English
English version: ‘What do you think, Subhuti?’ the Buddha asked. ‘Is there truly any real dharma (law, principle) that can be called a Bodhisattva (Bodhisattva, one who aspires to become a Buddha)?’ Subhuti (Subhuti, Buddha's disciple) replied, ‘No, World Honored One! In reality, there is no dharma that can be called a Bodhisattva. Therefore, the Buddha says that in all dharmas there are no sentient beings, no persons, and no life spans.’ Treatise says: The following seventeenth section is established for entering the path of enlightenment (the path to realizing the truth). The sutra says, ‘Subhuti! Suppose a person whose body is wonderfully large,’ and so on, to show that when entering the path of enlightenment, one is free from arrogance because of gaining wisdom. How is wisdom gained? Because there are two kinds of wisdom: first, comprehending lineage wisdom (comprehending lineage wisdom), and second, wisdom of equality (wisdom of equality). If one gains wisdom, one can be born into the family of the Tathagata (Tathagata, title of the Buddha), and one can be certain to inherit the seed of the Buddha; this is comprehending lineage wisdom. Having gained this, one can attain a wonderful body. Among these, a wonderful body refers to reaching the accomplishment of the body, the body attaining the ultimate transformation of basis (transformation of basis). A large body refers to the fact that the bodies of all sentient beings are contained within oneself. If one wishes to be born in this family for a long time, and since one has already been born, one can attain that kind of body; this is the wisdom of equality of the wonderful body. There are also five kinds of equal causes and conditions: first, equality of coarse and evil (equality of coarse and evil), second, equality of the selflessness of phenomena (equality of the selflessness of phenomena), third, equality of cessation correspondence (equality of cessation correspondence), fourth, equality of correspondence with a mind without hope (equality of correspondence with a mind without hope), and fifth, equality of the path to enlightenment for all Bodhisattvas (equality of the path to enlightenment for all Bodhisattvas). Because one attains these equalities, one can become a large body, encompassing the large body of all sentient beings. Within that body, establishing the state of neither self nor other, the sutra says, ‘World Honored One! As the Tathagata speaks of a person's body being wonderfully large, it is then not a large body; therefore, the Tathagata speaks of it as being called a large body,’ and so on, establishing the ultimate meaning (ultimate meaning) within this wonderful body and so on. Like this and so on, is the gaining of wisdom. How to be free from arrogance? The sutra says, ‘Subhuti! Bodhisattvas are also like this. If they say, ‘I will liberate immeasurable sentient beings,’ 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 a person with arrogance, not a Bodhisattva in the true sense. To show this, the sutra says, ‘Therefore, the Buddha says that in all dharmas there are no sentient beings,’ and so on. If a Bodhisattva has the thought of sentient beings, they cannot attain a wonderful body or a large body. -------------------------------------------------------------------------------- 经曰：
Chinese
