Chinese
三藐三菩提。须菩提实无有法佛得阿耨多罗三藐三菩提 先标错解。魏云。若有人言。如来得阿耨菩提者。是人不实语。后释正见。偈云。菩提彼行等。谓等前菩萨行无得也。无著云。或谓然灯如来所。于法不得正觉。世尊后时自得正觉。为离此取故。云若人言等○二断一向无法疑。论云。有人谤言。若无因行。则如来不得阿耨菩提。为断此疑故。云如来所得等○断之文二○初遣执遮疑。 须菩提。如来所得阿耨多罗三藐三菩提。于是中无实无虚 论云。无色等相故。彼即菩提相故。无著云。显真如无二故。谓言说故。谓彼正觉不无世间言说故○二释义断疑。 是故如来说一切法。皆是佛法。须菩提所言一切法者。即非一切法。是故名一切法 论云。一切法者。皆真如体故皆佛法。即非者由色等法即真如故。即非色等法真如。常无色等诸相故。是名者即是真如法自性矣○三显真佛真法体。 须菩提。譬如人身长大。须菩提言世尊。如来说人身长大。则为非大身。是名大身 偈云。依彼法身佛故说大身喻。身离一切障及遍一切境。功德及大体故。即说大身非身即是身。是故说大身。论云。非身者无有诸相故。大身者有真如体故。无著云。摄一切众生大身故。于彼身中安立非自非他故○十四断无人度生 现代汉语译本 ‘三藐三菩提’（Samyak-sambodhi，正等正觉）。须菩提，实际上并没有一种固定的‘法’（dharma）让佛陀证得‘阿耨多罗三藐三菩提’（anuttara-samyak-sambodhi，无上正等正觉）。 先前标明了一种错误的理解。魏译本说：‘如果有人说，如来证得了阿耨菩提，这个人说的不是真实的话。’后面解释了正确的见解。偈颂说：‘菩提与菩萨的修行是相等的’，意思是说，与之前的菩萨行一样，没有获得任何东西。无著菩萨说：‘或者有人认为，燃灯如来那里，（佛陀）没有在法上获得正觉，世尊后来自己才获得正觉。’为了消除这种执着，所以说‘如果有人说’等等。 第二，断除了一概认为‘法’不存在的疑惑。论中说：‘有人诽谤说，如果没有因行，那么如来就不能证得阿耨多罗三藐三菩提。’为了断除这种疑惑，所以说‘如来所证得’等等。断除疑惑的经文分为两部分：第一部分是去除执着，消除疑惑。 须菩提，如来所证得的‘阿耨多罗三藐三菩提’，在其中既没有真实，也没有虚假。论中说：‘因为没有色等相，所以那就是菩提的相。’无著菩萨说：‘为了彰显真如没有分别。’意思是说，因为有言说，意思是说，这种正觉并非没有世间的言说。 第二部分是解释意义，断除疑惑。 因此，如来说一切法，都是佛法。须菩提，所说的一切法，就不是一切法，所以才叫做一切法。论中说：‘一切法，都是真如的本体，所以都是佛法。’‘即非’，是因为色等法就是真如，所以说色等法就不是真如。真如，常是没有色等诸相的。‘是名’，就是真如法的自性。 第三部分是彰显真佛真法的本体。 须菩提，譬如人的身体长大。须菩提说：世尊，如来说人身长大，就不是大身，所以才叫做大身。偈颂说：‘因为依靠彼法身佛，所以说大身的譬喻。身体远离一切障碍，并且遍及一切境界。因为功德和大体的缘故，所以说大身非身就是身，因此才说大身。’论中说：‘非身，是没有诸相的缘故。大身，是有真如本体的缘故。’无著菩萨说：‘摄受一切众生的大身，在那身体中安立非自非他。’ 第十四部分是断除没有众生可度的说法。
English
English version ‘Samyak-sambodhi’ (Perfect Enlightenment). Subhuti, in reality, there is no fixed ‘dharma’ (law) by which the Buddha attains ‘anuttara-samyak-sambodhi’ (unsurpassed perfect enlightenment). First, it points out a wrong understanding. The Wei translation says: ‘If someone says that the Tathagata has attained Anuttara-bodhi, that person is not speaking the truth.’ Later, it explains the correct view. The Gatha says: ‘Bodhi is equal to the practice of Bodhisattvas,’ meaning that, like the previous practice of Bodhisattvas, nothing is obtained. Asanga says: ‘Or someone thinks that at Dipankara Buddha's place, (the Buddha) did not attain perfect enlightenment in the Dharma, and the World Honored One later attained perfect enlightenment by himself.’ To eliminate this attachment, it is said ‘If someone says’ etc. Second, it eliminates the doubt that ‘dharma’ does not exist at all. The Treatise says: ‘Someone slanders, saying that if there is no causal practice, then the Tathagata cannot attain anuttara-samyak-sambodhi.’ To eliminate this doubt, it is said ‘What the Tathagata attains’ etc. The text for eliminating doubts is divided into two parts: The first part is to remove attachment and eliminate doubts. Subhuti, the ‘anuttara-samyak-sambodhi’ attained by the Tathagata, in it there is neither reality nor falsehood. The Treatise says: ‘Because there is no form, etc., therefore that is the form of Bodhi.’ Asanga says: ‘To manifest that true suchness has no distinctions.’ It means that because there is speech, it means that this perfect enlightenment is not without worldly speech. The second part is to explain the meaning and eliminate doubts. Therefore, the Tathagata says that all dharmas are Buddha-dharmas. Subhuti, what is said to be all dharmas is not all dharmas, therefore it is called all dharmas. The Treatise says: ‘All dharmas are all Buddha-dharmas because they are the body of true suchness.’ ‘Is not’ is because form, etc., are true suchness, so it is said that form, etc., are not true suchness. True suchness is always without forms, etc. ‘Is called’ is the self-nature of true suchness. The third part is to manifest the body of the true Buddha and the true Dharma. Subhuti, for example, a person's body grows tall. Subhuti said: World Honored One, the Tathagata says that a person's body grows tall, then it is not a great body, therefore it is called a great body. The Gatha says: ‘Because relying on that Dharmakaya Buddha, the metaphor of the great body is spoken. The body is far from all obstacles and pervades all realms. Because of merit and the great substance, it is said that the great body is not the body, it is the body, therefore it is called the great body.’ The Treatise says: ‘Not the body, is because there are no forms. The great body, is because there is the substance of true suchness.’ Asanga says: ‘The great body that embraces all sentient beings establishes neither self nor other in that body.’ The fourteenth part is to eliminate the saying that there are no sentient beings to be delivered. --------------------------------------------------------------------------------
Chinese
严土疑。论云。若无菩萨者。诸佛亦不成菩提。众生亦不入涅槃。亦无清净佛土。何故诸菩萨发心。欲令众生入涅槃。起心修行清净佛土○断之文三。初遮度生念三○初明失念。 须菩提。菩萨亦如是。若作是言。我当灭度无量众生。则不名菩萨 偈云。不达真法界。起度众生意。及清净国土。生心即是倒○二明无人。 何以故。须菩提。实无有法名为菩萨 无法名菩萨。岂有我度众生○三引前说。 是故佛说一切法。无我无人无众生无寿者 二遮严土念二○初明失念。 须菩提。若菩萨作是言。我当庄严佛土。是不名菩萨 二释所以。 何以故。如来说庄严佛土者。即非庄严是名庄严 三释成菩萨。 须菩提。若菩萨通达无我法者。如来说名真是菩萨 论云。若起度众生严土之心。即是颠倒非菩萨者。起何等心名为菩萨。故经言通达等。无著云。谓人无我法无我○十五断诸佛不见诸法疑。论云。前说菩萨不见彼是众生。不见我为菩萨。不见清净佛土。若如是则诸佛不见诸法○断之文二。初约能见五眼明见净。偈云。虽不见诸法。非无了境眼。诸佛五种实。以见彼颠倒○文五○初肉眼。 须菩提。