금강경 10장 범어 원문 해석

 

금강경 10장 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/110163500931

 

 

 

Bhagavan aha: Tat kim manyase Subhute, asti sah kahcid dharmah, yas tathagata-ina dipamkarasya tathagatasya-arhatah samyaksambuddhasya-antikat udgrhitah? Subhutir aha: Na hidam Bhagavan, na-asti sa kascid dharmo yas Tathagatena Dipankarasya Tathagatasya-arhatah samyaksambuddhasya-antikad udgrhitah. Bhagavan aha: Yah kascit Subhutia bodhisattva evam vadait: Aham ksetra-vyuhan nispadayisyami-iti, sa vitatham vadait. Tat kasya hetuah?

 

 

Bhagavan aha=(the Holy) (to speak)

 

Tat kim manyase Subhute=(it) (what?) (thinking one's self to be  that  to go) (subhuti !)

 

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

 

asti=ind. sometimes used as a mere particle at the beginning of fables, existent, present  p.122

 

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

 

cid=in comp. for cit,  ind. even, indeed, also, like  p.397

 

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

 

asti sah kahcid dharmah=(existent) (it) (what? indeed) (law)

 

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

 

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

 

dipa-dIpa=a light, lamp, lantern  p.481

 

kara=a doer, maker, causer, doing, making, causing, producing, ‘the doer’, the hand p.253

 

dipamkara-dIpaMkara=‘light-causer’, N. of a mythical Buddha  p.481

 

sya=pron. base of 3rd person  p.1273

 

antikat-antikAt=near, proximate, vicinity, proximity, close by, close by, in the proximity or presence of  p.44

 

udgrihita-udgRhIta=lifted up, taken up, turned up, upraised  p.187

 

yas tathagata-ina dipamkarasya tathagatasya-arhatah samyaksambuddhasya-antikat udgrhitah?=(that to be) (‘he who comes and goes in the same way-to advance !) (light causer it) (‘he who comes and goes in the same way it-venerable) (one who has attained to complete enlightenment (said of the Buddha) it-near) (lifted up)

 

Subhutir aha=(subhuti) (to speak)

 

idam=a kind of neut. of the pronom. base, known, present, here, to this place, now, even, just, there, with these words, in this manner  p.165

 

Na hi idam Bhagavan=(not) (indeed) (here) (the Holy)

 

na-asti sa kascid dharmo yas Tathagatena Dipankarasya Tathagatasya-arhatah samyaksambuddhasya-antikad udgrhitah=(not-existent) (it) (what indeed) (law) (it) (‘he who comes and goes in the same way-to advance !-venerable) (one who has attained to complete enlightenment (said of the Buddha) it-near) (lifted up) 

 

Bhagavan aha=(the Holy) (to speak)

 

vad=vadati, to speak, say, utter, tell, report, speak to, talk with, address   p.916

 

Yah kascit Subhutia bodhisattva evam vadait=(it) (what to understand) (subhuti !) (bodhisattva) (thus) (to speak) 

 

ksetra-kSetra=landed property, land, soil, ‘soil of merit’, a Buddha or any holy person, a field, place, region, country  p.332

 

vyuha-vyUha=placing apart, distribution, arrangement, orderly arrangement of the parts of a whole, disposition, military array, an army, host, squadron, form, manifestation, formation, structure, manufacture,

an aggregate, flock, multitude  p.1041

 

vyuhana-vyUhana=pushing apart, separating, displacing (said of Śiva), shifting, displacement, separate disposition, development (of the fetus), arrangement, array (of an army)  p.1041

 

nispad-niSpad=to come forth, issue, arise, be brought about or effected, become ripe, ripen,

                       =nispadayati, to bring about, accomplish, perform, do, make  p.543

 

ish-iS=iSyati, to cause to move quickly, let fly, throw, cast, swing, to impel, incite, animate, promote  p.168

 

mi=to fix or fasten in the earth, set up, found, build, construct, to mete out, measure, to judge, observe, perceive, know, to cast, throw, scatter, to be fixed  p.815 

 

Aham ksetra-vyuhan nispadayisyami-iti=(I) (land-array) (to make to impel to build-thus) 

 

vitatha=untrue, false, incorrect, unreal, vain, futile   p.950

 

sa vitatham vadait=(it) (untruth) (to speak)

