금강경 3장 범어 원문 해석

진실한사람3 2025. 2. 13. 07:01

금강경 3장 범어 원문 해석

"Vajra

바즈라(산스크리트어: वज्र) 또는 금강저(金剛杵)는 인도 신화에서 브리트라 등의 적들을 물리칠 때 인드라가 사용하는 번개 형태의 아스트라이다.[1][2][3] 또한 바즈라는 불교, 자이나교, 힌두교 등에서 주로 영혼과 영성의 견실함을 나타내는 상징물이기도 하다.[4]"

사진 출처:

https://ko.wikipedia.org/wiki/%EB%B0%94%EC%A6%88%EB%9D%BC#/media/%ED%8C%8C%EC%9D%BC:Vajra.jpg

바즈라 - 위키백과, 우리 모두의 백과사전

위키백과, 우리 모두의 백과사전.

ko.wikipedia.org

금강경 해설은 아래 범어 금강경: 상세 해설 버젼을 참고로 하였다.

https://blog.naver.com/joonghyuckk/110158372333

범어 금강경 직독: 1,법회인유분, 2,선현기청분, 3,대승정종분

1장. 법회인유분 (法會因由分), 2장. 선현기청분 (善現起請分), 3장 .대승정종분 ...

blog.naver.com

Bhagavan etad avocat: iha Subhute bodhisattvaya na-samprasthita-ina iva cittam utpadayitavyam: yavantah subhute sattvaah sattvadhatau sattvasamgraha-ina samgritah, yavantah subhutia sattvah sattvadhatau sattvasamgraha-ina samgri-itah, andajah va, jarayujah va, samsvedajah va, upapadukah va, rupinah va, arupinah va, samjninah va asamjninah va, na eva samjninah va na asamjninah va. Yavan kascit sattvadhatu prajnapayayamanah prajnapayayate, tai ca maya sarvai anupadhasesai nirvana-dhatau parinir vapayitavyah.

bhagavat=possessing fortune, fortunate, prosperous, happy, glorious, illustrious, divine, adorable, venerable, holy (applied to gods, demigods, and saints as a term of address, with Buddhists often prefixed to the titles of their sacred writings), ‘the divine or adorable one’,N.of Viṣṇu-Kṛṣṇa, of Śiva,Kathās, of a Buddha or a Bodhi-sattva or a Jina,Buddh., bhagavatI, see below p.742

bhagavan=in comp. for °vat. p.744

etad=this, this here, here, in this manner, thus, so, here, at this time, now p.231

vac=aor. avocat, to speak, say, tell, utter, announce, declare, mention, proclaim, recite, describe, to be spoken or said or told or uttered p.912

iha=in this place, here, to this place, in this world, now, at this time p.169

Subhuta=well made or done (as food), that part of the frame enshrining the universal Spirit which faces the north, welfare, well-being p.1230

i=this, that, to go, walk, to go to or towards, come p.163

subhuti-subhUti=well-being, welfare p.1230

bodhisattva

yana-yAna=leading, conducting, a path, course, going, moving, riding, marching to or upon or against,

(with Buddhists) the vehicle or method of arriving at knowledge, the means of release from repeated births (there are either 3 systems, the zrAvaka-yAna, the pratyeka-buddha-y° or pratyeka-y°, and the mahA-y°; or more generally only 2, the mahA-yAna or ‘Great method’ and the hina-y° or ‘Lesser method’; sometimes there is only ‘One Vehicle’, the eka-yAna, or ‘one way to beatitude’) p.849

ya-yA=to go, proceed, move, walk, set out, march, advance, travel, journey, to go towards or against,

go or come to, enter, approach, arrive at, reach, to undertake, undergo, to go to for any request,

implore, solicit, to go to a woman for sexual intercourse, to go to for any purpose p.849

na=not, no, nor, neither, that not, lest, for fear lest, thin, spare, vacant, empty, identical, unvexed, unbroken, band, fetter, jewel, pearl, war, gift, welfare, N. of Buddha p.523

samprasthita=set out on a journey, departed, advancing towards Buddha hood p.1176

in=inv p.165

inv=to advance upon, press upon, drive, to infuse strength, invigorate,

gladden, to use force, force, to drive away, to keep back, remove,

to have in one's power, take possession of, pervade, to be lord or master of anything, have the disposal of p.167

a=the accent may be optionally either on the first or last syllable in certain compounds formed with a p.1

ina=able, strong, energetic, determined, bold, powerful, mighty, wild, glorious, a lord, master p.165