于意云何。如来有肉眼不。如是世尊。如来有肉眼 肉团中有清净色。见障 现代汉语译本 严土疑。《论》中说：‘如果没有菩萨，诸佛也不能成就菩提（觉悟），众生也不能进入涅槃（寂灭），也不会有清净的佛土。’为什么诸菩萨发心，想要让众生进入涅槃，发起心修行清净的佛土呢？ 断除这种疑惑的经文分为三部分。首先是遮止度化众生的念头，又分为三部分。首先是说明失去正念。 ‘须菩提，菩萨也是这样，如果（菩萨）这样说：‘我应当灭度无量众生。’那就不名为菩萨。’偈颂说：‘不通达真正的法界，生起度化众生的念头，以及清净国土的念头，生起这种心就是颠倒。’ 第二是说明实际上没有‘人’可以度化。 ‘为什么呢？须菩提，实际上没有一种法名为菩萨。’没有名为菩萨的法，哪里有‘我’去度化众生呢？ 第三是引用前面的说法。 ‘所以佛说一切法，无我、无人、无众生、无寿者。’ 第二是遮止庄严佛土的念头，分为两部分。首先是说明失去正念。 ‘须菩提，如果菩萨这样说：‘我应当庄严佛土。’这不名为菩萨。’ 第二是解释原因。 ‘为什么呢？如来说庄严佛土，即非庄严，是名庄严。’ 第三是解释如何成就菩萨。 ‘须菩提，如果菩萨通达无我之法，如来说名为真是菩萨。’《论》中说：‘如果生起度化众生、庄严佛土的心，就是颠倒，不是菩萨。’那么，生起什么样的心才名为菩萨呢？所以经文说‘通达’等等。无著（菩萨）说：‘指人无我、法无我。’ 第十五是断除诸佛不见诸法的疑惑。《论》中说：‘前面说菩萨不见彼是众生，不见我为菩萨，不见清净佛土，如果这样，那么诸佛就不能见诸法。’ 断除这种疑惑的经文分为两部分。首先是依据能见的五眼（肉眼、天眼、慧眼、法眼、佛眼）来说明见清净。偈颂说：‘虽然不见诸法，并非没有了知境界的眼。诸佛的五种眼是真实的，用以看见那些颠倒。’ 分为五部分。首先是肉眼。 ‘须菩提，你认为怎么样？如来有肉眼吗？’‘是的，世尊。如来有肉眼。’肉团中有清净的色，能看见障碍。
English
English version Doubt Regarding Pure Lands. The Treatise states: 'If there were no Bodhisattvas, the Buddhas would not attain Bodhi (enlightenment), sentient beings would not enter Nirvana (liberation), and there would be no pure Buddha-lands.' Why do Bodhisattvas generate the aspiration to lead sentient beings into Nirvana and cultivate pure Buddha-lands? The text refuting this doubt is divided into three parts. First, it refutes the thought of liberating beings, which is further divided into three parts. First, it clarifies the loss of mindfulness. 'Subhuti, it is the same with Bodhisattvas. If they say, 'I will liberate immeasurable sentient beings,' they are not called Bodhisattvas.' The verse says: 'Not understanding the true Dharma-realm, giving rise to the thought of liberating sentient beings, and the thought of purifying lands, giving rise to such thoughts is delusion.' Second, it clarifies that there is no 'person' to liberate. 'Why? Subhuti, in reality, there is no Dharma called Bodhisattva.' If there is no Dharma called Bodhisattva, how can 'I' liberate sentient beings? Third, it quotes the previous statement. 'Therefore, the Buddha said that all Dharmas are without self, without person, without sentient beings, without lifespan.' Second, it refutes the thought of adorning Buddha-lands, divided into two parts. First, it clarifies the loss of mindfulness. 'Subhuti, if a Bodhisattva says, 'I will adorn Buddha-lands,' they are not called Bodhisattvas.' Second, it explains the reason. 'Why? The Tathagata speaks of adorning Buddha-lands as 'not adorning,' that is called adorning.' Third, it explains how to become a Bodhisattva. 