English
English version: 'How to subdue the mind.' Commentary: This is the third formal request for instruction. 'Good men and women' refers to Upasakas (lay male devotees) and the like. If one has not received the Pratimoksha vows (vows of individual liberation), one cannot closely attend and serve, and therefore cannot be called 'good.' 'Initiating' means arising or beginning. 'Anuttara' is translated here as 'unsurpassed.' 'Sam' means 'right,' and 'yak' means 'equal.' 'Sam' is also called 'Right Bodhi,' also known as 'Awakening,' and should be translated as 'Unsurpassed Right Equal Awakening' and 'Equal Right Awakening.' 'First' is a general term, the second distinguishes it from the heretical awakening of external paths, the third distinguishes it from the partial awakening of the Two Vehicles (Shravakas and Pratyekabuddhas), and the last distinguishes it from the incomplete awakening of Bodhisattvas. Because it encompasses completeness, it is thus called 'Unsurpassed Right Equal Awakening.' The 'essence' spoken of is the Dharmakaya (Dharma Body). Therefore, the Shrimālādevi Sutra says: 'The Tathagata (Thus Come One) is the Dharmakaya, and the Dharmakaya is the realm of Nirvana.' 'Initiating the mind' refers to turning towards Prajna (wisdom), and is therefore called 'initiating.' 'How to abide' asks what kind of mind one should abide in to achieve initiation. That is, where should one abide one's mind to achieve initiation. 'How to practice' asks how one should practice after initiating the mind. 'How to subdue the mind' asks how one should eliminate and cut off afflictions and the knowable obscurations after practicing. 'How to abide' refers to deeply contemplating the minds of sentient beings. 'How to practice' refers to seeking the Bodhi mind. 'How to subdue' refers to detesting the conditioned mind. Furthermore, cutting off all evil is 'how to subdue the mind'; cultivating all good is 'how to practice'; liberating all sentient beings is 'how to abide.' The Pratimoksha vows, the vows of gathering good dharmas, and the vows of benefiting sentient beings can also be matched in this way. The above is based on Vasubandhu's interpretation. Asanga's interpretation is different from the above. He believes that 'should abide' refers to desire and aspiration. 'Desire' is the right seeking, that is, the right seeking of Buddhahood. 'Aspiration' is the thought made for what is sought. That is, initiating the right aspiration, cutting off all evil, and so on. 'Should practice' refers to being in accordance with the corresponding Samāpatti (attainment). Samāpatti is non-discriminating Samādhi (meditative absorption). That is, in order to counteract discrimination, one arises non-discriminating Samādhi, leading to non-discriminating wisdom. The meaning of this is that because there is discrimination, right and wrong arise. When right and wrong arise, afflictions arise. When afflictions arise, evil karma is created. When evil karma is created, samsara (the cycle of birth and death) turns. Now --------------------------------------------------------------------------------
