Chinese
。岂为一身耽着利养。身疲心恼而懈怠耶。十三忍苦住。忍波罗蜜割截身等。离不能忍苦障。无我等相累苦能忍。十四离寂静味住。当来之世若有人能于此经受持读诵等。离智资粮不具障。日三时舍身。一一沙数不及信经。如何唯专禅定耽寂静味。阙于智慧而不持说。十五于证道时远离喜动住。云何住降等。离十一不自摄障。我能住降心生喜动。动则不能自摄。十六求佛教受住。于然灯佛所有法得菩提不等。离十二无教授障。欲入初地须佛教授。故约遇佛得无所得。而证道矣。十七证道住。人身长大等。摄种性智证遍行真如成法报身故长大矣。十八上求佛地住。于中复有六种具足一国土净具足。我当庄严佛土等。此教二地已上诸大菩萨。二无上见智净具足。有肉眼不等。此下皆唯佛果故云无上。无上之言贯通下四三福自在具足。若人满三千界七宝等。四身具足。佛可以具足色身等。五语具足。汝勿谓如来说法等。六心具足。佛得阿耨菩提为无所得耶。乃至应作如是观。又十八住略为八种。亦得满足。一摄住处。二波罗蜜净住处。一二次配。三欲住处摄三及四。四离障碍住处。即前十二障也。从五至十六。五净心住处。六究竟住处。上二次配十七十八。七广大住处。八甚深住处。上二各摄十八住处。一一住中皆深皆广。 十八住文配位地者。第一十住。第二十行中前六。三第七行。四后三行。五至十四如次配十回向。十五暖顶。十六忍世第一。十七初地十八从二地乃至佛地。第二依天亲问答断疑以科释。总分四段△初善现申请。二初整仪赞佛。 时长老须菩提。在大众中即从座起。偏袒右肩右膝着地。合掌恭敬而白佛言。希有世尊。如来善护念诸菩萨。善付嘱诸菩萨 长老者。德长年老。唐译云具寿。寿即是命。魏译云慧命。以慧为命。须菩提有三义译。谓善吉善现空生。生时室空。解空之善瑞现矣。相师占云。唯善唯吉。从座起下。皆整理威仪修敬之相。希有者。世所无故。如来者。从如而来。论云善护念者。依根熟菩萨说。谓与智慧力令成就佛法。与教化力令摄受众生。善付嘱者。依根未熟菩萨说。惧其退失。付授智者。付者将小付大。嘱者嘱大化小。菩提萨埵。此云觉有情。三释。一约境所求所度。二约心有觉悟之智。余情虑之识。三约能所。所求能求三皆如次配觉及有情。二正发问端。 世尊善男子善女人。发阿耨多罗三藐三菩提心。应云何住。云何降伏其心 典分二。初释当机。华严云。忘失菩提心修诸善业。魔所摄持。阿耨多罗三藐三菩提。此云无上正遍正觉。谓正智遍智觉知真俗不偏不邪。二释正问。魏 现代汉语译本 十八住文配位地者：第一，第十住（Dashabhumi，十地）；第二，十行中前六行；第三，第七行；第四，后三行；第五至十四，如次第配十回向；第十五，暖位；第十六，顶位；第十七，忍位；第十八，世第一位；第十九，初地（Prathama-bhumi，欢喜地）；第二十，从二地乃至佛地（Buddha-bhumi，佛地）。第二，依据天亲（Vasubandhu）的问答来断除疑惑，用科判来解释。总共分为四个段落：第一，善现（Subhuti）申请；第二，最初整理仪容赞叹佛陀。 当时，长老须菩提（Subhuti），在大众中即从座位上站起来，袒露右肩，右膝着地，合掌恭敬地对佛说：‘希有啊，世尊！如来（Tathagata）善于护念诸菩萨（Bodhisattva），善于付嘱诸菩萨。’长老，是指道德高尚、年岁老迈的人。唐译本译为‘具寿’，寿就是命。魏译本译为‘慧命’，以智慧为生命。须菩提有三种含义的翻译，即善吉、善现、空生。出生时室内空无一物，这是证悟空性的吉祥征兆。相士占卜说：‘唯善唯吉’。‘从座起’以下，都是整理威仪、修持恭敬的相貌。‘希有’，是因为世间所没有。‘如来’，是从如实之处而来。论中说，‘善护念’是针对根器成熟的菩萨说的，即给予智慧的力量，使他们成就佛法；给予教化的力量，使他们摄受众生。‘善付嘱’是针对根器尚未成熟的菩萨说的，担心他们退失，所以付托给有智慧的人。‘付’是将小的付给大的，‘嘱’是将大的化为小的。菩提萨埵（Bodhisattva），这里翻译为‘觉有情’，有三种解释：第一，从所求所度的境界来说；第二，从心来说，具有觉悟的智慧，去除情虑的意识；第三，从能所来说，所求、能求三者都依次对应觉和有情。第二，正式提出问题的开端。 ‘世尊，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）后，应该如何安住？应该如何降伏其心？’典故分为两部分：第一，解释当机者。《华严经》说：‘忘失菩提心，修诸善业，为魔所摄持。’阿耨多罗三藐三菩提（anuttara-samyak-sambodhi），这里翻译为‘无上正遍正觉’，即正智、遍智，觉知真俗而不偏不邪。第二，解释正式的提问。魏
English
English version The eighteen abodes correspond to the stages of the Bodhisattva path: First, the tenth stage (Dashabhumi, Ten Grounds); Second, the first six of the ten practices; Third, the seventh practice; Fourth, the last three practices; Fifth to fourteenth, corresponding to the ten dedications in order; Fifteenth, the stage of warmth; Sixteenth, the stage of peak; Seventeenth, the stage of forbearance; Eighteenth, the stage of the highest in the world; Nineteenth, the first ground (Prathama-bhumi, Joyful Ground); Twentieth, from the second ground up to the Buddha ground (Buddha-bhumi). Second, based on Vasubandhu's questions and answers to resolve doubts, using a classification to explain. It is divided into four sections: First, Subhuti's request; Second, initially arranging the demeanor and praising the Buddha. At that time, the elder Subhuti, in the midst of the assembly, immediately rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined respectfully said to the Buddha: 'Rare indeed, O World Honored One! The Tathagata is skilled in protecting and mindful of all Bodhisattvas, and skilled in entrusting all Bodhisattvas.' 'Elder' refers to one who is virtuous and old in years. The Tang translation calls him 'Ayushman,' which means 'long-lived.' The Wei translation calls him 'Wisdom-life,' taking wisdom as life. Subhuti has three meanings in translation, namely, 'Good Omen,' 'Good Manifestation,' and 'Born of Emptiness.' When he was born, the room was empty, which was an auspicious sign of understanding emptiness. A fortune-teller predicted: 'Only good, only auspicious.' 