금강경 6장 범어 원문 해석

 

금강경 6장 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

 

 

 

 

금강경 해설은 아래 범어 금강경: 상세 해설 버젼을 참고로 하였다.

 

https://blog.naver.com/joonghyuckk/110161194177

 

 

 

 

 

Evam ukte ayusman Subhutir Bhagavantam etad avocat: Asti Bhagavan, kaicit sattvah bhavisyanty, an agatai adhvani, pascimai kalai, pascimai samayai, pascima-ayam panca-satyam sad-dharma-vipralopa-kalai vartamanai, ya i imaisv evam rupa isu sutra-anta-pada isu bhasyamana isu, bhuta-samjnam utpadayisyanti.

 

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

 

ukta=uttered, said, spoken  p.171

 

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

 

ayus-Ayus=life, vital power, vigour, health, duration of life, long life, active power, efficacy p.149

 

man=to think, believe, imagine, suppose, conjecture, to think one's self or be thought to be,

appear as, pass for, to reflect upon, consider, examine, investigate, to call in question,

doubt p.777

 

subhuti

 

bhagavata-bhAgavata=relating to or coming from Bhagavat i.e. Viṣṇu or Kṛṣṇa, holy, sacred, divine, a follower or worshipper of Bh° or Viṣṇu, N. of a king, N. of a Purāṇa  p.751

 

bhagavan=in comp. for °vat.   p.744

 

tam=to gasp for breath, to stop (as breath), become immovable or stiff, to desire   p.438

 

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

 

asti=existent, present   p.122

 

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

 

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

 

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

 

cit=forming a layer or stratum, piled up, to perceive, fix the mind upon, attend to, be attentive, observe,

take notice of, to understand, comprehend, know   p.394

 

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

 

bhavisyanti-bhaviSyantI=about to become or be, future, the future,  f° time  p.750

 

anagata=not come, not arrived, future, not attained, not learnt, unknown, the future  p.27

 

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

 

adhvan=a road, way, orbit, a journey, course, distance, time, means, method, resource   p.23

 

pascima-pazcima=being behind, hinder, later, last, final, west, western, westerly   p.612

 

kala-kAla=a fixed or right point of time, a space of time, time (in general), season, a period of time,

time of the world   p.277

 

samaya=appointed or proper time, right moment for doing anything,    p.1153

 

ayam=See idam   p.84

 

idam=here, to this place, now, even, just  p.165

 

panca-paJca=in comp. for paJcan   p.575

 

pancan-paJcan=to spread out the hand with its five fingers, nom. acc. paJca  p.578

 

satya-zatya=consisting of a hundred, bought with a hundred  p.1051

 

sat=being, existing, occurring, happening, being present, that which is good or real or true, good, advantage, reality, truth  p.1134

 

dharma=that which is established or firm, steadfast decree, statute, ordinance, law, usage, practice , customary observance or prescribed conduct, duty, right, justice, virtue, morality, religion, religious merit,

good works, the law of Northern Buddhism, nature, character, peculiar condition or essential quality, property, mark, peculiarity   p.510

 

vipralopa=destruction, annihilation   p.976

 

kala-kAla=a fixed or right point of time, a space of time, time (in general), season, a period of time,

time of the world   p.277

 

vartamana-vartamAna=turning, moving, existing, living, abiding, present, presence,

the present time  p.925

 

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

 

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

 

ima=the base of some cases of the demonstrative pronoun idam, nom. pl. m. ime, &c.; irregular gen. sg. imasya  p.267

 

idam=here, to this place, now, even, just  p.165

 

ishu-iSu=See 1. iS  p.168

 

ish-iS=to seek, search, to cause to move quickly, let fly, throw, cast, swing, to send out or off, stream out, pour out, discharge, to deliver (a speech), announce, proclaim, to impel, incite, animate, promote, to

endeavour to obtain, strive, seek for, to endeavour to make favourable, to desire, wish, long for, request, to wish or be about to do anything, intend, to strive to obtain anything from any one, intend, to expect or

ask anything from any one, to assent, be favourable, concede, to choose, to acknowledge, maintain, regard, think, to be wanted, to be asked or requested, to be prescribed or ordered, to be approved or acknowledged, to be accepted or regarded as, to be worth, to be wanted as a desideratum, to probe  p.168-169

 

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

 

rupa-rUpa=dreamy or phantom shapes, handsome form, loveliness, grace, beauty, splendour, 

nature, character, peculiarity, feature, mark, sign, symptom, likeness, image,reflection, 

circumstances, sort, kind, mode, manner, way, a sound, word p.885-886

 

sutra-sUtra=that which like a thread runs through or holds together everything, rule, direction p.1241

 

anta=end, limit, boundary, term, inner part, inside  p.42

 

pada=a footstep, trace, vestige, mark, the foot itself, a part, portion, division  p.583

 

bhasya-bhASya=speaking, talking, any work in the common or vernacular speech,

an explanatory work, exposition, explanation, commentary  p.755

 

mana=in comp. for manas   p.783

 

manas=mind, thought, imagination, excogitation, invention, reflection, opinion, intention, inclination, affection, desire, mood, temper, spirit  p.783

 

bhuta-bhUta=become, been, gone, past, actually happened, true, real, existing, present, being or being like anything, consisting of, mixed or joined with, that which is or exists, any living being (divine, human, animal, and even vegetable), the world (in these senses also m.)  p.761

 

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

 

utpad=to arise, rise, originate, be born or produced, to come forth, become visible, appear   p.180

 

aya=going, good luck, favourable fortune  p.84

 

ish-iS=4. P. iSyati  p.168

 

ish-iS=to seek, search, to cause to move quickly, let fly, throw, cast, swing, to send out or off, stream out, pour out, discharge, to deliver (a speech), announce, proclaim, to impel, incite, animate, promote, to

endeavour to obtain, strive, seek for, to endeavour to make favourable, to desire, wish, long for, request, to wish or be about to do anything, intend, to strive to obtain anything from any one, intend, to expect or

ask anything from any one, to assent, be favourable, concede, to choose, to acknowledge, maintain, regard, think, to be wanted, to be asked or requested, to be prescribed or ordered, to be approved or acknowledged, to be accepted or regarded as, to be worth, to be wanted as a desideratum, to probe  p.168-169

 

anti=ind. before, in the presence of near, within the proximity of, to  p.44

 

utpadayisyanti=(to be produced) (to impel)

 

 

Evam ukte ayusman Subhutir Bhagavantam etad avocat: Asti Bhagavan, kaicit sattvah bhavisyanty, anagatai adhvani, pascimai kalai, pascimai samayai, pascima-ayam panca-satyam sad-dharma vipralopa-kalai vartamanai, ya i imaisv evam rupa isu sutra-anta-pada isu bhasyamana isu, bhuta-samjnam utpadayisyanti?