 

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

 

Bhagavan aha: Tat kim manyase Subhute, asti sah kahcid dharmah, yas tathagata-ina dipamkarasya tathagatasya-arhatah samyaksambuddhasya-antikat udgrhitah? Subhutir aha: Na hidam Bhagavan, na-asti sa kascid dharmo yas Tathagatena Dipankarasya Tathagatasya-arhatah samyaksambuddhasya-antikad udgrhitah. Bhagavan aha: Yah kascit Subhutia bodhisattva evam vadait: Aham ksetra-vyuhan nispadayisyami-iti, sa vitatham vadait. Tat kasya hetuah?

=(the Holy) (to speak): (it) (what?) (thinking one's self to be  that  to go) (subhuti !), (existent) (it) (anything) (law), (that to be) (‘he who comes and goes in the same way-to advance !) (light causer it) (‘he who comes and goes in the same way it-venerable) (one who has attained to complete enlightenment (said of the Buddha) it-near) (lifted up)? (subhuti) (to speak): (not) (indeed) (here) (the Holy), (not-existent) (it) (what indeed) (law) (it) (‘he who comes and goes in the same way-to advance !-venerable) (one who has attained to complete enlightenment (said of the Buddha) it-near) (lifted up). (the Holy) (to speak): (it) (anything) (subhuti !) (bodhisattva) (thus) (to speak): (I) (land-arrangement) (to make to impel to build-thus), (it) (untruth) (to speak). (it) (what?) (cause)?

=(세존께서) (말씀하셨다): (그) (무엇을) (생각하는가)? (수부티여), (존재하느냐)? (그) (어떤 것이건) (법이), (그) (여왕래에 의해) (불지피는 이) (여왕래) (아라한) (완전한 깨달음을 얻은 이가) (들어올린 것이)? (수부티가) (말하였다): (아닙니다) (정말로) (여기) (세존이시여), (아니 존재합니다) (그) (무엇이건) (법이) (그) (여왕래-아라한에 의해) (완전한 깨달음을 얻은 이가) (들어올린 것이). (세존께서) (말하셨다): (그) (어떤 것이라도) (수부티여) (보살이) (이와같이) (말하겠다면): (내가) (땅-배열을) (만들 것이니), (그는) (아니 진실을) (말하는 것이다). (그) (무슨) (이유인가)?

 

 

 

Ksetra-vyuhah ksetra-vyuhah iti. Subhutia, avyuhas, tai Tathagata-ina bhasitah.

Ta-ina ucyante ksetra-vyuha iti. Tasmat tarhi Subhutia bodhisattva-ina mahasattva-ina evam apratisthitam cittam utpadayitavyam, yat na kvacit pratisthitam cittam utpadayitavyam. Na rupa-pratisthitam cittam utpadayitavyam, na sabda-gandha-rasa-sprastavya-dharma-pratisthitam cittam utpadayitavyam.

 

Ksetra-vyuhah ksetra-vyuhah iti=(land-arrangement) (land-arrangement)  (thus) 

 

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

 

vyuha-vyUha=placing apart, distribution, arrangement, orderly arrangement of the parts of a whole, military array, an army, host, squadron  p.1041

 

avyuha-avyUha=indivisibility, non-separation, non-resolution  p.112

 

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

 

Subhutia, avyuhas, tai Tathagata-ina bhasitah=(subhuti !), (not arrangement), (it that) (‘he who comes and goes in the same way-to advance !) (to be spoken) 

 

Ta-ina ucyante ksetra-vyuha iti=(it-to advance !) (to be spoken) (land-arrangement) (thus)

 

tasmat-tasmAt=from that, on that account, therefore  p.441

 

tarhi=at that time, then, at that moment, in that case   p.440

 

apratisthita-apratiSThita=unlimited  p.58

 

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

 

pratisthita-pratiSThita=standing, stationed, placed, situated in or on, fixed, firm, rooted,

founded, resting or dependent on, established, proved   p.671

 

citta=‘noticed’, ‘noticed’, ‘appeared’, visible, attending, observing, thinking, reflecting, imagining, thought, intention, aim, wish, the heart, mind, intelligence, reason  p.395

 

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

 

