金剛般若波羅蜜經 分二 善現啟請分
全經那麼大的破執，是從一句問開始的。須菩提從座起身，先歎佛善護念、善付囑——攝持眾生本具的佛種，令它接續不斷；再啟二問：發了菩提心，這顆心應當安住在哪裡？又該怎樣降伏它？問的雖是修行的入手，骨子裡問的卻是同一件事——心。古德把「住」讀成把心安在求菩提的願上，把「降伏」讀成折伏那散亂攀緣、顛倒分別的心；安心、伏心，一樣都離不開這顆識。於是還沒有一句「即非」，還沒有一字三性，問端已先把全經的主題定了下來：要破的，是這顆心上的妄執；要轉的，是這顆雜染散亂的識，轉成清淨無分別——那正是後文「應無所住而生其心」所答、唯識喚作轉依的去處。仰之以一歎，直指以一問，正破的機，就藏在這一問裡。
The whole sweep of this sūtra's demolition of grasping begins with a single question. Subhūti rises from his seat and first praises the Buddha for so well guarding and so well entrusting—for upholding the seed of buddhahood already innate in living beings, that it may carry on unbroken. Then he raises his two questions: once the mind of awakening (bodhicitta) has been roused, where should this mind abide? And how should it be subdued? The questions seem to be about where practice begins, but at bottom they ask about one thing only—the mind. The ancient masters read 「住」(abiding) as settling the mind upon the vow that seeks awakening, and 「降伏」(subduing) as breaking down the mind that scatters, chases after objects, and discriminates upside-down; settling the mind and taming the mind alike never leave this consciousness. So before a single 「即非」(is precisely not) has been spoken, before one word of the three natures, the opening question has already fixed the theme of the whole sūtra: what must be broken is the deluded grasping upon this mind; what must be turned is this defiled, scattered consciousness, turned into the pure and non-discriminating—which is exactly the destination that the later 「應無所住而生其心」(let the mind arise while abiding nowhere) answers, the destination Yogācāra calls the transformation of the basis (轉依, āśraya-parāvṛtti). Lifting Subhūti's question with a word of praise, the Buddha points straight in with a single question; the very opening through which all grasping is to be broken lies hidden right here, inside this one request.
Shi Huijing · Zhiyue · jingang · Division 2 · Subhūti's Request · essence · Spring 2026
〔一〕須菩提起座稱歎，啟二問
經曰：
時，長老須菩提在大眾中即從座起，偏袒右肩，右膝著地，合掌恭敬而白佛言：「希有世尊！如來善護念諸菩薩，善付囑諸菩薩。世尊！善男子、善女人，發阿耨多羅三藐三菩提心，應云何住？云何降伏其心？」
那時，長老須菩提在大眾當中，從座位上起身，把右肩袒露出來，右膝跪在地上，合掌恭敬地對佛說：「世尊真是稀有難得！如來總是善加護持憶念諸位菩薩，善加咐囑託付諸位菩薩。世尊，倘若有善男子、善女人發起了求無上正等正覺的心，他的心應當安住在哪裡？又該怎樣降伏自己的心呢？」
〔二〕佛印許，許為宣說
經曰：
佛言：「善哉，善哉！須菩提！如汝所說：『如來善護念諸菩薩，善付囑諸菩薩。』汝今諦聽，當為汝說。善男子、善女人，發阿耨多羅三藐三菩提心，應如是住，如是降伏其心。」「唯然。世尊！願樂欲聞。」
佛說：「問得好，問得好！須菩提，正像你所說的：如來善加護念諸位菩薩，善加咐囑諸位菩薩。你現在仔細聽，我為你說。善男子、善女人發起了求無上正等正覺的心，就應當像這樣安住、像這樣降伏自己的心。」須菩提說：「是的，世尊，我很願意聽。」
〔1〕Subhūti rises, praises, and asks two questions
The sūtra says:
時，長老須菩提在大眾中即從座起，偏袒右肩，右膝著地，合掌恭敬而白佛言：「希有世尊！如來善護念諸菩薩，善付囑諸菩薩。世尊！善男子、善女人，發阿耨多羅三藐三菩提心，應云何住？云何降伏其心？」
At that time the elder Subhūti, in the midst of the great gathering, rose from his seat, bared his right shoulder, knelt with his right knee to the ground, and, with palms joined in reverence, said to the Buddha: "How rare you are, World-Honored One! The Tathāgata is good at protecting and keeping the bodhisattvas in mind, good at entrusting and charging the bodhisattvas. World-Honored One, when a good man or a good woman has set out with the mind that seeks supreme, perfect awakening, where should that mind abide? And how should it tame itself?"
〔2〕The Buddha approves, and consents to explain
The sūtra says:
佛言：「善哉，善哉！須菩提！如汝所說：『如來善護念諸菩薩，善付囑諸菩薩。』汝今諦聽，當為汝說。善男子、善女人，發阿耨多羅三藐三菩提心，應如是住，如是降伏其心。」「唯然。世尊！願樂欲聞。」
The Buddha said: "Well asked, well asked! Subhūti, it is just as you say: the Tathāgata is good at protecting and keeping the bodhisattvas in mind, good at entrusting and charging the bodhisattvas. Now listen closely, and I will tell you. When a good man or a good woman has set out with the mind that seeks supreme, perfect awakening, this is how the mind should abide, and this is how it should tame itself." Subhūti said: "Yes, World-Honored One. I would gladly listen."
Shi Huijing · Zhiyue · jingang · Division 2 · Subhūti's Request · vernacular · Spring 2026
本分是須菩提的問端，全經唯佛答之段才現「即非」，這裡一句即非也沒有；所以這裡的唯識不是拿三性去拆一句話，而是看：這二問問的「住」與「降伏」，本是心識上的事，問端已先把「治心」的機伏在那裡了。
問端先於正破：兩件事——先歎，後請
這一分，須菩提從座起身，先稱歎一句「希有世尊」，再啟二問：「發阿耨多羅三藐三菩提心，應云何住？云何降伏其心？」全經的破執，要等佛答這一問才一句一句展開；問端在此，正破還未動。古德三家都把這一段判成「歎、請」兩段——吉藏判「稱歎、請問」、智顗判「述讚、今問」、窺基判「讚嘆、發請」。先看「歎」，再看「請」。
歎：善護念、善付囑——攝持菩薩，令佛種不斷
須菩提歎的，不是泛泛一句驚奇，而是判佛兩樁具體的德業：「如來善護念諸菩薩，善付囑諸菩薩。」這「護念、付囑」，無著、世親讀得很實在。無著判這是「種性不斷」：善攝（護念）是攝已成熟的菩薩，付囑是把未成熟的菩薩託付給已得攝受者，這護念、付囑兩樁，正「顯示種性不斷」——令佛的種性、菩提的根芽接續不絕。世親更分判：善護念是對「根熟菩薩」說的，善付囑是對「根未熟菩薩」說的。
用唯識的眼看，這一歎已落在「種性」上。眾生堪不堪成佛、何時成佛，唯識歸於本具的菩提種性——那是阿賴耶識裡的無漏種子；佛的護念、付囑，正是護持、增長這分種性，令它不退、令它接續。所以這一歎不是客套，是判佛攝持眾生本具佛種、令其不斷的悲智之業。
請：應住、降伏——這二問問的，都是心識上的事
歎罷而請。羅什這裡獨作「二問」——「應云何住？云何降伏其心？」（其餘五本多一「修行」作三問，那是異譯的事，留給考據層；要緊的是這二問本身問的什麼）。古德把這二問問的內容讀得很細，而所讀的，全是心識上的事。
無著判這二問（連同論本三問）為「發起行相」，逐一點出：「應住者，謂欲願故」——所謂「住」，是把心安立在求菩提的欲願上；「應降伏心者，謂折伏散亂故」——所謂「降伏」，是折伏那散亂攀緣的心。一個是安心，一個是伏心：住，是問這顆心該安在哪裡；降伏，是問這顆心怎樣才能不散亂、不顛倒。窺基讀「降伏其心」更直指到底：問的是「煩惱、所知如何除斷」——這兩重障，正是唯識說的二障。
所以這二問，表面是問修行的入手，骨子裡問的是「心識如何安立、如何淨治」。住之所安、降之所伏，沒有一樣離得開「心」。問端一出，全經「治心」的主題就定了調——金剛經接下來那麼多「即非、無住」，破的都是這顆心上的妄執；而這顆心，正是唯識所說的識。
轉依，隱然在問端
這一分一句即非也沒有，三性、八識也都還沒正面講，能不能說唯識義就無？不能說無，但要老實：這裡的唯識，是「隱」而未「顯」。
怎麼隱法？「住」者，要把雜染顛倒的心安立為清淨；「降伏」者，要把散亂攀緣的心折伏成無分別——這一安一伏，方向正是唯識所說的轉依：轉捨阿賴耶識裡那些染污的、遍計所執的種子習氣，轉得清淨的真如。問端問「云何應住、云何降伏其心」，問的其實就是「這顆雜染散亂的識，怎樣轉成清淨無分別」。它的正答，要到分四「應無所住而生其心」才現——無住而生心，正是轉依的經語。所以即非雖未現、轉依雖未說，而「轉雜染為清淨、轉散亂為無分別」的機，已先伏在這二問裡了。
須菩提何故問：六因緣
順帶一提古德的一層：須菩提既是大阿羅漢，為何還要發此問？無著立「六因緣」答之——為斷疑、為起信解、為入甚深義、為不退轉、為生歡喜、為正法久住；窺基全引此六。這六樁，樁樁是為令聽法的眾生在這顆心上得益：斷其疑、起其解、入其深、固其不退、生其歡喜、續其正法。問端之問，不為自己，為一切將於此心上修證的人。
唯識為鏡：問端止於鏡照，二問已伏治心之機
以唯識為鏡讀這一分，要把分寸守住：序分末的這個問端，沒有二空、三性、轉依的正面講說，唯識諸論在這裡並無正面的論本對位——上面「住降即治心、轉依隱於問端」是拿唯識作鏡去照，不是說這一分在講某一部論，鏡照而已，不硬掛。本分若論對讀，正在心經：心經一開口便是「行深般若波羅蜜多時」，逕標菩薩之「行」；金剛經卻先以二問問「住、降伏」，把「行」的軌則先問出來——一個逕入行，一個先問行軌，般若姊妹的對讀，正在這「行」的顯與隱之間。一句收束：金剛經以經語問的「云何應住、云何降伏其心」，到頭來歸於唯識以論語說的「轉依」——住清淨、伏雜染，是同一件事〔此一會通，釋慧鏡《從百法到金剛》（S5-P06 無住生心↔轉依）已明其旨〕。
