Chinese
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：此中有疑，若无菩萨者，诸佛亦不成大菩提，众生亦不入大涅槃，亦无清净佛国土。若如是，为何义故，诸菩萨摩诃萨发心欲令众生入涅槃，起心修行清净佛国土？自下经文为断此疑。云何断疑？偈言： 不达真法界， 起度众生意， 及清净国土， 生心即是倒。 此义云何？若起如是心即是颠倒非菩萨者，起何等心名为菩萨？如经“须菩提！若菩萨通达无我无我法者，如来说名真是菩萨菩萨”故。此示何义？偈言： 众生及菩萨， 知诸法无我， 非圣自智信， 及圣以有智。 此明何义？知无我无我法者，谓众生及菩萨。何等众生？何等菩萨？于彼法若能自智信，若世间智出世间智，所谓凡夫圣人，是人名为菩萨。此言摄世谛菩萨、出世谛菩萨，是故重说菩萨菩萨。如经“如来说名真是菩萨菩萨”故。 金刚般若波罗蜜经论卷中 大正藏第 25 册 No. 1511 金刚般若波罗蜜经论 金刚般若波罗蜜经论卷下 天亲菩萨造 元魏天竺三藏菩提流支译 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：‘ 现代汉语译本：佛陀（菩提，Bodhi）说：‘如果菩萨能够通达无我以及无我之法，我就称他为真正的菩萨（菩萨，Bodhisattva）。’ 论中说：这里有一个疑问，如果没有菩萨，诸佛也不能成就伟大的觉悟（大菩提，Mahābodhi），众生也不能进入伟大的涅槃（大涅槃，Mahānirvāṇa），也不会有清净的佛国土。如果这样，那么诸位菩萨摩诃萨（菩萨摩诃萨，Bodhisattva-mahāsattva）发心想要让众生进入涅槃，发起修行清净佛国土的愿望，又有什么意义呢？下面的经文就是为了消除这个疑问。如何消除疑问呢？偈颂说： ‘不通达真正的法界，却发起度化众生的意愿，以及想要清净国土的想法，产生这样的心念就是颠倒。’ 这是什么意思呢？如果生起这样的心念就是颠倒，不是菩萨，那么生起什么样的心念才叫做菩萨呢？就像经文所说：‘须菩提（须菩提，Subhūti）！如果菩萨能够通达无我以及无我之法，我就称他为真正的菩萨。’这显示了什么意义呢？偈颂说： ‘众生以及菩萨，如果知道诸法无我，无论是凭借凡夫的智慧和信心，还是圣人的智慧，都是菩萨。’ 这说明了什么呢？知道无我以及无我之法的人，包括众生和菩萨。什么样的众生？什么样的菩萨？对于这些法，如果能够凭借自己的智慧和信心，无论是世间的智慧还是出世间的智慧，也就是凡夫和圣人，这样的人就叫做菩萨。这里涵盖了世俗谛的菩萨和胜义谛的菩萨，所以重复说‘菩萨菩萨’。就像经文所说：‘我就称他为真正的菩萨。’ 《金刚般若波罗蜜经论》卷中 《大正藏》第25册 No. 1511 《金刚般若波罗蜜经论》 《金刚般若波罗蜜经论》卷下 天亲菩萨（天亲菩萨，Vasubandhu）造 元魏天竺三藏菩提流支（菩提流支，Bodhiruci）译 经文说：‘须菩提！你认为如何？如来有肉眼吗？’须菩提回答说：‘是的，世尊！如来有肉眼。’佛说：‘
English
English version: The Buddha (Bodhi) said: 'If a Bodhisattva (菩萨, Bodhisattva) comprehends the non-self and the dharma of non-self, the Tathagata calls him a true Bodhisattva (菩萨, Bodhisattva).' The treatise says: Here there is a doubt. If there were no Bodhisattvas, the Buddhas would not attain great enlightenment (大菩提, Mahābodhi), sentient beings would not enter great Nirvana (大涅槃, Mahānirvāṇa), and there would be no pure Buddha lands. If this is so, then what is the meaning of Bodhisattva-mahāsattvas (菩萨摩诃萨, Bodhisattva-mahāsattva) generating the aspiration to lead sentient beings into Nirvana and cultivating pure Buddha lands? The following sutra passage is to resolve this doubt. How is the doubt resolved? The verse says: 'Without understanding the true Dharmadhatu, generating the intention to liberate sentient beings, and desiring to purify Buddha lands, giving rise to such thoughts is inverted.' What does this mean? If giving rise to such thoughts is inverted and not the act of a Bodhisattva, then what kind of thought is called the thought of a Bodhisattva? As the sutra says: 'Subhūti (须菩提, Subhūti)! If a Bodhisattva comprehends the non-self and the dharma of non-self, the Tathagata calls him a true Bodhisattva.' What meaning does this reveal? The verse says: 'Sentient beings and Bodhisattvas, knowing that all dharmas are without self, whether through the wisdom and faith of ordinary beings or the wisdom of sages, are Bodhisattvas.' What does this explain? Those who know the non-self and the