=(thus) (spoken to go) (active power  to appear as) (Subhuti) (the Holy) (this) (to speak): (existent) (the Holy), (who? to go to perceive) (being) (about to be), (future  to go) (time  to go), (final  to go) (a right point of time  to go), (final  to go) (proper time  to go), (final-here) (5-100) (good-law) (destruction-a right point of time) (the present time  to go) (existing  to go), (they) (to go) (this  to desire) (thus) (circumstances) (to desire) (sutra-inside-a part) (to desire) (speaking intention to impel), (true-to recognize) (to be produced  to impel)

=(이와같이) (말해지자) (영향력 있어보이는) (수부티가) (세존에게) (이를) (말하였다): (있습니까) (세존이시여), (누구건) (존재들이) (있을 것인데), (미래) (시간에), (마지막) (적절한 시점에), (마지막) (적당한 때에), (마지막에) (500) (선법이) (파괴되는-적절한 시점) (시간이) (존재하게 되는데), (그들이) (이) (이와같은) (상황에서) (경전내의 부분을) (설하면), (진실한-인식이) (만들어지는 것 입니까)?

 

 

 

 

Api tu khalu punah subhute bhavisyanty anagatai adhvani, bodhisattvah mahasattvah pascimai kalai, pascimai samayai, pascima-ayam panca-satiyam saddharma vipralopai vartamanai, gunavant ah silavant ah prajnavant as ca bhavisyanti, yai imesv evam rupaisu sutra-antapadaisu bhasyamanaisu, bhutasamjnam utpadayisyanti.

 

api=expresses placing near or over, uniting to, annexing, reaching to, proximity, and, also, moreover, besides, assuredly, surely   p.55

 

tu=to have authority, be strong, to go, ind. pray! I beg, do, now, then, but, and, or    p.449

 

api tu=but, but yet  p.55

 

khalu-Kalu=(as a particle of asseveration) indeed, verily, certainly, truly, (as a continuative particle) now, now then, now further, (as a particle in syllogistic speech) but now  p.338

 

punah-punaH=in comp. for punar  p.634

 

punar=ind. back, home, in an opposite direction, again, once more, again and again, repeatedly, further, moreover, besides, however, still, nevertheless  p.633

 

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

 

bhavisyanti-bhaviSyantI=about to become or be, future, the future,  f° time  p.750

 

anagata=not come, not arrived, future, not attained, not learnt, unknown, the future  p.27

 

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

 

adhvan=a road, way, orbit, a journey, course, distance, time, means, method, resource   p.23

 

bodhisattva

 

mahasattva=great being

 

pascimai=final  to go

 

kalai=time  to go

 

pascimai samayai=(final  to go) (proper time to go)

 

pascima-ayam=final-going

 

panca-satiyam=5-100

 

saddharma=good law

 

vipralopai=destruction

 

vartamanai=existing to go

 

guna-guNa= a single thread or strand of a cord or twine, a garland, good quality, virtue,

merit, excellence   p.357

 

vant-vaNT=to partition, apportion, share, divide   p.915

 

vanta-vaNTa=a portion, share  p.915

 

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

 

sila-zIla=habit, custom, usage, natural or acquired way of living or acting, practice, conduct, disposition, tendency, character, nature   p.1079

 

prajna-prajJA=to know, understand (esp. a way or mode of action), discern, distinguish, know about,

be acquainted with, o 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, a clever or sensible woman, Wisdom personified as the goddess of arts and eloquence, Sarasvatī, true or transcendental wisdom (which is three fold, Dharmas. 110), the energy of Ādi-buddha (through the union with whom the latter produced all things) p.659

 

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

 

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

 

bhavisyanti-bhaviSyantI=about to become or be, future, the future,  f° time  p.750

 

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

 

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

 

ima=the base of some cases of the demonstrative pronoun idam, nom. pl. m. ime, &c.; irregular gen. sg. imasya  p.267

 

idam=here, to this place, now, even, just  p.165

 

ishu-iSu=See 1. iS  p.168

 

ish-iS=to seek, search, to cause to move quickly, let fly, throw, cast, swing, to send out or off, stream out, pour out, discharge, to deliver (a speech), announce, proclaim, to impel, incite, animate, promote, to

endeavour to obtain, strive, seek for, to endeavour to make favourable, to desire, wish, long for, request, to wish or be about to do anything, intend, to strive to obtain anything from any one, intend, to expect or

ask anything from any one, to assent, be favourable, concede, to choose, to acknowledge, maintain, regard, think, to be wanted, to be asked or requested, to be prescribed or ordered, to be approved or acknowledged, to be accepted or regarded as, to be worth, to be wanted as a desideratum, to probe  p.168-169

 

imesu=(here) (to impel)

 

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

 

rupaisu=(circumstances) (to impel)

 

sutra-antapadaisu=(sutra-inside-a part) (to impel)

 

bhasyamanaisu=(speaking intention to impel)

 

bhutasamjna=(true-to recognize)

 

utpadayisyanti=(to be produced) (to impel) (to)

 

 

Api tu khalu punah subhute bhavisyanty anagatai adhvani, bodhisattvah mahasattvah pascimai kalai, pascimai samayai, pascima-ayam panca-satiyam saddharma vipralopai vartamanai, gunavantah silavantah prajnavant as ca bhavisyanti, yai imesv, evam rupaisu, sutra-antapadaisu, bhasyamanaisu, bhutasamjnam utpadayisyanti.

=(also) (now) (indeed) (again) (subhuti) (about to be) (future  to go) (time  to go), (bodhisattva) (great being) (final  to go) (proper time to go), (final-going) (500) (good law) (destruction  to go) (existing  to go), (virtue  to share !) (practice  to share !) (wisdom to share) (to be) (and) (about to become), (they  to go) (here to impel), (thus) (circumstances to impel), (sutra-inside-a part to impel) (speaking intention to impel), (true to recognize) (and  to be produced  to impel to).

