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English version The inner color is called the physical eye. Because the Buddha possesses all faculties, he has the physical eye. Two, the divine eye. Subhuti, what do you think? Does the Tathagata have the divine eye? Yes, World Honored One. The Tathagata has the divine eye. From the physical eye, the pure divine eye is drawn forth to see colors beyond obstructions. According to the Mahaprajnaparamita Sutra, the Buddha's physical eye can see countless worlds among humans, not only those within obstructions. If the Buddha's divine eye can see all the subtle forms of the heavens, then seeing humans and other matters besides the heavens is called the physical eye. The Vimalakirti Sutra says: 'Only the World Honored Buddha obtains the true divine eye, illuminating countless Buddha lands without duality.' Three, the wisdom eye. Subhuti, what do you think? Does the Tathagata have the wisdom eye? Yes, World Honored One. The Tathagata has the wisdom eye. Because it illuminates the true principle with fundamental wisdom. Four, the dharma eye. Subhuti, what do you think? Does the Tathagata have the dharma eye? Yes, World Honored One. The Tathagata has the dharma eye. Subsequent wisdom speaks the Dharma to liberate people. Five, the Buddha eye. Subhuti, what do you think? Does the Tathagata have the Buddha eye? Yes, World Honored One. The Tathagata has the Buddha eye. The previous four, when present in the Buddha, are collectively called the Buddha eye. Furthermore, seeing the complete and ultimate Buddha-nature is called the Buddha eye. Asanga said: 'To cause knowledge and vision to be pure and superior, five types of eyes are shown.' Briefly speaking, there are four types, namely, the first is the aggregation of form, the aggregation of truth, the mundane truth, the aggregation of all kinds, and the aggregation of all that should be known. An ancient verse says: 'The divine eye penetrates without obstruction, the physical eye is obstructed and does not penetrate. The dharma eye only observes the mundane, the wisdom eye directly connects with emptiness. The Buddha eye is like a thousand suns, illuminating different forms and returning to sameness.' Two, about the knowable, all minds, wisdom, and purity, five. First, about one Ganges River, counting the sand. Subhuti, what do you think? Regarding all the sand in the Ganges River, does the Buddha say it is sand? Yes, World Honored One. The Tathagata says it is sand. Two, about the sand in one river, counting the rivers. Subhuti, what do you think? Like the sand in one Ganges River, there are Ganges Rivers equal to that sand. Three, about the sand in the sandy rivers, counting the realms. These Buddha worlds are as numerous as the grains of sand in all those Ganges Rivers. Is that many? Very many, World Honored One. Four, about that much -------------------------------------------------------------------------------- 界中所有生。