dharma of non-self include sentient beings and Bodhisattvas. What kind of sentient beings? What kind of Bodhisattvas? Regarding these dharmas, if one can rely on one's own wisdom and faith, whether it is worldly wisdom or supramundane wisdom, that is, ordinary beings and sages, such a person is called a Bodhisattva. This encompasses Bodhisattvas of the conventional truth and Bodhisattvas of the ultimate truth, therefore the term 'Bodhisattva Bodhisattva' is repeated. As the sutra says: 'The Tathagata calls him a true Bodhisattva.' Diamond Prajna Paramita Sutra Treatise, Volume Middle Taisho Tripitaka Volume 25, No. 1511, Diamond Prajna Paramita Sutra Treatise Diamond Prajna Paramita Sutra Treatise, Volume Lower Composed by Bodhisattva Vasubandhu (天亲菩萨, Vasubandhu) Translated by Tripitaka Master Bodhiruci (菩提流支, Bodhiruci) of Yuan Wei from India The Sutra says: 'Subhūti! What do you think? Does the Tathagata have a physical eye?' Subhūti replied: 'Yes, World Honored One! The Tathagata has a physical eye.' The Buddha said: ' --------------------------------------------------------------------------------
Chinese
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。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：复有疑，前说菩萨不见彼是众生、不见我为菩 现代汉语译本 ‘须菩提！你认为怎么样？如来有天眼吗？’须菩提回答：‘是的，世尊！如来有天眼。’佛说：‘须菩提！你认为怎么样？如来有慧眼吗？’须菩提回答：‘是的，世尊！如来有慧眼。’佛说：‘须菩提！你认为怎么样？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！你认为怎么样？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！你认为怎么样？恒河中的所有沙子，佛说是沙子吗？’须菩提回答：‘是的，世尊！如来说是沙子。’佛说：‘须菩提！你认为怎么样？如果一条恒河中所有沙子那么多，又有像这些沙子一样多的恒河，所有这些恒河中的沙子数量的佛世界，这样的世界多不多？’须菩提回答：‘那些世界非常多，世尊！’佛告诉须菩提：‘那些世界中所有众生的各种心念，如来完全知道。为什么呢？因为如来说的各种心念，都不是真正的心念，只是名为心念。为什么呢？须菩提！过去的念头不可得，现在的念头不可得，未来的念头不可得。须菩提！你认为怎么样？如果有人用装满三千大千世界的七宝来布施，这个善男子善女人因为这个因缘得到的福报多不多？’须菩提回答：‘是的，世尊！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！那个善男子善女人因为这个因缘得到的福德积累非常多。须菩提！如果福德积累是真实的，如来就不会说福德积累福德积累了。’ 论曰：还有疑问，前面说菩萨不见那些是众生，不见我是菩萨。
English
English version ‘Subhuti (one of the principal disciples of the Buddha)! What do you think? Does the Tathagata (another name for the Buddha) have the heavenly eye?’ Subhuti said: ‘Yes, World Honored One! The Tathagata has the heavenly eye.’ The Buddha said: ‘Subhuti! What do you think? Does the Tathagata have the wisdom eye?’ Subhuti said: ‘Yes, World Honored One! The Tathagata has the wisdom eye.’ The Buddha said: ‘Subhuti! What do you think? Does the Tathagata have the Dharma eye?’ Subhuti said: ‘Yes, World Honored One! The Tathagata has the Dharma eye.’ The Buddha said: ‘Subhuti! What do you think? Does the Tathagata have the Buddha eye?’ Subhuti said: ‘Yes, World Honored One! The Tathagata has the Buddha eye.’ The Buddha said: ‘Subhuti! What do you think? Are the sands in the Ganges River, does the Buddha say they are sands?’ Subhuti said: ‘Yes, World Honored One! The Tathagata says they are sands.’ The Buddha said: ‘Subhuti! What do you think? If there are as many Ganges Rivers as there are sands in one Ganges River, and as many Buddha-worlds as there are sands in all those Ganges Rivers, would those worlds be many or not?’ Subhuti said: ‘Those worlds would be very many, World Honored One!’ The Buddha told Subhuti: ‘The Tathagata knows all the various thoughts dwelling in the minds of all beings in those worlds. Why? Because the Tathagata speaks of these thoughts as not truly being thoughts; they are merely called thoughts. Why? Subhuti! The past mind is unattainable, the present mind is unattainable, and the future mind is unattainable. Subhuti! What do you think? If someone were to fill three thousand great thousand worlds with the seven treasures and give them away in charity, would that good man or good woman gain much merit from that cause?’ Subhuti said: ‘Yes, World Honored One! That person would gain very much merit from that cause.’ The Buddha said: ‘Yes, yes. Subhuti! That good man or good woman would accumulate a great mass of merit from that cause. Subhuti! If that mass of merit were real, the Tathagata would not have spoken of a mass of merit as a mass of merit.’ Treatise: There is further doubt. It was previously said that a Bodhisattva (a person who is on the path towards Buddhahood) does not see those as beings, and does not see himself as a Bodhisattva. --------------------------------------------------------------------------------
Chinese
萨、不见清净佛国土。何以故？以不见诸法名为诸佛如来。若如是，或谓诸佛如来不见诸法。自下经文为断此疑故，说五种眼。偈言： 虽不见诸法， 非无了境眼； 诸佛五种实， 以见彼颠倒。 何故说彼非颠倒？为显断疑譬喻，是故说我知彼种种心住如是等。此示何义？彼非颠倒，以见颠倒故。何者是颠倒？偈言： 种种颠倒识， 以离于实念， 不住彼实智， 是故说颠倒。 此义云何？种种颠倒者，彼种种心缘住，是名种种识，以六种识差别颠倒。何故彼心住名为颠倒？偈言“以离于实念，不住彼实智，是故说颠倒”故。如来说诸心住皆为非心住者，此句示现远离四念处故。此以何义？心住者住彼念处，以离彼念处故云不住。又住、不动、根本，名异义一。若如是不住，是故说心住。此明不住相续不断行因，是故不住示彼相续颠倒。如经“何以故？须菩提！过去心不可得、现在心不可得、未来心不可得”，以过去未来故不可得，现在心虚妄分别故不可得。如是示彼心住颠倒、诸识虚妄，以无三世观故。何故依福德重说譬喻？偈言： 佛智慧根本， 非颠倒功德， 以是福德相， 故重说譬喻。 此说何义？复有疑，向说心住颠倒；若如是，福德亦是颠倒 现代汉语译本：萨（萨一切有情），不能见到清净的佛国土。为什么呢？因为不见诸法才名为诸佛如来。如果这样，或许会认为诸佛如来不见诸法。下面的经文是为了断除这种疑惑，所以说了五种眼。偈语说： ‘虽不见诸法，非无了境眼；诸佛五种实，以见彼颠倒。’ 为什么说那不是颠倒呢？为了显示断除疑惑的比喻，所以说‘我知道他们种种心住’等等。这显示了什么意义？那不是颠倒，因为能见到颠倒的缘故。什么是颠倒呢？偈语说： ‘种种颠倒识，以离于实念，不住彼实智，是故说颠倒。’ 这句的意义是什么呢？种种颠倒，是说种种心缘住，这叫做种种识，因为六种识的差别而颠倒。为什么那些心住被称为颠倒呢？偈语说‘以离于实念，不住彼实智，是故说颠倒’的缘故。如来说诸心住皆为非心住，这句话显示了远离四念处（四种观照的处所，即身、受、心、法）的缘故。这是什么意义呢？心住就是住在那些念处，因为离开了那些念处所以说不住。而且，住、不动、根本，名称不同意义相同。如果这样不住，所以说心住。这说明不住相续不断的行因，所以不住显示了相续的颠倒。如经所说：‘为什么呢？须菩提（佛陀的弟子）！过去心不可得、现在心不可得、未来心不可得’，因为过去未来所以不可得，现在心因为虚妄分别所以不可得。这样显示了心住的颠倒、诸识的虚妄，因为没有三世（过去、现在、未来）的观照的缘故。为什么依靠福德再次说明比喻呢？偈语说： ‘佛智慧根本，非颠倒功德，以是福德相，故重说譬喻。’ 这说了什么意义呢？又有人怀疑，前面说心住是颠倒的；如果这样，福德也是颠倒的。
English