iva=like, in the same manner as, so, just so, just, exactly, indeed, very p.168

citta=attending, observing, thinking, reflecting, imagining, thought, intention, aim, wish,

the heart, mind p.395

utpadayitavya-utpAdayitavya=to be produced p.180

yavat-yAvat=as great, as large, as much, as many, as often, as frequent, as far, as long, as old,

as greatly as, as far as, as much or as many as p.852

yavata-yAvatA=ind., as far as, as long as p.852

subhute

sattva=being, existence, entity, reality, true essence, nature, disposition of mind, character, spiritual essence, spirit, mind, vital breath, life, consciousness, strength of character, strength, firmness, energy, resolution, courage, self-command, good sense, wisdom, magnanimity, the quality of purity or goodness (regarded in the Sāṃkhya phil. as the highest of the three Guṇas, material or elementary substance, entity, matter, a thing, a living or sentient being, creature, animal, creature, animal, embryo, fetus, rudiment of life, a ghost, demon, goblin, monster p.1134

dha-dhA=placing, putting, holding, possessing, having, bestowing, granting, causing p.508

to seize, take hold of, hold, bear, support, wear, put on (clothes), to make, produce, generate, create, cause, effect, perform, execute, p.513

dhata-dhAta=2. pl. dhAta 3. sg. dhAtA dhA p.513

u=and, also, further, as, to call to, hail, to roar, bellow p.171

au=an interjection, a particle of addressing p.236

dhata - i - u=(seized) (to go) (further)

dhatu-dhAtu=layer, stratum, constituent part, ingredient, element, primitive matter, a constituent element or essential ingredient of the body, primary element of the earth i.e. metal, mineral, ore, a cause p.513

sattvadhatu-sattvadhAtu=the animal sphere, animated nature p.1135

samgraha-saMgraha=holding together, seizing, grasping, taking, reception, obtainment, taking,

collecting, gathering, conglomeration, accumulation p.1129

in=inv p.165

inv=to advance upon, press upon, drive, to infuse strength, invigorate, gladden, to use force, force,

to drive away, to keep back, remove, to have in one's power, take possession of, pervade, to be lord

or master of anything, have the disposal of p.167

a=the accent may be optionally either on the first or last syllable

in certain compounds formed with a p.1

samgrita-saMgRhIta=grasped, seized, caught, taken, received, collected, gathered p.1129

yavata-yAvatA=ind., as far as, as long as p.852

subhute

samgrita-saGgRhIta=grasped, seized, caught, taken, received, collected, gathered p.1129

andaja-ANDaja=born from an egg, a bird p.134

va=air, wind, the ocean, water, addressing, reverence, strong, powerful, going, like, as, p.910

jarayuja-jarAyuja=viviparous, sprung from the womb p.414

samsvedaja-saMsvedaja=produced from moist heat (as vermin) p.1122

upapaduka-upapAduka=self-produced p.202

rupin-rUpin=having or assuming a partic. form or figure, embodied, corporeal, having a beautiful form or figure, well-shaped, handsome, beautiful, having the form or nature or character of, characterised by, appearing as p.886

arupin-arUpin=shapeless p.89

samjnin-saMjJin=having consciousness, conscious of, having a name, named, termed, that which receives a name or has a term given to it in grammar p.1133

a=Lat. in, Goth. and Germ. un , Eng. in or un, and having a negative or privative or contrary sense p.1

asamjnin=having no consciousness

na=not, no, nor, neither, that not, lest, for fear lest, thin, spare, vacant, empty, identical, unvexed, unbroken, band, fetter, jewel, pearl, war, gift, welfare, N. of Buddha p.523

eva=so, just so, exactly so, indeed, truly, really p.232

yavan-yAnan=going, driving, riding, in comp. for yAvat p.850

yavat-yAvat=as great, as large, as much, as many, as often, as frequent, as far, as long, as old,

as greatly as, as far as, as much or as many as p.852

ta=pronom. base See tad p.431

tad=it, that, this, there, in that place, thither, to that spot, then, at that time, in that case,

thus, in this manner, with regard to that p.434

ka=interrog. pron. who? which? what? p.240

as=to be, live, exist, be present p.117

kas=to go, move, approach, to beam, shine p.266

cit=to perceive, fix the mind upon, attend to, be attentive, observe, take notice of, to understand, comprehend, know p.394