Chinese
为断彼故起无分别行也。分别者即所知障故。应降伏者谓折伏散时。折伏散时者若彼三摩钵帝心散制令还住也。此意云若折伏分别心不令散乱故名为降伏。正起无分别三摩钵帝故名为修行也。问何故不得言若善男子等于三乘菩提应云何住等。而独言于大乘耶。如胜鬘云荷四重担者。即有姓无姓皆摄益。故答论释云不可得义。谓善现既是声闻。若问大乘住行为不可得。若问二乘住行者非为难事。世尊不叹善哉也。又为三种菩提差别故善问。故唯问发行菩萨乘也。 佛言善哉“善哉须菩提如汝所说如来善护念诸菩萨善付嘱诸菩萨汝今谛听当为汝说善男子善女人发阿耨多罗三藐三菩提心应如是住如是”降伏其心。 述曰。此第二叹印许陈于中有三。一者叹二者印三者许陈。叹者谓善哉也。谓若善现少有合理佛但印可未必重叹。为问既极深广故佛重赞善哉也。印谓印述其言。许陈者为拟宣说。谛者审也。令其谛审听受故曰谛听。故经说言听者端视如饥渴。一心入于语义中踊跃。闻法心悲喜如是之人乃为说也。 唯然世尊愿乐欲闻。 述曰。此第三敬诺希闻也。唯者敬词然者可然其事也。 佛告须菩提“诸菩萨摩诃萨应如是降伏其心所有一切众生之类若卵生若胎生若湿生若化生若有色若无色若有 现代汉语译本：为了断除这些（烦恼），要发起无分别的修行。‘分别’指的是所知障的缘故。‘应降伏者’是指折伏散乱的时候。‘折伏散时’是指如果那个三摩钵地（Samadhi，禅定）的心散乱时，要制止它，令它回到专注的状态。这个意思就是说，如果折伏分别心，不让它散乱，所以叫做‘降伏’。正确地发起无分别的三摩钵地，所以叫做‘修行’。问：为什么不能说‘如果善男子等对于三乘菩提（Triyana Bodhi，三种菩提）应该如何安住等’，而只说对于大乘（Mahayana，大乘）呢？如《胜鬘经》所说，‘荷负四重担者’，即是有种姓和无种姓的人都摄受利益。所以答论解释说，这是‘不可得义’。意思是说，善现（Subhuti，须菩提）既然是声闻（Sravaka，声闻），如果问大乘的住行就不可得，如果问二乘的住行，就不是难事。世尊（释迦牟尼佛）也不会赞叹‘善哉’。又因为三种菩提有差别，所以是善问。所以只问发起菩萨乘（Bodhisattvayana，菩萨乘）的人。 佛说：‘善哉！善哉！须菩提（Subhuti）！正如你所说，如来（Tathagata，如来）善于护念诸菩萨（Bodhisattva，菩萨），善于付嘱诸菩萨。你现在仔细听着，我当为你解说，善男子、善女人发阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心）应该如何安住，如何降伏其心。’ 述曰：这第二段是赞叹印可，陈述其中有三点。一是赞叹，二是印可，三是许诺陈述。赞叹是指‘善哉’。意思是说，如果善现稍微有点合理，佛只是印可，未必重重赞叹。因为所问的既极其深广，所以佛才重重赞叹‘善哉’。印可是指印可陈述他的言语。许诺陈述是指准备宣说。‘谛’是审察的意思。令他审察听受，所以说‘谛听’。所以经上说，听法的人要端正视听，如饥似渴，一心进入语义之中，踊跃欢喜。闻法时心中悲喜交加，这样的人才为他说法。 ‘唯然，世尊（释迦牟尼佛）！我愿乐听闻。’ 述曰：这第三段是恭敬地应诺，希望听闻。‘唯’是敬语，‘然’是认可这件事。 佛告诉须菩提（Subhuti）：‘诸菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）应该这样降伏其心：所有一切众生之类，若卵生，若胎生，若湿生，若化生，若有色，若无色，若有
English
English version: For the sake of severing those (afflictions), one should initiate the practice of non-discrimination. 'Discrimination' refers to the obstacle of what is knowable. 'Those who should be subdued' refers to the time of subduing scattering. 'The time of subduing scattering' refers to when the mind of that Samadhi (禅定) scatters, one should restrain it and cause it to return to a state of focus. The meaning of this is that if one subdues the discriminating mind and does not allow it to scatter, it is called 'subduing'. Correctly initiating non-discriminating Samadhi is called 'practice'. Question: Why can't it be said, 'If good men, etc., regarding the Three Vehicles of Bodhi (Triyana Bodhi) , how should they abide, etc.,' and only speak of the Mahayana (大乘)? As the *Shrimala Sutra* says, 'Those who bear the four heavy burdens' include both those with and without lineage, benefiting them all. Therefore, the commentary explains that this is the 'meaning of unobtainability'. It means that since Subhuti (须菩提) is a Sravaka (声闻), if one asks about the abiding and practice of the Mahayana, it is unobtainable; if one asks about the abiding and practice of the Two Vehicles, it is not a difficult matter. The World-Honored One (释迦牟尼佛) would not praise 'Excellent!' Also, because there are differences in the Three Bodhis, it is a good question. Therefore, one only asks those who initiate the Bodhisattva Vehicle (Bodhisattvayana). The Buddha said: 'Excellent! Excellent, Subhuti! Just as you