25년 1월 14일(화) 금강경 Chapter 14

[Frida]

14. 관념(觀念)을 떠난 열반(涅槃)
그때 수보리가 이 경 설하심을 듣고 뜻을 깊이 이해하여 감격의 눈물을 흘리며 부처님께 말씀드렸습니다.
“경이롭습니다. 세존이시여! 제가 지금까지 얻은 혜안(慧眼)으로는 부처님께서 이같이 깊이 있는 경전을 설하심을 들은 적이 없습니다. 세존이시여! 만일 어떤 사람이 이 경을 듣고 믿음이 청정해지면 바로 궁극적인 지혜가 일어날 것이니, 이 사람은 가장 경이로운 공덕을 성취할 것임을 알아야 합니다. 세존이시여! 이 궁극적인 지혜라는 것은 궁극적인 지혜가 아닌 까닭에 여래께서는 궁극적인 지혜라고 말씀하셨습니다.”
“세존이시여! 제가 지금 이 같은 경전을 듣고서 믿고 이해하고 받고 지니기는 어렵지 않습니다. 그러나 미래 오백년 뒤에도 어떤 중생이 이 경전을 듣고 이해하고 받고 지닌다면 이 사람은 가장 경이로울 것입니다. 왜냐하면 이 사람은 자아가 있다는 관념, 개아가 있다는 관념, 중생이 있다는 관념, 영혼이 있다는 관념이 없기 때문입니다. 그것은 자아가 있다는 관념은 관념이 아니며, 개아가 있다는 관념, 중생이 있다는 관념, 영혼이 있다는 관념은 관념이 아닌 까닭입니다. 왜냐하면 모든 관념을 떠난 이를 부처님이라 말하기 때문입니다.”
부처님께서 수보리에게 말씀하셨습니다.
“그렇다. 그렇다. 만일 어떤 사람이 이 경을 듣고 놀라지도 않고 무서워하지도 않고 두려워하지도 않는다면 이 사람은 매우 경이로운 줄 알아야 한다. 왜냐하면 수보리여! 여래는 최고의 바라밀(波羅蜜)을 최고의 바라밀이 아니라고 설하였으므로 최고의 바라밀이라 말하기 때문이다. 수보리여! 인욕(忍辱)바라밀을 여래는 인욕바라밀이 아니라고 설하였다. 왜냐하면 수보리여! 내가 옛적에 가리왕에게 온 몸을 마디마디 잘렸을 때, 나는 자아가 있다는 관념, 개아가 있다는 관념, 중생이 있다는 관념, 영혼이 있다는 관념이 없었기 때문이다. 왜냐하면 내가 옛날 마디마디 사지가 잘렸을 때, 자아가 있다는 관념, 개아가 있다는 관념, 중생이 있다는 관념, 영혼이 있다는 관념이 있었다면 성내고 원망하는 마음이 생겼을 것이기 때문이다.”
“수보리여! 여래는 과거 오백 생 동안 인욕(忍辱)수행자였는데 그때 자아가 있다는 관념이 없었고, 개아가 있다는 관념이 없었고, 중생이 있다는 관념이 없었고, 영혼이 있다는 관념이 없었다. 그러므로 수보리여! 보살은 모든 관념을 떠나 가장 높은 바른 깨달음의 마음을 내어야 한다. 형색에 집착 없이 마음을 내어야 하며 소리, 냄새, 맛, 감촉, 마음의 대상에도 집착 없이 마음을 내어야 한다. 마땅히 집착 없이 마음을 내어야 한다. 마음에 집착이 있다면 그것은 올바른 삶이 아니다. 그러므로 보살은 형색에 집착 없는 마음으로 보시(布施)해야 한다고 여래는 설하였다. 수보리여! 보살은 모든 중생을 이롭게 하기 위해 이와 같이 보시해야 한다. 여래는 모든 중생이란 관념은 중생이란 관념이 아니라고 설하고, 또 모든 중생도 중생이 아니라고 설한다.”
“수보리여! 여래는 바른 말을 하는 이고(眞語者), 참된 말을 하는 이며(實語者), 이치에 맞는 말을 하는 이고(如語者), 속임 없이 말하는 이며(不誑語者), 사실대로 말하는 이다. 수보리여! 여래가 얻은 바에는 진실도 없고 거짓도 없다. 수보리여! 보살이 대상에 집착하는 마음으로 보시하는 것은 마치 사람이 어둠 속에 들어가면 아무것도 볼 수 없는 것과 같고, 보살이 대상에 집착하지 않는 마음으로 보시하는 것은 마치 눈 있는 사람에게 햇빛이 밝게 비치면 갖가지 모양을 볼 수 있는 것과 같다.”
“수보리여! 미래에 선남자 선여인이 이 경전을 받고 지니고 읽고 외운다면 여래는 부처의 지혜로 이 사람들이 모두 한량없는 공덕을 성취하게 될 것임을 다 알고 다 본다.”

