English
English version Delusion arises from the pursuit of profit. One is still bound by karma and knowledge, constantly reborn in the prisons of the Three Realms (Desire Realm, Form Realm, Formless Realm). Even if one is born in the heavens, one cannot escape suffering. Next is the explanation of the second Dharmakaya fruit. The text is divided into three sentences. First, the initial statement is presented: 'Subhuti (the Buddha's disciple, foremost in understanding emptiness). For example, a person with a large body.' This is the Buddha's secret saying. From here begins the discourse of Subhuti (another name for Subhuti). See the statement: 'Subhuti said: World Honored One (a respectful term for the Buddha). The Tathagata (another name for the Buddha) says that a person with a large body is not a great body; it is called a great body.' This is entering the realm of Suchness, not bound by the Three Realms, and attaining liberation. The body of the Tathagata is the body of wisdom, possessing all wisdom, which is the body of the Tathagata. From here onwards, the Bodhisattva realizes the great body. The statement: 'Subhuti, Bodhisattvas are also like this.' This is the Tathagata's analogy, Bodhisattvas are also like this, realizing the great body. If a Bodhisattva is to transform sentient beings, the statement: 'If one says, "I will liberate countless sentient beings," then one is not called a Bodhisattva.' If a Bodhisattva clings to this appearance, it is not a pure fruit. Although Bodhisattvas liberate sentient beings, they do not cling to the appearance of sentient beings. Bodhisattvas teach the Dharma, but they do not cling to the appearance of teaching the Dharma. For example, if a female official wears official attire, but still clings to her identity as a female official, is that acceptable? 'Why is this so?' This is the Tathagata's self-inquiry. From here onwards is the explanation. See the statement: 'Subhuti, in reality, there is no Dharma called a Bodhisattva.' This is an explanation of the principle. There is no fixed Dharma that can be called a Bodhisattva, but it is only for the convenience of teaching sentient beings that one is called a Bodhisattva. According to what principle does one not cling to the appearance of sentient beings? The statement: 'Therefore, the Buddha said, all Dharmas are without self, without person, without sentient being, without receiver.' The Dharma itself has no self, so how can one speak of a person? The above texts explain the Dharmakaya fruit. Next, the Pure Land fruit is explained. The text is divided into four sentences, including establishment, inquiry, explanation, and conclusion. First, the initial statement is presented: 'Subhuti, if a Bodhisattva says, "I will adorn the Buddha Land," one is not called a Bodhisattva.' This is the establishment of the argument. Or someone may doubt: If a Bodhisattva has these two appearances, then one is not a true Bodhisattva. If a Bodhisattva adorns the Buddha Land, why is this so? This is the question sentence. After the question is the explanation. See the statement: 'The Tathagata says that adorning the Buddha Land is not adornment; it is called adornment.' --------------------------------------------------------------------------------
Chinese
。即是释句。遮增益也。是名庄严。遮损灭也。心净则佛净土净。妙境者净土是也。但修菩提。即得于此生长。从此以下结。看举 须菩提。若菩萨。通达无我法者。如来说名真是菩萨者。结也。离妄想相。得真知故。瑜伽论说。菩萨有五功德。又五希奇。疏文广释。上来诸文。不同。净土果了。以下当释功德清净。于中有四。先举初文。举 须菩提。于意云何。如来有肉眼不。于功德清净中有四。一眼智清净。二身相清净。三境界清净。四心行清净。此四清净。摄一切净。是第一问也。问敬也。举。如是世尊。如来有肉眼者。是菩提随俗答也。如来有肉眼。无障隔处。见者。是肉眼见。此言见者。非正见也是第六意识生分别故第六识者。心是也。法花经云。应以种种身得度者。即现种种身。而为说法。此下第二问如来有天眼无。举 须菩提。于意云何。如来有天眼天眼不。有二。具在疏中。问敬也。举。如是世尊。如来有天眼。是第二答也。第四禅者。五净居天是也。天眼者。亦以肉团为体。发光见色。法花经云。若能受持读诵。见障外色。此名现世见。从此第三问。有惠眼无。举 须菩提。于意云何。如来有惠眼不。是第三问敬也。举 如是世尊。如来有惠眼。是第三答也维摩经云。佛以一音演说法。众生随类各 现代汉语译本： ‘即是释句。遮增益也。是名庄严。遮损灭也。心净则佛净土净。妙境者净土是也。但修菩提。即得于此生长。从此以下结。看举 须菩提（Subhuti）。若菩萨。通达无我法者。如来说名真是菩萨者。结也。离妄想相。得真知故。《瑜伽师地论》说。菩萨有五功德。又五希奇。疏文广释。上来诸文。不同。净土果了。以下当释功德清净。于中有四。先举初文。举 须菩提（Subhuti）。于意云何。如来有肉眼不。于功德清净中有四。一眼智清净。二身相清净。三境界清净。四心行清净。此四清净。摄一切净。是第一问也。问敬也。举。如是世尊。如来有肉眼者。是菩提随俗答也。如来有肉眼。无障隔处。见者。是肉眼见。此言见者。非正见也是第六意识生分别故第六识者。心是也。《法华经》云。应以种种身得度者。即现种种身。而为说法。此下第二问如来有天眼无。举 须菩提（Subhuti）。于意云何。如来有天眼天眼不。有二。具在疏中。问敬也。举。如是世尊。如来有天眼。是第二答也。第四禅者。五净居天是也。天眼者。亦以肉团为体。发光见色。《法华经》云。若能受持读诵。见障外色。此名现世见。从此第三问。有惠眼无。举 须菩提（Subhuti）。于意云何。如来有惠眼不。是第三问敬也。举 如是世尊。如来有惠眼。是第三答也。《维摩经》云。佛以一音演说法。众生随类各’
