Thus I have heard, at one time the Buddha was staying at Anathapindika's garden in Jeta Grove in the city of Shravasti. With him was a large gathering of 1,250 monks and bodhisattva-mahasattvas.
When the meal time came, the Buddha put on his robe and, holding his bowl, entered the great city of Shravasti where he begged sequentially from door to door for seven houses for food. He came back to his own seat in the garden and took his meal. When this was done, he put away his robe and bowl, washed his feet, spread his seat, and sat down, mindfully fixing his attention in front of him.
Then the Venerable Subhuti, who was among the assembly, rose from his seat, bared his right shoulder, set his right knee on the ground, and, respectfully folding his hands, addressed the Buddha thus: "It is wonderful, World-Honored One, that the Tathagata thinks so much of all the bodhisattvas and instructs them so well. World-Honored One, in the case of a son or daughter of a good family, who arouses the thought for the supreme awakening, how should they abide in it and how should they keep their thoughts under control?"
The Buddha replied, "Well said, indeed, O Subhuti! As you say, the Tathagata thinks very much of all the bodhisattvas and instructs them well. But now listen attentively and I will tell you how those who have set out on the bodhisattva path should abide in it, and how they should keep their thoughts under control."
"So be it, World-Honored One. I wish to listen to you." The Buddha said to Subhuti, ''All the bodhisattva-mahasattvas, who undertake the practice of meditation, should cherish one thought only: 'When I attain perfect wisdom, I will liberate all sentient beings in every realm of the universe, whether they be egg-born, womb-born, moisture-born, or miraculously born; those with form, those without form, those with perception, those without perception, and those with neither perception nor non-perception. So long as any form of being is conceived, I must allow it to pass into the eternal peace of nirvana, into that realm of nirvana that leaves nothing behind, and to attain final awakening.'
"And yet although immeasurable, innumerable, and unlimited beings have been liberated, truly no being has been liberated. Why? Because no bodhisattva who is a true bodhisattva entertains such concepts as a self, a person, a being, or a living soul. Thus there are no sentient beings to be liberated and no self to attain perfect wisdom.
"Furthermore, Subhuti, in the practice of generosity a bodhisattva should be unsupported. He or she should practice generosity without regard to sight, sound, touch, flavor, smell, or any thought that arises in it. Subhuti, thus should a bodhisattva practice generosity without being supported by any notion of a sign. Why? When a bodhisattva practices generosity without being supported by any notion of a sign, his or her merit will be beyond conception. Subhuti, what do you think? Can you measure the space extending eastward?"
"No, World-Honored One, I cannot."
"Subhuti, can you measure the space extending toward the south, or west, or north, or above, or below?"
"No, World-Honored One, I cannot."
"Subhuti, so it is with the merit of a bodhisattva who practices generosity without cherishing any notion of a sign; it is beyond measure like space. Subhuti, a bodhisattva should persevere one-pointedly in this instruction.
"Subhuti, what do you think? Is it possible to recognize the Tathagata by means of bodily marks?"
"No, World-Honored One. And why? When the Tathagata speaks of the bodily marks, he speaks of the no-possession of no marks."
The Buddha said to Subhuti, "All that has a form is an illusory existence. When the illusory nature of form is perceived, the Tathagata is recognized."
Subhuti said to the Buddha, "World-Honored One, in times to come, will there be beings who, when they hear these teachings, have real faith and confidence in them?"
The Buddha said, "Subhuti, do not utter such words. Five hundred years after the passing of the Tathagata, there will be beings who, having practiced rules of morality and being thus possessed of merit, happen to hear of these statements and will understand their truth. Such beings, you should know, have planted their root of merit not only under one, two, three, four, or five Buddhas, but under countless Buddhas. When such beings, upon hearing these statements, arouse even one moment of pure and clear confidence, the Tathagata will see them and recognize their immeasurable amount of merit. Why? Because all these beings are free from the idea of a self, a person, a being, or a living soul; they are free from the idea of a dharma as well as a no-dharma. Why? Because if they cherish the idea of a dharma, they are still attached to a self, a person, a being, or a living soul. If they cherish the idea of a no-dharma, they are attached to a self, a person, a being, or a living soul. Therefore, do not cherish the idea of a dharma nor that of a no-dharma. For this reason, the Tathagata always preaches thus: 'O you bhikshus, know that my teaching is to be likened unto a raft. Even a dharma is cast aside, much more a no dharma.'
"Subhuti, what do you think? Has the Tathagata attained the supreme awakening? Has he something he can preach?"
Subhuti said, "World-Honored One, as I understand the teaching of the Buddha, the Buddha has no doctrine to convey. The truth is ungraspable and inexpressible. It neither is nor is not. How is it so? Because all noble teachers are exalted by the unconditioned."
"Subhuti, what do you think? If a son or daughter of a good family should fill the three thousand chiliocosms with the seven precious treasures and give them all as a gift to the Tathagatas, would not the merit thus obtained be great?"
Subhuti said, "Very great, indeed, World-Honored One. Why? Because their merit is characterized with the quality of not being merit. Therefore, the Tathagata speaks of the merit as being great."
The Buddha: "If there is a person who, memorizing even four lines from this sutra, preaches it to others, his merit will be superior to the one just mentioned. Why? Because, Subhuti, all the Buddhas and their supreme awakening issue from this sutra. Subhuti, what is known as the teaching of the Buddha is not the teaching of the Buddha.
"Subhuti, what do you think? Does a srotapanna think, 'I have obtained the fruit of srotapatti'?"
Subhuti said, "No, World-Honored One, he does not. Why? Because while srotapanna means 'entering the stream,' there is no entering here. A true srotapanna is one who does not enter sound, odor, flavor, touch, or any thought that arises."
"Subhuti, what do you think? Does a sakridagamin think, 'I have obtained the fruit of a sakridagamin'?"
Subhuti said, "No, World-Honored One, he does not. Why? Because while sakridagamin means 'going and coming for once,' one who understands that there is really no going-and-coming, he or she is a true sakridagamin."
"Subhuti, what do you think? Does an anagamin think, 'I have obtained the fruit of an anagamin'?"
Subhuti said, "No, World-Honored One, he does not. Why? Because while anagamin means 'not coming,' there is really no not-coming; therefore the one who realizes this is called an anagamin."
"Subhuti, what do you think? Does an arhat think, 'I have obtained arhatship'?"
Subhuti said, "No, World-Honored One, he does not. Why? Because there is no dharma to be called arhat. If, World-Honored One, an arhat thinks, 'I have obtained arhatship,' this means that he has the idea of an ego-self, a person, a living being, or a soul.
''Although the Buddha has said that I am the foremost of those who have obtained aranasamadhi, that I am the foremost of those arhats who are liberated from unwholesome desires, World-Honored One, I cherish no thought that I have attained arhatship. World-Honored One, [if I did] you would not have declared of me, 'Subhuti, who is the foremost of those who dwell in peaceful abiding, does not dwell anywhere; that is why he is called a "dweller in peace.'''
The Buddha asked Subhuti, "What do you think? When the Tathagata practiced in ancient times under Dipankara Buddha, did he attain any Dharma?"
"No, World-Honored One, he did not attain any Dharma while practicing with the Dipankara Buddha."
"Subhuti, what do you think? Does a bodhisattva create any harmonious buddha fields?"
"No, World-Honored One, he does not. Why? Because to create a harmonious buddha field is not to create a harmonious buddha field, and therefore it is known as creating a harmonious buddha field."
"So, Subhuti, all bodhisattvas should develop a pure, lucid mind that doesn't depend upon sight, sound, touch, flavor, smell, or any thought that arises in it. A bodhisattva should develop a mind that functions freely, without depending on anything whatsoever."
The Buddha continued, "Subhuti, what do you think? If someone were to have a body as large as Mount Sumeru, would not this body be very large?"
Subhuti said, "Very large indeed, World-Honored One. Why? Because the Buddha teaches that that which is no-body is known as a large body."
"Subhuti, what do you think? If there were as many Ganges Rivers as there are grains of sand in the Ganges, would the number of grains of sand in all those rivers would be many?"
Subhuti said, "Very many, indeed, World-Honored One. Those Ganges Rivers would indeed be many, much more so the grains of sand in them."
"Subhuti, what do you think? If there were a good man or woman who filled the three thousand chiliocosms containing as many world systems as there are grains of sand in those Ganges Rivers with the seven precious treasures and then gave them all away out of generosity, would not this merit be very great?"
Subhuti said, "Very great, indeed, World-Honored One."
The Buddha said, "I declare to you, Subhuti, if a good man or woman were to accept, practice, and explain even four lines of this sutra to others, such merit would be far greater than the preceding one.
"Moreover, Subhuti, wherever this sutra or even four lines of it are reached, that place will be respected by all beings including devas, ashuras, etc., as if it were the Buddha's own shrine or chaitya. How much more [worthy of respect] the person who can memorize and recite this sutra [for the benefit of others]! Subhuti, you should know that such a person achieves the highest, foremost, and most wonderful blessing. Wherever this sutra is kept, the place is to be regarded as if the Buddha or a venerable disciple of his were present."
At that time Subhuti said to the Buddha, "World-Honored One, what will this sutra be called? How should we keep its teachings in mind?"
The Buddha said to Subhuti, "This sutra will be called the Vajrachedika Prajnaparamita, The Diamond-Cutter Wisdom That Has Gone Beyond, because it has the capacity to cut through illusions and afflictions and bring us to the shore of awakening, and by this title you will know it.
''And why? The reason is, Subhuti, that what the Tathagata has called the Prajnaparamita, the highest, transcendental wisdom, is not, in fact, the Prajnaparamita and therefore it is called Prajnaparamita.
"Subhuti, what do you think? Is there any Dharma that the Tathagata has taught?"
"No, indeed, World-Honored One, there is none."
"What do you think, Subhuti? Are there many dust particles in the three thousand chiliocosms?"
"Yes, very many, indeed, World-Honored One."
"Subhuti, the Tathagata teaches that what are called dust particles are not dust particles.
That is why they are merely dust particles. And what the Tathagata calls chiliocosms are not chiliocosms. That is why they are merely chiliocosms.
"What do you think, Subhuti? Can the Tathagata be recognized through the thirty-two marks [of a great man]?"
"No, World-Honored One, he cannot be recognized through the thirty-two marks. And why? Because the Tathagata has taught that what are called the thirty-two marks are really no-marks. Therefore they are called the thirty-two marks."
"Subhuti, suppose a man or a woman were to renounce all his or her belongings as many times as there are grains of sands in the river Ganges, the merit thus gained would not exceed that of one who, memorizing even one gatha of four lines of this sutra, preaches them to others."
Venerable Subhuti, listening to this discourse, through the shock of the Doctrine, had a deep understanding of the meaning of the sutra and was moved to tears. He said to the Buddha, "It is wonderful, indeed, World-Honored One, how well the Tathagata has taught this discourse on Dharma. Through it [a new level of] cognition has been produced in me. Never before have I heard such a discourse on Dharma. World-Honored One, if someone hears this sutra and has pure and clear confidence in it, that person will gain true perception. And what is called true perception is indeed no-perception. This is what the Tathagata teaches as true perception.
"World-Honored One, it is not difficult for me to have faith in, to understand, and to memorize this sutra, which I have just heard. But in the ages to come, in the next five hundred years, if there are beings who, listening to this sutra, are able to believe, understand, and memorize it, they will indeed be most wonderful beings. In them no perception of a self, a person, a being, or a living soul will take place. And why? Because that which is perception of self is no-perception. That which is perception of a being, a person, or a living soul is no-perception. And why? Because the Buddhas have left all perceptions behind."
The Buddha said to Subhuti, "It is just as you say. If there is a person who, listening to this sutra, is not frightened, alarmed, or disturbed, you should know him as a wonderful person.
Why? Because what the Tathagata has taught as paramaparamita, the highest perfection, is not the highest perfection and is therefore called the highest perfection.
"Moreover, Subhuti, the teaching of the Tathagata on the perfection of patience is really no perfection and therefore it is the perfection of patience. Why? Subhuti, when, in ancient times, my body was cut to pieces by the king of Kalinga, I did not have the idea of a self, a person, a being, or a living soul. Why? When at that time my body was dismembered limb after limb, joint after joint, feelings of anger and ill will would have arisen in me had I had the idea of a self, a person, a being, or a living soul.
"With my super-knowledge I recall that in my past five hundred life-times I have led the life of a sage devoted to patience and during those times I did not have the idea of an ego, a person, a being, or a soul.
"Therefore, Subhuti, a bodhisattva, detaching him- or herself from all ideas, should rouse the desire for utmost, supreme, and perfect awakening. He or she should produce thoughts that are unsupported by forms, sounds, smells, tastes, tangible objects, or mind objects, unsupported by Dharma, unsupported by no-Dharma, unsupported by everything. And why? Because all supports are no supports. This is the reason why the Buddha teaches that a bodhisattva should practice generosity without dwelling on form. Subhuti, the reason he practices generosity is to benefit all beings.
"The Tathagata teaches that all ideas are no-ideas and that all beings are no-beings. Subhuti, the Tathagata is one who speaks of things as they are, speaks what is true, and speaks in accordance with reality. He does not speak deceptively or to please people. Subhuti, in the Dharma attained by the Tathagata there is neither truth nor falsehood.
"Subhuti, if a bodhisattva should practice generosity while still depending on form, he or she is like someone walking in the dark. He or she will not see anything. But when a bodhisattva practices generosity without depending on form, he or she is like someone with good eyesight walking in the bright sunshine—he or she can see all shapes and colors.
"Subhuti, if in times to come the sons and daughters of good families memorize and recite this sutra, they will be seen and recognized by the Tathagata with his buddha knowledge, and they will all acquire immeasurable and infinite merit.
"Furthermore, Subhuti, if one should renounce in the morning all one's belongings as many times as there are grains of sand in the River Ganges, and if one should do likewise at noon and in the evening and continue thus for countless ages; and if someone else, on hearing this discourse on Dharma, were to accept it with a believing heart, the merit acquired by the latter would far exceed that of the former. How much more the merit of one who would copy, memorize, learn, recite, and expound it for others!
"Subhuti, to sum up, immeasurable, innumerable, and incomprehensible is this discourse on Dharma. The Tathagata has taught it for the well-being of those who have set out in the best, in the most excellent vehicle.
Those who take up this discourse on Dharma, bear it in mind, recite, study, and expound it in detail for others will all be known to the Tathagata and recognized by him and acquire merit that is incomparable, measureless, and infinite. Such beings will share in the supreme awakening attained by the Tathagata. Why? Because, Subhuti, this course on the Dharma could not be understood by beings of inferior resolve, nor by those attached to the idea of a self, a person, a being, or a living soul. [Being so caught up), they are unable to hear, memorize, learn, recite, and expound this sutra.
"Moreover, Subhuti, the spot of earth where this sutra will be revealed, that spot of earth will be worthy of worship by the whole world with its gods, men, ashuras, worthy of being saluted respectfully, worthy of being honored by circumambulation. That spot of earth will be like a shrine or temple.
"And yet Subhuti, there will be some sons and daughters of good families who will be despised for their memorizing and reciting of this sutra. This is due to their previous evil karma.
The impure deeds that these beings have done in their former lives are liable to lead them into states of woe in this lifetime. But [if they are not averse to] being despised in the present life, whatever evil karma they produced in their previous lives will be destroyed, and they will be able to attain the awakening of a Buddha.
"Subhuti, with my superknowledge, I recall that in the past, even before I was with Dipankara Buddha, I made offerings, and had been attendant, to eighty-four thousand multi-million Buddhas. But the merit I gained from that service is not one hundredth nor even one hundredth million of the merit of someone who, at the time of the collapse of the Dharma, memorizes, recites, and learns from this sutra and expounds it to others. It bears neither number, nor fraction, nor enumeration, nor similarity, nor comparison, nor resemblance.
"Moreover, Subhuti, the merit acquired by good men and women who, at the time of the collapse of the Dharma, memorize, recite, and learn this sutra will be so great that if I were to describe it in detail, some people would become suspicious and disbelieving, and their minds might become disoriented. Subhuti, you should know that the meaning of this sutra is beyond comprehension and discussion. Likewise, the fruit that results from receiving and practicing this sutra is beyond comprehension and discussion."
At that time, the Venerable Subhuti said to the Buddha, "World-Honored One, may I ask you again? If the sons and daughters of good family wish to arouse the thought of supreme enlightenment, how should they abide in it? How should they keep their thought under control?"
The Buddha replied, "Someone who has set out on the bodhisattva path should cherish one thought only: 'When I attain perfect wisdom, I will liberate all sentient beings in every realm of the universe, whether they be egg-born, womb-born, moisture-born, miraculously born; those with form, those without form, those with perception, those without perception, and those with neither perception nor non-perception so long as any form of being is conceived, I must allow it to pass into the eternal peace of nirvana, into that realm of nirvana that leaves nothing behind, and to attain final awakening.'
''And yet, although immeasurable, innumerable, and unlimited beings have been liberated, truly no being has been liberated. Why, Subhuti? Because if a bodhisattva entertains such thoughts as a self, a person, a being, or a living soul, he is not a true bodhisattva.
"Subhuti, in fact, there is no independently existing object of mind called the supreme, perfect awakening. What do you think, Subhuti? In ancient times, when the Tathagata was living with Dipankara Buddha, did he attain anything called the supreme, perfect awakening?"
"No, World-Honored One. According to what I understand, there is no attainment of anything called the supreme, perfect awakening."
The Buddha said, "Right you are! It is for this reason that the Dipankara Buddha then predicted of me: 'You, young Brahmin, will be in a future time a Tathagata, an arhat, fully enlightened, by the name of Shakyamuni!' This prediction was made because there is, in fact, nothing that can be attained that is called the supreme, perfect awakening.
"Why is this? Because, Subhuti, 'Tathagata' is synonymous with true suchness (tathata) of all dharmas. And if someone were to say, 'The Tathagata has fully known the utmost, right, and perfect liberation,' he would be speaking falsely. Why? Because there is no Dharma by which the Tathagata has fully known the utmost, right, and perfect awakening. And the Dharma that the Tathagata has fully known and demonstrated is neither graspable nor elusive. Therefore the Tathagata teaches “All dharmas are the Buddha's own and special Dharmas.' Why? All dharmas, Subhuti, have been taught by the Tathagata as no-dharmas. Therefore all dharmas are expediently called the Buddha's own and special Dharmas.
"Subhuti, a comparison can be made with the idea of a great human body. What the Tathagata calls a great body is in fact a no-body. So it is, Subhuti, with the bodhisattvas. If a bodhisattva were to think, 'I will lead all beings to nirvana,' he or she should not be considered a bodhisattva. Why? Because there is no such thing as a 'bodhi being' (bodhi sattva). It is because of this that the Tathagata teaches that all dharmas are without the notion of a self, a person, a being, or a living soul.