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

 

vya=(said to be an abbreviated form of a-vyaya) a technical symbol for indeclinables

such as ni, cit, svar  p.1029

 

avyaya=not liable to change, imperishable, undecaying,    p.111

 

utpadayitavya=(produced) (gone) (imperishable)

 

Tasmat tarhi Subhutia bodhisattva-ina mahasattva-ina evam apratisthitam cittam utpadayitavyam=(therefore) (at that time) (subhuti !) (bodhisattva to advance !) (great being to advance !) (thus) (unlimited) (thinking) (produced gone imperishable)

 

 

yat=in comp. for yad  p.840

 

yad=who, which, what, whichever, whatever, that  p.844

 

kva=where? in what place? whither?  p.324

 

cit=‘piling up’, forming a layer or stratum, piled up, ‘knowing’, ‘giving heed to’ or ‘revenging,

to perceive, fix the mind upon, attend to, be attentive, observe, take notice of, to understand,

comprehend, know, thought, intellect, spirit, soul,  p.394

 

kvacit=any place, somewhere

 

pratisthita-pratiSThita=standing, stationed, placed, situated in or on, fixed, firm, rooted,

founded, resting or dependent on, established, proved   p.671

 

citta=‘noticed’, ‘noticed’, ‘appeared’, visible, attending, observing, thinking, reflecting, imagining, thought, intention, aim, wish, the heart, mind, intelligence, reason  p.395

 

utpadayitavya=(produced) (gone) (imperishable)

 

yat na kvacit pratisthitam cittam utpadayitavyam=(that) (not) (any place) (placed) (thinking) (produced  gone (imperishable) 

 

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

 

rupa-rUpA=any outward appearance or phenomenon or colour (often pl.), form, shape, figure, dreamy or phantom shapes, handsome form, loveliness, grace, beauty, splendour, nature, character, peculiarity, feature, mark, sign, symptom, likeness, image, reflection, circumstances (opp. to ‘time’ and ‘place’), sort, kind, mode, manner, way, a show, play, drama, the quality of colour, (with Buddhists) material form i.e. the organized body (as one of the 5 constituent elements or Skandhas), a sound, word  p.885

 

Na rupa-pratisthitam cittam utpadayitavyam=(not) (phantom shapes-placed) (thinking) (produced  gone imperishable) 

 

sabda-zabda=sound, noise, voice, tone, note, a word, speech, language, the right word, correct expression, the sacred syllable Om,  a declinable word or a word-termination, affix, a name, appellation, title, a technical term, verbal communication or testimony, oral tradition, verbal authority or evidence (as one of the Pramāṇas q.v.)  p.1052

 

gandha=smell, odour, a fragrant substance, fragrance, scent, perfume   p.345

 

rasa=the sap or juice of plants, juice of fruit, any liquid or fluid, the best or finest or prime part of anything, essence, marrow, taste, flavour  p.869

 

sprastavya-spraSTavya=to be touched or handled, tangible, palpable, sensible, touch, feeling  p.1269

 

dharma=that which is established or firm, steadfast decree, statute, ordinance, law, usage, practice, customary observance or prescribed conduct, duty, right, justice (often as a synonym of punishment), 

virtue, morality, religion, religious merit, good works, Law or Justice personified, the law or doctrine of Buddhism (as distinguished from the saGgha or monastic order, MWB. 70), the ethical precepts of Buddhism (or the principal dharma called sUtra, as distinguished from the abhi-dharma or ‘further dharma’ and from the vinaya or ‘discipline’, these three constituting the canon of Southern B°, MWB. 61), the law of Northern B° (in 9 canonical scriptures, viz. Prajñā-pāramitā, Gaṇḍa-vyūha, Daśa-bhūmīśvara, Samādhirāja, Laṅkāvatāra, Saddharma-puṇḍarīka, Tathā-gata-guhyaka, Lalita-vistara, Suvarṇa-prabhāsa,ib. 69), nature, character, peculiar condition or essential quality, property, mark, peculiarity  p.510

 

na sabda-gandha-rasa-sprastavya-dharma-pratisthitam cittam utpadayitavyam=(not) (sound-smell-taste-touch-lawplaced) (thinking) (produced  gone imperishable) 

 

Ksetra-vyuhah ksetra-vyuhah iti. Subhutia, avyuhas, tai Tathagata-ina bhasitah.

