2024년 12월 6일(금)_금강경 Chapter 6

[Frida]

Section 6: The rarity of true belief

Karma In the Past

Subhuti said to the Buddha, "World "World honoured One, will there be any sentient beings who may have real faith in these spoken phrases upon hearing them?"

The Buddha replied, "Subhuti, do not speak like that. There will be some people who keep the precepts and work for the happiness even after five hundred years and five hundred years from the date the Tathagata passed away. When these people hear these words, they will have faith in these sentences and take them as the Truth. You should know that such people have sown good seeds in not only one Buddha, two Buddha, three, four, and five Buddhas, but also have planted wholesome seeds in the lands of countless thousands and tens of thousands of Buddhas. These people, upon hearing the phrases, take only a second to give rise to a pure and clear faith in them."

"Subhuti, the Tathagata sees all and knows all; so these people will thus be awarded immeasurable happiness and merits [무량복덕(無量福德)]."

"Why? Because, these people are not caught up in the ideas of a self [아상(我相)], a person [인상(人相)], a sentient-being [중생상(衆生相)], a life-span [수자상(壽者相)], no-notions of dharma [무법상(無法相)] or nor no-notions of dharma [무비법상(無非法相)]. Why? Because, If their minds grasp a notion [약심취상(若心取相)], they cling to the notions of a self, a person, a sentient- being and a life-span. If their minds grasp the notion of Dharma [약취법상(若取法相)], they cling to the notions of a self, a person, a sentient-being and a life-span. Why? Because, If their minds grasp the notion of no-Dharma [약취비법상(若取非法相)], they cling to the notions of a self, a person, a sentient-being and a life-span. Therefore, they should not get caught up in the idea of dharma [불응취법(不應取法)] as well as in the idea of no dharmas [불응취비법(不應取非法)]."

"Due to this meaning, the Tathagata always said: 'Bhikhus, you should know that all of the dharmas I have taught you can be compared with a raft.' Even the dharmas taught by me must be abandoned [법상응사(法尙應捨)], not to mention, dharmas not taught by me[하황비법(何況非法)]."

제 6 말세의 바른 신심 희유하다

수보리가 부처님께 사뢰었다.

“세존이시여, 어떤 중생이 이와 같은 말씀이나 글귀를 듣고 실다운 신심을 낼 수 있겠나이까.”

부처님께서 수보리에게 말씀하셨다.

“그런 말은 하지 마라. 여래가 가신지 2천 5백년 뒤에도 계를 받아 지니고 복을 닦는 자가 있어서 능히 이와 같은 말과 글귀를 신심을 내어 이것을 진실하게 여기리라.

마땅히 알라. 이 사람은 한 부처님이나 두 부처님이나 셋 넷 다섯 부처님께만 착한 마음의 바탕을 튼튼히 심었을 뿐만 아니라, 이미 한량없는 천만 부처님의 처소에서 거룩한 마음의 바탕을 튼튼히 한 사람이니, 이 글귀를 듣고 한 생각에 거룩한 믿음을 내느니라. 수보리야, 여래는 이 모든 중생들이 이와 같이 한량없는 복덕을 얻는 것을 다 알고 다 보느니라.

왜 그러냐 하면 중생들은 다시는 [나라는 생각] [남이라는 생각] [중생이라는 생각] [오래산다는 생각]이 없으며, 진리라는 생각도 없고, 그릇된 법이라는 생각도 없기 때문이니라.

왜냐하면 이 모든 중생이 만일 마음에 어떤 상을 취하면 곧 [나라는 생각] [남이라는 생각] [중생이라는 생각] [오래 산다는 생각]에 집착하게 되는 때문이니, 왜냐하면 만일 진리란 생각을 취하여도 [나라는 생각] [남이라는 생각] [중생이라는 생각] [오래 산다는 생각]에 걸리게 되며, 그릇된 법이란 생각을 취하여도 곧 [나라는 생각] [남이라는 생각] [중생이라는 생각] [오래산다는 생각]에 걸리기 때문이다. 그러므로 바른 진리를 지키지도 말고 그릇된 법을 지키지도 말 것이니, 그렇기 때문에 부처님이 항상 말씀하시기를, ‘너희들 비구는 내가 말한바 법이 뗏목과 같은 줄을 알라.’ 하였으니 진리도 오히려 놓아 버려야 하거늘 하물며 그릇된 법이랴.”

