2025. 3. 14. 13:55ㆍSelf Heal
Opening Invocation
Homage to the Diamond Prajñāpāramitā Sutra
Namo Diamond Prajñāpāramitā Sutra, Namo Diamond Prajñāpāramitā Sutra, Namo Diamond Prajñāpāramitā Sutra
Opening Verse
The supremely profound and subtle Dharma,
Rarely encountered in hundreds of thousands of millions of eons,
Now that I hear this sutra and can uphold it,
I vow to understand the Tathāgata’s true meaning.
Mantra of the Dharma Assembly
Om Aranam Arada, Om Aranam Arada, Om Aranam Arada
1. The Occasion of the Dharma Assembly
Thus have I heard:
At one time, the Buddha was staying at the Jetavana Anāthapiṇḍika’s Park in the kingdom of Śrāvastī, together with a great assembly of 1,250 monks.
When it was time for the meal, the World-Honored One put on his robe, took his alms bowl, and entered the city of Śrāvastī to collect alms, going from house to house.
After collecting alms, he returned to his dwelling, completed his meal, put away his robe and bowl, washed his feet, arranged his seat, and sat down.
2. Subhūti Requests the Teaching
At that time, the Elder Subhūti, who was among the assembly, rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms in reverence, and addressed the Buddha:
"Rare and wondrous it is, Tathāgata, that you care for all bodhisattvas and entrust them with your instructions. World-honoured One, how should a virtuous man or woman who has given rise to the mind of anuttarā-samyak-saṃbodhi abide in that awakened mind, and how should they subdue their afflicted mind?"
The Buddha said:
"Well said, well said, Subhūti! As you have said, the Tathāgata cares for all bodhisattvas and entrusts them with instructions. Now listen carefully, for I shall explain this to you. A virtuous man or woman who has given rise to the mind of anuttarā-samyak-saṃbodhi should abide in their awakened mind thus and subdue their afflicted mind thus."
"Yes, World-Honored One, I eagerly wish to hear it."
3. The True Principle of the Mahayana
The Buddha said to Subhūti:
"All bodhisattva mahāsattvas should subdue their afflicted minds in this way:
‘All kinds of sentient beings—whether born from eggs, wombs, moisture, or transformation; whether with form or without form; whether with thought, without thought, or neither with nor without thought—I shall lead them all to the nirvana of liberation and deliver them.’
Yet, even though countless sentient beings are thus delivered, in truth, not a single sentient being is delivered.
Why is this, Subhūti? Because if a bodhisattva holds notions of a ‘self,’ ‘others,’ ‘sentient beings,’ or ‘longevity,’ they are not a bodhisattva."
4. The Wondrous Practice-Without Abiding
"Furthermore, Subhūti, a bodhisattva, should practice giving without abiding by any phenomenon. They should provide without abiding by form and not accept sound, smell, taste, touch, or any phenomenon while giving.
Subhūti, a bodhisattva, should give in this way without abiding by appearances. Why? Because if a bodhisattva gives without abiding in appearances, their merit is so vast that it cannot be measured by thought.
Subhūti, what do you think? Can the emptiness of the eastern direction be fully measured by thought?"
"No, it cannot, World-Honored One."
"Subhūti, can the emptiness of the southern, western, northern, intermediate directions, or the emptiness above and below be fully measured by thought?"
"No, it cannot, World-Honored One."
"Subhūti, the merit of a bodhisattva who gives without abiding in appearances is likewise immeasurable by thought. Subhūti, a bodhisattva should abide as taught."
5. Seeing the Truth of Reality
"Subhūti, what do you think? Can the Tathāgata be seen through his physical form?"
"No, World-Honored One, the Tathāgata cannot be seen through his physical form. Why? Because the form that the Tathāgata speaks of is not truly form."
The Buddha said to Subhūti:
"All phenomena are illusory. If you see all phenomena as untrue forms, then you see the Tathāgata."
6. True Faith in the Final Age Is Rare
Subhūti said to the Buddha:
"World-Honored One, will there be sentient beings who, upon hearing such words or verses, can give rise to true faith?"
The Buddha said to Subhūti:
"Do not say such things. Even 2,500 years after the Tathāgata has passed, there will be those who uphold the precepts and cultivate merit, capable of giving rise to faith in these words and verses and regarding them as genuine.
Know this: Such a person has not only firmly planted goodness under one, two, three, four, or five Buddhas but has already established sacred roots of goodness under countless millions of Buddhas. Hearing these verses will give rise to pure faith in a single moment of thought.
Subhūti, the Tathāgata, fully knows and sees that all such sentient beings will attain immeasurable merit in this way.
Why? Because these sentient beings no longer hold notions of a ‘self,’ ‘others,’ ‘sentient beings,’ or ‘longevity,’ nor do they hold notions of truth or false teachings.
Why? If these sentient beings grasp at any appearance in their minds, they will cling to notions of a ‘self,’ ‘others,’ ‘sentient beings,’ or ‘longevity.’ If they grasp the idea of truth, they will still be caught in notions of a ‘self,’ ‘others,’ ‘sentient beings,’ or ‘longevity.’ And if they grasp the idea of false teachings, they will likewise be caught in those same notions.
Therefore, you should neither cling to actual teachings nor false teachings. This is why I have always told you monks: ‘Know that the Dharma I teach is like a raft. Even the truth must be let go of, how much more so false teachings?’"
7. Nothing Attained, Nothing Spoken
"Subhūti, what do you think? Has the Tathāgata attained anuttarā-samyak-saṃbodhi? Has the Tathāgata spoken any Dharma?"
