금강경 17장 인공지능 ChatGPT에 의한 해석

 

금강경 17장 인공지능 ChatGPT에 의한 해석

 

 

 

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https://chat.openai.com/chat

 

 

 

 

 

금강경 17장 범어 원문

 

Atha khalv ayusman Subhutir Bhagavantam etad avocat: Katham Bhagavan bodhisattva-yana-samprasthita-ina sthatavyam, katham pratipattavyam, katham cittam pragrahitavyam? Bhagavan aha: Iha Subhutia bodhisattva-yana-samprasthita-ina evam cittam utpadayitavyam: Sarvai sattvah maya anupadhisesai nirvana-dhatau parinirvapayaitavyah. Evam sah sattvan parinirvapya, na kascit sattvah parinirvapiah bhavati. Tat kasya hetoh? Sacet Subhutia bodhisattvasya sattva-samjna pravartaitah, na sah bodhisattvah iti vaktavyah. Jiva-samjna va yavat pudgala-samjna va pravartaitah, na sah bodhisattvah iti vaktavyah. Tat kasya hetoh? Na asti Subhutia sah kascid dharmah, yah bodhisattva-yana-samprasthitah nama. Tat kim manyase? Subhutia! Asti? Sah kascid dharmah, yas Tathagata-ina dipamkarasya Tathagatasya-antikad anuttaram samyaksambodhim abhisambuddhah? Evam ukte ayusman Subhutir Bhagavantam etad avocat: Yatha aham Bhagavatah bhasitasya artham ajanami, na asti sah Bhagavan kascid dharmah, yas Tathagata-ina dipamkarasya Tathagatasya arhatah samyaksambuddhasya antikat anuttaram samyak sambodhim abhisambuddhah. Evam ukte Bhagavan ayusmantam Subhutim etad avocat: Evam etat Subhutia, evam etat, na-asti Subhutia, sa kascid dharmah, yas Tathagata-ina dipamkarasya Tathagatasya arhatah samyaksambuddhasya antikad anuttaram samyak-sambodhim abhisambuddhah. Sacet punah Subhutia kascid dharmas Tathagata-ina abhisambuddhah abhavisyat, na mam Dipamkaras Tathagatah vyakarisyat. Bhavisyasi tvam manavah anagatai adhvani Sakyamunir nama Tathagatah arhan samyak-sambuddha iti. Yasmat tarhi Subhutia Tathagata-ina arhatah samyaksambuddha-ina na-asti sah kascid dharmah, yah anuttaram samyaksambodhim abhisambuddhah. Tasmad aham Dipamkara-ina Tathagata-ina vyakrtah: Bhavisyasi, tvam manava, anagata adhvani Sakyamunir nama Tathagatah arhan samyaksambuddhah. Tat kasya hetuah? Tathagatah iti. Subhutia bhuta-tathatayah etad adhivacanam. tathagatah iti. Subhutia anutpada-dharmatayah etad adhi-vacanam. tathagatah iti. Subhutia anut-pada-dharmatayah etad adhi-vacanam. Tathagatah iti Subhutia dharma-utchedasya etad adhi vacanam. Tathagata iti. Subhutia atyanta-anut-pannasya etad adhi vacanam. Tat kasya hetuah? esah Subhutia annutpadah, yah parama-arthah. Yah kascit Subhutia evam vadait, tathagata-ina arhatah samyak-sambuddha-ina anuttara samyaksambodhir abhisambuddhah iti, sah vitatham vadait. Abhyacaksita, mam sah Subhutia asatta-udgrhita-ina. Tat kasya hetoh? Na-asti, Subhutia sa kascid dharmah, yas Tathagata-ina anuttaram samyaksambodhim abhisambuddhah. Yas ca Tathagata-ina dharmah abhisambuddhah desitah va, tatra na satyam, na mrsa. Tasmat Tathagatah bhasate, sarvadharmah Buddha-dharmah iti. Tat kasya hetuah? Sarva-dharmah iti. Subhutia adharmas Tathagata-ina bhasitah. Tasmad ucyante, sarva-dharmah Buddha-dharmah iti. Tad yatha api nama Subhutia purusah bhavait, upaitakayah mahakayah? Ayusman Subhutir aha: Yah asau Bhagavams Tathagata-ina purusah bhasitah upetakayah mahakayah iti, akayah, sah Bhagavams Tathagata-ina bhasitah. Tena ucyate, upetakayah maha-kayah iti. Bhagavan aha: Evam etat Subhutia. Yah bodhisattvah evam vadait, aham sattvan pari-nirvapayisyami iti, na sah bodhisattvah iti vaktavyah. Tat kasya hetoh? Asti Subhutia sah kascid dharmah, yah bodhisattvah nama. Subhutir aha: no hidam bhagavan. Na asti sah kascid dharmah, yah bodhisattvah nama? Subhutir aha: no hidam bhagavan. Na asti sah kascid dharmah, yah bodhisattvah nama. Bhagavan aha: Sattvah sattvah iti Subhutia asattvah, tai tathagata-ina bhasitah, tena-ucyante sattvah iti. Tasmat Tathagatah bhasate: Niratmanah sarva-dharmah. Nihsattvah nir-jiva nis-pudgalah sarva-dharmah iti. yah Subhutia bodhisattvah evam vadait: Aham ksetra-vyuhan nis-padayisyami iti, sah vitatham vadait. Tat kasya hetoh? Ksetra-vyuha ksetra-vyuhah iti. Subhutia avyuhah, tai Tathagata-ina bhasitah. Tena-ucyante ksetra-vyuhah iti. Yah Subhutia bodhisattvah nir-atmanah dharmah nir-atmanah dharmah ity adhi-mucyate, tathagata-ina arhata samyak-sambuddha-ina bodhisattvah mahasattvah ity akhyatah.

