Chinese
在此故唯标降伏有科。此所标云。举后摄初者。乃令经文极不稳畅。理例颠倒自古言教秪有以初摄后。未闻以后摄初。况详经文无别答降伏之处。则知降伏在住修中。皆令离相是答。降伏问也不别答者。此经宗于离相。离相正是降心。本意欲明降心。须约住修而显。住修降心本不相离故。无著十八住。皆有住修降心。△二约别显总以答问二。一答安住降心问四初广大心。 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。若有想若无想。若非有想非无想 文二。初句标三界普度故。若卵下二列三。一受生差别。天狱化生鬼通胎化人畜各四。诸余微细水陆地空。不可具分品类。卵劣在初者二释。一约境。具缘多者为首。二约心从本至末为次。二依止差别。有色四禅无色四空。三境界差别。功德施云。有想则空识二处。无想则无所有处。非等则有顶○○二第一心。 我皆令入无余涅槃。而灭度之 即无住处涅槃。不共二乘故云第一。无著云。何故愿此不可得义生所摄故。又云。卵湿无想有顶则不能。云何普入。有三因缘。一难处生者待时故。二非难处生未成熟者。成熟之故。三已成熟者解脱之。故○○三常心。 如是灭度无量无数无边众生。实无众生得灭度者 一性空故。二同体故。 现代汉语译本： 因此，这里特别标明了降伏（xiáng fú）[taming the mind]这一科。这里所标明的‘举后摄初’，乃是使得经文极不流畅，理例颠倒。自古以来的言教，只有以初摄后，未曾听闻以后摄初。况且详细考察经文，并没有另外回答降伏之处，那么就知道降伏在住（zhù）[dwelling]、修（xiū）[cultivation]之中，都令人离相（lí xiàng）[detachment from appearances]便是回答。降伏的提问，不另外回答，是因为此经以离相为宗旨。离相正是降心（xiáng xīn）[taming the mind]。本意想要阐明降心，必须借由住修来显现。住修与降心本来就不相分离，所以，无著（Wú zhuó）[Asanga]的十八住，都有住修降心。 △二、约别显总以答问二：一、答安住降心问四，初、广大心： ‘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，若有想若无想，若非有想非无想。’文二，初句标明三界普遍救度之意。若卵下二句，列举三种差别：一、受生差别。天、狱化生鬼通胎化，人畜各有四种。其余微细的水陆地空，不可完全区分品类。卵生在最前面，有两种解释：一、约境而言，具足因缘多者为首。二、约心而言，从本至末为次第。二、依止差别。有色界的四禅，无色界的四空。三、境界差别。功德施（Gōng dé shī）[Gunaprabha]说：有想则为空无边处识无边处二处。无想则为无所有处。非有想非无想则为有顶。 ○○二、第一心： ‘我皆令入无余涅槃，而灭度之。’即是无住处涅槃（wú zhù chù niè pán）[Nirvana without abiding]。不与二乘（èr shèng）[two vehicles]共通，所以称为第一。无著说：‘为何愿此不可得义？’因为是生所摄故。又说：‘卵生、湿生、无想、有顶则不能。’如何普遍进入？有三种因缘：一、难处生者，等待时机成熟。二、非难处生但未成熟者，使其成熟。三、已成熟者，使其解脱。 ○○三、常心： ‘如是灭度无量无数无边众生，实无众生得灭度者。’一、因为性空（xìng kōng）[emptiness of inherent existence]。二、因为同体（tóng tǐ）[same essence]。
English
English version: Therefore, here it is specifically indicated that the subduing (xiáng fú) [taming the mind] is a category. The 'taking the latter to encompass the former' indicated here makes the sutra text extremely unstable and the logic reversed. Since ancient times, teachings have only taken the former to encompass the latter; it has never been heard of taking the latter to encompass the former. Moreover, upon detailed examination of the sutra text, there is no separate answer regarding subduing, so it is known that subduing is within dwelling (zhù) [dwelling] and cultivation (xiū) [cultivation], and that causing detachment from appearances (lí xiàng) [detachment from appearances] is the answer. The question of subduing is not answered separately because this sutra takes detachment from appearances as its principle. Detachment from appearances is precisely taming the mind (xiáng xīn) [taming the mind]. The original intention was to clarify taming the mind, which must be revealed through dwelling and cultivation. Dwelling, cultivation, and taming the mind are inherently inseparable. Therefore, Asanga's (Wú zhuó) [Asanga] eighteen dwellings all involve dwelling, cultivation, and taming the mind. △2. Answering the question by revealing the general through the specific: 1. Answering the question of dwelling and taming the mind in four parts, beginning with the vast mind: 'All kinds of beings, whether born from eggs, born from wombs, born from moisture, or born by transformation, whether with form or without form, whether with thought or without thought, whether neither with thought nor without thought.' Text 2, the first sentence indicates the universal salvation of the three realms. The two sentences after 'whether born from eggs' list three kinds of differences: 1. Differences in birth. Gods and hell beings are born by transformation, ghosts are born by both womb and transformation, humans and animals each have four kinds. The remaining subtle beings of water, land, and air cannot be completely distinguished by category. Being born from eggs is listed first for two reasons: 1. In terms of environment, those with more complete conditions come first. 