English
English version: 'Sa' (Sa: Sanskrit, सर्व, sarva, meaning 'all') does not see those beings, and does not see the existence of 'I' as a Bodhisattva, etc. This means that a true Bodhisattva does not believe that there is an 'I' to liberate sentient beings. If this is the case, the Tathāgata (Tathāgata: Sanskrit, तथागत, a title of the Buddha) also does not see sentient beings, which is why it is said 'no sentient beings,' etc. Is it because there are actually no sentient beings that the Buddha does not see them? The third doubt is: It was previously said that the mind dwells in inversion. If this is the case, merit is also inverted. If it is inverted, why is it called wholesome dharma? To resolve this doubt, as stated in the sutra, 'If someone were to give offerings with the seven treasures filling three thousand great thousand worlds,' etc. Initially, there are three doubts: First, without Bodhisattvas, the Buddhas cannot attain Bodhi (Bodhi: Sanskrit, बोधि, enlightenment); second, without sentient beings, one cannot enter Nirvana (Nirvana: Sanskrit, निर्वाण, liberation); third, without Bodhisattvas, there would be no adorned and pure Buddha-lands. Here, the first two doubts are explained. First, the question is stated, and then the explanation is given. This is the 'initial statement.' The meaning is that if a Bodhisattva clings to the idea that 'I' have attained Bodhi and that there are different sentient beings to be liberated, then that is not called a Bodhisattva, because there is still discrimination of 'I,' 'person,' etc. If this is the case, how can one attain Bodhi and enable sentient beings to enter Nirvana? This is because there are provisionally established sentient beings, just as a magician speaks Dharma to illusory people. Because there are provisionally established sentient beings composed of the five skandhas (five skandhas: Sanskrit, pañca-skandha, पञ्चस्कन्ध, form, feeling, perception, volition, and consciousness), they can attain Nirvana without remainder. Because there are no truly existing sentient beings to which one clings, it is not seen that sentient beings are liberated. Because there are provisionally established Bodhisattvas who seek to realize enlightenment, the Buddhas can attain Bodhi. Because there is no truly existing Bodhi to which one clings, there are also no Bodhisattvas. Therefore, the thirteenth chapter of the Nirvana Sutra says: 'The combination of the five skandhas is called so-and-so. Ordinary people think it is real and call it so-and-so. Wise people understand that there is no name of so-and-so in the skandhas, and there is no name of so-and-so apart from the skandhas.' Why is this so? 'Subhūti (Subhūti: Sanskrit, सुभूति, one of the Buddha's ten great disciples), in reality, there is no dharma called Bodhisattva, therefore the Buddha said that all dharmas are without self, without person, without sentient beings, and without lifespan.' Explanation: This is the second explanation. 'There is no dharma called Bodhisattva' means that if there were a truly existing dharma by which one could accomplish sentient beings, then one could be called a Bodhisattva. Since dharma does not have a real existence, there is also no Bodhisattva to be accomplished. 