"Subhuti, furthermore, if a bodhisattva were to say, 'I will create harmonious buddha fields,' he or she likewise should not be called a bodhi being. Why? The Tathagata has taught that the harmonious buddha fields are not in fact harmonious buddha fields. Such is merely a name. It is thus that he speaks of truly harmonious buddha fields.
"Subhuti, a bodhisattva who thoroughly understands the principle of no-self and no-dharma as the true self and the true Dharma [respectively] is to be considered an authentic bodhisattva.
"Subhuti, what do you think? Does the Tathagata possess the human eye?"
Subhuti replied, "Yes, World-Honored One, he does."
"Subhuti, what do you think? Does the Tathagata possess the divine eye?"
"Yes, World-Honored One, he does."
"Subhuti, what do you think? Does the Tathagata possess the gnostic eye?"
"Yes, World-Honored One, he does."
"Subhuti, what do you think? Does the Tathagata possess the prajna eye?"
"Yes, World-Honored One, he does."
"Subhuti, what do you think? Does the Tathagata possess the buddha eye?"
"Yes, World-Honored One, he does."
"Subhuti, what do you think? Has the Tathagata taught about the grains of sand in the Ganges River?"
"Yes, World-Honored One, he has."
"Subhuti, what do you think? If there were as many Ganges Rivers as there are grains of sand in the Ganges River and if there were a buddha land for each one of those grains of sand, would those buddha lands be many?"
"Yes, World-Honored One, they would be many indeed."
"Subhuti, I declare to you that however many living beings there may be in all of these manifold buddha lands and though each one of them has numerous trends of thought, the Tathagata has known them all. How is it so? Because the Tathagata teaches that all trends of thought are actually not trends of thought, and that is why he calls them trends of thought. Why? Because the past mind cannot be gotten hold of, the future mind cannot be gotten hold of, and the present mind cannot be gotten hold of.
"What do you think, Subhuti? If a son or daughter of good family were to fill the three thousand chiliocosms with the seven precious treasures and then give them as a gift to the Tathagatas, the arhats, the fully enlightened ones, would the merit of that act be great?"
Subhuti replied, "Yes, it would be great indeed, O Lord."
The Buddha said, "So it is, Subhuti, so it is. But if, in reality, there were such a thing as a great heap of merit, the Tathagata would not have spoken of it as a great heap of merit. Such is merely a name. It is because it is without a foundation that the Tathagata has spoken of it as a great heap of merit."
"What do you think, Subhuti? Can the Tathagata be seen by means of his perfectly formed body?"
Subhuti said, "No, World-Honored One. As I understand it, the Tathagata is not to be seen by means of his perfectly formed body. Why? Because the Tathagata has taught that what is called a perfectly formed body is not a perfectly formed body. Such is merely a name. Therefore it is called a perfectly formed body."
The Buddha asked further, "What do you think, Subhuti? Can the Tathagata be seen by means of his possession of bodily marks?"
Subhuti replied, "No, World-Honored One. As I understand it, the Tathagata cannot be by means of his possession of the bodily marks. Why? Because the Tathagata has taught that what are called the bodily marks are not in fact bodily marks. Such is merely a name. Therefore they are called the bodily marks."
The Buddha asked, "What do you think, Subhuti? Does the Tathagata think, 'by me has Dharma been taught'? Subhuti, whosoever says that the Tathagata thinks this way slanders the Tathagata; he would misrepresent me by seizing on what is not there. Why? The Tathagata has taught that in the teaching of the Dharma there is no Dharma that can be pointed to as Dharma.
Such is merely a name. That is why it is called the teaching of Dharma."
Subhuti asked, "World-Honored One, will there be beings in the future, five hundred years from now, at the time of the collapse of the Dharma, who will truly believe these teachings?"
The Buddha said, "Subhuti, there are neither beings nor no-beings. Why? The Tathagata has taught that what are called beings are truly no beings. Such is merely a name. That is why the Tathagata has spoken of them as beings.
"Subhuti, what do you think? Is there any Dharma by [means of] which the Tathagata has understood perfect, unexcelled awakening?"
Subhuti said, "No, World-Honored One. As I understand it, there is no Dharma by which the Tathagata has understood perfect, unexcelled awakening.”
The Buddha said, "So it is, Subhuti, so it is. Not even the least trace of Dharma is to be found anywhere. Such is merely a name. That is why it is called the perfect, unexcelled awakening.
"Furthermore, Subhuti, the dharma called the anuttara samyaksambodhi is at one with everything else. Nothing in it is at variance with anything else. That is why it is called the perfect, unexcelled awakening. It is self-identical through the absence of a self, a person, a being, or a living soul, and that is why it is fully known as the totality of all the wholesome dharmas. And yet, Subhuti, no dharmas have been taught by the Tathagata. Such is merely a name. Thus are they called 'wholesome dharmas.'''
''Again, Subhuti, if a son or daughter of a good family were to pile up the seven precious treasures in the three thousand chiliocosms and give them away as a gift, the merit resulting from such an act would be much less than that of someone who was to memorize but one stanza from this Vajrachedika Prajnaparamita and teach it to others. The merit of the latter would indeed be so great that no comparison could be made.
"Subhuti, you must not think that the Tathagata entertains the notion 'I will bring all living beings to the shore of awakening.' Why? Because in reality there are no beings who can be liberated by the Tathagata. To entertain the notion that there are beings who can be liberated would be to partake in the idea of a self, a person, a being and a living soul. The Tathagata has taught that one must not seize upon these notions, and yet foolish common people have seized upon them. Subhuti, though the Tathagata uses the words 'foolish common people,' in reality there are no such people. Such is merely a name. That is why they are called foolish common people.
"Subhuti, what do you think? Is the Tathagata to be recognized by means of his possession of [bodily] marks?"
Subhuti replied, "No, World-Honored One."
The Buddha said, "If, Subhuti, the Tathagata could be recognized by means of his possession of [bodily] marks, then the chakravartin also would be a Tathagata. Therefore the Tathagata is not to be recognized by means of his possession of [bodily] marks."
Subhuti said, "As I understand the Tathagata's teaching, he is not to be recognized by means of his [bodily] marks."
Then the Buddha uttered the following stanzas:
Those who saw me through my form,
And those who heard me by my voice,
False endeavors they engaged in;
Me those people will not see.
A Buddha is to be seen [known] through the Dharma,
And his guidance manifests from Dharma bodies.
Yet the true nature of the Dharma cannot be understood,
And no one can be conscious of it as an object.
"Subhuti, you should not think that the Tathagata has attained the anuttara samyaksambodhi by virtue of his possession of the thirty-two [bodily] marks. Why? Because the Tathagata could not have attained the anuttara samyaksambodhi through possession of [bodily] marks [alone].
"At the same time, Subhuti, no one should say that those who have set out on the path of the bodhisattva need to see all dharmas in terms of their annihilation. I declare to you, Subhuti, that those who set out in the bodhisattvayana do not entertain any notion of the annihilation of dharmas.
''Again, Subhuti, if a son or daughter of good family were to fill as many world systems as there are grains of sands in the Ganges River with the seven precious treasures and give them as a gift to the Tathagatas, arhats, fully enlightened ones, and if, on the other hand, a bodhisattva were to gain the insight that all dharmas are empty and have no self-nature or essence of their own, his or her merit would be immeasurably and incalculably [greater than that of the former].
Why is that? Because bodhisattvas are immune to any rewards of merit." Subhuti asked, "What does it mean, World-Honored One, that the bodhisattvas are immune to rewards of merit?"
The Buddha said, "The bodhisattva whose merit is great does not get caught in the desire for or idea of merit. She or he understands that such is merely a name. It is for this reason that the bodhisattva is immune to the rewards of merit.
"Whosoever says that the Tathagata goes or comes, stands, sits or lies down does not understand the meaning of my teaching. Why? The Tathagata does not come from anywhere, nor does he depart to anywhere. Therefore he is called the Tathagata, the arhat, the fully enlightened one.
"Subhuti, what do you think? If a son or daughter of good family were to grind as many world systems as there are particles of dust in the three thousand chiliocosms as finely as they can be ground with incalculable vigor, would that be an enormous collection of dust particles?"
Subhuti replied, "Yes, World-Honored One, it would indeed be an enormous collection.
Why? If the dust particles had any real self-existence, the Tathagata would not have called them an enormous collection of dust particles. As I understand it, what the Tathagata calls a collection of dust particles is not in essence a collection of dust particles. Such is merely a name. It is for this reason that it is called a collection of dust particles. Moreover, what the Tathagata has taught as the system of three thousand chiliocosms is not in fact a system of chiliocosms. That is why they are called chiliocosms. To consider the chiliocosms as real would be a case of seizing on a material object that is nothing but an assembly of dust particles. That is why it is called seizing on an object."
The Buddha added, "What is called seizing upon a material object is a matter of linguistic convention without factual content. It is not a dharma or a no-dharma. And yet the foolish common people have seized upon it.
"Subhuti, what do you think? If someone were to say that the Tathagata has taught the view of self, person, being, or living soul, would that person have understood my meaning?"
Subhuti replied, "No, World-Honored One, such a person would not have understood the Tathagata. Why? What the Tathagata calls a self-view, a person-view, a being-view, or a living soul-view are not in essence a self-view, a person-view, a being-view, or a living soul-view.
That is why they are called a self-view, a person-view, a being-view, or a living soul-view."
The Buddha said, "It is in this manner, Subhuti, that someone who has set out on the bodhisattva path should know all dharmas, see that all dharmas are like this, and should have confidence in the understanding of all dharmas without any conception of dharmas. Subhuti, what the Tathagata has called a conception of dharmas is not a conception of dharmas. Such is merely a name. That is why it is called a conception of dharmas.
"Again, Subhuti, if a son or daughter of good family were to pile up the seven precious treasures in all the three thousand chiliocosms and give them away as a gift to the Tathagatas, the arhats, and the fully enlightened ones, and, on the other hand, if someone were to take but one stanza from this Vajrachedika Prajnaparamita and bear it in mind, teach it, recite and study it, and illuminate it in full detail for others, his or her merit would be much more immeasurable and incalculable [than that of the former]. And in what spirit would he or she illuminate it for others? Without being caught up in the appearances of things in themselves but understanding the nature of things just as they are. Why? Because: So you should view all of the fleeting worlds:
A star at dawn, a bubble in the stream;
A flash of lightning in a summer cloud;
A flickering lamp, a phantom, and a dream.
When the Buddha had finished [speaking], Venerable Subhuti, the monks and nuns, the pious lay men and women, the bodhisattvas, and the whole world with its gods, ashuras, and gandharvas were filled with joy at the teaching, and, taking it to heart, they went their separate ways.
----------------------------
1. Thus I Have Heard
Thus I have heard. At one time the Buddha was staying in the Jeta Grove of the Garden of the Benefactor of Orphans and the Solitary together with a gathering of great bhikùus, twelve hundred fifty in all.
At that time, at meal time, the World Honored One put on his robe, took up his bowl, and entered the great city of Sràvastã to beg for food. After he had finished his sequential begging within the city, he returned, ate the food, put away his robe and bowl, washed his feet, spread his seat, and sat down.
Thus I have heard. Those words are the first of the Six Requirements. It is essential that all who lecture or read Sutras be quite familiar with the Six Requirements which are: belief, hearing, time, host, place, and audience.
1. Thus is the, requirement of belief,
2. I have heard is the requirement of hearing,
3. At one time is the requirement of time,
4. The Buddha is the requirement of a host,
5. In Sràvastã in the Jeta Grove of the Garden of the Benefactor of Orphans and the Solitary is the requirement of a place,
6. Together with a gathering of great bhikùus, twelve hundred fifty in all meets the requirement of an audience.
The six requirements prove that a sutra was spoken by the Buddha. Since the requirements begin every sutra, they are called the “Common Preface." The text which immediately follows them varies with each sutra, and so it is called the “Specific Preface." In this sutra the Specific Preface is:
At that time, at meal time, the World Honored One put on his robe, took up his bowl, and entered the great city of Sràvastã to beg for food. After he had finished his sequential begging within the city, he returned, ate his food, put away his robe and bowl, washed his feet, arranged his seat and sat down.
At about the time the Buddha to enter nirvana, the four questions were asked to the Buddha by Ananda at the urging of Aniruddha.
“World Honored One? I have some very important problems about which I need your advice. Can you answer me now?"
The Buddha already knew that his cousin and youngest disciple was coming to ask questions, and he said, “Certainly I can answer you. What are your problems?"
“These are not my problems, they are the Buddha’s problems, problems of Buddhadharma, problems of all the high masters! I can’t solve them, and so I have come seeking the Buddha’s compassionate instruction. I have heard many sutras and opened much wisdom, but now, faced with this momentous event, I can’t handle it. I need your advice, Buddha."
“All right, speak, said the Buddha.
“The first question is, after the Buddha enters nirvàna we want to compile the Sutras. What words should we begin them with to show that they are the Buddha’s?"
The Buddha said, “Use the four words ‘Thus I have heard."
“‘Thus I have heard’. Okay, I’ll remember," said Ananda, “what’s the answer to the second question?"
“What is the second question? You haven’t asked it yet, Ananda."
“I haven’t? Oh. The next question is where should we live? There are so many of us. How will we get along? Where will we dwell?"
“That’s a small problem, said the Buddha. “You should dwell in the Four Dwellings of Mindfulness."
These are:
1. contemplation of the body as impure,
2. contemplation of feelings as suffering,
3. contemplation of thoughts as impermanent, and
4. contemplation of dharmas as devoid of self.
“The third question. You have been our Master, but when you enter nirvàna who will our Master be? Will it be the oldest? Great Kàsyapa is the oldest. Will it be someone middle aged? That would be Ajnàtakauõóinya. If it is to be the very youngest — I’m the youngest, but I can’t be the Master. I can’t do it, Buddha."
The Buddha said, “You don’t need to be Master, and neither does Ajnàtakauõóinya or Great Kàsyapa."
“Who will it be then?"
The Buddha said, “Take the Pratimokùa as your master."
The Pratimokùa is the Vinaya — the precepts and rules. “Take the precepts as Master."
The Buddha said that all people who have gone forth from home should take the Pratimokùa as Master. Therefore if you want to leave the home life you certainly must receive the precepts. If you do not receive the precepts, then you have no Master. When one leaves home he should receive the sràmanera precepts, the Bodhisattva precepts, and the bhikùu precepts. One who has taken only the sràmanera precepts and the Bodhisattva precepts, but has not taken the bhikùu precepts, has only partially left home. To leave home fully, one takes the complete precepts as Master.
“Now we have a Master," Ananda said, “but among us there are bad-natured bhikùus. While you have been in the world, you’ve managed them, Buddha. What should we do about them when you are gone?"
During the time of the Buddha there were six bhikùus who were very rambunctious. They constantly interfered with others’ cultivation. If people were maintaining the precepts and rules, those bhikùus tried to hinder them. Although those six bhikùus did not follow the rules, not one of them was as disobedient as today’s average bhikùu.
“What should we do about evil natured bhikùus?" asked Ananda.
“Oh, that," said the Buddha, “is very easy. You should be silent and they will go away. Don’t talk to them. After all, aren’t they bad? Aren’t they boisterous and disobedient? Ignore them. Don’t speak to them. They’ll become bored and leave on their own."
Those are the Buddha’s answers to the four questions.
法會因由分 (법회인유분) 법회의인연
如是我聞 一時 佛在舍衛國 祇樹 給孤獨園 與大比丘衆 千二百五十
여시아문 일시 불재사위국 기수 급고독원 여대비구중 천이백오십
人 俱 爾時 世尊食時 着衣持鉢 入舍衛大城 乞食 於其城中 次第
인 구 이시 세존식시 착의지발 입사위대성 걸식 어기성중 차제
乞已 環至 本處 飯食訖 收衣鉢 洗足已 敷座而坐
걸이 환지 본처 반식흘 수의발 세족이 부좌이좌
1. 누가 언제 어디서 말씀하셨나.
이와 같이 내가 들었다. 한때 부처님이 '사위'국 '기원정사'에서 제자 천이오백오십 인과 함께 계셨다. 이 때 세존이 진지 드실 때가 되어 가사를 입고 바리때를 들고 '사위' 성에 들어가서 집집마다 차례로 걸식하시고 자리에 다시 돌아와서 공양을 드시고 가사를 고쳐 입으시고 발을 씻으신다음 자리를 펴고 앉으셨다
2. Subhuti's request
Then the Venerable Subhuti, who was among the assembly, rose from his seat, bared his right shoulder, set his right knee on the ground, and, respectfully folding his hands, addressed the Buddha thus: "It is wonderful, World-Honored One, that the Tathagata thinks so much of all the bodhisattvas and instructs them so well.
World Honored One, if a good man, or good woman, resolves his heart on Anuttarasaüyaksaübodhi, how should he dwell, how should he subdue his heart?
The Buddha said, “Good indeed, good indeed, Subhuti it is as you say. The Tathàgata remembers and protects all bodhisattvas and causes them to be well-endowed.
Now listen attentively; I shall tell you. A good man or good woman who resolves his heart on Anuttarasaüyaksaübodhi should thus dwell, should thus subdue his heart. “Yes, certainly, World Honored One. I want to hear. I am delighted to listen.
Anuttarasaüyaksaübodhi is a Sanskrit word which means “Unsurpassed, Proper and Equal, Right Enlightenment." The term is not translated because it is an honorific designation for the ultimate fruit, that of Buddhahood. Anuttara means “unsurpassed." Saüyak is translated as “proper and equal,"
and Sambodhi means “right enlightenment." Right enlightenment is testified to by those of the two vehicles, and it is what differentiates them from common unenlightened people. The proper and equal enlightenment of the Bodhisattvas differs from the right enlightenment of the two vehicles in that those who have it have testified to an enlightenment equal to the Buddha’s. It is, however, still not the Unsurpassed Enlightenment. Once they have testified to proper and equal enlightenment, Bodhisattvas are called “surpassed lords." The Buddha is known as the “unsurpassed lord," because there is nothing above him. The Dharma Masters of great virtue who translated sutras in the past retained the original Sanskrit name of the Buddha’s position, and Dharma Masters who followed them honored the decision in their own translations.
Subhuti asked the Buddha, “If someone resolves his heart on Anuttarasaüyaksaübodhi, how should he dwell? Which means, how can he eternally dwell in his true heart? Should he subdue his heart?" How can he tame all false, vain thoughts? How can he subdue his greed? How can he tame his enmity? How can he conquer his stupidity? That is what is meant by subduing his heart. The evil heart must be conquered, just as if one were fighting to win a war.
