English
English version: All those dharmas, their essence is not established. For the sake of establishing the ultimate meaning, the sutra says, 'Subhuti! All dharmas are not dharmas; therefore, they are called all dharmas.' For the sake of entering the path of enlightenment, the sutra says, 'Subhuti! For example, someone has a wondrous body, a great body,' and so on. This shows that upon entering the path of enlightenment, one gains wisdom and thus abandons arrogance. How does one gain wisdom? Because there are two kinds of wisdom: the wisdom of embracing lineage and the wisdom of equality. If one gains the wisdom of embracing lineage, one will be born into the family of the Tathagata (Tathagata), and one will be destined to inherit the Buddha's seed. This is the wisdom of embracing lineage. Having gained this wisdom, one can attain a wondrous body. If one has long wished to be born into this family, and having been born, one attains that body, this is called the wisdom of equality of the wondrous body. Furthermore, there are five causes and conditions for equality: equality of coarseness and evil, equality of the non-self of dharmas, equality of cessation, equality of non-expectation, and equality of all Bodhisattvas' attainment of the path. Because of attaining these equalities, one can become a great body, a great body that embraces all sentient beings. Within that body, one establishes neither self nor other. Therefore, the sutra says, 'What the Tathagata (Tathagata) speaks of as someone having a wondrous body, a great body, is not a body; therefore, the Tathagata (Tathagata) calls it a wondrous body, a great body,' and so on. This establishes the ultimate meaning within the wondrous body and so on. These and so on are for gaining wisdom. How does one abandon arrogance? As the sutra says, 'If a Bodhisattva says,' and so on. How can this be known? If one thinks, 'I liberate sentient beings; I am a Bodhisattva,' one should know that this is an arrogant person, not a Bodhisattva in the true sense. To show this, the sutra says, 'Therefore, the Tathagata (Tathagata) says that all dharmas are without sentient beings.' If a Bodhisattva has the thought of sentient beings, then one cannot attain a wondrous body or a great body. In the process of seeking the Buddha-ground, for the sake of the Samapatti (Samapatti) of purifying the Buddha-land, the sutra says, 'Subhuti! If a Bodhisattva says, 'I shall accomplish the adornment of the Buddha-land,' then that is not a Bodhisattva.' This meaning is for transforming within the common view of right practice. To cut off this thought, the ultimate meaning is established. The sutra says, 'It is not adornment; the Tathagata (Tathagata) calls it the adornment of the Buddha-land,' and so on. Furthermore, the sutra says, 'Subhuti!' --------------------------------------------------------------------------------
Chinese