제 14 · 이상적멸離相寂滅| 상을 여의어 적멸함

Perfect Peace Lies in Freedom from Characteristic Distinctions

Upon the occasion of hearing this Discourse, Subhuti had an interior realization of its meaning and was moved to tears. Whereuponhe addressed Buddha thus: It is a most precious thing, World-honoured One, that you should deliver this supremely profound Discourse. Never have I heard such an exposition since of old my eye of wisdom first opened. World-honoured One, if anyone listens to this Discourse in faith with a pure, lucid mind, he will thereupon conceive an idea of Fundamental Reality. We should know that such an one establishes the most remarkable virtue. World-honoured One, such an idea of Fundamental Reality is not, in fact, a distinctive idea; therefore the Tathagata teaches: "Idea of Fundamental Reality" is merely a name. World-honoured One, having listened to this Discourse, I receive and retain it with faith and understanding. This is not difficult for me, but in ages to come-in the last five hundred years, if there be men coming to hear this Discourse who receive and retain it with faith and understanding, they will be persons of most remarkable achievement. Wherefore? Because they will be free from the idea of an ego-entity, free from the idea of a personality, free from the idea of a being, and free from the idea of a separated individuality. And why? Because the distinguishing of an ego-entity is erroneous. Likewise the distinguishing of a personality, or a being,or a separated individuality is erroneous. Consequently those who have left behind every phenomenal distinction are called Buddhas all. Buddha said to Subhuti: Just as you say! If anyone listens to this Discourse and is neither filled with alarm nor dread,be it known that such an one is of remarkable achievement. Wherefore? Because, Subhuti, the Tathagata teaches that the First Perfection〔the Perfection of Charity〕 is not, in fact, the First Perfection: such is merely a name. Subhuti,the Tathagata teaches likewise that the perfection of Patience is not the perfection of Patience: such is merely a name. Why so? It is shown thus, Subhuti: When the Rajah of Kalinga mutilated my body, I was at that time free from the idea of an ego-entity, a personality, a being, and a separated individuality. Wherefore? Because then when my limbs were cut away piece by piece,had I been bound by the distinctions aforesaid, feelings of anger and hatred would have been aroused within me. Subhuti, I remember that long ago, sometime during my last past five hundred mortal lives, I was an ascetic practising patience. Even then was I free from those distinctions of separated selfhood. Therefore, Subhuti, Bodhisattvas should leave behind all phenomenal distinctions and awaken the thought of the Consummation of Incomparable Enlightenment by not allowing the mind to depend upon notions evoked by the sensible world-by not allowing the mind to depend upon notions evoked by sounds, odours, flavours, touch-contacts or any qualities. The mind should be kept independent of any thoughts which arise within it. If the mind depends upon anything it has no sure haven. This is why Buddha teaches that the mind of a Bodhisattva should not accept the appearances of things as a basis when exercising charity. Subhuti, as Bodhisattvas practise charity for the welfare of all living beings they should do it in this manner. Just as the Tathagata declares that characteristics are not characteristics, so He declares that all living beings are not, in fact, living beings. Subhuti, the Tathagata is He who declares that which is true; He who declares that which is fundamental; He who declares that which is ultimate. He does not declare that which is deceitful, nor that which is monstrous. Subhuti, that Truth to which the Tathagata has attained is neither real nor unreal. Subhuti, if a bodhisattva practises charity with mind attached to formal notions he is like unto a man groping sightless in the gloom; but a Bodhisattva who practises charity with mind detached from any formal notions is like unto a man with open eyes in the radiant glory of the morning, to whom all kinds of objects are clearly visible. Subhuti, if there be good men and good women in future ages, able to receive, read and recite this Discourse in its entirety, the Tathagata will clearly perceive and recognize them by means of His Buddha-knowledge; and each one of them will bring immeasurable and incalculable merit to fruition.