“How does one conquer greed, anger, and stupidity?" One counters them with morality, concentration, and wisdom. Greed, anger, and stupidity are morality, concentration, and wisdom, and vice versa. It is a matter of how one uses them.
善現啓請分 (선현계청분) 선현이일어나 법을청하다
時 長老須菩堤 在大衆中 卽從座起 偏袒右肩 右膝着地 合掌恭敬
시 장노수보리 재대중중 즉종좌기 편단우견 우슬착지 합장공
而白 佛言 希有世尊 如來 善護念 諸菩薩 善付囑 諸菩薩. 世尊 善
이백 불언 희유세존 여래 선호염 제보살 선부촉 제보살. 세존 선
男子 善女人 發阿多羅三必 三菩提心 應云何住 云何降伏其心.佛
남자 선여인 발아뇩다라삼먁 삼보리심 응운하주 운하항복기심.불
言 善哉 善哉 須菩堤 如汝所說 如來 善護念諸菩薩善付囑 諸菩薩
언선재 선재 수보리 여여소설 여래 선호염제보살선부촉 제보살
汝今提請 當 爲如說. 善男子 善女人 發阿多羅三必三菩提心 應
여금제청 당 위여설. 선남자 선여인 발아뇩다라삼먁삼보리심 응
如是住 如是 降伏 其心. 唯然世尊 願樂 欲聞.
여시주 여시 항복 기심. 유연세존 원요 욕문.
수보리가 가르침을 청하다
이 때 장로 수보리가 자리에서 일어나 가사를 오른쪽 어깨에 걸치고 오른쪽 무릎을 꿇고 합장하고 정중하게 부처님께 여쭈기를, 존경하옵는 세존이시여, 여래께서는 공부하고저 하는 모든 사람을 보살펴 주시고 격려하여 주십니까? 세존이시여, 착한 남자나 착한 여인이 아뇩다라삼먁삼보리마음을 내면 그 마음을 어떻게 조절하며 다스려야 합니까?
부처님이 대답하시기를, '착하고 착하다. 수보리야, 네가 물어 본 것과 같이 여래는 공부하는 모든 사람들을 보살피며 격려하느니라. 너를 위하여 설명하니 자세히 들어라. 착한 남자나 착한 여인이 아뇩다라삼먁삼보리 마음을 내면 그 마음을 이렇게 조절하며 이렇게 다스려야 하느리라.'
'그렇습니까? 세존이시여, 즐거운 마음으로 간절히 듣기를 원합니다.'
3. The Vow of Mahayana (https://youtu.be/E5FPFTS3WFA)
The Buddha told Subhuti, “all Bodhisattvas, Mahàsattvas, should thus subdue their hearts with the vow, “I must cause all living beings — those born from eggs, born from wombs, born from moisture, born by transformation; those with form, those without form, those with thought, those without thought, those not totally with thought, and those not totally without thought — to enter nirvàna without residue and be taken across to extinction. Yet of the immeasurable, boundless numbers of living beings thus taken across to extinction, there is actually no living being taken across to extinction. And why? Subhuti, if a Bodhisattva has a mark of self, a mark of others, a mark of living beings, or a mark of a life, he is not a Bodhisattva.
The Buddha told Subhuti how all Bodhisattvas should subdue their hearts.
1. He has perfected great roots.
For limitless kalpas the Bodhisattva has made offerings before the Buddha to the Triple Jewel, bowing and revering the Buddha, Dharma, and Sangha, and performing many meritorious and virtuous deeds. From these acts great roots develop.
2. He has great wisdom.
His great wisdom is evident in his resolve to realize Bodhi. Without wisdom such a decision cannot be made. Good roots and the wisdom acquired from cultivation in past lives enable people to read the Sutras and participate in dhyàna sessions. A person lacking good roots would, from the moment he entered the monastery door, find his heart jumping as though it were inhabited by a monkey, and pounding so hard that standing would be uncomfortable and sitting unbearable.
3. He believes the great Dharma.
The Buddhadharma is deeper than the great sea, higher than Mount Sumeru. It is difficult to fathom and difficult to penetrate, but with faith one can taste its flavor. Entry into the ocean of Buddhadharma is impossible for the person who lacks faith. Just as one might gaze at the ocean and heave a great sigh, saying, “It’s so big I could not drink it dry in my entire life," so too might one react when confronted with the precious store of Buddhadharma, saying, “How can I ever study all the Sutras?" However, if one has faith, if one truly believes, then from the shallow one can enter the deep; from the near one can reach the far; from a little one can gain a lot. With constant investigation, little by little one penetrates the precious store of Buddhadharma. Deep faith, firm vows, and actual practice are the ingredients. No matter how wonderful the great Dharma is, without firm faith the wonderful cannot be obtained.
Great Dharma refers to Prajnà wisdom. One simply need believe in his own originally existent wisdom. A passage of the Vajra Sutra says: “Whoever produces a single thought of pure faith is completely known and completely seen by the Tathàgata." The Buddha knows if you bring forth a single thought of pure faith. Receiving the telegram he sends the reply:
Relentlessly Cultivate Morality Concentration. Wisdom Stop, Put Greed Anger Stupidity To Rest Stop.
4. He understands the great principle.
This is the understanding that one is, oneself, originally a Buddha. The principle is Buddha; Buddha is the principle. The Buddha is one who has already realized Buddhahood. The Mahàsattva understands that he himself has not yet realized Buddhahood, but that basically the Buddha and he are one, not two and not different. The Buddha’s cultivation of virtue is perfected, that of living beings is not. Living beings are not-yet-realized Buddhas; Buddhas are already-realized living beings. One should not become confused about this and profess to be a Buddha, saying, “I am Buddha and the Buddha is me."
The Buddha is a living being who has realized Buddhahood; living beings are not-yet-realized Buddhas.“How is it that we are originally Buddhas?" Real mark prajnà is not separate from the hearts of living beings. The Buddha is the heart of living beings. Our true heart is the Buddha.
5. He cultivated the great conduct.
In cultivation one must be patient with suffering and fatigue. Practicing the great conduct, one must be patient, yielding, and generous. One must practice the six perfections, the first of which is giving for the benefit of others and not seeking only to help oneself.
6. He passes through great kalpas.
The cultivation of a Bodhisattva involves planting good roots, but not before one Buddha only. One who fully cultivates passes through three great asaükhyeya kalpas.
7. He seeks the great fruit.
The Bodhisattva Way is cultivated by those who seek the great fruit. Foreign lands are not sought after, because Bodhisattvas are not small landlords who set about conquering other countries in order to build an empire. Only Anuttarasaüyaksaübodhi, the highest fruit of cultivation, is the goal of great beings.
A Mahàsattva, one whose conduct encompasses these seven aspects, should thus subdue his thoughts.
大乘正宗分 (대승정종분) 대승의 근본의뜻
不顧 須菩堤 諸菩薩 摩訶薩 應如是降伏 其心所有一切 衆生之類
시 장노수보리 재대중중 즉종좌기 편단우견 우슬착지 합장공경
若卵生 若胎生 若濕生 若化生 若有色 若無色 若有想 若無想 若非
약난생 약태생 약습생 약화생 약유색 약무색 약유상 약무상 약비
有想 非無想 我皆令入 無餘 涅槃而滅度之 如是滅度 無量無數無邊
유상 비무상 아개영입 무여 열반이멸도지 여시멸도 무량무수무변
衆生實無衆生 得度者 何以故 須菩堤 若菩薩 有我相 人相 衆生相
중생실무중생 득도자 하이고 수보리 약보살 유아상 인상 중생
壽者相 卽非菩薩
수자상 즉비보살
3. 대승의 근본뜻과 서원
부처님이 수보리에게 말씀하시었다. "모든 보살마하살은 다음과같이 그마음을다스려야한다. '알에서 태어나는것이나, 태에서태어나는것이나, 습기에서 태어나는것이나, 변화하여 태어나는것이나, 형상이있는것이나, 형상이없는것이나, 생각이있는것이나, 생각이 있는것도 아니고 없는것도 아닌 모든중생들을 내가모두 완전한열반에 들게하리라. 이와같이 헤아릴수없이모든중생을 열반에들게하였으나, 실제로는 완전한열반을얻은 중생은 아무도없다.' 왜냐하면 수보리여, 보살에게 자아가가있다는관념, 개아가있다는관념, 중생이있다는관념, 영혼이 있다는관념이있으면 보살이 아니기 때문이다."
4. Wonderful Conduct without Dwelling
“Moreover, Subhuti, as to dharmas, a Bodhisattva should not dwell anywhere when he gives. He should not dwell in forms when he gives, nor should he dwell in sounds, smells, tastes, tangible objects, or dharmas when he gives."
Subhuti, a Bodhisattva should give thus: he should not dwell in marks. And why? If a Bodhisattva does not dwell in marks when he gives, his blessings and virtues are immeasurable.
“Subhuti, what do you think, is space in the east measurable?
“No, World Honored One.
“Subhuti, is space in the south, west, north, or in the intermediate directions, or zenith, or nadir, measurable?
“No, World Honored One.
“Subhuti, the blessings and virtue of a Bodhisattva who does not dwell in marks when he gives are just as immeasurable. Subhuti, a Bodhisattva should only dwell in what is taught thus."
To have no dwelling is to have no attachment. No attachment is liberation. Therefore, not dwelling, one is liberated, independent, and not blocked or obstructed by anything.
Moreover, a Bodhisattva should not dwell anywhere when he practices giving. In other words he should not be attached when he gives. If he is able to free him self from attachment, he has understood that the Substance of the Three Wheels, composed of
1) one who gives,
2) one who receives, and
3) that which is given, is empty.
If you are not attached to the mark of giving, you accrue limitless merit and virtue, even by giving as little as a single cent. If you fail to practice the proper method of giving, then although you may give gifts throughout as many great kalpas as there are motes of dust, you will still have accomplished nothing. It still has been just like boiling sand to make rice; no matter how long you cook it, it never becomes rice.
Sàkyamuni Buddha used the analogy of “empty space in the ten directions to represent the extent of merit and virtue involved in the act of giving which is detached from the mark of giving. He said, “Subhåti, a Bodhisattva should only dwell in what is taught thus." A Bodhisattva who has already resolved to realize Bodhi should think of what he has thus been taught and adhere to it in cultivation.
If you remember what you have given, then I will forget it. If you can forget it, then I will keep it in mind. It is the same with the Buddha who, knowing the hearts of all living beings, is aware that you have not forgotten the merit and virtue of your acts of giving, and so he finds it unnecessary to remember them himself. When you forget them, the Buddha remembers. Do you think it is better for you or the Buddha to remember?
妙行無住分 (묘행무주분) 머무림이없는 뛰어난행위
復次 須菩堤, 菩薩於法 應無所住 行 於布施 所謂不住色布施 不住
부차 수보리, 보살어법 응무소주 행 어보시 소위부주색보시 부주
聲香味觸法 布施. 須菩堤,菩薩應如是布施 不住相 何以故 若菩薩
성향미촉법 보시. 수보리,보살응여시보시 부주상 하이고 약보살
不住相布施 其福德 不可思量 須菩堤,於意云何. 東方虛空 可思量
부주상보시 기복덕 불가사양 수보리,어의운하. 동방허공 가사량
不. 佛也世尊.須菩堤 南西北方 四維 上下虛空 可思量不. 佛也世尊.
부. 불야세존.수보리 남서북방 사유 상하허공 가사량부. 불야세존.
須菩堤, 菩薩 無住相布施福德 亦復如是 不可思量 須菩堤, 菩薩
수보리, 보살 무주상보시복덕 역부여시 불가사양 수보리, 보살
但應如所敎住.
단응여소교주.
4. 집착하지 않는 행동
'수보리야, 보살은 내가 설명한 방법에도 집착하지 말고 남을 대할 때는 주는 마음으로 대하여라. 어떻게 남을 상대해서 좋은 마음을 쓰는가 하면, 형상이 예쁘다고 주는 마음을 내지 말아라.
소리가 좋아서 마음을 준다든지 냄새 맡기가 좋아서 마음을 준다든지 장래에 잡아먹기 위해서 먹이를 준다든지 이와같이 오관을 통해서 남에게 주는 것은 하지 말아라. 왜냐하면 보살이 어떤 행동을 할 때, 형상에 집착하지 아니하고 무엇을 한다는 생각이나 보수를 바라지 아니하고 자기 일을 하면 마음이 닦아지고 무한대로 발전할 것이니라. 수보리야 동쪽 허공을 헤아릴 수 있다고 생각하느냐?'
'아닙니다. 세존이시여'
'수보리야 남쪽 서쪽 북쪽 그리고 그 사이와 위 아래 허공을 헤아릴 수 있다고 생각하느냐?'
'아닙니다. 세존이시여.'
'수보리야, 보살이 상에 집착하지 아니하고 행동하면 그 공덕은 앞에서 말한 동서남북 위 아래의 허공과 같이 한량없이 많으니라. 수보리야, 보살은 이렇게 내가 가르친대로 마음을 다스릴 것이니라.'
5. Principle of Correct Seeing
“Subhuti, what do you think, can the Tathàgata be seen by his physical marks?"
“No, World Honored One, the Tathàgata cannot be seen by his physical marks and why? It is because the physical marks are spoken of by the Tathàgata as no physical marks."
The Buddha said to Subhuti, “all with marks is empty and false. If you can see all marks as no marks then you see the Tathàgata."
5 如理實見分 (여이실견분) 여래의참모습 (참된진리를보라)
須菩堤, 於意云何 可以身相 見如來不 不也世尊,不可以身相得見如
수보리, 어의운하 가이신상 견여래부 불야세존,불가이신상득견여
來 何以故 如來所說身相 卽非身相. 佛告須菩堤,凡所有相 皆是虛妄
래 하이고 여래소설신상 즉비신상. 불고수보리,범소유상 개시허망
若見諸相非相卽見如來
약견제상비상즉견여래
5. 모든것을 바로보라.
'수보리야, 사람이 마음을 닦으면 달라지게 되고, 그 마음을 밝히기까지는 닦는다는 분별이 있지만, 닦는다는 분별조차 없어진 여래를 몸뚱이로써 볼 수 있다고 생각하느냐?'
'아닙니다. 세존이시여. 밝히겠다는 생각까지도 없는 여래를 어떻게 몸뚱이를 가졌다고 하겠습니까. 왜냐하면 당신이 그 몸뚱이를 가지고 있으니까 우리를 제도하지만 실제로 우리 마음에 비춰줄 것은 그 몸뚱이가 아니라 당신의 밝은 마음일 것입니다.'
부처님께서 수보리에게 말씀하시되, '우주에 분별로써 건설된 모든 것들은 근거가 없는 허망한 것이니라. 만약 이와같은 모든 형상을 고정된 관념인 모양으로 보지 않을 것 같으면 완전한 우주의 밝은 빛인 여래를 볼 수 있느니라'
6. True sincere living (https://youtu.be/_Maovjkc4A0)
Subhuti said to the Buddha, “World Honored One, in the
future will there be living beings, who, when they hear
such phrases spoken will truly believe?"
The Buddha told Subhuti, “do not speak in such a way! After the Tathàgata’s death, in the last five hundred years, there will be those who hold the precepts and cultivate blessings who will believe such phrases andaccept them as true.
“You should know that such people will have planted good roots with not just one Buddha, two Buddhas, three, four, or five Buddhas, but will have planted good roots with measureless millions of Buddhas. All who hear such phrases and produce even one thought of pure faith are completely known and completely seen by the Tathàgata.
Such living beings thus obtain measureless blessings and virtue. And why? Those living beings have no further mark of self, of others, of living beings, or of a life; no mark of dharmas and no mark of no dharmas. If living beings’ hearts grasp at marks, then that is attachment to self, to others, to living beings, and to a life. For that reason you should not grasp at dharmas, nor should you grasp at no dharmas. Regarding that principle, the Tathàgata often says, ‘all you bhikùus should know that the Dharma which I speak is like a raft. Even dharmas should be relinquished, how much the more so no dharmas.’"
The raft is used to cross the sea of suffering — birth and death. Before you have ended birth and death, you use the raft in cultivation. Once you have ended birth and death, you should put the raft aside. If you do not put the raft aside you have an attachment. If you do not put Dharma aside you have an attachment.
Attachment to dharmas infects one like a disease. Using the dharma which teaches the emptiness of dharmas as medicine, the disease can be cured. Once cured, if a person fails to realize he is well and continues to take medicine, then he develops a senseless attachment to the medicine, and that amounts to yet another sickness. Those who have realized the emptiness of people and the emptiness of dharmas must also relinquish attachment to the non-existence of dharmas.
The marks of dharmas should be cast aside. When one has ended birth and death one should put the dharmas aside. People and dharmas are empty. One should even cast aside true proper Dharma, how much the more so the non-existence of dharmas.
One should relinquish all one’s persistent attachments.
正信希有分 (정신희유분) 깊은믿음
須菩堤 白佛言 世尊,頗有衆生 得聞如是 言說章句 生實信不.佛告須
수보리 백불언 세존,파유중생 득문여시 언설장구 생실신부.불고수
菩堤 莫作是說 如來滅後 後五百歲 有持戒修福者 於此 章句 能
보리 막작시설 여래멸후 후오백세 유지계수복자 어차 장구 능
生信心 以此爲實 當知是人 不於 一佛二佛三四五佛 而種善根 已於
생신심 이차위실 당지시인 불어 일불이불삼사오불 이종선근 이어
無量 千萬佛所 種諸善根 聞是章句 乃至一念 生淨信者.須菩堤,如來
무량 천만불소 종제선근 문시장구 내지일염 생정신자.수보리,여래
悉知悉見 是諸 衆生 無復 我相 人相 衆生相 壽者相 無法相 亦
실지실견 시제 중생 무부 아상 인상 중생상 수자상 무법상 역
無非法相.何以故.是諸衆生 若心取相 卽爲著我人 衆生壽者,何以故
무비법상.하이고.시제중생 약심취상 즉위저아인 중생수자,하이고
若取法相 卽著我人衆生壽者,若取非法相 卽著我人衆生壽者. 是故
약취법상 즉저아인중생수자,약취비법상 즉저아인중생수자. 시고
不應取法 不應 取非法.以是義故 如來常設 汝等比丘, 知我說法
불응취법 불응 취비법.이시의고 여래상설 여등비구, 지아설법
如筏喩者 法尙應捨 何況非法.
여벌유자 법상응사 하황비법.
만나기 어려운 부처님 법을 바로 믿고 행하라.
수보리가 부처님께 여쭈되, '세존이시여, 어떤 중생이 이런 이야기를 듣고 정말 그렇다고 할 수 있을까요?'
