金剛般若波羅蜜經 分十八 一體同觀分

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1 · Placement in the Sectioning Schemes (the three minds ungraspable · §17 second half)

Sectioning scheme	Placement of this division
Zhaoming 32 divisions	Division 18, Seeing All as One Body (一體同觀分)
Shi Huijing §17 two-part	Second half (dharma-emptiness · breaking the four views · the cognitive hindrance; after the pivot division 17, in the dharma-emptiness position, the knowing that the mind has no reality)
Dao'an's three-part schema	Main-teaching division · second cycle · the buddha-ground perfections of the Path-of-vision
Asaṅga's eighteen abodes, T1510	Within the seventeenth abode, the Path-of-vision (the abode of the purified mind, [0758c03–04]), the second of the six buddha-ground perfections subsumed under the transformation of the basis, “the purity of supreme vision-and-cognition” — 「為無上見智淨具足故，經言『須菩提！於意云何？如來有肉眼不』乃至『若此三千大千世界』」[0758a07–09]; subsuming the six buddha-ground perfections (purity of the land · purity of supreme vision-and-cognition · the minor marks · the marks-body · speech · mind, 國土淨·無上見智淨·隨形好·相身·語·心具足 [0757c28–0758a01])
Vasubandhu's twenty-seven doubts, T1511/T1513	The doubt “the Buddhas do not see dharmas” — since it was earlier said that the bodhisattva does not see beings, does not see himself as a bodhisattva, does not see a pure buddha-land, one might suppose the Buddhas do not see dharmas; to cut this doubt the five eyes are taught (T1511 [0792b09–13]／T1513 [0881b18–20])
Jizang (Three-Treatise), T1699	「『五眼』下，第五章經」[0120a03]; near origination (arising from the preceding four chapters' “not-seeing” — the five eyes see plainly yet see nothing) · far origination (from the sūtra's start, the showing of no-attaining and no-seeing) [0120a04–a11]
Zhiyi (Tiantai), T1698	「『五眼』下，第三明法假無所有」[0082a28–a29]; the dharma-as-designation in three parts — clarifying wisdom (the five eyes) · clarifying mind (knowing the mind is no-mind) · clarifying merit (the blessings) [0082a29–b01]
Kuiji (Yogācāra), T1700	The purity of supreme vision-and-cognition (依世親「破第二疑」[0147c03]); Asaṅga's three parts — 「初、明為無上見淨具足，故說佛有五眼；次、『如恒河中』下明為無上智淨具足，故說佛知眾生心；後、『若有人滿』下明為福自在具足故」[0147c10–13]

Sense of the three minds ungraspable: following the pivot (division 17, ultimately no-self · dharma-emptiness), this division, through the five eyes, the knowing of minds, and the ungraspability of the three times, shows that though buddha-cognition knows the minds of beings, the minds of beings have no reality. The three ancient masters all read this passage according to the doubt-sequence of Vasubandhu's two recensions (earlier the Buddhas were said not to see dharmas, raising the doubt that the Buddha has no eyes; now the five eyes cut the doubt), and the verses of Vasubandhu's two recensions mark it outright: the five eyes are not non-seeing but “by which He sees their distortion” (T1511 [0792b15]／T1513 [0881b23]「由境虛妄故」) — the Buddha possesses the five eyes precisely to see the distortion and unreality of beings' minds. The “manifold minds” known are the distorted cognitions of the differentiation of the six consciousnesses (apart from real recollection · not abiding in real wisdom); “all minds are no-mind” is the untrue abiding-mind far from the four foundations of mindfulness; “the minds of the three times cannot be grasped” is the distortion of the continuum, the consciousnesses unreal and without real three-time nature (see registers 3, 4). Asaṅga assigns this division to the abode of the Path-of-vision (the seventeenth abode), the “purity of supreme vision-and-cognition” of the six buddha-ground perfections ([0758a07–09]) — the fullness of vision-and-cognition at the buddha-ground after the bodhisattva realizes the Path. The division's one “is-not” appears at 「諸心皆為非心，是名為心」 (see register 3).