'The Buddha said that all dharmas are without self, person, etc.' proves that when realizing the truth, one understands the principle of no-self and does not see the two attachments to person and dharma; this is a Bodhisattva. Asaṅga (Asaṅga: Sanskrit, असङ्ग, one of the founders of the Yogācāra school of Indian Buddhism) said: 'The above, like the human body, wonderful great body, etc., shows entering the path of realization.' This is the second explanation, to be free from arrogance. --------------------------------------------------------------------------------
Chinese
地前言我能修行等而障不住道。入地已去证达法界二空平等。分别我法一切都亡。永无我能之慢故云离慢也。论云若菩萨有众生念则不得妙身大身故。于中妙身者。谓至得身成就身得毕竟转依故。大身者一切众生身摄身故。子云转依者即谓所得菩提涅槃。 须菩提“若菩萨作是言我当庄严佛土是”不名菩萨。 述曰。世亲云此破疑也。谓有疑曰。若无菩萨者不应严净佛土也。于中有二。初标次释。此初也。此意云如欲严净佛土必须严净自心。听经学慧证法真理蠲除二障。内心净故外土亦净。所以蠡髻见净舍利睹秽。但由内心有其垢净不同。外土亦有净秽两异也。故若严净佛土者。先除我法二执。我法分别亡故内具庄严外住七宝若言我当庄严者。是则我执未亡不名菩萨也。故论云智习唯识通也。又无垢称云心净故等。又云忍辱持戒等十善道等是菩萨净土也。 何以故“如来说庄严佛土者即非庄严”是名庄严。 述曰。此第二释中有二。初明无相是真庄严。次明达理是真菩萨。此初也。如来说庄严者谓无相之庄严。即非庄严者非有相之庄严。是名庄严者是真实庄严也。 须菩提若“菩萨通达无我法者如来说名真”是菩萨。 述曰。此第二文也。谓若菩萨达我法空证无我理。是真菩萨 现代汉语译本： 地前行者认为，我能修行等等，这些念头会障碍证悟正道。一旦进入初地，就能证达法界二空（人空和法空）的平等性。分别‘我’和‘法’的一切念头都消失了。永远没有‘我能’的傲慢，所以说离开了傲慢。论中说，如果菩萨有众生之念，就不能得到妙身和大身。其中，妙身指的是达到、获得和成就之身，获得究竟的转依。大身指的是一切众生的身都摄入自身。子（指窥基）说，转依指的是所获得的菩提（觉悟）和涅槃（解脱）。 须菩提，‘如果菩萨说，我应当庄严佛土’，这不能称为菩萨。 世亲（Vasubandhu）说，这是为了破除疑惑。有人疑惑说，如果没有菩萨，就不应该庄严清净佛土。这里面包含两层意思：先是标示，然后是解释。这是标示。意思是说，如果想要庄严清净佛土，必须庄严清净自己的内心。听闻佛经，学习智慧，证悟法性真理，消除人法二障。内心清净，外在的佛土也就清净。所以蠡髻（Lijie，人名）看到的是清净的佛舍利，而其他人看到的却是污秽的。这只是因为内心有垢净的不同，外在的佛土也就有清净和污秽的差异。所以，如果想要庄严清净佛土，首先要去除我执和法执。我法分别的念头消失了，内心自然具备庄严，外在则呈现七宝。如果说‘我应当庄严’，那就是我执还没有消除，不能称为菩萨。所以论中说，通过智慧学习唯识才能通达。又，《无垢称经》（Vimalakirti Sutra）中说，心清净，佛土就清净。又说，忍辱、持戒等十善道等，就是菩萨的清净佛土。 为什么呢？‘如来说庄严佛土，即非庄严，是名庄严’。 这是第二层解释，其中包含两点：首先说明无相才是真正的庄严，其次说明通达真理才是真正的菩萨。这是第一点。如来说的庄严，指的是无相的庄严。‘即非庄严’，指的是不是有相的庄严。‘是名庄严’，指的是真实的庄严。 须菩提，‘如果菩萨通达无我法，如来说名为真菩萨’。 这是第二段文字。指的是如果菩萨通达我法皆空，证悟无我的真理，那就是真正的菩萨。
English
English version: Those who are before the Bhumi (ground, referring to the stages of Bodhisattva development) think, 'I can practice,' and so on, these thoughts obstruct the path to enlightenment. Once entering the first Bhumi, one can realize the equality of the two emptinesses (emptiness of self and emptiness of phenomena) of the Dharma realm. All thoughts that distinguish 'self' and 'dharma' disappear. There is never the arrogance of 'I can,' hence it is said to be free from arrogance. The treatise says, 'If a Bodhisattva has thoughts of sentient beings, they cannot attain the wonderful body and the great body.' Among them, the wonderful body refers to the body of attainment, accomplishment, and the ultimate transformation. The great body refers to the body that encompasses all sentient beings. Zi (referring to Kuiji) said, 'Transformation refers to the attained Bodhi (enlightenment) and Nirvana (liberation).' Subhuti, 'If a Bodhisattva says, I shall adorn the Buddha land,' this is not called a Bodhisattva. Vasubandhu said, 'This is to dispel doubts.' Some doubt, saying, 'If there are no Bodhisattvas, one should not adorn and purify the Buddha land.' This contains two layers of meaning: first, indication, then explanation. This is the indication. It means that if one wants to adorn and purify the Buddha land, one must adorn and purify one's own mind. Listen to the scriptures, learn wisdom, realize the truth of Dharma, and eliminate the two obscurations (obscuration of afflictions and obscuration of knowledge). When the inner mind is pure, the external land is also pure. Therefore, Lijie (a person's name) saw the pure Buddha relics, while others saw them as defiled. This is only because the inner mind has different degrees of purity and defilement, and the external land also has differences in purity and defilement. Therefore, if one wants to adorn and purify the Buddha land, one must first remove the attachment to self and the attachment to Dharma. When the thoughts of self and Dharma disappear, the inner mind naturally possesses adornment, and the external manifests with seven treasures. If one says, 'I shall adorn,' then the attachment to self has not been eliminated, and one cannot be called a Bodhisattva. Therefore, the treatise says that one can only attain understanding through studying the Consciousness-Only doctrine with wisdom. Furthermore, the Vimalakirti Sutra says that when the mind is pure, the Buddha land is pure. It also says that patience, upholding precepts, and the ten virtuous paths are the pure lands of Bodhisattvas. Why? 'The Tathagata speaks of adorning the Buddha land, which is not adornment, but is called adornment.' This is the second explanation, which contains two points: first, it explains that non-form is the true adornment, and second, it explains that understanding the truth is the true Bodhisattva. This is the first point. The adornment spoken of by the Tathagata refers to the adornment of non-form. 'Which is not adornment' refers to not having the adornment of form. 'Is called adornment' refers to the true adornment. Subhuti, 'If a Bodhisattva understands the non-self Dharma, the Tathagata calls them a true Bodhisattva.' This is the second passage. It refers to if a Bodhisattva understands that both self and Dharma are empty, and realizes the truth of non-self, then they are a true Bodhisattva. --------------------------------------------------------------------------------
Chinese
亦真庄严。若有我法本非菩萨亦非庄严也。无著云。自此已下皆求佛地。谓从此已下讫至经末。差别之中是第十八。住处之中是第六究竟住处。三地之中是第三佛地也。于中有六。一者国土净具足。如经若菩萨作是言我当庄严等。二者无上见智具足。如经如来有肉眼不等。三者随形好身具足。如经佛可以具足色身见不。四者相身具足。如经如来可以具足诸相见不。五者语具足。如经汝勿谓如来作是念等。六者心具足。如经颇有众生于未来世等。此为初也。此意云。谓诸菩萨于前十地修行圆满。断除人法二执。成就菩提法身。名为国土净具足。于中文科为四。一者为国土净具足三摩钵帝故。如经若菩萨作是言等。二者为断彼故安立第一义。如经如来说庄严等。三者为二种无我故。如经若菩萨通达无我法者。四者为于彼二种无我中二种正觉故。如经如来说名真是菩萨。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。此非菩萨也。 须菩提“于意云何如来有肉眼不如是世尊”如来有肉眼。 述曰。世亲云此破第二疑也。谓有疑曰。前说菩萨不见彼是众生不见我为菩萨不见清净佛国者。何以故。为诸法无故不见。为诸佛自不见耶。今此之文有其二。初明佛有能见故说五种眼。次如恒沙中已下明有所见 现代汉语译本 亦是真实而庄严的。如果执着于‘我’和‘法’，那就不是菩萨，也不是真正的庄严。无著菩萨说：‘从这里开始以下的内容，都是为了追求佛的境界。’意思是说，从这里到经文结束，在各种差别中，这是第十八种；在住处中，这是第六种究竟住处；在三地中，这是第三佛地。其中有六个方面：一是国土清净具足，如经文所说‘若菩萨作是言我当庄严等’；二是无上见智具足，如经文所说‘如来有肉眼不等’；三是随形好身具足，如经文所说‘佛可以具足色身见不’；四是相身具足，如经文所说‘如来可以具足诸相见不’；五是语具足，如经文所说‘汝勿谓如来作是念等’；六是心具足，如经文所说‘颇有众生于未来世等’。这是第一个方面。 这段话的意思是说，菩萨在前十地修行圆满，断除了人执和法执，成就了菩提法身，这叫做国土清净具足。在这一方面中，又可以分为四个小方面：一是为国土清净具足三摩钵帝（Samapatti，等至）的缘故，如经文所说‘若菩萨作是言等’；二是为了断除这种执着，安立第一义，如经文所说‘如来说庄严等’；三是为了两种无我，如经文所说‘若菩萨通达无我法者’；四是为了在这两种无我中证得两种正觉，如经文所说‘如来说名真是菩萨’。这些内容是如何显示的呢？如果说‘我成就了’，那就是人我执，如果执着于庄严国土，那就是法我执。这些都不是菩萨的境界。 须菩提（Subhuti）问：‘您的意思如何？如来（Tathagata）有肉眼吗？’世尊（Bhagavan）回答：‘是的，如来有肉眼。’ 述曰：世亲（Vasubandhu）菩萨说，这是为了破除第二种疑惑。有人怀疑说：‘前面说菩萨不见彼是众生，不见我为菩萨，不见清净佛国，这是为什么呢？是因为诸法空无，所以看不见呢？还是诸佛自己看不见呢？’现在这段经文包含两个方面：首先说明佛有能见的能力，所以说了五种眼；其次，如恒河沙数中以下的内容，说明佛有所见。