티베트역14송··································································229
비니타데바14송해석···························································233
15송원자는실재하지않는다242
티베트역15송····································································242
비니타데바15송해석·····························································247
16송지각의대상은실재하는가?263
티베트역16송·····································································263
비니타데바16송해석······························································266
17송기억의대상과꿈꿀때와깨어났을때의대상은실재하는가?272
티베트역17송·····································································272
비니타데바17송해석······························································276
1)기억의대상은실재하지않는다/277
2)꿈꿀때의대상과깨어났을때의대상의차이/282
18송사람들의인식은서로간에미치는영향력으로한정되는가?287
티베트역18송·····································································287
비니타데바18송해석·························································290
19송죽음이란타인의특별한인식으로발생하는변화이다300
티베트역19송·····································································300
비니타데바19송해석······························································303
20송살생은의지의힘에의해서일어난다309
티베트역20송·····································································309
비니타데바20송해석······························································311
21송붓다는자신의마음에대한앎과다른사람의마음에대한앎을있는그대로아는가?317
티베트역21송······································································317
비니타데바21송해석·······························································319
22송유식의진리는붓다의인식영역이다329
티베트역22송······································································329
비니타데바22송해석·······························································331

Ⅲ.관소연론티베트역,진제역,현장역과비니타데바티베트역주석서원문과한글번역
1송다수의원자로구성된인식대상비판339
티베트역1송···································································33

출판사 서평

『비니타데바의유식학주석서』는7-8세기무렵활동한것으로알려진불교주석가비니타데바(Vinītadeva,調伏天)가대승불교유식철학의주요논서인『유식이십론』과『관소연론』을풀이한주석서이다.비니타데바가활동하던시기는유식교학이완성되고불교인식논리학자들이활발하게활동하던시기와맞아떨어져,그의주석은유식사상이불교인식논리학으로전개되는사상적과정을검토하고연구하는데중요한지표로활용된다.비니타데바주석서의원전인『유식이십론』과『관소연론』은석가모니의가르침중에서도특히마음을중시하며마음의여러작용과기능을연구대상으로삼는대승불교의큰갈래,유식사상에대해논하고있다.유식사상은유식(唯識)이라는단어의의미그대로오로지식,즉마음만이존재한다는유식무경(唯識無境)을기본명제로하며,외적사물은고정적으로존재하는것이아니라마음이외부에반영되어나타나는그림자라고본다.이유식학을정립했다고평가받는인물중하나가『유식이십론』의저자인‘바수반두’이다.바수반두는유식을성립시키기위하여『유식이십론』에서외계대상이존재하지않는다는것을논증했다.바수반두의제자인디그나가는『관소연론』에서유식학계에서보는인식대상의본질을논했다.두유식학대가가각각외계대상의존재론적특성과인식론적특성을깊이있게탐구하며인식성립의요건인외계대상과인식대상의관계를해명해낸논서를비니타데바는자신만의관점으로해설하고주석을달았다.비니타데바의주석에는유식학이완성되고인식논리학으로의발전을꾀하던7,8세기불교학계의사상적변화와주된논점이반영되어있어불교사상사적으로도학문적중요도가높다.

이책은유식학의기틀을세운두논서,『유식이십론』과『관소연론』에대한비니타데바티베트어주석서의첫국역본이다.『관소연론』의경우번역과정에서저본인티베트어주석서만이아니라같은책의한역문헌도교차검토하여정확성을높혔다.또한난해한논서들의내용을누구나읽을수있는쉬운문장으로풀고정확성과용어하나하나번역에신중을기하여,비니타데바의간결한문장에응축된유식학용어와개념의복잡성이흐려지지않도록했다.유식사상이불교인식논리학으로이행되는사상적흐름과그에따른당대의논쟁을생생하게담고있다는학문적의의가있음은물론,티베트불교문헌을우리말로이해할수있도록하여유식불교철학에대한대중접근성을높였다는점에서도의미가깊다.