=(또한) (지금) (정말로) (다시) (수부티여) (있을 것이다) (미래) (시간에), (보살들이) (위대한 존재들이) (마지막) (적절한 때에), (마지막에) (500년에) (선법이) (파괴되어감이) (있게 되는데), (공덕과) (수행과) (지혜를 갖춤이) (그리고) (될 것이다), (그들은) (이), (이와같은) (상황에서), (경전-내부의-부분들이), (설하여지며는), (진실한 인식을) (만들어지게 할 것이다).  

 

 

 

na khalu punas tai subhutia bodhisattvah mahasattvah eka buddha-paryupasitah bhavisyanti, na eka buddha-avaropita-kusala-mulah bhavisyanti. api tu khalu punah subhutia aneka-buddha-sata-sahasra-paryupasitah aneka buddha-satasahasra-avaropita-kusala-mulas, tai bodhisattvah mahasattvah bhavisyanti, yai imesv evam rupa-isu sutra-anta-pada-isu bhasyamana-isu, eka-citta-prasadam api pratilapsyante.

=(not) (indeed) (again) (they) (subhuti) (bodhisattva) (great being) (1) (buddha-worshipped) (to become to impel), (not) (1) (buddha-planted down-good-root) (to become to impel). (also) (but) (indeed) (again) (subhuti) (not 1-buddha-100-1,000-worshipped) (not 1) (buddha-100-1,000-planted down-good-root), (they) (bodhisattva) (great being) (to become to impel), (they) (this) (thus) (circumstances to impel) (sutra-inside-part to impel) (to speak to impel), (1-mind-serenity) (also) (planted down to impel)

=(아니다) (정말로) (다시) (그들은) (수부티여) (보살들이) (위대한 존재들이) (한) (부다를-경배하게) (되어지는 것이), (아니다) (한) (부다에 뿌리둔 선근들이) (되는 것이). (또한 ) (그러나) (다시) (수부티여) (아니 한-부다의 100-1,000에 뿌리둔 선근들이 경배하게) (아니 한) (부다의 100-1,000에 뿌리 둔 선근들은), (그들이) (보살들이) (위대한 존재들이) (될 것인데), (그들은) (이) (이같은) (상황에서) (수트라-내부-부분들이) (설하여지고), (한-마음-청정함을) (또한) (뿌리두게 될 것입니다). 

 

 

 

Jnatas tai Subhutia Tathagata-ina buddha-jnana-ina, drstas tai Subhutia Tathagata-ina buddha-caksusa, buddhas tai Subhutia Tathagata-ina. Sarvai tai Subhutia apramaiyam asamkhyaiyam punyaskandham prasavisyanti, pratigrahisyanti. Tat kasya hetoh? Na hi subhutia tesam bodhisattvanam mahasattvanam atma-samjna pravartate, na sattva-samjna, na jiva-samjna, na pudgala-samjna pravartate. Na api tesam subhutia bodhisattvanam mahasattvanam dharma-samjna pravartate. Evam na adharma-samjna, na api tesam subhutia asamjna pravartate.

 

 

Jnatas tai Subhutia Tathagata-ina buddha-jnana-ina,

 

jnata-jJAta=known, ascertained, comprehended, perceived, understood   p.425

 

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

 

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

 

tathagata-tathAgata=tathA-gata. being in such a state or condition, of such a quality or nature, 

‘he who comes and goes in the same way [as the Buddhas who preceded him]’, Gautama Buddha, 

a Buddhist  p.433

 

in=inv  p.165

 

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

force, to drive away  p.167

 

a=the accent may be optionally either on the first

or last syllable in certain compounds formed with a  p.4

 

buddha=awakened, awake, expanded, blown, conscious, intelligent, clever, wise, learnt, known, understood, a wise or learned man, sage, (with Buddhists) a fully enlightened man who has achieved perfect knowledge of the truth and thereby is liberated from all existence and before his own attainment of Nirvāṇa reveals the method of obtaining it, (esp.) the principal Buddha of the present age (born at Kapila-vastu about the year 500 B.C. his father, Śuddhodana, of the Śākya tribe or family, being the Rāja of that district, and his mother, Māyā-devī, being the daughter of Rāja Su-prabuddha, MWB. 19  &c.; hence he belonged to the Kṣatriya caste and his original name Śākya-muni or Śākya-siṃha was really his family name, while that of Gautama was taken from the race to which his family belonged; for his other names See ib.  23 ; he is said to have died when he was 80 years of age, prob. about 420 B.C. ib.  49 n. 1 ; he was preceded by 3 mythical Buddhas of the present Kalpa, or by 24, reckoning previous Kalpa, or according to others by 6 principal Buddhas, ib.  136 ; sometimes he is regarded as the 9th incarnation of Viṣṇu, Hariv. ; Kāv. ; Var.  &c.), knowledge p.733

 

jnana-jJAna=knowing, becoming acquainted with, knowledge, (esp.) the higher knowledge (derived from meditation on the one Universal Spirit), ‘knowledge about anything, cognizance’, conscience  p.426

 

drsta-dRSTa=seen, looked at, beheld, perceived, noticed   p.491

 

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

 

caksusa-cAkSuSa=consisting in sight, depending on or produced from sight, proper or belonging or relating to the sight, conferring the power of seeing anything, perceptible by the eye    p.391

 

buddha-caksusa=(buddha) (sight)

 

sarva=whole, entire, all, every    p.1184

 

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

 

aprameya=immeasurable, unlimited, unfathomable   p.58

 

asamkhyeya-asaMkhyeya=innumerable,  an innumerable multitude, an exceedingly large number   p.118

 

punya-puNya=auspicious, propitious, fair, pleasant, good, right, virtuous, meritorious, pure,

holy, sacred, the good or right, virtue, purity, good work, meritorious act, moral or religious merit, p.632

 

skandha=the shoulder, upper part of the back or region from the neck to the shoulder-joint (in men and animals), the stem or trunk of a tree, a large branch or bough, a troop, multitude, quantity, aggregate, a part, division, (with Buddhists) the five constituent elements of being (viz. rUpa, ‘bodily form’; vedanA, ‘sensation’; saMjJA, ‘perception’; saMskAra, ‘aggregate of formations’; vijJAna, ‘consciousness or thought-faculty’)   p.1256