부처님께서 수보리에게 말씀하시되, '그런 소리 하지 말아라. 이 여래의 몸뚱이가 없어진 오백년후에 계행을 지키고 복을 닦는 자가 부처님 말씀에 '그것이 진실이다'라고 생각한 이 사람은 한 부처나 두 부처나 셋 넷 다섯 부처님에게서 착한 마음을 닦은 것이 아니라 한량없는 천이나 만분의 부처님 계신 곳에서 모든 착한 마음을 닦으며, 그 이야기를 듣고 '참 이말이 옳구나' 그렇게 생각했던 사람이니라.
수보리야, 여래는 그러한 중생이 이와같이 한량없는 복을 짓고, 덕을 쌓는 것을 다 아시고 다 보시느니라. 왜냐하면 그 모든 중생이 나라는 생각과 남이라는 생각과 중생이라는 생각과 수자라는 생각이나 법이라는 생각이나 법 아니라는 생각이 모두 없기 때문이니라. 모든 중생이 마음의 모양(고정된 관념)에 집착하면 곧, 나라는 생각과 남이라는 생각과 중생이라는 생각과 수자라는 생각이 있게 된다. 만약에 법상(만유의 형상)을 취해도 역시 나라는 생각과 남이라는 생각과 중생이라는 생각과 수자라는 생각이 있게 된다. 이러하기 때문에 법도 취하지 말 것이며, 또 법 아닌 것도 갖지 말아라(말들었으면 그대로 실행을 해야 하느니라) 이러한 이유로 여래가 항상 너희 비구들에게 말하기를, 내가 설명한 법은 마치 강건너가는데 쓰는 뗏목이나 널조각과 같다. 그런데 마음이 밝으면 즉, 강건너 갔거든 배를 내려야 되는데, 강을 건너가고도 여전히 배를 타고 있으면 어떻게 되느냐. 법도 버려야 하거늘 하물며 법 아닌 것을 그대로 갖고 있다면 곤란하지 않겠느냐.'
7. Attained nothing, said nothing (https://youtu.be/_2tjiJzYmVE)
“Subhuti, what do you think? Has the Tathàgata attained Anuttarasaüyaksaübodhi? Has the Tathàgata spoken any Dharma?"
Subhuti said, “As I understand what the Buddha has said, there is no concrete dharma called Anuttarasaüyaksaübodhi, and there is no concrete dharma which the Tathàgata has spoken. And why? The dharmas spoken by the Tathàgata cannot be grasped and cannot be spoken.
They are neither dharmas nor no dharmas. And why?Unconditioned dharmas distinguish worthy sages."
To say it is attained is just a figure of speech. There is absolutely nothing attained because nothing was ever lost.
無得無說分 (무득무설분) 얻을것도 설할것도 없다
須菩堤 於意云何 如來 得 阿多羅 三必三菩提耶.如來 有所說法
수보리 어의운하 여래 득 아뇩다라 삼먁삼보리야.여래 유소설법
耶.須菩堤言,如我解佛所說義 無有定法 名 阿多羅三必三菩提,亦
야.수보리언,여아해불소설의 무유정법 명 아뇩다라 삼먁삼보리,역
無有定法 如來可說.何以故.如來所說法 皆不可取 不可說 非法 非非
무유정법 여래가설.하이고.여래소설법 개불가취 불가설 비법 비비
法,所以者何.一切賢聖 皆以無爲法 而有差別.
법,소이자하.일체현성 개이무위법 이유차별.
7. 얻은 것도 없고 말할 것도 없다.
'수보리야, 여래께서 아뇩다라삼먁삼보리를 얻었다고 생각하느냐? 여래께서 설명한 법이 있다고 생각하느냐?'
수보리가 대답하기를,' 부처님께서 설명하신 뜻을 제가 이해하기에는 일정한 법이 있는 것이 아니며, 그 이름이 아뇩다라삼먁삼보리입니다. 또한 일정한 법이 없는 것도 아님을 여래께서 설하셨습니다. 왜냐하면 그 때 그때에 마음 닦아 본 중생에게 그것을 일러주고, 그것을 일러주다 보니 이렇게 여러 말을 하게 되었다는 말씀이시지, 실제로 어떠한 일정한 방법이 있다고 생각하지 않습니다.
또 법 아님도 아닙니다. 왜냐하면 그것이 다른 상황에서 맞을때엔 법도 되니까요. 그러기 때문에 모든 어진 사람이나 성인이 한량없는 방법으로써 차별을 내심입니다.
8. The Dharma is your guiding master
“Subhuti, what do you think, if someone filled three thousand great world systems with the seven precious gems and gave them as a gift, would he obtain many blessings and virtue?
Subhuti said, Very many, World Honored One. And why?
Such blessings and virtue are not of the nature of blessings and virtue. Therefore the Tathàgata speaks of many blessings and virtue.
If, on the other hand, a person were to receive and hold from this Sutra even so few as four lines of verse and speak them for others his blessings would surpass the previous ones. And why?
Subhuti, all Buddhas and all Buddhas’ Dharma of Anuttarasaüyaksaübodhi come forth from this Sutra. Subhuti, the Buddhadharmas spoken are no Buddhadharmas.
８ 依法出生分 (의법출생분) 진리에의지해야 바른삶이나온다
須菩堤 於意云何 若人 滿三千大千 世界 七寶 以用布施 是人 所得
수보리 어의운하 약인 만삼천대천 세계 칠보 이용보시 시인 소득
福德 寧爲多不. 須菩堤言 甚多世尊 何以故 是福德 卽非福德性 是
복덕 영위다부. 수보리언 심다세존 하이고 시복덕 즉비복덕성 시
故 如來說 福德多 若復有人 於此經中 受持乃至四句偈等 爲他人
고 여래설 복덕다 약부유인 어차경중 수지내지사구게등 위타인
說 其福勝彼 何以故. 須菩堤, 一切 諸佛 及諸 不 阿多羅三必三
설 기복승피 하이고. 수보리, 일체 제불 급제 불 아뇩다라삼먁삼
菩提法 皆從此經出.須菩堤,所謂佛法者卽非佛法
보리법 개종차경출.수보리,소위불법자즉비불법
8. 법에 의지해서 닦아라
'수보리야, 어떤 사람이 삼천대천세계에 가득찬 칠보로 남을 위하여 베푼다면 이 사람의 얻은 복덕이 많다고 생각하느냐?'
'매우 많습니다. 세존님. 부처님이 말씀하신 복덕은 자성이 밝다는 것을 말하는 것입니다. 그러니 보시복덕은 복덕성이 아니며 자성이 밝아졌다는 것입니다. 그러므로 여래께서 복덕이 많다고 하셨습니다.'
'만약 어떤 사람이 이 경 내용 중에 '사구게'를 읽고 다른 사람을 위하여 설명한다면 마음을 밝게 하는 복덕이 보배를 남에게 베푸는 복덕보다 많다 할 것이니라. 왜냐하면 모든 부처님이나 또 모든 부처님의 아뇩다라삼먁삼보리법이 모두 이 경에서 나왔기 때문이니라. 수보리야 불법이라는 뜻은 마음을 밝히는 방법이라는 말이며, 만약 이 경을 읽고서 마음이 어둡다면 그것은 불법의 본 뜻이 아닐 것이니라. 그래서 불법이라고 한다면 곧 불법이 아니니라.'
9. The One Mark is No Mark
“Subhuti, what do you think, can a Srotaàpanna have the thought, ‘I have obtained the fruit of Srotaàpanna (Stream-enterer).’?"
'Subhuti, if a Srotaàpanna (Stream-enterer) says, 'I have attained the state of Srotaàpanna (Stream-enterer),' do you think that he is a Srotaàpanna (Stream-enterer) and says such things?'
Subhuti answered, 'No, World-Honored One. A Srotaàpanna (Stream-enterer) means, 'I am beginning to study.'
But you should not think that he is entering to begin studying. Because the thought of beginning to study is attached to forms, sounds, smells, tastes, soft things, and such things. That is why he is called a Srotaàpanna (Stream-enterer).'
'Subhuti, if a Sakçdàgàmin (Once-returner) says, 'I have attained the state of Sakçdàgàmin (Once-returner),' do you think that he is a Sakçdàgàmin (Once-returner) and says such things?'
Subhuti answered, 'No, World-Honored One, Sakçdàgàmin (Once-returner) means, 'I receive a body once,' but in reality, he should not think like that, so his name is Sakçdàgàmin (Once-returner).'
'Subhuti, if an Anàgàmin (Non-returner) says, 'I have attained the state of Anàgàmin (Non-returner),' do you think that he has attained the state of Anàgàmin (Non-returner)?'
Subhuti answered, 'No, World-Honored One, Anàgàmin (Non-returner) means 'not coming back', and in fact, one should not think of not coming back, so the name is Anàgàmin (Non-returner).'
'Subhuti, when an Arahant (Worthy-one) says, 'I have attained the state of an Arahant (Worthy-one),' do you think that he has attained the state of an Arahant (Worthy-one)?'
Subhuti answered, 'No, World-Honored One, an Arahant(Worthy-one) does not really have any thoughts attached to it. That is why the name is an Arahant (Worthy-one).
World-Honored One, if an Arahant (Worthy-one) thinks, 'I have attained the state of an Arahant (Worthy-one),' then there will be a self who has attained it, and others who have not attained it, and living beings who do not know it, and there will be those who have experienced it, so this will simply be an attachment to the body.
World-Honored One, if the Buddha says, 'You have attained deep samadhi and are the best among people,' then this would be an Arahant (Worthy-one) without desire.
World-Honored One, if I had thought, 'I have attained the state of Arahant (Worthy-one),' then perhaps the Buddha would not have said that I am a person who likes the practice of Arahant (Worthy-one). However, Subhuti did not actually think that way, so he said, 'Subhuti likes the practice of Arahant (Worthy-one).'
９ 一相無相分 (일상무상분) 관념과 그관념의부정
須菩堤 於意云何 須陀洹 能作是念 我得須陀洹果不.須菩堤言 不也
수보리 어의운하 수타원 능작시념 아득수타원과부.수보리언 불야
世尊 何以故 須陀洹 名爲入流 而無所入 不入色聲香味觸法 是名須
세존 하이고 수타원 명위입류 이무소입 불입색성향미촉법 시명수
陀洹.須菩堤 於意云何 斯陀含 能作是念 我得斯陀含 果不. 須菩堤
타원.수보리 어의운하 사타함 능작시념 아득사타함 과부. 수보리
言 不也世尊.何以故 斯陀含名 一往來 是名斯陀含.須菩堤, 於意云
언 불야세존.하이고 사타함명 일왕래 시명사타함.수보리, 어의운
何 阿那含 能作是念 我得阿那含 果不. 須菩堤言 不也世尊.何以故,
하 아나함 능작시념 아득아나함 과부. 수보리언 불야세존.하이고,
阿那含 名爲不來 而實無不來 是故名 阿那含.須菩堤,於意云何.阿
아나함 명위불래 이실무불래 시고명 아나함.수보리,어의운하.아
羅漢能作 是念 我得阿羅漢道不. 須菩堤言 不也 世尊.何以故,實無
라한능작 시념 아득아라한도부. 수보리언 불야 세존.하이고,실무
有法 名阿羅漢.世尊 阿羅漢 作是念 我得阿羅漢道 卽爲著 我人衆
유법 명아라한.세존 아라한 작시념 아득아라한도 즉위저 아인중
生壽者.世尊,佛說我得無諍三昧 人中 最爲第一 是第一離欲阿羅漢.
생수자.세존,불설아득무쟁삼매 인중 최위제일 시제일이욕아라한.
世尊 我不作是念 我是離欲阿羅漢.世尊,我若 作是念 我得阿羅漢道
세존 아부작시념 아시이욕아라한.세존,아약 작시념 아득아라한도
世尊 卽佛說 須菩堤 是樂阿蘭那行者 以須菩堤 實無所行而名須菩
세존 즉불설 수보리 시요아란나행자 이수보리 실무소행이명수보
堤是樂阿蘭那行.
리시요아란나행.
9. 어떠한 집착도 용납할 수 없다.
'수보리야, 수다원이 '내가 수다원 경지를 얻었다'고 하면 수다원이 돼서 이런 말을 한다고 생각하느냐?'
수보리가 대답하되, '아닙니다. 세존이시여. 수다원이란 것은 '인제 공부 시작한다' 그런 말입니다.
그런데 공부를 시작하러 들어간다고 생각해서도 안됩니다. 왜냐하면 공부 시작한다는 생각은 형상이든지 소리든지 냄새든지 맛이든지 부드러운 것이든지, 이런것들에 집착되기 때문입니다. 그래서 이름이 수다원입니다.'
'수보리야, 사다함이 '내가 사다함 경지를 얻었다'고 하면 사다함이 돼서 이런 말을 했다고 생각하느냐?'
수보리가 대답하되,'아닙니다. 세존이시여, 사다함이란 것은 '몸뚱이를 한번 받는다'는 말이나, 실제로는 그런 생각을 해서는 안되기 때문에 그 이름이 사다함입니다.'
'수보리야, 아나함이 '내가 아나함 경지를 얻었다'고 하면 아나함 경지를 얻었다고 생각하느냐?'
수보리가 대답하되,'아닙니다. 세존이시여, 아나함이란 '다시 오지 않는다'함인데 실제로 다시 오지 않는다 하는 생각을 해서는 안되기 때문에 이름이 아나함입니다'
'수보리야, 아라한이 '내가 아라한 경지를 얻었다'고 하면, 아라한의 경지를 얻었다고 생각하느냐?'
수보리가 대답하되,'아닙니다.세존이시여, 아라한이란 것은 실로 무슨 생각도 붙이지 않습니다. 그러니까 이름이 아라한입니다.
세존이시여, 만약 아라한이 이런 생각을 하되 '내가 아라한의 경지를 얻었다' 그러면 얻은 내가 있고 얻지 못한 남이 있고, 알지 못한 중생이 있고 경험이 있다는 수자가 있을 것이니까, 이것은 그냥 육체에 대한 집착심이 그대로 있게 됩니다.
세존이시여, 부처님께서 말씀하시되, '네가 깊은 삼매를 얻어서 사람 가운데 으뜸이다'라고 하신다면, 이것이 욕심이 없는 아라한 일 것입니다.
세존이시여, 내가 '내가 아라한 경지를 얻었다'고 생각하면 아마 부처님께서 날보고 아란나행을 좋아하는 사람이라고 하시지 않았을 것입니다. 그러나 수보리는 실제로 그런 생각을 안 했기 때문에 '수보리가 아란나행을 좋아한다'고 그렇게 말씀하셨을 것입니다'
10. The Making of Pure Lands
The Buddha said to Subhuti, “what do you think? Was there any Dharma which the Tathàgata obtained while with Burning Lamp Buddha?"
No, World Honored One, there was actually no Dharma which the Tathàgata obtained while with Burning Lamp Buddha.
Subhuti, what do you think, does a Bodhisattva adorn Buddhalands?
No, World Honored One. And why? The adornment of Buddhalands is no adornment, therefore it is called adornment.
Therefore, Subhuti, the Bodhisattva, Mahàsattva, should thus produce a pure heart. He should produce that heart without dwelling in forms. He should produce that heart without dwelling in sounds, smells, tastes, tangible objects, or dharmas. He should produce that heart without dwelling anywhere.
Subhuti, suppose a person had a body like Sumeru, King of Mountains. What do you think, would that body be big?
Subhuti said, “Very big, World Honored One. And why? It is said by the Buddha to be no body. Therefore it is called a big body.
10 莊嚴淨土分 (장엄정토분) 불국토의장엄
佛告 須菩堤 於意云何 如來昔在然燈佛所 於法有所 得不不也 世尊
불고 수보리 어의운하 여래석재연등불소 어법유소 득부불야 세존
如來 在然燈佛所 於法實無所得 須菩堤 於意云何 菩薩 莊嚴佛土不
여래 재연등불소 어법실무소득 수보리 어의운하 보살 장엄불토부
不也世尊 何以故,莊嚴佛土者 卽非莊嚴 是名莊嚴 是故須菩堤 諸菩
불야세존 하이고,장엄불토자 즉비장엄 시명장엄 시고수보리 제보
薩 摩訶薩 應如是生淸淨心 不應住色生心 不應住聲香味觸法生心
살 마하살 응여시생청정심 불응주색생심 불응주성향미촉법생심
應無所住 而生 其心 須菩堤 譬如有人 身如須彌山王 於意云何 是
응무소주 이생 기심 수보리 비여유인 신여수미산왕 어의운하 시
身爲大不 須菩堤言 甚大世尊 何以故,佛說非身 是名大身.
신위대부 수보리언 심대세존 하이고,불설비신 시명대신.
10. 부처님 세계를 꾸밀 수 있느냐.
부처님이 수보리에게 물으시기를, '여래께서 옛날에 연등불을 모시고 계셨을 때 법을 얻었다고 생각하느냐?'
'아닙니다.세존이시여, 여래는 연등불로부터 진실로 법을 얻은 것이 없습니다'
'수보리야, 보살이 부처님세계를 장엄할 수 있다고 생각하느냐?'
'아닙니다, 세존이시여, 보살이 부처님세계를 장엄한다는 것은 곧, 제 마음에 분별을 없애기 위한것입니다. 실제로 분별이 없으면 부처님 세계를 장엄한 것입니다. 장엄한다는 분별이 없으므로 장엄이 아니며 그 이름이 장엄일 뿐입니다'
'수보리야, 모든 보살 마하살은 이와같이 청정한 마음을 낼 것이니라. 형상에 집착하지 않고 소리에 집착하지 않고 냄새에 집착하지 않고 맛, 촉감, 법, 어디에서나 집착하지 않고 그 마음을 낼 것이니라. 수보리야, 비유컨데 어떤 사람의 육체가 마치 수미산과 같다면 이 몸이 크다고 생각하느냐?'
수보리 대답하되, '매우 큽니다. 세존이시여, 왜냐하면 부처님이 말씀하신 육체는 이름이 육체지 실제로 다른 뜻이 있는게 아닙니다.'
11. The greatest blessing of non-discrimination (annihilation of ego)
“Subhuti, if there were as many Ganges Rivers as there are grains of sand in the Ganges River, what do you think, would the grains of sand in all those Ganges Rivers be many?
Subhuti said, “Very many, World Honored One.
The Ganges Rivers alone would be incalculable, how much the more so the grains of sand in them.
“Subhuti I will now tell you the truth. If a good man, or good woman, used the seven precious gems to fill three thousand great thousand world systems equal in number to the grains of sand in all those Ganges Rivers, and gave them as a gift, would he obtain many blessings?
Subhuti said, “Very many, World Honored One.