Tena ucyante ksetra-vyuha iti. Tasmat tarhi Subhutia bodhisattva-ina mahasattva-ina evam apratisthitam cittam utpadayitavyam, yat na kvacit pratisthitam cittam utpadayitavyam. Na rupa-pratisthitam cittam utpadayitavyam, na sabda-gandha-rasa-sprastavya-dharma-pratisthitam cittam utpadayitavyam.

=(land-arrangement) (land-arrangement) (thus). (subhuti !), (not arrangement), (it that) (‘he who comes and goes in the same way-to advance !) (to be spoken). (therefore) (to be spoken) (land-arrangement) (thus). (therefore) (at that time) (subhuti !) (bodhisattva to advance !) (great being to advance !) (thus) (not placed) (thinking) (produced gone imperishable), (that) (not) (any place) (placed) (thinking) (produced  gone imperishable). (not) (shapes-placed) (thinking) (produced  gone imperishable), (not) (sound-smell-taste-touch-law placed) (thinking) (produced  gone imperishable).

=(땅-배열) (땅-배열이라고) (이와같이). (수부티여), (아니 배열이다), (그) (여왕래에 의해) (말하여진 것들이). (그러므로) (말하여지는데) (땅-배열이라고) (이와같이). (그러므로) (그때에) (수부티여) (보살에 의해) (위대한 존재에 의해) (이와같이) (아니 위치하여 있다는) (생각을) (만들어라), (그) (아니다) (어떤 장소에) (위치하는) (생각을) (만드는 것이). (아니다) (형태에 위치한) (생각을) (만드는 것이), (아니다) (성-향-미-촉-법에 위치한) (생각을) (만드는 것이). 

 

 

 

Tat yatha api nama, Subhutia, purusah bhavait, upeta-kayah maha-kayah, yat ta sya evam rupai atma-bhavah syat, tad yatha api nama Sumeruh parvata-raja. Tat kim manyase Subhutia, api nu mahan sah atma-bhavah bhavait? Subhutih aha: mahan, sah! bhagavan.

 

tat=1a 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

 

yatha-yathA=in which manner or way, according as, as, like    p.841

 

nama-nAma=by name i.e. named, called, indeed, certainly, really, of course, quasi, only in appearance,  however, nevertheless  p.536

 

Tat yatha api nama, Subhutia=(it) (as) (also) (named), (subhuti !)

 

purusha-puruSa=a man, male, human being, a person  p.637

 

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

 

bhava=coming into existence, birth, production, origin, becoming, turning into, being, state of being, existence, life, worldly existence, the world, (with Buddhists) continuity of becoming (a link in the twelvefold chain of causation)  p.748

 

bhava-bhAva=becoming, being, existing, occurring, appearance  p.754

 

bhu-bhU=bhavati, to become, be,  arise, come into being, exist, be found,

live, stay, abide, happen, occur   p.760

 

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

 

it=going, going towards  p.163

 

bhavait-bhavaIt=(becoming) (to go) (going)

 

upeta=one who has obtained, one who has betaken himself to, approached (for protection), arrived at, abiding in, one who has obtained or entered into any state or condition, one who has undertaken  p.215

 

kaya-kAya=relating or devoted to the god Ka, the body  p.274

 

purusah bhavait, upeta-kayah maha-kayah=(a man) (to exist), (one who has obtained-the body) (great-the body) 

 

yat=in comp. for yad  p.840

 

yad=who, which, what, whichever, whatever, that  p.844

 

tasya=his

 

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

 

bhava-bhAva=becoming, being, existing, occurring, appearance  p.754

 

syat-syAt=ind. (3. sg. Pot. of √1. as)  it may be, perhaps, perchance  p.1273

 

as=1. to be, live, exist, be present, to become  p.117

 

yat tasya evam rupai atma-bhavah syat=(that) (his) (thus) (phantom shapes  to go) (self-being) (to be) 

 

sumeru=N. of a mountain, very exalted, excellent  p.1231

 

parvata=knotty, rugged (said of mountains), a mountain, mountain-range, height, hill, rock  p.609

 

raja-rAja=a king, sovereign, chief or best of its kind, in comp. for 1. rAjan  p.872

 

rajan-rAjan=1. a king, sovereign, prince, chief  p.874

 

tad yatha api nama Sumeruh parvata-raja=(it) (as) (also) (named) (sumeru) (a mountain-a king) 

 

Tat kim manyase Subhutia=(it) (what?) (to think oneself to be to go) (subhuti !)