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2 · Collation of the Variant Translations (six Chinese versions · the five eyes · knowing minds · the three times ungraspable)

Key passage: the five eyes (fleshly · divine · wisdom · dharma · buddha) / buddha-worlds numerous as Ganges-sands / the Tathāgata fully knows the manifold minds in so many lands / all minds are no-mind, are called mind / the minds past · present · future cannot be grasped

Version	The five eyes · knowing minds · three times passage (verbatim excerpt)	[loc]
Kumārajīva T235 (root)	「須菩提！於意云何？如來有肉眼不？」「如是，世尊！如來有肉眼。」〔天·慧·法·佛眼問答同式 [0751b15–b20]〕「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，所有眾生若干種心，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。」	0751b13–b28
Bodhiruci T236	〔五眼問答同式 [0755c09–c18]〕……佛告須菩提：「爾所世界中，所有眾生，若干種心住，如來悉知。何以故？如來說諸心住，皆為非心住，是名為心住。何以故？須菩提！過去心不可得，現在心不可得，未來心不可得。」	0755c09–c26
Paramārtha T237	〔五眼問答同式 [0765a21–a29]〕……佛言：「須菩提！爾所世界中，所有眾生，我悉見知心相續住，有種種類。何以故？須菩提！心相續住，如來說非續住，故說續住。何以故？須菩提！過去心不可得，未來心不可得，現在心不可得。」	0765a21–b09
Dharmagupta T238	〔五眼問答同式 [0770b05–b14]〕……「所有，善實！彼中世界眾生，彼等我種種有心流注知。彼何所因？心流注、心流注者，善實！非流注，此，如來說；彼故，說名心流注者。彼何所因？過去，善實！心不可得，未來心不可得，現在心不可得。」	0770b05–b23
Xuanzang T220⑨	〔五眼問答同式 [0984a25–b06]〕……佛言：「善現！乃至爾所諸世界中所有有情，彼諸有情各有種種，其心流注我悉能知。何以故？善現！心流注心流注者，如來說非流注，是故如來說名心流注心流注。所以者何？善現！過去心不可得，未來心不可得，現在心不可得。」	0984a25–b18
Yijing T239	〔五眼問答同式 [0774b17–b22]〕……「妙生！此世界中所有眾生，種種性行，其心流轉，我悉了知。何以故？妙生！心陀羅尼者，如來說為無持，由無持故，心遂流轉。何以故？妙生！過去心不可得，未來心不可得，現在心不可得。」	0774b17–b29

What the variants turn on:

