Chinese
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“须菩提！于意云何？如恒河中所有沙”如是等，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，说过去等分。于此二中安立第一义故，经言“如来说诸心住，皆为非心住”，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。 经曰： “须菩提！于意云何？若有人以满三千大千世界七宝持用布施，是善男子、善女人，以是因缘得福多不？”须菩提言：“如是。世尊！此人以是因缘，得福甚多。” 佛言：“如是，如是。须菩提！彼善男子、善女人，以是因缘，得福德聚多。须菩提！若福德聚有实，如来则不说福德聚、福德聚。” 论曰： 此下第三为福自在具足故，经言“须菩提！于意云何？若有人以满三千大千世界”等。于中，亦安立第一义故，经言“须菩提！若福德聚有 现代汉语译本 谛摄（Dì shè，专注）在先。于此之中，为人说法，如果那法是为那人施设的，这种智慧就称为法眼（fǎ yǎn，Dharma Eye）。对于一切应知的事物，以一切种类的无功用智（wú gōng yòng zhì，effortless wisdom）来认知，称为佛眼（fó yǎn，Buddha Eye）。这些都称为见净（jiàn jìng，purity of seeing）。如经中所说：‘须菩提（Xū pú tí，Subhuti）！你的意思如何？如恒河（Héng hé，Ganges River）中所有的沙’等等，这属于智净（zhì jìng，purity of wisdom）。其中，心住（xīn zhù，abiding of the mind）指的是三世（sān shì，three times：past, present and future）之心。若干种，应知有两种，即染（rǎn，defiled）和净（jìng，pure），也就是共欲心（gòng yù xīn，mind associated with desire）、离欲心（lí yù xīn，mind detached from desire）等。世，指的是过去等时间段。因为在此二者中安立第一义（dì yī yì，ultimate truth），所以经中说‘如来说诸心住，皆为非心住’，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；未来心不可得，是因为尚未产生；现在心不可得，是因为其本性是第一义。为了应知中证悟的缘故，安立见。为了教导那些众生寂静心（jí jìng xīn，peaceful mind）的缘故，安立智。在这智净中，说心住即非心住；那么在见净中，为什么不说眼即非眼呢？因为只有一个住处，在见净、智净之后安立第一义，所以最初也能成就。 经文说： ‘须菩提！你的意思如何？如果有人用充满三千大千世界（sān qiān dà qiān shì jiè，three thousand great thousand worlds）的七宝（qī bǎo，seven treasures）来布施，这位善男子、善女人，因为这个因缘得到的福报多吗？’须菩提回答说：‘是的。世尊（Shì zūn，World Honored One）！这个人因为这个因缘，得到的福报非常多。’ 佛说：‘是的，是的。须菩提！那位善男子、善女人，因为这个因缘，得到的福德聚（fú dé jù，accumulation of merit）很多。须菩提！如果福德聚有实体，如来（Rú lái，Tathagata）就不会说福德聚、福德聚了。’ 论曰： 下面第三部分是为了福自在（fú zì zài，freedom of merit）具足的缘故，经文说‘须菩提！你的意思如何？如果有人用充满三千大千世界的’等等。其中，也安立第一义的缘故，经文说‘须菩提！如果福德聚有’
English
English version ‘Dhi-samgraha’ (Dhi-samgraha, concentration) comes first. Within this, when teaching the Dharma to someone, if that Dharma is designed for that person, this wisdom is called the Dharma Eye (Dharma Eye). Knowing all knowable things with all kinds of effortless wisdom (effortless wisdom) is called the Buddha Eye (Buddha Eye). These are called purity of seeing (purity of seeing). As the sutra says, 'Subhuti (Subhuti)! What do you think? Like all the sand in the Ganges River (Ganges River),' etc., this belongs to purity of wisdom (purity of wisdom). Among them, ‘abiding of the mind’ (abiding of the mind) refers to the mind of the three times (three times: past, present and future). ‘Several kinds’ should be understood as two kinds: defiled (defiled) and pure (pure), that is, mind associated with desire (mind associated with desire), mind detached from desire (mind detached from desire), etc. ‘Time’ refers to past time periods, etc. Because the ultimate truth (ultimate truth) is established in these two, the sutra says, 'The Tathagata says that all abiding of the mind is non-abiding of the mind,' and even 'The past mind is unattainable,' etc. Among them, the past mind is unattainable because it has perished; the future mind is unattainable because it has not yet arisen; the