English
English version: The Buddha said: 'The Tathagata has the divine eye. Subhuti, what do you think? Does the Tathagata have the wisdom eye?' Subhuti replied: 'No, World Honored One. The Tathagata has the wisdom eye.' The Buddha asked again: 'Subhuti, what do you think? Does the Tathagata have the dharma eye?' Subhuti replied: 'No, World Honored One. The Tathagata has the dharma eye.' The Buddha asked further: 'Subhuti, what do you think? Does the Tathagata have the Buddha eye?' Subhuti replied: 'No, World Honored One. The Tathagata has the Buddha eye.' Commentary: This explains the latter four eyes (divine eye, wisdom eye, dharma eye, Buddha eye). The explanations are as above. Subhuti asked: 'World Honored One, what do you think? As for all the sand in the Ganges River,' does the Buddha say it is sand? Commentary: Vasubandhu (世亲) said: The above says that the Tathagata has the five eyes (flesh eye, divine eye, wisdom eye, dharma eye, Buddha eye), indicating the ability to see. The following explains the ability to know the various differences of sentient beings, and also shows what is seen. It means that although there is no universally conceived false attachment, real sentient beings can be liberated and can be seen. It is not that false sentient beings without causes and conditions can be seen. Although there is no causal condition of function, the causal condition of ability can be obtained. Above the causes and effects, not seeing the real persons and dharmas they are attached to, therefore it is called the emptiness of sentient beings and lands. It is not that the Buddha has no eyes and does not see, nor is it that there are really no sentient beings to be seen. Because there are those causal conditions of inverted, false, and illusory dharmas. Regarding this passage, the meaning has five aspects. First, the Buddha asks about the sand of the Ganges. Second, Subhuti (善现) answers that it is sand. Third, using the sand of the Ganges as a metaphor to ask. Again, Subhuti answers that there are very many. Fifth, the Buddha elaborates. This is the first aspect. Asanga (无著) said: The above is for the sake of establishing seeing in order to prove what should be known. In order to teach those sentient beings to have peaceful minds, wise ones are established. It means that using the flesh eye and divine eye as guidance, thereby giving rise to the wisdom eye and dharma eye, observing the truth, understanding the timing, and speaking the Dharma for them. The previous saying was for the sake of seeing pure ones, showing the reason for enlightenment. The present saying is for the sake of wise pure ones, showing the reason for teaching. It means that among sentient beings, if there is greed or no greed, etc., the Tathagata fully observes and knows, and teaches them to abandon defilement and advance towards goodness. What is said, 'All the sand, does the Buddha say it is sand?' means, in the causal sand, does the Buddha say it is the real sand that is attached to? The intention of the question is like this. The Buddha replied: 'Yes, World Honored One, the Tathagata says it is sand.' Commentary: This is the second answer. Subhuti asked: 'World Honored One, what do you think? If there were as many Ganges Rivers as there are grains of sand in one Ganges River, ...' --------------------------------------------------------------------------------