kashcit=anything, anyone, a certain

sattvadhatu-sattvadhAtu=the animal sphere, animated nature p.1135

prajna-prAjJA=to know, understand (esp.a way or mode of action), discern, distinguish, know about, be acquainted with, to find out, discover, perceive, learn, to show or point out (the way), to summon, invite, wise, prudent, knowing, conversant with, wisdom, intelligence, knowledge, discrimination, judgement, device, design, (with,Buddh. ) true or transcendental wisdom (which is three fold,Dharmas.110) p.659

prajnapayati=to show or point out (the way), to summon, invite p.659

yamana=restraining, governing, managing, the act of restraining, binding, tying,

cessation, end p.846

yata=restrained, held in, held forth, kept down or limited, subdued, governed, controlled p.845

i=this, that, to go, walk, to go to or towards, come p.163

ta=pronom. base See tad p.431

tad=it, that, this, there, in that place, thither, to that spot, then, at that time, in that case,

thus, in this manner, with regard to that p.434

i=this, that, to go, walk, to go to or towards, come p.163

ca=and, both, also, moreover, as well as p.380

ma=base of the 1st pers. pron. in acc. sg. mAm or mA p.771

maya=by me

sarva=whole, entire, all, every, of all sorts, manifold, various, different, altogether,

wholly, completely, in all parts, everywhere p.1184

i=this, that, to go, walk, to go to or towards, come p.163

an=an-, occasionally ana-, (before a vowel) the substitute for 3. a, or a privative. p.24

upa=towards, near to (opposed to apa, away), by the side of, with, together with,

under, down p.194

dha-dhA=to make, produce, generate, create, cause, effect, perform, execute p.513

sesha-zeSa=remainder, that which remains or is left, leavings, residue, surplus, balance, the rest,

end, issue, conclusion, finish, result, last, last-mentioned, death, destruction p.1088

i=this, that, to go, walk, to go to or towards, come p.163

nirva-nirvA=nirvApayati, to put out, extinguish, allay, cool, refresh, delight p.557

nirvana-nirvANa=blown or put out, extinguished (as a lamp or fire), set (as the sun), calmed, quieted, tamed, dead, deceased (lit. having the fire of life extinguished), lost, disappeared, extinction of the flame of life, dissolution, death or final emancipation from matter and re-union with the Supreme Spirit, with Buddhists and Jainas) absolute extinction or annihilation of individual existence or of all desires and passions, perfect calm or repose or happiness, highest bliss or beatitude p.557

dha-dhA=placing, putting, holding, possessing, having, bestowing, granting, causing p.508

to seize, take hold of, hold, bear, support, wear, put on (clothes), to make, produce, generate, create, cause, effect, perform, execute, p.513

dhata-dhAta=2. pl. dhAta dhA p.513

u=and, also, further, as, to call to, hail, to roar, bellow p.171

au=an interjection, a particle of addressing p.236

nivanadhatu-nirvANadhAtu=the region of Nirvāṇa p.557

pari=round, around, about, round about, fully, abundantly, richly p591

nirva-nirvA=nirvApayati, to put out, extinguish, allay, cool, refresh, delight p.557

ita=gone, returned, obtained, remembered, n. way p.163

i=this, that, to go, walk, to go to or towards, come p.163

tavya=strong p.441

pari-nirvapay-i-tavya=(fully-to extinguish-to go-strong)

Bhagavan etad avocat: iha Subhute bodhisattva yana-samprasthita-ina iva cittam utpadayitavyam: yavantah subhute sattvaah sattvadhatau sattvasamgraha-ina samgritah, andajah va, jarayujah va, samsvedajah va, upapadukah va, rupinah va, arupinah va, samjninah va asamjninah va, na eva samjninah va na asamjninah va. Yavan kascit, sattvadhatu prajnapayayamanah prajnapayayate, tai ca maya sarvai anupadhasesai nirvana-dhatau parinirvapayitavyah.

=(the Holy) (this) (to speak): (now) (subhuti !) (bodhisattva) (the vehicle of arriving at knowledge, the means of release from repeated births-advancing towards Buddha hood-to advance !) (indeed) (mind) (to be produced): (as much as that) (subhuti) (being) (being sphere further) (being seized to advance !) (seized), (born from an egg) (as), (viviparous) (as), (produced from moist heat (as vermin) (as), (self-produced) (as), (well-shaped) (as), (shapeless) (as), (having consciousness) (as) (having no consciousness) (as). (as much as) (anything), (the animal sphere) (to perceive managing) (to perceive governed), (they) (and) (by me) (all that) (not together with to make remainder to go) (absolute annihilation of all desires and passions-sphere further) (fully to extinguish to go strong).