 

prasava=setting or being set in motion, impulse, course, rush, flight, stimulation, furtherance, aid,  pursuit, acquisition, begetting, procreation, generation, conception, parturition, delivery, birth, origin     p.697

 

ish-iS=4. P. iSyati  p.168

 

ish-iS=to seek, search, to cause to move quickly, let fly, throw, cast, swing, to send out or off, stream out, pour out, discharge, to deliver (a speech), announce, proclaim, to impel, incite, animate, promote, to

endeavour to obtain, strive, seek for, to endeavour to make favourable, to desire, wish, long for, request, to wish or be about to do anything, intend, to strive to obtain anything from any one, intend, to expect or

ask anything from any one, to assent, be favourable, concede, to choose, to acknowledge, maintain, regard, think, to be wanted, to be asked or requested, to be prescribed or ordered, to be approved or acknowledged, to be accepted or regarded as, to be worth, to be wanted as a desideratum, to probe  p.168-169

 

anti=ind. before, in the presence of near, within the proximity of, to  p.44

 

prasavisyanti=(birth) (to desire) (to) 

 

pratigraha=receiving, accepting, acceptance of gifts, a grasper, seizer, a gift, present   p.665

 

pratigrahisyanti=(receiving) (to desire) (to)

 

 

Tat kasya hetoh=(it) (what) (cause)?

 

Na hi subhutia=(not) (indeed) (subhuti !)

 

tesam=(it) (to go) (well)

 

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

 

sam-zAM=in comp. for 2. zam  p.1054

 

sam-zam=2. ind. auspiciously, fortunately, happily, well   p.1053

 

bodhisattva

 

ana-anA=hereby, thus, indeed    p.27

 

mahasattvanam

 

atma-Atma=in comp. for Atman    p.135

 

atman-Atman=the breath, the soul, principle of life and sensation, the individual soul, self, abstract individual   p.135

 

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

 

pravrit-pravRt=pravartate, to roll or go onwards (as a carriage), be set in motion or going, to set out, depart, betake one's self, to proceed,  come forth, issue, originate, arise, be produced, result, occur, happen, take place, to commence, begin to (inf.), set about, engage in, be intent upon or occupied with  p.693

 

na sattva-samjna=(not) (being) (to recognize)

 

na jiva-samjna=(not) (life) (to recognize)

 

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

 

na pudgala-samjna pravartate=(not) (beautiful) (to recognize) (to happen)

 

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

 

Na api tesam subhutia=(not) (also) (their) (subhuti !) 

 

tesam=(it) (to go) (well)

 

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

 

sam-zAM=in comp. for 2. zam  p.1054

 

sam-zam=2. ind. auspiciously, fortunately, happily, well   p.1053

 

tesam=(it) (to go) (well)

 

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

 

sam-zAM=in comp. for 2. zam  p.1054

 

sam-zam=2. ind. auspiciously, fortunately, happily, well   p.1053

 

tesam=(it) (to go) (well)

 

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

 

sam-zAM=in comp. for 2. zam  p.1054

 

sam-zam=2. ind. auspiciously, fortunately, happily, well   p.1053

 

bodhisattvanam mahasattvanam dharma-samjna pravartate=(bodhisattva hereby) (great being hereby) (law-to recognize) (to happen)

 

Evam na adharma-samjna=(thus) (not) (not law-to recognize) 

na api tesam subhutia asamjna pravartate=(not) (again) (it  to go  well) (subhuti !) (not to recognize) (to happen)

 

 

Jnatas tai Subhutia Tathagata-ina buddha-jnana-ina, drstas tai Subhutia Tathagata-ina buddha-caksusa, buddhas tai Subhutia Tathagata-ina. Sarvai tai Subhutia apramaiyam asamkhyaiyam punyaskandham prasavisyanti, pratigrahisyanti. Tat kasya hetoh? Na hi subhutia tesam bodhisattvanam mahasattvanam atma-samjna pravartate, na sattva-samjna, na jiva-samjna, na pudgala-samjna pravartate. Na api tesam subhutia bodhisattvanam mahasattvanam dharma-samjna pravartate. Evam na adharma-samjna, na api tesam subhutia asamjna pravartate.

=(understood  to be) (they) (subhuti !) (‘he who comes and goes in the same way  to advance !) (buddha  to advance !-the higher knowledge  to advance !), (seen) (they) (subhuti !) (‘he who comes and goes in the same way  to advance !) (buddha-sight), (buddha-to be), (they) (subhuti !) (he who comes and goes in the same way  to advance !). (all that) (they) (subhuti !) (immeasurable) (innumerable) (virtue-multitude) (aquisition to impel), (receiving to impel). (it what? cause) (not) (indeed) (subhuti !) (their) (bodhisattva hereby) (great being hereby) (self-to recognize) (to happen), (not) (being-to recognize), (not) (life-to recognize), (not) (soul-to recognize) (to happen). (not) (also) (their)  (subhuti !) (bodhisattva hereby) (great being hereby) (law-to recgnize) (to happen). (thus) (not) (not-law-to recognize), (not) (again) (their) (subhuti !) (not to recognize) (to happen).

=(알아졌다) (그들이) (수부티여) (여왕래에 의해) (부다의-지혜로), (보여진다) (그들이) (수부티여) (여왕래에 의해) (부다-눈으로), (깨달아졌다), (그들이) (수부티여) (여왕래에 의해). (모든) (그들이) (수부티여) (측정불가한) (헤아릴 수 없는) (공덕-많음을) (획득할 것이다), (받을 것이다). (그것은) (무슨) (이유인가)? (아니다) (정말로) (수부티여) (그들이) (보살들의) (위대한 존재들의) (자아-인식이) (발생하는 것이), (아니다) (존재-인식이), (아니다) (생명-인식이), (아니다) (영혼-인식이) (발생하는 것이). (아니다) (또한) (그들의) (수부티여) (보살들의) (위대한 존재들의) (법-인식이) (발생하는 것이). (이와같이) (아니다) (비법-인식하는 것이), (아니다) (또한) (그들의) (수부티여) (아니 인식이) (발생하는 것이다).

