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영어

In the Kumārajīva version of the Diamond Sūtra, we find twenty-four instances in which the stock phrase “A is not A as such. Therefore, it is called A” appears. It seems, however, that this phrase was not initially used in such a standardized form. The researcher’s examination of the Sanskrit and Tibetan versions of the scripture has revealed that such a typical form does not appear frequently in the earlier Sanskrit manuscripts and that a similar pattern is also found in the Tibetan versions, as the latter is a uniform and mechanical rendering of the Sanskrit versions. Whereas the earlier Sanskrit versions of the Diamond Sūtra adopt an inspiring literary style that draws its reader naturally to the words of the Buddha, the Kumārajīva version fixes the corresponding passages in a standardized form and emphasizes that these are the words of the Buddha. The phrase “A is not A as such. Therefore, it is called A” states that when one immediately sees A is the dharma-nature devoid of self-nature and thus sees A is not what its real concept is, it is called A. Therefore, it was already said, is being said, and will be said that since the true nature of A is not identical with A, it is called A. Therefore, the Huayan S ūtra says that everything is constantly preaching the dharma; the Lotus Sūtra also says that the Tathāgata is always giving truthful words “It is called A.” In the case of the Diamond Sūtra, however, the phrase “It is called A” means that the Tathāgata goes beyond the true characteristic itself and performs a linguistic activity caused by the subsequently attained wisdom, which goes beyond the nondiscriminating wisdom that occurs prior to the division of one’s consciousness into subjective and objective aspects. The Sanskrit phrase meaning “A is not A as such” which appears in Chapter 8 of the Diamond Sūtra is rendered as “A is not of the nature of A” in the Kumārajīva version. He then adds that the Tathāgata says that there are therefore great merits. This seems to contradict with Bodhidharma’s criticism of Liang Wudi as having no merits, but it rather corresponds with the meaning of the passage “emptiness is itself non-emptiness.”

한국어

구마라집본 『금강경』에는 ‘즉비’에 해당하는 구가 24개 있다. 범어사본과 티벳 본에서 확인한 결과 초기 범어사본에는 그렇게 많지 않고, 티벳본은 기계적인 통 일 번역이어서 범어사본과 유사하다. 범어사본 『금강경』은 고본으로 갈수록 붓다 와 수보리의 진솔한 대화여서 자연스럽게 불설에 다가가게 이끄는 힘이 있음에도 불구하고, 구마라집본은 ‘즉비’ 구로 정형화하여 우리에게 이것이 붓다의 말씀임을 강조하고 있다. ‘A即非’ 중 ‘即’은 A로 그 범위를 한정하면서도 ‘A 그대로’의 의미로 쓰였는데, ‘A 即非A 是名A’ 구는 A와 A의 본디 모습이 동시에 보일 때, A라고 말하는 문구이다. A 자체의 본모습이 바로 非A임을 알고서 A라고 이미 설해졌고, 지금도 그렇게 설해지고 있으며, 앞으로도 계속 설해질 것이기에 『화엄경』에서는 만물이 늘 설법하 고 있다고 한다. 그리고 ‘是名A’라고 여래가 언제나 진실한 말을 하고 있다고 『법화경』에서는 말한다. 그러나 『금강경』에서는 그 진실하다는 상도 넘어서고 주· 객의 분화가 일어나기 전 무분별지도 넘어선 후득지에 의해 ‘是名A’라고 하고 있 다. 라집은 제8품에서 범어사본의 ‘A即非A’ 꼴을 ‘A即非A性’이라고 번역한 후에 복덕이 많다고 여래가 설했다고 하여 달마가 양 무제에게 공덕이 ‘無’라고 한 말과 모순되나, 후대의 공즉불공(空即不空)의 의미와는 일치한다.