須菩提 於意云何 如來有肉眼不 如是世尊 如來有肉眼 須菩提 於意云何 如來有天眼不 如是世尊 如來有天眼 須菩提 於意云何 如來有慧眼不 如是世尊 如來有慧眼 須菩提 於意云何 如來有法眼不 如是世尊 如來有法眼 須菩提 於意云何 如來有佛眼不 如是世尊 如來有佛眼 須菩提 於意云何 恒河中所有沙佛說是沙不 如是世尊 如來說是沙 須菩提 於意云何 如一恒河中所有沙 有如是等恒河 是諸恒河所有沙數佛世界 如是寧為多不 甚多世尊 佛告須菩提 爾所國土中所有衆生若干種心 如來悉知 何以故 如來說諸心皆為非心 是名為心 所以者何 須菩提 過去心不可得 現在心不可得 未來心不可得
xū pú tí yú yì yún hé rú lái yǒu ròu yǎn bù rú shì shì zūn rú lái yǒu ròu yǎn xū pú tí yú yì yún hé rú lái yǒu tiān yǎn bù rú shì shì zūn rú lái yǒu tiān yǎn xū pú tí yú yì yún hé rú lái yǒu huì yǎn bù rú shì shì zūn rú lái yǒu huì yǎn xū pú tí yú yì yún hé rú lái yǒu fǎ yǎn bù rú shì shì zūn rú lái yǒu fǎ yǎn xū pú tí yú yì yún hé rú lái yǒu fó yǎn bù rú shì shì zūn rú lái yǒu fó yǎn xū pú tí yú yì yún hé héng hé zhōng suǒ yǒu shā fó shuō shì shā bù rú shì shì zūn rú lái shuō shì shā xū pú tí yú yì yún hé rú yī héng hé zhōng suǒ yǒu shā yǒu rú shì děng héng hé shì zhū héng hé suǒ yǒu shā shù fó shì jiè rú shì níng wéi duō bù shèn duō shì zūn fó gào xū pú tí ěr suǒ guó tǔ zhōng suǒ yǒu zhòng shēng ruò gān zhǒng xīn rú lái xī zhī hé yǐ gù rú lái shuō zhū xīn jiē wéi fēi xīn shì míng wéi xīn suǒ yǐ zhě hé xū pú tí guò qù xīn bù kě dé xiàn zài xīn bù kě dé wèi lái xīn bù kě dé
Key Message
Past, present, and future mind — none can be grasped. Because mind has no fixed essence, it cannot be clung to, and liberation is therefore not distant.
▸Section 18 opens with the Buddha confirming that the Tathāgata possesses all five eyes — the physical eye (ròuyǎn 肉眼), the divine eye (tiānyǎn 天眼), the wisdom eye (huìyǎn 慧眼), the dharma eye (fǎyǎn 法眼), and the Buddha eye (fóyǎn 佛眼).
Section 18 opens with the Buddha confirming that the Tathāgata possesses all five eyes — the physical eye (ròuyǎn 肉眼), the divine eye (tiānyǎn 天眼), the wisdom eye (huìyǎn 慧眼), the dharma eye (fǎyǎn 法眼), and the Buddha eye (fóyǎn 佛眼). Through this fivefold vision the Tathāgata knows all the various minds of every sentient being in worlds as numerous as the grains of sand in as many Ganges rivers as there are grains of sand in a single Ganges. Yet the Buddha immediately applies the Diamond Sutra's characteristic logic of negation: 'All minds spoken of by the Tathāgata are in truth not minds — they are only called mind.' The reason is then given in one of the most celebrated formulations in all of Buddhist literature: the mind of the past cannot be grasped, the mind of the present cannot be grasped, and the mind of the future cannot be grasped (三心不可得). Because the mind has no fixed locus and no stable essence, no clinging is possible — and liberation is therefore always already available.