The Buddha told Subhuti, “If a good man, or good woman, were to receive and hold from this Sutra even so few as four lines of verse and speak them for others, his blessings and virtue would surpass the former’s blessings and virtue.
11 無爲福勝分 (무위복승분)무위법의뛰어난복덕
須菩堤 如恒河中 所有沙數 如是沙等 恒河 於意云何 是諸恒河沙
수보리 여항하중 소유사수 여시사등 항하 어의운하 시제항하사
寧爲多不 須菩堤言 甚多世尊 但諸恒河 尙多無數 何況其沙.須菩堤
영위다부 수보리언 심다세존 단제항하 상다무수 하황기사.수보리
我今實言告汝 若有 善男子善女人 以七寶滿爾所恒河沙數 三千大千
아금실언고여 약유 선남자선녀인 이칠보만이소항하사수 삼천대천
世界 利用布施 得福多不.須菩堤言 甚多世尊 佛告須菩堤 若 善男
세계 이용보시 득복다부.수보리언 심다세존 불고수보리 약 선남
子善女人 於此經中 乃至 受持 四句偈等爲他人說此福德勝前 福德.
자선녀인 어차경중 내지 수지 사구게등위타인설차복덕승전 복덕.
11. 분별내지 않는 복이 크니라.
'수보리야, 항하의 모래알과 같은 수의 항하, 그 모든 항하에 있는 모래가 많다고 생각하느냐?'
수보리 대답하되,'매우 많습니다. 세존이시여, 모든 항하도 그 수가 많은데 하물며 그 항하에 있는 모래수, 그건 참으로 매우 많은 수입니다.'
'수보리야 내가 이제 참다운 말로써 너에게 이르노니, 착한 남자나 착한 여인이, 이 항하 모래수와 같은 삼천대천세계 안에 가득찬 칠보를 남에게 베풀어 준다면 그 복이 많으냐?'
수보리 대답하되,'매우 많습니다. 세존이시여'
부처님이 수보리에게 말씀하시되, '착한 남자나 착한 여인이 이 경 내용 중 '사구게'만이라도 다른 사람들을 위해서 설명하여 준다면 이는 마음을 밝히는 공부로써 앞의 칠보로 남에게 베푸는 복보다 훨씬 많으니라.'
12. Revere the Dharma
Moreover, Subhuti, you should know that all the gods, men, and asuras of the world should make offerings to any place at which even so few as four lines of verse from this Sutra are spoken and so forth, just as they would to a Buddha’s shrine or temple; how much the more so to any place where people can completely receive, hold, read, and recite the Sutra. Subhuti, you should know that such people accomplish the foremost and most rare of dharmas. In any place the Sutra text is found, there is the Buddha or a reverent disciple.
12 尊重正敎分 (존중정교분) 올바른가르침을존중
復次須菩堤,隋說是經 乃至四句偈等 當知此處一切世間天人阿修羅
부차수보리,수설시경 내지사구게등 당지차처일체세간천인아수라
皆應供養 如佛塔廟 何況有人 盡能受持讀誦. 須菩堤 當知是人成就
개응공양 여불탑묘 하황유인 진능수지독송. 수보리 당지시인성취
最上第一稀有之法 若是經典所在之處卽爲有佛 若尊重弟子.
최상제일희유지법 약시경전소재지처즉위유불 약존중제자.
12. 바로 깨친분을 존경하라.
'수보리야, 이 경의 내용 중 '사구게'를 설한다면 모든 세상 사람이나 하늘사람이나 아수라가 이곳에서 공양하기를 마치 부처님 사리탑에 공양하는 것과 같은 것이니라. 더욱이 어떤 사람이 이 경을 스스로 읽고 외운다면 이 사람은 가장 높고 고귀한 경지를 이룰 것이니라.
이 경이 있는 곳은 부처님이 계시거나 부처님의 가장 존경스러운 제자가 있는 곳이기 때문이니라.'
13. Live your Diamond Sutra
Then Subhuti asked the Buddha, “World Honored One, what should this Sutra be named? How should we respect and hold it?
The Buddha told Subhuti, “the name of the Sutra is Vajra Prajà Pàramità. You should respect and hold it by that name. And why? Subhåti, Prajà Pàramità is spoken of by the Buddha as no Prajà Pàramità, therefore it is called Prajà Pàramità.
Subhuti, what do you think? Is there any Dharma spoken by the Tathàgata?
Subhuti said to the Buddha. “World Honored One, nothing has been spoken by the Tathàgata.
Subhuti, what do you think? Are all the motes of dust in three thousand great thousand world systems many?
Subhuti said, Very many, World Honored One.
Subhuti, all motes of dust are spoken of by the Tathàgata as no motes of dust, therefore they are called motes of dust. The world systems are spoken of by the Tathàgata as no world systems, therefore they are called world systems.
13 如法受持分 (여법수지분) 금강반야법을받아지녀라
爾時,須菩堤 白佛言 世尊,當何名此經 我等 云何奉持.佛告須菩堤
이시,수보리 백불언 세존,당하명차경 아등 운하봉지.불고수보리
是經 名爲 金剛般若波羅蜜 以是名字 汝當奉持.所以者何. 須菩堤,
시경 명위 금강반야바라밀 이시명자 여당봉지.소이자하. 수보리,
佛說般若波羅蜜 卽 非般若波羅蜜 是名般若波羅蜜. 須菩堤, 於意云
불설반야바라밀 즉 비반야바라밀 시명반야바라밀. 수보리, 어의운
何 如來 有所說法不.須菩堤 白佛言 世尊,如來無所說. 須菩堤 於意
하 여래 유소설법부.수보리 백불언 세존,여래무소설. 수보리 어의
云何 三千大千世界 所有 微塵 是爲多不. 須菩堤言 甚多世尊 須菩
운하 삼천대천세계 소유 미진 시위다부. 수보리언 심다세존 수보
堤,諸微塵 如來說非微塵 是名微塵 如來說世界 非世界 是名世界.
리,제미진 여래설비미진 시명미진 여래설세계 비세계 시명세계.
須菩堤 於意云何 可以三十二相 見如來不.不也 世尊.不可以三十二
수보리 어의운하 가이삼십이상 견여래부.불야 세존.불가이삼십이
相 得見如來 何以故.如來說 三十二相卽是非相是名三十二相 須菩
상 득견여래 하이고.여래설 삼십이상즉시비상시명삼십이상 수보
堤,若有善男子善女人 以恒河沙等身命布施,若復有人 於此經中 乃至
리,약유선남자선녀인 이항하사등신명보시,약부유인 어차경중 내지
受持 四句偈等 爲他人說 其福甚多.
수지 사구게등 위타인설 기복심다.
13. 이 경 이름이 금강반야바라밀
이 때에 수보리가 부처님께 여쭈되, '세존이시여, 이 경의 이름은 무엇이며 어떻게 받들고 공부합니까?'
부처님께서 말씀하시되, '이 경의 이름은 '금강반야바라밀'이며 이 이름으로 항상 공부할 것이니라, 반야바라밀은 지혜 닦는 방법을 설명한 것인데, 그 설명에 만족하지 않고 그것을 실행할 수 있어야 곧 반야바라밀이니라.
수보리야, 여래가 지금까지 너희들에게 무엇을 이야기 했다고 생각하느냐?'
수보리 부처님께 대답하되, '세존님, 여래께서는 오직 '네 마음 밝혀라'했지 어떤 의견을 말씀하신 게 없습니다'
'수보리야, 삼천대천세계에 있는 티끌이 많다고 생각하느냐?'
수보리 대답하되,'매우 많습니다.'
'수보리야, 이 모든 티끌은 여래가 설한 티끌이 아니고, 그 이름이 티끌이니라.
여래께서 말씀한 세계는 세계라는데 뜻이 있어서 말씀한 것이 아니라, 마음 닦는 방법을 일러주는데 필요해서 그 이름을 세계라 하였느니라.
수보리야, 서른 두 가지 모양이 다르다고 해서 부처라고 생각하느냐?'
'아닙니다. 세존이시여, 보통사람보다 서른 두 가지 모양이 다르다 해서 여래라고 하지 않습니다.
왜냐하면 여래께서 말씀하신 서른 두가지 상은 곧 상이 아니며 그 이름이 서른 두가지 상일 뿐입
니다'
'수보리야, 착한 남자나 착한 여인이 항하의 모래수 같은 육체와 목숨으로 남에게 이익하게 하고, 또 어떤 사람이 이 경 내용 중 '사구게'를 스스로 다른 사람을 위하여 설명한다면 그 복이 앞에서 말한 복 보다 훨씬 많으니라'
14. Live without discriminating egos
Then Subhuti, upon hearing the Sutra spoken, and deeply understanding its purport, wept and said to the Buddha, “How rare, World Honored One, is this Sutra so profoundly spoken by the Buddha. From the time I obtained the wisdom eye until the present I have never before heard such a Sutra. World Honored One, if someone hears the Sutra with a pure heart of faith then he produces real mark. That person should be known to have accomplished the foremost and most rare merit and virtue.
World Honored One, the real ego is no ego, therefore the Tathàgata calls it the real ego. “World Honored One, now as I hear this Sutra I believe, understand, receive, and hold it without difficulty. If in the future, in the last five hundred years, there are living beings who when they hear this Sutra believe, understand, receive, and hold it, such people will be foremost and most rare. And why?
Such people will have no discriminating ego of self, no discriminating ego of others, no discriminating ego of living beings, and no discriminating ego of a life. And why?
The ego of self is no ego. The ego of others, the ego of living beings, and the ego of a life are no egos. And why? Those who have relinquished all egos are called Buddhas.
The Buddha told Subhuti, “So it is, so it is. If someone hears this Sutra and is not frightened, or alarmed, or terrified, you should know that person is most rare. And why? Subhuti, the foremost pàramità is spoken of by the Tathàgata as no foremost pàramità, therefore it is called the foremost pàramità.
Subhuti, the pàramità of patience is spoken of by the Tathàgata as no pàramità of patience. Therefore is it called the pàramità of patience. And why? Subhuti, it is as in the past when the King of Kaliga dismembered my body. At that time I had no ego of self, no ego of others, no ego of living beings, and no ego of a life.
And why? When I was cut limb from limb, if I had had a mark of self, a mark of others, a mark of living beings, or a mark of a life, I would have been outraged.
Subhuti, further I recall that in the past, for five hundred lives, I was the patient immortal. During all those lives I had no ego of self, no ego of others, no ego of living beings, and no ego of a life. For that reason, Subhuti, a Bodhisattva should, relinquishing all egos, produce the heart of Anuttarasaüyaksaübodhi.
He should produce that heart without dwelling in forms, he should produce that heart without dwelling in sounds, smells, tastes, tangible objects, or dharmas. He should produce that heart which does not dwell anywhere, any dwelling of the heart is no dwelling. Therefore the Buddha says, ‘the heart of a Bodhisattva should not dwell in forms when he gives.’
Subhuti, a Bodhisattva, to benefit all beings, should give thus. All marks are spoken of by the Tathàgata as no marks, and all living beings are spoken of as no living beings. Subhuti, the Tathàgata is one who speaks the truth, who speaks the actual, who speaks what is so, who does not speak what is false, who does not speak what is not so.
Subhuti, the Dharma obtained by the Tathàgata is neither true nor false.
Subhuti, a Bodhisattva whose heart dwells in dharmas when he gives is like a man who enters darkness, who cannot see a thing. A Bodhisattva whose heart does not dwell in dharmas when he gives is like a man with eyes in the bright sunlight who can see all kinds of forms.
Subhuti, in the future, if a good man, or good woman, can receive, hold, read, and recite this Sutra, then the Tathàgata by means of all Buddha-wisdom, will completely know and see that person. That person accomplishes measureless and boundless merit and virtue.
14 離相寂滅分 (이상적멸분) 관념을떠난열반 (형상을여위면 고요하고적멸하다)
爾時 須菩堤 聞說是經 深解義趣 涕淚悲泣 而白佛言 稀有世尊,佛
이시 수보리 문설시경 심해의취 체루비읍 이백불언 희유세존,불
說如是甚 深經典 我從昔來 所得蕙眼 未曾得 聞 如是經.世尊,若
설여시심 심경전 아종석래 소득혜안 미증득 문 여시경.세존,약
復有人 得聞是經 信心 淸淨 卽生實相 當知是人 成就第一稀有 功
부유인 득문시경 신심 청정 즉생실상 당지시인 성취제일희유 공
德.世尊,是實相者 卽是非相 是故如來說名實相. 世尊,我今得聞如是
덕.세존,시실상자 즉시비상 시고여래설명실상. 세존,아금득문여시
經典 信解受持 不足爲難 若當來世 後五百歲 其有衆生 得聞是經
경전 신해수지 부족위난 약당내세 후오백세 기유중생 득문시경
信解受持 是人 卽 爲第一稀有.何以故.此人 無我相無人相 無衆生相
신해수지 시인 즉 위제일희유.하이고.차인 무아상무인상 무중생상
無壽者相.所以者何.我相卽是 非相 人相 衆生相 壽者相 卽是非相.
무수자상.소이자하.아상즉시 비상 인상 중생상 수자상 즉시비상.
何以故.離一切諸相 卽名諸佛.佛告 須菩堤 如是如是.若復有人 得聞
하이고.이일체제상 즉명제불.불고 수보리 여시여시.약부유인 득문
是經 不驚不怖不畏 當知是人 甚爲稀有.何以故.須菩堤,如來說第一
시경 불경불포불외 당지시인 심위희유.하이고.수보리,여래설제일
波羅蜜 卽非第一波羅蜜 是名第一波羅蜜. 須菩堤,忍辱波羅蜜 如來
바라밀 즉비제일바라밀 시명제일바라밀. 수보리,인욕바라밀 여래
說 非忍辱 波羅蜜 是名忍辱波羅蜜,何以故 須菩堤 如我昔爲歌利王
설 비인욕 바라밀 시명인욕바라밀,하이고 수보리 여아석위가리왕
割截身體 於我爾時 無我相 無人相 無衆生相 無壽者相.何以故.我於
할절신체 어아이시 무아상 무인상 무중생상 무수자상.하이고.아어
往昔 節節支解時 若有我相 人相 衆生相 壽者相 應生瞋恨.須菩堤,
왕석 절절지해시 약유아상 인상 중생상 수자상 응생진한.수보리,
又念過去 於五百世 作忍辱仙人 於爾所世 無我相 無人相 無衆生相
우념과거 어오백세 작인욕선인 어이소세 무아상 무인상 무중생상
無壽者相.是故 須菩堤,菩薩 應離 一切相 發阿多羅三必三菩堤心.
무수자상.시고 수보리,보살 응리 일체상 발아뇩다라삼먁삼보리심.
不應住聲香味觸法生心 應生無所住心,若心 有住 卽爲非住.是故,
불응주성향미촉법생심 응생무소주심,약심 유주 즉위비주.시고,
佛說菩薩 心不應 住色布施.須菩堤,菩薩 爲利益一切衆生 應如是布
불설보살 심불응 주색보시.수보리,보살 위리익일체중생 응여시보
施 如來說一切諸相 卽是非相 又說一切衆生 卽非衆生.須菩堤,如來
시 여래설일체제상 즉시비상 우설일체중생 즉비중생.수보리,여래
是 眞語者 實語者 如語者 不語者 不異語者.須菩堤,如來所得法
시 진어자 실어자 여어자 불광어자 불이어자.수보리,여래소득법
此法 無實虛 須菩堤,若菩薩 心住於法 而行布施如人入闇 卽無所見,
차법 무실허 수보리,약보살 심주어법 이행보시여인입암 즉무소견,
若菩薩 心不住法 而行布施 如人有目 日光明照 見種種色 須菩提當
약보살 심부주법 이행보시 여인유목 일광명조 견종종색 수보리당
來之世 若有善男子善女人能於此經 受持讀誦 卽爲如來 以佛智慧悉
래지세 약유선남자선녀인능어차경 수지독송 즉위여래 이불지혜실
知 是人 悉見是人 皆得成就 無量無邊功德.
지 시인 실견시인 개득성취 무량무변공덕.
14. 닦는다는 생각없이 닦아라
이 때에 수보리가 이 경의 매우 깊은 뜻을 알고서 훌쩍훌쩍 울면서 부처님께 여쭈되, '존경하옵는 세존이시여! 부처님의 가르침 가운데 이와같이 뜻이깊은 경전은 제가 옛날부터 지금까지 얻은 지혜로는 일찍이 들어보지 못했습니다.
세존이시여, 어떤 사람이 이 경을 듣고 '참 그 말이 옳다'하고 신심이 청정하여 '이렇게 닦으면 누구든지 자성이 밝아지겠다'라고 한다면 이 사람은 제일 값있는 공덕을 성취한 것이라고 하겠습니다.
세존이시여, 성취한 실상이라고 하는 것은 곧 상이 아니며, 여래께서 실상이라고 이름하셨을 뿐입니다. 세존님 내가 이런 경전을 듣고서 믿고 알고 받아가지는 것은 쉬운 일이나, 부처님이 안계신 후 오백년에 어떤 중생이 이 경을 듣고서 믿고 알고 받아지니면, 이 사람은 참으로 귀한 사람입니다. 왜냐하면 이 사람은 나라고 하는 상이나 남이라고 하는 상이나 중생이라는 상이나 수자라는 상이 없기 때문입니다. 나라는 생각이나 남이라는 생각이나 중생 수자라는 생각을 여의면 그 사람에게 상이 없으니, 그건 그냥 부처님입니다.'
부처님께서 수보리에게 말씀하시되, '옳은 말이다. 어떤 사람이 이 경을 듣고서 놀라지도 않고 두려워하지도 않고 무서워하지도 않으면 이 사람은 매우 귀한 사람이니라. 수보리야, 여래가 설하신 제일바라밀(보시바라밀)은 제일바라밀이 아니오, 이름이 제일바라밀이니라. 수보리야, 여래께서 말씀하신 인욕바라밀은 이름이 인욕바라밀 뿐이니라. 수보리야, 이름이 인욕바라밀 뿐이니라.
수보리야, 내가 옛날에 가리왕 한테 육체를 베이고 끊기고 했을 때, 내가 나라는 생각도 없고 남이라는 생각도 없고 중생이란 생각도 없고 수자라는 생각도 없었느니라. 만약 내가 옛날에 마디마디 베이고 끊기고 할 때에, 나라는 생각이나 남이라는 생각이나 중생이라는 생각이나 수자라는 생각만 있었으며 내가 성을 냈을 것이다. 또한 수보리야, 내가 과거 오백생전에 인욕공부를 하고 있을 때 그 때 나라는 생각과 남이라는 생각과 중생이라는 생각과 수자라는 생각이 없었더니라. 수보리야, 보살은 분별없이 아뇩다라삼먁삼보리심을 내는 것이니라. 얼굴이 예쁘다고 거기에 의지해서 마음을 내거나, 그 사람 음성이 좋다고 거기에 의지해서 마음을 내거나 냄새라든가 맛 혹은 살이 보드랍다고 마음을 내지 아니하고 어디든지 마음을 두지말고 그 마음을 낼 것이니라.
