English
English version It is also true and solemn. If one clings to 'self' and 'dharma' (法, teachings, principles), then one is not a Bodhisattva, nor is it true solemnity. Asanga (无著) said: 'From here onwards, all is seeking the Buddha-land.' Meaning, from here until the end of the sutra, among the various distinctions, this is the eighteenth; among the abodes, this is the sixth ultimate abode; among the three grounds, this is the third Buddha-ground. There are six aspects to it: first, the land is pure and complete, as the sutra says, 'If a Bodhisattva says, I shall adorn, etc.'; second, supreme wisdom and insight are complete, as the sutra says, 'The Tathagata has a physical eye, etc.'; third, the body with conforming marks is complete, as the sutra says, 'Can the Buddha be seen with a body of complete marks?'; fourth, the body of characteristics is complete, as the sutra says, 'Can the Tathagata be seen with complete characteristics?'; fifth, speech is complete, as the sutra says, 'Do not say that the Tathagata thinks thus, etc.'; sixth, the mind is complete, as the sutra says, 'Are there beings in the future, etc.' This is the first aspect. The meaning of this is that Bodhisattvas, having perfected their practice in the previous ten grounds, having severed the attachments to self and dharma, and having attained the Dharma-body of Bodhi (菩提, enlightenment), are said to have a land that is pure and complete. Within this aspect, it can be further divided into four sub-aspects: first, for the sake of the Samapatti (三摩钵帝, meditative absorption) of a land that is pure and complete, as the sutra says, 'If a Bodhisattva says, etc.'; second, to sever this attachment and establish the first principle, as the sutra says, 'The Tathagata speaks of adornment, etc.'; third, for the sake of the two kinds of non-self, as the sutra says, 'If a Bodhisattva understands the dharma of non-self'; fourth, to attain the two kinds of right enlightenment within these two kinds of non-self, as the sutra says, 'The Tathagata is called a true Bodhisattva.' How are these things shown? If one says, 'I have achieved,' that is the attachment to self; if one clings to adorning the land, that is the attachment to dharma. These are not the states of a Bodhisattva. Subhuti (须菩提) asked: 'What do you think? Does the Tathagata (如来) have a physical eye?' The Bhagavan (世尊) replied: 'Yes, the Tathagata has a physical eye.' Vasubandhu (世亲) said that this is to dispel the second doubt. Some doubt, saying: 'Earlier it was said that Bodhisattvas do not see those as sentient beings, do not see themselves as Bodhisattvas, and do not see pure Buddha-lands. Why is this? Is it because all dharmas are empty, so they cannot be seen? Or is it that the Buddhas themselves cannot see?' Now, this passage contains two aspects: first, it explains that the Buddha has the ability to see, so it speaks of the five eyes; second, the content from 'like the sands of the Ganges' onwards explains what the Buddha sees. --------------------------------------------------------------------------------
Chinese
