English
English version 'Right speech': Because the wisdom of Ruliangzhi (wisdom that measures truth) arises from conventional truth, it is said to be 'pervasive'. Because Wufenbiezhi (wisdom beyond discrimination) cuts off the two kinds of ignorance, it is said to be 'knowing'. Because Houdezhi (wisdom attained after enlightenment) transcends the appearance of eye consciousness and dreams, it is said to be 'awakening'. These four wisdoms are the very essence of the Buddha-fruit. If someone aspires to seek this fruit, it is called generating Bodhicitta (the mind of enlightenment). 'How should one abide, how should one subdue the mind?' This explains the requested practice. According to the Wei version of the sutra and the treatises of Wuzhu (a Bodhisattva) and Tianqin (a Bodhisattva), there should be three questions in total. Now, the second question about practice is missing. 'How should one abide?' asks what kind of mind a Bodhisattva who has set out on the Great Vehicle should abide in at all times. The second question, 'How should one practice?' asks what kind of conduct a Bodhisattva who has set out on the Great Vehicle should practice at all times. The last question, 'How should one subdue?' asks what kind of delusions a Bodhisattva who has set out on the Great Vehicle should subdue at all times. Sutra: 'The Buddha said: Excellent, excellent, Xubuti (name of Buddha's disciple), as you have said, the Tathagata (another name for Buddha) well protects and remembers all Bodhisattvas, well entrusts all Bodhisattvas.' The third part below explains the Tathagata's approval. There are three aspects: first, praise and description; second, command to listen; and third, permission to speak. This passage is the first aspect. 'Excellent, excellent' is the highest praise. The reason for repeating the praise is that Xubuti's questions are in accordance with both the minds of those to be transformed and the virtues of those who can transform. 'As you have said' and so on is a description. Sutra: 'Now listen attentively.' This is the second aspect, the command to listen to the Dharma. 'Attentively' means carefully and truthfully. The intention is to have Xubuti listen and observe with true faith and profound wisdom, so it is said, 'Listen attentively'. Sutra: 'I will now speak for you. Good men, good women, who have set their minds on Anuttara-samyak-sambodhi (the unsurpassed, right and perfect enlightenment), should abide thus, and subdue their minds thus.' This is the third aspect, permission to speak. Because it is about to be spoken, the word 'will' is used. 'Should abide thus, and subdue their minds thus' means that the Tathagata permits speaking. It means that I will teach you separately according to these two questions, so that you may abide thus, practice thus, and subdue your minds thus. Sutra: 'Yes, World Honored One (a respectful title for the Buddha), we are eager to hear.' This is the third aspect, Shànxiàn (another name for Xubuti) is happy to hear. Since he has received approval and praise, and has been commanded to listen, he is eagerly seeking to hear with all his heart, so he says, 'eager to hear'. Sutra: 'The Buddha told Xubuti, all Bodhisattva-Mahasattvas (Great Bodhisattvas)' --------------------------------------------------------------------------------
