T15n0588_佛說須真天子經
大正藏第 15 冊 No. 0588 佛說須真天子經
No. 588
佛說須真天子經卷第一(文殊師利所報法言稱，一名斷諸法狐疑法，一名諸佛法普入方便慧分別照明持)
西晉月氏三藏竺法護譯
問四事品第一
聞如是：
一時佛游舍衛國祇樹之園給飯孤獨精舍，與大眾俱。比丘千二百五十人，菩薩萬人，及諸欲天子、諸色天子、諸遍凈天子，比丘、比丘尼、優婆塞、優婆夷。於是世尊與無央數百千之眾圍繞會聚而為說法。
爾時文殊師利童子、須真天子于會中坐。須真天子察眾坐定，便從坐起，整衣服、叉手長跪白佛言：「愿欲有所問，惟佛分別解說其決？」
佛言：「善哉，善哉！天子！為世一切求最上義，乃以此念問多陀竭。所疑便說，恣所欲問！」
須真天子踴躍歡喜即白佛言：「世尊！何謂菩薩得不妄信而志大乘？何謂菩薩所作堅強，得不怯弱？何謂菩薩得無能及最禑之福？何謂菩薩得知無所掛礙之行？何謂菩薩去離冥塵而得智慧？何謂菩薩入眾勇辯，得無恐懼？何謂菩薩得所聞義，依而有護？何謂菩薩得依法奧，超絕於俗？何謂菩薩得恭敬順行佛、世尊教？何謂菩薩得承法教，導利一切？何謂菩薩得不可及神通之慧？何謂菩
【現代漢語翻譯】 現代漢語譯本 大正藏第 15 冊 No. 0588 佛說須真天子經
No. 588
佛說須真天子經卷第一 (文殊師利所報法言稱，一名斷諸法狐疑法，一名諸佛法普入方便慧分別照明持)
西晉月氏三藏竺法護譯
問四事品第一
聞如是：
一時佛在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）游化，與大眾在一起。有比丘（bhiksu）一千二百五十人，菩薩（bodhisattva）一萬人，以及諸欲界天子、色界天子、遍凈天子，比丘、比丘尼（bhiksuni）、優婆塞（upasaka）、優婆夷（upasika）。當時，世尊（Bhagavan）被無央數百千的大眾圍繞，聚在一起說法。
這時，文殊師利（Manjusri）童子、須真（Susima）天子在會中就坐。須真天子觀察到大眾都已坐定，便從座位上起身，整理衣服，合掌長跪，對佛說：「我希望有所請問，希望佛能分別解說其中的決疑。」
佛說：「好啊，好啊！天子！爲了世間一切眾生求取最上之義，才以這樣的心念來詢問如來（Tathagata）。有什麼疑惑就說出來，盡情地問吧！」
須真天子踴躍歡喜，立即對佛說：「世尊！怎樣才能使菩薩獲得不虛妄的信心而立志于大乘（Mahayana）？怎樣才能使菩薩所作所為堅強有力，而不怯懦軟弱？怎樣才能使菩薩獲得無人能及的最殊勝的福報？怎樣才能使菩薩得知毫無掛礙的修行？怎樣才能使菩薩遠離黑暗的塵垢而獲得智慧？怎樣才能使菩薩進入大眾之中，勇於辯論，而無所恐懼？怎樣才能使菩薩對於所聽聞的義理，能夠信受奉行並加以守護？怎樣才能使菩薩通達佛法的精妙之處，超越世俗？怎樣才能使菩薩恭敬順從佛、世尊的教誨？怎樣才能使菩薩繼承佛法教義，引導利益一切眾生？怎樣才能使菩薩獲得不可思議的神通智慧？怎樣才能使菩
【English Translation】 English version Taisho Tripitaka Volume 15, No. 0588 The Sutra of Susima Deva
No. 588
The Sutra of Susima Deva, Volume 1 (Also known as 'The Dharma Words Reported by Manjusri', 'The Dharma for Cutting Off Doubts About All Dharmas', and 'The Dharma of All Buddhas' Universal Entry into Expedient Wisdom, Discriminating and Illuminating Holding')
Translated by Dharmaraksa, a Tripitaka Master from Yuezhi during the Western Jin Dynasty
Chapter 1: Questions on Four Matters
Thus have I heard:
At one time, the Buddha was wandering in the Jeta Grove (Jetavana) of Sravasti (Savatthi), at the Anathapindika-arama (Jetavana Anathapindika-arama), together with a great assembly. There were one thousand two hundred and fifty bhiksus (bhiksu), ten thousand bodhisattvas (bodhisattva), and various desire realm devas, form realm devas, and Pure Abode devas, bhiksus (bhiksu), bhiksunis (bhiksuni), upasakas (upasaka), and upasikas (upasika). At that time, the World Honored One (Bhagavan) was surrounded by an immeasurable number of hundreds of thousands of people, gathered together to expound the Dharma.
At that time, the youth Manjusri (Manjusri) and the deva Susima (Susima) were seated in the assembly. Susima Deva, observing that the assembly was settled, arose from his seat, arranged his robes, joined his palms, knelt on his knees, and said to the Buddha, 'I wish to ask some questions, and I hope the Buddha will explain and resolve my doubts.'