2. In terms of mind, the order is from the root to the branch. 2. Differences in reliance. The four dhyanas of the form realm and the four formless realms. 3. Differences in realms. Gunaprabha (Gōng dé shī) [Gunaprabha] says: 'With thought' refers to the Realm of Boundless Space and the Realm of Boundless Consciousness. 'Without thought' refers to the Realm of Nothingness. 'Neither with thought nor without thought' refers to the Peak of Existence. ○○2. The supreme mind: 'I cause them all to enter Nirvana without residue and liberate them.' This is Nirvana without abiding (wú zhù chù niè pán) [Nirvana without abiding]. It is not shared with the two vehicles (èr shèng) [two vehicles], so it is called supreme. Asanga says: 'Why vow for this unattainable meaning?' Because it is encompassed by birth. He also says: 'Those born from eggs, born from moisture, without thought, and at the Peak of Existence cannot.' How can they universally enter? There are three causes: 1. Those born in difficult circumstances wait for the right time. 2. Those not born in difficult circumstances but not yet mature are caused to mature. 3. Those who are already mature are liberated. ○○3. The constant mind: 'Thus, I have liberated immeasurable, countless, and boundless beings, yet in reality, there are no beings who have been liberated.' 1. Because of the emptiness of inherent existence (xìng kōng) [emptiness of inherent existence]. 2. Because of the same essence (tóng tǐ) [same essence]. --------------------------------------------------------------------------------
Chinese
论云。自身灭度无异众生。三本寂故。四无念故。五法界故。四不倒心。 何以故。须菩提。若菩萨有我相人相众生相寿者相。即非菩萨 论云。远离依止身见众生等相故。无著云。已断我见得自行平等相故。信解自他平等。显示降伏心中。摄散时众生想亦不转。如彼尔炎。△二答修行降心问五○初总标。 复次须菩提。菩萨于法应无所住行于布施 于法者。统标诸法。应无下正明修行。问菩萨万行何唯说一。答万行不出六度。六度总名布施。故偈云。檀义摄于六。资生无畏法。此中一二三。是名修行住。无著云。若无精进疲倦故不能说法。若无禅定。即贪信敬利养染心。说法。若无智慧便颠倒说。法二别释。 所谓。不住色布施。不住声香味触法布施 本论但指三事。谓自身报恩果报。偈云自身及报恩。果报斯不着。护存己不施。防求于异事。三总结。 须菩提。菩萨应如是布施。不住于相 前但指三事。今则心境空有微细尽袪故。偈云。远离取相心。论云。不见施物。受者施者。无著云不住相想。有人。将此结文。为答降伏问非也。前标次释次结。皆云无住。都是修行中降伏之义。何忽偏判配结之文为答别问○四显益。 何以故。若菩萨不住相布施。其福德不可思量。须菩提。于 意云何。东方虚空可思量不。不也世尊。须菩提。南西北方四维上下虚空可思量不。不也世尊。须菩提。菩萨无住相布施福德。亦复如是不可思量 初句徴者。论云。若离施等相想。云何成就施福。若菩萨下释。于中三。初法说。为疑无福。不可思以断之。东方下喻说可知。菩萨无住相下法合。虚空者无者。云犹如虚空。有三因缘。一遍一切处。谓住不住相中福生故。二宽广高大殊胜故。三无尽究竟不穷故。五结劝。 须菩提。菩萨但应如所教住 二蹑迹断疑。论云。自此已下示现断生疑心。于中文分二十七段。一断求佛行施住相疑。疑云。为求佛果行施。即是住所求佛相。云何无住。又不住相为因。岂感色相之果。因果不类故。断之文四。初举疑因以问。 须菩提。于意云何。可以身相见如来不 本秪因以相为佛。故对前不住相起疑。佛举疑起之因。问答欲令除断○二防相得以酬。 不也。世尊。不可以身相得见如来 遮防疑者。欲以相求令得见佛。故答云。不可以相得见。论云。为防彼相成就得如来身。三释体异有为。 何以故。如来所说身相即非身相 相是有为生住异灭。佛体异此故非身相。偈云。三相异体故者。佛体异于有为三相也。住异二相同是现在故合为一。若细分即四。故唯 现代汉语译本： 佛说：‘须菩提，你的意思如何？东方的虚空可以思量吗？’ 须菩提回答：‘不能，世尊。’ 佛说：‘须菩提，南西北方、四维（东南、东北、西南、西北）上下的虚空可以思量吗？’ 须菩提回答：‘不能，世尊。’ 佛说：‘须菩提，菩萨不住于相的布施，其福德也同样是不可思量的。’ （初句提问者，论中说：‘如果离开布施等相的执着，如何成就布施的福德？’如果菩萨以下解释，其中有三点。首先是法说，为了消除对没有福德的疑惑，用不可思量来断除这种疑惑。东方以下是比喻说明可知。菩萨不住相以下是法合。虚空是没有阻碍的，就像虚空一样。有三种因缘：一是周遍一切处，即无论住相与否，福德都会产生；二是宽广高大殊胜；三是无尽究竟，没有穷尽。第五是总结劝勉。） 佛说：‘须菩提，菩萨应当按照我所教导的安住。’ （第二，继续追踪断除疑惑。论中说：‘从这里以下，显示断除产生疑惑的心。’其中分为二十七段。第一段是断除求佛行施住相的疑惑。疑惑是：‘为了求佛果而行布施，就是住在所求的佛相上，怎么能说是无住呢？’又不住相作为因，怎么能感得色相的果报呢？因为因果不相似。’断除这种疑惑的文有四点。首先是提出疑惑的原因来发问。） 佛说：‘须菩提，你的意思如何？可以凭借身相见到如来（Tathagata，佛的称号之一）吗？’ （本来就是因为执着于相而认为那就是佛，所以针对前面所说的不住相而产生疑惑。佛提出产生疑惑的原因，用问答的方式来消除断除。） （第二，防止执着于相而得到佛，以此来回答。） 须菩提回答：‘不能，世尊。不可以凭借身相得见如来。’ （遮止防止疑惑的人，想要凭借相来求得见到佛，所以回答说：不可以凭借相来得到见到佛。论中说：‘为了防止他们认为凭借相的成就就能得到如来的身。’） （第三，解释本体与有为法的不同。） 佛说：‘为什么呢？如来所说的身相，即非身相。’ （相是有为法的生住异灭。佛的本体与此不同，所以不是身相。偈颂说：‘三相与本体不同’，就是说佛的本体与有为法的三相不同。住和异二相都是现在，所以合为一。如果细分就是四相。所以只有……）
English