 

bhava=coming into existence, birth, production, origin, becoming, turning into, being, state of being, existence, life, worldly existence, the world, (with Buddhists) continuity of becoming (a link in the twelvefold chain of causation)  p.748

 

bhava-bhAva=becoming, being, existing, occurring, appearance  p.754

 

bhu-bhU=bhavati, to become, be,  arise, come into being, exist, be found,

live, stay, abide, happen, occur   p.760

 

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

 

it=going, going towards  p.163

 

bhavait-bhavaIt=(becoming) (to go) (going)

 

api nu mahan sah atma-bhavah bhavait=(also) (indeed) (great) (it) (self-being) (becoming to go going) 

 

Subhutih aha: mahan, sah! bhagavan=(subhuti) (to speak): (great), (it)! (the Hoy) 

 

Tat yatha api nama, Subhutia, purusah bhavait, upa-ita-kayah maha-kayah, yat ta sya evam rupai atma-bhavah syat, tad yatha api nama Sumeruh parvata-raja. Tat kim manyase Subhutia, api nu mahan sah atma-bhavah bhavait? Subhutih aha: mahan, sah! bhagavan.

=(it) (as) (also) (named), (subhuti !), (a man) (being to go going), (furnished with-the body) (great-the body), (that) (his) (thus) (shapes  to go) (self-being) (to be), (it) (as) (also) (named) (sumeru) (a mountain-a king). (it) (what?) (to think oneself to be to go) (subhuti !), (also) (indeed) (great) (it) (self-being) (becoming to go going)? (subhuti) (to speak): (great), (it)! (the Hoy). 

=(그) (같이) (또한) (이름하여), (수부티여), (한 남자가) (있다면), (갖춘 몸은) (큰-몸이다), (그) (그의) (이와같이) (형태에) (자아-존재가) (있다면), (그) (같이) (또한) (이름하여) (수메루) (산-왕과 같다). (그) (무엇이라) (생각하는가) (수부티여!), (또한) (정말로) (큰) (그) (자아-존재가) (되겠는가)? (수부티가) (말했다): (큽니다), (그것이)! (세존이시여).

 

 

 

Mahan sugatah. sah atma-bhavah bhavait. Tat kasya hetuah? Atma-bhavah atma-bhavah iti. Bhagavan, na bhavah, sah Tathagata-ina bhasitah. Ta-ina ucyate, aatma-bhavah iti. Na hi bhagavan sah bhavah, na abhavah. Ta-ina-ucyate, atma-bhavah iti.

 

 

Mahan sugatah. sah atma-bhavah bhavait=(great) (going well). (it) (self-being) (becoming to go going) 

 

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

 

Atma-bhavah atma-bhavah iti=(self-being) (self-being) (thus) 

 

Bhagavan, na bhavah, sah Tathagata-ina bhasitah=(the Holy), (not) (being), (it) (‘he who comes and goes in the same way-to advance !) (spoken) 

 

Tena ucyate, aatma-bhavah iti=(therefore) (to be spoken), (not self-being) (thus)

 

Na hi bhagavan sah bhavah, na abhavah=(not) (indeed) (the Hly) (it) (being), (not) (not being) 

 

Tena-ucyate, atma-bhavah iti=(therefore-to be spoken), (self-being) (thus)

 

Mahan sugatah. sah atma-bhavah bhavait. Tat kasya hetuah? Atma-bhavah atma-bhavah iti. Bhagavan, na bhavah, sah Tathagata-ina bhasitah. Ta-ina ucyate, aatma-bhavah iti. Na hi bhagavan sah bhavah, na abhavah. Ta-ina-ucyate, atma-bhavah iti.

=(great) (going well). (it) (self-being) (becoming to go going). (it) (what?) (cause)? (self-being) (self-being) (thus). (the Holy), (not) (being), (it) (‘he who comes and goes in the same way-to advance !) (spoken). (therefore) (to be spoken), (not self-being) (thus). (not) (indeed) (the Holy) (it) (being), (not) (not being). (therefore-to be spoken), (self-being) (thus).