 

 

 

 

Tat kasya hetoh? Sacet, subhutia tesam bodhisattvanam mahasattvanam dharma-samjna pravartai ta, sah eva tesam atma-grah bhavait, sattva-grahah, jiva-grahah, pudgala-grahah bhavait. Sa ced adharma-samjna pravarta, sah eva tesam atma-grahah bhavait, sattva-grah, jiva-grahah, pudgala-graha iti. Tat ka sya hetuah? Na khalu punah subhutia bodhisattva-ina mahasattva-ina dharmah udgrahitavyah, na adharmah. Tasmad iyam tathagata-ina samdhaya vag-bhasita: "Kola-upamam dharma-paryayam ajanad bhir dharmah eva prahatavyah, prag eva adharmah" iti.

 

Tat kasya hetoh?=(it) (what) (cause)?

 

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

 

sa cet=(it) (if)

 

subhutia tesam bodhisattvanam mahasattvanam dharma-samjna pravarteta=(subhuti !) (it  to go  well) (bodhisattva hereby) (great being hereby) (law-to recognize) (to happen)

 

sah eva tesam atma-grah bhavait= (it) (indeed) (it  to go  well) (self-to seize) (to become)

 

atma-Atma=in comp. for Atman    p.135

 

atman-Atman=the breath, the soul, principle of life and sensation, the individual soul, self, abstract individual   p.135

 

grah=to seize, take, to arrest, stop, to catch, take captive, take prisoner, capture, imprison   p.371

 

bhu-bhU=bhavati, to become, be,  to fall, or get into, attain to, obtain  p.760

 

sattva-grahah, jiva-grahah, pudgala-grahah bhavait=(being-to seize), (life-to seize) (to become) 

 

saced adharma-samjna pravarta=(it if) (not law-to recognize) (to happen) 

 

pravarta=See under pra-√vRt  p.691

 

pravrit-pravRt=pravartate, to roll or go onwards (as a carriage), be set in motion or going, to set out, depart, betake one's self, to proceed,  come forth, issue, originate, arise, be produced, result, occur, happen, take place, to commence, begin to (inf.), set about, engage in, be intent upon or occupied with  p.693

 

sah eva tesam atma-grahah bhavait=(it) (indeed) (it  to go  well) (self-to seize) (to become)

 

bhu-bhU=bhavati, to become, be,  to fall, or get into, attain to, obtain  p.760

 

sattva-grah, jiva-grahah, pudgala-graha iti=(being-to seize), (life-to seize), (soul-to seize) (thus)

 

Tat ka sya hetoh?=(it) (what) (cause)?

 

Na khalu punah subhutia=(not) (indeed) (again) (subhuti !)

 

bodhisattva-ina mahasattva-ina dharmah udgrahitavyah, na adharmah=(bodhisattva-to advance !) (great being-to advance !) (law) (seized  to go completely through), (not) (not law)

 

udgrahitavya=(seized) (to go completely through)

 

udgrahita=taken away, lifted up, deposited, delivered, seized, bound, tied  p.187

 

vyatiya-vyatiyA=viyati, to go completely through, penetrate, pervade,

to pass by, flow on (as time)  p.1030

 

viya-viyA=to go or pass through, traverse, cross, drive through (with a car), cut through (with wheels), destroy, to depart, turn away   p.981

 

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

 

sma=a particle perhaps originally equivalent to ‘ever’, ‘always’, and later to ‘indeed’,

‘certainly’, ‘verily’, ‘surely’   p.1271

 

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

in certain compounds formed with a p.1

 

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

 

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

 

samdhaya-saMdhaya=to put or join together, unite   p.1144

 

vac-vAc=√vac, speech, voice, talk, language (also of animals), sound  p.936

 

vag-vAg=in comp. for vAc  p.936

 

bhasita-bhASita=spoken, uttered, said, spoken to, addressed, speech, language, talk  p.755

 

Tasmad iyam tathagata-ina samdhaya vag-bhasita=(it indeed !) (that it) (‘he who comes and goes in the same way-to advance  !) (to unite) (speech-spoken)

 

kola=a hog, a raft, the breast, haunch, hip or flank, lap  p.313

 

upama-upamA=the closest proximity or neighbourhood, to measure out to, apportion to, assign, allot, grant, give, comparison, resemblance, equality, similarity, a resemblance (as a picture, portrait &c.), equal, similar, resembling, like   p.203

 

dharma=(law)

 

paryaya-paryAya=going or turning or winding round, revolving, revolution, course, lapse, expiration of time, regular recurrence, repetition, succession, turn, way, manner, method of proceeding    p.605

 

ajna-AjJA=AjAnAti, to mind, perceive, notice, understand, to order, command, direct  p.133

 

abhi=ind. (a prefix to verbs and nouns, expressing) to, towards, into, over, upon. (As a prefix to verbs of motion) it expresses the notion or going towards, approaching  p.1315

 

dharma eva=(law) (indeed)

 

prahatavya-prahAtavya=to be relinquished or abandoned  p.700

 

prag-prAg=in comp. for prAJc  p.704

 

pranc-prAJc=directed forwards or towards, being in front, facing, opposite  p.703

 

eva adharmah iti=(indeed) (not law) (thus)

 

Tat kasya hetoh? Sacet, subhutia tesam bodhisattvanam mahasattvanam dharma-samjna pravarteta, sah eva tesam atma-grah bhavait, sattva-grahah, jiva-grahah, pudgala-grahah bhavait. Saced adharma-samjna pravarta, sah eva tesam atma-grahah bhavait, sattva-grah, jiva-grahah, pudgala-graha iti. Tat kasya hetuah? Na khalu punah subhutia bodhisattva-ina mahasattva-ina dharmah udgrahitavyah, na adharmah. Tasmad iyam tathagata-ina samdhaya vag-bhasita: "Kola-upamam dharma-paryayam ajanadbhir dharmah eva prahatavyah, prag eva adharmah" iti.

=(it) (what?) (cause)? (if), (subhuti !) (their) (bodhisattva hereby) (great being hereby) (law-to recognize) (to happen), (it) (indeed) (their) (self-to seize) (to become),  (being-to seize), (life-to seize), (soul-to seize) (to become). (if) (not law-to recognize) (to happen), (being-to seize) (life-to seize) (soul-to seize) (thus).

(it) (what) (cause)? (not) (indeed) (again) (subhuti !) (bodhisattva-to advance !) (great being-to advance !) (law) (seized  to go completely through), (not) (not law). (therefore) (this) (‘he who comes and goes in the same way-to advance !) (to unite) (speech-spoken): (a raft-comparison) (law-method of proceeding) (to understand) (towards) (law) (indeed) (to be abandoned), (directed forwards) (indeed) (not law) (thus).