Chinese
佛告须菩提。尔所国土中所有众生 五约一一众生所有心三○初总明染净以标悉知。 若干种心如来悉知 无著云。若干种心者有二种。谓染及净。即共欲心离欲心等○二会妄归真以释悉知。 何以故。如来说诸心皆为非心。是名为心 大云云。由一切妄心依真如体都无其性。佛证真如故悉知之。诸心者标指。非心者妄识本空。是名心者真心不灭。若本论释则与此殊。偈云。种种颠倒识。以离于实念。不住彼实智。是故说颠倒○三推破杂染以释非心。 所以者何。须菩提。过去心不可得。现在心不可得。未来心不可得 无著云。过去已灭故。未来未有故。现在第一义故○十六断福德例心颠倒疑。论云。向说心住颠倒皆不可得。若如是福德亦是颠倒。何名善法○断之文二○初问福答福。 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。如是世尊。此人以是因缘得福甚多 以是离相无倒行施因缘。成无漏福离于二障。既非颠倒故得福多○二反释顺释。 须菩提若福德有实如来不说德福德多。以福德无故。如来说得福德多 偈云。佛智慧为本。非颠倒功德。论云。显示福非颠倒。佛智为本故福有者取相也。福无者离相也。问福性空故 界中所有众生。 佛告诉须菩提：‘在你所处的国土中，所有众生的……’ 五、约一一众生所有心（第五部分，关于每一个众生的所有心念）： 三〇 初总明染净以标悉知（第三十个要点，首先总括说明染污和清净，以此标示如来悉知一切）。 ‘若干种心如来悉知。’（如来完全知晓各种不同的心念。） 无著（Asanga）解释说：‘若干种心有两种，即染污和清净，包括共欲之心和离欲之心等。’ 二、会妄归真以释悉知（第二，通过将虚妄归于真如来解释悉知）。 ‘何以故？如来说诸心皆为非心，是名为心。’（为什么呢？如来说所有这些心念都不是真实的心念，这才是真正的心念。） 大云（Mahāmegha）解释说：‘由于一切虚妄的心念都依赖于真如的本体，而真如本体没有任何自性，佛证悟了真如，所以完全知晓这些心念。’诸心是指标示的心念，非心是指虚妄的意识本性是空性的，是名心是指真心不灭。如果按照《瑜伽师地论》的解释，则与此不同。偈颂说：‘种种颠倒识，以离于实念，不住彼实智，是故说颠倒。’ 三、推破杂染以释非心（第三，通过推翻驳斥混杂的染污来解释非心）。 ‘所以者何？须菩提，过去心不可得，现在心不可得，未来心不可得。’（为什么呢？须菩提，过去的心已经过去，不可获得；现在的心刹那生灭，不可获得；未来的心尚未到来，不可获得。） 无著解释说：‘过去心已经灭亡，未来心尚未产生，现在心是第一义谛。’ 十六、断福德例心颠倒疑（第十六，断除关于福德类似于心念颠倒的疑惑）。 《瑜伽师地论》说：‘前面说心念的住处和颠倒都是不可获得的，如果这样，福德也是颠倒的，那为什么还称为善法呢？’ 断除疑惑的经文分为两部分： 初、问福答福（第一，提问关于福德，回答关于福德）。 ‘须菩提，于意云何？若有人满三千大千世界七宝（Saptaratna，七种珍宝），以用布施，是人以是因缘得福多不？’（须菩提，你认为怎么样？如果有人用充满三千大千世界的七宝来进行布施，这个人因为这个因缘得到的福德多吗？） ‘如是，世尊。此人以是因缘得福甚多。’（是的，世尊。这个人因为这个因缘得到的福德非常多。） 因为这是离相、没有颠倒的行布施的因缘，成就了没有遗漏的福德，远离了两种障碍。既然不是颠倒，所以得到的福德很多。 二、反释顺释（第二，反过来解释，顺着解释）。 ‘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。’（须菩提，如果福德是真实的，如来就不会说得到很多福德。正因为福德的自性是空性的，所以如来说得到很多福德。） 偈颂说：‘佛智慧为本，非颠倒功德。’ 《瑜伽师地论》说：‘显示福德不是颠倒的，因为佛的智慧是根本。’福德有，是指执着于相；福德无，是指远离相。问：福德的自性是空性的，所以……
English
All beings in the realm. The Buddha told Subhuti: 'In the lands where you are, all the beings...' 5. Regarding the minds of all beings individually: 30. First, generally explain defilement and purity to indicate complete knowledge. 'The Tathagata knows all kinds of minds.' Asanga explains: 'The various kinds of minds are of two types: defiled and pure, including minds with desire and minds without desire, etc.' 2. Explain complete knowledge by returning delusion to truth. 'Why? The Tathagata says that all minds are non-minds; that is called mind.' Mahāmegha explains: 'Because all deluded minds rely on the essence of Suchness, and Suchness has no inherent nature, the Buddha, having realized Suchness, knows all these minds completely.' 'All minds' refers to the indicated minds; 'non-minds' refers to the empty nature of deluded consciousness; 'that is called mind' refers to the undying true mind. If explained according to the *Yogācārabhūmi-śāstra*, it would be different. The verse says: 'Various inverted consciousnesses, because they are apart from real thought, do not abide in that real wisdom; therefore, they are called inverted.' 3. Refute mixed defilements to explain non-mind. 