This is Subhūti’s opening question — in the whole sūtra the “is-not” (即非) appears only in the Buddha’s answering passages, and here there is not one. So the Yogācāra here is not a matter of taking the three natures to dismantle a sentence, but of seeing how the “abiding” and “subduing” these two questions ask after are, from the start, matters of the mind-consciousness: the question itself already lays in place the work of treating the mind.
The Question Precedes the Breaking: Two Acts — First Praise, Then Request
In this division Subhūti rises from his seat, first utters a word of praise — 「希有世尊」, “How rare, World-Honored One” — and then puts two questions: 「發阿耨多羅三藐三菩提心，應云何住？云何降伏其心？」, that one who has set out for anuttarā-samyak-saṃbodhi — how should he abide, how should he subdue his mind? The breaking of clinging that runs through the whole sūtra waits upon the Buddha’s answer to unfold phrase by phrase; here, at the opening question, the frontal breaking has not yet begun. The three ancient masters all divide this passage into two parts — “praise” and “request”: Jizang as 「稱歎、請問」 (praising, then asking), Zhiyi as 「述讚、今問」 (lauding, then now questioning), Kuiji as 「讚嘆、發請」 (extolling, then raising the request). First the praise, then the request.
The Praise: 善護念、善付囑 — Sustaining the Bodhisattvas, So the Buddha-Lineage Is Not Cut Off
What Subhūti praises is not a vague exclamation of wonder but a judgment of two concrete acts of the Buddha’s merit: 「如來善護念諸菩薩，善付囑諸菩薩」— the Tathāgata well sustains and guards the bodhisattvas, well entrusts the bodhisattvas. This “guarding-and-mindfulness, entrusting” (護念、付囑) Asaṅga and Vasubandhu read very concretely. Asaṅga judges it as “the lineage not cut off” (種性不斷): good upholding (護念) is the sustaining of bodhisattvas already matured, and entrusting (付囑) is the committing of bodhisattvas not yet matured to those who have already received such sustaining — these two acts together precisely 「顯示種性不斷」 (display that the lineage is unbroken), keeping the Buddha’s lineage, the very root-sprout of bodhi, in unbroken succession. Vasubandhu draws the distinction further: 善護念 is spoken with respect to “bodhisattvas of mature faculties” (根熟菩薩), 善付囑 with respect to “bodhisattvas of faculties not yet mature” (根未熟菩薩).
Seen through the Yogācāra eye, this praise already lands on the matter of “lineage” (種性). Whether a being is fit to become a Buddha, and when, Yogācāra refers back to the innately possessed bodhi-lineage — the undefiled seeds (無漏種子) within the 阿賴耶識 (ālaya-vijñāna); and the Buddha’s guarding and entrusting are precisely the protecting and increasing of this lineage, so that it does not regress and is carried on. So this praise is no courtesy: it is the judgment of the Buddha’s act of compassion-and-wisdom in sustaining beings’ innately held Buddha-seed and keeping it from being cut off.
The Request: 應住、降伏 — What These Two Questions Ask After Is, in Each Case, a Matter of the Mind-Consciousness
Praise done, the request follows. Kumārajīva alone makes this “two questions” here — 「應云何住？云何降伏其心？」, how should one abide, and how subdue the mind. (The other five witnesses mostly add a 「修行」, “practice,” making three questions; that belongs to the variant-translations and is left to the apparatus layer. What matters is what these two questions themselves ask.) The ancient masters read the content of these two questions very finely, and what they read is, in every case, a matter of the mind-consciousness.
Asaṅga judges these two questions (together with the treatise’s three) as “the form of giving rise to practice” (發起行相), pointing each out in turn: 「應住者，謂欲願故」— what is meant by “abiding” is to settle the mind upon the aspiration-and-vow that seeks bodhi; 「應降伏心者，謂折伏散亂故」— what is meant by “subduing” is to break down the scattered, grasping mind. The one settles the mind, the other tames it: “abiding” asks where this mind should be settled; “subduing” asks how this mind may become unscattered and unperverted. Kuiji reads 「降伏其心」 right to the bottom: what is asked is 「煩惱、所知如何除斷」, how the defilements and the knowable are to be cut off and severed — and these two hindrances are exactly the 二障 (twofold hindrance) of which Yogācāra speaks.
So these two questions, on the surface a query about how to begin practice, ask at bottom about “how the mind-consciousness is to be settled and how it is to be purified.” The place where abiding settles and where subduing tames — not one of these is apart from the “mind.” With the question raised, the whole sūtra’s theme of “treating the mind” is set in key: all the many later “is-not”s and “non-abidings” of the Diamond Sūtra break the deluded clinging upon this very mind; and this mind is exactly the consciousness (識) of which Yogācāra speaks.
轉依, Latent in the Question
This division has not a single “is-not”; the three natures and the eight consciousnesses have not yet been frontally taught. Can we then say there is no Yogācāra meaning? We cannot say there is none — but we must be honest: the Yogācāra here is “hidden” (隱), not yet “manifest” (顯).
How is it hidden? To “abide” is to settle the defiled, perverted mind as pure; to “subdue” is to break the scattered, grasping mind into non-discrimination — and this settling-and-taming is, in its very direction, what Yogācāra calls 轉依 (āśraya-parāvṛtti, the transformation of the basis): turning away the defiled, 遍計所執 (parikalpita) seed-habits within the 阿賴耶識 (ālaya-vijñāna) and turning toward the pure 真如 (tathatā). When the question asks 「云何應住、云何降伏其心」, what it asks, in fact, is “how this defiled, scattered consciousness is to be turned into the pure and non-discriminative.” Its frontal answer waits until Division 4, 「應無所住而生其心」, “abiding nowhere, give rise to the mind” — and abiding nowhere yet giving rise to the mind is precisely 轉依 in the words of the sūtra. So though the “is-not” has not yet appeared and 轉依 has not yet been spoken, the working of “turning the defiled into the pure, the scattered into the non-discriminative” is already laid latent in these two questions.