若菩萨信解无我法、无我法”者，此言为二种无我故，谓人无我、法无我。又，经言“如来说名菩萨、菩萨”者，为于彼二种无我中二种正觉故。此等云何显示？若言“我成就”，即为人我取；“庄严国土”者，是法我取。此非菩萨。 为见智净具足故，经言“须菩提！于意云何？如来有肉眼不”如是等。如来不唯有慧眼，为令知见净胜故，显示有五种眼，若异此则唯求慧眼见净故。于中，略说有四种眼，谓：色摄，第一义谛摄，世谛摄，一切种一切应知摄。色摄复有二种，谓法果、修果，此为五眼粗境界故。是初色摄第一义智力故，世智不颠倒转，是故第一义谛摄在先。于中，为人说法，若彼法为彼人施设，此智说名法眼。一切应知中一切种无功用智，说名佛眼。此等名为见净。如经说恒河等譬喻“所有若干种心住，我悉知”等，此为智净。于中，心住者，谓三世心。若干种者，应知有二种，谓染及净，即是共欲心、离欲心等。世者，谓过去等分。于此二中安立第一义故，经言“心住者，即为非住”，乃至“过去心不可得”等。于中，过去心不可得者，已灭故；未来者，未有故；现在者，第一义故。为应知中证故，安立见；为教彼彼众生寂静心故，安立智。于此智净中，说心住即非心住。如是见净中，何故不 现代汉语译本： 如果菩萨相信并理解‘无我法’，这里的‘无我法’指的是两种无我，即人无我和法无我。此外，经文说‘如来说名为菩萨、菩萨’，这是因为他们在两种无我中获得了两种正确的觉悟。这些如何体现呢？如果说‘我成就了’，这就是人我执；‘庄严国土’，这是法我执。这些都不是菩萨应有的。 为了使见智清净圆满，经文说‘须菩提！于意云何？如来有肉眼不’等等。如来不仅仅有慧眼，为了让人们知道见的清净殊胜，所以显示有五种眼。如果不是这样，那就只是追求用慧眼来见清净了。其中，简略地说有四种眼，即：色所摄、第一义谛所摄、世谛所摄、一切种一切应知所摄。色所摄又有两种，即法果和修果，这是五眼所能见的粗略境界。因为最初的色所摄是第一义智的力量，所以世俗的智慧不会颠倒运转，因此第一义谛所摄放在前面。其中，为他人说法，如果这个法是为这个人而施设的，这种智慧就叫做法眼。在一切应知中，一切种类的无功用智，叫做佛眼。这些叫做见净。如经文用恒河等的譬喻所说‘所有若干种心住，我悉知’等等，这是智净。其中，心住指的是过去、现在、未来三世的心。若干种，应该知道有两种，即染和净，也就是与欲望相应的心和脱离欲望的心等等。世，指的是过去等等的区分。为了在这两者中安立第一义，经文说‘心住者，即为非住’，乃至‘过去心不可得’等等。其中，过去心不可得，是因为已经灭亡了；未来心不可得，是因为还没有产生；现在心不可得，是因为是第一义的。为了在应知中证悟，所以安立见；为了教导那些众生获得寂静的心，所以安立智。在这智净中，说心住即非心住。像这样，在见净中，为什么不...
English
English version: If a Bodhisattva believes and understands the 'non-self dharma' (anatta-dharma), this 'non-self dharma' refers to two kinds of non-self, namely the non-self of person (pudgala-nairatmya) and the non-self of phenomena (dharma-nairatmya). Furthermore, the sutra says 'The Tathagata (Tathagata) is named Bodhisattva, Bodhisattva,' because they have attained two kinds of correct enlightenment in the two kinds of non-self. How are these manifested? If one says 'I have achieved,' that is the attachment to the self of person; 'adorning the Buddha-land' (Buddha-kshetra), that is the attachment to the self of phenomena. These are not what a Bodhisattva should have. In order to make the purity of vision and wisdom complete, the sutra says 'Subhuti (Subhuti)! What do you think? Does the Tathagata have the physical eye (mamsa-caksu)?' and so on. The Tathagata does not only have the wisdom eye (prajna-caksu), but in order to let people know the purity and excellence of vision, it is shown that there are five kinds of eyes. If it were not so, then one would only seek to see purity with the wisdom eye. Among them, briefly speaking, there are four kinds of eyes, namely: those included in form (rupa), those included in the ultimate truth (paramartha-satya), those included in conventional truth (samvriti-satya), and those included in all kinds of all that should be known. Those included in form again have two kinds, namely the fruit of dharma (dharma-phala) and the fruit of practice (bhavana-phala), these are the coarse realms that the five eyes can see. Because the initial inclusion in form is the power of the wisdom of the ultimate truth, the worldly wisdom does not turn upside down, therefore the inclusion in the ultimate truth is placed first. Among them, when teaching the dharma to others, if this dharma is established for this