The Buddha said, 'Excellent, excellent! Deva! It is for the sake of all beings in the world seeking the highest meaning that you ask the Tathagata (Tathagata) with such a mind. Speak of your doubts, ask whatever you desire!'
Susima Deva rejoiced and immediately said to the Buddha, 'World Honored One! How can a bodhisattva obtain unwavering faith and aspire to the Mahayana (Mahayana)? How can a bodhisattva's actions be strong and firm, without being timid and weak? How can a bodhisattva obtain unsurpassed and most excellent blessings? How can a bodhisattva know the practice of unhinderedness? How can a bodhisattva be free from the darkness of defilements and obtain wisdom? How can a bodhisattva enter the assembly with courageous eloquence, without fear? How can a bodhisattva, upon hearing the meaning, rely on it and protect it? How can a bodhisattva attain the profound meaning of the Dharma, surpassing the mundane? How can a bodhisattva be respectful and obedient to the teachings of the Buddha, the World Honored One? How can a bodhisattva inherit the Dharma teachings and guide and benefit all beings? How can a bodhisattva obtain inconceivable wisdom of spiritual powers? How can a bo
薩得魔現怪，心不傾動？何謂菩薩得深遠智而不可逮？何謂菩薩得不為俗法之所玷汙？何謂菩薩得入深行，殊勝無侶？何謂菩薩得知巧方便根，為眾說法？何謂菩薩得入脫門，在生死中不與色慾會？何謂菩薩得奇特方便，降伏貢高？何謂菩薩得因緣方便，知諸所作？何謂菩薩得律方便，離諸所見？何謂菩薩得善權方便，長育一切？何謂菩薩得吉祥愿，身意清凈？何謂菩薩得忍辱力，心無恚怒？何謂菩薩得波羅蜜，度于彼岸？何謂菩薩得應所乏，饒益一切？何謂菩薩得為一切世人所愛敬？何謂菩薩而得智黠，為人所譽？何謂菩薩所行功德而不可盡？何謂菩薩堅其本要，會得至佛？何謂菩薩常為豪尊，攬持諸法而得自在？何謂菩薩諸所施造輒為作師？何謂菩薩總持眾事，無所不了？」須真天子問已，默然。
佛言：「善哉，善哉！須真天子！所問甚深，多所過度於世人民，念持是事以問如來，起菩薩意濟脫生死。諦聽，諦受！佛當爲汝解說其義，逾于所問，疾得是事。」於是天子受教而聽。
佛告天子：「菩薩有四事行，得不妄信而志大乘。何等為四？一者，以善權方便入于智慧而不動轉；二者，以立大哀住無蓋慈；三者，以立法義所問能報；四者，以立於道逮得神通，曉知所有。是為四事，菩薩得不妄信而
【現代漢語翻譯】 現代漢語譯本： 『薩得魔（Sattva-mara，有情之魔）現怪，心不傾動？』什麼是菩薩獲得深遠智慧而不可企及？什麼是菩薩獲得不被世俗之法所沾染？什麼是菩薩獲得進入甚深修行，殊勝無比？什麼是菩薩獲得知曉巧妙方便之根，為眾生說法？什麼是菩薩獲得進入解脫之門，在生死輪迴中不與煩惱相會？什麼是菩薩獲得奇特方便，降伏貢高我慢？什麼是菩薩獲得因緣方便，了知一切所作所為？什麼是菩薩獲得戒律方便，遠離各種邪見？什麼是菩薩獲得善巧方便，長養一切眾生？什麼是菩薩獲得吉祥之愿，身心清凈？什麼是菩薩獲得忍辱之力，心中沒有嗔恨惱怒？什麼是菩薩獲得波羅蜜（Pāramitā，到彼岸），度越生死苦海？什麼是菩薩獲得應眾生所需，饒益一切？什麼是菩薩獲得被一切世人所愛戴敬仰？什麼是菩薩獲得智慧聰穎，為人所稱讚？什麼是菩薩所修行的功德無有窮盡？什麼是菩薩堅定其根本誓願，最終證得佛果？什麼是菩薩常常擁有尊貴地位，掌握諸法而得自在？什麼是菩薩所做的一切都能成為眾人的導師？什麼是菩薩總持一切事務，沒有不瞭解的？』須真天子（Sūrya-darśana-deva-putra，太陽顯現天子）問完之後，默然不語。
佛說：『善哉，善哉！須真天子！你所問的問題非常深刻，能夠使世間很多人受益，你能夠念持這些問題來請問如來，發起菩薩之心來救濟眾生脫離生死輪迴。仔細聽，好好接受！我將為你解釋其中的含義，超過你所問的，讓你迅速獲得這些功德。』於是天子接受教誨，專心聽講。
佛告訴天子：『菩薩有四種行為，能夠獲得不虛妄的信心，並且立志于大乘佛法。是哪四種呢？第一，以善巧方便進入智慧而不動搖；第二，以建立大慈悲心安住于無遮蓋的慈愛之中；第三，以通達佛法義理，對於所提出的問題能夠回答；第四，以立足於正道而獲得神通，明瞭知曉一切。這就是四種行為，菩薩能夠獲得不虛妄的信心，並且立志于大乘佛法。』
【English Translation】 English version: 『When Sattva-mara (the demon of sentient beings) manifests strange phenomena, does the mind remain unmoved?』 What does it mean for a Bodhisattva to attain profound wisdom that is unattainable? What does it mean for a Bodhisattva to attain freedom from being defiled by worldly dharmas? What does it mean for a Bodhisattva to attain entry into deep practice, being supremely unique and without peer? What does it mean for a Bodhisattva to attain knowledge of the roots of skillful means, teaching the Dharma to beings? What does it mean for a Bodhisattva to attain entry into the gate of liberation, not associating with afflictions in the midst of birth and death? What does it mean for a Bodhisattva to attain extraordinary