이런 고로 부처님께서 설하시되 보살은 마음을 형상에 집착하지 말고 모든 중생을 돕기 위하여 보시해야 하느니라. 여래께서 말씀하신 일체의 모든 상은 곧 상이 아니며 일체의 중생이라는 것도 마음이 미한 것이 중생이며 깨치고 나면 중생이 아니니라. 수보리야, 여래는 진실한 말을 하는 사람이요, 실체로 있는 말을 하는 사람이요, 같은 말을 하는 사람이요,속이는 말을 아니하는 사람이며, 변덕스러운 말을 하지 않는 사람이니라. 수보리야, 여래가 얻은 법은 그 법 자체에 의미가 있는 것이 아니고 그 때 그 때의 경우에 따라 필요해서 이야기한 것이니, 실다움도 아니지만 거짓말도 아닐 것이니라.
수보리야, 보살이 법에 집착하여 보시를 행한다면, 사람이 컴컴한테 들어가 있는 것 같아서 컴컴하여 아무 것도 보이지 않고 자기 마음도 컴컴해지느니라. 만약 보살이 마음을 어느 곳에 집착하지 않고 보시를 행하면 사람의 눈으로 밝은 햇빛 속에서 가지가지 물질을 볼 수 있는 것과 같으니라.
수보리야, 앞으로 오는 세상에 착한 남자나 착한 여인이 이 경을 스스로 읽고 외우면 여래는 부처님의 지혜로써, 이 사람들은 결국 자성이 밝어질 것이라는 것을 다 아시며 다 보시느니라.'
15. Merit and Virtue of Upholding the Diamond Sutra
Subhuti, a good man, or good woman, might in the morning give up as many bodies as there are grains of sand in the Ganges River, and again at noon might give up as many bodies as there are grains of sand in the Ganges River, and again in the evening might give up as many bodies as there are grains of sand in the Ganges River, giving up bodies in that way throughout measureless millions of kalpas.
But if someone else were to hear, this Sutra and believe it with no reservations, his blessings would surpass the former ones. How much the more so if people can write out, receive, hold, read, recite, and explain it for others. Subhuti, the merit and virtue of this Sutra are inexpressible, inconceivable, boundless, and beyond all praise. It is spoken by the Tathàgata for those who have set out on the Great Vehicle, those who have set out on the Supreme Vehicle. If people can receive, hold, read, recite, and speak it for others, they are completely known by the Tathàgata; they are completely seen by the Tathàgata. Such people accomplish immeasurable, inexpressible, boundless, inconceivable merit and virtue and thus sustain the Tathàgata’s Anuttarasaüyaksaübodhi.
And why? Subhuti, one who delights in lesser Dharmas is attached to a view of self, a view of others, a view of living beings, and a view of a life. He cannot hear, receive, hold, read, or recite the Sutra or explain it for others. Subhuti. The gods, the men, and the asuras of the world make offerings at any place where this Sutrais found. You should know such a place is a stupa where everyone should respectfully bow, circumambulate, and scatter incense and flowers.
15 持經功德分 (지경공덕분) 경을수지하는공덕
須菩堤 若有善男子善女人初日分以恒河沙等身布施 中日分 復以恒
수보리 약유선남자선녀인초일분이항하사등신보시 중일분 부이항
河沙等身布施如是無量百千萬億劫 以身布施若復有人聞此經典 信心
하사등신보시여시무량백천만억겁 이신보시약부유인문차경전 신심
不逆 其福勝彼 何況書寫受持讀誦 爲人解說 須菩堤,以要言之 是經
불역 기복승피 하황서사수지독송 위인해설 수보리,이요언지 시경
有不可思議 不可稱量 無邊功德,如來爲發大乘者說 爲發最上乘者說.
유불가사의 불가칭량 무변공덕,여래위발대승자설 위발최상승자설.
若有人 能受持讀誦 廣爲 人說 如來 悉知是人 悉見是人 皆得 成就
약유인 능수지독송 광위 인설 여래 실지시인 실견시인 개득 성취
不可量 不可稱 無有邊 不可思議 功德.如是人等 卽爲荷擔如來 阿
불가량 불가칭 무유변 불가사의 공덕.여시인등 즉위하담여래 아
多羅三必三菩提,何以故 須菩堤,若樂小法者 著我見人見衆生見壽
뇩다라 삼먁삼보리,하이고 수보리,약요소법자 저아견인견중생견수
者見 卽於此經 不能聽受讀誦 爲人解說. 須菩堤,在在 處處 若有此
자견 즉어차경 불능청수독송 위인해설. 수보리,재재 처처 약유차
經 一切世間 天人阿修羅 所應供養 當知此處 卽爲是塔 皆應恭敬
경 일체세간 천인아수라 소응공양 당지차처 즉위시탑 개응공경
作禮圍繞 以諸華香 而散其處.
작례위요 이제화향 이산기처.
15. 경을 지니고 읽고 외우면 복을 받는다
' 수보리야, 착한 남자나 착한 여인이 처음에 항하 모래수와 같은 몸과 마음으로 남을 위하여 베풀고 , 중간에 항하 모래수와 같은 몸과 마음으로 남을 위하여 베풀고, 또 나중에 항하 모래수와 같은 몸과 마음으로 남을 위해 베풀어서, 이와같이 한량없이 많은 몸과 마음으로 베풀었을지라도, 다른 사람이 이 경전을 듣고서 환희심을 낸다면 그 복이 앞의 복보다 크다 할 것이니, 그런데 하물며, 이 경을 쓰고 받아 지니고 읽고 외워서 다른 사람을 위해서 설명한다면 그 공덕이 얼마나 크겠느냐!
수보리야, 이 경은 생각으로나 말로 표현할 수 없이 한량없는 공덕을 가졌느니라. 여래는 대승에 뜻을 두고 공부하는 사람이나 최상승에 뜻을 두고 공부하는 사람이나 최상승에 뜻을 두고 공부하는 사람이나 최상승에 뜻을 두고 공부하는 사람을 위해서 설명하였느니라. 어떤 사람이 스스로 이 경을 지니고 읽고 외우고, 널리 남을 위해서 신심나게 설명한다면 여래께서는 이 사람은 헤아릴 수 없고 일컬을 수 없고 또한 끝이 없으며, 감히 생각으로도 말로도 표현할 수 없을 만큼의 공덕을 성취할 것이라는 것을 아시며, 또한 보고 계시느니라. 그래서 이러한 사람은 여래의 아뇩다라삼먁삼보리를 깨쳐서 밝은 사람이 되는 것이니라. 수보리야, 작은 법을 즐거워하는 자는, 나라는 생각과 남이라는 생각과 중생이라는 생각과 수자라는 생각이 있으니까. 그런 생각 가지고는 이 금강경의 마음 닦는 법이 꼭 옳다고 하는 마음이 일어나지 않을 것이니라.
수보리야, 이 경이 있는 곳은 어느 곳에서나 모든 세상사람이나 하늘사람이나 아수라가 공양할 것이니, 이 곳은 부처님의 사리를 모신 탑이니라. 이곳에 모두 정성껏 예를 드리고 주변을 돌면서 꽃과 향으로 공양할 지니라.'
16. The diamond sutra cleanse the your karma
Moreover, Subhuti, if a good man, or good woman, receives, holds, reads, and recites this Sutra and if people ridicule him, that man has karmic offenses from previous lives which destine him for the evil paths. But because in his present life he is ridiculed by others, his previous karmic offenses are destroyed and he will attain Anuttarasaüyaksaübodhi.
Subhuti, I recall that in the past, for limitless asaükhyeya kalpas prior to Burning Lamp Buddha, I encountered eighty-four thousands of millions of billions of nayutas of Buddhas, and made offerings to them all, and served them all without exception but if there is a person in the final period who can receive, hold, read, and recite this Sutra, the merit and virtue he obtains is a hundred times more, a thousand times more, a million, billion times more, to the point of being so great it exceeds all calculation and comparison, than the merit and virtue I gained from making offerings to all those Buddhas.
Subhuti, if I were to express thoroughly the merit and virtue of a good man, or good woman, who in the final period receives, holds, reads, and recites the Sutra, those who heard might go insane, and disbelieve. Subhuti, you should know that this Sutra’s meaning is inconceivable, and that its resulting return also is inconceivable.
16 能淨業障分 (능정업장분) 업장을밝히는공덕
復次須菩堤 善男子善女人受持讀誦此經 若爲人輕賤是人先世罪業應
부차수보리 선남자선녀인수지독송차경 약위인경천시인선세죄업응
墮惡道 以今世人 輕賤故 先世罪業 卽爲消滅 當得阿多羅三必 三
타악도 이금세인 경천고 선세죄업 즉위소멸 당득아뇩다라삼먁 삼
菩堤.須菩堤,我念過去 無量阿僧祈劫 於然燈佛前 得値八百四千萬億
보리.수보리,아념과거 무량아승기겁 어연등불전 득치팔백사천만억
那由他諸佛 悉皆供養承事 無 空過者.若復有人 於後末世 能受持讀
나유타제불 실개공양승사 무 공과자.약부유인 어후말세 능수지독
誦 此經 所得功德 於我所供養諸佛功德 百分不及一,千萬億分 乃至
송 차경 소득공덕 어아소공양제불공덕 백분불급일,천만억분 내지
算數比喩所不能及.須菩堤,若善男子善女人 於後 末世 有受持讀誦此
산수비유소불능급.수보리,약선남자선녀인 어후 말세 유수지독송차
經 所得功德 我若 具說者 或有人聞 心卽狂亂 狐疑不信.須菩堤,當
경 소득공덕 아약 구설자 혹유인문 심즉광란 호의불신.수보리,당
知是經 義不可思議 果報亦 不可思議.
지시경 의불가사의 과보역 불가사의.
16. 업장을 밝게 한다.
'수보리야 어떤 사람이 이 경을 스스로 지니고 읽고 외우는데도 불구하고 다른 사람들이 업신여기고, 또한 이 사람은 전생의 죄업으로 마땅히 지옥에 떨어지는데도 불구하고, 세상 사람들이 업신여기기 때문에 전생의 죄업은 소멸하고 아뇩다라샴먁삼보리를 얻으리라.
수보리야 내가 생각하니 과거 한량없는 아승지겁에 연등불 앞에서 팔백사천만억 아승지겁에 연등불 앞에서 팔백사천만억 나유타 모든 부처님을 만나서 정성껏 공양을 드리며 방심한 일이 없었느니라. 만약 어떤 사람이 훗날 말세에 스스로 이 경을 지니고 읽고 외우면 이 사람이 갖는 공덕은 내가 일찍이 연등불 계신 곳에서 많은 부처님께 공양한 공덕이 앞의 공덕보다 백분의 일도 천만억분의 일도 더 나아가 수치로 비교도 안될 만큼 미치지 못하느니라.
수보리야, 착한 남자나 착한 여인이 훗날 말세에 이 경을 스스로 지니고 읽고 외운다면 그러한 사람들이 갖는 공덕을, 내가 말하면 어떤 사람은 내말을 듣고 그만 정신을 잃고 '정말 그럴까?'하고 여우처럼 의심하여 믿지 않을 것이니라. 수보리야 분명히 알아라. 이 경은 감히 생각으로 또는 말로 표현할 수 없는 뜻이 있기 때문에 그 결과를 감히 생각으로 또는 말로 할 수 없느니라.'
17. There is no I after all
Then Subhuti said to the Buddha, “World Honored One, if a good man, or good woman, resolves his heart on Anuttarasaüyaksaübodhi, how should he dwell, how should he subdue his heart. The Buddha said to Subhuti, “a good man, or good woman, who has resolved his heart on Anuttarasaüyaksaübodhi should think thus: ‘I should take all living beings across to the river, yet when all living beings have been taken across to the river, there actually is not a single living being who has been taken across to the river.’ And why? Subhuti, if a Bodhisattva has a discriminating ego of self, a discriminating ego of others, a discriminating ego of living beings, or a discriminating ego of a life, then he is not a Bodhisattva. For what reason? Subhuti, actually there is no dharma of resolving the heart on Anuttarasaüyaksaübodhi.
Subhuti, what do you think? While the Tathàgata was with Burning Lamp Buddha, was there any Dharma of Anuttarasaüyaksaübodhi attained?
No, World Honored One as I understand what the Buddha has said, while the Buddha was with Burning Lamp Buddha there was no Anuttarasaüyaksaübodhi attained.
The Buddha said, So it is, so it is, Subhuti. There actually was no dharma of Anuttarasaüyaksaübodhi which the Tathàgata attained. Subhuti, if there had been a dharma of Anuttarasaüyaksaübodhi which the Tathàgata attained, then Burning Lamp Buddha would not have given me the prediction, you will in the future attain Buddhahood and be named Sàkyamuni. Since there actually was no dharma of Anuttarasaüyaksaübodhi attained, Burning Lamp Buddha gave me the prediction saying these words, ‘You will in the future attain Buddhahood and be named Sàkyamuni.’
And why? ‘Tathàgata’ means thusness(Tathata) of all dharmas. If someone were to say the Tathàgata attains Anuttarasaüyaksaübodhi, Subhåti, actually there is no dharma of Anuttarasaüyaksaübodhi which the Buddha attains, Subhuti, the Anuttarasaüyaksaübodhi which the Tathàgata attains, in that, there is neither true nor false. For that reason the Tathàgata speaks of all dharmas as Buddhadharmas. Subhuti, all dharmas are spoken of as no dharmas. Therefore they are called dharmas.
Subhuti, it is like a person's big body. Subhuti said, “World Honored One, the person's big body is spoken of by the Tathàgata as no big body, therefore it is called a big body.
Subhuti, a Bodhisattva is also thus. If he were to say, ‘I should take measureless living beings across to the river, then he would not be called a Bodhisattva.
And why? Subhuti, there actually is no dharma called a Bodhisattva. For that reason the Buddha spoke of all dharmas as devoid of self, devoid of others, devoid of living beings, and devoid of a life.
Subhuti, if a Bodhisattva were to say, ‘I shall adorn Buddhalands,’ he would not be called a Bodhisattva. And why? The adornment of Buddhalands is spoken of by the Tathàgata as no adornment. Therefore it is called adornment. Subhuti, if a Bodhisattva comprehends that all dharmas are devoid of self, the Tathàgata calls him a true Bodhisattva.
17 究竟無我分 (구경무아분) 궁극의가르침: 무아
爾時須菩堤百佛言 世尊,善男子善女人 發阿多羅三必 三菩堤心
이시수보리백불언 세존,선남자선녀인 발아뇩다라 삼먁삼보리심
云何應住 云何降伏其心.佛告須菩堤 若善男子 善女人 發阿多羅
운하응주 운하항복기심.불고수보리 약선남자 선녀인 발아뇩다라
三必 三菩堤心者 當生如是心 我應滅度 一切衆生滅度 一切衆生
삼먁 삼보리심자 당생여시심 아응멸도 일체중생멸도 일체중생
已 而無有一衆生 實滅度者, 何以故.須菩堤,若菩薩 有我相人相 衆
이 이무유일중생 실멸도자, 하이고.수보리,약보살 유아상인상 중
生相壽者相 卽非菩薩.所以者何. 須菩堤,於意云何 如來於然燈佛所
생상수자상 즉비보살.소이자하. 수보리,어의운하 여래어연등불소
有法得 阿多羅三必 三菩堤不.不也世尊 如我解佛所說義 佛於然
유법득 아뇩다라 삼먁삼보리부.불야세존 여아해불소설의 불어연
燈佛所 無有法 得阿多羅三必 三菩堤.須菩堤,若有法 如來 得阿
등불소 무유법 득아뇩다라 삼먁삼보리.수보리,약유법 여래 득아뇩
多羅三必 三菩堤者 然燈佛 卽佛如我授記 汝於來世 當得作佛 號釋
다라 삼먁삼보리자 연등불 즉불여아수기 여어래세 당득작불 호석
迦牟尼 以實無有法 得阿多羅三必 三菩堤 是故然燈佛 如我授記
가모니 이실무유법 득아뇩다라 삼먁삼보리 시고연등불 여아수기
作是言 汝於來世 當得作佛 號 釋迦牟尼.何以故 如來者 卽諸法如
작시언 여어래세 당득작불 호 석가모니.하이고 여래자 즉제법여
義.若有人言 如來得阿多羅三必 三菩堤.須菩堤,如來 所得 阿多
의.약유인언 여래득아뇩다라 삼먁삼보리.수보리,여래 소득 아뇩다
羅三必 三菩堤 於是中 無實無虛.是故如來說一切法 皆是佛法.須菩
라삼먁 삼보리 어시중 무실무허.시고여래설일체법 개시불법.수보
堤,所言一切法者卽非一切法 是故名一切法.須菩堤,譬如人身長大.須
리,소언일체법자즉비일체법 시고명일체법.수보리,비여인신장대.수
菩堤言 世尊,如來說人身長大 卽爲 非大身 是名大身.須菩堤,菩薩亦
보리언 세존,여래설인신장대 즉위 비대신 시명대신.수보리,보살역
如是若作是言 我當滅度無量衆生 卽不名菩薩 何以故.須菩堤,實無有
여시약작시언 아당멸도무량중생 즉불명보살 하이고.수보리,실무유
法 名爲菩薩.是故 佛說一切法 無我無人無衆生無壽者 須菩堤,若菩
법 명위보살.시고 불설일체법 무아무인무중생무수자 수보리,약보
薩 作是言 我當莊嚴佛土 是不名菩薩 何以故.如來說莊嚴佛土者 卽
살 작시언 아당장엄불토 시불명보살 하이고.여래설장엄불토자 즉
非莊嚴 是名莊嚴.須菩堤,若菩薩通達無我法者 如來說名眞是菩薩.
비장엄 시명장엄.수보리,약보살통달무아법자 여래설명진시보살.
17. 결국은 나도 없다
수보리가 부처님께 여쭈되. '세존님, 착한 남자나 착한 여인이 아뇩다라삼보리심을 내면 그 마음을 어떻게 조절하며 다스려야 합니까?'