person, this wisdom is called the dharma eye (dharma-caksu). In all that should be known, all kinds of effortless wisdom (anabhoga-jnana) is called the Buddha eye (Buddha-caksu). These are called purity of vision. As the sutra says using the metaphor of the Ganges River (Ganga) and so on, 'All kinds of mental states (citta-sthiti) that exist, I know them all,' and so on, this is purity of wisdom. Among them, mental states refer to the minds of the three times (trikala): past, present, and future. 'Several kinds' should be known to be of two kinds, namely defiled (sasrava) and pure (anasrava), that is, minds corresponding to desire (kama) and minds detached from desire (viraga), and so on. 'Time' refers to the distinctions of past and so on. In order to establish the ultimate meaning in these two, the sutra says 'Mental states are non-states,' and even 'The past mind is unattainable,' and so on. Among them, the past mind is unattainable because it has already ceased; the future mind is unattainable because it has not yet arisen; the present mind is unattainable because it is of the ultimate meaning. In order to realize the proof in what should be known, vision is established; in order to teach those beings to obtain a peaceful mind, wisdom is established. In this purity of wisdom, it is said that mental states are non-mental states. Like this, in the purity of vision, why not... --------------------------------------------------------------------------------
Chinese
说眼即非也？以一住处故，见、智净后安立第一义故，初亦得成就。 为福自在具足故，经言“此三千大千世界”等。于中，亦安立第一义故，经言“须菩提！若福聚有实”等。于身具足中，为好具足故，经言“须菩提！于意云何？以色身成就见如来不”如是等。于中，亦以安立第一义故，经言“如来说非成就”等。为相身具足故，经言“须菩提！于意云何？可以相具足见如来不”如是等。为语具足故，经言“须菩提！于意云何？汝谓如来作是念‘我说法’也”如是等。于中，安立第一义故，经言“如来说法、说法者”等。 于心具足中，为念处故，经言“世尊！颇有众生于未来世闻说是法”等，此处于诸众生中显示如世尊念处故。彼非众生者，第一义故。非不众生者，世谛故。是人即为希有第一者，显示说第一义是不共及相应故。此文如前说。于彼心具足中，为正觉故，经言“颇有法如来于阿耨多罗三藐三菩提得正觉也”如是等。于中，无有法者，为离有见过已，显示菩提及菩提道故。彼复显示菩提有二种因缘，谓：阿耨多罗语故，三藐三佛陀语故。于中，经言“微尘许法不可得、不可有”者，此为阿耨多罗语故，此显示菩提自相故、菩提解脱相故。彼中，无微尘许法有体，是故亦无可得、亦无所有应 现代汉语译本： 说眼睛所见并非实有吗？因为眼睛所见停留在一个地方的缘故，在见解和智慧清净之后，才能安立第一义谛，最初也能因此而成就。 为了福德自在具足的缘故，经中说‘此三千大千世界’等等。其中，也安立了第一义谛的缘故，经中说‘须菩提（Subhuti，佛陀的弟子）！如果福德的积聚是真实的’等等。在色身具足中，为了好的具足的缘故，经中说‘须菩提（Subhuti，佛陀的弟子）！你认为如何？可以用具有色身的成就来看见如来（Tathagata，佛陀的称号）吗？’像这样等等。其中，也因为安立第一义谛的缘故，经中说‘如来说非成就’等等。为了相好之身具足的缘故，经中说‘须菩提（Subhuti，佛陀的弟子）！你认为如何？可以用相好具足来看见如来（Tathagata，佛陀的称号）吗？’像这样等等。为了言语具足的缘故，经中说‘须菩提（Subhuti，佛陀的弟子）！你认为如何？你认为如来（Tathagata，佛陀的称号）会这样想“我在说法”吗？’像这样等等。其中，安立第一义谛的缘故，经中说‘如来说法，说法者’等等。 在心具足中，为了念处（Smrtyupasthana，四念住）的缘故，经中说‘世尊（Bhagavan，佛陀的称号）！是否会有众生在未来世听到这部经’等等，此处在诸众生中显示如世尊（Bhagavan，佛陀的称号）的念处（Smrtyupasthana，四念住）的缘故。那些不是众生的人，是因为第一义谛的缘故。那些不是非众生的人，是因为世俗谛的缘故。这个人就是希有第一的人，显示说第一义谛是不共的以及相应的缘故。这段文字如前面所说。在那个心具足中，为了正觉（Sambodhi，完全觉悟）的缘故，经中说‘是否有法是如来（Tathagata，佛陀的称号）在阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）中得到正觉的呢？’像这样等等。其中，没有法，是为了离开有见过的，显示菩提（Bodhi，觉悟）以及菩提道（Bodhipath，觉悟之道）的缘故。那里又显示菩提（Bodhi，觉悟）有两种因缘，就是：阿耨多罗（Anuttara，无上）的语言的缘故，三藐三佛陀（Samyak-sambuddha，正等觉者）的语言的缘故。其中，经中说‘微尘许的法都不可得、不可有’，这是因为阿耨多罗（Anuttara，无上）的语言的缘故，这显示菩提（Bodhi，觉悟）的自相的缘故，菩提（Bodhi，觉悟）解脱相的缘故。其中，没有微尘许的法有自体，因此也没有可得的，也没有所有应该。
