English
English version The alms-round is finished. The Tathagata (Tathagata) has two places to eat: one is to accept invitations at the homes of laypeople, and the other is to return to his residence after begging for food without invitation. Now, returning to Jetavana (Jetavana) belongs to the second case. In short, because of contentment, begging for food is not excessive; because of knowing the time, he returns to the original place. The sutra says: 'Having finished eating, he puts away his robes and bowl,' the second is to show that meditation is the means of gathering, and wisdom is the result. There are three parts in the text: first, possessing the necessary resources; second, purifying bodily actions; and third, formally explaining entering into meditation. This passage is the first part. External transformation must rely on robes and bowl, so first explain wearing and holding robes and bowl. Inner purity must be as important as resources, so now put them away. The sutra says: 'Having washed his feet,' the second is purifying bodily actions. The immortal records say: When the Tathagata (Tathagata) walks, the earth gods transform flowers to support his feet, four fingers above the ground for the sake of sentient beings. Walking on the road is to show that the feet are soiled, and teaching to enter meditation is to show pure bodily actions. The sutra says: 'Having spread out the seat and sat down,' the third is formally explaining the means of entering meditation. First spread out the seat, which is the nishidana (nishidana), here translated as a sitting cloth. 'And sat down,' formally explains entering into meditation. The above explains the introduction section is complete. The sutra says: 'At that time, the elder Subhuti (Subhuti) rose from his seat in the assembly, bared his right shoulder, knelt on his right knee, and respectfully joined his palms,' the second part below explains the main section. Here, most people roughly divide it into two weeks: starting with explaining the pre-ground, and then 'How' (yunhe) below explaining the ground. Now, analyzing the principles of the sutra in detail, it will be used as a continuous discussion to eliminate doubts, explaining itself: From here onwards, explain all sutras (sutras), showing the elimination of doubts in sentient beings' minds. Since it says all, it is clear that it is not separate. Now, divide the sutra in the main section into four parts: first, Subhuti (Subhuti) requests, second, the Tathagata (Tathagata) approves, third, Subhuti (Subhuti) is happy to hear, and fourth, the Tathagata (Tathagata) formally answers. This passage is the first part. The text has three parts: first, indicating the person making the request; second, praising the Buddha's teaching merits; and third, formally declaring the words of the request. This passage is the first part. The 'time' mentioned is the time to request the Dharma. The 'elder' mentioned is a respectful title, referring to having the age and virtue of an elder. The 'Subhuti' (Subhuti) mentioned is the person requesting the Dharma. The name Subhuti (Subhuti) contains three meanings: at birth, the room was empty, showing emptiness and auspicious signs, and when the parents consulted diviners, they all said it was auspicious, so he was named Good Auspicious. --------------------------------------------------------------------------------