“须菩提！若菩萨作是言：‘我庄严佛国土。’是不名菩萨。何以故？如来说庄严佛土、庄严佛土者，即非庄严，是名庄严佛国土。须菩提！若菩萨通达无我、无我法者，如来说名真是菩萨、菩萨。” 论曰： 此下第十八上求佛地。 应知彼地，复有六种具足摄转依具足：一、国土净具足，二、无上见智净具足，三、福自在具足，四、身具足，五、语具足，六、心具足。 为国土净具足三摩钵帝故，经言“须菩提！若菩萨作是言：‘我庄严佛国土。’是不名菩萨”如是等。此义为于共见正行中转故，为断彼故，安立第一义，经言“即非庄严，是名庄严国土”等。 又，经言“须菩提！若菩萨通达无我、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。 经曰： “须菩提！于意云何？如来有肉眼不？”须菩提言：“如是。世尊！如来有肉眼。” 佛言：“须菩提！于意云何？如来有天眼不？”须菩提言：“如是。世尊！如来有天眼。” 佛言：“须菩提！于意云何？如 现代汉语译本 经中说： ‘须菩提（Subhuti，佛陀的弟子）！如果菩萨这样说：‘我庄严佛国土。’这样的人不能称为菩萨。为什么呢？如来说的庄严佛土、庄严佛土，实际上并非真正的庄严，只是名为庄严佛国土。须菩提！如果菩萨通达无我（anatman，没有自性）、无我法（anatmata-dharma，没有自性的法），如来才称其为真正的菩萨。’ 论中说： 以下第十八段是关于向上寻求佛地的讨论。 应当了解，佛地具有六种圆满：一、国土清净圆满，二、无上见智清净圆满，三、福德自在圆满，四、身圆满，五、语圆满，六、心圆满。 为了国土清净圆满的三摩钵地（samapatti，禅定），经中说‘须菩提！如果菩萨这样说：‘我庄严佛国土。’这样的人不能称为菩萨’等等。这段话的意义是为了在共同认知的正确修行中转变，为了断除这种执着，安立第一义谛，经中说‘实际上并非真正的庄严，只是名为庄严国土’等等。 另外，经中说‘须菩提！如果菩萨通达无我、无我法’，这是指两种无我，即人无我（pudgala-nairatmya，个人无我）和法无我（dharma-nairatmya，法无我）。 另外，经中说‘如来说名菩萨、菩萨’，是为了在这两种无我中获得两种正确的觉悟。这些如何显示呢？如果说‘我成就’，这就是人我执；‘庄严国土’，这是法我执。这些都不是菩萨。 经中说： ‘须菩提！你认为如何？如来有肉眼吗？’须菩提说：‘是的。世尊！如来有肉眼。’ 佛说：‘须菩提！你认为如何？如来有天眼吗？’须菩提说：‘是的。世尊！如来有天眼。’ 佛说：‘须菩提！你认为如何？如
English
English version The Sutra says: ‘Subhuti (佛陀的弟子)! If a Bodhisattva says, 'I adorn Buddha lands,' he is not called a Bodhisattva. Why is that? As the Tathagata (如来) speaks of the adornment of Buddha lands, it is not truly adornment, but is named 'adornment of Buddha lands.' Subhuti! If a Bodhisattva understands no-self (anatman), no-self of dharmas (anatmata-dharma), the Tathagata calls him a true Bodhisattva.’ The Treatise says: The following eighteenth section discusses seeking the Buddha-ground. It should be known that the Buddha-ground has six perfections: 1. Perfection of pure Buddha-land, 2. Perfection of unsurpassed vision and wisdom, 3. Perfection of the freedom of merit, 4. Perfection of body, 5. Perfection of speech, 6. Perfection of mind. For the samapatti (禅定) of the perfection of pure Buddha-land, the Sutra says, ‘Subhuti! If a Bodhisattva says, 'I adorn Buddha lands,' he is not called a Bodhisattva,’ and so on. The meaning of this is to transform within the commonly perceived correct practice, and to cut off that attachment, establishing the ultimate truth, the Sutra says, ‘it is not truly adornment, but is named 'adornment of Buddha lands,’ and so on. Furthermore, the Sutra says, ‘Subhuti! If a Bodhisattva understands no-self, no-self of dharmas,’ this refers to two kinds of no-self, namely, no-self of persons (pudgala-nairatmya) and no-self of dharmas (dharma-nairatmya). Furthermore, the Sutra says, ‘The Tathagata calls him a Bodhisattva,’ this is for the sake of two correct awakenings in these two kinds of no-self. How are these shown? If one says, ‘I achieve,’ this is attachment to the self of persons; ‘adornment of Buddha lands,’ this is attachment to the self of dharmas. These are not Bodhisattvas. The Sutra says: ‘Subhuti! What do you think? Does the Tathagata have the physical eye?’ Subhuti said, ‘Yes, World Honored One! The Tathagata has the physical eye.’ The Buddha said, ‘Subhuti! What do you think? Does the Tathagata have the divine eye?’ Subhuti said, ‘Yes, World Honored One! The Tathagata has the divine eye.’ The Buddha said, ‘Subhuti! What do you think? Does the --------------------------------------------------------------------------------
Chinese
