English
English version: During the seventh kalpa when Sun Buddha appeared, the human lifespan was 30,000 years. During the eighth kalpa when Kanakamuni Buddha appeared, the human lifespan was 20,000 years. During the ninth kalpa when Kasyapa Buddha appeared, the human lifespan was 100 years. During the tenth kalpa when Sakyamuni Buddha appeared, the human lifespan was 80,000 years, during the initial decreasing kalpa. Maitreya Buddha will appear during the tenth kalpa, and until the fifteenth kalpa, a total of 994 Buddhas will appear together in one kalpa. In the subsequent abiding kalpa, Rucika Buddha will appear alone in one abiding kalpa. After this, it will take another twelve great kalpas for the first Sunlight Buddha of the constellation kalpa to appear. After this, it will take another three thousand kalpas for other Buddhas to appear. Therefore, the Lotus Sutra says that the appearance of Buddhas in the world is extremely rare and difficult to encounter. 'Well-protected mindfulness,' Vasubandhu explains as 'adding to their person and fellow practitioners.' First, adding to their person; second, adding to their fellow practitioners of pure conduct. This refers to Bodhisattvas who have previously made vows and encountered Buddhas, whose faculties are already mature. The Tathagata will protect and be mindful of them, adding everything to their own person, enabling them to benefit themselves and increase their good deeds. Second, adding to fellow practitioners, referring to those Bodhisattvas who have fellow practitioners of pure conduct, enabling them to teach each other. This is adding to their altruistic actions. 'Well-entrusted,' refers to Bodhisattvas whose roots are not yet mature. Although they have already made vows, their faculties are not yet mature. This can be divided into two situations: first, those who have never had merit; second, those who have had merit but have already lost it. These two types of people are entrusted to Bodhisattvas whose roots are mature, allowing them to teach. For those who have not attained, they are enabled to attain; for those who have already regressed, they are enabled to progress in their practice. Therefore, it is called 'entrustment.' Furthermore, those who have attained non-regression are enabled not to abandon the Mahayana. Previously, those whose roots were not mature were entrusted to those whose roots were already mature; now, the World Honored One entrusts the Dharma to those whose roots are not mature, enabling them not to abandon the Mahayana, hoping that they can advance further in the Mahayana. This is called 'entrustment.' The explanation of Shi Yi is that, according to the treatises, there are two types of entrustment: first, among Bodhisattvas, there are those who may regress and those who may not regress; as long as they do not abandon the Mahayana and are enabled to advance further, it is called 'entrustment.' However, Asanga's explanation is slightly different. His meaning is that when the Tathagata first attained enlightenment, there were Bodhisattvas who had accumulated good roots in the past, and their faculties were already mature. The Buddha then proclaimed to them the places where they should practice, and in those places, he proclaimed the holy path as the antidote, distinguishing what is to be treated. --------------------------------------------------------------------------------