English version: The Buddha said, 'Subhuti, what do you think? Can the space in the east be measured?' Subhuti replied, 'No, World Honored One.' The Buddha said, 'Subhuti, can the space in the south, west, north, the four intermediate directions (southeast, northeast, southwest, northwest), above and below be measured?' Subhuti replied, 'No, World Honored One.' The Buddha said, 'Subhuti, the merit of a Bodhisattva's (Bodhisattva, one who seeks enlightenment) giving without attachment to appearances is also immeasurable.' (The initial questioner, the treatise says: 'If one departs from the attachment to giving and other appearances, how can one achieve the merit of giving?' If the Bodhisattva explains below, there are three points. First is the Dharma explanation, to eliminate the doubt about not having merit, using immeasurable to cut off this doubt. What follows 'east' is a metaphor to explain what can be known. What follows 'Bodhisattva without attachment' is the Dharma combination. Space is without obstruction, like space. There are three causes and conditions: first, it pervades all places, that is, whether attached to appearances or not, merit will arise; second, it is vast, great, and supremely excellent; third, it is endless and ultimately inexhaustible. Fifth is the conclusion and exhortation.) The Buddha said, 'Subhuti, a Bodhisattva should abide as I have taught.' (Second, continue to trace and cut off doubts. The treatise says: 'From here onwards, it shows the cutting off of the mind that generates doubts.' It is divided into twenty-seven sections. The first section is to cut off the doubt of seeking Buddhahood (Buddhahood, the state of being a Buddha) by giving with attachment to appearances. The doubt is: 'In order to seek the fruit of Buddhahood, one practices giving, which is abiding in the appearance of seeking Buddhahood, how can it be said to be without attachment?' Also, how can non-attachment as a cause lead to the result of form? Because the cause and effect are not similar.' There are four points to cut off this doubt. First, raise the cause of doubt to ask.) The Buddha said, 'Subhuti, what do you think? Can the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) be seen by means of physical characteristics?' (Originally, it was because of attachment to appearances that one thought that was the Buddha, so in response to the previously mentioned non-attachment, doubt arose. The Buddha raised the cause of doubt, using questions and answers to eliminate and cut off.) (Second, prevent attachment to appearances to obtain the Buddha, in order to answer.) Subhuti replied, 'No, World Honored One. The Tathagata cannot be seen by means of physical characteristics.' (Those who prevent and guard against doubt want to seek to see the Buddha by means of appearances, so they answer: one cannot obtain seeing the Buddha by means of appearances. The treatise says: 'In order to prevent them from thinking that the achievement of appearances can obtain the body of the Tathagata.') (Third, explain the difference between the essence and conditioned dharmas.) The Buddha said, 'Why? The physical characteristics spoken of by the Tathagata are not physical characteristics.' (Appearances are the arising, abiding, changing, and ceasing of conditioned dharmas. The essence of the Buddha is different from this, so it is not physical characteristics. The verse says: 'The three characteristics are different from the essence', which means that the essence of the Buddha is different from the three characteristics of conditioned dharmas. The characteristics of abiding and changing are both present, so they are combined into one. If divided in detail, there are four characteristics. Therefore, only...) --------------------------------------------------------------------------------