제14 상을 여윈 적멸

그때 수보리가 이 경 말씀하심을 듣고 그 뜻을 깊이 깨달아 알고 눈물을 흘리고 슬피 울며 부처님께 사뢰었다. “참으로 희유하시옵니다. 세존이시여, 부처님께서는 이와 같이 심히 깊은 경전을 말씀하시오니, 제가 옛적 전생으로 오면서 닦아 얻은 바 지혜의 눈으로는 일찍이 이와 같은 경을 얻어 듣지 못 하였나이다. 세존이시여, 만일 어떤 사람이 이 경을 얻어 듣고 신심이 청정하면 곧 [실다운 진리의 경계]가 생길 것이오니, 이 사람은 마땅히 제일 희유한 공덕을 성취한 것임을 알겠나이다. 세존이시여, 이 [실다운 진리의 경계]라는 것은 곧 어떤 현상이나 관념으로서가 아니오니 그러므로 여래께서 [실다운 진리의 경계]라고 이름하셨나이다. 그러하온데 세존이시여, 제가 이와 같은 경전을 얻어듣고 믿어 알고 받아 지니는 것은 어렵지 않사오나, 만일 이 다음세상 2천 5백년 뒤에 어떤 중생이 이 경을 얻어 듣고 믿어 이해하여 받아 지닌다면 그 사람이야 말로 참으로 제일 희유한 사람이겠나이다. 왜 그러냐 하오면 그 사람은 [나라는 생각]도 없고 [남이라는 생각]도 없사오며, [중생이라는 생각]도 없사오며, [오래 산다는 생각]도 없는 까닭이옵니다. 왜냐 하오면 [나라는 생각]이 곧 절대관념이 아니오며, [남이라는 생각]과 [중생이라는 생각]과 [오래산다는 생각]이 곧 절대관념이 아니기 때문이옵니다. 왜 그러냐 하오면 일체의 온갇 관념을 다 여윈 것을 부처라 이름하는 때문이옵니다.” 부처님께서 수보리에게 말씀하셨다. “그러하다 그러하다. 만약 어떤 사람이 이 경을 듣고 놀라지 않고 겁내지 않으며 두려워 하지 않으면 마땅히 알라. 이 사람은 참으로 희유한 사람이니라. 왜 그러냐 하면 수보리야, 여래가 말한 제일바라밀이 곧 제일바라밀이 아니고 그 이름이 제일바라밀일 뿐이기 때문이니라. 수보리야, 인욕바라밀도 인욕바라밀이 아니라 이름을 인욕바라밀이라 한다고 여래가 말하였나니라. 왜 그러냐 하면 수보리야, 내가 옛날 가리왕에게 몸을 베이고 찢기울 적에 내가 그 때에 [나라는 생각]이 없었으며 [남이라는 생각]이 없었으며 [중생이라는 생각]이 없었으며 [오래 산다는 생각]이 없었기 때문이니, 내가 옛적에 마디 마디 4지를 찢기고 끊길 그때 만약 나에게 [나라는 생각] , [남이라는 생각] , [중생이라는 생각],  [오래 산다는 생각]이 있었다면 응당 성내고 원망하는 마음을 내었을 것이니라. 수보리야, 또 여래가 과거에 5백년 동안 인욕선인이 되었을 때를 생각하노니, 저 세상에서도 [나라는 생각]이 없었으며, [남이라는 생각]도 없었으며, [중생이라는 생각]도 없었으며 [오래산다는 생각]도 없었나니라. 그러므로 수보리야, 보살은 마땅히 일체의 관념을 여의어 아뇩다라삼먁삼보리심을 일으킬지니 형상에 끄달리지 말고, 마음을 내며 마땅히 소리 냄새 맛 닿이는 것과 어떤 법에도 끄달리지 말고 마음을 낼 것이며, 마땅히 머무는 바 없이 마음을 낼 것이니라. 그러면 설사 마음에 머묾이 있어도 머무는 것이 아니니 그러므로 여래는 말하기를 보살은 마땅히 형상에 끄달리지 말고 보시하라고 하였느니라. 수보리야, 보살은 일체중생을 이롭게 하기 위해 응당 이와 같이 보시하나니, 여래가 말한 일체의 관념도 곧 관념이 아니며, 일체중생이라 한 것도 곧 중생이 아니니라. 수보리야, 여래는 진리의 말을 하는 이며, 진실을 말하는 이며, 진여의 말을 하는 이며, 거짓말을 하지 않는 이며, 다른 말을 하지 않는 이니라. 수보리야, 여래가 얻은 바 진리는 이 법이 실다움도 없고 헛됨도 없나니라. 수보리야, 보살이 만약 마음을 어떤 법에 머물러 보시하면 마치 사람이 어둠 가운데서 아무것도 볼 수 없는 것과 같고 보살이 만약 마음을 어떤 법에 머물지 않고 보시하면 햇빚이 밝게 비칠 적에 밝은 눈으로 갖가지 온갖 물체를 분별해 보는 것과 같나니라. 수보리야, 다음 세상에서 만약 어떤 선남자 선녀인이 능히 이 경을 받아 지니고 읽고 외우면 곧 여래가 불지혜로 이 사람을 다 알며 이 사람을 다 보나니 모두가 헤아릴 수 없고 가 없는 공덕을 성취하게 되리라.”

