English
English version: The five eyes are the physical eye (肉眼, rou yan), the heavenly eye (天眼, tian yan), the wisdom eye (慧眼, hui yan), the Dharma eye (法眼, fa yan), and the Buddha eye (佛眼, fo yan). An ancient verse says: 'The heavenly eye penetrates without obstruction, the physical eye is obstructed and cannot penetrate. The Dharma eye only observes the mundane, the wisdom eye understands all is emptiness. The Buddha eye is like a thousand suns, illuminating all different forms as the same.' These five eyes encompass the ten realms, but their superiority and inferiority differ. As the sutra says, the five eyes that the Tathagata possesses are all Buddha eyes. The Tathagata knows and sees the minds of all sentient beings in countless worlds like the Ganges River sands. However, sentient beings' minds are in various states of delusion, and they say there is no mind because their deluded consciousness is inherently empty. What is called the mind is the undying True Thusness. The following 'So what is the reason' explains why it is said 'not mind.' Because the past mind has already ceased, the future mind has not yet arrived, and the present mind cannot stay, all of which are illusory and arising and ceasing, so it is impossible to find. Severing Sixteen: Severing attachment to merit, exemplifying the delusion of the mind. This doubt arises from the previously mentioned attachment and delusion of the mind. Subhuti, what do you think? If someone were to fill three thousand great thousand worlds with the seven treasures and use them for giving, would this person gain much merit from this cause?' 'Yes, World Honored One, this person would gain very much merit from this cause.' 'Subhuti, if merit had substance, the Tathagata would not say that much merit is gained. Precisely because merit is without inherent nature, the Tathagata says that much merit is gained.' It was previously said that the minds of sentient beings are attached, which is delusion. However, merit is created by the mind, so is it also delusion? If so, what is called good Dharma? Fearing that some might harbor this doubt, the Buddha dispels it. 'Merit has substance' refers to giving with attachment to form, which creates a conditioned cause, so the merit gained is small. 'Merit is without substance' refers to giving without attachment to form, which creates an unconditioned cause, so the merit gained is great. Thus, not dwelling in form, the mind is free from delusion, and all the merit created is nothing but good Dharma. Severing Seventeen: Severing the doubt that 'non-action' also has fine marks. This doubt arises from the previously mentioned 'Tathagata is the meaning of all Dharmas as they are.' Subhuti, what do you think? Can the Tathagata be seen by means of a body possessing all fine marks?' 'No, World Honored One. The Tathagata should not be seen by means of a body possessing all fine marks.' 'Why is that? The Tathagata speaks of a body possessing all fine marks, but it is not a body possessing all fine marks; it is merely a name. --------------------------------------------------------------------------------
Chinese