Subhūti said:
"As I understand the meaning of what the Buddha has said, there is no fixed truth called anuttarā-samyak-saṃbodhi, nor has the Tathāgata spoken any fixed Dharma.
Why? The truth spoken by the Tathāgata cannot be grasped or expressed; it is neither truth nor non-truth.
Why? Because all enlightened sages and saints differ from others due to their transcendence of the relative world through the unconditioned absolute Dharma."
8. All Arises from This Truth
"Subhūti, what do you think? If a person filled the trichiliocosm with the seven treasures and gave them widely in charity, how great would their merit be?"
Subhūti said:
"Very great, World-Honored One. Why? Because this merit is not the inherent nature of merit, the Tathāgata says it is a great merit."
The Buddha said:
"If another person upheld even just four lines from this sutra and explained them to others, their merit would far surpass the former.
Why, Subhūti? Because the anuttarā-samyak-saṃbodhi of all Buddhas arises from this sutra. Subhūti, called the ‘Buddha’s Dharma,’ is not truly the Buddha’s Dharma."
9. The Absolute Dharma Is Not a Being
"Subhūti, what do you think? Would a stream-enterer think, ‘I have attained the fruit of stream-entry’?"
Subhūti said:
"No, World-Honored One. Why? Because ‘stream-enterer’ is merely a name for entering the flow of the holy ones, yet in reality, nothing is entered—neither form, sound, smell, taste, touch, nor any phenomenon. It is only called ‘stream-enterer.’"
"Subhūti, what do you think? Would a once-returner think, ‘I have attained the fruit of once-returning’?"
Subhūti said:
"No, World-Honored One. Why? Because ‘once-returner’ is merely a name for one who returns once, yet in reality, there is no thought of going or returning. It is only called ‘once-returner.’"
"Subhūti, what do you think? Would a non-returner think, ‘I have attained the fruit of non-returning’?"
Subhūti said:
"No, World-Honored One. Why? Because ‘non-returner’ is merely a name for one who does not return, yet in reality, there is no thought of not returning. It is only called ‘non-returner.’"
"Subhūti, what do you think? Would an arhat think, ‘I have attained the path of an arhat’?"
Subhūti said:
"No, World-Honored One. Why? Because if an arhat thought, ‘I have attained the path of an arhat,’ they would be clinging to notions of a ‘self,’ ‘others,’ ‘sentient beings,’ or ‘longevity.’
World-honoured One, you have said I am foremost among those who have attained the samādhi free from contention, the first among those who have abandoned desire as an arhat. Yet, World-Honored One, I do not think, ‘I am an arhat who has abandoned desire.’
World-honoured One, if I thought, ‘I have attained the path of an arhat,’ you would not have said that Subhūti delights in the practice of solitude. Because Subhūti truly has no thought of practicing solitude, you have said that Subhūti delights in the practice of solitude."
10. Adorning a Pure Land
The Buddha said to Subhūti:
"Subhūti, what do you think? Did the Tathāgata attain any truth while in the presence of Dīpaṃkara Buddha in the past?"
"No, World-Honored One. The Tathāgata did not attain any truth while in the presence of Dīpaṃkara Buddha."
"Subhūti, what do you think? Does a bodhisattva adorn a Buddha-land?"
"No, World-Honored One. Why? Because the adornment of a Buddha-land by a bodhisattva is not truly adornment; it is merely called ‘adornment.’"
"Therefore, Subhūti, all bodhisattva mahāsattvas should give rise to a pure mind in this way. They should not give rise to a mind abiding in form, nor should they give rise to a mind abiding in sound, smell, touch, or any phenomenon.
Subhūti, for example, if a person’s body were as large as Mount Sumeru, what do you think? Would that body be considered significant?"
Subhūti said:
"Very large, World-Honored One. Why? Because the Buddha has said that what is not a body is called a ‘large body.’"
11. Immeasurable Great Merit
"Subhūti, if there were as many Ganges Rivers as grains of sand in the Ganges, what do you think? Would the sands in all those Ganges Rivers be numerous?"
Subhūti said:
"Very numerous, World-Honored One. Even the number of Ganges Rivers alone would be countless, how much more so the sands within them?"
The Buddha said:
"Subhūti, I now tell you truly: If a virtuous man or woman filled as many trichiliocosms as there are sands in those Ganges Rivers with the seven treasures and gave them widely in charity, how great would their merit be?"
Subhūti said:
"Exceedingly great, World-Honored One."
The Buddha said to Subhūti:
"If a virtuous man or woman upheld even just four lines from this sutra and explained them to others, their merit would be immeasurably greater than the former."
12. Revering the True Teaching
"Furthermore, Subhūti, if even just four lines from this sutra are explained, know this: That place will be one where all beings of the world—gods, humans, and asuras—should make offerings, as they would to a Buddha’s stupa or temple. How much more so if a person can fully uphold, read, and recite this sutra?
Subhūti, know this: Such a person has attained the highest, most supreme, and rare truth. Wherever this sutra is present, it is as if the Buddha is there, or as if a revered disciple of the Buddha is there."
13. Upholding It According to the Dharma
At that time, Subhūti said to the Buddha:
"World-Honored One, what should this sutra be called, and how should we uphold it?"
The Buddha said to Subhūti:
"This sutra is called the Diamond Prajñāpāramitā Sutra, and you should uphold it as such.
Why? Because the prajñāpāramitā (perfection of wisdom) spoken of by the Tathāgata is not truly prajñāpāramitā—it is merely called ‘prajñāpāramitā.’
Subhūti, what do you think? Has the Tathāgata spoken any truth?"