。前中五眼即为五段。一一中初佛问次善现答。此初明有肉眼也。无著云自下第二为无上见智净具足故。于中文有其三。初明为无上见净具足故说佛有五眼。次如恒河中下明为无上智净具足故说佛知众生心。后若有人满下明为福自在具足故。初中五眼为五段。如前可知也。谓外有疑。向说以无分别智内证真理是真庄严。于诸外相证真理时都不见故。谓佛唯有慧眼观理无余眼也。为释此故说佛有五眼也。论意如此。又论云于中略说有四种眼。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。解云肉天二眼色根为性。谓净色四大所造或异熟长养说名肉眼。此谓法果也。此通余界及四禅。若修禅除拥而得者此谓修果也。唯四禅地有。谓于诸色内外两边里表上下皆悉能见也。论云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。此智说名法眼者。谓要慧眼观理故。法眼知机说法得不颠倒为人说也。此意云所诠能诠观理观事观理知机如次慧法眼也。论云一切应知中一切种无功用智说名佛眼。龙树菩萨说约人差别。谓在凡夫名肉天眼。在二乘名慧眼。在菩萨名法眼。在如来名佛眼。此亦无妨也。 须菩提“于意云何如来有天眼不 现代汉语译本： 前面所说的‘中五眼’，就是分为五个段落。每一段中，先是佛陀提问，然后是善现（Subhuti，须菩提）回答。这里首先说明如来具有肉眼。无著（Asanga）菩萨说，从下面第二部分开始，是为了说明佛陀具有无上的见智清净。在这一部分中，又分为三个小部分。首先说明为了佛陀具有无上的见智清净，所以说佛陀有五眼。其次，如恒河中沙的数量一样多（指佛陀能知众生心），是为了说明佛陀具有无上的智慧清净，所以说佛陀能知众生心。最后，如果有人用充满（七宝的）容器（布施），是为了说明佛陀具有福德自在。最初的部分，五眼又分为五个段落，如前面所说的那样。 这是因为外面有人怀疑，之前说用无分别智在内心证悟真理才是真正的庄严，但在证悟真理时，对外在的现象都看不见。他们认为佛陀只有慧眼才能观察真理，没有其他的眼睛。为了解释这个疑问，所以说佛陀有五眼。论的意图是这样的。论中还说，其中简略地说了四种眼，分别是色所摄、第一义谛所摄、世谛所摄、一切种一切应知所摄。色所摄又分为两种，分别是法果和修果。这五眼所能见的粗略境界，属于最初的色所摄。解释说，肉眼和天眼以色根为体性，也就是由清净的四大种所造，或者由异熟果报增长而成的，称为肉眼。这是指法果。这可以通于欲界、色界和四禅。如果是通过修禅定去除障碍而得到的，这称为修果。只有在四禅天中才有。也就是说，对于各种颜色，内外两边、里表上下都能看见。 论中说，因为第一义智的力量，世俗的智慧不会颠倒运转。所以第一义谛所摄放在最前面。在其中为人说法，如果这个法是为这个人而施设的，这种智慧就称为法眼。也就是说，因为要用慧眼观察真理，所以法眼能够了解根机，说法才不会颠倒，才能为人说法。这里的意思是说，所诠释的、能诠释的，观察真理的、观察事物的，观察真理而了解根机的，依次是慧眼和法眼。论中说，一切应知中的一切种无功用智称为佛眼。龙树（Nagarjuna）菩萨说，这是从人的差别来说的，在凡夫称为肉眼和天眼，在二乘称为慧眼，在菩萨称为法眼，在如来称为佛眼。这样说也没有妨碍。 须菩提（Subhuti），‘你的意思如何？如来有天眼吗？’
English
English version: The aforementioned 'five eyes in the middle' are divided into five sections. In each section, the Buddha first asks a question, and then Subhuti answers. Here, it is first explained that the Tathagata (如来) possesses the physical eye (肉眼). Asanga (无著) Bodhisattva said that from the second part onwards, it is to explain that the Buddha possesses unsurpassed pure wisdom of vision. In this part, it is further divided into three smaller parts. First, it explains that because the Buddha possesses unsurpassed pure wisdom of vision, it is said that the Buddha has five eyes. Second, as numerous as the sands of the Ganges River (恒河) (referring to the Buddha's ability to know the minds of sentient beings), it is to explain that because the Buddha possesses unsurpassed pure wisdom, it is said that the Buddha can know the minds of sentient beings. Finally, if someone uses containers filled with (seven treasures) for almsgiving, it is to explain that the Buddha possesses the freedom of merit. In the initial part, the five eyes are further divided into five sections, as mentioned earlier. This is because there are doubts from the outside. It was previously said that the true adornment is to inwardly realize the truth with non-discriminating wisdom, but when realizing the truth, external phenomena are not seen. They believe that the Buddha only has the wisdom eye (慧眼) to observe the truth and no other eyes. To explain this doubt, it is said that the Buddha has five eyes. This is the intention of the treatise. The treatise also says that among them, four types of eyes are briefly mentioned, which are those included in the realm of form (色所摄), those included in the ultimate truth (第一义谛所摄), those included in conventional truth (世谛所摄), and those included in all kinds of knowledge (一切种一切应知所摄). Those included in the realm of form are further divided into two types, which are the fruit of Dharma (法果) and the fruit of cultivation (修果). The rough realms that these five eyes can see belong to the initial realm of form. It is explained that the physical eye and the divine eye (天眼) have