金剛般若經依天親菩薩論贊略釋秦本義記卷上 1.15

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經。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　第三正宣請詞也。言世尊者標能答人也。善男子善女人者。明所為人也。具信等根名為善也。發阿耨多羅三藐三菩提心者。標所起心也。阿之言無。耨多羅者上。三名正。藐名遍。後三名知。菩提名覺。總曰無上正遍知覺。正是如理智。遍是如量智。知是無分別智。覺是後得智。如理智緣真故言正。如量智緣俗故言遍。無分別智斷二無知故言知。後得智出過眼夢之表故言覺。此之四智即佛果正體。若人發心遠求此果名發菩提心也。應云何住云何降伏其心者。明所請行也。准魏本經及無著天親等論。合有三問。今闕第二修行問也。言應云何住者。問發趣大乘菩薩。於一切時住何等心。次問云何修行者。問發趣大乘菩薩。於一切時修何等行。後問云何降伏者。問發趣大乘菩薩。於一切時降伏何想。

Sūtra: 'Bhagavat, if good men and good women produce the mind of anuttarā samyaksambodhi, how should they abide, and how should they subdue their minds?' / Third, this directly utters the words of the request. 'Bhagavat' designates the person able to answer. 'Good men and good women' clarifies the persons for whose sake this is done; endowed with faculties such as faith, they are called 'good'. 'Produce the mind of anuttarā samyaksambodhi' designates the mind that is aroused. 'A' means non-; 'nuttara' means supreme; 'sam' means right; 'yak' means all-pervading; the second 'sam' means knowing; 'bodhi' means awakening. In total, it is called 'unexcelled, right, all-pervading knowledge and awakening'. 'Right' is the knowledge according with reality; 'all-pervading' is the knowledge according with measure; 'knowledge' is non-conceptual wisdom; 'awakening' is subsequent wisdom. The knowledge according with reality takes the absolute as object, hence it is called 'right'. The knowledge according with measure takes the conventional as object, hence it is called 'all-pervading'. Non-conceptual wisdom severs the two kinds of ignorance, hence it is called 'knowledge'. Subsequent wisdom emerges beyond the realm of dreams before the eyes, hence it is called 'awakening'. These four knowledges are the true substance of the Buddha fruit. If a person arouses the mind to seek this fruit from afar, it is called producing the bodhimind. 'How should they abide, and how should they subdue their minds?' clarifies the practices being requested. According to the Wei translation of the sūtra and the treatises of Asaṅga, Vasubandhu, and others, there should be three questions; here, the second question on practice is missing. 'How should they abide?' asks what kind of mind a bodhisattva embarking on the Great Vehicle should abide in at all times. Next, asking 'How should they practice?' asks what kind of practice a bodhisattva embarking on the Great Vehicle should cultivate at all times. Lastly, asking 'How should they subdue?' asks what kind of notions a bodhisattva embarking on the Great Vehicle should subdue at all times.