present mind is unattainable because its nature is the ultimate truth. For the sake of enlightenment in what should be known, seeing is established. For the sake of teaching those beings to have a peaceful mind (peaceful mind), wisdom is established. In this purity of wisdom, it is said that the abiding of the mind is non-abiding of the mind; then in the purity of seeing, why is it not said that the eye is non-eye? Because there is only one abiding place, and the ultimate truth is established after the purity of seeing and the purity of wisdom, so the beginning can also be achieved. The sutra says: 'Subhuti! What do you think? If someone were to give away the seven treasures (seven treasures) filling the three thousand great thousand worlds (three thousand great thousand worlds), would this good man or good woman gain much merit from this cause?' Subhuti replied, 'Yes, World Honored One (World Honored One)! This person would gain very much merit from this cause.' The Buddha said, 'Yes, yes. Subhuti! That good man or good woman would gain a great accumulation of merit (accumulation of merit) from this cause. Subhuti! If the accumulation of merit had substance, the Tathagata (Tathagata) would not speak of the accumulation of merit, accumulation of merit.' Treatise says: The third part below is for the sake of the perfection of the freedom of merit (freedom of merit), the sutra says, 'Subhuti! What do you think? If someone were to fill the three thousand great thousand worlds with,' etc. Among them, because the ultimate truth is also established, the sutra says, 'Subhuti! If the accumulation of merit had' -------------------------------------------------------------------------------- 实”等。 经曰：
Chinese
“须菩提！于意云何？佛可以具足色身见不？”须菩提言：“不也。世尊！如来不应以色身见。何以故？如来说具足色身，即非具足色身，是故如来说名具足色身。” 佛言：“须菩提！于意云何？如来可以具足诸相见不？”须菩提言：“不也。世尊！如来不应以具足诸相见。何以故？如来说诸相具足，即非具足，是故如来说名诸相具足。” 论曰： 此下第四为身具足故。于中，复有二种：一为好具足，二为相具足。为好具足故，经言“须菩提！于意云何？佛可以具足色身见不”如是等。于中，亦以安立第一义故，经言“如来说非具足”等。为相身具足故，经言“须菩提！于意云何？如来可以具足诸相见不”如是等。 经曰： 佛言：“须菩提！于意云何？汝谓如来作是念‘我当有所说法’耶？须菩提！莫作是念。何以故？若人言‘如来有所说法’，则为谤佛，不能解我所说故。何以故？须菩提！如来说法、说法者，无法可说，是名说法。” 论曰： 此下第五为语具足故，经言“须菩提！于意云何？汝谓如来作是念‘我当有所说法’耶”如是等。于中，安立第一义故，经言“如来说法、说法者”等。 经曰： 尔时，慧 现代汉语译本： 经文说： ‘须菩提（Subhuti，佛陀的弟子）！你的意思如何？可以用具备完整色身（rupa-kaya，由物质构成的身体）的形象来观察佛陀吗？’须菩提回答：‘不能。世尊（世尊，佛陀的尊称）！不应该用色身来观察如来（Tathagata，佛陀的称号）。为什么呢？因为如来说的具备完整色身，实际上并非具备完整色身，所以如来说这只是名为具备完整色身。’ 佛陀说：‘须菩提！你的意思如何？可以用具备完整诸相（laksana，佛陀的三十二相好）的形象来观察如来吗？’须菩提回答：‘不能。世尊！不应该用具备完整诸相来观察如来。为什么呢？因为如来说的诸相具足，实际上并非具足，所以如来说这只是名为诸相具足。’ 论中说： 下面第四部分是为了说明身具足的道理。其中，又分为两种：一是好具足，二是相具足。为了说明好具足，经文说‘须菩提！你的意思如何？可以用具备完整色身的形象来观察佛陀吗’等等。其中，也是为了安立第一义谛（paramartha-satya，最高的真理），经文说‘如来说非具足’等等。为了说明相身具足，经文说‘须菩提！你的意思如何？可以用具备完整诸相的形象来观察如来吗’等等。 经文说： 佛陀说：‘须菩提！你的意思如何？你认为如来会这样想“我应当说些什么法”吗？须菩提！不要这样想。为什么呢？如果有人说“如来有所说法”，那就是诽谤佛陀，不能理解我所说的。为什么呢？须菩提！如来说法，说法者，实际上是无有法可说，这叫做说法。’ 论中说： 下面第五部分是为了说明语具足的道理，经文说‘须菩提！你的意思如何？你认为如来会这样想“我应当说些什么法”吗’等等。其中，为了安立第一义谛，经文说‘如来说法，说法者’等等。 经文说： 当时，慧
English