Why Subhūti Asks: the Six Conditions
A note on one further layer from the ancient masters: Subhūti being already a great arhat, why does he still raise this question? Asaṅga sets up “six conditions” (六因緣) in answer — for the cutting off of doubt, for the arising of faith-and-understanding, for entry into the profound meaning, for non-regression, for the giving rise of joy, and for the long abiding of the true Dharma; Kuiji cites all six. Every one of these six is for the benefit, upon this very mind, of the beings who hear the Dharma: to cut off their doubt, raise their understanding, bring them into the depth, secure their non-regression, give rise to their joy, continue their true Dharma. The opening question is not for himself, but for all who will, upon this mind, practice and realize.
Yogācāra as Mirror: in the Request, Mirroring Only — the Two Questions Already Lay the Ground for Treating the Mind
Reading this division with Yogācāra as a mirror, we must keep the measure exact: this question at the close of the prologue carries no frontal exposition of the two emptinesses, the three natures, or 轉依, and the Yogācāra treatises have here no direct treatise-correspondence — the reading above, “abiding-and-subduing is treating the mind, 轉依 is hidden in the question,” takes Yogācāra as a mirror to reflect the passage; it does not claim that this division expounds some particular treatise. It is mirroring, no more, not a peg forced in. As for cross-reading, this division finds it in the Heart Sūtra: the Heart Sūtra opens at once with 「行深般若波羅蜜多時」, “when practicing the profound prajñā-pāramitā,” marking the bodhisattva’s practice (行) straightaway; the Diamond Sūtra, by contrast, first asks of “abiding and subduing” in two questions, drawing out beforehand the very rule of practice — the one entering practice directly, the other first asking after its rule. The cross-reading of these prajñā sisters lies just in this “manifest and hidden” of practice. To close in one line: what the Diamond Sūtra asks in the words of the sūtra — 「云何應住、云何降伏其心」 — comes home at last to what Yogācāra says in the words of the treatise, 轉依: to abide in the pure and subdue the defiled is one and the same thing 〔this rapprochement is already set out in Shi Huijing’s From the Hundred Dharmas to the Diamond (S5-P06, 無住生心 ↔ 轉依)〕.
Shi Huijing · Zhiyue · jingang · Division 2 · Subhūti's Request · exposition · Spring 2026
考據Apparatus
一、科判定位（啟請 · 加重）
| 科判系統 | 此分之位 |
|---|---|
| 昭明 32分 | 分二 善現啟請分 |
| 釋慧鏡 §17 二分 | 前半（問端；發心二問之首發，眾生空·破四相·煩惱障之所由起） |
| 道安 三分 | 序分末→正宗之接縫（智顗判此屬「別序」之發起，正說由佛印許後起；見目四） |
| 無著十八住 T1510 | 第二義句「發起行相」（「發起行相者，如經云『何菩薩應住』如是等」[0757a26–a27]）；應住＝欲願·應修行＝相應三摩鉢帝·應降伏心＝折伏散亂 [0757a27–b03]。十八住正文（第一「發心」）始於佛答（分三）[0757b05–06] |
| 世親 二十七疑 T1511/T1513 | 善攝·付囑之釋為斷疑之始（善護念依根熟菩薩說、善付囑依根未熟菩薩說 T1511 0781b23–24）；二問「住·修行·降伏」即全論問答之總綱 [0781c05–c07] |
| 吉藏（三論）T1699 | 「『希有世尊』者，此下第二、正明發問。就此為兩：第一、稱歎；第二、請問」[0100a29–b01]；判此文屬序後正說之發問（非北地論師「護念付囑分」）[0099a27–b06] |
| 智顗（天台）T1698 | 天親十二分之護念分（二）·住分（三）·修行分（四） [0076a20–a22]；於三段判為別序之發起接正說[0076b16–17] |
| 窺基（唯識）T1700 | 發請廣說分之首（三分之二，「『爾時，須菩提即從座起』下，發請廣說」[0126a12]）；依世親科，善現發請＝「發起行相」[0127c16–17]；前中有四（虔恭·讚嘆·敬諾·別答）[0127c09–12] |
啟請義：本分一問端而具二事——先歎（希有·善護念·善付囑，歎佛三業利物），後請（云何應住·云何降伏其心）。古德三家俱判「歎·請」二段（吉藏「稱歎·請問」、智顗「述讚·今問」、窺基「讚嘆·發請」）。歎者，無著、世親判為「種性不斷」（善攝根熟菩薩、付囑根未熟菩薩，令佛種不斷）；請者，無著判為「發起行相」（應住·應修行·應降伏心三事，當佛答之十八住）。此分無「即非」（見目三），為全經正破之問端：須菩提之問既出，佛之破執乃有所對。
二、異譯對勘（六漢譯 · 啟請二問 · 加重）
要句：歎（希有·善護念／最勝利益·善付囑）／ 問（應云何住·云何修行·云何降伏其心）／ 佛印許（如汝所說·當為汝說·如是住）／ 受旨（願樂欲聞）
| 版本 | 啟請（逐字節錄） | [出處] |
|---|---|---|
| 羅什 T235（原典） | 時，長老須菩提在大眾中即從座起，偏袒右肩，右膝著地，合掌恭敬而白佛言：「希有世尊！如來善護念諸菩薩，善付囑諸菩薩。世尊！善男子、善女人，發阿耨多羅三藐三菩提心，應云何住？云何降伏其心？」佛言：「善哉，善哉！須菩提！如汝所說……汝今諦聽，當為汝說。……應如是住，如是降伏其心。」「唯然。世尊！願樂欲聞。」 | 0748c24–0749a04 |
| 菩提流支 T236 | 爾時，諸比丘來詣佛所……退坐一面。爾時，慧命須菩提，在大眾中，即從座起……白佛言：「希有！世尊！如來、應供、正遍知，善護念諸菩薩，善付囑諸菩薩。世尊！云何菩薩大乘中，發阿耨多羅三藐三菩提心？應云何住？云何修行？云何降伏其心？」……「應如是住，如是修行，如是降伏其心。」須菩提白佛言：「世尊！如是。願樂欲聞。」 | 0752c19–0753a01 |
| 真諦 T237 | 爾時淨命須菩提……即從座起……白佛言：「希有，世尊！如來、應供、正遍覺知，善護念諸菩薩摩訶薩，由無上利益故；善付囑諸菩薩摩訶薩，由無上教故。世尊！若善男子、善女人，發阿耨多羅三藐三菩提心，行菩薩乘，云何應住？云何修行？云何發起菩薩心？」……「如是應住，如是修行，如是發心。」須菩提言：「唯然，世尊！」 | 0762a15–a29 |
| 達摩笈多 T238 | 爾時，命者善實起坐……向世尊邊如是言：「希有，世尊！乃至所有如來、應、正遍知，菩薩摩訶薩順攝，最勝順攝；乃至所有如來、應、正遍知，菩薩摩訶薩付囑，最勝付囑。彼云何，世尊！菩薩乘發行住應？云何修行應？云何心降伏應？」……「如菩薩乘發行住應，如修行應，如心降伏應。」「如是，世尊！」命者善實：「世尊邊願欲聞。」 | 0766c26–0767a09 |
| 玄奘 T220⑨ | 爾時，眾中具壽善現從座而起，偏袒一肩，右膝著地，合掌恭敬而白佛言：「希有！世尊！乃至如來、應、正等覺，能以最勝攝受，攝受諸菩薩摩訶薩，乃至如來、應、正等覺，能以最勝付囑，付囑諸菩薩摩訶薩。世尊！諸有發趣菩薩乘者，應云何住？云何修行？云何攝伏其心？」……「如是修行，如是攝伏其心。」具壽善現白佛言：「如是！如是！世尊！願樂欲聞！」 | 0980a16–b01 |
| 義淨 T239 | 爾時，具壽妙生，在大眾中，承佛神力，即從座起……白佛言：「希有！世尊！希有！善逝。如來應正等覺，能以最勝利益，益諸菩薩；能以最勝付囑，囑諸菩薩。世尊！若有發趣菩薩乘者，云何應住？云何修行？云何攝伏其心？」……「如是住，如是修行，如是攝伏其心。」妙生言：「唯然，世尊！願樂欲聞。」 | 0772a01–a12 |