=(큽니다) (잘 가신이여). (그) (자아-존재가) (되겠습니다). (그) (무슨) (이유인가)? (자아-존재) (자아-존재이라고) (이와같이). (세존이시여), (아닙니다) (존재가), (그) (여왕래에 의해) (말하여진 것이). (그러므로) (말해여진다), (아니 자아-존재라고) (이와같이). (아닙니다) (정말로) (세존이시여) (그) (존재가), (아닙니다) (아니 존재도), (그러므로) (말하여진다), (자아-존재라고) (이와같이).

 

 

 

 

금강경 10장 원문 해석

 

Bhagavan aha: Tat kim manyase Subhute, asti sah kahcid dharmah, yas tathagata-ina dipamkarasya tathagatasya-arhatah samyaksambuddhasya-antikat udgrhitah? Subhutir aha: Na hidam Bhagavan, na-asti sa kascid dharmo yas Tathagatena Dipankarasya Tathagatasya-arhatah samyaksambuddhasya-antikad udgrhitah. Bhagavan aha: Yah kascit Subhutia bodhisattva evam vadait: Aham ksetra-vyuhan nispadayisyami-iti, sa vitatham vadait. Tat kasya hetuah?

=(the Holy) (to speak): (it) (what?) (thinking one's self to be  that  to go) (subhuti !), (existent) (it) (anything) (law), (that to be) (‘he who comes and goes in the same way-to advance !) (light causer it) (‘he who comes and goes in the same way it-venerable) (one who has attained to complete enlightenment (said of the Buddha) it-near) (lifted up)? (subhuti) (to speak): (not) (indeed) (here) (the Holy), (not-existent) (it) (what indeed) (law) (it) (‘he who comes and goes in the same way-to advance !-venerable) (one who has attained to complete enlightenment (said of the Buddha) it-near) (lifted up). (the Holy) (to speak): (it) (anything) (subhuti !) (bodhisattva) (thus) (to speak): (I) (land-arrangement) (to make to impel to build-thus), (it) (untruth) (to speak). (it) (what?) (cause)?

=(세존께서) (말씀하셨다): (그) (무엇을) (생각하는가)? (수부티여), (존재하느냐)? (그) (언떤 것이건) (법이), (그) (여왕래에 의해) (빛켜는) (여왕래) (아라한) (완전한 깨달음을 얻은 이가) (들어올린 것이)? (수부티가) (말하였다): (아닙니다) (정말로) (여기) (세존이시여), (아니 존재합니다) (그) (무엇이건) (법이) (그) (여왕래-아라한에 의해) (완전한 깨달음을 얻은 이가) (들어올린 것이). (세존께서) (말하셨다): (그) (어떤 것이라도) (수부티여) (보살이) (이와같이) (말하겠다면): (내가) (땅-배열을) (만들 것이니), (그는) (아니 진실을) (말하는 것이다). (그) (무슨) (이유인가)?

 

Ksetra-vyuhah ksetra-vyuhah iti. Subhutia, avyuhas, tai Tathagata-ina bhasitah.

Tena ucyante ksetra-vyuha iti. Tasmat tarhi Subhutia bodhisattva-ina mahasattva-ina evam apratisthitam cittam utpadayitavyam, yat na kvacit pratisthitam cittam utpadayitavyam. Na rupa-pratisthitam cittam utpadayitavyam, na sabda-gandha-rasa-sprastavya-dharma-pratisthitam cittam utpadayitavyam.

=(land-arrangement ) (land-arrangement ) (thus). (subhuti !), (not arrangement), (it that) (‘he who comes and goes in the same way-to advance !) (to be spoken). (therefore) (to be spoken) (land-arrangement) (thus). (therefore) (at that time) (subhuti !) (bodhisattva to advance !) (great being to advance !) (thus) (not placed) (thinking) (produced gone imperishable), (that) (not) (any place) (placed) (thinking) (produced  gone imperishable). (not) (shapes-placed) (thinking) (produced  gone imperishable), (not) (sound-smell-taste-touch-law placed) (thinking) (produced  gone imperishable).