Chinese
萨应如是降伏其心 自下第四如来正答也。于中有二。初答问。后可以身相下断疑。前中有三。第一答前云何住问。第二复次须菩提菩萨于法下。答前所阙云何修行问。第三须菩提菩萨应如是布施下。答前云何降伏其心问。此文第一答前住问也。准魏本经。此中云何菩萨生如是心。此本云降伏者。准梵本但能生能度众生之心。即有降伏不度众生之义故。此就降伏义译也。文中有二。初总令降伏示起广大等四心。后别教生四心行相。此文初也。言菩萨者。菩谓菩提。即所求佛果。萨谓萨埵。即所化众生。良以此人有智故能上求佛果。有悲故能下化众生。菩下去提。萨下去埵故云菩萨。应如是降伏其心者。谓降伏凡夫二乘不度众生心也。即是生起菩萨度众生心也。 经。所有一切众生之类者。第二别教生起四心行相也。文别有四。一明广大心。二明第一心。三明常心。四明不颠倒心。就广大心中文别有二。初总举后别显。此总举也。言广大者。即是约境以显心也。由境宽遍心名广大。言所有一切众生之类者。总举四生三界等所有众生也。故无著论云。此总相说也。言众生者。智度论云。五荫和合中生名众生也。 经。若卵生若胎生若湿生若化生 后文显也。依无著论分为三摄。一受生摄。二依止摄。三境界摄 现代汉语译本：‘萨应如是降伏其心’，这是对前面第四个问题如来（Tathagata，佛的称号）的正式回答。其中包含两部分：首先是回答问题，然后通过身相来消除疑惑。第一部分又包含三点：第一，回答前面的‘云何住’（如何安住）的问题；第二，‘复次，须菩提，菩萨于法下’，回答前面缺失的‘云何修行’（如何修行）的问题；第三，‘须菩提，菩萨应如是布施下’，回答前面‘云何降伏其心’（如何降伏其心）的问题。这段文字是第一个回答前面‘住’的问题。参照魏译本，此处说‘云何菩萨生如是心’，而此版本说‘降伏’，根据梵文版本，只要能生起度化众生的心，就包含了降伏不度化众生的含义，因此这里采用了‘降伏’的译法。这段文字包含两部分：首先，总的来说，要降伏，并展示生起广大等四种心；然后，分别教导如何生起四种心的行相。这段文字是第一部分。‘菩萨’，菩（Bodhi）指的是菩提，即所追求的佛果；萨（Sattva）指的是萨埵，即所要度化的众生。因为这个人既有智慧，能够上求佛果，又有慈悲，能够下化众生。‘菩’去掉了‘提’，‘萨’去掉了‘埵’，所以叫做菩萨。‘应如是降伏其心’，指的是降伏凡夫二乘不度化众生的心，也就是生起菩萨度化众生的心。 ‘经：所有一切众生之类者’，这是第二部分，分别教导生起四种心的行相。这段文字分为四个方面：第一，阐明广大心；第二，阐明第一心；第三，阐明常心；第四，阐明不颠倒心。在阐明广大心这部分，又分为两点：首先是总的概括，然后是分别的显现。这里是总的概括。‘广大’，指的是通过境界来显现心。因为境界宽广普遍，所以心被称为广大。‘所有一切众生之类者’，总的概括了四生（卵生、胎生、湿生、化生）、三界（欲界、色界、无色界）等所有众生。所以无著论说，这是总相的说法。‘众生’，智度论说，五蕴（色、受、想、行、识）和合而生，称为众生。 ‘经：若卵生若胎生若湿生若化生’，这是后面的分别显现。根据无著论，可以分为三摄：一、受生摄；二、依止摄；三、境界摄。
English
English version: 'Subdue the mind accordingly' – this is the Tathagata's (title for the Buddha) formal answer to the fourth question from below. It contains two parts: first, answering the question; then, dispelling doubts through physical characteristics. The first part contains three points: first, answering the previous question of 'How to abide?'; second, 'Furthermore, Subhuti, Bodhisattvas, regarding the Dharma below,' answering the previously missing question of 'How to cultivate?'; third, 'Subhuti, Bodhisattvas should give alms in this way below,' answering the previous question of 'How to subdue the mind?' This passage is the first to answer the previous question of 'abiding.' According to the Wei version, it says 'How do Bodhisattvas generate such a mind?', while this version says 'subdue.' According to the Sanskrit version, as long as one can generate the mind to liberate sentient beings, it includes the meaning of subduing the mind that does not liberate sentient beings, so the translation here uses 'subdue.' This passage contains two parts: first, generally speaking, subdue and demonstrate the arising of the four great minds; then, separately teach how to generate the aspects of the four minds. This passage is the first part. 'Bodhisattva,' Bodhi refers to Bodhi, which is the Buddha fruit sought; Sattva refers to sentient beings to be liberated. Because this person has both wisdom, being able to seek the Buddha fruit above, and compassion, being able to transform sentient beings below. 