=(세존께서는) (이것을) (말하였다): (지금) (수부티여) (보살) (지식에 도달하는 탈 것-불법으로 나아감-으로서) (이와같이) (마음을) (생겨나게 한다): (그만큼) (수부티) (존재들이) (존재 세계에서) (존재를 붙잡음에 의해) (붙잡혀진 만큼), (알에서 태어난 것) (같이), (태생인 것) (같이), (습열로 생겨난 것) (같이) (스스로 생겨난 것) (같이), (잘 생긴 것) (같이), (모양이 없는 것) (같이), (인식을 가진 것) (같이) (인식을 가지지 않는 것) (같이). (그만큼) (어떤 것이건), (동물계에서는) (인식을 행하게 하거나) (인식을 지배하게 되던간에), (그것은) (그리고) (나에 의해) (모두) (나머지를 만드는게 아닌) (니르바나, 모든 욕망와 열정의 완전 소멸-세계안에) (완전히 소멸하게 해버려야 한다).

Evam aparimanam api sattvan parinirvapya, na kascit sattvah parinirvapit ah bhavati. Tat kasya hetoh? Sacet Subhute bodhisattvasya sattva-samjna pravartaita, na sah bodhisattva iti vaktavyah. Tat kasya hetoh? Na sah Subhutia bodhisattvah vaktavyah, ya sya atma-sam jna pravartaita, sattva-sam jna va, jiva samjna va, pudgala-samjna va pravartaita.

evam=thus, in this way, in such a manner, such p.232

aparimana-aparimANa=without measure, immeasurable, immense, mmeasurableness p.51

api=expresses placing near or over, uniting to, annexing, reaching to, proximity,

and, also, moreover, besides, assuredly, surely, suppose that, perhaps, as well as p.55

pari=round, around, about, round about, fully, abundantly, richly p591

nir=nir for nis (q.v.) before vowels and soft consonants p.539

nis=out, forth, away, ‘without’, ‘destitute of’, ‘free from’, ‘un-’, or that of a strengthening particle ‘thoroughly’, ‘entirely’, ‘very’ p.543

nirva-nirvA=to put out, extinguish, allay, cool, refresh, delight p.557

nirvapya-nirvApya=to be scattered or offered, having offered or distributed or selected,

having extinguished or quenched or refreshed or delighted p.557

na=not, no, nor, neither, that not, lest, for fear lest, thin, spare, vacant, empty, identical, unvexed, unbroken, band, fetter, jewel, pearl, war, gift, welfare, N. of Buddha p.523

kas-kaz=to go, move, to sound, to strike, punish, hurt, kill p.265

cit=to perceive, fix the mind upon, attend to, be attentive, observe, take notice of, to understand, comprehend, know p.394

pari=round, around, about, round about, fully, abundantly, richly p591

nirvapita-nirvApita=scattered, sown, extinguished, quenched, allayed,

cooled, killed p.557

bhu-bhU=bhavati, to become, be, arise, come into being, exist, be found, live, stay, abide, happen, occur p.760

tat=in comp. for tad p.432

tad=it, that, this, there, in that place, thither, to that spot, then, at that time, in that case,

thus, in this manner, with regard to that p.434

ka=interrog. pron. who? which? what? p.240

sya=pron. base of 3rd person p.1273

hetu=hetoH, ‘impulse’, motive, cause, cause of, reason for p.1297

sa=the actual base for the nom. case of the 3rd pers. pron. tad p.1111

tad=it, that, this, there, in that place, thither, to that spot, then, at that time, in that case,

thus, in this manner, with regard to that p.434

cet=ced p.397

ced=‘when’, ‘if’, p.401

subhuta=well made or done (as food), that part of the frame enshrining the universal Spirit which faces the north, welfare, well-being p.1230

i=this, that, to go, walk, to go to or towards, come p.163

subhuti-subhUti=well-being, welfare p.1230

bodhisattvasya=bodhisattva that

sattva=being

samjna-saMjJA=to agree together, be of the same opinion, be in harmony with, to obey, to appoint, assign, intend (for any purpose), destine, to direct, order, command, to acknowledge, recognize, own, to know well, understand, ‘one who has recovered consciousness’, agreement, mutual understanding, harmony, consciousness, clear knowledge or understanding or notion or conception, (with Buddhists) perception (one of the 5 Skandhas) p.1133