• 「心／心住／心相續住／心流注／心流轉」: Kumārajīva has 「諸心」, Bodhiruci 「諸心住」 (abiding = abiding in that mindfulness-foundation; Vasubandhu 「住·不動·根本名異義一」T1511 [0792b26–27]), Paramārtha 「心相續住」, Dharmagupta and Xuanzang 「心流注」, Yijing 「心流轉」. The two renderings “abiding” and “flowing-along／flowing-on” turn precisely on the distortion of the continuum of beings' minds — Vasubandhu 「不住相續不斷行因，是故不住示彼相續顛倒」T1511 [0792b27–29], Yijing's treatise judging 「無持故心即流散·常轉之緣」T1513 [0881c04–05]. “Abiding” (the abiding of the mindfulness-foundation) versus “flowing-along” (the flowing of the continuum) are the two faces of the single sense “the consciousnesses are unreal · the continuum is distorted” (see registers 4, 5).
• The Able-to-Cut lineage's doubled term: Xuanzang 「心流注心流注者，如來說非流注，是故如來說名心流注心流注」[0984b15–16], Dharmagupta 「心流注、心流注者，非流注……說名心流注者」[0770b20–22] — both Able-to-Cut lineages carry the doubled term (the same name raised twice), the “is-not” form running “X · X-as-such, is-not X, therefore is called X · X”; Bodhiruci's 「諸心住，皆為非心住，是名為心住」[0755c24–25] raises 「心住」 three times; Kumārajīva and Paramārtha raise it singly (Kumārajīva 「諸心／非心／是名為心」, Paramārtha 「心相續住／非續住／故說續住」 — three clauses without the doubled term). The doubled term is the textual physiognomy of the Dharmalakṣaṇa-lineage recensions; recorded verbatim, not abridged.
• Yijing's unique rendering 「陀羅尼／無持」: Yijing alone renders the “is-not” clause 「心陀羅尼者，如來說為無持，由無持故，心遂流轉」[0774b27–28] — and the term 「陀羅尼（陀羅）」, Yijing's treatise (T1513) marks its Sanskrit outright: 「陀羅喃·阿羅痾·陀羅此之三名，共目二義，皆得名持，亦有流注義，由無持故心即流散」[0881c03–05], with a long discussion of the rendering example 「初題梵字義詮流轉所由」[0881c08–c24]. That is, the two old renderings 「心住」 and 「心流注」 turn on the choice between the two senses “holding / flowing-along” of the single word dhāra (陀羅) — Yijing keeps the Sanskrit untranslated precisely to display both senses at once (see register 5).
• The question of “Ganges-sand buddha-worlds”: Kumārajīva, Bodhiruci, Paramārtha, Dharmagupta, and Xuanzang all first set the question 「恒河中所有沙，佛說是沙不」 (the sands as a figure for the multitude of worlds), then ask 「諸恒河沙數佛世界寧為多」; Yijing alone omits the question 「佛說是沙」, going straight to 「如弶伽河中所有沙數，復有如是沙等弶伽河，隨諸河沙，有爾所世界，是為多不」[0774b23–25]. Xuanzang has 「殑伽河」, Yijing 「弶伽河」 (variant transliterations of Gaṅgā).
• The order of the three minds: Kumārajīva and Bodhiruci have 「過去·現在·未來」[0751b27–28]／[0755c25–26]; Paramārtha, Dharmagupta, Xuanzang, Yijing have 「過去·未來·現在」[0765b08–09]／[0770b22–23]／[0984b17–18]／[0774b28–29]. Though the order differs, the sense — all three times ungraspable — is one. Vasubandhu's two recensions gloss this order: 「過去未來故不可得（已過·未生），現在心虛妄分別故不可得」T1511 [0792c01–02]／ Yijing 「過去未來性故不可得，現在者即是遍計所執自性非有」T1513 [0881c13–15] (see register 4).

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3 · “Is-Not” and the Three Natures (the eye · minds are no-mind)

This division's one “is-not”: 「如來說諸心，皆為非心，是名為心」[0751b25–26] — the “is-not” is applied to the manifold minds of beings.

「諸心 — 皆為非心 — 是名為心」 mirrors the three natures:

• 諸心 (the manifold minds) (X) is the other-dependent (依他起, paratantra) — the various minds of the six-consciousness differentiation, arising from conditioned objects (Kuiji: 「『若干種心』者，謂六識差別顛倒心」[0148b10–b13]; Asaṅga 「若干種心者……二種，謂染及淨，即是共欲心·離欲心等」[0148b13–b16]). The conditionally-arisen mind is not non-existent, hence 「如來悉知」 (a knowable provisional mind).
• 皆為非心 removes the wholly-imagined (遣遍計所執) — not the truly-abiding mind, not the real mind grasped by discrimination (Kuiji: 「『皆為非心』者，謂非真住心，住四念處名真住故，住真如理名真住故」[0148b21–23]; Vasubandhu: 「此句示現遠離四念處故……不住示彼相續顛倒」T1511 [0792b25–29]). “No-mind” removes the grasping at its distortion and unreality, not that there is no mind.
• 是名為心 establishes the perfectly-accomplished (立圓成, and also bears the conventional-truth saying) — Kumārajīva's 「是名為心」, which Kuiji reads as 「是虛妄顛倒心也」[0148b23–24] (displaying it as a sayable provisional mind): the mind has no real self-nature (is-not), yet beings' distorted minds plainly may be known and said (is-called). That is, “remove the self-nature yet keep the sayable.”

The division's eye: the “is-not” is applied to “the minds of beings” — in the first half (divisions 1–16) the “is-not” was mostly applied to the outer objects of 「相·法·福德」 (marks · dharmas · merit), and at this division (dharma-emptiness · second half) it is applied to the mind itself. The Buddha's five eyes are precisely “by which He sees their distortion” (Vasubandhu T1511 [0792b15]): the minds known are distorted cognitions (apart from real recollection · not abiding in real wisdom), and seeking them in the three times they cannot be grasped (the distortion of the continuum · the consciousnesses unreal). This reading of the “is-not” mirroring the three natures: see Shi Huijing, The Three-Phase “Is-Not” Formula Mapped onto the Yogācāra Three Natures 〔摘自 S5-P01〕; this division is one application of it in the position of “knowing that the mind has no reality.” The reading whereby the three minds cannot be grasped and the known mind has no self-nature accords with the Yogācāra sense of “the mind as illusion” (see register 7).