the nature of form roots, that is, made of pure four great elements, or grown from the maturation of karmic results, which is called the physical eye. This refers to the fruit of Dharma. This can extend to the desire realm, the form realm, and the four Dhyanas (禅). If it is obtained by removing obstacles through meditation, this is called the fruit of cultivation. It only exists in the four Dhyana heavens. That is to say, for various colors, both inside and outside, front and back, up and down can be seen. The treatise says that because of the power of the wisdom of the ultimate truth, worldly wisdom will not operate in a reversed manner. Therefore, those included in the ultimate truth are placed first. In it, the Dharma is taught to people. If this Dharma is established for this person, this wisdom is called the Dharma eye (法眼). That is to say, because the wisdom eye is used to observe the truth, the Dharma eye can understand the capacity of the audience, and the Dharma teaching will not be reversed, so it can teach the Dharma to people. The meaning here is that what is explained, what can explain, observing the truth, observing things, observing the truth and understanding the capacity of the audience, are successively the wisdom eye and the Dharma eye. The treatise says that all kinds of effortless wisdom in all that should be known are called the Buddha eye (佛眼). Nagarjuna (龙树) Bodhisattva said that this is from the difference of people. In ordinary people, it is called the physical eye and the divine eye, in the two vehicles (二乘) it is called the wisdom eye, in Bodhisattvas it is called the Dharma eye, and in the Tathagata it is called the Buddha eye. There is no obstacle in saying this. Subhuti, 'What do you think? Does the Tathagata have the divine eye?' --------------------------------------------------------------------------------
Chinese
如是世尊如来有天眼须菩提于意云何如来有慧眼不如是世尊如来有慧眼须菩提于意云何如来有法眼不如是世尊如来有法眼须菩提于意云何如来有佛眼不如是世尊”如来有佛眼。 述曰。此明有后四眼也释义如上。 须菩提“于意云何如恒河中所有沙”佛说是沙不。 述曰。世亲云。上来说如来有五眼明有能见自下明知众生种种差别亦显有所见谓虽无遍计所执实众生而可度可见。非无因缘假众生而可见也。虽无作用缘。而有功能缘可得故。谓于因果之上不见彼所执实人法不得。故名众生及国土空。非佛无眼而不见。亦非实无众生可见。有彼因缘颠倒虚妄假法故。就此之中文有其五。初佛问恒沙。次善现答是沙。次寄恒沙为喻问。次善现答甚多。第五佛广成。此初也。无著云。上来为应知中证故安立见。为教彼彼众生寂静心故安立智者。谓以肉天眼为其前导故。而起慧法眼观理知机为他说法故也。前说为见净者显证故。今说为智净者显教授故。谓众生中若有贪心无贪心等。如来悉观知而教授之令舍染进善也。言所有沙佛说是沙不者。谓于因缘沙中佛说为所执实沙不。问意如此也。 如是世尊“如来”说是沙。 述曰。此第二答也。 须菩提于意云何“如一恒河中所有沙有如是沙等恒 现代汉语译本： 佛陀这样说：‘如来有天眼，须菩提，你认为如何？如来有慧眼吗？’ 须菩提回答：‘不是的，世尊。如来有慧眼。’ 佛陀又问：‘须菩提，你认为如何？如来有法眼吗？’ 须菩提回答：‘不是的，世尊。如来有法眼。’ 佛陀再问：‘须菩提，你认为如何？如来有佛眼吗？’ 须菩提回答：‘不是的，世尊。如来有佛眼。’ 述曰：这里说明了后面四种眼（天眼(divine eye)，慧眼(wisdom eye)，法眼(dharma eye)，佛眼(Buddha eye)）。解释如同前面。 须菩提问：‘世尊，您认为如何？如恒河中所有的沙’，佛陀说是沙吗？ 述曰：世亲（Vasubandhu）说：上面说如来有五眼（肉眼(flesh eye)，天眼(divine eye)，慧眼(wisdom eye)，法眼(dharma eye)，佛眼(Buddha eye)），表明有能见的能力。下面说明了知晓众生种种差别的能力，也显示了有所见。意思是说，虽然没有普遍计度的虚妄执着，但真实的众生是可以被度化的，是可以被看见的。并非没有因缘而虚假的众生是可以被看见的。虽然没有作用的缘，但有功能的缘是可以得到的。在因果之上，不见他们所执着的真实人法，所以名为众生及国土空。并非佛陀没有眼而不见，也并非真实没有众生可见。因为有那些因缘颠倒虚妄的假法。就这段经文来说，文义有五个方面。首先，佛陀问恒河沙。其次，善现（Subhuti）回答是沙。再次，借用恒河沙为比喻提问。再次，善现回答非常多。第五，佛陀广为阐述。这是第一个方面。无著（Asanga）说：上面是为了应知中证的缘故，安立见。为了教导那些众生寂静心，安立智者。意思是说，以肉眼和天眼作为引导，从而生起慧眼和法眼，观察真理，了解时机，为他们说法。前面说是为了见清净者，显示证悟的缘故。现在说是为了智清净者，显示教授的缘故。意思是说，众生中如果有贪心或没有贪心等等，如来完全观察知晓，并教授他们舍弃染污，进取善良。所说的‘所有沙佛说是沙不’，意思是说，在因缘沙中，佛陀说是所执着的真实沙吗？问话的用意是这样的。 佛陀回答：‘是的，世尊，如来说是沙。’ 述曰：这是第二个回答。 须菩提问：‘世尊，您认为如何？如一条恒河中所有的沙，有如这些沙一样多的恒河，……’