pravarta=engaging in, undertaking, excitement, stimulus p.691

ita=gone, returned, obtained, remembered, n. way p.163

na=not, no, nor, neither, that not, lest, for fear lest, thin, spare, vacant, empty, identical, unvexed, unbroken, band, fetter, jewel, pearl, war, gift, welfare, N. of Buddha p.523

sa=the actual base for the nom. case of the 3rd pers. pron. tad p.1111

tad=it, that, this, there, in that place, thither, to that spot, then, at that time, in that case,

thus, in this manner, with regard to that p.434

bodhisattva

iti=in this manner, thus p.163

vaktavya=to be (or being) spoken or said or uttered or declared, fit to be said or spoken p.911

tat=in comp. for tad p.432

tad=it, that, this, there, in that place, thither, to that spot, then, at that time, in that case,

thus, in this manner, with regard to that p.434

ka=interrog. pron. who? which? what? p.240

sya=pron. base of 3rd person p.1273

hetu=hetoH, ‘impulse’, motive, cause, cause of, reason for p.1297

na=not, no, nor, neither, that not, lest, for fear lest, thin, spare, vacant, empty, identical, unvexed, unbroken, band, fetter, jewel, pearl, war, gift, welfare, N. of Buddha p.523

sa=the actual base for the nom. case of the 3rd pers. pron. tad p.1111

tad=it, that, this, there, in that place, thither, to that spot, then, at that time, in that case,

thus, in this manner, with regard to that p.434

subhute

bodhisattva

vaktavya=to be (or being) spoken or said or uttered or declared, fit to be said or spoken p.911

ya=the actual base of the relative pronoun in declension, a goer or mover p.838

sya=pron. base of 3rd person p.1273

atma-Atma=(in comp. for Atman) p.135

atman-Atman=the breath, he soul, principle of life and sensation, the individual soul,

self, abstract individual p.135

pravarta=engaging in, undertaking, excitement, stimulus p.691

ita=gone, returned, obtained, remembered, n. way p.163

va=air, wind, the ocean, water, addressing, reverence, strong, powerful, going, like, as, p.910

jiva-jIva=living, existing, alive, any living being, anything living, life, existence p.422

pudgala=beautiful, lovely, handsome, the body, (with Jainas) material object (including atoms),

the soul, personal entity, man, the Ego or individual (in a disparaging sense) p.633

Evam aparimanam api sattvan parinirvapya, na kascit sattvah parinirvapit bhavati. Tat kasya hetoh? Sacet Subhute bodhisattvasya sattva-samjna pravartaita, na sah bodhisattva iti vaktavyah. Tat kasya hetoh? Na sah Subhute bodhisattvah vaktavyah, yasya atma-samjna pravartaita, sattva-samjna va, jiva samjna va, pudgala-samjna va pravartaita.

=(thus) (immeasurable) (also) (being) (fully having extinguished), (not) (anything) (being) (fully extinguished) (to become). (it) (what that) (cause)? (that if) (Subhuti) (bodhisattva he) (being-consciousness) (stimulus obtained), (not) (it) (bodhisattva) (thus) (to be spoken). (it) (what that) (cause)? (not) (it) (Subhuti) (bodhisattva) (to be spoken), (which) (he) (self-consciousness) (stimulus obtained), (being-consciousness) (as), (life-consciousness) (as), (soul-consciousness) (as) (stimulus obtained).

=(이와같이) (측정할 수 없는) (또한) (존재들을) (완전히 소멸되게 하여도), (아니다) (어떤 것이건) (존재가) (완전히 소멸하게) (되는 것이). (그) (무슨) (이유인가)? (그 만약) (수부티여) (보살의) (존재-인식이) (자극을 받는다면), (아니다) (그것은) (보살이라고) (그러므로) (말하여진다). (그) (무슨) (원인인가)? (아니다) (그는) (수부티여) (보살이라) (말해지는 것이), (그의) (자아-인식이) (자극을 받는다면), (존재-인식) (같이), (살아있는-인식) (같이), (영혼-인식) (같이) (자극을 받는다면).