足色身。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 上说诸佛所证乃无为之法。云何佛身有八十种好三十二相而可见耶。为断此疑故有此问。善现乃会如来法身固非色相可见。而未尝离于色相而不可见。故云即非具足色身。是名具足色身。即非具足诸相。是名具足诸相。良由全法身无为之体。起应身相好之用。是故应身即是法身。乃无相而相。相而无相。无见而见。见而无见者也。 十八断无身何以说法疑 此疑从上身相不可得见而来 须菩提。汝勿谓如来作是念。我当有所说法。莫作是念。何以故。若人言如来有所说法。则为谤佛。不能解我所说故须菩提。说法者无法可说。是名说法 既云如来色身相好不可得见。如何为人演说法耶。然如来悲愿深重。随感而应。无说而说。说即无说。不达此意是为谤佛。言无法可说是名说法者。离性执已。不妨称性而说也。 尔时慧命须菩提白佛言。世尊。颇有众生。于未来世闻说是法生信心不 善现解空第一。与般若空慧相应。以慧为命故称慧命。前云身乃非身之身。法乃非说而说。身说俱妙难信难解。所以有此疑问。 佛言。须菩提。彼非众生非不众生 众生 现代汉语译本： 具足色身。须菩提（Subhuti，佛陀的弟子之一）。你的意思如何？如来（Tathagata，佛陀的称号之一）可以凭借完备的诸相（lakshana，佛陀身上所具有的特殊标记）来见吗？不，世尊（Bhagavan，对佛陀的尊称）。不应该凭借完备的诸相来见如来。为什么呢？如来说诸相完备，就不是真正的完备，这才能称作诸相完备。上面说诸佛所证悟的是无为之法（Asamskrta-dharma，不依赖任何条件而存在的真理），那么佛身怎么会有八十种好和三十二相（dvātrimśadvaralakṣaṇa，佛陀所具有的三十二种殊胜的身体特征）而可以被看见呢？为了消除这个疑惑，所以有此问。善现（Subhuti的另一个名字）领会到如来的法身（Dharmakaya，佛陀的真理之身）本来就不是色相（rupa，物质形态）可见的，但又未曾脱离色相而不可见。所以说‘就不是真正的具足色身，这才能称作具足色身’，‘就不是真正的具足诸相，这才能称作具足诸相’。正是因为完全是法身无为的本体，才会有应身（Nirmanakaya，佛陀为了度化众生而显现的化身）相好的作用。因此，应身就是法身，是无相而有相，有相而无相，无见而见，见而无见。 十八断无身，为何说法？这是疑问。这个疑问是从上面所说的身相不可得见而来的。 须菩提。你不要认为如来会有这样的想法：‘我应当有所说法。’不要这样想。为什么呢？如果有人说如来有所说法，那就是诽谤佛，因为不理解我所说的。须菩提。说法者是无有法可说，这才能称作说法。既然说如来的色身相好不可得见，如何为人演说法呢？然而如来悲愿深重，随众生的根器而应现，无说而说，说即无说。不明白这个道理就是诽谤佛。说‘无有法可说，这才能称作说法’，是说离开了对自性的执着，不妨碍顺应自性而说。 这时，慧命须菩提（Prajnasri Subhuti，以智慧为生命的须菩提）对佛说：世尊，将来世，会有众生听闻此法而生起信心吗？善现解空第一，与般若空慧（Prajna-sunyata，般若智慧所证悟的空性）相应，以慧为生命，所以称作慧命。前面说身乃非身之身，法乃非说而说，身和说法都玄妙难信难解，所以有此疑问。 佛说：须菩提，他们非众生，非非众生。众生（Sattva，有情众生）
English
English version: 'Perfect Body.' Subhuti (Subhuti, one of the Buddha's disciples), what do you think? Can the Tathagata (Tathagata, one of the Buddha's titles) be seen by means of the perfection of all characteristics (lakshana, special marks on the Buddha's body)? 'No, World-Honored One (Bhagavan, a respectful term for the Buddha). The Tathagata should not be seen by means of the perfection of all characteristics. Why? The Tathagata speaks of the perfection of all characteristics, which is not truly perfection; this is called the perfection of all characteristics.' The above states that what the Buddhas realize is the Unconditioned Dharma (Asamskrta-dharma, the truth that exists independently of any conditions). How then can the Buddha's body have eighty minor marks and thirty-two major marks (dvātrimśadvaralakṣaṇa, the thirty-two auspicious bodily marks of the Buddha) and be visible? To dispel this doubt, this question is asked. Subhuti understands that the Tathagata's Dharmakaya (Dharmakaya, the Buddha's body of truth) is inherently not visible in terms of form (rupa, material form), yet it is never separate from form and thus not invisible. Therefore, it is said, 'It is not truly a perfect body; this is called a perfect body,' 'It is not truly the perfection of all characteristics; this is called the perfection of all characteristics.' It is precisely because the essence of the Dharmakaya is unconditioned that the function of the manifested body (Nirmanakaya, the Buddha's manifestation body for the purpose of saving sentient beings) with its auspicious marks arises. Therefore, the manifested body is the Dharmakaya, which is formless yet has form, has form yet is formless, is unseen yet seen, is seen yet unseen. Eighteen: Severing the Doubt of No Body, Why Teach the Dharma? This doubt arises from the above statement that the bodily marks are unattainable. 