Chinese
断除增减二执不失正道。凡夫修菩萨修及佛地。又说成立般若名故。如是名为善护念也。善付嘱者即根未熟菩萨未能发心修行。故如来临涅槃付嘱已摄受菩萨。令其以此五种义为说。亦令成熟佛法也。已摄受者即谓根熟菩萨故也。然护念有六。一者时。谓如来能为现在及未来二时护念也。谓于现在令其安乐之时。即不令作恶招未来恶果名为利益。非如慈母令儿子现在得乐故反令造恶也。二者差别。谓善能知机差别为说故名善护念也。三者高大。谓以般若摄益有情更无过上故也。四牢固者。谓世间物可有破坏唯其般若毕竟坚牢也。五普遍者。谓遍能摄益于自他。故非如二乘但自利也。六异相者。谓信行地中凡夫修位有种种别。随其差别以别异法而为说故也。善付嘱者亦有六种。一入处者谓所归投处名为入处。处谓安处也。谓佛付嘱根未熟者言。我涅槃后归余菩萨诸佛等。故以诸善友为所归投也。二法尔得者。谓已根熟者于他之所法尔能为摄益。如母于子也。三转教者。谓令传说般若深法使传灯绍继不绝故也。四不失者。即是入处由有所归投故不失正法正道也。五悲者。即是法尔由有悲故能法尔摄益他。六尊重者即转授也。由尊重般若故而能展转传教也。 世尊善男子“善女人发阿耨多罗三藐三菩提心云何应住云何 现代汉语译本：断除增益和损减这两种执着，就不会失去正道。凡夫、菩萨以及佛的果位，都因为宣说和成立般若的缘故。这叫做善护念。善付嘱是指那些根基尚未成熟、还未能发起菩提心的菩萨，所以如来在临近涅槃时，将他们托付给已经摄受的菩萨，让他们用这五种意义为这些菩萨说法，使他们成熟佛法。已经摄受的菩萨是指那些根基已经成熟的菩萨。护念有六种：一是时间，如来能够为现在和未来这两个时间段进行护念。在现在让他们安乐的时候，就不让他们作恶，招致未来的恶果，这叫做利益。而不是像慈母那样，只让儿子现在得到快乐，反而让他造恶。二是差别，善于了解根机的差别，为他们说法，所以叫做善护念。三是高大，用般若来摄受利益有情，没有比这更高的了。四是牢固，世间万物都可能被破坏，只有般若毕竟坚牢。五是普遍，普遍地能够摄受利益自己和他人，不像二乘那样只利益自己。六是异相，在信行地中，凡夫的修行位次有种种差别，随着这些差别，用不同的法为他们说法。善付嘱也有六种：一是入处，所归投的地方叫做入处，处是安处的意思。佛付嘱根基尚未成熟的人说，我涅槃后，归投于其他菩萨诸佛等，所以把诸位善友作为归投之处。二是法尔得，根基已经成熟的人，自然而然地能够摄受利益他人，就像母亲对待孩子一样。三是转教，让他们传说般若的深奥之法，使传灯绍继不绝。四是不失，因为有所归投，所以不会失去正法正道。五是悲，因为有悲心，所以能够自然而然地摄受利益他人。六是尊重，因为尊重般若，所以能够辗转传教。 世尊，善男子、善女人发阿耨多罗三藐三菩提心（无上正等正觉之心）后，应该如何安住，如何降伏其心？
English
English version: Severing the two attachments of increase and decrease, one will not lose the right path. Ordinary people, Bodhisattvas, and the state of Buddhahood are all due to the explanation and establishment of Prajna (wisdom). This is called 'skillful protection of mindfulness'. 'Skillful entrustment' refers to those Bodhisattvas whose roots are not yet mature and who have not yet developed the Bodhi mind (the mind of enlightenment). Therefore, when the Tathagata (Buddha) is approaching Nirvana (liberation), he entrusts them to the Bodhisattvas who have already been received, so that they can use these five meanings to teach these Bodhisattvas, enabling them to mature in the Buddhadharma (Buddha's teachings). 'Those who have already been received' refers to those Bodhisattvas whose roots are already mature. There are six aspects of protection of mindfulness: First, time: the Tathagata can protect mindfulness in both the present and future. When making them happy in the present, he does not allow them to do evil, causing future bad consequences; this is called benefit. It is not like a loving mother who only makes her son happy now, but instead causes him to do evil. Second, differentiation: being good at understanding the differences in faculties and teaching them accordingly is called 'skillful protection of mindfulness'. Third, loftiness: using Prajna to embrace and