異文所繫：
- 二問與三問（本分異譯之樞）：羅什獨作「二問」——應云何住？云何降伏其心？
[0748c28–c29]；其餘五本皆作「三問」——於「住·降伏」之間多一「修行」：流支「應云何住？云何修行？云何降伏其心？」[0752c24–c25]、真諦「云何應住？云何修行？云何發起菩薩心？」[0762a21–a22]、笈多「發行住應？云何修行應？云何心降伏應？」[0767a03–a04]、玄奘「應云何住？云何修行？云何攝伏其心？」[0980a21]、義淨「云何應住？云何修行？云何攝伏其心？」[0772a05–a06]。此「三問」正合世親論本[T1511 0781c05–c07]、無著「發起行相」之三事（應住·應修行·應降伏心[T1510a 0757a26–b03]）。羅什之「二問」並非缺修行義——古德判羅什「降伏」一問已攝修行（窺基「斷一切惡＝降伏，修一切善＝修行」[0129b15–b17]、吉藏依論經補為四問[0101a19–a21]，見目四）。二問／三問之分，即本分異譯最硬之文本指紋。 - 善護念／最勝利益（善攝之譯歧）：羅什、流支、真諦作「善護念」（梵 parisaṃgṛhīta 之意譯，攝護義）；玄奘作「最勝攝受」、義淨作「最勝利益」、笈多作「順攝，最勝順攝」——能斷系三本俱不用「護念」而用「攝（受）／利益」，與世親義淨譯論「能以最勝利益」
[T1513 0875a12]合。真諦獨於「護念·付囑」下加釋語「由無上利益故／由無上教故」[0762a18–a20]，將論意織入經文。 - 降伏／攝伏：羅什、流支、真諦（發起菩薩心）作「降伏」；玄奘、義淨作「攝伏」；笈多作「心降伏應」（梵序直譯）。降伏（nigṛhṇīyāt）治散亂分別之初門（無著「折伏散亂」
[0757a28–b03]），攝伏義近而語緩。 - 序尾會眾：流支
[0752c19–c20]、真諦[0762a12–a14]、玄奘[0980a13–a14]啟請前皆有「諸比丘（苾芻）來詣佛所，頂禮·右遶三匝·退坐一面」之鋪陳（羅什無）；此即分一目二所示「能斷系傳本之會眾鋪陳」，於啟請分接須菩提「即從座起」而成問端之場。 - 稱呼：須菩提，羅什「長老」、流支「慧命」、真諦「淨命」、笈多／義淨作「善實／妙生」（Subhūti 之義譯），玄奘作「善現」（亦義譯）。
三、即非・三性（本分無即非 · 唯識義）
本分無「X — 即非X — 是名X」之式：啟請為問端，即非屬佛答正破之段（初現於分三「有四相即非菩薩」，完式見分五·分八），此非闕而為體。
唯識義非無：二問「云何應住·云何降伏其心」即菩薩治心之初門——「住」者安心於何處（無著「應住者，謂欲願故」[0757a27]）、「降伏」者折伏散亂分別（無著「應降伏心者，謂折伏散亂故」[0757a28–a29]、「無分別三摩提」[0757b01–b02]）。住之所安、降之所伏，皆心識之事；問端已伏「轉依」之機（住心轉雜染為清淨、降伏轉散亂為無分別），其正答則在分四「應無所住而生其心」（無住生心↔轉依，見分十目三·分四目三）。此即非式雖未現，而唯識「八識·轉依」之問已隱然在問端。
四、諸家異釋（古德 · 歎請結構·六因緣·善攝偈 · 加重）
核心 加重——啟請「歎·請」二段，古德三家同判；其『歎』之深義（種性不斷·善攝偈）本於無著、世親，其『請』之二問／三問及問序，古德各有定讀。
無著 T1510（達摩笈多譯）——七義句·發起行相·六因緣：
- 歎＝種性不斷：「上座須菩提最初說言『希有，世尊！云何如來以第一善攝，攝受所有菩薩摩訶薩也』如是等。於中，善攝者，謂已熟菩薩……付囑者，彼已得攝受菩薩等，於佛般涅槃時……此善攝、付囑二種，顯示種性不斷。」
[0757a19–a26] - 請＝發起行相：「發起行相者，如經云『何菩薩應住』如是等。彼應住者，謂欲願故。應修行者，謂相應三摩鉢帝故。應降伏心者，謂折伏散亂故。」
[0757a26–a29]——三問即三事，當佛答之十八住（第一「發心」[0757b05–06]）。 - 六因緣（須菩提何故問）：「何故上座須菩提問也？有六因緣：為斷疑故，為起信解故，為入甚深義故，為不退轉故，為生歡喜故，為正法久住故。即是般若波羅蜜令佛種不斷。」
[0759a23–a26]
世親 T1511（菩提流支譯）——善攝偈： 釋「善護念·善付囑」[0781b23–c04]：「善護念者，依根熟菩薩說。善付囑者，依根未熟菩薩說。」偈言[0781b26–27]：
「巧護義應知，加彼身同行，不退得未得，是名善付囑。」
「加彼身同行」者，於菩薩身與智慧力（令成佛法）、與教化力（攝取眾生）[0781b28–c01]；「不退得未得」者，得不退（不捨大乘）·未得不退（令勝進）[0781c01–c04]。二問經文[0781c05–c07] 即全論問答之總綱（「云何菩薩大乘中住？問答示現此義」[0781c21]）。
世親 T1513（義淨譯）——最勝利益·付囑偈： 釋「能以最勝利益／最勝付囑」[0875a12–a14]，頌[0875a16–17]：
「勝利益應知，於身并屬者，得未得不退，謂最勝付囑。」
於菩薩身為利益、亦令其相屬伴類成就（最勝利益）；於得未得功德為不退之因（最勝付囑）[0875a18–a25]。「諸有發趣菩薩乘者，應云何住？為答此問」[0875a26]——接四發心頌（見分三目四）。〔二譯對位：善護念／最勝利益 · 善付囑／最勝付囑——同一世親論之二漢譯，名異義一。〕
吉藏（三論）T1699：
- 歎·請二分：「『希有世尊』者，此下第二、正明發問。就此為兩：第一、稱歎；第二、請問。」
[0100a29–b01]「『善護念諸菩薩，善付屬諸菩薩』者，歎也……如來既三業利物，故善吉竝歎三業」[0100b11–b19]（希有歎身業·護念歎意業·付囑歎口業）。 - 善護念·善付囑（內德·外德）：「欲使其內德堅固，名為護念；令其外德成就，名為善付囑。」
[0100b19–b21]「善護念者，依根熟菩薩說。善付囑者，依根未熟菩薩說。」[0100c09–c10]（引論）。 - 二問·三問·四問之辨：「若依羅什法師翻經，唯可三問：一問菩提心、二問云何應住、三問降伏。」
[0100c25–c26]「今依論經，凡有四句問：一問云何發菩提心？二問云何應住；三問云何修行；四問云何降伏。」[0101a20–a21]——並破「願行」「三空」二師之偏釋[0100c27–0101a19]。
智顗（天台）T1698：
- 歎三密·述讚：「『白佛言』，述讚。『希有』者……能捨位從門乞食，是為希有，此歎身密。『護念』，歎意密；『付囑』，歎口密。」
[0076c22–c25]「護念即般若實道，如母能護念；付囑即方便權道，如父能教詔付囑。」[0076c26–c28] - 問序·降住互前後：「『次問住』，入理般若名為住，即實智；『次問降者』，方便即權智。」
[0077a01–a02]「降心約願，住心約行，皆無所有為無相因，法身無色為無得果。」[0077a13–a14]「問何故許中前住後降，答中先降次住？……般若多含，義非一轍。」[0077a15–a16]
窺基（唯識）T1700：
- 發請四段：「依世親科，初周之中有二：一、當宗請……」
[0128b24–b25]；前中有四（虔恭讚請·如來嘆印·敬諾希聞·隨問別答）[0127c09–c10]，前中復三（虔恭·讚嘆·正陳請）[0127c10–c12]。 - 六因緣（引無著）：「無著論云，有六因緣故須菩提問。一者、斷疑……二、為起信解故……三、為入甚深……四、為不退轉故……五、為生喜故……六、為正法久住故。」
[0128b07–b22] - 三問釋：「『云何住』者，問住何心而成發也……『云何修行』，既發心已如何修行耶？『云何降伏其心』者，既修行已，煩惱、所知如何除斷耶？」
[0129b10–b13]「又斷一切惡者，即是『云何降伏其心』也；修一切善者，即『云何修行』也；度一切眾生者，即『云何住』也。」[0129b15–b17]——此即羅什二問攝三問之古德所本（降伏一問攝修行）。 - 二周·斷所知障所本：「文第二發請，正說分中依世親科文有其二」（初周·二周）
[0127b20–b21]；「就初周中有二……『可以身相見如來不』下明斷疑，謂能斷道般若，所斷者謂二障也」[0127c06–c09]。
古德三家異流（三論·天台·唯識）於本分同判「歎·請」二段：歎（善護念·善付囑）本於無著、世親「種性不斷·善攝付囑偈」，請（住·〔修行·〕降伏）本於無著「發起行相」三事。問序之差（羅什二問·論本三問·吉藏四問）、問之配釋（住·修行·降伏↔三聚淨戒／二障），即本分「啟請」之古德定讀。須菩提何故發問——無著六因緣（斷疑·起信解·入甚深·不退轉·生喜·正法久住），窺基全引之。
五、術語
須菩提／善現／善實／妙生 Subhūti（長老·慧命·淨命；玄奘義譯「善現」、笈多／義淨義譯「善實／妙生」）·
善護念／最勝攝受 parisaṃgraha（攝護·攝受；吉藏「內德堅固名護念」[0100b19–b20]、世親「巧護·加彼身同行」[0781b26–b28]）·
善付囑 parīndanā（吉藏「外德成就名付囑」[0100b20–b21]、根未熟付根熟）·
發阿耨多羅三藐三菩提心 anuttarā-samyak-saṃbodhi-citta（無上正等覺心；智顗「翻云無上正遍知覺」[0076c29–0077a01]）·
應住 sthātavyam（無著「謂欲願故」[0757a27]）·
修行 pratipattavyam（無著「相應三摩鉢帝·無分別三摩提」[0757a28–b02]）·
降伏其心／攝伏其心 cittaṃ pragrahītavyam（無著「折伏散亂」[0757a28–a29]）。〔梵文發音輔助；二問／三問·善護念／最勝利益·降伏／攝伏之漢譯歧異見目二。〕
六、譬喻・修辭（啟請無譬喻 · 修辭即「歎·問」之啟）
本分無譬喻（虛空喻在分四）。修辭之要在「歎·問」之啟轉：須菩提先以「希有世尊」一歎舉佛之難能（智顗·吉藏俱引轉輪王捨位乞食為「希有」之事[T1698 0076c22–c25]·[T1699 0100b02–b07]；吉藏更設「束草過火不燒一葉」喻般若無相而作名相說之希有[0100b10–b11]——此喻屬古德釋文，非經之譬喻），復以「云何應住·云何降伏其心」一問開全經之破。歎者仰之彌高、問者直指治心，一仰一問而正破之機已動。此目於啟請輕，於譬喻分（分四 虛空、分二十六 法身非相、分三十二 六喻）加重。
七、互讀
- 攝大乘論（T1594）：入所知相·彼入因果（菩薩道「發心→修行→住」之綱要）；本分二問「住·修行·降伏」即菩薩行位次第之問端，與攝論菩薩道綱目相發。
- 成唯識論（T1585）：二障（煩惱·所知）·轉依；窺基判二問「降伏其心」為「煩惱、所知如何除斷」、二周斷所知障〔見目四〕，即本分問端之二障論本。