금강경 3장 원문 해석

=(세존께서는) (이것을) (말하였다): (지금) (수부티여) (보살) (지식에 도달하는 탈 것-불법으로 나아감-으로서) (이와같이) (마음을) (생겨나게 한다): (그만큼) (수부티여) (존재들이) (존재 세계에서) (존재를 붙잡음에 의해) (붙잡혀진 만큼), (알에서 태어난 것) (같이), (태생인 것) (같이), (습열로 생겨난 것) (같이) (스스로 생겨난 것) (같이), (잘 생긴 것) (같이), (모양이 없는 것) (같이), (인식을 가진 것) (같이) (인식을 가지지 않는 것) (같이). (그만큼) (어떤 것이건), (동물계에서는) (인식을 행하게 하거나) (인식을 지배하게 되던간에), (그것은) (그리고) (나에 의해) (모두) (나머지를 만드는게 아닌) (니르바나, 모든 욕망와 열정의 완전 소멸-세계안에) (완전히 소멸하게 해버려야 한다).

=(이와같이) (측정할 수 없는) (또한) (존재들을) (완전히 소멸되게 하여도), (아니다) (어떤 것이건) (존재가) (완전히 소멸하게) (되는 것이). (그것은) (무슨) (이유인가)? (그 만약) (수부티여) (보살의) (존재-인식이) (자극을 받는다면), (아니다) (그것은) (보살이라고) (그러므로) (말하여진다). (그) (무슨) (이유인가)? (아니다) (그는) (수부티여) (보살이라) (말해지는 것이), (그의) (자아-인식이) (자극을 받는다면), (존재-인식) (같이), (살아있는-인식) (같이), (영혼-인식) (같이) (자극을 받는다면).

알파벳화 범어

姚秦天竺三藏鳩摩羅什漢譯

( ) Alex Johnson 英譯

(( )) Edward Conze 英譯

Bhagavan etad avocat: iha Subhutia bodhisattva-yana-samprasthita-ina evam cittam utpadayitavyam: yavantah subhutia sattvaah sattvadhatu sattvasamgraha-ina samgritah, yavantah subhutia sattvah sattvadhatau sattvasamgraha-ina samgri- itah, andaja ah va, jararuja ah va, samsvedaja ah va, upapaduka ah va, rupin ah va, arupin ah va, samjnin ah va asamjnin ah va, na eva samjnin ah va na asamjnin ah va. Yavan kascit sattvadhatu prajnapayayamanah prajnapayayate, tai ca maya sarvai anupadhasesai nirvana-dhatau parinir vapayitavyah.

Evam aparimanam api sattvan parinirvapya, na kascit sattvah parinirvapit ah bhavati. Tat kasya hetoh? Sacet Subhutia bodhisattvasya sattva-samjna pravartaita, na sah bodhisattva iti vaktavyah. Tat kasya hetoh? Na sah Subhutia bodhisattvah vaktavyah, ya sya atma-samjna pravartaita, sattva-samjna va, jiva samjna va, pudgala-samjna va pravartaita.

3. 大乘正宗分

佛告. 須菩提諸菩薩摩訶薩應如是降伏其心.

所有一切衆生之類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衆生實無衆生得滅度者

何以故須菩提若菩薩有我相人相衆生相壽者相卽非菩薩

(All living beings, whether born from eggs, from the womb, from moisture, or spontaneously; whether they have form or do not have form; whether they are aware or unaware, whether they are not aware or not unaware, all living beings will eventually be led by me to the final Nirvana, the final ending of the cycle of birth and death. And when this unfathomable, infinite number of living beings have all been liberated, in truth not even a single being has actually been liberated." "Why Subhuti? Because if a disciple still clings to the arbitrary illusions of form or phenomena such as an ego, a personality, a self, a separate person, or a universal self existing eternally, then that person is not an authentic disciple.)

((The Lord said: Here, Subhuti, someone who has set out in the vehicle of a Bodhisattva should produce a thought in this manner: 'As many beings as there are in the universe of beings, comprehended under the term "beings" egg-born, born from a womb, moisture born, or miraculously born; with or without form; with perception, without perception, and with neither perception nor non-perception, as far as any conceivable form of beings is conceived: all these I must lead to Nirvana, into that Realm of Nirvana which leaves nothing behind. And yet, although innumerable beings have thus been led to Nirvana, no being at all has been led to Nirvana.' And why? If in a Bodhisattva the notion of a 'being' should take place, he could not be called a 'Bodhi-being'. 'And why? He is not to be called a Bodhi-being, in whom the notion of a self or of a being should take place, or the notion of a living soul or of a person.'))

영역 금강경

https://diamond-sutra.com/read-the-diamond-sutra-here/diamond-sutra-chapter-3/

Diamond Sutra: Chapter 03

“All living beings, whether born from eggs, from the womb, from moisture, or spontaneously; whether they have form or do not have form; whether they are aware or unaware, whether they are not…

diamond-sutra.com

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