=(그것은) (무슨) (이유인가)? (만약), (수부티여) (그들의) (보살들의) (위대한 존재들의) (법-인식이) (발생한다면), (그) (정말로) (그들의) (자아-붙잡음이) (된다), (존재-붙잡음), (삶-붙잡음), (영혼-붙잡음이) (된다).  (만약) (아니 법-인식이) (발생한다면), (존재-붙잡음) (삶-붙잡음) (영혼-붙잡음이라고) (이와같이).

(그) (무슨) (이유인가)? (아니다) (정말로) (다시) (수부티여) (보살에 의해) (위대한 존재에 의해) (법이) (붙잡아 지는 것이), (아니다) (아니 법도). (그러므로) (이것은) (여왕래에 의해) (하나로 묶여서) (말씀이 설하여진 것):  (뗏목-비유한) (법문을) (이해하는 것으로는), (법들이) (정말로) (버려져야 할 것인데), (하물며) (정말로) (아니 법들이라니) (이와같이). 

 

 

 

 

 

금강경 6장 원문 해석

 

Evam ukte ayusman Subhutir Bhagavantam etad avocat: Asti Bhagavan, kaicit sattvah bhavisyanty, anagatai adhvani, pascimai kalai, pascimai samayai, pascima-ayam panca-satyam sad-dharma vipralopa-kalai vartamanai, ya i imaisv evam rupa isu sutra-anta-pada isu bhasyamana isu, bhuta-samjnam utpadayisyanti?

=(thus) (spoken to go) (active power  to appear as) (Subhuti) (the Holy  to desire) (this) (to speak): (existent) (the Holy), (who? to go to perceive) (being) (about to be), (future  to go) (time  to go), (final  to go) (a right point of time  to go), (final  to go) (proper time  to go), (final-here) (5-100) (good-law) (destruction-a right point of time) (the present time  to go) (existing  to go), (they) (to go) (this  to desire) (thus) (circumstances) (to desire) (sutra-inside-a part) (to desire) (speaking intention to desire), (true-to recognize) (to be produced  to desire  to)

=(이와같이) (말해지자) (영향력 있어보이는) (수부티가) (세존에게) (이를) (말하였다): (있습니까) (세존이시여), (누구건) (존재들이) (있을 것인데), (미래) (시간에), (마지막) (적절한 시점에), (마지막) (적당한 때에), (마지막에) (500) (선법이) (파괴되는-적절한 시점) (시간이) (존재하게 되는데), (그들이) (이) (이와같은) (상황에서) (경전내의 부분을) (설하면), (진실한-인식이) (만들어지는 것 입니까)?

 

Api tu khalu punah subhute bhavisyanty anagatai adhvani, bodhisattvah mahasattvah pascimai kalai, pascimai samayai, pascima-ayam panca-satiyam saddharma vipralopai vartamanai, gunavantah silavantah prajnavant as ca bhavisyanti, yai imesv evam rupaisu sutra-antapadaisu bhasyamanaisu, bhutasamjnam utpadayisyanti.

=(also) (now) (indeed) (again) (subhuti) (about to be) (future  to go) (time  to go), (bodhisattva) (great being) (final  to go) (proper time to go), (final-going) (500) (good law) (destruction  to go) (existing  to go), (virtue  to share !) (practice  to share !) (wisdom to share) (to be) (and) (about to become), (they  to go) (here to desire) (thus) (circumstances to desire) (sutra-inside-a part to desire) (speaking intention to desire), (true to recognize) (and  to be produced  to desire to).

=(또한) (지금) (정말로) (다시) (수부티여) (있을 것이다) (미래 시간에), (보살들이) (위대한 존재들이) (마지막 적절한 때에), (마지막에) (500년에) (선법이) (파괴되어감이) (있게되는데), (공덕과) (수행과) (지혜를 나누는 이들이) (그리고) (될 것이다), (그들은) (이), (이와같이) (상황에서) (경전-내부의-부분들이), (설하여지며는), (진실한 인식을) (만들어지게 할 것이다).  

 

na khalu punas tai subhutia bodhisattvah mahasattvah eka buddha-paryupasitah bhavisyanti, na eka buddha-avaropita-kusala-mulah bhavisyanti. api tu khalu punah subhutia aneka-buddha-sata-sahasra-paryupasitah aneka buddha-satasahasra-avaropita-kusala-mulas, tai bodhisattvah mahasattvah bhavisyanti, yai imesv evam rupa-isu sutra-anta-pada-isu bhasyamana-isu, eka-citta-prasadam api pratilapsyante.

=(not) (indeed) (again) (they) (subhuti) (bodhisattva) (great being) (1) (buddha-worshipped) (to become to impel), (not) (1) (buddha-planted down-good-root) (to become to impel). (also) (but) (indeed) (again) (subhuti) (not 1-buddha-100-1,000-worshipped) (not 1) (buddha-100-1,000-planted down-good-root), (they) (bodhisattva) (great being) (to become to impel), (they) (this) (thus) (circumstances to impel) (sutra-inside-part to impel) (to speak to impel), (1-mind-serenity) (also) (planted down to impel)

=(아니다) (정말로) (다시) (그들은) (수부티여) (보살들이) (위대한 존재들이) (한) (부다를-경배하게) (되어지는 것이), (아니다) (한) (부다에 뿌리둔 선근들이) (되는 것이). (또한 ) (그러나) (다시) (수부티여) (아니 한-부다의 100-1,000에 뿌리둔 선근들이 경배하게) (아니 한) (부다의 100-1,000에 뿌리 둔 선근들은), (그들이) (보살들이) (위대한 존재들이) (될 것인데), (그들은) (이) (이같은) (상황에서) (수트라-내부-부분들이) (설하여지고), (한-마음-청정함을) (또한) (뿌리두게 될 것입니다). 

 

Jnatas tai Subhutia Tathagata-ina buddha-jnana-ina, drstas tai Subhutia Tathagata-ina buddha-caksusa, buddhas tai Subhutia Tathagata-ina. Sarvai tai Subhutia apramaiyam asamkhyaiyam punyaskandham prasavisyanti, pratigrahisyanti. Tat kasya hetoh? Na hi subhutia tesam bodhisattvanam mahasattvanam atma-samjna pravartate, na sattva-samjna, na jiva-samjna, na pudgala-samjna pravartate. Na api tesam subhutia bodhisattvanam mahasattvanam dharma-samjna pravartate. Evam na adharma-samjna, na api tesam subhutia asamjna pravartate.