English version: 'Sa' (Sarva sattva - all sentient beings) cannot see the pure Buddha lands. Why is that? Because not seeing all dharmas is what is called all Buddhas and Tathagatas (如来 - Thus Come Ones). If that's the case, one might think that all Buddhas and Tathagatas do not see any dharmas. The following sutra text is to dispel this doubt, so it speaks of the five eyes. The verse says: 'Although they do not see all dharmas, they are not without the eye that understands objects; the five realities of the Buddhas are used to see their inversions.' Why is it said that those are not inversions? To reveal the analogy of dispelling doubts, that's why it says, 'I know their various mind-dwellings' and so on. What meaning does this show? That is not an inversion, because it can see the inversion. What is the inversion? The verse says: 'Various inverted consciousnesses, because they are separated from real thought, do not abide in that real wisdom, therefore it is said to be inverted.' What is the meaning of this? 'Various inversions' means the various mind-objects that are dwelt upon, which are called various consciousnesses, inverted because of the differences in the six consciousnesses. Why are those mind-dwellings called inversions? The verse says, 'Because they are separated from real thought and do not abide in that real wisdom, therefore it is said to be inverted.' The Tathagata says that all mind-dwellings are non-mind-dwellings, which shows the separation from the Four Foundations of Mindfulness (四念处 - four contemplations: body, feelings, mind, and dharmas). What is the meaning of this? Mind-dwelling is dwelling in those foundations of mindfulness, and because it is separated from those foundations of mindfulness, it is said to be non-dwelling. Moreover, dwelling, non-moving, and fundamental are different names with the same meaning. If it is non-dwelling in this way, then it is said to be mind-dwelling. This clarifies that non-dwelling is the cause of continuous and unbroken practice, so non-dwelling shows the inversion of continuity. As the sutra says, 'Why is that? Subhuti (须菩提 - one of the Buddha's disciples)! The past mind is unattainable, the present mind is unattainable, the future mind is unattainable,' because of the past and future, it is unattainable, and the present mind is unattainable because of false discriminations. Thus, it shows the inversion of mind-dwelling and the falseness of the consciousnesses, because there is no contemplation of the three times (past, present, future). Why rely on merit to explain the analogy again? The verse says: 'The root of the Buddha's wisdom is non-inverted merit, because it is a characteristic of merit, therefore the analogy is explained again.' What meaning does this say? Again, there is doubt that the previous statement said that mind-dwelling is inverted; if that's the case, then merit is also inverted. --------------------------------------------------------------------------------