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4 · Variant Readings of the Ancient Masters (by school · the five eyes see distortion · minds are no-mind · the three-time continuum is distorted · weighted)

Core · weighted — Vasubandhu's three verses in the Vajracchedikā-śāstra (the five eyes · distorted cognition · merit is not distorted), preserved in two Chinese versions: Vasubandhu glosses the five eyes through 「諸佛五種實，以見彼顛倒」, the manifold minds through 「種種顛倒識，離於實念」, and the ungraspability of the three times through the distortion of the continuum, pegging each item to the sūtra-text; the two versions differ in wording, one in sense.

Vasubandhu T1511 (Bodhiruci's rendering): first sets the doubt — 「前說菩薩不見彼是眾生·不見我為菩薩·不見清淨佛國土……或謂諸佛如來不見諸法。自下經文為斷此疑故，說五種眼」[0792b09–13]. Glossing the five eyes, the verse [0792b14–15]:

「雖不見諸法，非無了境眼；諸佛五種實，以見彼顛倒。」

「何故說彼非顛倒？……彼非顛倒，以見顛倒故」[0792b16–18]. Glossing the manifold minds (distorted cognition), the verse [0792b19–20]:

「種種顛倒識，以離於實念，不住彼實智，是故說顛倒。」

「種種顛倒者，彼種種心緣住，是名種種識，以六種識差別顛倒」[0792b22–24]; 「如來說諸心住皆為非心住者，此句示現遠離四念處故……心住者住彼念處，以離彼念處故云不住。又住·不動·根本，名異義一……此明不住相續不斷行因，是故不住示彼相續顛倒」[0792b25–29]. Glossing the three times ungraspable: 「以過去未來故不可得，現在心虛妄分別故不可得。如是示彼心住顛倒·諸識虛妄，以無三世觀故」[0792c01–03]. Glossing the re-statement of merit, the verse [0792c05–06]:

「佛智慧根本，非顛倒功德，以是福德相，故重說譬喻。」

Vasubandhu T1513 (Yijing's rendering): first sets the difficulty and the granting of the five eyes — 「若如是者，豈彼聖人全無所見？為答斯難，許有五眼」[0881b18–20]. Glossing the five eyes, the stanza [0881b21–22]:

「雖不見諸法，此非無有眼；佛能具五種，由境虛妄故。」

「言彼非是妄見，由境虛妄故。何者是虛妄境？謂種種妄識」[0881b25–26]. Glossing the manifold minds (the flowing mind), the stanza [0881b27–28]:

「種種心流轉，離於念處故，彼無持常轉，故說為虛妄。」

「即是種種識有六識殊故，復是其妄……經云『如來說為無陀羅』者，此顯離於念處性故。由彼念處是此持處，彼若無者即是無持」[0881b29–c03]; the long discussion 「陀羅喃·阿羅痾·陀羅此之三名，共目二義，皆得名持，亦有流注義，由無持故心即流散」[0881c03–05]. Glossing the three times ungraspable: 「所云過去未來心者，由是過去未來性故，是不可得。其現在者，即是遍計所執，自性非有故。此顯流轉之心是妄識性所緣，無有三世性故」[0881c13–17]. Glossing the heap of merit, the stanza [0881c18–19]:

「應知是智持，福乃非虛妄；顯此福因故，重陳其喻說。」

「流轉之心可是其妄，所言福聚體不是虛，由是正覺智之持故」[0881c22–c23].