benefit sentient beings, there is nothing higher than this. Fourth, firmness: worldly things can be destroyed, but only Prajna is ultimately firm. Fifth, universality: universally able to embrace and benefit oneself and others, unlike the Two Vehicles (Shravakayana and Pratyekabuddhayana) that only benefit themselves. Sixth, different aspects: in the stage of faith and practice, the positions of ordinary people in cultivation have various differences; according to these differences, different methods are used to teach them. There are also six aspects of skillful entrustment: First, place of entry: the place to which one returns is called the place of entry; 'place' means a place of peace. The Buddha entrusts those whose roots are not yet mature, saying, 'After my Nirvana, return to other Bodhisattvas, Buddhas, etc.,' so take all good friends as places of return. Second, naturally obtained: those whose roots are already mature can naturally embrace and benefit others, like a mother to her child. Third, transmission of teaching: let them transmit the profound Dharma of Prajna, so that the transmission of the lamp continues without interruption. Fourth, non-loss: because there is a place to return, one will not lose the right Dharma and the right path. Fifth, compassion: because of compassion, one can naturally embrace and benefit others. Sixth, respect: because of respect for Prajna, one can transmit the teaching in turn. World Honored One, how should good men and good women, who have aroused the mind of Anuttara-Samyak-Sambodhi (the mind of unsurpassed, right and perfect enlightenment), abide, and how should they subdue their minds? -------------------------------------------------------------------------------- ”降伏其心。
Chinese
述曰。此第三正发请也。善男子等者即谓乌波索迦等也。若不受别解脱戒不能亲近承事。故不名为善也。发者生也起也。阿耨多罗者此云无上也。三者正也藐者等也。三又名正菩提称觉应云无上正等正觉及等正觉谓初是总名次简外道邪觉。次简二乘偏觉次简菩萨缺觉。举圆满故如是名为无上正等正觉也。谓此体者即是法身。故胜鬘云如来者即是法身。法身即涅槃界也。言发心者谓趣向于波若。故名为发。云何住者问住何心而成发也。谓于何处安住其心而成发也。世云何修行既发心已如何修行耶。云何降伏其心者既修行已烦恼所知如何除断耶。云何住者即谓深念众生心也。云何修行者谓求菩提心也。云何降伏者谓厌离有为心也。又断一切恶者即是云何降伏其心也。修一切善者即云何修行也。度一切众生者即云何住也。又律仪戒摄善法戒饶益有情戒亦此配之也。此上并依世亲意释。依无著者与上不同也。彼云应住者谓欲愿故。欲者正求也。谓即正求佛故。愿者为所求故作心思念也。谓发正愿断一切恶等故。应修行者谓相应三摩钵帝故。三摩钵帝者无分别三摩提也。谓为对治分别故。而起无分别三摩提引无分别智也。此意云由有分别故是非遂生。是非生故烦恼起。烦恼起故造恶业。造恶业故生死转。今 现代汉语译本：降伏其心。 述曰：这是第三次正式发起请问。’善男子等‘指的是优婆塞（Upasaka，在家男居士）等。如果未受别解脱戒，就不能亲近承事，因此不能称为’善‘。’发‘是生起的意思。’阿耨多罗‘，这里翻译为’无上‘。’三‘是’正‘的意思，’藐‘是’等‘的意思。’三‘又名’正菩提‘，也称为’觉‘，应译为’无上正等正觉‘以及’等正觉‘。’初‘是总称，其次是简别于外道的邪觉，再次是简别于二乘的偏觉，最后是简别于菩萨的缺觉。因为举出了圆满，所以这样称为’无上正等正觉‘。所说的这个’体‘就是法身。所以《胜鬘经》说：’如来就是法身，法身就是涅槃界‘。’发心‘是指趣向般若（Prajna，智慧），所以称为’发‘。’云何住‘是问安住于何种心才能成就发起。也就是在何处安住其心才能成就发起。’云何修行‘是说既然发心之后，应该如何修行呢？’云何降伏其心‘是说既然修行之后，烦恼和所知障应该如何断除呢？’云何住‘是指深深地念及众生之心。’云何修行‘是指寻求菩提心。’云何降伏‘是指厌离有为之心。另外，断除一切恶，就是’云何降伏其心‘；修一切善，就是’云何修行‘；度一切众生，就是’云何住‘。律仪戒、摄善法戒、饶益有情戒也可以这样对应。以上是依据世亲（Vasubandhu）的解释。依据无著（Asanga）的解释则与上述不同。他认为’应住‘是指欲愿，’欲‘是正求，也就是正求佛果。’愿‘是为所求而作的思念。也就是发起正愿，断除一切恶等等。’应修行‘是指与相应的三摩钵地（Samāpatti，等至）相应。三摩钵地是无分别三摩提（Samādhi，禅定）。也就是为了对治分别，而生起无分别三摩提，引出无分别智。这个意思是说，由于有分别，所以是非就产生了。是非产生，烦恼就生起。烦恼生起，就造作恶业。造作恶业，生死就流转。现在