Subhūti said to the Buddha:
"World-Honored One, the Tathāgata has not spoken anything."
"Subhūti, what do you think? Are the countless particles of dust in the trichiliocosm numerous?"
Subhūti said:
"Very numerous, World-Honored One."
The Buddha said:
"Subhūti, the Tathāgata says that all these dust particles are not truly dust—they are merely called ‘dust.’ The Tathāgata says that a world is not truly a world but merely called a ‘world.’
Subhūti, what do you think? Can the Tathāgata be seen through the thirty-two marks of a great being?"
"No, World-Honored One. The Tathāgata cannot be seen through the thirty-two marks of a great being. Why? Because the thirty-two marks of a great being spoken of by the Tathāgata are not truly marks—they are merely called ‘marks.’"
The Buddha said:
"Subhūti, if a virtuous man or woman gave away as many lives as there are sands in the Ganges River in charity, and another person upheld even just four lines from this sutra and explained them to others, the latter’s merit would be far greater than the former."
14. "Tranquil cessation free from all forms"
At that time, Subhūti, upon hearing the words of this sutra, deeply realized its meaning, shed tears, and wept sorrowfully. He then spoke to the Buddha:
"Truly extraordinary, World-Honored One! That the Buddha expounds such a profoundly deep sutra—I, in all my past lives up to this moment, with the eye of wisdom I have cultivated, have never heard such a sutra before. World-honoured One, if a person hears this sutra and gives rise to pure faith, then the realm of true reality will manifest for them. It should be known that such a person has surely attained the most extraordinary merit. World-honoured One, this realm of true reality is not a phenomenon or a concept, and therefore, the Tathāgata has named it 'the realm of true reality.' Yet, World-Honored One, for me to hear this sutra, believe it, understand it, and uphold it is not difficult. However, if, in the future, 2,500 years from now, there are sentient beings who hear this sutra, believe it, understand it, and uphold it, those people will genuinely be the most extraordinary.
Why is this so? Because the notion of a 'self' is not an absolute concept, nor are the notions of 'others,' 'sentient beings,' or 'longevity' absolute concepts. Why? Because what is called a 'Buddha' is precisely that which has let go of all concepts entirely."
The Buddha said to Subhūti:
"So it is, so it is. If there is again a person who hears this sutra and is neither shocked, frightened, nor fearful, know this: such a person is truly extraordinary. Why is this so, Subhūti? The supreme perfection (paramita) that the Tathāgata speaks of is not the supreme perfection—it is merely called 'supreme perfection.' Subhūti, the perfection of patience that the Tathāgata speaks of is not the perfection of patience—it is merely called 'perfection of patience.' Why is this so, Subhūti? When, in the past, King Kali dismembered my body, at that time, I had no notion of a 'self,' no notion of 'others,' no notion of 'sentient beings,' and no notion of 'longevity.' When my limbs were severed joint by joint, if I had held notions of a 'self,' 'others,' 'sentient beings,' or 'longevity,' I would surely have given rise to anger and resentment. Subhūti, recall also that in the past, for five hundred lifetimes, I practiced as a sage of patience. Even then, I had no notion of a 'self,' no notion of 'others,' 'sentient beings,' and no notion of 'longevity.'
Therefore, Subhūti, a bodhisattva, should let go of all concepts and awaken the mind of unsurpassed, complete, perfect enlightenment (anuttarā-samyak-saṃbodhi). They should not give rise to a mind attached to forms, nor should they give rise to a mind connected to sounds, smells, tastes, touches, or any phenomena. They should give rise to a mind that abides nowhere. Even if there is abiding in the mind, it is not genuinely abiding. Thus, the Tathāgata says that a bodhisattva should give charity without being attached to forms. Subhūti, a bodhisattva, should provide in this way to benefit all sentient beings. Yet the Tathāgata says that all concepts are not concepts, and all sentient beings are not sentient beings.
Subhūti, the Tathāgata, speaks the truth, one who speaks reality, one who speaks what is, one who does not speak falsehood, and one who does not say otherwise.
Subhūti, the truth that the Tathāgata has attained—this Dharma—is neither real nor unreal. Subhūti, if a bodhisattva gives charity while their mind abides by some phenomenon, it is like a person in darkness who cannot see anything. But if a bodhisattva gives charity without their mind abiding in any phenomenon, it is like a person with clear eyes seeing all sorts of things distinctly in the bright sunlight.
Subhūti, in the future, if there is a virtuous man or woman who can uphold, read, and recite this sutra, the Tathāgata, with the wisdom of a Buddha, will fully know and fully see that person. They will all attain immeasurable, boundless merit."
"15. The Merit of Upholding the Sutra":
"Subhūti, suppose a virtuous man or woman, in the morning, gives away as many bodies as there are grains of sand in the Ganges River, then at noon again gives away as many bodies as there are grains of sand in the Ganges River, and in the evening once more gives away as many bodies as there are grains of sand in the Ganges River—performing such acts of giving with their bodies for countless hundreds of thousands of millions of eons. If, however, there is another person who hears this sutra and gives rise to faith without resistance, the merit of that person would surpass the former. How much more so if they copy this sutra, uphold it, read it, recite it, and explain it to others?