'Bo' removes 'dhi,' and 'Sat' removes 'tva,' so it is called Bodhisattva. 'Should subdue the mind accordingly' refers to subduing the minds of ordinary people and the two vehicles (Sravakas and Pratyekabuddhas) that do not liberate sentient beings, which is to generate the mind of Bodhisattvas to liberate sentient beings. 'Sutra: All kinds of sentient beings' – this is the second part, separately teaching the aspects of generating the four minds. This passage is divided into four aspects: first, clarifying the vast mind; second, clarifying the foremost mind; third, clarifying the constant mind; fourth, clarifying the non-inverted mind. In the part clarifying the vast mind, it is divided into two points: first, a general summary, then separate manifestations. This is the general summary. 'Vast' refers to revealing the mind through the realm. Because the realm is broad and universal, the mind is called vast. 'All kinds of sentient beings' generally summarizes all sentient beings in the four births (oviparous, viviparous, moisture-born, and metamorphic), the three realms (desire realm, form realm, and formless realm), etc. Therefore, Asanga's (Buddhist philosopher) treatise says that this is a general statement. 'Sentient beings,' the Treatise on the Great Perfection of Wisdom says that the aggregation of the five aggregates (form, feeling, perception, volition, and consciousness) gives rise to what is called sentient beings. 'Sutra: Whether oviparous, viviparous, moisture-born, or metamorphic' – this is the later separate manifestation. According to Asanga's treatise, it can be divided into three categories: first, the category of birth; second, the category of reliance; third, the category of realm. --------------------------------------------------------------------------------
Chinese
。此即第一受生摄也。受生不同有其四种。依壳而生曰卵。含藏而出曰胎。假润而兴称湿。无而忽有名化。如是四种称一切众生尽。是故菩萨总之为愿。 经。若有色若无色 第二称依止是身也。若有色者。谓欲色二界有色身故。若无色者。谓上四空众生无形色故。此二亦摄一切众生。是故菩萨总令众生出离三界也。 经。若有想若无想若非有想若非无想 第三境界称也。想是能取境。是所取就想明境故。云境界摄也。若有想者。谓无所有处已下众生除无想一天。余皆有粗想取粗境界故。若无想者。谓四禅中无想一天都无想心取境界故。若非有想若非无想者。谓有顶一地无粗想故名非有想故名非无想。此中言若非有想若非无想者。剩一若字若存下若字即非一地。此三亦摄一切众生尽。 经。我皆令入无余涅槃而灭度之 第二明第一心也。谓令众生得大涅槃第一乐故。然彼菩萨所起如上广大愿者定也。为与众生究竟常乐名第一心。我皆令入者举菩萨之大慈也。无余涅槃者。明所得之圆寂也。永尽三火名之为灭。高升彼岸目之为度。以斯证入名灭度之。言无余涅槃者。离二生死故名无余也。 经。如是灭度无量无数无边众生实无众生得灭度者 第三明心常也。然此菩萨远离分别见成就同体悲。此 现代汉语译本：这就是第一种受生摄。受生的不同有四种：依靠蛋壳而生的叫做卵生，从母胎中含藏而出的叫做胎生，凭借湿气而兴起的叫做湿生，无中生有突然出现的叫做化生。这四种涵盖了一切众生。因此，菩萨总的立下誓愿。 经文：若有色若无色——第二种称为依止这个身体。若有色者，指的是欲界和色界的众生有色身。若无色者，指的是上方的四空天众生没有形色。这两种也涵盖了一切众生。因此，菩萨总的要让众生出离三界。 经文：若有想若无想若非有想若非无想——第三种称为境界。想是能取境界，境界是所取，就想来阐明境界，所以称为境界摄。若有想者，指的是无所有处以下的众生，除了无想天之外，其余都有粗想来取粗境界。若无想者，指的是四禅天中的无想天，完全没有想心来取境界。若非有想若非无想者，指的是有顶天这一地，没有粗想，所以称为非有想，也不是完全没有想，所以称为非无想。这里说‘若非有想若非无想’，多了一个‘若’字，如果保留下面的‘若’字，就不是指一个地方。这三种也涵盖了一切众生。 经文：我皆令入无余涅槃而灭度之——第二是说明第一心。是说要让众生得到大涅槃的第一快乐。那么，菩萨所发起的如上面所说的广大誓愿是确定的。为了给予众生究竟的常乐，所以称为第一心。‘我皆令入’，是举出菩萨的大慈悲。‘无余涅槃’，是说明所得到的圆寂境界。永远灭尽贪嗔痴三火，叫做灭。高升到彼岸，叫做度。用这个来证入，叫做灭度。说‘无余涅槃’，是因为离开了两种生死，所以称为无余。 经文：如是灭度无量无数无边众生，实无众生得灭度者——第三是说明心是常住不变的。那么，这位菩萨远离了分别见，成就了同体大悲。