'Rose from his seat' and the following actions are all appearances of arranging demeanor and cultivating respect. 'Rare' because it is not found in the world. 'Tathagata' means 'coming from suchness.' The treatise says that 'skilled in protecting and mindful' refers to Bodhisattvas with mature roots, that is, giving the power of wisdom to enable them to accomplish the Buddha Dharma; giving the power of teaching to enable them to gather sentient beings. 'Skilled in entrusting' refers to Bodhisattvas with immature roots, fearing that they may regress, so entrusting them to the wise. 'Entrusting' is entrusting the small to the great, 'instructing' is transforming the great into the small. Bodhisattva is translated here as 'sentient being of enlightenment,' with three explanations: First, in terms of the realm sought and the beings to be delivered; Second, in terms of the mind, having the wisdom of enlightenment and removing the consciousness of emotions and thoughts; Third, in terms of the able and the object, the sought and the seeker all correspond to enlightenment and sentient beings in order. Second, formally raising the beginning of the question. 'World Honored One, good men and good women, after having aroused the mind of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, unsurpassed, complete and perfect enlightenment), how should they abide? How should they subdue their minds?' The source is divided into two parts: First, explaining the one who is ready. The Avatamsaka Sutra says: 'Forgetting the Bodhi mind and cultivating all good deeds, one is seized by demons.' Anuttara-samyak-sambodhi is translated here as 'unsurpassed, complete and perfect enlightenment,' that is, correct wisdom, universal wisdom, knowing the true and conventional without being biased or deviant. Second, explaining the formal question. Wei --------------------------------------------------------------------------------
Chinese
译云。应云何住。云何修行。云何降伏其心。意云若人发菩提心已。住何境界修何行业。妄心若起云何降伏。故佛令安住四心修六度行。于中降心不令著相。秦译略修行者意云。住道降心即是修行。谓四心六度皆名住修降伏故。无著云。住谓欲愿。修行谓相应等持。降伏谓彼心若散制令还住。又十八住中。一一皆以住修降伏释之。故知义虽有三而行是一○二如来赞许。 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 曲分三。一印赞所赞。重言善哉赞美之极。护付能令佛种不断。是事必然。故印赞言如汝所说○二敕听许说。无以生灭心行听实相法。智论偈云。听者端视如渴饮一心入于语义中。踊跃闻法心悲喜。如是之人可为说。三标劝将陈。我当为汝如是如是委细而说。三善现伫闻。 唯然世尊愿乐欲闻 唯者顺从之辞。礼对曰唯。野对曰阿。十地经云。如渴思冷水。如饥思美食。如病思良药。如众蜂依蜜。我等亦如是。愿闻甘露法△四如来正说二。一正答所问二。初举总标别以牒问。 佛告须菩提。诸菩萨摩诃萨。应如是降伏其心 此以降伏为总。住修为别也。谓住修之中皆有降伏。经意 现代汉语译本： 关于‘云’（如何）安住、（如何）修行、（如何）降伏其心的问题。意思是说，如果有人发了菩提心之后，应该安住在什么样的境界，修习什么样的行业，妄心如果生起，又应该如何降伏？所以佛陀教导要安住于四心，修习六度万行，在其中降伏妄心，不令其执著于表相。鸠摩罗什的译本省略了‘修行’，意思是说，安住于道，降伏妄心，就是修行。所谓的四心和六度，都可以说是安住、修行和降伏。无著菩萨说，‘住’是指欲求和愿望，‘修行’是指相应和等持，‘降伏’是指如果心散乱，就制止它，使它回到安住的状态。而且在十八住中，每一住都用安住、修行和降伏来解释。所以要知道，意义虽然有三种，但行持是一致的。如来赞许说： ‘佛说：很好，很好。须菩提，正如你所说，如来善于护念诸菩萨，善于咐嘱诸菩萨。你现在仔细听，我当为你解说。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，应该这样安住，这样降伏其心。’（这段经文）可以分为三个部分：一是印可赞叹所问。重复说‘善哉’，是赞美到了极点。护念和咐嘱能够使佛种不断，这是必然的事，所以印可赞叹说‘正如你所说’。二是敕令听讲，允许解说。不要用生灭心去听闻实相法。智度论的偈颂说：‘听法的人应该端正地看着，像口渴的人喝水一样，一心专注于经文的意义中，踊跃地听闻佛法，心中充满悲喜。这样的人才可以为他说法。’三是标明劝勉，将要陈述。我将为你如此这般详细地解说。三善现（须菩提）伫立听闻。 ‘须菩提说：是的，世尊，我非常乐意听闻。’‘唯’是顺从的言辞，在礼对时说‘唯’，在田野里应答时说‘阿’。《十地经》中说：‘就像口渴的人思念冷水，饥饿的人思念美食，生病的人思念良药，众蜂依恋蜂蜜一样，我们也是这样，愿听甘露法。’四如来正式解说，分为两部分：一是正式回答所问，二是先举总纲，再分别用提问的方式展开。 ‘佛告诉须菩提：诸菩萨摩诃萨（大菩萨），应该这样降伏其心。’这里以降伏为总纲，安住和修行为分别。意思是说，在安住和修行之中，都包含着降伏。经文的含义是这样的。
English