'Subhuti, do not think that the Tathagata has this thought: "I should speak the Dharma." Do not think this way. Why? If someone says that the Tathagata speaks the Dharma, that is slandering the Buddha because they do not understand what I say. Subhuti, the one who speaks the Dharma has no Dharma to speak; this is called speaking the Dharma.' Since it is said that the Tathagata's form body and auspicious marks are unattainable, how can he expound the Dharma for others? However, the Tathagata's compassion and vows are profound, responding according to the capacity of sentient beings, speaking without speaking, speaking is non-speaking. Not understanding this principle is slandering the Buddha. Saying 'There is no Dharma to speak; this is called speaking the Dharma' means that having abandoned attachment to self-nature, it does not hinder speaking in accordance with self-nature. At that time, Prajnasri Subhuti (Prajnasri Subhuti, Subhuti whose life is wisdom) said to the Buddha, 'World-Honored One, in the future, will there be beings who, upon hearing this Dharma, will generate faith?' Subhuti is foremost in understanding emptiness, corresponding to Prajna-sunyata (Prajna-sunyata, the emptiness realized by prajna wisdom), and his life is wisdom, hence he is called Prajnasri. Earlier, it was said that the body is a non-body body, and the Dharma is a non-speaking speaking. Both the body and the Dharma are profound, difficult to believe and understand, hence this question. The Buddha said, 'Subhuti, they are neither sentient beings nor non-sentient beings.' Sentient beings (Sattva, beings with consciousness) --------------------------------------------------------------------------------
Chinese
有圣有凡。而凡夫众生于此般若不能生信。圣体众生乃能信解。言彼非众生者。非凡夫众生也。非不众生者。非不是圣体众生也。圣体众生即大乘根器人也。岂可视为凡夫众生不能生信。尚恐善现未悟。下文又徴释之。 何以故。须菩提。众生众生者。如来说非众生。是名众生 众生众生者。牒上文非众生非不众生也。如来说非众生是名众生者。言非是凡夫众生是圣体众生能生信解者也。 十九断无法如何修证疑 此疑从前十二十三疑中无法得阿耨菩提而来 须菩提白佛言。世尊。佛得阿耨多罗三藐三菩提。为无所得耶。佛言。如是如是。须菩提。我于阿耨多罗三藐三菩提乃至无有少法可得。是名阿耨多罗三藐三菩提 前既云实无有法得无上正觉。如何却有修证。故疑而问之。佛答有三。一答无法可得为正觉。二答平等为正觉。三答正助修善成正觉。初答如文可见。 复次须菩提。是法平等无有高下。是名阿耨多罗三藐三菩提 二答平等为正觉也。 以无我无人无众生无寿者。修一切善法。则得阿耨多罗三藐三菩提。须菩提。所言善法者。如来说即非善法是名善法 三答正助修善成正觉也。正助者。正谓正观。空四相也。助谓缘助。修一切善法也。初答以无法可得为正觉者。达妄即真 现代汉语译本：有圣人和凡人。而凡夫俗子对于这般若（Prajna，智慧）不能产生信心，圣体众生才能相信理解。说‘彼非众生’，不是指凡夫俗子；说‘非不众生’，不是指不是圣体众生。圣体众生就是大乘根器的人。怎么能认为他们像凡夫俗子一样不能产生信心呢？还恐怕善现（Subhuti，须菩提）没有领悟，下文又征询解释。 ‘何以故？须菩提（Subhuti）。众生众生者，如来说非众生，是名众生。’众生众生者，是承接上文的‘非众生非不众生’。‘如来说非众生是名众生’，是说不是凡夫俗子，而是圣体众生，他们能够产生信心和理解。 十九、断无法如何修证疑：这个疑问是从前面第十二、十三疑中‘无法’得到阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）而来的。 须菩提（Subhuti）问佛说：‘世尊，佛陀证得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi），是因为无所得吗？’佛说：‘是的，是的。须菩提（Subhuti），我对于阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi），乃至没有丝毫的法可以得到，这叫做阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi）。’前面既然说实际上没有法可以得到无上正觉，那么又如何有修证呢？所以产生疑问而问。佛陀的回答有三点：一是回答无法可得即为正觉，二是回答平等即为正觉，三是回答正助修行善法成就正觉。第一个回答如文中所见。 ‘复次，须菩提（Subhuti），是法平等，无有高下，是名阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi）。’第二个回答是平等即为正觉。 ‘以无我、无人、无众生、无寿者，修一切善法，则得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi）。须菩提（Subhuti），所言善法者，如来说即非善法，是名善法。’第三个回答是正助修行善法成就正觉。正助，正指正观，空四相；助指缘助，修一切善法。第一个回答以无法可得为正觉，是说通达虚妄即是真理。