○善現起請分第二
Chapter 2: Subhuti's Request
從空起慧，請答雙彰，故受之。以善現起請分。
Wisdom arises from emptiness, revealing both the question and the answer, hence it is accepted. This is the section on receiving the teaching through Subhūti's request.
時，長老須菩提！
Then the elder Subhuti spoke.
何名長老？德尊年高，故名長老。須菩提，是梵語，唐言解空也。
What is meant by "Elder"? It refers to one who is noble in virtue and advanced in years. Therefore, the term "Elder" is used. Subhuti, in the Sanskrit language, means "One Who Understands Emptiness."
在大眾中即從座起，偏袒右肩，右膝著地，合掌恭敬而白佛言：
In the midst of the assembly, he rose from his seat, bared his right shoulder, knelt on his right knee, pressed his palms together in reverence, and said to the Buddha:
隨眾生所坐，故云即從座起。弟子請益，先行五種儀：一者從座而起，二者端整衣服，三者偏袒右肩右膝著地，四者合掌瞻仰尊顏目不暫捨，五者一心恭敬以伸問辭。
They rise from their seats according to where the assembly is seated. When disciples seek instruction, they first observe five formalities: First, rising from their seats; second, straightening their robes; third, baring the right shoulder and kneeling with the right knee on the ground; fourth, joining palms and gazing up at the Honored One's face without glancing away for even a moment; fifth, focusing their mind with reverence to present their questions.
希有，世尊！
希有略說三義：第一、希有能捨金輪王位；第二、希有身長丈六，紫磨金容，三十二相，八十種好，三界無比；第三、希有性能含吐八萬四千法，三身圓備。以具上三義，故云希有也。世尊者，智慧超過三界，無有能及者，德高更無有上，一切咸恭敬，故曰世尊。
Briefly speaking, the term "Rare" (Xīyǒu) has three meanings: First, rare is the ability to renounce the throne of a Golden Wheel-Turning King; Second, rare is the body, sixteen feet tall, with a radiant golden complexion, adorned with the thirty-two major marks and eighty minor characteristics, unmatched in the Three Realms; Third, rare is the capacity to expound eighty-four thousand teachings and perfectly embody the Three Bodies (Trikāya). Because of these three meanings, it is called "Rare."
As for "World-Honored One" (Shìzūn), His wisdom surpasses the Three Realms, with none equal to Him; His virtue is supreme, beyond compare; all beings revere Him. Therefore, He is called the World-Honored One.
如來善護念諸菩薩，善付屬諸菩薩。
護念者，如來以般若波羅蜜法護念諸菩薩；付屬者，如來以般若波羅蜜法付屬須菩提諸大菩薩。言善護念者，令諸學人以般若智護念自身心，不令妄起憎愛染外六塵墮生死苦海，於自心中念念常正不令邪起自性，如來自善護念。言善付屬者，前念清淨付屬後念，後念清淨無有間斷究竟解脫，如來委曲誨示眾生及在會之眾當常行此，故云善付屬也。菩薩者，梵語，唐言道心眾生，亦云覺有情。道心者，常行恭敬，乃至蠢動含靈普敬愛之無輕慢心，故名菩薩。
"Protective mindfulness" means that the Tathagata uses the Dharma of Prajna Paramita to protect and maintain mindfulness in all Bodhisattvas. "Entrusting" means that the Tathagata entrusts the Dharma of Prajna Paramita to Subhuti and the great Bodhisattvas. "Skillfully protecting mindfulness" means enabling all practitioners to use Prajna wisdom to protect their own body and mind, preventing them from rashly giving rise to attachment or aversion, or contaminating the six sense objects and falling into the sea of suffering of birth and death. It also means keeping their thoughts constantly correct in their own minds, not allowing falsehood to arise from their own nature, thus the Tathagata skillfully protects mindfulness. "Skillfully entrusting" means that the pure thought of the previous moment entrusts to the next moment; the pure thought of the succeeding moment is uninterrupted and ultimately leads to liberation. The Tathagata, in an indirect and thorough way, instructs beings and those in the assembly to constantly practice this, therefore it is called "skillfully entrusting." A Bodhisattva, in Sanskrit, is translated in Chinese as "a being with the Way-seeking mind," also called "an enlightened sentient being." "Way-seeking mind" means constantly practicing respect, extending universal respect and love even to all moving and living creatures, without any thought of contempt. Thus they are named "Bodhisattvas."