English
English version: 'This is explaining the meaning, preventing addition. This is called adornment, preventing subtraction and annihilation. If the mind is pure, then the Buddha's pure land is pure. The wonderful realm is the pure land. Just cultivate Bodhi, and you will attain growth here. The following is a conclusion. Consider the example: Subhuti (a disciple of the Buddha). If a Bodhisattva understands the Dharma of no-self, the Tathagata calls them a true Bodhisattva. This is the conclusion. By being free from delusional thoughts, true knowledge is attained. The Yogacara-bhumi-sastra says that a Bodhisattva has five merits and five rare qualities. The commentary explains this extensively. The preceding texts are different. The result of the pure land is complete. The following will explain the purity of merit, which has four aspects. First, the initial text is presented. Consider the example: Subhuti (a disciple of the Buddha). What do you think? Does the Tathagata have a physical eye? There are four aspects to the purity of merit: first, the purity of the eye of wisdom; second, the purity of the physical form; third, the purity of the realm; and fourth, the purity of mental conduct. These four purities encompass all purity. This is the first question. The question is respectful. The example is: 'Yes, World Honored One, the Tathagata has a physical eye.' This is Bodhi answering according to convention. The Tathagata has a physical eye that sees without obstruction. This is seeing with the physical eye. This seeing is not correct seeing because it arises from the discrimination of the sixth consciousness. The sixth consciousness is the mind. The Lotus Sutra says, 'Those who should be saved by various bodies will be shown various bodies to preach the Dharma.' The following is the second question: Does the Tathagata have a heavenly eye? Consider the example: Subhuti (a disciple of the Buddha). What do you think? Does the Tathagata have a heavenly eye? There are two types, detailed in the commentary. The question is respectful. The example is: 'Yes, World Honored One, the Tathagata has a heavenly eye.' This is the second answer. The fourth Dhyana heaven is the Pure Abode Heaven. The heavenly eye also uses the physical body as its basis, emitting light to see forms. The Lotus Sutra says, 'If one can receive, uphold, read, and recite, one will see colors beyond obstructions.' This is called seeing in the present life. The following is the third question: Does one have the eye of wisdom? Consider the example: Subhuti (a disciple of the Buddha). What do you think? Does the Tathagata have the eye of wisdom? This is the third respectful question. The example is: 'Yes, World Honored One, the Tathagata has the eye of wisdom.' This is the third answer. The Vimalakirti Sutra says, 'The Buddha proclaims the Dharma with one sound, and sentient beings each' --------------------------------------------------------------------------------
Chinese