부처님께서 수보리에게 말씀하시되, '착한 남자나 착한 여인이 아뇩다라삼먁삼보리심을 낸다면 다음과 같이 마음을 낼 것이니라. 네 마음 속에 있는 분별을 모두 부처님께 바쳐라. 바치고 나면 네 마음이 그대로 비어 부처님의 광명이 있을뿐 그곳엔 제도 받을 한 중생도 없느니라. 왜냐하면 그 보살이 나라는 생각이나 남이라는 생각이나 중생이라는 생각이나 수자라는 생각이 있으면 곧 보살이 아니기 때문이니라. 수보리야, 실제로 어떠한 법도 없으므로 어떤 것은 둬 두고, 어떤 것은 내버린다는 것이 아니고 몰밀어 바치기 때문에 아뇩다라삼먁삼보리심을 내는 것이니라.
수보리야 여래가 연등불 계신 곳에서 법으로 아뇩다라삼먁삼보리를 얻었다고 생각하느냐?'
'아닙니다. 세존이시여. 내가 부처님께서 설명하신 뜻을 이해한 바로는 연등불 계신 곳에서 아무것도 얻은 것이 없어서 아뇩다라삼먁삼보리를 성취했으리라 생각합니다.'
부처님께서 말씀하시되,' 옳은 말이다. 수보리야, 실로 얻은 법이 없어서 여래는 아뇩다라삼먁삼보리를 얻었느니라. 수보리야 만약 법이 있어서 여래가 아뇩다라삼먁삼보리를 얻었다면 연등불께서 나에게 수기하시되, 너는 오는 세상에 부처가 될텐데 이름이 석가모니라고 하지 아니하였을 것이니라.
실제로 법이 없으므로써 아뇩다라삼먁삼보리를 얻었기 때문에, 연등부처님이 나에게 수기하시되, 너는 이 다음 세상에 부처가 될텐데 그 사람 이름을 석가모니라고 하셨느니라.
여래란 것은 모든 세상의 우주 뜻 그대로다 그 말이니라. 어떤 사람이 여래께서 아뇩다라삼먁삼보리를 얻었다 말하면, 수보리야, 실로 얻은 법이 없어서 부처님은 아뇩다라삼먁삼보리를 얻었느니라. 여래께서 얻은 아뇩다라삼먁삼보리는 그 내용이 있는 것도 아니고 없는 것도 아니다.
이러하기 때문에 여래께서 설명하신 일체법이란 것은 모두 마음닦는 방법이니라. 우주를 집착하면 그대로 컴컴하고 우주를 활용하면 그대로 밝으니라. 그러니 일체법이란 것은 일체법이 아니고 이름이 일체법이니라. 비유컨대 사람의 육체가 크다는 것과 같으니라.'
수보리 여주되,'세존님, 여래께서 말씀하신 사람의 육체가 크다는 것은 곧, 큰 몸이 아니고 이것의 이름이 큰 몸일 뿐입니다'
'수보리야 보살도 또한 이와같아서 '내가 한량없는 중생을 제도한다'하면 곧 보살이 아니니라. 무엇을 어떻게 한다는 것이 아니고 이름이 보살일 뿐이니라. 이런고로 부처님이 말씀하신 일체법은 모두 나도 없고 남도 없고 중생도 없고 수자도 없느니라. 수보리야, 보살이 이런말을 하되 내가 부처님 세계를 장엄한다고 하면 이는 보살이 아니니라. 왜냐하면 여래께서 말씀하신 부처님세계를 장엄한다 함은, 곧 장엄이 아니고 그 이름이 장엄일뿐이니라. 수보리야 보살이 '나'라는 것이 없는 법을 깨달으면 바로 그것이 진실한 보살이니라.'
18. View everything as the one.
Subhuti, what do you think? Does the Tathàgata have the flesh eye? So it is, World Honored One. The Tathàgata has the flesh eye.
Subhuti, what do you think? Does the Tathàgata have the heavenly eye? “So it is, World Honored One. The Tathàgata has the heavenly eye.
Subhuti, what do you think?’ Does the Tathàgata have the wisdom eye? “So it is, World Honored One. The Tathàgata has the wisdom eye.
Subhuti, what do you think? Does the Tathàgata have the dharma eye? “So it is, World Honored One. The Tathàgata has the dharma eye.
Subhuti, what do you think? Does the Tathàgata have the Buddha eye? “So it is, World Honored One. The Tathàgata has the Buddha eye.
Subhuti, what do you think? Has the Tathàgata spoken of the sand grains in the Ganges River? “So it is, World Honored one. The Tathàgata has spoken of that sand.
Subhuti, what do you think? If all the grains of sand in one Ganges River became an equal number of Ganges Rivers, and all the grains of sand in all those Ganges Rivers became that many Buddhalands. Would they be many? “Very many, World Honored One.
The Buddha said to Subhuti, all the various thoughts which occur to all the living beings in all those Buddhalands are completely known by the Tathàgata. And why?
All thoughts are spoken of by the Tathàgata as no thoughts, therefore they are called thoughts. For what reason? Subhuti, past thought cannot be got at, present thought cannot be got at, and future thought cannot be got at.
18 一體同觀分 (일체동관분) 분별없이관찰 (일체를하나로보라)
須菩堤,於意云何 如來有肉眼不.如是 世尊,如來有肉眼.須菩堤,於意
수보리,어의운하 여래유육안부.여시 세존,여래유육안.수보리,어의
云何 如來有天眼不.如是世尊,如來有天眼.須菩堤,於意云何,如來有蕙
운하 여래유천안부.여시세존,여래유천안.수보리,어의운하,여래유혜
眼不.如是 世尊 如來有蕙眼.須菩堤,於意云何 如來有法眼不.如是世
안부.여시 세존 여래유혜안.수보리,어의운하 여래유법안부.여시세
尊 如來有法眼須菩堤,於意云何 如來有佛眼不. 如是 世尊,如來有佛
존 여래유법안수보리,어의운하 여래유불안부. 여시 세존,여래유불
眼. 須菩堤於意云何 如 恒河中所有沙 佛說是沙不.如是世尊, 如來
안. 수보리어의운하 여 항하중소유사 불설시사부.여시세존, 여래
說是沙.須菩堤,於意云何 如一恒河 中所有沙 有如是沙等恒河 是諸
설시사.수보리,어의운하 여일항하 중소유사 유여시사등항하 시제
恒河 所有沙數 佛說世如是 寧爲多不.甚多 世尊 佛告 須菩堤 爾所
항하 소유사수 불설세여시 영위다부.심다 세존 불고 수보리 이소
國土中所有衆生 若干種心 如來悉知 何以故.如來說諸心 皆爲非心
국토중소유중생 약간종심 여래실지 하이고.여래설제심 개위비심
是名爲心 所以者何. 須菩堤,過去心 不可得 現在心 不可得,未來心
시명위심 소이자하. 수보리,과거심 불가득 현재심 불가득,미래심
不可得.
불가득.
18. 모든 사람을 부처님으로 보라
'수보리야, 여래는 육안이 있다고 생각하느냐?'
'그렇습니다. 세존이시여. 여래는 육안이 있습니다'
'수보리야,여래는 천안이 있다고 생각하느냐?'
'그렇습니다. 세존이시여, 여래는 천안이 있습니다.'
'수보리야, 여래는 혜안이 있다고 생각하느냐?'
'그렇습니다. 세존이시여, 여래는 혜안이 있습니다.'
'수보리야, 여래는 법안이 있다고 생각하느냐?'
'그렇습니다. 세존이시여, 여래는 법안이 있습니다.'
'수보리야, 여래는 불안이 있다고 생각하느냐?'
'그렇습니다. 세존이시여, 여래는 불안이 있습니다.'
'수보리야, 항하에 있는 모래에 대하여 부처님이 설명하신 일이 있다고 생각하느냐?'
'그렇습니다. 세존이시여, 여래는 그 모래를 설명하셨습니다.'
'수보리야, 항하에 있는 모래수 같은 항하 이 모든 항하에 있는 모래수와 같은 수의 삼천대천세계가 많다고 생각하느냐?'
'매우 많습니다. 세존이시여'
부처님께서 수보리에게 말씀하시되, '이러한 많은 수의 국토에 있는 중생들의 가지가지 마음을 여래께서는 다 아시느니라. 왜냐하면 여래가 설하신 마음이라는 것은 전부 분별하여 생기는 것이며, 그것을 이름하여 마음이라 하느니라.
때문에 수보리야 마음은 과거 마음도 얻을 수 없고, 현재 마음도 얻을 수 없고. 미래 마음도 얻을 수 없느니라.
19. The Dharma Realm
Subhuti, what do you think? If someone filled the three thousand great thousand worlds with the seven precious gems and gave them as a gift, would that person for that reason obtain many blessings?
So it is, World Honored One. That person would for that reason obtain very many blessings.
Subhuti, if blessings and virtue were real, the Tathàgata would not have spoken of obtaining many blessings.
It is because blessings and virtue do not exist that the Tathàgata has spoken of obtaining many blessings.
19 法界通化分 (법계통화분) 법계를 두루 통하다
須菩堤 於意云何. 若有人 滿三千大千 世界七寶 以用布施 是人 以
수보리 어의운하. 약유인 만삼천대천 세계칠보 이용보시 시인 이
是因緣 得福多不. 如是世尊 此人 以是因緣 得福甚多. 須菩堤,若福
시인연 득복다부. 여시세존 차인 이시인연 득복심다. 수보리,약복
德有實 如來佛說 得福德多 以福德無故 如來說 得福德多.
덕유실 여래불설 득복덕다 이복덕무고 여래설 득복덕다.
19. 온세상을 교화하시다
'수보리야, 어떤 사람이 삼천대천세계에 가득한 칠보로 남에게 베풀면 이 인연으로 얻은 복이 많다고 생각하느냐?'
'그렇습니다. 세존이시여, 이 사람은 이 인역으로 복이 매우 많습니다.'
'수보리야, 만약 복덕이라는 실체가 있다면 여래가 복덕이 많다고 하지 않았느니라. 복덕이란 실체가 많기 때문에 여래가 많다고 했느니라.'
20. Destroy matter and mind egos
Subhuti, what do you think? Can the Tathàgata be seen in the perfection of his physical form?
No, World Honored One. The Tathàgata cannot be seen in the perfection of his physical form. And why? The perfection of physical form is spoken of by the Tathàgata as no perfection of physical form, therefore it is called the perfection of physical form.
Subhuti, what do you think? Can the Tathàgata be seen in the perfection of marks?
No, World Honored One. The Tathàgata cannot be seen in the perfection of marks. And why? The perfection of marks is spoken of by the Tathàgata as no perfection of marks, therefore it is called the perfection of marks.
20 離色離相分 (이색이상분) 형상과경계를초월
須菩堤,於意云何 佛可以具足色身見不. 不也世尊 如來 不應以具足
수보리,어의운하 불가이구족색신견부. 불야세존 여래 불응이구족
色身見 何以故 如來說具足色身 卽非具足色身 是名具足色身.須菩
색신견 하이고 여래설구족색신 즉비구족색신 시명구족색신.수보
堤,於意云何 如來可以具足諸相見不.不也 世尊 如來 不應以具足諸
리,어의운하 여래가이구족제상견부.불야 세존 여래 불응이구족제
相見 何以故 如來說 諸相具足 卽非具足 是名諸相具足.
상견 하이고 여래설 제상구족 즉비구족 시명제상구족.
20. 삼십이상 팔십종호가 여래냐
'수보리야, 구족한 색신으로 부처님을 볼 수 있다고 생각하느냐?'
'아닙니다. 세존이시여, 여래는 구족한 색신으로 보지 못합니다. 왜냐하면 여래가 말씀하신 구족색신은 구족색신이 아니고 이름이 구족색신입니다.'
'수보리야, 여래를 구족한 상으로 볼 수 있다고 생각하느냐?'
'아닙니다. 세존이시여, 여래를 구족한 상으로 볼 수 없습니다. 왜냐하면 여래가 말한 구족한 상이란 것은 곧 구족이 아니고 이름이 구족일 뿐입니다'
21. Spoken Yet Not Spoken
Subhuti, do not say the Tathàgata has the thought, ‘I have spoken Dharma.’ Do not think that way. And why?
If someone says the Tathàgata has spoken Dharma he slanders the Buddha due to his inability to understand what I say. Subhåti, in the Dharma spoken there is no Dharma which can be spoken, therefore it is called the Dharma spoken.
Then the sagacious Subhåti asked the Buddha, “World Honored One, will there be living beings in the future who will believe this Sutra when they hear it spoken?
The Buddha said, Subhuti, they are neither living beings nor no living beings. And why? Subhuti, living beings, living beings, are spoken of by the Tathàgata as no living beings, therefore they are called living beings.
21 非說所說分 (비설소설분) 말을여윈설법
須菩堤汝勿謂如來作是念 我當有所說法 莫作是念.何以故 若人言
수보리여물위여래작시념 아당유소설법 막작시념.하이고 약인언
如來有 所說法 卽爲謗佛 不能解我所說故.須菩堤 說法者無法可說
여래유 소설법 즉위방불 불능해아소설고.수보리 설법자무법가설
是名說法.爾時,慧明 須菩堤 白佛言 世尊,頗有衆生 於未來世 聞說
시명설법.이시,혜명 수보리 백불언 세존,파유중생 어미내세 문설
是法 生信心不.佛言 須菩堤,彼非衆生 何以故 須菩堤,衆生衆生者
시법 생신심부.불언 수보리,피비중생 하이고 수보리,중생중생자
如來說 非衆生 是名衆生.
여래설 비중생 시명중생.
21. 마음을 밝게 하여 주시다.
'수보리야, 너는 여래께서 설한 법이 있다고 생각하지 말아라. 왜냐하면 여래께서 설한 법이 있다하면 그것은 부처님을 욕하는 것이며, 내가 말한 뜻을 이해하지 못하는 것이니라. 수보리야, 내가 너희들에게 마음 밝게 하기위하여 마음 닦는 이야기를 했지, 언제 내가 설법을 하였느냐. 그러나 그 말이 그때 그 사람에게 효과를 나타내면 설법이라고 이름하느니라.'
이 때 지혜로운 수보리가 부처님께 여쭈되, '세존이시여, 중생이 오는 세상에 이 법 설하는 것을 듣고 '참으로 옳다'하고 믿는 마음이 나겠습니까?'
부처님께서 말씀하시되, '수보리야, 그 사람은 중생이 아니며, 또한 중생 아님도 아니다. 왜냐하면 어떤 사람이 법문을 듣고 좋은 마음 냈으니 마음 밝았고, 마음이 밝았으니 중생이 아니고, 몰랐을 때에 들었으니까 중생이니라.'
22. No Dharma attained
Subhuti asks the Buddha, World Honored One, is it that the Tathàgata in attaining Anuttarasaüyaksaübodhi did not attain anything?
The Buddha said, So it is, so it is, Subhuti. As to Anuttarasaüyaksaübodhi, there is not even the slightest dharma which I could attain, therefore it is called Anuttarasaüyaksaübodhi.
22 無法可得分 (무법가득분) 위없는진리는얻는다고하지않는다
須菩堤 白佛言 世尊,佛得阿多羅三必 三菩堤 爲無所得耶. 佛言
수보리 백불언 세존,불득아뇩다라 삼먁삼보리 위무소득야. 불언
如是如是 須菩堤, 我於 阿多羅三必 三菩堤 乃至 無有少法可得
여시여시 수보리, 아어 아뇩다라 삼먁삼보리 내지 무유소법가득
是名 阿多羅三必 三菩堤.
시명 아뇩다라 삼먁삼보리.
22. 얻은 법이 전연 없다.
수보리 부처님께 여쭈되, '세존이시여, 부처님께서 아뇩다라삼먁삼보리를 이루어도 얻은 것이 없습니까?'
부처님께서 말씀하시되, '옳은 말이다. 수보리야, 내가 아뇩다라삼먁삼보리에서 티끌만한 것도 얻은 것이 없으며 또한 조그마한 법도 얻은 바 없으므로 그것을 이름하여 아뇩다라삼먁삼보리라 하느니라.'
23. Purify your mind and do good deeds
Moreover, Subhuti, this dharma is level and equal, with no high or low. Therefore it is called Anuttarasaüyaksaübodhi. To cultivate all good dharmas with no self, no others, no living beings, and no life is to attain Anuttarasaüyaksaübodhi. Subhåti, good dharmas are spoken of by the Tathàgata as no good dharmas. Therefore they are called good dharmas.
23 淨心行善分 (정심행선분) 관념을떠난선행
復次須菩堤, 是法平等 無有高下 是名 阿多羅三必三菩堤.以無我
부차수보리, 시법평등 무유고하 시명 아뇩다라 삼먁삼보리.이무아
無人無衆生 無壽者 修一切善法 卽得阿多羅三必三菩堤. 須菩堤,
무인무중생 무수자 수일체선법 즉득아뇩다라 삼먁삼보리. 수보리,
所言善法者 如來說 卽非善法 是名善法.
소언선법자 여래설 즉비선법 시명선법.
23. 청정한 마음으로 착한 일하라
다시 '수보리야, 이 법은 평등해서 높은 것도 없고 낮은 것도 없으니 이것이 아뇩다라삼먁삼보리니라. 내가 없고 남이 없고 중생도 없고 수자가 없이 일체의 좋은 법을 닦으니 그것이 곧 아뇩다라삼먁삼보리니라. 수보리야, 선법이라는 그 명사를 떼어버린 행동을 선법이라 하면 매우 좋을 것이니라.'
24. Blessings & Wisdom Beyond Compare
Subhuti, if there were heaps of the seven precious gems equal in amount to all the Sumerus, Kings of Mountains, in three thousand great thousand world systems, and someone gave them as a gift, and if someone else were to take from this Prajà Pàramità Sutra as few as four lines of verse, and receive, hold, read, recite, and speak them for others, his blessings and virtue would surpass the previous ones by more hundreds of thousands of millions of billions of times than either calculation or analogy could express.
24 福智無比分 (복지무비분) 경전수지가 최고의복덕
須菩堤,若三千大千世界中 所有諸 須彌山王 如是等七寶聚 有人持
수보리,약삼천대천세계중 소유제 수미산왕 여시등칠보취 유인지
用 布施 若人以此般若波羅蜜經 乃至 四句偈等 受持讀誦 爲他人
용 보시 약인이차반야파라밀경 내지 사구게등 수지독송 위타인
說 前福德 百分不及一 百千萬億分 乃至 算數比喩 所不能及.
설 어전복덕 백분불급일 백천만억분 내지 산수비유 소불능급.
24. 어떤지혜와 복과 비교하지 마라
'수보리야, 삼천대천세계에 있는 모든 수미산왕 같은 칠보 덩어리로 남에게 베푸시는 것은 이 반야바라밀경의 내용 중 '사구게'를 스스로 지니고 읽고 외우며 다른 사람을 위해서 설하는 것 보다 복덕이 백분의 일도 되지 않으며 백천만억분 내지 수치로 비교도 안될 만큼 미치지 못하느니라. 다시 말하면 아무리 좋은 물건이 산더미 같이 쌓였어도 지혜 있는 것만 같지 못하느니라.'