Subhūti, to summarize, this sutra possesses inconceivable, immeasurable, and boundless merit. The Tathāgata has expounded this sutra for those who have set forth on the Great Vehicle (Mahayana) and for those who have set forth on the Supreme Vehicle. If there is a person who can uphold this sutra, read it, recite it, and widely explain it to others, the Tathāgata fully knows and fully sees that person. Such a person will attain merit that is immeasurable, inexpressible, limitless, and beyond comprehension. These people are the ones who bear the Tathāgata’s unsurpassed, complete, perfect enlightenment (anuttarā-samyak-saṃbodhi). Why is this so, Subhūti? Those who delight in the teachings of the Lesser Vehicle (Hinayana) cling to the notion of a 'self,' the notion of 'others,' the notion of 'sentient beings,' and the notion of 'longevity.' Thus, they cannot hear, understand, read, recite, or explain this sutra to others.
Subhūti, wherever this sutra is present, is where all beings of the world—gods, humans, and asuras—should make offerings. Know that place is equivalent to a stupa worthy of reverence. All should pay homage, circumambulate it, and scatter various flowers and incense there."
16. Purifying and clarifying the storehouse of karma
"Furthermore, Subhūti, if a virtuous man or woman upholds this sutra, reads it, and recites it, and as a result is despised or insulted by others, know that this person, due to the karmic offences of past lives, was destined to fall into an evil realm. However, by being despised by others in this present life, those past karmic offences are extinguished, and they will surely attain unsurpassed, complete, perfect enlightenment (anuttarā-samyak-saṃbodhi).
Moreover, suppose there is yet another person who, in the future, during the final age, can uphold this sutra, read it, and recite it. In that case, the merit they gain will far exceed the merit I accrued by offering to all the Buddhas—surpassing it not by a hundredth part but by a millionth, billionth, or any mathematical comparison.
Subhūti, if I were to fully describe the merit gained by a virtuous man or woman who, in the final age to come, upholds and recites this sutra, some people, upon hearing it, might become confused, doubtful and unable to believe it. Subhūti, you should know this: the meaning of this sutra is beyond conception, and its rewards are immeasurably vast."
17. Ultimately, there is no self
At that time, Subhūti addressed the Buddha:
"World-Honored One, how should a virtuous man or woman who has given rise to the mind of unsurpassed, complete, perfect enlightenment (anuttarā-samyak-saṃbodhi) abide in that awakened mind, and how should they subdue the mind of affliction?"
The Buddha said to Subhūti:
"If a virtuous man or woman has given rise to the mind of anuttarā-samyak-saṃbodhi, they should give rise to this thought: 'I will liberate all sentient beings.' Yet, having liberated all sentient beings, they should understand that, in reality, no sentient being has been liberated. Why is this so, Subhūti? Because if a bodhisattva holds to the notion of a 'self,' the notion of 'others,' the notion of 'sentient beings,' or the notion of 'longevity,' they are not a bodhisattva. Subhūti, the reason is that this awakening of anuttarā-samyak-saṃbodhi arises precisely in no fixed truth."
"Subhūti, what do you think? Was there some truth that the Tathāgata attained in the presence of Dīpaṃkara Buddha by which he realized anuttarā-samyak-saṃbodhi?"
"No, World-Honored One. As I understand the meaning of what the Buddha had taught, when you were in the presence of Dīpaṃkara Buddha, there was no specific truth by which you attained anuttarā-samyak-saṃbodhi."
The Buddha said:
"So it is, Subhūti. Indeed, it is in the realm where there is no fixed truth that the Tathāgata attained anuttarā-samyak-saṃbodhi. Subhūti, if there had been some fixed truth by which the Tathāgata attained anuttarā-samyak-saṃbodhi, then Dīpaṃkara Buddha would not have bestowed upon me the prediction, saying, 'In a future age, you will surely become a Buddha named Śākyamuni.' It is precisely because I attained anuttarā-samyak-saṃbodhi in the realm where there is no fixed truth that Dīpaṃkara Buddha bestowed this prediction upon me, saying, 'In a future age, you will surely become a Buddha, and your name will be Śākyamuni.'
Why is this so? Because 'Tathāgata' means one in accord with the suchness (tathatā) of all phenomena. Therefore, Subhūti, even if someone says that the Tathāgata attained anuttarā-samyak-saṃbodhi, in reality, the Tathāgata attained it in the realm where there is no fixed truth. Subhūti, in the anuttarā-samyak-saṃbodhi that the Tathāgata has attained, there is neither reality nor unreality. Thus, the Tathāgata says that all phenomena are the Buddha’s Dharma. Subhūti called 'all phenomena' is not truly 'all phenomena'—it is merely named 'all phenomena.' Subhūti, it is like a person’s body being exceedingly large."
Subhūti said:
"World-Honored One, when the Tathāgata speaks of a person’s body being exceedingly large, it is not truly a large body—it is merely called a 'large body.'"
The Buddha said:
"So it is, Subhūti. A bodhisattva is the same. If someone says, 'I have liberated countless sentient beings,' they cannot be called a bodhisattva. Why is this so, Subhūti? Because one who does not cling to any fixed truth in their mind is called a bodhisattva. Therefore, the Tathāgata says that in all phenomena, there is no 'self,' no 'others,' no 'sentient beings,' and no 'longevity.' Subhūti, if a bodhisattva says, 'I will adorn a Buddha-land,' they cannot be called a bodhisattva. Why? Because the adornment of a Buddha-land, as spoken of by the Tathāgata, is not truly adornment—it is merely called 'adornment.' Subhūti, if a bodhisattva thoroughly penetrates the truth of no-self, the Tathāgata will call that person a true bodhisattva, a great being (mahāsattva)."
18. See all as one
"Subhūti, what do you think? Does the Tathāgata possess the physical eye?"
"Yes, World-Honored One, the Tathāgata possesses the physical eye."