<6> 正信希有

section Ⅵ. Rare is True Faith

Subhuti said to Buddha: World-honoured One, will there always be men who will truly believe after coming to hear these teachings? Buddha answered: Subhuti,do not utter such words! At the end of the last five-hundred-year period following the passing of the Tathagata, there will be self-controlled men,rooted in merit, coming to hear these teachings, who will be inspired with belief. But you should realize that such men have not strenghtened their root of merit under just one Buddha, or two Buddhas, or three, or four, or five Buddhas, but under countless Buddhas; and their merit is of every kind. Such men,coming to hear these teachings, will have an immediate uprising of pure faith, Subhuti; and the Tathagata will recognize them. Yes, He will clearly perceive all these of pure heart, and the magnitude of their moral excellences. Wherefore? It is because such men will not fall back to cherishing the idea of an ego-entity,a personality,a being, or a separated individuality. They will neither fall back to cherishing the idea of things as having intrinsic qualities, nor even of things as devoid of intrinsic qualities. Wherefore? Because if such men allowed their minds to grasp and hold on to anything they would be cherishing the idea of an ego-entity, a personality, a being, or a separated individuality; and if they grasped and held on to the notion of things as having intrinsic qualities they would be cherishing the idea of an ego-entity, a personality,a being,or a separated individuality. Likewise, if they grasped and held on to the notion of things as devoid of intrinsic qualities they would be cherishing the idea of an ego-entity, a personality, a being, or a separated individuality. So you should not be attached to things as being possessed of, or devoid of, intrinsic qualities. This is the reason why the Tathagata always teaches this saying: My teaching of the Good Law is to be likened unto a raft. The Buddha-teaching must be relinquished; how much more so misteaching!

제6장 정신희유분 - 바른 믿음이 생기는 것은 참으로 드문 일

수보리가 부처님께 여쭈었다. “세존이시여! 이러한 말씀과 글귀를 듣고 진실한 믿음이 생기는 중생이 있겠습니까?” 부처님께서 수보리에게 답하셨다. “그리 말하지 말라. 여래가 열반에 든 뒤 오백 세가 지나도 계를 지니고 복을 닦는 이는 이러한 말에 신심을 낼 수 있고 이것을 진실한 말로 여길 것이다. 이 사람은 한 부처님이나 두 부처님, 서너 다섯 부처님께 선근을 심었을 뿐만 아니라 이미 헤아릴 수 없는 천만 부처님 처소에서 여러 가지 선근을 심었으므로 이 글귀의 하나만 들어도 맑은 믿음을 내는 자임을 알아야 한다. 수보리여, 여래는 이러한 중생이 이와 같이 헤아릴 수 없는 복덕 얻음을 다 알고 다 본다. 왜냐하면, 이러한 중생은 자아가 있다는 관념, 개아가 있다는 관념, 중생이 있다는 관념, 영혼이 있다는 관념이 없고, 법이라는 관념에 매이지 않고 법이 아니라는 관념에도 매이지 않기 때문이다. 왜냐하면, 이러한 중생이 만약 마음에 관념을 가지면, 자아 · 개아 · 중생 · 영혼에 집착하는 것이고, 법이라는 관념을 가지면 자아 · 개아 · 중생 · 영혼에 집착하는 것이기 때문이다. 이러하니 법에 집착해도 안 되고 법 아닌 것에 집착해서도 안 된다. 이 때문에 여래가 늘 ‘너희 비구들은 늘 내 설법을 뗏목과 같이 여기거라’라고 하는 것이다. 법도 버려야 하거늘 하물며 법이 아닌 것이랴. ”·

Section 6: The rarity of true belief

Subhūti addressed the Buddha, saying, “Bhagavān, will there be sentient beings who are able to hear these words thusly, giving rise to true belief?” The Buddha told to Subhūti, “Do not speak that way. After the extinction of the Tathāgata, in the next five hundred years, there will be those who maintain the precepts and cultivate merit, who will be able to hear these words and give rise to a mind of belief. Such beings have not just planted good roots with one buddha, or with two buddhas, or with three, four, or five buddhas. They have already planted good roots with measureless millions of buddhas, to be able to hear these words and give rise to even a single thought of clean, clear belief. Subhūti, the Tathāgata in each case knows this, and in each case perceives this, and these sentient beings thus attain immeasurable merit. Why? This is because these beings are holding no further notions of a self, notions of a person, notions of a being, or notions of a life. They are holding no notions of dharmas [i.e. not blindly following laid rules] and no notions of non-dharmas. Why? If the minds of sentient beings grasp after appearances, then this is attachment to a self, a person, a being, and a life. If they grasp after notions of dharmas, that is certainly attachment to a self, a person, a being, and a life. Why? When one grasps at non-dharmas, then that is immediate attachment to a self, a person, a being, and a life. Therefore, you should neither grasp at dharmas, nor should you grasp at non-dharmas. Regarding this principle, the Tathāgata frequently says, ‘You bhikṣus should know that the dharma I speak is like a raft. Even dharmas should be relinquished, so how much more so the non-dharmas?’