제 14 · 이상적멸離相寂滅 | 상을 여의어 적멸함

Section 14: Leaving appearances: Nirvāṇa

At that time, Subhūti, hearing this sūtra being spoken, had a profound understanding of its essential meaning, and burst into tears. He then addressed the Buddha, saying, “How exceptional, Bhagavān, is the Buddha who thus speaks this profound sūtra! Since attaining the Eye of Prajñā, I have never heard such a sūtra! Bhagavān, if there are again people who are able to hear this sūtra thusly, with a mind of clean and clear belief, giving rise to the true appearance, then this is a person with the most extraordinary merits. Bhagavān, the true appearance is not an appearance, and for this reason the Tathāgata speaks of a true appearance.

“Bhagavān, being able to hear this sūtra thusly, I do not find it difficult to believe, understand, accept, and maintain it. However, in the next era, five hundred years from now, if there are sentient beings who are able to hear this sūtra and believe, understand, accept, and maintain it, then they will be most extraordinary. Why? This is because such a person has no notions of a self, notions of a person, notions of a being, or notions of a life. Why? The appearance of a self is not a true appearance; appearances of a person, a being, and a life, are also not true appearances; those who have departed from all appearances are called buddhas.” The Buddha told Subhūti, “Thusly, thusly! If there are again people who are able to hear this sūtra, and are not startled, terrified, or fearful, know that the existence of such a person is extremely rare. Why? Subhūti, this foremost pāramitā that the Tathāgata speaks of is not a foremost pāramitā, and is thus called the foremost pāramitā.

“Subhūti, the Pāramitā of Forbearance that the Tathāgata speaks of is not a pāramitā of forbearance. Why? Subhūti, this is like in the past when my body was cut apart by the Kalirāja: there were no notions of a self, notions of a person, notions of a being, or notions of a life. In the past, when I was being hacked limb from limb, if there were notions of a self, notions of a person, notions of a being, or notions of a life, then I would have responded with hatred and anger. Remember also that I was the Ṛṣi ['Sage'] of Forbearance for five hundred lifetimes in the past. Over so many lifetimes there were no notions of a self, notions of a person, notions of a being, or notions of a life.

“Therefore, Subhūti, bodhisattvas should depart from all appearances in order to develop the mind of Anuttarā Samyaksaṃbodhi. They should give rise to a mind which does not dwell in form; they should give rise to a mind which does not dwell in sounds, scents, tastes, sensations, or dharmas; they should give rise to a mind which does not dwell. If anything dwells in the mind, one should not dwell in it, and for this reason the Buddha says that the minds of bodhisattvas should not dwell in form when practicing giving. Subhūti, bodhisattvas should give thusly because it benefits all sentient beings. The Tathāgata teaches that all characteristics are not characteristics, and all sentient beings are not sentient beings. Subhūti, the Tathāgata is one who speaks what is true, one who speaks what is real, one who speaks what is thus, and is not a deceiver or one who speaks to the contrary.