- 三十頌（T1586）：轉依（v.29）；「云何應住·云何降伏其心」之答終歸轉依（住清淨·伏雜染），三十頌轉依為其論本所向。
- 心經（T251）：「行深般若波羅蜜多時」——心經逕標菩薩之「行」（行深），金剛經則先以二問啟「住·行·降伏」之則；一逕入行、一先問行軌，般若姊妹之對讀在「行」之顯隱。
本分二問「云何應住·云何降伏其心」，即攝論菩薩道、成唯識論二障轉依之經語問端。釋慧鏡命題「金剛經以經語說成唯識論以技術語說者」〔摘自《從百法到金剛》S5-P10〕。〔約定：只列實相關者，不强挂——系聯，非湊數。百法·二十論·辯中邊論於本分（純問端，無法相·二空·中邊之正説）無正面對位，從闕。〕
八、東西對觀（西方視角 · 對觀，非裁奪）
- 「云何應住·云何降伏其心」之問端 ↔ 西方哲學之「如何生活」之根本提問（蘇格拉底之問）：西方多讀為倫理主體之自我安頓；古德讀「住·降伏」為心識之安住與折伏散亂（無著「欲願·折伏散亂」
[0757a27–a29]），是修證之治心，非僅倫理之抉擇。 - 「希有」之歎·師弟問答體 ↔ 西方之對話體哲學（柏拉圖對話錄之師弟問難）與宗教現象學之「驚異（thaumazein／numinous）」：問答以啟教、驚異以開悟，東西可對觀；然啟請之「歎」非單純驚異，乃判佛「善護念·善付囑」之具體德業（種性不斷·攝受眾生），有所指而非泛歎。
- 二問／三問之文本歧異 ↔ 西方文獻學之異本校讎（recensio）與「最古讀法（lectio）」之考定：西方傾向以異本定原典之先後；古德（吉藏）則以「義」會通——羅什二問、論本三問、四問之分，非校讎之勝劣，乃「降伏攝修行」之義理開合（吉藏
[0101a19–a21]、窺基[0129b15–b17]）。校讎之異本與義理之開合，正是東西讀此分之一可注。 - （本目為西方視角之對觀；經與唯識讀法始終為主，西方為旁參，非裁奪義理。具體文獻屬研究者考索之事。）
九、校本定位
羅什 T0235 [0748c24–0749a04]（原典 · 善現啟請分）。六譯本啟請二問 [出處] 見目二：流支 T0236a [0752c19–0753a01] · 真諦 T0237 [0762a15–a29] · 笈多 T0238 [0766c26–0767a09] · 玄奘 T220⑨ [0980a16–b01] · 義淨 T0239 [0772a01–a12]。 科判／釋論本：無著 T1510 [0757a14–b14·0759a23–b06]（七義句·發起行相·六因緣）· 世親 T1511 [0781b19–c12]（善攝偈·二問經）· 世親 T1513 [0875a12–a26]（最勝利益偈）。 古德：吉藏 T1699 [0099a25–b06·0100a29–0101a21] · 智顗 T1698 [0076a20–a29·0076c16–0077a16] · 窺基 T1700 [0126a11–15·0127b20–c18·0128b07–c24·0129a29–b19]。
1 · Placement in the Sectioning Schemes (the request · weighted)
| Sectioning scheme | Placement of this division |
|---|---|
| Zhaoming 32 divisions | Division 2, Subhūti's Request (善現啟請分) |
| Shi Huijing §17 two-part | First half (the opening question; the first raising of the two questions of arousing the mind — the source of the emptiness of beings, the breaking of the four marks, the affliction-hindrance) |
| Dao'an's three-part schema | The seam between the close of the prologue and the main teaching (Zhiyi judges this part of the “particular prologue's” occasion-of-arising; the true teaching begins after the Buddha's assent; see register 4) |
| Asaṅga's eighteen abodes, T1510 | The second meaning-clause, “the aspect of arousing” (「發起行相者，如經云『何菩薩應住』如是等」 [0757a26–a27]); abiding = aspiration · practice = the corresponding samāpatti · subduing the mind = quelling distraction [0757a27–b03]. The body of the eighteen abodes (the first, “arousing the mind”) begins at the Buddha's answer (division 3) [0757b05–06] |
| Vasubandhu's twenty-seven doubts, T1511/T1513 | The exegesis of good-attracting and entrusting as the start of cutting doubts (good guarding spoken with reference to bodhisattvas of ripened root, good entrusting with reference to those not yet ripened T1511 0781b23–24); the two questions “abiding · practice · subduing” are the overall gist of the whole treatise's question-and-answer [0781c05–c07] |
| Jizang (Three-Treatise), T1699 | 「『希有世尊』者，此下第二、正明發問。就此為兩：第一、稱歎；第二、請問」 [0100a29–b01]; judges this passage the questioning of the main teaching after the prologue (not the northern treatise-masters' “guarding-and-entrusting division”) [0099a27–b06] |
| Zhiyi (Tiantai), T1698 | Vasubandhu's twelve divisions: the guarding division (2) · abiding division (3) · practice division (4) [0076a20–a22]; judged across these three as the occasion-of-arising of the particular prologue joining to the main teaching [0076b16–17] |
| Kuiji (Yogācāra), T1700 | The opening of the division of raising the request and the full exposition (second of three, 「『爾時，須菩提即從座起』下，發請廣說」 [0126a12]); following Vasubandhu's schema, Subhūti's raising the request = “the aspect of arousing” [0127c16–17]; within it are four (reverent attentiveness · praise · respectful assent · particular answer) [0127c09–12] |
Sense of the request: one opening question carries two acts — first praise (rare · good guarding · good entrusting, praising the Buddha's three modes of activity in benefiting beings), then request (how should one abide · how should one subdue the mind). The three ancient-master lineages all judge two segments, “praise · request” (Jizang “praise · request,” Zhiyi “laudation · the present question,” Kuiji “praise · raising the request”). The praise: Asaṅga and Vasubandhu judge it “the unbroken lineage” (good-attracting of bodhisattvas of ripened root, entrusting of those not yet ripened, keeping the Buddha-seed unbroken); the request: Asaṅga judges it “the aspect of arousing” (the three matters of abiding · practice · subduing the mind, answered by the Buddha's eighteen abodes). This division has no “is-not” (see register 3): it is the opening question of the whole sūtra's breaking-of-clinging — Subhūti's question being raised, the Buddha's breaking of clinging then has something to address.