時長老(至)諸菩薩。 如來不措一言，須菩提便興讚嘆：具眼勝流，試著眼看。 頌曰：
隔墻見角，便知是牛； 隔山見煙，便知是火。
獨坐巍巍，天上天下。 南北東西，鑽龜打瓦。
咄！
新注 長老須菩提，乃此經發起之人，稱長老者，以其德長年老也。梵語須菩提，華言空生，亦名善現。從座起至恭敬，乃請法之敬義。希有者，讚佛之辭也。善護念者，為護念現在根熟菩薩，與智慧力，令其成熟，自行與教化力，令其攝受眾生也。善付屬者，為付屬未來根未熟菩薩，已得大乘者，令其不捨，未得大乘者，令其勝進也。護念付屬，即希有事也。佛德之大，無過眾生，然雖注意於般若度生，必待請問，故善現觀相知意，即首稱歎希有，而後請問也。
世尊！善男子、善女人！
善男子者，平坦心也，亦是正定心也，能成就一切功德，所往無礙也。善女人者，是正慧心也，由正慧心能出生一切有為、無為功德也。
發阿耨多羅三藐三菩提心，云何應住？云何降伏其心？
須菩提問：一切發菩提心人，應云何住？云何降伏其心？須菩提見一切眾生，躁擾不停，猶如隙塵；搖動之心，起如飄風；念念相續，無有間歇。問：欲修行，如何降伏？
世尊(至)其心。 這一問從甚處來？ 頌曰：
你喜我不喜， 君悲我不悲。
鴈思飛寒北， 燕憶舊巢歸。
秋月春華無限意， 箇中只許自家知。
新注： 此發問之端也。阿耨多羅三藐三菩提者，華言無上正等正覺也。問意以如來護念，付屬現在未來菩薩，令成佛果，是菩薩雖發道心，誓度眾生，求成佛道，未知其心云何安住大乘，云何降伏妄心，使至佛果不退失耶也。
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。
是佛讚嘆須菩提善得我心，善得我意也。
汝今諦聽，當為汝說。
佛欲說法，常先戒勅，令諸聽者一心靜默，吾當為說。
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。
阿之言無，耨多羅之言上，三之言正，藐之言徧，菩提之言知。無者，無諸垢染。上者，三界無能比。正者，正見也。徧者，一切智也。智者，知一切有情皆有佛性，但能修行，盡得成佛。三者，即是無上清淨般若波羅蜜也。是以一切善男子、善女人，若欲修行，應知無上菩提道，應知無上清淨般若波羅蜜多法，以此降伏其心也。
唯然，世尊！願樂欲聞。
唯然者，應諾之辭。願樂者，願佛廣說，令中下根機盡得開悟。樂者，樂聞深法。欲聞者，渴仰慈誨也。
佛言(至)欲聞 住住事因丁囑生。 頌曰：
七手八脚，神頭鬼面。 棒打不開，刀割不斷。
閻浮踔躑幾千迴， 頭頭不離空王殿。
新注： 善現既讚嘆請問，妙稱佛心，故印可云：善哉！善哉！當為汝說也。而又誡絇云：應如是住，如是降伏其心。善現即會佛意，故唯然應之，願聞是法。然一經之大要，不過善現所問安住大乘，降伏妄心，如來所答修行之法，亦不出乎理事二行，破執斷疑而已。具見下文。