「须菩提！于意云何？如来有肉眼不？」「如是，世尊！如来有肉眼。」「须菩提！于意云何？如来有天眼不？」「如是，世尊！如来有天眼。」「须菩提！于意云何？如来有慧眼不？」「如是，世尊！如来有慧眼。」「须菩提！于意云何？如来有法眼不？」「如是，世尊！如来有法眼。」「须菩提！于意云何？如来有佛眼不？」「如是，世尊！如来有佛眼。」「须菩提！于意云何？如恒河中所有沙，佛说是沙不？」「如是，世尊！如来说是沙。」「须菩提！于意云何？如一恒河中所有沙，有如是沙等恒河，是诸恒河所有沙数佛世界，如是宁为多不？」「甚多，世尊！」佛告须菩提：「尔所国土中，所有众生，若干种心，如来悉知。何以故？如来说诸心，皆为非心，是名为心。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。」
逐句解释
如来有肉眼、天眼、慧眼、法眼、佛眼
佛教传统中有「五眼」：肉眼（普通的眼睛）、天眼（能看到更广更远的超感知能力）、慧眼（看穿空性的智慧之眼）、法眼（了解一切众生根器、适合什么法的眼）、佛眼（圆满觉悟的全知之眼）。佛陀说：我具足这五种眼。但这五眼都是「见」的不同层次，最终归于一个「看」的本质。
The Tathagata has the physical eye, the divine eye, the wisdom eye, the dharma eye, and the Buddha eye
The five eyes represent five levels of perception. The physical eye (肉眼) sees the ordinary world. The divine eye (天眼) perceives beyond ordinary sensory limits — across space, time, and subtle dimensions. The wisdom eye (慧眼) sees the emptiness of all things — the insight of the prajna teachings. The dharma eye (法眼) understands what teaching is appropriate for each being. The Buddha eye (佛眼) is the omniscient awareness of complete Buddhahood — seeing everything, everywhere, simultaneously. All five are affirmed. The teaching here is that these are not separate faculties but different aspects of awareness itself, from coarsest to most refined.
尔所国土中，所有众生，若干种心，如来悉知
在无数个佛国土中，所有众生各种各样的心——如来全都了知。这是佛陀「他心通」的展示：能了知一切众生的心念。但佛陀接下来立刻消解这个神通，用「A即非A」的结构说：所谓的「心」，其实不是一个固定的心，所以叫做心。
In all those lands, the Tathagata fully knows all the various minds of all beings
The Buddha's capacity to know the minds of others (他心通, telepathic knowledge) is here stated directly. Across worlds as numerous as Ganges grains, he knows every mental state of every being. This is not presented as a supernatural claim to be marvelled at, but as the natural expression of completely unobstructed awareness — when the mind is fully open, with no self-preoccupation blocking perception, what is actually present in others' minds becomes accessible. But the sutra immediately follows this statement with its characteristic deconstruction.
如来说诸心，皆为非心，是名为心
「心」——无论是佛的心还是众生的心——都是「非心」，因为没有一个固定不变的心在那里。「心」只是一个名字，指向一个不断变化的流动过程。这是《金刚经》把「A即非A」的逻辑应用到「心」本身——最难被我们放下的那个「我」的核心。
What the Tathagata calls minds are not minds — therefore they are called minds
The deconstruction now reaches the mind itself — the most intimate subject of all. Even the mind is not a fixed, independently existing thing. What we call 'my mind' is a flowing sequence of moments of awareness, thoughts, and perceptions, arising from causes and conditions, never the same from moment to moment. There is no stable 'mind-object' to be found when you look for it. This is what makes the following verse possible — and devastating.
过去心不可得，现在心不可得，未来心不可得
这是禅宗最著名的「三心不可得」。过去的心已经灭了，抓不住；现在的心刹那生灭，没有停留；未来的心还没有生起，无从捕捉。心从来就没有停留在任何一个时间点上过。这句话彻底瓦解了「我有一个稳定的心」的错觉。
The past mind cannot be grasped. The present mind cannot be grasped. The future mind cannot be grasped.
This three-line statement is one of the most celebrated in all of Zen literature. A famous Chan story tells of a monk who asked an old woman selling rice cakes which mind (of past, present, or future) he intended to refresh — and the monk had no answer. The point: there is no locatable, graspable mind at any point in time. The past mind is gone — it no longer exists. The present mind is so fast-moving it cannot be fixed — by the time you name it, it is already past. The future mind does not yet exist. 'Mind' as a stable object is nowhere to be found. Yet awareness is clearly happening. What is it that is aware? This question is the door that Zen practice opens.
总结 · Summary
第十八章从五眼到三心，讲的是同一件事：看和知的本质。佛具足五眼，了知一切众生的心——但这些「心」都是非心，没有一个固定的「心」可以被抓住。最后以「三心不可得」作结：过去心、现在心、未来心，没有一个可以被把握。心从来没有在任何地方停留过。这是对「应无所住而生其心」的最深注脚。
Chapter 18 moves from the five eyes to the three minds — all pointing at the same thing: the nature of awareness and knowing. The Buddha sees all minds across all worlds; yet what he calls minds are not minds. And the final three-line verse makes the point definitively: past mind cannot be grasped, present mind cannot be grasped, future mind cannot be grasped. Mind has never rested anywhere. This is the deepest commentary on Chapter 10's instruction to 'let the mind arise without dwelling anywhere' — nowhere to dwell, because mind was never fixed in the first place.