2 · Collation of the Variant Translations (six Chinese versions · the two questions of the request · weighted)
Key clauses: praise (rare · good guarding / supreme benefit · good entrusting) / question (how should one abide · how should one practice · how should one subdue the mind) / the Buddha's assent (as you have said · I shall expound for you · thus should one abide) / receiving the charge (gladly I wish to hear)
| Version | The request (verbatim excerpt) | [loc] |
|---|---|---|
| Kumārajīva T235 (root) | 時，長老須菩提在大眾中即從座起，偏袒右肩，右膝著地，合掌恭敬而白佛言：「希有世尊！如來善護念諸菩薩，善付囑諸菩薩。世尊！善男子、善女人，發阿耨多羅三藐三菩提心，應云何住？云何降伏其心？」佛言：「善哉，善哉！須菩提！如汝所說……汝今諦聽，當為汝說。……應如是住，如是降伏其心。」「唯然。世尊！願樂欲聞。」 | 0748c24–0749a04 |
| Bodhiruci T236 | 爾時，諸比丘來詣佛所……退坐一面。爾時，慧命須菩提，在大眾中，即從座起……白佛言：「希有！世尊！如來、應供、正遍知，善護念諸菩薩，善付囑諸菩薩。世尊！云何菩薩大乘中，發阿耨多羅三藐三菩提心？應云何住？云何修行？云何降伏其心？」……「應如是住，如是修行，如是降伏其心。」須菩提白佛言：「世尊！如是。願樂欲聞。」 | 0752c19–0753a01 |
| Paramārtha T237 | 爾時淨命須菩提……即從座起……白佛言：「希有，世尊！如來、應供、正遍覺知，善護念諸菩薩摩訶薩，由無上利益故；善付囑諸菩薩摩訶薩，由無上教故。世尊！若善男子、善女人，發阿耨多羅三藐三菩提心，行菩薩乘，云何應住？云何修行？云何發起菩薩心？」……「如是應住，如是修行，如是發心。」須菩提言：「唯然，世尊！」 | 0762a15–a29 |
| Dharmagupta T238 | 爾時，命者善實起坐……向世尊邊如是言：「希有，世尊！乃至所有如來、應、正遍知，菩薩摩訶薩順攝，最勝順攝；乃至所有如來、應、正遍知，菩薩摩訶薩付囑，最勝付囑。彼云何，世尊！菩薩乘發行住應？云何修行應？云何心降伏應？」……「如菩薩乘發行住應，如修行應，如心降伏應。」「如是，世尊！」命者善實：「世尊邊願欲聞。」 | 0766c26–0767a09 |
| Xuanzang T220⑨ | 爾時，眾中具壽善現從座而起，偏袒一肩，右膝著地，合掌恭敬而白佛言：「希有！世尊！乃至如來、應、正等覺，能以最勝攝受，攝受諸菩薩摩訶薩，乃至如來、應、正等覺，能以最勝付囑，付囑諸菩薩摩訶薩。世尊！諸有發趣菩薩乘者，應云何住？云何修行？云何攝伏其心？」……「如是修行，如是攝伏其心。」具壽善現白佛言：「如是！如是！世尊！願樂欲聞！」 | 0980a16–b01 |
| Yijing T239 | 爾時，具壽妙生，在大眾中，承佛神力，即從座起……白佛言：「希有！世尊！希有！善逝。如來應正等覺，能以最勝利益，益諸菩薩；能以最勝付囑，囑諸菩薩。世尊！若有發趣菩薩乘者，云何應住？云何修行？云何攝伏其心？」……「如是住，如是修行，如是攝伏其心。」妙生言：「唯然，世尊！願樂欲聞。」 | 0772a01–a12 |
What the variants turn on:
- Two questions versus three (the pivot of this division's variants): Kumārajīva alone gives “two questions” — 應云何住？云何降伏其心？
[0748c28–c29]; the other five versions all give “three questions,” inserting one 「修行」 (practice) between “abiding · subduing”: Bodhiruci 「應云何住？云何修行？云何降伏其心？」[0752c24–c25], Paramārtha 「云何應住？云何修行？云何發起菩薩心？」[0762a21–a22], Dharmagupta 「發行住應？云何修行應？云何心降伏應？」[0767a03–a04], Xuanzang 「應云何住？云何修行？云何攝伏其心？」[0980a21], Yijing 「云何應住？云何修行？云何攝伏其心？」[0772a05–a06]. This “three questions” exactly matches Vasubandhu's treatise-text[T1511 0781c05–c07]and Asaṅga's three matters of “the aspect of arousing” (abiding · practice · subduing the mind[T1510a 0757a26–b03]). Kumārajīva's “two questions” does not lack the sense of practice — the ancient masters judge that Kumārajīva's one question on “subduing” already subsumes practice (Kuiji 「斷一切惡＝降伏，修一切善＝修行」[0129b15–b17]; Jizang, following the treatise-text, supplements to four questions[0101a19–a21]; see register 4). The split between two questions and three is this division's hardest textual fingerprint among the variants. - Good guarding versus supreme benefit (the divergence in rendering “good-attracting”): Kumārajīva, Bodhiruci, Paramārtha give 「善護念」 (a sense-rendering of parisaṃgṛhīta, the sense of attracting-and-protecting); Xuanzang gives 「最勝攝受」, Yijing 「最勝利益」, Dharmagupta 「順攝，最勝順攝」 — the three “Able-to-Cut” versions all avoid “護念” and use “攝(受)／利益,” agreeing with Vasubandhu's treatise in Yijing's translation 「能以最勝利益」
[T1513 0875a12]. Paramārtha alone adds, under “guarding · entrusting,” the explanatory clauses 「由無上利益故／由無上教故」[0762a18–a20], weaving the treatise's sense into the sūtra text. - Subduing versus taming: Kumārajīva, Bodhiruci, Paramārtha (arousing the bodhisattva-mind) give 「降伏」; Xuanzang, Yijing give 「攝伏」; Dharmagupta gives 「心降伏應」 (a word-order calque of the Sanskrit). Subduing (nigṛhṇīyāt) is the first gate of treating scattered discrimination (Asaṅga “quelling distraction”
[0757a28–b03]); taming is close in sense but milder in tone. - The assembly at the close of the prologue: Bodhiruci
[0752c19–c20], Paramārtha[0762a12–a14], Xuanzang[0980a13–a14]all carry, before the request, the setting 「諸比丘（苾芻）來詣佛所，頂禮·右遶三匝·退坐一面」 (Kumārajīva has none); this is the “assembly-setting of the Able-to-Cut recension” noted at division 1, register 2, here joining Subhūti's “rising from his seat” to form the scene of the opening question. - Form of address: Subhūti — Kumārajīva “the elder,” Bodhiruci “the wise-of-life,” Paramārtha “the pure-of-life,” Dharmagupta / Yijing 「善實／妙生」 (sense-renderings of Subhūti), Xuanzang 「善現」 (also a sense-rendering).