"Subhūti, what do you think? Does the Tathāgata possess the divine eye?"
"Yes, World-Honored One, the Tathāgata possesses the divine eye."
"Subhūti, what do you think? Does the Tathāgata possess the wisdom eye?"
"Yes, World-Honored One, the Tathāgata possesses the wisdom eye."
"Subhūti, what do you think? Does the Tathāgata possess the Dharma's eye?"
"Yes, World-Honored One, the Tathāgata possesses the Dharma's eye."
"Subhūti, what do you think? Does the Tathāgata possess the Buddha's eye?"
"Yes, World-Honored One, the Tathāgata possesses the Buddha's eye."
"Subhūti, what do you think? Has the Tathāgata ever spoken of the countless grains of sand in the Ganges River?"
"Yes, World-Honored One, the Tathāgata has spoken of the sands of the Ganges."
"Subhūti, what do you think? If there were as many Buddha worlds as grains of sand in the Ganges River, would you say those are numerous?"
"Exceedingly numerous, World-Honored One."
The Buddha said to Subhūti:
"The Tathāgata fully knows the minds of all sentient beings in those numerous worlds. Why is this so? Because all minds that the Tathāgata speaks of are not truly minds—they are merely called 'minds.' The reason, Subhūti, is that the mind of the past cannot be grasped, the mind of the present cannot be grasped, and the mind of the future cannot be grasped."
19. Universally transform the realm of Dharma
At that time, Subhūti, whose name means "Bright Wisdom," addressed the Buddha:
"World-Honored One, in the future, will there be any sentient beings who, upon hearing these words of truth, can give rise to a mind of faith?"
The Buddha said:
"Subhūti, do not speak of 'sentient beings' or 'not sentient beings.' Why is this so? Subhūti, what is called 'sentient beings' is spoken of by the Tathāgata as 'not sentient beings'—it is merely named 'sentient beings.'"
20. The Tathāgata of the Dharma Body, free from the form body
"Subhūti, what do you think? If a person were to fill the trichiliocosm (three thousand great thousand worlds) with the seven treasures and give them away widely in charity, would the merit gained by this person due to this cause be great?"
"Yes, World-Honored One, this person would gain exceedingly great merit due to this cause."
The Buddha said to Subhūti:
"Subhūti, if merit were something truly substantial, the Tathāgata would not say that great merit is gained. It is precisely because merit is inherently insubstantial that the Tathāgata says that great merit is gained."
21. "The Teaching Beyond Words" 또는 "The Dharma Expounded Without Speech"
"Subhūti, do not say this: 'The Tathāgata thinks that there is a Dharma of truth that I have spoken.' Why? Because if someone says, 'The Tathāgata has spoken a Dharma of truth,' this becomes a slander against the Tathāgata, for they do not understand the meaning of what I have said. Subhūti, to speak of truth is to speak of the absence of truth—it is merely called 'speaking of truth.'"
At that time, Subhūti, whose name means "Bright Wisdom," addressed the Buddha:
"World-Honored One, in the future, will there be any sentient beings who, upon hearing these words of truth, can give rise to a mind of faith?"
The Buddha said:
"Subhūti, do not speak of 'sentient beings' or 'not sentient beings.' Why is this so? Subhūti, what is called 'sentient beings' is spoken of by the Tathāgata as 'not sentient beings'—it is merely named 'sentient beings.'"
22. "There is Nothing to Attain in Truth":
Subhūti addressed the Buddha:
"World-Honored One, when the Buddha attained unsurpassed, complete, perfect enlightenment (anuttarā-samyak-saṃbodhi), it is as though nothing was attained."
The Buddha said:
"So it is, Subhūti. What I call anuttarā-samyak-saṃbodhi is merely a name. It is in the realm where not the slightest trace of any truth remains, and where I have attained nothing, that it is called anuttarā-samyak-saṃbodhi."
23. "Cultivate Goodness with a Pure Mind":
"Furthermore, Subhūti, this truth is equal, with no high or low, and thus it is called anuttarā-samyak-saṃbodhi (unsurpassed, complete, perfect enlightenment). By cultivating all virtuous Dharmas without the notions of a 'self,' 'others,' 'sentient beings,' or 'longevity,' one attains anuttarā-samyak-saṃbodhi. Subhūti, what is called 'virtuous Dharma' is spoken of by the Tathāgata as not truly being 'virtuous Dharma'—it is merely named 'virtuous Dharma.'"
24. "Merit and Wisdom Cannot Be Compared":
"Subhūti, suppose a person were to take heaps of the seven treasures, as vast as Mount Sumeru, the king of mountains in all the trichiliocosms (three thousand great thousand worlds), and give them widely in charity. If, however, another person were to uphold, read, recite, and expound to others even just a four-line verse from this Prajñāpāramitā Sutra, the merit of the former would not amount to even a hundredth part of the latter, nor a hundred-thousand-millionth part, nor could it compare even if all possible numerical measures were gathered together."
25. Transforming Others, Yet Nothing Is Done
"Subhūti, what do you think? Do not say that the Tathāgata thinks, 'I must liberate sentient beings.' Subhūti, do not entertain such a thought. Why? Because, in reality, there are no sentient beings for the Tathāgata to liberate. If there were sentient beings for the Tathāgata to liberate, it would mean the Tathāgata holds notions of a 'self,' 'others,' 'sentient beings,' and 'longevity.' Subhūti, when the Tathāgata speaks of a 'self,' it means there is no such thing as a 'self'—only ordinary people speak of a 'self.' Subhūti, what is called an 'ordinary person' is spoken of by the Tathāgata as not truly an 'ordinary person'—it is merely named 'ordinary person.'"