25. Taking them across the river
Subhuti, what do you think? You should not maintain that the Tathàgata has this thought: ‘I shall take living beings across. I Subhuti, do not have that thought. Andwhy? There actually are no living beings taken across by the Tathàgata. If there were living beings taken across by the Tathàgata, then the Tathàgata would have the existence of a self, of others, of living beings, and of a life.
Subhuti, the existence of a self spoken of by the Tathàgata is no existence of a self, but common people take it as the existence of a self. Subhåti, common people are spoken of by the Tathàgata as no common people, therefore they are called common people.
25 化無所化分 (화무소화분) 분별없는교화 (교화해도 교화한것이없다)
須菩堤,於意云何 汝等勿爲如來 作是念 我當度衆生 須菩堤 莫作是
수보리,어의운하 여등물위여래 작시념 아당도중생 수보리 막작
念 何以故 實無有衆生如來度者若有衆生如來度者如來卽有我人衆生
념 하이고 실무유중생여래도자약유중생여래도자여래즉유아인중생
壽者 須菩堤,如來說 有我者 卽非有我 而凡夫之人 以爲有我 須菩
수자 수보리,여래설 유아자 즉비유아 이범부지인 이위유아 수보
堤 凡夫者如來說卽非凡夫是名凡夫.
리 범부자여래설즉비범부시명범부.
25. 누구를 가르친다해도 가르칠 근거가 없다.
'수보리야, 너희들은 여래가 중생을 제도한다고 하지 말아라. 왜냐하면 실제로 여래가 제도할 중생이 없기 때문이니라. 어떤 중생을 여래께서 제도했다면 여래도 아상 인상 중생상 수자상이 있게 되느니라. 수보리야, 여래께서 '나'라 그러한 것은 곧 내가 아니언마는 보통 사람이 참 '나'인줄 아느니라. 수보리야 범부라는 것은 아직 밝지 못한 사람이며, 그 사람도 밝으면 곧 부처니까 범부가 아니고 그때 그 이름이 범부니라.'
26. Dharmakaya has no form (ego)
Subhuti, what do you think? Can one contemplate the Tathàgata by means of the thirty-two marks? Subhuti said, So it is, so it is, World Honored One. One cancontemplate the Tathàgata by means of the thirty-two marks.
The Buddha said, Subhuti, if one could contemplate the Tathàgata by means of the thirty-two marks, then a Sagely Wheel-turning King would be a Tathàgata.
Subhuti said to the Buddha, “World Honored One, as I understand what the Buddha has said, one should not contemplate the Tathàgata by means of the thirty-two marks. At that time the World Honored One spoke a gàthà, which says,
If one sees me in forms,
If one seeks me in sounds,
He practices a deviant way,
And cannot see the Tathàgata.
26 法身非相分 (법신비상분) 참다운법신은형상이아니다
須菩堤於意云何可以三十二相觀如來不. 須菩堤言 如是如是 以三十
수보리어의운하가이삼십이상관여래부. 수보리언 여시여시 이삼십
二相觀如來.佛言須菩堤若以三十二相觀如來者轉輪 聖王卽是如來.須
이상관여래.불언수보리약이삼십이상관여래자전륜 성왕즉시여래.수
菩堤白佛言世尊如我解 佛所說義不應以三十二相觀如來.爾時 世尊
보리백불언세존여아해 불소설의불응이삼십이상관여래.이시 세존
而說偈言.若以色見我 以音聲求我 是人行邪道 不能見如來.
이설게언.약이색견아 이음성구아 시인행사도 불능견여래.
26. 밝은 광명이 형상이 없다
'수보리야, 부처님을 서른 두 가지 모양으로 볼 수 있다고 생각하느냐?'
수보리 대답하되,'그렇습니다. 서른 두 가지 모양으로 여래를 볼 수 있습니다'
부처님께서 말씀하시되, '서른 두 가지 모양으로 여래를 본다면 전륜성왕을 곧 여래라고 하겠느냐.'
수보리 부처님께서 말씀드리되, '세존이시여 제가 부처님께서 설명하신 뜻을 이해한 바로는 서른 두가지 모양만 가지고는 여래라 고 볼 수 없습니다'
이 때에 세존께서 게송으로 말씀하시되, '만약 형상으로 나를 보려고 하거나, 즉 밝은 광명을 형상으로 보려고 하거나 또 음성으로써 나를 찾는다면 이 사람은 잘못된 길을 가는 것이기에 결코 여래를 보지 못할 것이니라.'
27. Uninterrupted and Indestructible Efforts
Subhuti, you may have the thought that the Tathàgata did not attain Anuttarasaüyaksaübodhi by means of the perfection of marks. Subhuti, do not think that the Tathàgata did not attain Anuttarasaüyaksaübodhi by means of the perfection of marks.
Subhuti, you should not think that those who have resolved their hearts on Anuttarasaüyaksaübodhi affirm the annihilation of all dharmas. Do not have that thought. And why? Those who have resolved their hearts on Anuttarasaüyaksaübodhi do not affirm the annihilation of marks.
27 無斷無滅分 (무단무멸분) 단절과소멸의초월 (끊어지고 없어짐이없다)
須菩堤汝若作是念如來不以具足相故得 阿多羅三必三菩堤須菩堤
수보리여약작시염여래불이구족상고득 아뇩다라 삼먁삼보리수보리
莫作是念 如來不以具足相故 得阿多羅三必三菩堤.須菩堤,汝若作
막작시념 여래불이구족상고 득아뇩다라삼먁삼보리.수보리,여약작
是念 發 阿多羅三必三菩堤心者 說諸法 斷滅莫作是念 何以故.
시념 발 아뇩다라삼먁삼보리심자 설제법 단멸막작시념 하이고.
發阿多羅三必三菩堤心者 於法 不說斷滅相.
발아뇩다라삼먁삼보리심자 어법 불설단멸상.
27.끊어 버려야지, 없애버려야지, 다시는 안해야지를 하지마라.
'수보리야, 여래께서 구족상을 내지 않으려고 해서 아뇩다라삼먁삼보리를 얻었다고 생각해서는 아니 되느니라. 또한 여래가 구족상을 내지 않기 때문에 아뇩다라삼먁삼보시를 얻었다고도 생각하지 말아라.
네가 아뇩다라삼먁삼보리 마음을 냈다면 모든 법에 대하여 끊어버려야지 없애버려야지 다시는 안해야지를 하지 말아라. 왜냐하면 모든 법에 근본이 있을 이유도 없고, 없을 이유도 없기 때문이니라. 오직 밝은 것이 원인이 되어 결과 이루면 복이 되고, 컴컴한 마음이 원인이 되어 결과 이루면 재앙이라 할 것이니 근본적으로 재앙이 있는지 또는 없는지가 문제되는 것이 아니라 오직 네 스스로 원을 세워 공부해야 하느니라.
28. Seek no material and mind egos
Subhuti, a Bodhisattva might fill world systems equal to Ganges River’s sands with the seven precious gems and give them as a gift. But if another person were to know that all dharmas are devoid of self and accomplish patience, that Bodhisattva’s merit and virtue would surpass that of the previous Bodhisattva, and why?
Subhuti, it is because Bodhisattvas do not receive blessings and virtue. Subhuti said to the Buddha, “World Honored One, how is it that Bodhisattvas do not receive blessings and virtue?
Subhuti, since Bodhisattvas cannot be greedily attached to the blessings and virtue which they foster, they are said not to receive blessings and virtue.
28 不受不貪分 (불수불탐분) 탐착이없는복덕
須菩堤若菩薩以滿恒河沙等世界七寶持 用布施若復有人知一切法無
수보리약보살이만항하사등세계칠보지 용보시약부유인지일체법무
我得成於人 此菩薩勝前菩薩所得功德何以故 須菩堤以諸菩薩不受福
아득성어인 차보살승전보살소득공덕하이고 수보리이제보살불수복
德故.須菩堤白 佛言 世尊,云何菩薩不受福德 須菩堤,菩薩所作福德
덕고.수보리백 불언 세존,운하보살불수복덕 수보리,보살소작복덕
不應貪著是故說不受福德.
불응탐저시고설불수복덕.
28. 받지도 말고 탐내지도 말라
'수보리야, 보살이 항하 모래수 같은 세계에 가득찬 칠보로 남을 위하여 베풀고 어떤 사람이 내가 없는 일체법의 근본을 알아서 그것이 습관이 될 것 같으면 그 공덕은 앞에서 말한 공덕 보다 매우 많을 것이니라. 왜냐하면 모든 보살은 이러한 복덕을 받지 않기 때문이니라.'
수보리 부처님께 여쭈되 '세존이시여, 어떤 것이 '받지 아니하는 복덕'입니까'
'수보리야, 보살이 자기가 지은 복덕에 집착하지 아니하고, 밝은 분께 바치면 항상 밝은 분을 향하게 되니, 이것을 '받지 아니하는 복덕'이라고 하느니라'
29. Unshakable, indestructible stillness of Dharma
Subhuti, if someone were to say the Tathàgata either comes or goes, either sits or lies down, that person would not understand the meaning of my teaching. And why?
The Tathàgata does not come from anywhere, nor does he go anywhere. Therefore he is called the Tathàgata.
29 威儀寂靜分 (위의적정분) 오고 감이 없는여래 (최상의경계는고요하고적멸하다)
須菩堤若有人言如來若來若去若坐若臥 是人不解我所說義.何以故如
수보리약유인언여래약래약거약좌약와 시인불해아소설의.하이고여
來者無 從來亦無所去故名如來.
래자무 종래역무소거고명여래.
29. 부처님 적정에 드시다
'수보리야, '어떤 사람이 여래께서 오신다. 여래께서 가신다, 여래께서 앉으셨다. 여래께서 누우셨다. '고 하면 이 사람은 내뜻을 모르는 사람이니라. 왜냐하면 부처님은 그냥 우주에 꽉찬 광명인데 어떻게 오며, 어떻게 가며, 또 앉기는 무엇이 앉고, 드러눕기는 무엇이 드러눕느냐. 그러니 여래는 온 곳도 없으며 간 곳도 없으니 곧 여래니라.'
30. The Totality of Principle and Marks is One
Subhuti, if a good man or good woman were to pulverize three thousand great thousand world systems into motes of fine dust, what do you think, would that mass of fine dust be large?
Subhuti said, “Large, World Honored One. And why?
If that mass of fine dust motes actually existed, the Buddha would not speak of it as a mass of fine dust motes. And why? The mass of fine dust motes is spoken of by the Buddha as no mass of fine dust motes. Therefore it is called a mass of fine dust motes. World Honored One, the three thousand great thousand world systems are spoken of by the Tathàgata as no world systems, therefore they are called world systems. And why? If world systems actually existed, then there would be a totality of marks.
The totality of marks is spoken of by the Tathàgata as no totality of marks. Therefore it is called a totality of marks.
“Subhuti, the totality of marks cannot be spoken of, but people of the common sort greedily attach to such things.
30 一合理相分 (일합이상분) 진리와형상은하나이다
須菩堤若善男子善女人以三千大千世界 碎爲微塵於意云何.是微塵衆
수보리약선남자선녀인이삼천대천세계 쇄위미진어의운하.시미진중
寧爲多不.甚多世尊何以故若是微塵衆實有者佛卽不說是微塵衆所以
영위다부.심다세존하이고약시미진중실유자불즉불설시미진중소이
者何,佛說微塵衆卽 非微塵衆是名微塵衆.世尊,如來所說 三千大千世
자하,불설미진중즉 비미진중시명미진중.세존,여래소설 삼천대천세
界卽非世界是名世界 何以故 若世界實有者卽是一合相如來說一合相
계즉비세계시명세계 하이고 약세계실유자즉시일합상여래설일합상
卽非一合相是名一合相.須菩堤一合相者 卽是不可說但凡夫之人貪著
즉비일합상시명일합상.수보리일합상자 즉시불가설단범부지인탐저
其事
기사
30. 본래는 하나다.
'수보리야, 착한 남자나 착한 여인이 삼천대천세계를 부수어서 가루를 만든다면 이 가루가 많다고 생각하느냐?'
수보리 대답하되,'매우 많습니다. 세존이시여, 왜냐하면 이 가루들이 실제로 있다면 부처님은 이 가루들을 말하지 않았을 것입니다. 부처님이 설명하신 가루들은 가루라고 할 근거가 없고, 이름이 가루일 따름입니다. 세존이시여, 여래께서 설하신 삼천대천세계는 중생의 업력으로 그렇게 건립된 것이지 중생의 업력이 없이는 건립되지 않았을 것입니다. 어리석은 마음으로 세계가 건립됐으니 세계라 할 수 없으며 이름하여 세계입니다'
'수보리야, 일합상이란 설명할 수 없는 것인데 근거없는 이것을 가지고 보통 사람들이 이 일에 집착하느니라.'
31. Neither Knowing Nor Seeing is Produced
Subhuti, if someone were to say that the view of a self, the view of others, the view of living beings, and the view of a life are spoken of by the Buddha, Subhuti, what do you think? Does that person understand the meaning of my teaching?
No, World Honored One, that person does not understand the meaning of the Tathàgata’s teaching. And why? The view of a self, the view of others, the view of living beings, and the view of a life are spoken of by the World Honored One as no view of self, no view of others, no view of living beings, and no view of a life. Therefore they are called the view of self, the view of others, the view of living beings, and the view of a life.
Subhuti, those who have resolved their hearts on Anuttarasaüyaksaübodhi should thus know, thus view, thus believe and understand all dharmas, and not produce the marks of dharmas. Subhuti, the marks of dharmas are spoken of by the Tathàgata as no marks of dharmas, therefore they are called the marks of dharmas.
31 知見不生分 (지견불생분) 아는견해를내지마라
須菩堤若人言佛說我見人見衆生見 壽者見須菩堤於意云何是人解我
수보리약인언불설아견인견중생견 수자견수보리어의운하시인해아
所說 義不.不也世尊是人不解如來所說義 何以故.世尊說我見人見衆
소설 의부.불야세존시인불해여래소설의 하이고.세존설아견인견중
生見壽者見 卽非我見人見衆生見壽者見是名 我見 人見 衆生見壽者
생견수자견 즉비아견인견중생견수자견시명 아견 인견 중생견수자
見.須菩堤,發阿多羅三必三菩堤心者 於一切法應如是知如是見如是
견.수보리,발아뇩다라삼먁삼보리심자 어일체법응여시지여시견여시
信 解不生法相.須菩堤,所言 法相者如來說卽非法相是名法相.
신 해불생법상.수보리,소언 법상자여래설즉비법상시명법상.
31. 알음알이로 아는 체 하지 마라.
'수보리야, 만약 어떤 사람이 부처님께서 아견, 인견 중생견, 수자견을 설명했다고 말하면 이 사람은 내가 말한 뜻을 알았다고 생각하느냐?'
'아닙니다. 세존이시여. 이 사람은 여래의 말씀하신 뜻을 몰랐습니다. 왜냐하면 세존이 설하신 아견, 인견, 중생견, 수자견은 아견, 인견, 중생견, 수자견이 아니고 이것이 이름하여 아견, 인견, 중생견, 수자견 일 뿐입니다.'
'수보리야, 아뇩다라삼먁삼보리심을 낸 사람은 일체법을 마땅히 이와같이 알것이며 이와같이 볼것이며 이와같이 믿고 해석해서 법이라는 생각을 내지 말 것이니라. 수보리야, 여기서 말하는 법상이라는 것은 여래께서 설하신 법상이 아니며 이것도 이름하여 법상이라 하느니라.'
32. Dharma do not contradict each other
Subhuti, someone might fill measureless asaükhyeyas of world systems with the seven precious gems and give them as a gift. But if a good man or good woman who has resolved his heart on Bodhi were to take from this Sutra even as few as four lines of verse and receive, hold, read, recite, and extensively explain them for others, his blessings would surpass the other’s.
How should it be explained to others? With no grasping at marks: thus, thus, unmoving. And why?
All conditioned dharmas
Are like dreams, illusions bubbles, shadows,
Like dew drops and a lightning flash:
Contemplate them thus.
After the Buddha spoke this Sutra the elder Subhuti, all the bhikùus, bhikùuõãs, upàsakas, upàsikàs, and the world with its gods, men, and asuras, heard what the Buddha had said, rejoiced, believed, received, revered, and practiced.
32 應化非眞分 (응화비진분) 상대적인것은진리가아니다
須菩堤,若有人以滿無量阿僧祈世界七寶 持用布施若有善男子善女人
수보리,약유인이만무량아승기세계칠보 지용보시약유선남자선녀인
發菩薩心者 持於此經乃至四句偈等 受持讀誦爲人 演說其福勝彼 云
발보살심자 지어차경내지사구게등 수지독송위인 연설기복승피 운
何爲人演說.不取於相 如如不動 何以故, 一切有爲法 如夢幻泡影 如
하위인연설.불취어상 여여부동 하이고, 일체유위법 여몽환포영 여
露亦如電 應作如是觀. 佛說是經已 長老須菩堤 及諸比丘 比丘尼優
로역여전 응작여시관. 불설시경이 장로수보리 급제비구 비구니우
婆色 優婆夷 一切世間天人 阿修羅 聞佛所說 皆大歡喜 信受奉行.
바세 우바이 일체세간천인 아수라 문불소설 개대환희 신수봉행.
32. 부처님께서는 닦은 공덕으로 때에 따라 몸을 나투시다.
'수보리야, 만약 어떤 사람이 한량없는 아승지 세계에 가득찬 칠보로써 남에게 베풀고, 착한 남자나 착한 여인이 마음 닦는 신심을 내서 이 경 내용 중 '사구게'를 스스로 지니고 읽고 외워서 다른 사람을 위해서 설명한다면 그 복은 앞에서 이야기한 복 보다 매우 많으니라. 이렇게 남을 위하여 설명함도 사람 마음을 밝게 해주기 위해서 그 때 그때에 이경을 읽을 지언정 자기가 경읽는다는 생각이 없으면 상에 집착하지 아니하여 오래오래 움직이지 아니하게 되느니라.
'일체의 모든 형상이 있는 것들은 꿈과같고, 탈춤과 같고, 거품과 같고, 그림자와 같으며 이슬과 같고, 또한 번개와 같으니 이것이 바로 우주의 진리이니라'
부처님이 이 경 설 하시기를 마치시니, 장로 수보리와 모든 비구, 비구니, 청신사, 청신녀, 하늘, 인간, 아수라 들이 부처님 설법을 듣고 몹시 즐거워하며 믿고 가지고 받들어 행하였습니다.'
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