〔Correspondence of the two versions: 五種實／能具五種 (以見顛倒／由境虛妄) · 種種顛倒識／種種心流轉 (離實念／離念處) · 智慧根本／智持 (merit not distorted) — two Chinese renderings of the one Vasubandhu treatise, differing in name, one in sense. Yijing's version alone marks 「現在＝遍計所執」[0881c14–15] and keeps the Sanskrit 「陀羅」 for both senses, holding and flowing.〕

Asaṅga T1510 (Dharmagupta's rendering): this division belongs to the seventeenth abode, the Path-of-vision (the abode of the purified mind [0758c03–04]), among the six buddha-ground perfections subsuming the transformation of the basis after the Path-of-vision (purity of the land · purity of supreme vision-and-cognition · the minor marks · the marks-body · speech · mind, 國土淨·無上見智淨·隨形好·相身·語·心具足 [0757c28–0758a01]) — the second, “the purity of supreme vision-and-cognition”: 「為無上見智淨具足故，經言『須菩提！於意云何？如來有肉眼不』乃至『若此三千大千世界』」[0758a07–09]. 〔Asaṅga's gloss here is extremely terse, doing no more than establishing the abode-correspondence of the sūtra-text; its unfolding into the three parts of vision-purity · cognition-purity · merit-mastery is supplied by Kuiji's citation of Asaṅga, see the Kuiji entry below [0147c10–13].〕

Jizang (Three-Treatise) T1699: sectioned as 「第五章經」[0120a03]. On the origin of the five eyes: near origination (arising from the preceding four chapters' “not-seeing”) 「若如來云無所見者，則應無眼；若有眼，何故不見？故舉五眼答：今言不見者，非無眼故不見，五眼見宛然而無所見」[0120a05–07]; far origination (from the sūtra's start the showing of no-attaining and no-seeing) [0120a09–11]. The five eyes glossed severally (five persons five eyes · two persons · one person possessing them all [0120a13–a18]). On knowing minds: 「『須菩提！恒河中有沙』者，此章為成五眼……前明能照之眼廣，故具明五眼；今辨所照之境略，故止言心也」[0120a26–b07]. On the “is-not”: 「『如來說諸心』者，明如來見一切眾生心唯在顛倒中行也。『則為非心』，不在正觀中行也。『是名為心』者，結顛倒心也」[0120b09–b11]. On the three times: 「三世心來者，釋成顛倒心義。何故名顛倒心耶？以三世求心不可得，而眾生見有心，此是無而謂有，故名顛倒也」[0120b11–b13].

Zhiyi (Tiantai) T1698: sectioned as 「『五眼』下，第三明法假無所有」[0082a28–a29], the dharma-as-designation in three parts 「初、明智慧（五眼）·次、明心·後、明功德（福）」[0082a29–b01]. On the five eyes: 「智慧雖多，不過五眼……今言但是一智，差別說之，故有五耳」[0082b03–b05]. On knowing minds: 「『恒河中』去是明心無所有。以舉恒沙等來，為欲校量取心明其空耳。如來說心皆為非心，只以非心為心，此與前不異」[0082b10–b13]. On the three times: 「三世不可得，說非心名心，何者？以三世心無性可得故，可從緣而生心也」[0082b14–b15]. On the merit: 「明功德無所有……以無福為福，故多也……福德無實則可曠施而多。心之無性，惑滅解生也」[0082b16–b20].

Kuiji (Yogācāra) T1700: following Vasubandhu's “cutting the second doubt” [0147c03] — 「謂有疑曰：『前說菩薩不見彼是眾生·不見我為菩薩·不見清淨佛國者，何以故？……為諸佛自不見耶？』今此之文有其二，初、明佛有能見故說五種眼，次、『如恒沙中』已下，明有所見」[0147c04–08]. Citing Asaṅga's three parts: 「初、明為無上見淨具足，故說佛有五眼；次、『如恒河中』下，明為無上智淨具足，故說佛知眾生心；後、『若有人滿』下，明為福自在具足故」[0147c10–13]. On knowing minds: 「謂雖無遍計所執實眾生，而可度可見，非無因緣假眾生而可見也」[0148a14–15]; 「『若干種心』者，謂六識差別顛倒心，諸虛妄心皆顛倒故，以離實念，故說名顛倒。離實念者，謂遠離四念處故」[0148b14–b17]. On the “is-not”: 「『如來說諸心』住者，謂虛妄心；『皆為非心』者，謂非真住心，住四念處名真住故，住真如理名真住故；『是名為心』者，謂是虛妄顛倒心也」[0148b20–b24]; citing Asaṅga 「此智淨中，說心住即非心住；如是，見淨中何故不說眼則非眼耶？以一住處故，見·智淨後安立第一義故，初亦得成就」[0148b23–b26]. On the three times: 「世親云『此示彼相續顛倒』也……無著云，過去·未來，已滅·未生故；現在者，第一義故也」[0148c02–c06].