=(땅-배열) (땅-배열이라고) (이와같이). (수부티여), (아니 배열이다), (그) (여왕래에 의해) (말하여진 것들이). (그러므로) (말하여지는데) (땅-배열이라고) (이와같이). (그러므로) (그때에) (수부티여) (보살에 의해) (위대한 존재에 의해) (이와같이) (아니 위치하여 있다는) (생각을) (만들어라), (그) (아니다) (어떤 장소에) (위치하는) (생각을) (만드는 것이). (아니다) (형태에 위치한) (생각을) (만드는 것이), (아니다) (성-향-미-촉-법에 위치한) (생각을) (만드는 것이). 

 

Tat yatha api nama, Subhutia, purusah bhavait, upa-ita-kayah maha-kayah, yat ta sya evam rupai atma-bhavah syat, tad yatha api nama Sumeruh parvata-raja. Tat kim manyase Subhutia, api nu mahan sah atma-bhavah bhavait? Subhutih aha: mahan, sah! bhagavan.

=(it) (as) (also) (named), (subhuti !), (a man) (being to go going), (furnished with-the body) (great-the body), (that) (his) (thus) (shapes  to go) (self-being) (to be), (it) (as) (also) (named) (sumeru) (a mountain-a king). (it) (what?) (to think oneself to be to go) (subhuti !), (also) (indeed) (great) (it) (self-being) (becoming to go going)? (subhuti) (to speak): (great), (it)! (the Hoy). 

=(그) (같이) (또한) (이름하여), (수부티여), (한 남자가) (있다면), (갖춘 몸은) (큰-몸이다), (그) (그의) (이와같이) (형태에) (자아-존재가) (있다면), (그) (같이) (또한) (이름하여) (수메루) (산-왕과 같다). (그) (무엇이라) (생각하는가) (수부티여!), (또한) (정말로) (큰) (그) (자아-존재가) (되겠는가)? (수부티가) (말했다): (큽니다), (그것이)! (세존이시여).

 

Mahan sugatah. sah atma-bhavah bhavait. Tat kasya hetuah? Atma-bhavah atma-bhavah iti. Bhagavan, na bhavah, sah Tathagata-ina bhasitah. Ta-ina ucyate, aatma-bhavah iti. Na hi bhagavan sah bhavah, na abhavah. Ta-ina-ucyate, atma-bhavah iti.

=(great) (going well). (it) (self-being) (becoming to go going). (it) (what?) (cause)? (self-being) (self-being) (thus). (the Holy), (not) (being), (it) (‘he who comes and goes in the same way-to advance !) (spoken). (therefore) (to be spoken), (not self-being) (thus). (not) (indeed) (the Holy) (it) (being), (not) (not being). (therefore-to be spoken), (self-being) (thus).

=(큽니다) (잘 가신이여). (그) (자아-존재가) (되겠습니다). (그) (무슨) (이유인가)? (자아-존재) (자아-존재이라고) (이와같이). (세존이시여), (아닙니다) (존재가), (그) (여왕래에 의해) (말하여진 것이). (그러므로) (말해여진다), (아니 자아-존재라고) (이와같이). (아닙니다) (정말로) (세존이시여) (그) (존재가), (아닙니다) (아니 존재도), (그러므로) (말하여진다), (자아-존재라고) (이와같이).

 

 

姚秦 天竺三藏 鳩摩羅什 漢譯

() Alex Johnson 英譯

(()) Edward Conze 英譯

 

Bhagavan aha: Tat kim manyase Subhute, asti sah kahcid dharmah, yas tathagata-ina dipamkarasya tathagatasya-arhatah samyaksambuddhasya-antikat udgrhitah? Subhutir aha: Na hidam Bhagavan, na-asti sa kascid dharmo yas Tathagatena Dipankarasya Tathagatasya-arhatah samyaksambuddhasya-antikad udgrhitah. Bhagavan aha: Yah kascit Subhutia bodhisattva evam vadait: Aham ksetra-vyuhan nispadayisyami-iti, sa vitatham vadait. Tat kasya hetuah?

Ksetra-vyuhah ksetra-vyuhah iti. Subhutia, avyuhas, tai Tathagata-ina bhasitah.

Ta-ina ucyante ksetra-vyuha iti. Tasmat tarhi Subhutia bodhisattva-ina mahasattva-ina evam apratisthitam cittam utpadayitavyam, yat na kvacit pratisthitam cittam utpadayitavyam. Na rupa-pratisthitam cittam utpadayitavyam, na sabda-gandha-rasa-sprastavya-dharma-pratisthitam cittam utpadayitavyam.