 

 

 

 

ChatGPT의  영어 번역

"Now then, Ayusman, Subhuti said to the Blessed One: "How, Lord, should one who has set out on the bodhisattva path live, how should he or she succeed, and how should he or she control his or her mind?" The Blessed One replied: "Subhuti, a bodhisattva who has set out on the path should generate the following thought: 'All beings must be led to final Nirvana, yet when an infinite number of beings has been led to Nirvana, truly no being has been led to Nirvana."

"Whose cause is this? If, Subhuti, a bodhisattva has a notion of self, a notion of person, a notion of sentient being, or a notion of life, he or she is not a bodhisattva. Why? There is no independently existing object of mind called a bodhisattva. And why? Subhuti, the dharma that the Tathagata has realized is neither increased nor decreased, and is not something that can be experienced by anyone else. What do you think, Subhuti? Is it possible to explain the meaning of what the Tathagata has said?" Ayushman Subhuti replied: "As I understand the Buddha's teachings, there is no independently existing object of mind called a Tathagata, an arhat, or a fully awakened Buddha, who has attained perfect enlightenment in the presence of Dipamkara, the Tathagata."

Having spoken thus, the Blessed One said to Ayushman Subhuti, "Well said, Subhuti! It is just as you have said. There is no independently existing object of mind called a Tathagata, an arhat, or a fully awakened Buddha, who has attained perfect enlightenment in the presence of Dipamkara, the Tathagata. Furthermore, Subhuti, if there were any dharma that had been realized by the Tathagata, Dipamkara Tathagata would have already declared it. Therefore, in future times, you should know that the Tathagata, who will appear in the world under the name of Sakyamuni, will be an arhat, a perfectly enlightened Buddha. Therefore, Subhuti, since there is no dharma that has been realized by a Tathagata who is an arhat, a perfectly enlightened Buddha, it is for this reason that I have been declared by Dipamkara Tathagata, 'In future times, you will become a Buddha named Sakyamuni.'"

The Buddha said, "Subhuti, why is the Tathagata so called? It is because he manifests the ultimate truth. Subhuti, what is meant by the ultimate truth? It is the truth that all things are ultimately unborn, that they have no inherent existence. Therefore, the Tathagata is so called. Subhuti, if someone were to say that the Tathagata has attained supreme enlightenment, that person would not be speaking truthfully. Why? Because there is no such thing as supreme enlightenment to be attained. The very idea of supreme enlightenment is dualistic and misleading. It implies a self that attains enlightenment, when in fact there is no self and no enlightenment to be attained. That is why the Buddha says that the Dharma he teaches is a raft to be abandoned, not a doctrine to be grasped."

Subhuti, what is the reason for this? There is no reason, because Subhuti, there is no dharma taught by the Tathagata, who has attained the highest enlightenment. And yet, when the Tathagata speaks of all dharmas, he speaks truly and not falsely. Therefore, it is said that all dharmas are the Buddha's dharmas. What is the reason for this? Subhuti, there is no dharma that the Tathagata has spoken of as being a dharma. Therefore, it is said that all dharmas are the Buddha's dharmas. Subhuti, if a person were to say that the Tathagata speaks of a person with a large or small physical form, that person would not be speaking the truth. Subhuti, the Tathagata speaks of a person who is devoid of physical form. Therefore, it is said that this person is of great physical form.

Bhagavan says, "Thus it is, Subhuti. One who says, 'I will cause all sentient beings to enter nirvana' is not to be called a bodhisattva. What is the reason for this? Subhuti, is there any Dharma known as 'bodhisattva'?".

Subhuti said, "No, Bhagavan, is there any dharma called a bodhisattva?" Subhuti again said, "No, Bhagavan, there is no dharma called a bodhisattva." The Blessed One said, "Subhuti, 'sentient beings, sentient beings' is said, but no sentient beings exist. The Tathagata has spoken of sentient beings, but in reality there are no sentient beings."