=(understood  to be) (they) (subhuti !) (‘he who comes and goes in the same way  to advance !) (buddha  to advance !-the higher knowledge  to advance !), (seen) (they) (subhuti !) (‘he who comes and goes in the same way  to advance !) (buddha-sight), (buddha-to be), (they) (subhuti !) (he who comes and goes in the same way  to advance !). (all that) (they) (subhuti !) (immeasurable) (innumerable) (virtue-multitude) (aquisition to impel), (receiving to impel). (it what? cause) (not) (indeed) (subhuti !) (their) (bodhisattva hereby) (great being hereby) (self-to recognize) (to happen), (not) (being-to recognize), (not) (life-to recognize), (not) (soul-to recognize) (to happen). (not) (also) (their)  (subhuti !) (bodhisattva hereby) (great being hereby) (law-to recgnize) (to happen). (thus) (not) (not-law-to recognize), (not) (again) (their) (subhuti !) (not to recognize) (to happen).

=(알아졌다) (그들이) (수부티여) (여왕래에 의해) (부다의-지혜로), (보여진다) (그들이) (수부티여) (여왕래에 의해) (부다-눈으로), (깨달아졌다), (그들이) (수부티여) (여왕래에 의해). (모든) (그들이) (수부티여) (측정불가한) (헤아릴 수 없는) (공덕-많음을) (획득할 것이다), (받을 것이다). (그) (무슨) (이유인가)? (아니다) (정말로) (수부티 !) (그들이) (보살들의) (위대한 존재들의) (자아-인식이) (발생하는 것이), (아니다) (존재-인식이), (아니다) (생명-인식이), (아니다) (영혼-인식이) (발생하는 것이). (아니다) (또한) (그들의) (수부티여) (보살들의) (위대한 존재들의) (법-인식이) (발생하는 것이). (이와같이) (아니다) (비법-인식하는 것이), (아니다) (또한) (그들의) (수부티여) (아니 인식이) (발생하는 것이다).

 

Tat kasya hetoh? Sacet, subhutia tesam bodhisattvanam mahasattvanam dharma-samjna pravarteta, sah eva tesam atma-grah bhavait, sattva-grahah, jiva-grahah, pudgala-grahah bhavait. Saced adharma-samjna pravarta, sah eva tesam atma-grahah bhavait, sattva-grah, jiva-grahah, pudgala-graha iti. Tat kasya hetuah? Na khalu punah subhutia bodhisattva-ina mahasattva-ina dharmah udgrahitavyah, na adharmah. Tasmad iyam tathagata-ina samdhaya vag-bhasita: "Kola-upamam dharma-paryayam ajanadbhir dharmah eva prahatavyah, prag eva adharmah" iti.

=(it) (what?) (cause)? (if), (subhuti !) (their) (bodhisattva hereby) (great being hereby) (law-to recognize) (to happen), (it) (indeed) (their) (self-to seize) (to become),  (being-to seize), (life-to seize), (soul-to seize) (to become). (if) (not law-to recognize) (to happen), (being-to seize) (life-to seize) (soul-to seize) (thus).

(it) (what) (cause)? (not) (indeed) (again) (subhuti !) (bodhisattva-to advance !) (great being-to advance !) (law) (seized  to go completely through), (not) (not law). (therefore) (this) (‘he who comes and goes in the same way-to advance !) (to unite) (speech-spoken): (a raft-comparison) (law-method of proceeding) (to understand) (towards) (law) (indeed) (to be abandoned), (directed forwards) (indeed) (not law) (thus).

=(그것은) (무슨) (이유인가)? (만약), (수부티여) (그들의) (보살들의) (위대한 존재들의) (법-인식이) (발생한다면), (그) (정말로) (그들의) (자아-붙잡음이) (된다), (존재-붙잡음), (삶-붙잡음), (영혼-붙잡음이) (된다).  (만약) (아니 법-인식이) (발생한다면), (존재-붙잡음) (삶-붙잡음) (영혼-붙잡음이라고) (이와같이).

(그) (무슨) (이유인가)? (아니다) (정말로) (다시) (수부티여) (보살에 의해) (위대한 존재에 의해) (법이) (붙잡아 지는 것이), (아니다) (아니 법도). (그러므로) (이것은) (여왕래에 의해) (하나로 묶여서) (말씀이 설하여진 것):  (뗏목-비유한) (법문을) (이해하는 것으로는), (법들이) (정말로) (버려져야 할 것인데), (하물며) (정말로) (아니 법들이라니) (이와같이). 

 

 

알파벳화 범어 

姚秦 天竺三藏 鳩摩羅什 漢譯

( ) Alex Johnson 英譯

(( )) Edward Conze 英譯

 

Evam ukte ayusman Subhutir Bhagavantam etad avocat: Asti Bhagavan, kaicit sattvah bhavisyanty, an agatai adhvani, pascimai kalai, pascimai samayai, pascima-ayam panca-satyam sat-dharma-vi pralopa-kalai vartamanai, ya i imaisv evam rupa isu sutra-anta-pada isu bhasyamana isu, bhuta-samjnam utpadayisyanti? Api tu khalu punah subhutia bhavisyanty anagatai adhvani, bodhisattvah mahasattvah pascimai kalai, pascimai samayai, pascima-ayam panca-satiyam saddharma-vi pralopai vartamanai, gunavant ah silavant ah prajnavant as ca bhavisyanti, yai imesv evam rupaisu sutra-antapadaisu bhasyamanaisu, bhutasamjnam utpadayisyanti.

Na khalu punas tai Subhutia bodhisattvah mahasattvah eka buddha-paryupasi tah bhavisyanti. Na eka buddha-avaropita-kusala-mulas bhavisyanti. Api tu khalu punah Subhutia an eka-buddha satasahasra-paryupasitah an-eka-buddha-sata-sahasra-avaropita-kusala-mulas, ta i bodhisattvah mahasattvah bhavisyanti. ya i ima-esv evam rupa-isu sutranta-pada-isu bhasyamana-isu eka-citta-prasadam api pratilap syante.