Chinese
。亦云善现。亦曰空生。随举无失。在大众中。即从座起者。问法之义也。偏袒右肩者。敬师之相也。右膝着地者。发问之端也。合掌恭敬者。敛容专念也。 经。而白佛言希有世尊 第二叹佛化德也。文中有二。一总叹。二别叹。此文总也。十住婆沙论云。一者现通希有。二者逆说彼心希有。三者教化希有。今言希有者。即当第三教化希有也。言世尊者。第十号也。 经。如来善护念诸菩萨善付嘱诸菩萨者。第二别叹德也。言如来举佛第一号也。如者所证之法。来者能证之智。智证真如来成正觉故曰如来。言善护念诸菩萨者。根熟菩萨。佛自护念令成就佛功德法同佛自利行。及化众生法同佛利他行。言付嘱者。根未熟菩萨佛将付与根熟菩萨嘱令教受令于已得大乘不退未得大乘进修也。种性已去菩萨名为根熟。种性已前菩萨名根未熟也。 经。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 第三正宣请词也。言世尊者标能答人也。善男子善女人者。明所为人也。具信等根名为善也。发阿耨多罗三藐三菩提心者。标所起心也。阿之言无。耨多罗者上。三名正。藐名遍。后三名知。菩提名觉。总曰无上正遍知觉。正是如理智。遍是如量智。知是无分别智。觉是后得智。如理智缘真故 现代汉语译本： 也称为善现（Subhuti）。也叫做空生。随便称呼哪个都没有错。在大众之中，立刻从座位上站起来，这是为了请问佛法。袒露右肩，表示对老师的尊敬。右膝跪地，是开始提问的姿势。合起手掌表示恭敬，是为了收敛心神，专心致志。 经文：‘而白佛言：希有世尊！’这是第二部分，赞叹佛陀教化的功德。这段文字分为两部分：一是总的赞叹，二是分别赞叹。这里是总的赞叹。《十住婆沙论》中说：‘一者现通希有，二者逆说彼心希有，三者教化希有。’这里说的‘希有’，就是指第三种教化的希有。‘世尊’是佛陀的第十个称号。 经文：‘如来善护念诸菩萨，善付嘱诸菩萨。’这是第二部分，分别赞叹功德。‘如来’是佛陀的第一个称号。‘如’是指所证悟的法，‘来’是指能证悟的智慧。用智慧证悟真如，成就正觉，所以叫做如来。‘善护念诸菩萨’，是指对于根器成熟的菩萨，佛陀亲自护念，使他们成就佛陀的功德，他们的法与佛陀的自利行为相同，他们教化众生的方法与佛陀的利他行为相同。‘付嘱’是指对于根器尚未成熟的菩萨，佛陀将他们托付给根器成熟的菩萨，嘱咐他们教导和接引，使他们对于已经获得的大乘佛法不退转，对于尚未获得的大乘佛法努力修习。已经进入种性的菩萨称为根器成熟，尚未进入种性的菩萨称为根器未成熟。 经文：‘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？’这是第三部分，正式陈述请求。‘世尊’是标明能回答问题的人。‘善男子、善女人’是说明为谁而问。具备信心等善根，称为‘善’。‘发阿耨多罗三藐三菩提心’，是标明所发的心。阿（a）的意思是‘无’，耨多罗（nuttara）的意思是‘上’，三（sam）的意思是‘正’，藐（yak）的意思是‘遍’。后三个词是指‘知’，菩提（bodhi）的意思是‘觉’。总的来说，就是‘无上正遍知觉’。‘正’是如理智，‘遍’是如量智，‘知’是无分别智，‘觉’是后得智。如理智是缘于真如的。
English
English version: He is also called Subhuti (善现). He is also called Empty-born (空生). Either name is correct. Rising from his seat in the assembly signifies the request for Dharma. Baring the right shoulder shows respect for the teacher. Kneeling on the right knee indicates the beginning of the question. Joining palms in reverence is to compose oneself and focus the mind. The Sutra says: 'And he said to the Buddha: Rare is the World Honored One!' This is the second part, praising the Buddha's virtue of transformation. This passage has two parts: first, a general praise, and second, a specific praise. This is the general praise. The *Ten Stages Vibhasa* says: 'First, the manifestation of miraculous powers is rare; second, speaking against their minds is rare; third, teaching and transforming is rare.' The 'rare' mentioned here refers to the third, the rarity of teaching and transforming. 'World Honored One' is the Buddha's tenth title. The Sutra says: 'The Tathagata (如来) is skilled in protecting and mindful of all Bodhisattvas (菩萨), and skilled in entrusting all Bodhisattvas.' This is the second part, specifically praising the virtues. 'Tathagata' is the Buddha's first title. 'Thus' (如) refers to the Dharma that is realized, and 'come' (来) refers to the wisdom that can realize it. Because wisdom realizes Suchness (真如), one attains perfect enlightenment, hence the name Tathagata. 'Skilled in protecting and mindful of all Bodhisattvas' refers to the Buddha personally protecting and being mindful of Bodhisattvas whose roots are mature, enabling them to achieve the Buddha's merits and virtues, their Dharma being the same as the Buddha's self-benefiting conduct, and their methods of transforming beings being the same as the Buddha's conduct of benefiting others. 