English
English version: Is it said that what the eye sees is not real? Because what the eye sees stays in one place, only after the purification of seeing and wisdom can the ultimate truth be established, and the beginning can also be accomplished. For the sake of complete and unhindered merit, the sutra says 'This three-thousand great thousand world' and so on. Among them, because the ultimate truth is also established, the sutra says 'Subhuti (佛陀的弟子)! If the accumulation of merit is real' and so on. In the completeness of the physical body, for the sake of good completeness, the sutra says 'Subhuti (佛陀的弟子)! What do you think? Can the Tathagata (佛陀的称号) be seen with the accomplishment of a physical body?' and so on. Among them, also because the ultimate truth is established, the sutra says 'The Tathagata says it is not an accomplishment' and so on. For the sake of the completeness of the body of marks, the sutra says 'Subhuti (佛陀的弟子)! What do you think? Can the Tathagata (佛陀的称号) be seen with the completeness of marks?' and so on. For the sake of the completeness of speech, the sutra says 'Subhuti (佛陀的弟子)! What do you think? Do you think the Tathagata (佛陀的称号) would think, "I am teaching the Dharma"?' and so on. Among them, because the ultimate truth is established, the sutra says 'The Tathagata teaches the Dharma, the one who teaches the Dharma' and so on. In the completeness of the mind, for the sake of the mindfulness (Smrtyupasthana, 四念住), the sutra says 'Bhagavan (佛陀的称号)! Will there be beings in the future who hear this Dharma?' and so on. Here, among all beings, it is shown like the mindfulness (Smrtyupasthana, 四念住) of the Bhagavan (佛陀的称号). Those who are not beings are because of the ultimate truth. Those who are not non-beings are because of the conventional truth. This person is the rare and foremost one, showing that speaking of the ultimate truth is unique and corresponding. This passage is as said before. In that completeness of mind, for the sake of perfect enlightenment (Sambodhi, 完全觉悟), the sutra says 'Is there any Dharma that the Tathagata (佛陀的称号) attained perfect enlightenment (Sambodhi, 完全觉悟) in Anuttara-samyak-sambodhi (无上正等正觉)?' and so on. Among them, there is no Dharma, in order to leave behind what has been seen, showing Bodhi (觉悟) and the Bodhipath (觉悟之道). There it is again shown that Bodhi (觉悟) has two causes, namely: the words of Anuttara (无上), and the words of Samyak-sambuddha (正等觉者). Among them, the sutra says 'Even a particle of dust of Dharma cannot be obtained, cannot exist', this is because of the words of Anuttara (无上), this shows the self-nature of Bodhi (觉悟), the liberation aspect of Bodhi (觉悟). Among them, no particle of dust of Dharma has its own substance, therefore there is nothing to be obtained, and nothing that should be owned. --------------------------------------------------------------------------------