Jnatas tai Subhutia Tathagata-ina buddha-jnana-ina, drstas tai Subhutia Tathagata-ina buddha-caksusa, buddhas tai Subhutia Tathagata-ina. Sarvai tai Subhutia apramaiyam asamkhyaiyam punyaskandham prasavisyanti, pratigrahisyanti. Tat kasya hetu ah? Na hi subhutia tesam bodhisattvanam mahasattvanam atma-samjna pravartate, na sattva-samjna, na jiva-samjna, na pudgala-samjna pravartate. Na api tesam subhutia bodhisattvanam mahasattvanam dharma-samjna pravartate. Evam na adharma-samjna, na api tesam subhutia asamjna pravartate. Tat kasya hetuah? Sa cet, subhutia tesam bodhisattvanam mahasattvanam dharma-samjna pravartai ta, sah eva tesam atma-grah bhavait, sattva-grahah, jiva-grahah, pudgala-grahah bhavait. Sa ced adharma-samjna pravarta, sah eva tesam atma-grahah bhavait, sattva-grah, jiva-grahah, pudgala-graha iti. Tat ka sya hetuah? Na khalu punah subhutia bodhisattva-ina mahasattva-ina dharmah udgrahitavyah, na adharmah. Tasmad iyam tathagata-ina samdhaya vag-bhasita: "Kola-upamam dharma-paryayam ajanad bhir dharmah eva prahatavyah, prag eva adharmah" iti.

 

 

6. 正信希有分

須菩提白佛言, “世尊. 頗有衆生, 得聞如是言說章句, 生實信不? ”

佛告須菩提, “莫作是說, 如來滅後, 後五百歲, 有持戒修福者, 於此章句, 能生信心, 以此爲實.”

“當知是人, 不於一佛二佛三四五佛, 而種善根, 已於無量千萬佛所, 種諸善根, 聞是章句, 乃至一念生淨信者.”

須菩提, 如來, 悉知悉見, 是諸衆生, 得如是無量福德. “何以故, 是諸衆生, 無復我相人相衆生相壽者相, 無法相, 亦無非法相.”

“何以故, 是諸衆生, 若心取相, 卽爲着我人衆生壽者, 何以故, 若取法相, 卽着我人衆生壽者. 若取非法相, 卽着我人衆生壽者, 是故, 不應取法, 不應取非法. 以是義故, 如來, 常說, 汝等比丘, 知我說法, 如筏喩者, 法尙應捨, 何況非法.”

 

(Subhuti respectfully asked the lord Buddha, "Most Honored One! In the future, if a person hears this teaching, even if it is a only a phrase or sentence, is it possible for that person to have a true faith and knowledge of Enlightenment awaken in their mind?" "Without a doubt, Subhuti. Even 500 years after the Enlightenment of this Buddha there will be some who are virtuous and wise, and while practicing compassion and charity, will believe in the words and phrases of this Sutra and will awaken their minds purely. After they come to hear these teachings, they will be inspired with belief. This is because when some people hear these words, they will have understood intuitively that these words are the truth." "But you must also remember, Subhuti, that such persons have long ago planted the seeds of goodness and merit that lead to this realization. They have planted the seeds of good deeds and charity not simply before one Buddhist temple, or two temples, or five, but before hundreds of thousands of Buddhas and temples. So when a person who hears the words and phrases of this Sutra is ready for it to happen, a pure faith and clarity can awaken within their minds." "Subhuti, any person who awakens faith upon hearing the words or phrases of this Sutra will accumulate countless blessings and merit." "How do I know this? Because this person must have discarded all arbitrary notions of the existence of a personal self, of other people, or of a universal self. Otherwise their minds would still grasp after such relative conceptions. Furthermore, these people must have already discarded all arbitrary notions of the non-existence of a personal self, other people, or a universal self. Otherwise, their minds would still be grasping at such notions. Therefore anyone who seeks total Enlightenment should discard not only all conceptions of their own selfhood, of other selves, or of a universal self, but they should also discard all notions of the non-existence of such concepts." "When the Buddha explains these things using such concepts and ideas, people should remember the unreality of all such concepts and ideas. They should recall that in teaching spiritual truths the Buddha always uses these concepts and ideas in the way that a raft is used to cross a river. Once the river has been crossed over, the raft is of no more use, and should be discarded. These arbitrary concepts and ideas about spiritual things need to be explained to us as we seek to attain Enlightenment. However, ultimately these arbitrary conceptions can be discarded. Think Subhuti, isn't it even more obvious that we should also give up our conceptions of non-existent things?" )

 

((Subhuti asked: Will there be any beings in the future period, in the last time, in the last epoch, in the last 500 years, at the time of the collapse of the good doctrine who, when these words of the Sutra are being taught, will understand their truth? The Lord replied: Do not speak thus, Subhuti! Yes, even then there will be such beings. For even at that time, Subhuti, there will be Bodhisattvas who are gifted with good conduct, gifted, with virtuous qualities, gifted with wisdom, and who, when these words of the Sutra are being taught, will understand their truth. And these Bodhisattvas, Subhuti, will not be such as have honoured only one single Buddha, nor such as have planted their roots of merit under one

single Buddha only. On the contrary, Subhuti, those Bodhisattvas who, when these words of the Sutra are being taught, will find even one single thought of serene faith, they will be such as have honoured many hundreds of thousands of Buddhas, such as have planted their roots of merit under many hundreds of thousands of Buddhas. Known they are, Subhuti, to the Tathagata through his Buddha cognition, seen they are, Subhuti, by the Tathagata with his Buddha-eye, fully known they are, Subhuti, to the Tathagata. And they all, Subhuti, will beget and acquire an immeasurable and incalculable heap of merit. And why? Because, Subhuti, in these Bodhisattvas (1) no perception of a self takes place,

(2) no perception of a being, (3) no perception of a soul, (4) no perception of a person. Nor do these Bodhisattvas have (5) a perception of a dharma, or (6) a perception of a nodharma. (7) No perception or (8) non-perception takes place in them. And why? If, Subhuti, these Bodhisattvas should have a perception of either a dharma, or a no-dharma, they would thereby seize on a self, a being, a soul, or a person. And why? Because a Bodhisattva should not seize on either a dharma or a no-dharma. Therefore this saying has been taught by the Tathagata with a hidden meaning: 'Those who know the discourse on dharma as like unto a raft, should forsake dharmas, still more so nodharmas.'))

 

 

 

영역 금강경

 

https://diamond-sutra.com/read-the-diamond-sutra-here/diamond-sutra-chapter-6/

 

 

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