来有慧眼不？”须菩提言：“如是。世尊！如来有慧眼。” 佛言：“须菩提！于意云何？如来有法眼不？”须菩提言：“如是。世尊！如来有法眼。” 佛言：“须菩提！于意云何？如来有佛眼不？”须菩提言：“如是。世尊！如来有佛眼。” 佛言：“须菩提！于意云何？如恒河中所有沙，佛说是沙不？”须菩提言：“如是。世尊！如来说是沙。” 佛言：“须菩提！于意云何？如一恒河中所有沙，有如是等恒河。是诸恒河所有沙数佛世界，如是世界宁为多不？”须菩提言：“彼世界甚多。世尊！” 佛告须菩提：“尔所世界中，所有众生，若干种心住，如来悉知。何以故？如来说诸心住，皆为非心住，是名为心住。何以故？须菩提！过去心不可得，现在心不可得，未来心不可得。” 论曰： 此下第二为无上见智净具足故，经言“须菩提！于意云何？如来有肉眼不”如是等。于中二种：一为见净，二为智净。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，谓法界、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 现代汉语译本 佛问：‘须菩提（Subhuti，佛陀的弟子）！你认为如何？如来（Tathagata，佛陀的称号）有慧眼吗？’须菩提回答：‘是的，世尊（Bhagavan，佛陀的尊称）！如来有慧眼。’ 佛说：‘须菩提！你认为如何？如来有法眼吗？’须菩提回答：‘是的，世尊！如来有法眼。’ 佛说：‘须菩提！你认为如何？如来有佛眼吗？’须菩提回答：‘是的，世尊！如来有佛眼。’ 佛说：‘须菩提！你认为如何？如恒河（Ganges）中所有的沙，佛说是沙吗？’须菩提回答：‘是的，世尊！如来说是沙。’ 佛说：‘须菩提！你认为如何？如果一条恒河中所有的沙，有如这些沙一样多的恒河，而这些恒河中所有沙的数量相当于佛世界，这样的世界算多吗？’须菩提回答：‘那些世界非常多，世尊！’ 佛告诉须菩提：‘在那些世界中，所有众生，各种各样的心念状态，如来完全知晓。为什么呢？因为如来说的各种心念状态，都可视为非心念状态，这才能称之为心念状态。为什么呢？须菩提！过去的心不可得，现在的心不可得，未来的心不可得。’ 论曰： 以下第二部分是为了无上见智清净具足的缘故，经文说‘须菩提！你认为如何？如来有肉眼吗？’等等。其中有两种：一是见清净，二是智清净。如来不仅有慧眼，为了让人知道见清净的殊胜，所以显示有五种眼，如果不是这样，那就只需要追求慧眼来达到见清净的目的。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，即法界、修果，这是五种眼的粗略境界。这是最初的色所摄第一义智的力量，世俗的智慧不会颠倒运转，所以是第一义。
English
English version The Buddha asked: 'Subhuti (Buddha's disciple)! What do you think? Does the Tathagata (Buddha's title) have the wisdom eye?' Subhuti replied: 'Yes, Bhagavan (Buddha's honorific title)! The Tathagata has the wisdom eye.' The Buddha said: 'Subhuti! What do you think? Does the Tathagata have the Dharma eye?' Subhuti replied: 'Yes, Bhagavan! The Tathagata has the Dharma eye.' The Buddha said: 'Subhuti! What do you think? Does the Tathagata have the Buddha eye?' Subhuti replied: 'Yes, Bhagavan! The Tathagata has the Buddha eye.' The Buddha said: 'Subhuti! What do you think? Are the sands in the Ganges (Ganges) River, spoken of by the Buddha as sands?' Subhuti replied: 'Yes, Bhagavan! The Tathagata speaks of them as sands.' The Buddha said: 'Subhuti! What do you think? If the sands in one Ganges River are like the number of Ganges Rivers, and the number of sands in all those Ganges Rivers is equivalent to the number of Buddha-worlds, would such worlds be many?' Subhuti replied: 'Those worlds are very many, Bhagavan!' The Buddha told Subhuti: 'Among those worlds, all sentient beings, with their various states of mind, are fully known by the Tathagata. Why? Because the Tathagata speaks of all states of mind as being non-states of mind; only then can they be called states of mind. Why? Subhuti! The past mind is unattainable, the present mind is unattainable, and the future mind is unattainable.' Treatise says: The following second part is for the sake of complete and pure unsurpassed vision and wisdom. The sutra says, 'Subhuti! What do you think? Does the Tathagata have the physical eye?' and so on. Among them are two types: one is purity of vision, and the other is purity of wisdom. The Tathagata not only has the wisdom eye, but also reveals the five eyes to make people know the excellence of pure vision. If it were not so, then one would only need to seek the wisdom eye to achieve the purpose of pure vision. Among them, there are four types of eyes briefly described, namely: those included in the realm of form, those included in the ultimate truth, those included in the conventional truth, and those included in all kinds of things that should be known. There are also two types of things included in the realm of form, namely the Dharma realm and the fruit of cultivation, which are the rough realms of the five eyes. This is the power of the first ultimate wisdom included in the initial realm of form, so that worldly wisdom does not turn upside down, so it is the ultimate truth. --------------------------------------------------------------------------------