English version: Regarding the question of how to 'abide,' how to 'cultivate,' and how to 'subdue the mind.' It means, if someone has generated the Bodhi mind (the mind of enlightenment), in what state should they abide, what practices should they cultivate, and if deluded thoughts arise, how should they be subdued? Therefore, the Buddha teaches to abide in the four minds and cultivate the six perfections, subduing the mind within them and not letting it cling to appearances. Kumarajiva's translation omits 'cultivation,' meaning that abiding in the path and subduing the mind is cultivation. The so-called four minds and six perfections can all be said to be abiding, cultivation, and subduing. Asanga says that 'abiding' refers to desires and wishes, 'cultivation' refers to corresponding and maintaining equanimity, and 'subduing' refers to restraining the mind if it is scattered and returning it to a state of abiding. Moreover, in the eighteen abidings, each is explained in terms of abiding, cultivation, and subduing. Therefore, know that although there are three meanings, the practice is consistent. The Tathagata (Thus Come One, Buddha) praised: 'The Buddha said: Excellent, excellent. Subhuti (one of the principal disciples of the Buddha), as you say, the Tathagata is skilled at protecting and mindful of all Bodhisattvas, and skilled at entrusting and exhorting all Bodhisattvas. Now listen carefully, and I will explain it to you. Good men and good women, after generating the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, right, and perfect enlightenment), should abide in this way and subdue their minds in this way.' This passage can be divided into three parts: First, approving and praising the question. Repeating 'excellent' is the ultimate praise. Protecting and entrusting can ensure that the Buddha-seed is not cut off, which is inevitable, so it is approved and praised as 'as you say.' Second, ordering to listen and allowing explanation. Do not use the mind of birth and death to listen to the Dharma (teachings) of true reality. The verse in the Mahaprajnaparamita-sastra (Great Wisdom Sutra) says: 'The listener should look straight ahead as if thirsty drinking water, focusing wholeheartedly on the meaning of the text, joyfully listening to the Dharma, with a heart full of sorrow and joy. Such a person can be spoken to.' Third, indicating and exhorting, about to state. I will explain it to you in such detail. Three, Sudhuti (Subhuti) stood listening. 'Subhuti said: Yes, World Honored One, I am very willing to listen.' 'Yes' is a word of obedience, said in response to a greeting, and 'Ah' is said in response in the fields. The Dasabhumika Sutra (Ten Stages Sutra) says: 'Just as a thirsty person thinks of cold water, a hungry person thinks of delicious food, a sick person thinks of good medicine, and a swarm of bees clings to honey, so are we, wishing to hear the nectar Dharma.' Four, the Tathagata formally explains, divided into two parts: First, formally answering the question, and second, first giving a general outline, and then unfolding it separately in the form of questions. 'The Buddha told Subhuti: All Bodhisattva-Mahasattvas (great Bodhisattvas) should subdue their minds in this way.' Here, subduing is the general outline, and abiding and cultivation are separate. It means that within abiding and cultivation, there is subduing. The meaning of the sutra is like this. --------------------------------------------------------------------------------