“Subhūti, the Dharma [teachings] attained by the Tathāgata is neither substantial nor void. Subhūti, if the mind of a bodhisattva dwells in dharmas [rules] when practicing giving, then this is like a person in darkness who is unable to see anything. However, if the mind of a bodhisattva does not dwell in dharmas when practicing giving, then this is like a person who is able to see, for whom sunlight clearly illuminates the perception of various forms. Subhūti, in the next era, if there are good men or good women capable of accepting, maintaining, studying, and reciting this sūtra, then the Tathāgata by means of his buddha-wisdom [enlightenment] is always aware of them and always sees them. These people all obtain immeasurable, limitless merit.

Chapter 14. Featurelessness

When Subhuti heard the explanation of this sutra, he understood deeply its profound meaning and was moved to tears. He said to the Buddha, "World Honoured One! you are truly rare in this world. You have expounded such a deep and profound sutra. Since I attained the eyes of understanding, it has passed quite a long time, but I have never before heard any sutras like this.

"World-honoured One, if someone hears this sutra, his faithful mind will be purified and cleaned, and the reality of feature merely arises in his faithful mind. We should be aware that the first rarest merit and virtue will be realized by that person. World Honoured One, that real feature is not just a feature. That is why the Tathagata explains it and names it real feature."

"World Honoured One, today, I heard the sutra. It is not difficult for me to believe, understand, accept and put it into practice. But this person is the first rare one who in the future, after 500 years, hears about this sutra, believes, understands, accepts and puts it into practice. Why? Because, that person is free from the idea of a self, free from the idea of a person, free from the idea of a sentient-being and free from the idea of a life-span. Why? Because, the idea of a self is not an idea, and the idea of a person, the idea of sentient-being and the idea of life-span are not just ideas. Why? Anyone who has separated himself /herself from all the ideas is simply called all the Buddhas."

The Buddha said to Subhuti, "That is just right, just right. If someone who hears this sutra, is not terrified, scared or frightened, you should know that he is very rare. Why? Subhuti, what the Tathagata calls the first paramil is not the first paramil. It is just called the first paramil."

"Subhuti, the endurance paramil, Tathagata has said, is not the endurance paramil. It is called the endurance paramil. Why? Subhuti, in ancient times when my body was cut into pieces by King Kalinga, I was not caught in the idea of a self, nor in the idea of a person, nor in the idea of a sentient-being, nor in the idea of a life- span. Why? At that ancient time when my body was cut into pieces, had I been caught up in the idea of self, in the idea of person, in the idea of sentient-being and in the idea of life-span, anger and hatred would have risen." "Subhuti, I also remember in ancient times, for 500 lifetimes, I made myself an endurance hermit. In that time and place, I was not caught up in the idea of a self, not in the idea of a person, not in the idea of a sentient-being, and not in the idea of a life-span."

"So, Subhuti, a Bodhisattva ought to separate all the ideas of features to raise the mind of Anuttara Samyak Sambodhi. Of course, in not dwelling on forms the mind rises. Deservedly, in not dwelling on sound, smells, tastes, touch or dharma, the mind manifests. As a matter of course, the non-dwelling mind rises. If the mind does dwell on (all the beings), it has just become not dwelling. Therefore, the Buddha says that the Bodhisattva ought to generously give without dwelling on any forms in his mind. Subhuti! a Bodhisattva ought to generously give like this for the benefits of all sentient-beings."

"What the Tathagata says is that all features are not just features, and all sentient beings are not just sentient beings. Subhuti, the Tathagata is He who only speaks the truth, who only describes reality, who only speaks of dharma as it is, who does not tell lies, who does not speak differently. Subhuti, the dharma that Tathagata attained is not a substance nor is it empty[무실무허(無實無虛)]. Subhuti, if any Bodhisattva gives generously while his/her mind dwells on a dharma, he/she can not see anything just as a person in a dark place cannot. If any Bodhisattva gives generously without letting his/her mind dwelling on any dharma, he/she can see many different items clearly just as the person who has eyes can see when the Sun-light shines."

"Subhuti, in the world of now and future, if there is a good man or a woman who has ability to read, understand and put this sutra into practice, he/she has become the Tathagata. With the Buddha's wisdom of understanding, he/she will fully recognize such persons, and will see such persons as having fully attained the achievement of immeasurable and limitless merits and virtue."