得解。观察决择。称之为惠。喻大圆镜智。种种皆见。从此以下。第四问有法眼无。举 须菩提。于意云何。如来有法眼不。是第四问敬。问敬也。举 如是世尊。如来有法眼。是第四答。眼者是勇泉义。证济一切。故名勇泉。泉水不分别。一切众生自分别泉水。喻海水盘理。着盘理。海水碗理。着碗理。海水。水皆一等。器有差别不同。水皆一等。从此以下。第五问有佛眼无。举 须菩提。于意云何。如来有佛眼不。是第五问。问敬也。举 如是世尊。如来有佛眼。是第五答也。以前诸文。皆有遮立。何为此文。何不遮邪。此文是第一义谛。所以不遮。从此以下。释智清净有三。先举初文。举 须菩提。于意云何。恒河中所有沙。佛说是沙不 从此以下。须菩提答。举 如是世尊。如来说是沙□□□□此第三问恒河中有多少沙。举 须菩提。于意云何。如恒河中所有沙。如是等恒河。是诸恒河所有沙数。佛世界如是。宁为多不□□□□□□□从此第四答。看举。甚多世尊□□□□□此须菩提问。释迦答。看举。佛告须菩提。尔所土中。所有众生。若干种心者。种难计故名若干 从此以下。显能知举。如来悉知者。此显能知也 此下两徴两释。作何勿心想 何以故。是初徴也 从此以下。释迦分疏。知众生心无。举。 现代汉语译本 获得解脱。观察并作出决断选择，这称之为‘惠’（智慧）。这可以比作‘大圆镜智’（Buddha's perfect wisdom），种种事物都能在其中显现。从这里开始以下的内容，是第四个问题，关于‘如来是否有法眼’。佛陀举例说：‘须菩提（Subhuti），你认为如何？如来有法眼吗？’这是第四个问题的恭敬提问。‘问敬’也。须菩提回答说：‘是的，世尊（Bhagavan），如来有法眼。’这是第四个回答。‘眼’在这里是‘勇泉’的意思，能够救济一切众生，所以称为‘勇泉’。泉水本身没有分别心，一切众生自己分别泉水。这可以比作海水在盘子里，就执着于盘子；海水在碗里，就执着于碗；海水本身，水都是一样的，只是容器有差别不同。水都是一样的。从这里开始以下的内容，是第五个问题，关于‘如来是否有佛眼’。佛陀举例说：‘须菩提，你认为如何？如来有佛眼吗？’这是第五个问题，也是恭敬提问。须菩提回答说：‘是的，世尊，如来有佛眼。’这是第五个回答。之前的所有经文，都有遮止和建立（破斥错误的观点，树立正确的观点），为什么这段经文没有遮止邪见呢？因为这段经文是关于第一义谛（Paramārtha-satya），所以不进行遮止。从这里开始以下的内容，解释智慧清净有三个方面。首先是第一个方面。佛陀举例说：‘须菩提，你认为如何？恒河（Ganges River）中的所有沙子，佛说是沙子吗？’从这里开始以下的内容，是须菩提的回答。须菩提回答说：‘是的，世尊，如来说是沙子。’这里是第三个问题，关于恒河中有多少沙子。佛陀举例说：‘须菩提，你认为如何？如果像恒河中所有的沙子一样，有那么多的恒河，这些恒河中所有的沙子的数量，佛世界就像这样，会是多吗？’从这里开始是第四个回答。看举例。‘非常多，世尊。’这是须菩提的提问，释迦（Sakyamuni）的回答。看举例。佛告诉须菩提：‘在这些国土中，所有众生，有多少种心念，因为种类难以计数，所以称为若干。’从这里开始以下的内容，显示能够知晓一切。‘如来悉知’，这显示了能够知晓一切。下面是两次提问和两次解释。‘作何勿心想’（为什么不要有心念的想法）。‘何以故’（为什么），这是第一次提问。从这里开始以下的内容，是释迦的分疏，知众生心无。举例。
English
English version Attaining liberation. Observing and making decisive choices is called ‘Wisdom’ (Prajna). This can be likened to the ‘Great Perfect Mirror Wisdom’ (Ādarśa-jñāna), in which all things are reflected. From here onwards, is the fourth question, regarding ‘whether the Tathagata (Tathāgata) has the Dharma Eye (Dharma-cakṣus)’. The Buddha (Buddha) gives an example: ‘Subhuti (Subhūti), what do you think? Does the Tathagata have the Dharma Eye?’ This is the respectful question of the fourth question. Also called ‘respectful question’. Subhuti answers: ‘Yes, Bhagavan (Bhagavan), the Tathagata has the Dharma Eye.’ This is the fourth answer. ‘Eye’ here means ‘Brave Spring’, which can save all beings, so it is called ‘Brave Spring’. The spring water itself has no discrimination, all beings themselves discriminate the spring water. This can be likened to seawater in a plate, clinging to the plate; seawater in a bowl, clinging to the bowl; the seawater itself, the water is the same, only the containers are different. The water is the same. From here onwards, is the fifth question, regarding ‘whether the Tathagata has the Buddha Eye (Buddha-cakṣus)’. The Buddha gives an example: ‘Subhuti, what do you think? Does the Tathagata have the Buddha Eye?’ This is the fifth question, also a respectful question. Subhuti answers: ‘Yes, Bhagavan, the Tathagata has the Buddha Eye.’ This is the fifth answer. All the previous texts have both cessation and establishment (refuting wrong views and establishing correct views), why does this text not cease wrong views? Because this text is about the Ultimate Truth (Paramārtha-satya), so there is no cessation. From here onwards, there are three aspects to explain the purity of wisdom. First is the first aspect. The Buddha gives an example: ‘Subhuti, what do you think? All the sand in the Ganges River (Ganges River), does the Buddha say it is sand?’ From here onwards, is Subhuti's answer. Subhuti answers: ‘Yes, Bhagavan, the Tathagata says it is sand.’ Here is the third question, about how much sand is in the Ganges River. The Buddha gives an example: ‘Subhuti, what do you think? If there are as many Ganges Rivers as there are grains of sand in the Ganges River, the number of grains of sand in all those Ganges Rivers, would the Buddha-world be like that, would it be many?’ From here onwards is the fourth answer. See the example. ‘Very many, Bhagavan.’ This is Subhuti's question, Sakyamuni's (Sakyamuni) answer. See the example. The Buddha tells Subhuti: ‘In these lands, all beings, how many kinds of thoughts, because the kinds are difficult to count, so it is called several.’ From here onwards, it shows that one can know everything. ‘The Tathagata knows everything’, this shows that one can know everything. Below are two questions and two explanations. ‘Do not have the thought of mind’ (Why not have the thought of mind). ‘Why’ (Why), this is the first question. From here onwards, is Sakyamuni's explanation, knowing that the minds of beings are empty. Example. --------------------------------------------------------------------------------