Therefore, the Tathagata says, "All dharmas are devoid of self-nature. They are non-living, non-sentient, and non-personal." When Bodhisattva Subhuti says, "I will cause a dispersed field of living beings to attain supreme enlightenment," he speaks truthfully. What is the reason for this? The dispersed field of living beings is called a dispersed field of living beings. Subhuti, it is a term that has been used by the Tathagata. Therefore, it is called a dispersed field of living beings. Bodhisattva Subhuti is spoken of as a great being who has been taught by the Tathagata, who is without self-nature, and whose teachings are without self-nature. He is called a Bodhisattva Mahasattva, a worthy one, a perfectly enlightened one, and one who has attained the highest perfection.

 

 

 

 

 

구글번역의  한국어 번역

 

"그러면 아유스만 수보리가 세존께 여쭈되, 세존이시여, 보살의 도를 닦은 사람은 어떻게 살아야 하며, 어떻게 성취해야 하며, 어떻게 마음을 다스려야 합니까?" 세존께서 대답하셨다. 열반에 이르렀다."
수보리야, 보살이 자아의 관념, 인의 관념, 중생의 관념, 생명의 관념이 있다면 그는 보살이 아니다. 수보리여, 여래가 깨달은 법은 증감하지 아니하며 남이 경험할 수 있는 것이 아니니라. 수보리야, 어떻게 생각하느냐? 여래께서 말씀하신 뜻이 무엇입니까?" Ayushman Subhuti는 대답했습니다.
세존께서 이와 같이 말씀하시고 아유슈만 수부티에게 이르시되, 수부티여, 말씀이 옳도다. 그대가 말한 그대로이다. 또 수보리야, 만일 여래가 깨달은 법이 있다면 연등여래가 이미 설하였으리라 그러므로 미래세에 너희는 마땅히 알라 여래가 그러므로 수보리야, 나한인 여래가 깨달은 법이 없기 때문에, 아라한이 되리라. 이것이 내가 연등여래께서 '내세에 네가 석가모니라는 이름의 부처가 될 것이다'라고 선언하신 이유이다."
부처님께서 이르시되, 수보리야, 어찌하여 여래라 하는가? 그가 궁극적인 진리를 나타내었기 때문이니라. 그러므로 여래를 이름하느니라 수보리야 만일 누군가가 여래가 득도하였다고 말한다면 그는 참된 말을 한 것이 아니니라 왜냐면 마땅히 얻을 수 있는 지고한 깨달음 같은 것이 없기 때문이니라 지고의 깨달음은 이원론적이며 오해의 소지가 있습니다. 그것은 실제로 자아가 없고 얻어야 할 깨달음이 없는데 깨달음을 얻는 자아를 의미합니다. 그래서 부처님은 자신이 가르치는 법을 버려야 할 뗏목이지 버려야 할 뗏목이라고 말씀하신 것입니다. 파악해야 할 교리."
수보리야, 그 이유가 무엇인가? 수보리야, 지고의 깨달음을 얻은 여래가 설한 다르마가 없기 때문에 이유가 없다. 그러나 여래께서 모든 법을 말씀하실 때에는 진실하게 말씀하시며 거짓되지 아니하시느니라. 그러므로 모든 법은 부처의 법이라고 한다. 그 이유는 무엇입니까? 수보리야, 여래께서 법이라고 말씀하신 법은 없다. 그러므로 모든 법은 부처의 법이라고 한다. 수보리야, 만약 어떤 사람이 여래가 몸의 크거나 작은 사람을 말한다면 그 사람은 진실을 말하는 것이 아니다. Subhuti, Tathagata는 육체적 형태가없는 사람을 말합니다. 그러므로 이 사람의 체격이 크다고 한다.
수보리야, 그러하도다. '내가 일체 중생을 열반에 들게 하리라'고 말하는 사람을 보살이라 하지 아니하나니, 어찌하여 그런가? 수보리야, 보살이라고 하는 법이 있느냐? '?".
수보리가 "아니요, 세존이시여, 보살이라는 법이 있습니까?" 수보리가 다시 말했다. "아니요, 세존이시여, 보살이라는 법은 없습니다." 세존께서 말씀하셨다.

그러므로 여래께서 말씀하시기를, "모든 법은 자성이 없으며, 무생물(無生), 무정(無有), 무인격(無人性)이다." 수보리 보살이 "흩어져 있는 중생으로 하여금 최상의 깨달음을 얻게 하리라"고 말했을 때, 그는 진실하게 말한 것입니다. 그 이유는 무엇입니까? 중생의 흩어진 장을 중생의 흩어진 장이라고 합니다. 수보리야, 여래께서 쓰신 말이다. 그러므로 그것은 살아있는 존재의 흩어진 필드라고 불립니다. 수보리 보살은 무자성 여래의 가르침을 받아 무자성으로 가르침을 받은 위대한 존재로 일컬어진다. 보살마하사트바(Bodhisattva Mahasattva), 합당한 자, 완전한 깨달은 자, 최고의 완성을 얻은 자라고 합니다.