Chinese
河是诸恒河所有沙数佛世界如是”宁为多不。 述曰。此第三寄沙喻多也。谓此且举少分。谈实众生无有边限。非只如尔许沙也。 甚多世尊。 述曰。此第四文也。 佛告须菩提“尔所国土中所有众生若干种心”如来悉知。 述曰。此第五如来成。于中初标次释。此初也。若干种心者。谓六识差别颠倒心诸虚妄心皆颠倒故。以离实念故说名颠倒。离实念者。谓远离四念处故名不住彼实智。如是等心如来悉知也。无著云若干种心者应知有二种。谓染及净即是共欲心离欲心等。记如是等众生心如来知故。并教令断恶起善名为智净故。论云为教彼彼众生寂静心故安立智也。 何以故“如来说诸心皆为非心”是名为心。 述曰。此释中初明颠倒心非真住。次显虚妄之相。此初也。如来说诸心住者谓虚妄心。皆为非心者谓非真住心。住四念处名真住故。住真如理名真住故。是名为心者谓是虚妄颠倒心也。无著云。此智净中说心住即非心住。如是见净中何故不说眼则非眼耶。以一住处故见智净后安立第一义故初亦得成就。子云凡夫之心初妄后可成真故。于智净中说心住非心住。佛眼一得已去圆满足更无初后转别异故。不说眼即非眼也。其意论文难晓也。 所以者何“须菩提过 佛说：‘如果所有恒河中的沙子，每一粒沙子代表一个佛世界，那么这些佛世界多不多呢？’ 窥基法师解释说：‘这是第三个用沙子来比喻数量多的例子。这里只是举一个少量的例子，实际上众生的数量是没有边际的，不仅仅像这些沙子这么多。’ 须菩提回答：‘非常多，世尊。’ 窥基法师解释说：‘这是第四段经文。’ 佛告诉须菩提：‘在这些国土中，所有众生有多少种不同的心念，如来完全知晓。’ 窥基法师解释说：‘这是第五段，如来成就。其中先标示，后解释。这是开始。’‘若干种心’指的是六识（six consciousnesses）的差别和颠倒之心，以及各种虚妄之心，因为这些心都是颠倒的。因为它们远离了真实的念头，所以被称为颠倒。远离真实念头指的是远离四念处（Four Foundations of Mindfulness），因此不能安住于真实的智慧。如来完全知晓这些心念。无著菩萨（Asanga）说，‘若干种心’应该理解为有两种，即染污的心和清净的心，也就是与欲望相应的心和远离欲望的心等等。记录说，如来知道这些众生的心，并且教导他们断恶修善，这被称为智慧清净。论中说，为了教导那些众生获得寂静的心，所以安立了智慧。 ‘为什么呢？如来说所有心念都不是真实的心念，这才能称之为心念。’ 窥基法师解释说：‘这段解释中，首先说明颠倒的心不是真实的安住，然后显示虚妄的相状。这是开始。’如来说的所有心念，指的是虚妄的心念。‘都不是真实的心念’指的是不是真实安住的心。安住于四念处才叫做真实安住，安住于真如（Tathata）的道理才叫做真实安住。‘这才能称之为心念’指的是虚妄颠倒的心念。无著菩萨说，‘这种智慧清净中说心念安住即不是心念安住。’如果这样，为什么在见清净中不说‘眼则非眼’呢？因为只有一个安住之处，所以在见和智清净之后才安立第一义（Paramartha），所以最初也能成就。子云，凡夫的心最初是虚妄的，后来可以成就真实，所以在智清净中说心念安住不是心念安住。佛眼一旦获得，就已经圆满具足，不再有先后转变的差别，所以不说眼即非眼。’这段论文的意义难以理解。 ‘为什么呢？须菩提（Subhuti），过去的…
English
The Buddha said: 'If all the sand in all the Ganges rivers were to represent Buddha-worlds, would that be many or not?' Master Kuiji explained: 'This is the third analogy using sand to represent a large number. This is just a small example; in reality, the number of sentient beings is limitless, not just as many as these grains of sand.' Subhuti replied: 'Very many, World Honored One.' Master Kuiji explained: 'This is the fourth section of the sutra.' The Buddha told Subhuti: 'In those lands, the Tathagata knows all the different kinds of thoughts in the minds of all sentient beings.' Master Kuiji explained: 'This is the fifth section, the Tathagata's accomplishment. It begins with a statement, followed by an explanation. This is the beginning.' 'Different kinds of thoughts' refers to the differences and inverted thoughts of the six consciousnesses, as well as all kinds of false thoughts, because these thoughts are all inverted. Because they are far from true thoughts, they are called inverted. Being far from true thoughts means being far from the Four Foundations of Mindfulness, and therefore not abiding in true wisdom. The Tathagata knows all these thoughts. Asanga said, 'Different kinds of thoughts' should be understood as two kinds: defiled thoughts and pure thoughts, that is, thoughts associated with desire and thoughts detached from desire, and so on. It is recorded that the Tathagata knows the minds of these sentient beings and teaches them to abandon evil and cultivate good, which is called wisdom purification. The treatise says that in order to teach those sentient beings to attain peaceful minds, wisdom is established. 