The three schools of the ancient masters (Three-Treatise · Tiantai · Yogācāra) all converge on Vasubandhu's three verses at this division: the five eyes = 諸佛五種實·以見彼顛倒 (雖不見諸法非無了境眼); minds are no-mind = 種種顛倒識·遠離四念處實念 (the untrue abiding-mind); the three times ungraspable = 相續顛倒·諸識虛妄 (past and future already-past and not-yet-arisen · present unreal discrimination). Jizang's 「五眼見宛然而無所見·無而謂有故名顛倒」, Zhiyi's 「以非心為心·三世無性可從緣生」, and Kuiji's (following Vasubandhu and Asaṅga) 「六識顛倒心·說心住即非心住·相續顛倒」 — each pegs item by item to 「五眼·知若干種心·諸心非心·三世不可得」. This is the ancient masters' settled reading of this division's “three minds cannot be grasped.”

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5 · Terminology

五眼（肉·天·慧·法·佛）pañca-cakṣus (māṃsa-cakṣus · divya-cakṣus · prajñā-cakṣus · dharma-cakṣus · buddha-cakṣus; Kuiji citing Asaṅga 「於中略說有四種眼，謂色攝·第一義諦攝·世諦攝·一切種一切應知攝」[0147c18–c19]; Jizang 「無差別差別用」[0120a19]) · 若干種心 nānā-citta (the manifold minds; Bodhiruci 「心住」· Paramārtha 「心相續住」· Xuanzang 「心流注」· Yijing 「心流轉」; Kuiji 「六識差別顛倒心」[0148b10–b13]) · 心住／心流注 (abiding = abiding in that mindfulness-foundation, Vasubandhu 「住·不動·根本名異義一」T1511 [0792b26–27]; flowing-along = the turning of the continuum, 「不住示彼相續顛倒」[0792b28–29]) · 陀羅尼／無持 dhāraṇī ／ dhāra (Yijing's treatise 「陀羅喃·阿羅痾·陀羅三名共目二義，皆得名持，亦有流注義」T1513 [0881c05–08]; the Sanskrit kept untranslated to hold both senses, holding and flowing) · 四念處 catvāri smṛty-upasthānāni (body · feeling · mind · dharmas; Vasubandhu 「離彼念處故云不住」T1511 [0792b26]; Kuiji 「住四念處名真住」[0148b22]) · 三世心不可得 (past · present · future, atīta · pratyutpanna · anāgata; Vasubandhu 「過去未來故不可得，現在心虛妄分別故不可得」T1511 [0792c01–02]; Yijing 「現在者即是遍計所執自性非有」T1513 [0881c14–15]) · 相續顛倒 (the continuum · displaying the distortion of the continuum, Vasubandhu T1511 [0792b28–29]). 〔Sanskrit as a pronunciation aid; the rendering variants of 「心／心住／心流注／心流轉／陀羅尼」 see register 2.〕

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6 · Simile and Rhetoric (the Ganges-sand figure · the reversal of knowing the mind)

This division has no concrete bodily simile (the Sumeru simile is at divisions 10 and 17, the patience-ascetic simile at division 14). The point of the rhetoric lies in a twofold amplification and a reversal:

• The amplification of the Ganges-sands: the “sands in a Ganges-river” figure the sands of a single Ganges, then “the buddha-worlds numerous as the sands of all those Ganges-rivers” redoubles the figure for the multitude of worlds (sands upon sands · rivers upon rivers), saying to the utmost that the objects known by buddha-cognition are measureless and boundless (Jizang 「明眼雖少而能遍知一切境」[0120a29–b01]; 「舉其難知尚知，易可明也」 — the mind is hardest to know yet the Buddha knows it exhaustively [0120b06–b08]). The vast amplification of what is illumined (Ganges-sand buddha-worlds · manifold minds) serves precisely to set off in reverse the concision of what illumines (buddha-cognition knows all at a single glance).
• The reversal of knowing the mind: it states plainly 「爾所國土若干種心，如來悉知」 (saying to the utmost how teeming is what is known), then turns abruptly to 「諸心皆為非心」 (the minds known have no reality · are distorted and unreal), and gathers it back into provisional naming with 「是名為心」 (the sayable distorted mind). The “being” of what is known (the manifold minds) set against the “is-not” of its substance (the untrue abiding-mind), and “fully knows” is precisely to know their “no-mind” — Zhiyi 「以非心為心」[0082b13], 「三世心無性可得故可從緣而生心」[0082b14–15].
• The reversal of the three times: exhaustively listing the time-positions 「過去·現在·未來」, at the very point where in all three times they are alike “ungraspable,” it sets off in reverse the no-self-nature of the mind (Jizang 「三世求心不可得，而眾生見有心，無而謂有故名顛倒」[0120b12–13]).

This stroke of “fully knowing yet is-not · exhaustively listing yet ungraspable” shares one structure of reversal with division 8's “merit is much yet is-not the nature of merit” and division 10's “adornment yet is-not adornment.” This register shows its rhetoric in this division through the amplification-and-reversal of the Ganges-sands and the three times; the concrete simile is weighted in divisions 4, 14, 26, 32.

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7 · Cross-Reading

• Thirty Verses (T1586): the eight consciousnesses (vv.2–4 ālaya · manas · the six consciousnesses) · discernment (v.8 「依止根本識，五識隨緣現」) — the treatise-correspondence of this division's 「若干種心＝六識差別顛倒心」 and 「諸心皆為非心」 (the mind of the six-consciousness differentiation toward objects is just no-true-abiding · no-self-nature); consciousness-only without reality (v.17 「諸識轉變·分別所分別」) as the treatise-ground of “fully knowing yet is-not the mind.”
• Madhyānta-vibhāga (T1600): the chapter on marks · unreal discrimination (abhūta-parikalpa) — 「種種顛倒識·離於實念」 is just the mind of unreal discrimination 〔Vasubandhu 「諸識虛妄」 see register 4〕, accordant with the Madhyānta doctrine of unreal discrimination.
• Twenty Verses (T1590): consciousness-only without object · mind-and-object as dream (the dream-mind has no real object) — 「悉知而即非心·三世不可得」 is just the treatise-correspondence of the mind having no real referent, displayed by consciousness-only (past and future already-past and not-yet-arisen · present unreal discrimination, the mind having no real object to be grasped).
• Cheng weishi lun (T1585): the wholly-imagined nature · unreal discrimination · the three times (past and future without substance · the present a momentary flash) — this division's 「現在＝遍計所執自性非有」 〔Yijing's reading, see register 4〕 is just the sūtra-language correspondence of Cheng weishi lun's “the wholly-imagined nature is non-existent in self-nature”; the mind of the eight consciousnesses toward objects is the treatise's technical term for the “manifold minds.”
• Heart Sūtra (T251): 「無智亦無得」「諸法空相·不生不滅」 — the three minds ungraspable and the known mind having no reality, the same no-self-nature mind as the Heart Sūtra's 「諸法空相·無得」.

This division's 「諸心皆為非心·三世心不可得」 is just the sūtra-language correspondence of the Thirty Verses' and Cheng weishi lun's “the six consciousnesses' unreal discrimination · the wholly-imagined nature · the mind having no self-nature”; 「悉知而即非心」 is just the sūtra-language correspondence of the Twenty Verses' “consciousness-only without object · the mind having no real referent.” Shi Huijing's thesis “what the Diamond Sūtra says in sūtra-language, Cheng weishi lun says in technical language” 〔摘自《從百法到金剛》S5-P10〕: the Diamond Sūtra's phrase 「諸心皆為非心·三世不可得」 says the same thing that Cheng weishi lun says in the technical language of “wholly-imagined nature · unreal discrimination · the mind having no self-nature.” 〔Convention: list only what is genuinely pertinent; no forced pegging — linkage, not padding. The Mahāyāna-saṃgraha has no frontal correspondence at this division and is omitted. Cheng weishi lun is in progress, cited by stable name, to be linked additively when complete.〕