26. The Dharma Body Is Not a Being
"Subhūti, what do you think? Can the Tathāgata be seen through the thirty-two marks of a great being?"
Subhūti replied: "Yes, the Tathāgata can be seen through the thirty-two marks of a great being."
The Buddha said: "Subhūti, if the Tathāgata could be seen through the thirty-two marks of a great being, then a wheel-turning sage king would also be a Tathāgata."
Subhūti addressed the Buddha: "World-Honored One, as I understand the meaning of what the Buddha has said, the Tathāgata cannot be seen through the thirty-two marks of a great being."
At that time, the World-Honored One spoke this verse:
'If one seeks me through form or searches for me through sound,
They walk a perverse path and will never see the Tathāgata.'"
27. It Is Not Utterly Non-Existent
"Subhūti, if you think that the Tathāgata attained anuttarā-samyak-saṃbodhi because he lacks the perfected marks, does not entertain such a thought. Please do not say that the Tathāgata attained anuttarā-samyak-saṃbodhi because he lacks perfect marks. Subhūti, if you think that one who has given rise to the mind of anuttarā-samyak-saṃbodhi asserts that all phenomena are cut off and utterly non-existent, do not entertain such a thought. Why? Because the one who has given rise to the mind of anuttarā-samyak-saṃbodhi does not say that all phenomena are cut off and utterly non-existent as the truth."
28. Neither Receiving Nor Craving
"Subhūti, if a bodhisattva were to give away the seven treasures filling as many worlds as there are grains of sand in the Ganges River, and if another person realizes the truth of no-self in all phenomena and attains enlightenment, the merit of this latter bodhisattva would surpass that of the former. Why, Subhūti? Because all bodhisattvas do not receive merit."
Subhūti asked the Buddha: "World-Honored One, how is it that bodhisattvas do not receive merit?"
The Buddha replied: "Subhūti, a bodhisattva does not cling to the merit they have produced. Therefore, it is said that they do not receive merit."
29. The Dignity Is Profound
"Subhūti, if someone says that the Tathāgata comes, goes, sits, or lies down, that person does not understand the meaning of what I have said. Why? Because the Tathāgata neither comes from anywhere nor goes anywhere—thus, he is called the Tathāgata."
30. Truth and Phenomena Are Not Two
"Subhūti, if a virtuous man or woman were to pulverize the trichiliocosm into fine dust, what do you think? Would that fine dust be numerous?"
"Exceedingly numerous, World-Honored One. Why? Because if that fine dust were a real, substantial entity, the Buddha would not have spoken of it as 'fine dust.' What is the reason? The fine dust spoken of by the Buddha is not truly fine dust—it is merely called 'fine dust.' World-honoured One, the trichiliocosm spoken of by the Tathāgata, is not truly a world—it is merely called a 'world.' Why? Because if a world were a real, substantial entity, it would be an absolute, singular form. Yet the absolute, singular form spoken of by the Tathāgata is not truly an absolute, singular form—it is merely called a 'singular form.' Subhūti, an 'absolute, singular form,' cannot be expressed in words; only ordinary sentient beings cling to it."
31. Do Not Give Rise to Views
"Subhūti, if someone says that the Tathāgata has spoken of views such as a 'self,' 'others,' 'sentient beings,' or 'longevity,' what do you think, Subhūti? Does this person correctly understand the truth I have spoken?"
"No, World-Honored One, this person does not understand your spoken truth. Why? Because the views of a 'self,' 'others,' 'sentient beings,' and 'longevity' that the World-Honored One has spoken of are not indeed views of a 'self,' 'others,' 'sentient beings,' or 'longevity.'"
"Subhūti, one who has given rise to the mind of anuttarā-samyak-saṃbodhi, should know, see, believe, and realize all phenomena in this way, without giving rise to the notion of truth. Subhūti, what is called the 'notion of truth' is spoken of by the Tathāgata as not truly a 'notion of truth'—it is merely named a 'notion of truth.'"
32. The Manifested Body Is Not Real
"Subhūti, if a person were to give away the seven treasures filling countless asaṃkhyeya (incalculable) worlds, and if a virtuous man or woman who has given rise to the bodhisattva mind upholds this sutra—even just a four-line verse—recites it, and expounds it to others, their merit would far surpass that of the former. How should one expound it to others? By not being swayed by thoughts or phenomena, remaining in suchness, unmoving. The reason is this:
'All conditioned phenomena are like dreams, illusions, bubbles, shadows,
Like dew or lightning—thus should they be contemplated.'"
Having fully expounded this sutra, the Buddha concluded. The elder Subhūti, along with the monks, nuns, laymen, laywomen, and all the gods, humans, and asuras of the world who heard the Buddha’s words, were filled with great joy, believed, received, and practiced it.
금강반야바라밀진언 (한국어 음역)
[[나모바가바테 프라쥬나파라미타예 옴나타드티타 이일씨 이일씨 미일씨 미일씨 비나얀 비나얀 나모 바가바테 프라드트얌프라티 이리티 이리티 미리티 슈리티 슈리티 우슈리 부유예 부우예 스바하]]
(3번 읽음)
영어로 대략적인 번역
"Homage to the Blessed One, the Perfection of Wisdom!
Om, O Transcendent One, O Victorious One, O Victorious One, O Immaculate One, O Immaculate One,
To the Conqueror, the Conqueror, Homage to the Blessed One, the Supreme Victorious One!
O Radiant One, O Radiant One, O Glorious One, O Glorious One, O Exalted One, O Awakened One, O Awakened One, Svāhā!"