'Why? Subhuti, the past mind is unattainable, the present mind is unattainable, and the future mind is unattainable.' Asanga explains: 'The past mind has already ceased, the future mind has not yet arisen, and the present mind is the ultimate truth.' 16. Resolve the doubt that merit is like the inversion of the mind. The *Yogācārabhūmi-śāstra* says: 'Earlier, it was said that the dwelling place and inversion of the mind are unattainable. If so, is merit also inverted? Why is it called good dharma?' The text for resolving the doubt is in two parts: First, question about merit and answer about merit. 'Subhuti, what do you think? If someone filled three thousand great thousand worlds with the seven treasures (Saptaratna) and used them for giving, would that person gain much merit from that cause?' 'Yes, World Honored One. That person would gain very much merit from that cause.' Because this is the cause of giving without attachment and without inversion, it accomplishes unconditioned merit and is free from the two obscurations. Since it is not inverted, much merit is gained. Second, explain in reverse and explain in accordance. 'Subhuti, if merit were real, the Tathagata would not say that much merit is gained. Because merit is without inherent existence, the Tathagata says that much merit is gained.' The verse says: 'The Buddha's wisdom is the basis, not inverted merit.' The *Yogācārabhūmi-śāstra* says: 'It shows that merit is not inverted because the Buddha's wisdom is the basis.' 'Merit exists' refers to clinging to appearances; 'merit is without' refers to being apart from appearances. Question: Because the nature of merit is empty, therefore... --------------------------------------------------------------------------------
Chinese
福多者前说妄心性空。妄亦应多。答福以佛智为本。顺于性空故悟性空。福则甚多。心识颠倒。违于性空故悟性空。则心识都尽。十七断无为何有相好疑。论云。若诸佛以无为得名。云何诸佛成就相好。而名为佛。此约法身佛故以为疑○断之文二○初由无身故现身。 须菩提于意云何。佛可以具足色身见不。不也世尊。如来不应以具足色身见。何以故。如来说具足色身。即非具足色身。是名具足色身 即随形好也。如镜中无物方能现物故。论云。法身毕竟非色身非诸相。然相好二种。亦非不佛。此二不离法身故。是故此二亦得言无。故说非身。亦得言有。故说成就○二由无相故现相。 须菩提。于意云何。如来可以具足诸相见不。不也世尊。如来不应以具足诸相见。何以故。如来说诸相具足即非具足。是名诸相具足 即三十二相也。一一如前色身中说。十八断无身何以说法疑。论云。若如来色身相好不可得见。云何言如来说法○断之文三○初遮错解。 须菩提。汝勿谓如来作是念。我当有所说法。莫作是念 谷中无人能作音声故○二释所以。 何以故。若人言如来有所说法。即为谤佛。不能解我所说故 世尊达诸法空毕竟无执。今言有说。是谤佛执法也○三示正见。 须菩提说法者。 现代汉语译本： 问：如果福德多的人先前说妄心性空，那么妄心也应该很多吧？ 答：福德以佛智为根本，顺应性空，所以能领悟性空，因此福德非常多。而心识颠倒，违背性空，所以要领悟性空，就要使心识完全断尽。 问：如果诸佛以‘无为’得名，为什么诸佛又成就了相好？ 《论》中说：‘如果诸佛以无为而得名，为何诸佛成就了相好，而被称为佛？’这是针对法身佛而产生的疑问。 （以下是断除疑惑的文字，分为两部分） 第一部分：因为法身无身，所以能示现色身。 ‘须菩提，你的意思如何？可以用具足色身来见如来吗？’ ‘不，世尊。不应该用具足色身来见如来。’ ‘为什么呢？如来说具足色身，就不是具足色身，只是名为具足色身。’（即是随顺形好而显现） 如同镜中没有物体，才能显现物体。所以《论》中说：‘法身毕竟不是色身，也不是诸相。然而相好二种，也并非不是佛，因为这二者不离法身。’因此，这二者也可以说是‘无’，所以说‘非身’；也可以说是‘有’，所以说‘成就’。 第二部分：因为法身无相，所以能示现诸相。 ‘须菩提，你的意思如何？可以用具足诸相来见如来吗？’ ‘不，世尊。不应该用具足诸相来见如来。’ ‘为什么呢？如来说诸相具足，就不是具足，只是名为诸相具足。’（即是三十二相），一一都如前面色身中所说。 问：如果如来的色身相好不可得见，为什么又说如来说法呢？ 《论》中说：‘如果如来的色身相好不可得见，为何说如来说法？’ （以下是断除疑惑的文字，分为三部分） 第一部分：遮止错误的理解。 ‘须菩提，你不要认为如来有这样的念头：‘我应当有所说法。’不要这样想。’（如同山谷中没有人，却能发出声音一样） 第二部分：解释原因。 ‘为什么呢？如果有人说如来有所说法，那就是诽谤佛，因为不能理解我所说的。’ 世尊通达诸法性空，毕竟没有执着，如果说‘有说’，就是诽谤佛执着于法。 第三部分：展示正确的见解。 须菩提，说法者，