'Entrusting' refers to the Buddha entrusting Bodhisattvas whose roots are not yet mature to Bodhisattvas whose roots are mature, instructing them to teach and guide them, so that they do not regress from the Mahayana (大乘) Dharma they have already attained, and diligently cultivate the Mahayana Dharma they have not yet attained. Bodhisattvas who have already entered the lineage are called those with mature roots, and Bodhisattvas who have not yet entered the lineage are called those with immature roots. The Sutra says: 'World Honored One, when good men and good women generate the mind of Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提), how should they abide? How should they subdue their minds?' This is the third part, formally stating the request. 'World Honored One' indicates the one who can answer the question. 'Good men and good women' indicates for whom the question is asked. Having roots of faith and other virtues is called 'good'. 'Generating the mind of Anuttara-samyak-sambodhi' indicates the mind that is generated. 'A' (阿) means 'no', 'nuttara' (耨多罗) means 'supreme', 'sam' (三) means 'right', and 'yak' (藐) means 'universal'. The last three words refer to 'knowing', and 'bodhi' (菩提) means 'awakening'. In general, it means 'unexcelled, right, universal knowing and awakening'. 'Right' is the wisdom that accords with principle, 'universal' is the wisdom that accords with measure, 'knowing' is non-discriminating wisdom, and 'awakening' is subsequent wisdom. The wisdom that accords with principle is based on Suchness. --------------------------------------------------------------------------------
Chinese
言正。如量智缘俗故言遍。无分别智断二无知故言知。后得智出过眼梦之表故言觉。此之四智即佛果正体。若人发心远求此果名发菩提心也。应云何住云何降伏其心者。明所请行也。准魏本经及无著天亲等论。合有三问。今阙第二修行问也。言应云何住者。问发趣大乘菩萨。于一切时住何等心。次问云何修行者。问发趣大乘菩萨。于一切时修何等行。后问云何降伏者。问发趣大乘菩萨。于一切时降伏何想。 经。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 自下第三明如来赞许也。于中有三。一赞述。二敕听。三许说。此文初也。言善哉善哉者。赞之极也。所以重赞者。以须菩提赞问两所契故。一契所化者心。二契能化者德。如汝所说等述也。 经。汝今谛听 第二敕听也。谛谓审实。欲令须菩提以实信深慧。乐闻观察故言谛听。 经。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 第三许说也。以将说故名之为当。言应如是住如是降伏其心者。谓如来许可说也。谓随二问我当分别教示。令汝等如是住如是修行如是降伏其心也。 经。唯然世尊愿乐欲闻 第三善现乐闻也。既承印述又蒙敕听。一心渴仰故曰乐闻。 经。佛告须菩提诸菩萨摩诃 现代汉语译本 言正：如量智（Ruliangzhi，衡量真理的智慧）缘于俗谛的缘故，所以说‘遍’。无分别智（Wufenbiezhi，超越分别的智慧）断除了二种无知，所以说‘知’。后得智（Houdezhi，证悟后获得的智慧）超越了眼识和梦境的表象，所以说‘觉’。这四种智慧就是佛果的正体。如果有人发心，想要追求这个果位，就叫做发菩提心。‘应云何住，云何降伏其心’，这是说明所请求的修行方法。根据魏译本的经文以及无著（Wuzhu，菩萨名）天亲（Tianqin，菩萨名）等论著，合起来应该有三个问题。现在缺少了第二个关于修行的提问。‘应云何住’，是问发趣大乘的菩萨，在一切时候应该安住于什么样的心。其次问‘云何修行’，是问发趣大乘的菩萨，在一切时候应该修习什么样的行为。最后问‘云何降伏’，是问发趣大乘的菩萨，在一切时候应该降伏什么样的妄想。 经文：‘佛言：善哉善哉，须菩提（Xubuti，佛陀弟子名），如汝所说，如来善护念诸菩萨，善付嘱诸菩萨’。下面第三部分是说明如来赞许。其中有三个方面：一是赞述，二是敕听，三是许说。这段经文是第一方面。‘善哉善哉’，是赞叹到了极点。之所以要重复赞叹，是因为须菩提的提问既契合了所化之人的心意，又契合了能化之人的德行。‘如汝所说’等是述说。 经文：‘汝今谛听’，这是第二方面，敕令听法。‘谛’是审实的意思，想要让须菩提以真实的信心和深刻的智慧，欢喜地听闻和观察，所以说‘谛听’。 经文：‘当为汝说，善男子善女人，发阿耨多罗三藐三菩提心（Anuoduoluosanmiaosanputixin，无上正等正觉之心）应如是住，如是降伏其心’，这是第三方面，许可宣说。因为将要宣说，所以用‘当’字。‘应如是住，如是降伏其心’，是说如来许可宣说。意思是说，我将根据这两个问题分别教导你们，让你们这样安住，这样修行，这样降伏其心。 经文：‘唯然，世尊（Shizun，对佛陀的尊称），愿乐欲闻’，这是第三方面，善现（Shànxiàn，须菩提的别名）欢喜听闻。既然承蒙印可和赞述，又蒙受敕令听法，所以一心渴求听闻，因此说‘乐闻’。 经文：‘佛告须菩提，诸菩萨摩诃萨（Pusa Mohesa，大菩萨）’