(Recited three times)
해설
- 구성 요소 분석:
- 나모 바가바테 (Namo Bhagavate): "Blessed One에게 경배를"이라는 뜻으로, 부처나 지혜의 완성을 찬양하는 인사입니다.
- 프라쥬나파라미타예 (Prajñāpāramitāye): "반야바라밀(지혜의 완성)에게"라는 뜻으로, 금강경의 핵심 주제인 지혜를 상징합니다.
- 옴 (Om): 힌두교와 불교에서 신성한 소리로, 진언의 시작을 알리는 전통적인 음절입니다.
- 나타드티타, 이일씨, 미일씨, 비나얀 등: 산스크리트어의 음역으로 보이며, "초월자", "승리자", "청정한 자", "정복자" 등의 의미를 가진 칭송으로 해석될 수 있습니다.
- 프라드트얌프라티 (Pradyamprati): "최고의 승리자"로 추정됩니다.
- 이리티, 미리티, 슈리티, 우슈리: "빛나는 자", "영광스러운 자", "고귀한 자" 등으로 해석될 수 있는 찬양의 표현들입니다.
- 부유예, 부우예 (Buddhāya): "깨달은 자(부처)에게"로 보입니다.
- 스바하 (Svāhā): 진언의 끝을 장식하는 소리로, "잘 되기를" 또는 "헌신"을 의미합니다.
- 의미와 목적: 이 진언은 금강경의 가르침을 수행하고 반야바라밀의 공덕을 찬양하며, 깨달음의 경지를 구하는 데 초점을 맞춘 것으로 보입니다. 금강경이 모든 현상과 개념의 공(空)을 강조하듯, 이 진언도 언어와 형상을 초월한 지혜를 상징적으로 표현합니다. 3번 반복하는 것은 불교에서 흔히 행해지는 삼귀의(三皈依)나 삼배(三拜)의 전통과 연결될 수 있습니다.
- 음역의 한계: 제공된 한국어 음역은 산스크리트어 원문을 정확히 반영하지 않을 가능성이 있으며, 발음이 변형되었을 수 있습니다. 정확한 산스크리트어 원문을 알면 더 정밀한 번역이 가능하지만, 여기서는 주어진 텍스트를 기반으로 의역했습니다.
금강심진언 (한국어 음역)
[[옴 오류니 사바하]]
(3번 읽음)
영어 번역
"Om Aruni Svāhā"
(Recited three times)
해설
- 옴 (Om): 신성한 소리로, 우주의 근원을 상징하며 진언의 시작을 알립니다.
- 오류니 (Aruni): 산스크리트어 음역으로 보이며, 정확한 원문은 불분명하지만 "금강(金剛, vajra)" 또는 "아루니"라는 이름과 연관될 수 있습니다. "Vajra"는 단단하고 깨지지 않는 지혜나 깨달음을 상징합니다. 문맥상 "금강심(金剛心)" 즉, "금강 같은 마음"을 나타낼 가능성이 높습니다.
- 사바하 (Svāhā): "잘 되기를" 또는 "헌신"을 의미하며, 진언의 마무리로 흔히 사용됩니다.
- 3번 읽음: 삼귀의나 삼배의 전통처럼, 반복을 통해 마음을 집중하고 공덕을 증장시키는 수행 방식입니다.
이 진언은 간단하면서도 금강경의 핵심인 단단하고 흔들리지 않는 지혜의 마음(금강심)을 상징하는 것으로 해석됩니다.
한문 기원문
원이차공덕 보급어일체 아등여중생 실발보리심 동입금강계 개공성불도
(願以此功德 普及於一切 我等與衆生 悉發菩提心 同入金剛界 開空成佛道)
영어 번역
"May this merit extend universally to all,
So that we, together with all sentient beings,
Fully arouse the mind of enlightenment (bodhicitta),
Enter the Vajra Realm together,
And, realizing emptiness, attain the Buddha’s path."
해설
- 원이차공덕 보급어일체 (願以此功德 普及於一切): "이 공덕을 모든 곳에 널리 퍼뜨리기를 원합니다"라는 뜻으로, 수행으로 쌓은 공덕을 자신만이 아닌 모든 존재와 나누겠다는 서원입니다.
- 아등여중생 실발보리심 (我等與衆生 悉發菩提心): "우리와 모든 중생이 모두 보리심(깨달음을 구하는 마음)을 내기를"이라는 기원으로, 대승불교의 보살행을 나타냅니다.
- 동입금강계 (同入金剛界): "함께 금강계에 들어가기를"이라는 뜻으로, 금강계(金剛界, Vajradhātu)는 깨달음의 경지나 금강처럼 단단한 지혜의 세계를 상징합니다.
- 개공성불도 (開空成佛道): "공(空, emptiness)을 깨달아 부처의 도를 이루기를"이라는 의미로, 금강경의 핵심 주제인 공성을 실현하여 성불하겠다는 결심을 담고 있습니다.
종합적 의미
"금강심진언"과 기원문은 금강경의 가르침을 수행하고 실천하는 데 초점을 맞춘 것으로 보입니다. 진언은 금강처럼 단단한 깨달음의 마음을 상징하며, 기원문은 그 공덕을 모든 중생과 나누고 공성을 깨달아 성불하겠다는 보살의 원을 표현합니다. 이는 개인의 수행을 넘어 중생 구제와 궁극적 지혜의 실현을 목표로 하는 대승불교 정신을 잘 보여줍니다.