have said, the Tathagata (如来) is skilled at protecting and mindful of all Bodhisattvas (菩萨), and skilled at entrusting all Bodhisattvas. Now listen attentively, and I will explain to you how good men and good women who have aroused the mind of Anuttara-samyak-sambodhi (无上正等正觉之心) should abide and how they should subdue their minds.' Commentary: This second section praises and approves, stating three points within it. First, praise; second, approval; and third, a promise to explain. 'Praise' refers to 'Excellent!' It means that if Subhuti had only a little reason, the Buddha would only approve, not necessarily praise heavily. Because the question is extremely profound and vast, the Buddha heavily praises 'Excellent!' 'Approval' refers to approving and stating his words. 'Promise to explain' refers to preparing to explain. 'Attentively' means carefully. Causing him to carefully listen and receive, therefore it is said 'listen attentively'. Therefore, the sutra says that those who listen to the Dharma should straighten their vision, like hunger and thirst, wholeheartedly enter into the meaning of the words, and leap with joy. When hearing the Dharma, their hearts are filled with sorrow and joy; only for such people is the Dharma spoken. 'Yes, World-Honored One (释迦牟尼佛)! I am eager to hear.' Commentary: This third section is a respectful agreement, hoping to hear. 'Yes' is a respectful word, 'indeed' is acknowledging the matter. The Buddha told Subhuti (须菩提): 'All Bodhisattva-Mahasattvas (大菩萨) should subdue their minds in this way: all kinds of living beings, whether born from eggs, born from wombs, born from moisture, born from transformation, whether with form, without form, whether with -------------------------------------------------------------------------------- 想若无想若非有想”非无想。
Chinese
述曰。此第四随问别答。于中初答云何住次复次下答云何修行。后须菩提菩萨应如是下答降伏。就初之中有四。初明广大心。次明第一心。次明常心。次明不颠倒心。此初也上依世亲科。依无著者就第三彼修行所住处中差别言之有十八。约地言之有三。谓初十六是地前资粮加行二位凡夫。修行即信行地。第十七证道是十地。菩萨行即净心地。第十八上求地即佛地也。谓我庄严佛土已下文若约住处言之有六。谓一摄住处二波罗蜜净住处等于中初二住处即是十八中初二。第三欲住处者即十八中二。谓欲得色身法身故第四离障碍住处者即余十二住。第五净心住处者即第十七证道。第六究竟住处者即第十八上求佛地。总虽有八住处后二不离前六。故通一切住处故但言住处言之有六种也。谓且如初二住处中即有广大及甚深二种住处。如论具显余例应然。就六住处之中初四是信行地。于中初二资粮位。次二加行位也。然无著之意不同世亲论。十八差别一一皆有答前三问也。故论云经言菩萨应生如是心者。显菩萨应如是住中欲愿也。若菩萨众生相转。即非菩萨者。显示应如是修行中相应三摩钵帝时也。若菩萨起众生相人相寿者相。则不名菩萨者。显示应如是降伏其心中摄散时也。其世亲以十八差 现代汉语译本：‘想若无想若非有想’，并非‘无想’。 注释：这是第四个随问别答。其中，首先回答‘如何安住’，其次从‘复次’开始回答‘如何修行’，最后从‘须菩提菩萨应如是’开始回答‘降伏’。在最初的‘如何安住’中，有四个方面：首先阐明广大心，其次阐明第一心，再次阐明常心，最后阐明不颠倒心。这是最初的方面，以上是依据世亲的科判。依据无著的观点，在第三个‘彼修行所住处’中，有十八种差别。从地的角度来说，有三种：最初的十六种是地前资粮位和加行位的凡夫，修行即是信行地，第十七种证道是十地，菩萨行即是净心地，第十八种上求地即是佛地。所谓‘我庄严佛土’以下的经文，如果从住处的角度来说，有六种：一是摄住处，二是波罗蜜净住处等。其中，最初的两种住处即是十八种中的最初两种。第三种欲住处，即是十八种中的两种，即欲得色身（Rūpakāya）法身（Dharmakāya）的缘故。第四种离障碍住处，即是其余的十二种住处。第五种净心住处，即是第十七种证道。第六种究竟住处，即是第十八种上求佛地。总共有八种住处，但后两种不离前六种，所以通一切住处，因此只说住处，共有六种。比如，最初的两种住处中，即有广大和甚深两种住处，如论中具体显示，其余的可以类推。在六种住处中，最初的四种是信行地，其中，最初的两种是资粮位，其次的两种是加行位。然而，无著的观点不同于世亲的论述，十八种差别都回答了前面的三个问题。所以，论中说‘经言菩萨应生如是心者’，显示了菩萨应如是安住中的欲愿。‘若菩萨众生相转，即非菩萨者’，显示了应如是修行中相应三摩钵帝（Samāpatti）时。‘若菩萨起众生相（Sattvasamjna），人相（Pudgalasamjna），寿者相（Jīvasamjna）’，则不名菩萨者，显示了应如是降伏其心中摄散时。世亲以十八种差别