Tat yatha api nama, Subhutia, purusah bhavait, upa-ita-kayah maha-kayah, yat ta sya evam rupai atma-bhavah syat, tad yatha api nama Sumeruh parvata-raja. Tat kim manyase Subhutia, api nu mahan sah atma-bhavah bhavait? Subhutih aha: mahan, sah! bhagavan.

Mahan sugatah. sah atma-bhavah bhavait. Tat kasya hetuah? Atma-bhavah atma-bhavah iti. Bhagavan, na bhavah, sah Tathagata-ina bhasitah. Ta-ina ucyate, aatma-bhavah iti. Na hi bhagavan sah bhavah, na abhavah. Ta-ina-ucyate, atma-bhavah iti.

 

10. 莊嚴淨土分

佛告須菩提. “於意云何, 如來, 昔在燃燈佛所, 於法, 有所得不?”

“不也, 世尊. 如來, 在燃燈佛所, 於法, 實無所得.”

“須菩提, 於意云何, 菩薩, 莊嚴佛土不?”

“不也, 世尊. 何以故, 莊嚴佛土者, 卽非莊嚴, 是名莊嚴.”

“是故, 須菩提, 諸菩薩摩訶薩, 應如是生淸淨心, 不應住色生心, 不應住聲香味觸法生心, 應無所住, 而生其心. 須菩提, 譬如有人, 身如須彌山王, 於意云何, 是身爲大不?”

須菩提言, “甚大, 世尊. 何以故, 佛說非身, 是名大身.”

 

(The Buddha then continued, "What do you think, Subhuti? When I was in a previous life, with Dipankara Buddha, did I receive any definite teaching or attain any degree of self-control, whereby I later became a Buddha?" "No, honorable one. When you were a disciple of Dipankara Buddha, in truth, you received no definite teaching, nor did you attain any definite degree of self-control." "Subhuti, know also that if any Buddha would say, 'I will create a paradise,' he would speak falsely. Why? Because a paradise cannot be created nor can it not be uncreated."

"A disciple should develop a mind which is in no way dependent upon sights, sounds, smells, tastes, sensory sensations or any mental conceptions. A disciple should develop a mind which does not rely on anything." "Therefore, Subhuti, the minds of all disciples should be purified of all thoughts that relate to seeing, hearing, tasting, smelling, touching, and discriminating. They should use their minds spontaneously and naturally, without being constrained by preconceived notions arising from the senses." "Suppose, Subhuti, a man had an enormous body. Would the sense of personal existence he had also be enormous?" "Yes, indeed, Buddha," Subhuti answered. "His sense of personal existence would be enormous. But the Buddha has taught that personal existence is just a name, for it is in fact neither existence nor non-existence. So it only has the name 'personal existence'.")

 

((The Lord asked: What do you think, Subhuti, is there any dharma which the Tathagata has learned from Dipankara, the Tathagata, the Arhat, the Fully Enlightened One? Subhuti replied: Not so, O Lord, there is not. The Lord said: If any Bodhisattva would say, 'I will create harmonious Buddhafields', he would speak falsely. And why? 'The harmonies of Buddhafields, the harmonies of Buddhafields', Subhuti, as no-harmonies have they been taught by the Tathagata. Therefore he spoke of 'harmonious Buddhafields'. Therefore then, Subhuti, the Bodhisattva, the great being, should produce an unsupported thought, i.e. a thought which is nowhere supported, a thought unsupported by sights, sounds, smells, tastes, touchables or mind-objects. Suppose, Subhuti, there were a man endowed with a body, a huge body, so that he had a personal existence like Sumeru, king of mountains. Would that, Subhuti, be a huge personal existence? Subhuti replied: Yes, huge, O Lord, huge, O Well-Gone, would his personal existence be. And why so? 'Personal existence, personal existence', as no-existence has that been taught by the Tathagata; for not, O Lord, is that existence or non-existence. Therefore is it called 'personal existence'.))

 

 

 

영역 금강경

 

https://diamond-sutra.com/read-the-diamond-sutra-here/diamond-sutra-chapter-10/

 

 

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