English version: The Sutra says: 'Subhuti (Subhuti, Buddha's disciple)! What do you think? Can the Buddha be seen by the perfection of his physical body (rupa-kaya, body made of matter)?' Subhuti replied: 'No, World Honored One (Bhagavan, title of the Buddha)! The Tathagata (Tathagata, title of the Buddha) should not be seen by his physical body. Why? Because the Tathagata speaks of the perfection of the physical body, but it is not truly the perfection of the physical body. Therefore, the Tathagata calls it the 'perfection of the physical body' in name only.' The Buddha said: 'Subhuti! What do you think? Can the Tathagata be seen by the perfection of all characteristics (laksana, the 32 marks of the Buddha)?' Subhuti replied: 'No, World Honored One! The Tathagata should not be seen by the perfection of all characteristics. Why? Because the Tathagata speaks of the perfection of all characteristics, but it is not truly perfection. Therefore, the Tathagata calls it the 'perfection of all characteristics' in name only.' The Treatise says: The fourth section below is for the perfection of the body. Among them, there are two types: one is the perfection of beauty, and the other is the perfection of characteristics. For the perfection of beauty, the Sutra says, 'Subhuti! What do you think? Can the Buddha be seen by the perfection of his physical body?' and so on. Among them, also to establish the ultimate truth (paramartha-satya, the highest truth), the Sutra says, 'The Tathagata speaks of non-perfection,' and so on. For the perfection of the body of characteristics, the Sutra says, 'Subhuti! What do you think? Can the Tathagata be seen by the perfection of all characteristics?' and so on. The Sutra says: The Buddha said: 'Subhuti! What do you think? Do you think the Tathagata would have this thought, 'I should speak some Dharma'? Subhuti! Do not think this way. Why? If someone says, 'The Tathagata speaks Dharma,' that is slandering the Buddha, and they cannot understand what I say. Why? Subhuti! The Tathagata speaks Dharma, the speaker of Dharma, there is actually no Dharma to be spoken, this is called speaking Dharma.' The Treatise says: The fifth section below is for the perfection of speech, the Sutra says, 'Subhuti! What do you think? Do you think the Tathagata would have this thought, 'I should speak some Dharma'?' and so on. Among them, to establish the ultimate truth, the Sutra says, 'The Tathagata speaks Dharma, the speaker of Dharma,' and so on. The Sutra says: At that time, Wisdom --------------------------------------------------------------------------------
Chinese