'Subhuti, if a Bodhisattva understands the Dharma of no-self, the Tathagata calls them a true Bodhisattva.' The Treatise states: 'If one gives rise to the thought of liberating sentient beings and adorning lands, it is delusion and not the conduct of a Bodhisattva.' Then, what kind of thought, when arisen, is called the conduct of a Bodhisattva? Therefore, the Sutra speaks of 'understanding' and so on. Asanga (Bodhisattva) said: 'It refers to the no-self of persons and the no-self of Dharmas.' Fifteenth, it refutes the doubt that the Buddhas do not see all Dharmas. The Treatise states: 'Previously, 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. If so, then the Buddhas cannot see all Dharmas.' The text refuting this doubt is divided into two parts. First, based on the five eyes (flesh eye, divine eye, wisdom eye, Dharma eye, Buddha eye) of seeing, it clarifies seeing purity. The verse says: 'Although they do not see all Dharmas, it is not that they do not have eyes to know the realm. The five eyes of the Buddhas are real, used to see those who are deluded.' Divided into five parts. First, the flesh eye. 'Subhuti, what do you think? Does the Tathagata have a flesh eye?' 'Yes, World Honored One. The Tathagata has a flesh eye.' Within the mass of flesh, there is pure form, which sees obstructions. --------------------------------------------------------------------------------
Chinese
内色名为肉眼。佛具诸根故有肉眼○二天眼。 须菩提于意云何。如来有天眼不。如是世尊。如来有天眼 于肉眼边引净天眼。 见障外色。依大般若。佛肉眼能见人中无数世界。不唯障内。若佛天眼能见诸天所有细色。除见天外见人等事名肉眼矣。净名云。唯佛世尊得真天眼。照见恒沙佛土不以二相○三慧眼。 须菩提于意云何。如来有慧眼不。如是世尊。如来有慧眼 以根本智照真理故○四法眼。 须菩提于意云何。如来有法眼不。如是世尊。如来有法眼 后得智说法度人○五佛眼。 须菩提于意云何。如来有佛眼不。如是世尊。如来有佛眼 前四在佛总名佛眼。又见佛性圆极名为佛眼○无著云。为令知见净胜故。显示有五种眼。略说有四种。谓色摄第一谛摄世谛摄一切种一切应知摄○古德偈云。天眼通非碍。肉眼碍非通。法眼唯观俗。慧眼直缘空。佛眼如千日。照异体还同○二约所知诸心明智净五○初约一个恒河以数沙。 须菩提于意云何。如恒河中所有沙。佛说是沙不。如是世尊。如来说是沙 二约一河中沙以数河。 须菩提于意云何。如一恒河中所有沙。有如是沙等恒河 三约沙河中沙以数界。 是诸恒河所有沙数佛世界。如是宁为多不。甚多世尊 四约尔所 现代汉语译本 内色名为肉眼（physical eye）。佛具诸根，故有肉眼。二天眼（divine eye）。 须菩提，你的意思如何？如来有天眼吗？是的，世尊。如来有天眼。于肉眼边引净天眼，见障外色。依大般若经所说，佛的肉眼能见人中无数世界，不唯障内。若佛天眼能见诸天所有细色，除见天外见人等事名肉眼矣。净名经云：‘唯佛世尊得真天眼，照见恒沙佛土不以二相。’三天眼（divine eye）。 须菩提，你的意思如何？如来有慧眼（wisdom eye）吗？是的，世尊。如来有慧眼。以根本智照真理故。四法眼（dharma eye）。 须菩提，你的意思如何？如来有法眼吗？是的，世尊。如来有法眼。后得智说法度人。五佛眼（Buddha eye）。 须菩提，你的意思如何？如来有佛眼吗？是的，世尊。如来有佛眼。前四在佛总名佛眼。又见佛性圆极名为佛眼。无著菩萨说：‘为令知见净胜故，显示有五种眼。’略说有四种，谓色摄第一，谛摄世谛，摄一切种一切应知摄。古德偈云：‘天眼通非碍，肉眼碍非通。法眼唯观俗，慧眼直缘空。佛眼如千日，照异体还同。’二约所知诸心明智净五。初约一个恒河以数沙。 须菩提，你的意思如何？如恒河中所有沙，佛说是沙不？是的，世尊。如来说是沙。二约一河中沙以数河。 须菩提，你的意思如何？如一恒河中所有沙，有如是沙等恒河。 三约沙河中沙以数界。 是诸恒河所有沙数佛世界，如是宁为多不？甚多，世尊。四约尔所