3 · “Is-Not” and the Three Natures (this division has no “is-not” · the Yogācāra sense)
This division has no “X — is-not-X — is called X” formula: the “is-not” belongs to the segment of the Buddha's true breaking-of-clinging in his answer (it first appears in division 3, 「有四相即非菩薩」, in full form at divisions 5 and 8); this is not a lack but its very constitution.
The Yogācāra sense is nonetheless not absent: the two questions “how should one abide · how should one subdue the mind” are just the bodhisattva's first gate of treating the mind — “abiding” asks where the mind is to be set at rest (Asaṅga 「應住者，謂欲願故」 [0757a27]), “subduing” means quelling scattered discrimination (Asaṅga 「應降伏心者，謂折伏散亂故」 [0757a28–a29], 「無分別三摩提」 [0757b01–b02]). What abiding rests in, what subduing quells, are both matters of the mind-consciousness; the opening question already harbors the seed of the transformation of the basis (abiding turns the defiled into the pure, subduing turns the scattered into the non-discriminating), and its true answer lies in division 4, 「應無所住而生其心」 (abiding-nowhere gives rise to the mind ↔ the transformation of the basis; see division 10 register 3 · division 4 register 3). The “is-not” formula has not yet appeared, yet the Yogācāra question of “the eight consciousnesses · the transformation of the basis” already lies implicit in the opening question.
4 · Variant Readings of the Ancient Masters (the praise-and-request structure · the six occasions · the good-attracting verse · weighted)
Core, weighted — the request's two segments of “praise · request” are judged alike by the three ancient-master lineages; the deep sense of its “praise” (the unbroken lineage · the good-attracting verse) rests on Asaṅga and Vasubandhu, and its “request” — the two/three questions and their order — has its settled reading from each of the ancient masters.
Asaṅga T1510 (Dharmagupta's translation) — the seven meaning-clauses · the aspect of arousing · the six occasions:
- Praise = the unbroken lineage: 「上座須菩提最初說言『希有，世尊！云何如來以第一善攝，攝受所有菩薩摩訶薩也』如是等。於中，善攝者，謂已熟菩薩……付囑者，彼已得攝受菩薩等，於佛般涅槃時……此善攝、付囑二種，顯示種性不斷。」
[0757a19–a26] - Request = the aspect of arousing: 「發起行相者，如經云『何菩薩應住』如是等。彼應住者，謂欲願故。應修行者，謂相應三摩鉢帝故。應降伏心者，謂折伏散亂故。」
[0757a26–a29]— the three questions are the three matters, answered by the Buddha's eighteen abodes (the first, “arousing the mind”[0757b05–06]). - The six occasions (why Subhūti asks): 「何故上座須菩提問也？有六因緣：為斷疑故，為起信解故，為入甚深義故，為不退轉故，為生歡喜故，為正法久住故。即是般若波羅蜜令佛種不斷。」
[0759a23–a26]
Vasubandhu T1511 (Bodhiruci's translation) — the good-attracting verse: glossing 「善護念·善付囑」 [0781b23–c04]: 「善護念者，依根熟菩薩說。善付囑者，依根未熟菩薩說。」 The verse [0781b26–27]:
「巧護義應知，加彼身同行，不退得未得，是名善付囑。」
「加彼身同行」 refers to, in the bodhisattva's person, the power of wisdom (perfecting the Buddha-dharma) and the power of teaching-and-transforming (drawing in beings) [0781b28–c01]; 「不退得未得」 refers to non-regression in what is attained (not abandoning the Great Vehicle) and non-regression in what is not yet attained (causing advance) [0781c01–c04]. The two-question text [0781c05–c07] is the overall gist of the whole treatise's question-and-answer (「云何菩薩大乘中住？問答示現此義」 [0781c21]).
Vasubandhu T1513 (Yijing's translation) — supreme benefit · the entrusting verse: glossing 「能以最勝利益／最勝付囑」 [0875a12–a14], the stanza [0875a16–17]:
「勝利益應知，於身并屬者，得未得不退，謂最勝付囑。」
For the bodhisattva's person this is benefit, and also brings to perfection the kindred attached to him (supreme benefit); for the merit attained and not yet attained it is the cause of non-regression (supreme entrusting) [0875a18–a25]. 「諸有發趣菩薩乘者，應云何住？為答此問」 [0875a26] — joining to the four arousing-the-mind stanzas (see division 3, register 4). 〔Cross-correspondence of the two translations: good guarding / supreme benefit · good entrusting / supreme entrusting — two Chinese renderings of the same Vasubandhu treatise, different names, one sense.〕
Jizang (Three-Treatise) T1699:
- The two segments of praise · request: 「『希有世尊』者，此下第二、正明發問。就此為兩：第一、稱歎；第二、請問。」
[0100a29–b01]「『善護念諸菩薩，善付屬諸菩薩』者，歎也……如來既三業利物，故善吉竝歎三業」[0100b11–b19](rare = praising the bodily activity · guarding = praising the mental activity · entrusting = praising the verbal activity). - Good guarding · good entrusting (inner virtue · outer virtue): 「欲使其內德堅固，名為護念；令其外德成就，名為善付囑。」
[0100b19–b21]「善護念者，依根熟菩薩說。善付囑者，依根未熟菩薩說。」[0100c09–c10](citing the treatise). - Distinguishing two, three, and four questions: 「若依羅什法師翻經，唯可三問：一問菩提心、二問云何應住、三問降伏。」
[0100c25–c26]「今依論經，凡有四句問：一問云何發菩提心？二問云何應住；三問云何修行；四問云何降伏。」[0101a20–a21]— and refutes the partial glosses of the two masters of “aspiration-and-practice” and “the three emptinesses”[0100c27–0101a19].
Zhiyi (Tiantai) T1698:
- Praising the three secrets · the laudation: 「『白佛言』，述讚。『希有』者……能捨位從門乞食，是為希有，此歎身密。『護念』，歎意密；『付囑』，歎口密。」
[0076c22–c25]「護念即般若實道，如母能護念；付囑即方便權道，如父能教詔付囑。」[0076c26–c28] - The order of questions · subduing and abiding, before and after: 「『次問住』，入理般若名為住，即實智；『次問降者』，方便即權智。」
[0077a01–a02]「降心約願，住心約行，皆無所有為無相因，法身無色為無得果。」[0077a13–a14]「問何故許中前住後降，答中先降次住？……般若多含，義非一轍。」[0077a15–a16]
Kuiji (Yogācāra) T1700:
- The four segments of raising the request: 「依世親科，初周之中有二：一、當宗請……」
[0128b24–b25]; within it are four (reverent request · the Tathāgata's praise-and-affirmation · respectful assent in wishing to hear · the particular answer to the question)[0127c09–c10], and within the first, three again (reverence · praise · the proper laying out of the request)[0127c10–c12]. - The six occasions (citing Asaṅga): 「無著論云，有六因緣故須菩提問。一者、斷疑……二、為起信解故……三、為入甚深……四、為不退轉故……五、為生喜故……六、為正法久住故。」
[0128b07–b22] - Glossing the three questions: 「『云何住』者，問住何心而成發也……『云何修行』，既發心已如何修行耶？『云何降伏其心』者，既修行已，煩惱、所知如何除斷耶？」
[0129b10–b13]「又斷一切惡者，即是『云何降伏其心』也；修一切善者，即『云何修行』也；度一切眾生者，即『云何住』也。」[0129b15–b17]— this is the ancient-master basis for Kumārajīva's two questions subsuming three (the one question of subduing subsumes practice). - Two rounds · the basis for cutting the cognitive hindrance: 「文第二發請，正說分中依世親科文有其二」 (first round · second round)
[0127b20–b21]; 「就初周中有二……『可以身相見如來不』下明斷疑，謂能斷道般若，所斷者謂二障也」[0127c06–c09].