命须菩提白佛言：“世尊！颇有众生于未来世闻说是法，生信心不？” 佛言：“须菩提！彼非众生，非不众生。何以故？须菩提！众生、众生者，如来说非众生，是名众生。” 论曰： 此下第六心具足。 于心具足中，复有六种：一为念处，二为正觉，三为施设大利法，四为摄取法身，五为不住生死、涅槃，六为行住净应知。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，生信心不”如是等，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。 经曰： 佛言：“须菩提！于意云何？如来得阿耨多罗三藐三菩提耶？”须菩提言：“不也。世尊！世尊！无有少法如来得阿耨多罗三藐三菩提。” 佛言：“如是，如是。须菩提！我于阿耨多罗三藐三菩提，乃至无有少法可得，是名阿耨多罗三藐三菩提。复次，须菩提！是法平等，无有高下，是名阿耨多罗三藐三菩提。以无众生、无人、无寿者，得平等阿耨多罗三藐三菩提。修一切善法，得阿耨多罗三藐三菩提。须菩提！所言善法、善法者，如来说非善法，是名善法。” 论曰： 此下第二于 现代汉语译本 须菩提请示佛陀说：‘世尊！是否会有众生在未来世听到这部佛法，而生起信心呢？’ 佛陀说：‘须菩提！他们既不是真正的众生，也不是完全没有众生的属性。为什么呢？须菩提！所谓的众生、众生，如来说它们并非实有的众生，只是名义上的众生罢了。’ 论曰： 以下是第六种心具足。 在心具足中，又有六种：一是念处，二是正觉，三是施设大利法，四是摄取法身，五是不住生死、涅槃，六是行住清净应知。在心具足中，为了念处，经文说‘世尊！颇有众生于未来世闻说是法，生信心不’等等，此处在诸众生中显示如世尊的念处。‘彼非众生者’，是第一义谛的缘故。‘非不众生者’，是世俗谛的缘故。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。这段文字如前所说。 经文说： 佛陀说：‘须菩提！你认为如何？如来证得了阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）吗？’须菩提回答说：‘不是的，世尊！世尊！实际上没有任何法是如来证得阿耨多罗三藐三菩提的。’ 佛陀说：‘是的，是的。须菩提！我对于阿耨多罗三藐三菩提，乃至没有丝毫的法可以获得，这才是所谓的阿耨多罗三藐三菩提。再次，须菩提！这个法是平等的，没有高下之分，这才是所谓的阿耨多罗三藐三菩提。因为没有众生、没有人、没有寿者的分别，才能证得平等的阿耨多罗三藐三菩提。修习一切善法，就能证得阿耨多罗三藐三菩提。须菩提！所说的善法、善法，如来说它并非实有的善法，只是名义上的善法罢了。’ 论曰： 以下是第二种于
English
English version Subhuti (须菩提) asked the Buddha, 'World Honored One, will there be beings in the future who, upon hearing this Dharma, will generate faith?' The Buddha said, 'Subhuti, they are neither beings nor not-beings. Why? Subhuti, what is called 'beings,' the Tathagata (如来) says are not beings; they are merely called 'beings.' Commentary: The following is the sixth perfection of mind. Within the perfection of mind, there are six aspects: first, mindfulness; second, right enlightenment; third, establishing great beneficial Dharma; fourth, embracing the Dharmakaya (法身); fifth, not dwelling in Samsara (生死) or Nirvana (涅槃); sixth, conduct and abiding should be known as pure. Within the perfection of mind, for the sake of mindfulness, the sutra says, 'World Honored One, will there be beings in the future who, upon hearing this Dharma, will generate faith?' and so on. Here, it shows the mindfulness of the World Honored One among all beings. 'They are not beings' is due to the ultimate truth. 'Not not-beings' is due to conventional truth. This person is the rarest and foremost, showing that speaking of the ultimate truth is both unique and corresponding. This passage is as previously explained. The Sutra says: The Buddha said, 'Subhuti, what do you think? Has the Tathagata attained Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed, complete, perfect enlightenment)?' Subhuti said, 'No, World Honored One. World Honored One, there is no Dharma whatsoever that the Tathagata has attained Anuttara-samyak-sambodhi.' The Buddha said, 'So it is, so it is. Subhuti, with regard to Anuttara-samyak-sambodhi, I have not attained even the slightest Dharma. This is called Anuttara-samyak-sambodhi. Furthermore, Subhuti, this Dharma is equal, without high or low. This is called Anuttara-samyak-sambodhi. Because there are no beings, no persons, and no life spans, one attains equal Anuttara-samyak-sambodhi. By cultivating all good Dharmas, one attains Anuttara-samyak-sambodhi. Subhuti, what is called 'good Dharmas,' the Tathagata says are not good Dharmas; they are merely called 'good Dharmas.' Commentary: The following is the second regarding --------------------------------------------------------------------------------