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8 · East–West Observation (Western perspective · observation, not adjudication)

• 「過去心不可得·現在心不可得·未來心不可得」 ↔ the Western philosophy of time and its “dissolution of the present / the thickness-less present” (Augustine's Confessions arguing that all three times are ungraspable — the past no longer is, the future not yet, the present without thickness; Bergson's durée denying the momentary present): the West largely argues from the consciousness of time (the present has no thickness to dwell in, so the reality of time becomes doubtful); the ancient-master / Yogācāra reading of “the three times ungraspable” is not merely a paradox of time but the distortion and no-self-nature of the continuum of mind (Vasubandhu 「示彼相續顛倒·諸識虛妄」T1511 [0792c02–03], Yijing 「現在即遍計所執自性非有」T1513 [0881c14–15]) — it is a proof that the mind has no substance, not merely an analysis of time.
• The knowing-the-mind-as-no-reality of 「諸心皆為非心」 ↔ the Western philosophy of mind and its “self-less mind-stream / stream of consciousness” (Hume's “the mind is a bundle of perceptions,” James's “stream of consciousness,” a psychology without a self): the West too deconstructs the “substantial self” into a continuum of successive perceptions; the ancient masters figure 「心流注／心相續住」 for the continuum of beings' minds without real abiding (Vasubandhu 「不住相續不斷行因」T1511 [0792b28]), yet their conclusion is not merely a description of the mind's flux but “apart from real recollection · not abiding in real wisdom, hence called distortion” (apart from the four foundations of mindfulness · suchness) — it is a distorted cognition awaiting transformation, not a neutral psychological fact.
• The omniscience of “by which He sees their distortion” in the five eyes ↔ Western theology's “omniscience” and epistemology's “cognition without remainder”: the West largely speaks of omniscience as the scope of cognition (nothing not known); the ancient masters take the five eyes' 「雖不見諸法非無了境眼·以見彼顛倒」 (Vasubandhu T1511 [0792b14–15]) — the Buddha's omniscience is precisely to “see the distortion and unreality of beings' minds,” a cognitive function of cutting the hindrances and delivering beings, not merely the comprehensiveness of cognition. The double negation of 「五眼見宛然而無所見」 (Jizang [0120a07]) is especially not the univocal sense of Western omniscience-theory.
• The point of the observation: the West tends to take “the three times ungraspable · mind-flow · omniscience” as theses of the philosophy of time · the philosophy of mind · epistemology (how time is real · how the self dissolves · how cognition is comprehensive); the ancient masters take “the three times ungraspable · minds are no-mind · the five eyes see distortion” as the cultivation-and-realization of the transformation of the basis · the cutting of the hindrances — that the three times have no reality displays the distortion of the continuum to be relinquished, that the known mind is no-mind displays buddha-cognition seeing the distortion and delivering beings, both cultivable and realizable fruits of practice, not static assertions. The difference between thesis and cultivation-realization is itself one note worth marking between East and West.
• (This register is a Western-perspective observation; the scriptural and Yogācāra reading remains throughout the principal one, the West a secondary reference, not an adjudication. The specific literature is a matter for the researcher's inquiry.)

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9 · Manuscript Placement

Kumārajīva T0235 [0751b13–b28] (root · Seeing All as One Body). For the [loc] of the five eyes · knowing minds · three times passage in the six versions see register 2: Bodhiruci T0236a [0755c09–c26] · Paramārtha T0237 [0765a21–b09] · Dharmagupta T0238 [0770b05–b23] · Xuanzang T220⑨ [0984a25–b18] · Yijing T0239 [0774b17–b29]. Sectioning / treatise sources: Asaṅga T1510a [0757b06·0757c23–0758a09·0758c03–04] · Vasubandhu T1511 [0792a14–0792c10] · Vasubandhu T1513 [0881b18–0881c24]. Ancient masters: Jizang T1699 [0120a03–0120b13] · Zhiyi T1698 [0082a28–0082b20] · Kuiji T1700 [0147b16–0148c06].

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Shi Huijing · Zhiyue · jingang · Division 18 · Seeing All as One Body · apparatus · Spring 2026