The three ancient-master streams (Three-Treatise · Tiantai · Yogācāra) on this division judge alike the two segments of “praise · request”: the praise (good guarding · good entrusting) rests on Asaṅga and Vasubandhu's “unbroken lineage · the good-attracting and entrusting verse,” and the request (abiding · 〔practice ·〕 subduing) rests on Asaṅga's three matters of “the aspect of arousing.” The differences in the order of questions (Kumārajīva's two · the treatise-text's three · Jizang's four) and the matching glosses of the questions (abiding · practice · subduing ↔ the threefold pure precepts / the two hindrances) are the settled ancient-master reading of this division's “request.” As to why Subhūti raises his question — Asaṅga's six occasions (cutting doubts · arousing faith-and-understanding · entering the profound sense · non-regression · giving rise to joy · the long abiding of the true Dharma), which Kuiji cites in full.
5 · Terminology
須菩提／善現／善實／妙生 Subhūti (the elder · the wise-of-life · the pure-of-life; Xuanzang's sense-rendering “善現,” Dharmagupta / Yijing's sense-rendering “善實／妙生”) ·
善護念／最勝攝受 parisaṃgraha (attracting-and-protecting · drawing in; Jizang 「內德堅固名護念」 [0100b19–b20], Vasubandhu 「巧護·加彼身同行」 [0781b26–b28]) ·
善付囑 parīndanā (Jizang 「外德成就名付囑」 [0100b20–b21], entrusting those not yet ripened to those ripened) ·
發阿耨多羅三藐三菩提心 anuttarā-samyak-saṃbodhi-citta (the mind of unsurpassed perfect awakening; Zhiyi 「翻云無上正遍知覺」 [0076c29–0077a01]) ·
應住 sthātavyam (Asaṅga 「謂欲願故」 [0757a27]) ·
修行 pratipattavyam (Asaṅga 「相應三摩鉢帝·無分別三摩提」 [0757a28–b02]) ·
降伏其心／攝伏其心 cittaṃ pragrahītavyam (Asaṅga 「折伏散亂」 [0757a28–a29]). 〔Sanskrit as a pronunciation aid; for the rendering divergences of two questions / three, good guarding / supreme benefit, subduing / taming, see register 2.〕
6 · Simile and Rhetoric (the request has no simile · the rhetoric is the opening of “praise · question”)
This division has no simile (the empty-space simile is in division 4). The point of the rhetoric lies in the pivoting open of “praise · question”: Subhūti first, with one note of praise, “rare, World-Honored One,” raises up the Buddha's hardly-attainable deed (Zhiyi and Jizang both cite a wheel-turning king's abandoning his throne to beg as the “rare” matter [T1698 0076c22–c25] · [T1699 0100b02–b07]; Jizang further sets up the simile of “a bundle of grass passing through fire without one leaf scorched” for the rareness of prajñā being markless yet expounded in name and mark [0100b10–b11] — this simile belongs to the ancient master's gloss, not to a simile of the sūtra), and then, with one question, “how should one abide · how should one subdue the mind,” opens the breaking-of-clinging of the whole sūtra. The praise looks up the higher the loftier; the question points straight at treating the mind — one looking-up and one questioning, and the spring of the true breaking-of-clinging is already set in motion. This register is light in the request, and weighted in the simile divisions (division 4 empty space, division 26 the Dharma-body is not a form, division 32 the six similes).
7 · Cross-Reading
- Mahāyāna-saṃgraha (T1594): entering the character of the knowable · its causes-and-fruits of entry (the bodhisattva-path's outline of “arousing the mind → practice → abiding”); this division's two questions “abiding · practice · subduing” are just the opening question of the sequence of bodhisattva stages, and develop together with the Saṃgraha's outline of the bodhisattva-path.
- Cheng weishi lun (T1585): the two hindrances (affliction · the cognitive) · the transformation of the basis; Kuiji judges the second question “subduing the mind” as “how are affliction and the cognitive cut off and removed,” and the second round as cutting the cognitive hindrance 〔see register 4〕 — this is the treatise-basis of the two hindrances for the opening question of this division.
- Thirty Verses (T1586): the transformation of the basis (v.29); the answer to “how should one abide · how should one subdue the mind” ultimately comes to rest in the transformation of the basis (abide in the pure · subdue the defiled), toward which the Thirty Verses' transformation of the basis is its treatise-orientation.
- Heart Sūtra (T251): 「行深般若波羅蜜多時」 — the Heart Sūtra states the bodhisattva's “practice” straight off (the deep practice), whereas the Diamond Sūtra first opens, with the two questions, the rule of “abiding · practice · subduing”; one enters practice directly, the other first asks the track of practice — the cross-reading of the prajñā sisters lies in the showing or hiding of “practice.”
This division's two questions “how should one abide · how should one subdue the mind” are the sūtra-language opening question of the Saṃgraha's bodhisattva-path and the Cheng weishi lun's two hindrances and transformation of the basis. Shi Huijing's thesis, “the Diamond Sūtra says in sūtra-language what the Cheng weishi lun says in technical language” 〔drawn from From the Hundred Dharmas to the Diamond, S5-P10〕. 〔Convention: list only what is genuinely pertinent; no forced pegging — linkage, not padding. The Hundred Dharmas · Twenty Verses · Madhyānta-vibhāga have no frontal correspondence on this division (a pure opening question, with no frontal teaching of dharma-characters · the two emptinesses · the middle-and-extremes), and are left out.〕
8 · East–West Observation (Western perspective · observation, not adjudication)
- The opening question “how should one abide · how should one subdue the mind” ↔ the fundamental question of Western philosophy, “how should one live” (the Socratic question): the West mostly reads it as the ethical subject's self-settling; the ancient masters read “abiding · subduing” as the settling and the quelling-of-distraction of the mind-consciousness (Asaṅga “aspiration · quelling distraction”
[0757a27–a29]) — it is the treating-of-the-mind of cultivation-realization, not merely an ethical choice. - The praise of “rareness” · the master-disciple question-and-answer form ↔ Western dialogical philosophy (the master-disciple questioning of Plato's dialogues) and the “wonder” (thaumazein / the numinous) of the phenomenology of religion: opening teaching by question-and-answer, opening awakening by wonder — East and West may be set side by side; yet the request's “praise” is not simple wonder but the judging of the Buddha's concrete virtuous deeds of “good guarding · good entrusting” (the unbroken lineage · drawing in beings), having a referent and not a vague exclamation.
- The textual divergence of two questions / three ↔ Western textual criticism's collation of variant recensions (recensio) and the determination of the “oldest reading” (lectio): the West tends to fix the priority of an original by its variants; the ancient masters (Jizang) reconcile by “sense” — the split of Kumārajīva's two questions, the treatise-text's three, and four is not the superiority of one collated variant over another but the doctrinal opening-and-folding of “subduing subsumes practice” (Jizang
[0101a19–a21], Kuiji[0129b15–b17]). Collated variants versus doctrinal opening-and-folding is itself one note worth marking in how East and West read this division. - (This register is a Western-perspective observation; the scriptural and Yogācāra reading remains throughout the principal one, the West a secondary reference, not an adjudication. The specific literature is a matter for the researcher's inquiry.)
9 · Manuscript Placement
Kumārajīva T0235 [0748c24–0749a04] (root · Subhūti's Request). For the [loc] of the six versions' two questions of the request, see register 2: Bodhiruci T0236a [0752c19–0753a01] · Paramārtha T0237 [0762a15–a29] · Dharmagupta T0238 [0766c26–0767a09] · Xuanzang T220⑨ [0980a16–b01] · Yijing T0239 [0772a01–a12]. Sectioning / exegetical treatise-texts: Asaṅga T1510 [0757a14–b14·0759a23–b06] (the seven meaning-clauses · the aspect of arousing · the six occasions) · Vasubandhu T1511 [0781b19–c12] (the good-attracting verse · the two-question text) · Vasubandhu T1513 [0875a12–a26] (the supreme-benefit verse). Ancient masters: Jizang T1699 [0099a25–b06·0100a29–0101a21] · Zhiyi T1698 [0076a20–a29·0076c16–0077a16] · Kuiji T1700 [0126a11–15·0127b20–c18·0128b07–c24·0129a29–b19].
Shi Huijing · Zhiyue · jingang · Division 2 · Subhūti's Request · apparatus · Spring 2026