'Why is that? The Tathagata says that all thoughts are not true thoughts; only then can they be called thoughts.' Master Kuiji explained: 'In this explanation, it is first stated that inverted thoughts are not true abiding, and then the appearance of falseness is shown. This is the beginning.' All the thoughts that the Tathagata speaks of refer to false thoughts. 'Are not true thoughts' refers to not truly abiding thoughts. Abiding in the Four Foundations of Mindfulness is called true abiding, and abiding in the principle of Tathata is called true abiding. 'Only then can they be called thoughts' refers to false and inverted thoughts. Asanga said, 'In this wisdom purification, it is said that abiding in thought is not abiding in thought.' If so, why is it not said in the purification of seeing, 'The eye is not the eye'? Because there is only one place of abiding, the First Principle (Paramartha) is established after the purification of seeing and wisdom, so the beginning can also be accomplished. Zi Yun, the minds of ordinary people are initially false, but later they can achieve truth, so in the purification of wisdom, it is said that abiding in thought is not abiding in thought. Once the Buddha-eye is obtained, it is already complete and perfect, and there are no longer any differences in sequence or transformation, so it is not said that the eye is not the eye.' The meaning of this treatise is difficult to understand. 'Why is that? Subhuti, the past...' --------------------------------------------------------------------------------
Chinese
去心不可得现在心不可得未来心”不可得。 述曰。世亲云此示彼相续颠倒也。谓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。以世观故。无著云。过去未来已灭未生故现在者第一义故也。 须菩提“于意云何若有人满三千大千世界七宝以用布施是人以是因缘”得福多不。 述曰。世亲释云此为第二段疑第三文也。谓复有疑。向说心住颠倒。若如是福德亦是颠倒若是颠倒何名善法。为断此疑故。示现心住虽颠倒所行福德非也。以是佛智根本故。由行施时不着自身等但求无上菩提。所以功德甚多也此中初佛问。次善现答。后如来成。此初也。谓若将七宝等施。为求般若听闻修学。当成佛故其福甚多也。无著云。此即无上见智净中第三为福自在具足故也。谓若为般若行施等故福法成满也。 如是世尊“此人以是因缘得福”甚多。 述曰。此第二答也。 须菩提“若福德有实如来不说得福德多以福德无故如来说”得福德多。 述曰。此第三如来成也。若福德有实者。谓说若为般若故行施。如为自体故行施。实有者佛则不说为得福多也。以三事体空行施不同着果报等行施故。如来说福多也以此准知。前以财命等施校量不及受持此经者。谓不能亡相 现代汉语译本：‘过去的心不可得，现在的心不可得，未来的心’不可得。 世亲（Vasubandhu）说，这显示了他们相续的颠倒。因为过去和未来的心已经过去或尚未到来，所以不可得。现在的心是虚妄分别，所以不可得。这样显示了他们的心住在颠倒之中，诸识是虚妄的。从世俗的观点来看是这样。无著（Asanga）说，过去和未来的心已经灭去或尚未产生，而现在的心是第一义谛的缘故，所以不可得。 须菩提（Subhuti），‘你的意思如何？如果有人用充满三千大千世界的七宝来布施，这个人因为这个因缘’得到的福德多不多？ 世亲解释说，这是第二段，怀疑第三段经文。意思是说，又有人怀疑，前面说的心住在颠倒之中，如果这样，福德也是颠倒的，如果是颠倒的，怎么能说是善法呢？为了断除这个疑惑，显示心住虽然颠倒，所行的福德却不是颠倒的。因为这是佛智的根本。由于行布施时不执着自身等，只求无上菩提，所以功德非常多。这里先是佛陀提问，然后是善现（Subhuti）回答，最后是如来（Tathagata）总结。这是开始。意思是说，如果将七宝等布施，为了求般若（Prajna），听闻修学，当能成佛，所以福德非常多。无著说，这就在无上见智清净中，第三是为了福德自在具足的缘故。意思是说，如果为了般若而行布施等，福法就能成就圆满。 如是，世尊，‘这个人因为这个因缘得福’非常多。 这是第二段回答。 须菩提，‘如果福德有实体，如来就不会说得福德多；因为福德没有实体，如来说’得福德多。 这是第三段如来总结。如果福德有实体，意思是说，如果说为了般若而行布施，如同为了自身而行布施一样，如果福德有实体，佛陀就不会说得福德多。因为三事体性是空的，行布施不同于执着果报等而行布施。所以如来说福德多。以此类推可知，前面用财物生命等布施来衡量，比不上受持此经的人。意思是说，不能忘却诸相。