금강반야바라밀경찬 (한문 원문)
여시아문 선남자 선여인 수지독송차경찬일권 여전금강경 삼십만편 우득신명가피 중성제휴 국건대력칠년 비산현령 유씨여자 연일십구세신망 지칠일 득견염라대왕 문왈 일생이래 작하인연 여자 답왈 일생이래 편지득금강경 우문왈 하불념금강경찬 여자 답왈 연세상무본 왕왈 방여환활 분명기취경문 종여시아문 지신수봉행 도계오천일백사십구자 육십구불 오심일세존 팔십오여래 삼십칠보살 일백삼십팔수보리 이십륙선남자 선여인 삼십팔 하이고 삼십륙중생 삼십일어의운하 삼십여시 이십구 아뇩다라삼먁삼보리 이십일보시 십팔복덕 일십삼 항하사 십이미진 칠개삼천대천세계 칭개삼십이상 팔공덕 팔장엄 오바라밀 사수다원 사사다함 사아나함 사아라한 차시 사과선인여아석위가리왕 할절신체 여아왕석 절절지해시 약유아상 인상 중생상 수자상 일일무아견 인견 중생견 수자견 삼비구니 수내칠사구게
영어 번역
"As I have heard: Virtuous men and women who uphold, read, and recite this sutra of praise, a single scroll,
Surpass reciting the Diamond Sutra three hundred thousand times and receive divine protection and blessings.
During the seventh year of the Daelik era of the Goryeo Dynasty, in Bisan-Hyeon, a woman of the Yu clan,
At nineteen, she passed away, and on the seventh day, she met Yama, the King of the Underworld.
He asked, 'What deeds have you performed in your lifetime?'
The woman replied, 'In my lifetime, I earnestly obtained the Diamond Sutra.'
He asked, 'Did you not recite the praise of the Diamond Sutra?'
She answered, 'Since my youth, I have constantly recited it without ceasing.'
The king said, 'Then return to life, clearly remembering and upholding the sutra’s text.'
Thus, as I have heard, she upheld it with her body and practiced it:
5,149 characters in the sutra,
69 Buddhas, 51 World-Honored Ones, 85 Tathāgatas,
37 Bodhisattvas, 138 Subhūtis,
26 virtuous men and women, 38 rivers and mountains,
36 sentient beings, 31 meanings and metaphors,
30 poems, 29 instances of anuttarā-samyak-saṃbodhi,
21 acts of giving, 18 merits, 13 Ganges River sands,
10 fine dust particles, seven trichiliocosms,
7 cases of the 32 marks, eight merits, eight adornments,
5 perfections (pāramitās), four stream-enterers, four once-returners,
4 non-returners, four arhats—at that time,
4 fruits of the sage, like when King Kali cut the body,
Or King Śakra, when each limb was severed:
If there is a notion of self, a notion of others, a notion of sentient beings, or a notion of longevity,
Every day, there is no view of self, no view of others, no view of sentient beings, no view of longevity.
3 nuns upheld it, within seven days completing the practice."
해설
- 서두와 공덕:
- "여시아문(如是我聞)"은 불경의 전형적인 시작으로, "내가 이와 같이 들었다"는 뜻입니다.
- 선남자 선여인이 금강경을 수지독송하면 삼십만 번 읽는 것보다 더 큰 공덕을 얻고 신령의 가호를 받는다고 강조합니다.
- 유씨 여자의 이야기:
- 고려 대력 7년(서기 1273년경 추정), 비산현(지명) 출신의 19세 유씨 여자가 죽은 뒤 염라대왕을 만나 금강경을 통해 공덕을 쌓았음을 증명하고 다시 살아난 일화입니다. 이는 금강경의 영험함을 보여주는 설화적 요소로 보입니다.
- 숫자와 상징:
- 경전의 글자 수(5,149자), 등장하는 부처(69), 세존(51), 여래(85), 보살(37), 수보리(138) 등은 금강경의 내용을 숫자로 요약한 것으로 보입니다.
- "아뇩다라삼먁삼보리(29)"(unsurpassed enlightenment), "보시(21)"(giving), "복덕(18)"(merit), "항하사(13)"(Ganges sands), "삼천대천세계(7)"(trichiliocosms), "삼십이상(7)"(32 marks) 등은 경전의 주요 주제를 상징합니다.
- "오바라밀(5)"(five perfections)은 반야바라밀 외에 보시, 지계, 인욕, 정진을 포함할 수 있습니다.
- "사수다원, 사사다함, 사아나함, 사아라한"(4 stream-enterers, once-returners, non-returners, arhats)은 수행 단계의 네 가지 성과를 나타냅니다.
- 가리왕과 신체 절단:
- "가리왕(迦梨王, King Kali)"이 부처의 전생에서 몸을 베는 이야기는 금강경에서 인욕바라밀(忍辱波羅蜜)을 설명하는 부분을 상기시킵니다. 이는 집착 없는 마음의 중요성을 강조합니다.
- 결론:
- "무아견, 인견, 중생견, 수자견"은 "나, 남, 중생, 오래 산다"는 네 가지 집착(四相)을 버리라는 가르침입니다.
- 마지막에 비구니 3명이 7일 내 수행을 완성했다는 기록은 경전의 공덕을 실천으로 증명하는 사례로 보입니다.
종합적 의미
이 "금강반야바라밀경찬"은 금강경의 공덕을 찬양하며, 경전을 읽고 외우는 행위가 얼마나 큰 복덕을 가져오는지를 설화와 숫자적 상징으로 표현합니다. 특히 공(空)과 무아(無我)의 가르침을 중심으로, 집착을 버리고 깨달음에 이르는 길을 강조합니다.
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