skillful means, subduing arrogance? What does it mean for a Bodhisattva to attain skillful means of conditions, knowing all actions? What does it mean for a Bodhisattva to attain skillful means of discipline, being apart from all views? What does it mean for a Bodhisattva to attain skillful means of beneficence, nurturing all beings? What does it mean for a Bodhisattva to attain auspicious vows, with body and mind pure? What does it mean for a Bodhisattva to attain the power of patience, with no anger or resentment in the mind? What does it mean for a Bodhisattva to attain Pāramitā (perfection), crossing over to the other shore? What does it mean for a Bodhisattva to attain providing what is needed, benefiting all? What does it mean for a Bodhisattva to attain being loved and respected by all people in the world? What does it mean for a Bodhisattva to attain intelligence and cleverness, being praised by others? What does it mean that the merits performed by a Bodhisattva are inexhaustible? What does it mean for a Bodhisattva to strengthen their fundamental vows, ultimately attaining Buddhahood? What does it mean for a Bodhisattva to always have noble status, holding all dharmas and attaining freedom? What does it mean for a Bodhisattva to become a teacher in all that they do? What does it mean for a Bodhisattva to uphold all matters, understanding everything?』 After Sūrya-darśana-deva-putra (Sun Appearance Heavenly Son) asked, he remained silent.
The Buddha said, 『Excellent, excellent! Sūrya-darśana-deva-putra! What you have asked is very profound, benefiting many people in the world. You are able to hold these questions in mind and ask the Tathagata, arousing the Bodhi-mind to liberate beings from the cycle of birth and death. Listen carefully, receive well! I will explain the meaning to you, exceeding what you have asked, so that you may quickly attain these merits.』 Thereupon, the heavenly son received the teaching and listened attentively.
The Buddha said to the heavenly son, 『A Bodhisattva has four practices by which they attain unwavering faith and aspire to the Mahayana. What are the four? First, entering into wisdom with skillful means without wavering; second, abiding in unobstructed loving-kindness by establishing great compassion; third, being able to answer questions by understanding the meaning of the Dharma; fourth, attaining supernatural powers by standing on the right path, clearly knowing everything. These are the four practices by which a Bodhisattva attains unwavering faith and aspires to the Mahayana.』
志大乘。」
佛爾時歌頌而言：
「堅住于權方便， 已見慧智無底， 普弘廣行大哀， 慈護人常得脫， 得義法善方便， 應所報無躓礙， 神通達道化之， 以得是無能壞。
「複次，天子！菩薩有四事行，所作堅強，得不怯弱。何等為四？一者，精進不轉；二者，身所行凈及凈他人；三者，其意純淑，得至於道；四者，不厭惓于佛法而得成就。是為四事，菩薩所作堅強，得不怯弱。」
佛爾時歌頌曰：
「得堅住于精進， 立中正無兩際， 常清凈無垢濁， 身意行口亦爾， 所作為常純淑， 以是故乘佛義， 于請益不厭惓， 常思念于佛法。 此四事法之上， 是則為微妙持， 若有堅住法者， 便當得道行徑， 于內外皆已了， 悉逮得道之節， 在於此三處中， 為法王今不久。
「複次，天子！菩薩有四事法，得無能及最禑之福。何等為四事？一者，以般若波羅蜜廣教授諸菩薩；二者，未發道心者而勸一切令發道意；三者，常行三品愿：一戒、二智慧、三平等，應是事者所作功德而無恚怒；四者，心念于道而無懈怠。是為四事，菩薩得無能及最禑之福。」
佛爾時歌頌言：
「用智慧度無極， 教導于解黠
【現代漢語翻譯】 現代漢語譯本： 『立志于大乘（Mahayana）。』
佛陀當時歌頌說：
『堅定安住于權巧方便，已然徹見智慧的無底深淵，普遍弘揚廣大的慈悲行為，以慈愛護佑眾生常得解脫，獲得義理正法和善巧方便，對於所應報答者毫無滯礙，以神通力通達真理並教化他們，因此所獲得的境界是無法摧毀的。
『再者，天子！菩薩有四種行為，所作所為堅定剛強，從而獲得不怯懦的品質。是哪四種呢？一是，精進修行永不退轉；二是，自身所行清凈，並且使他人也清凈；三是，其心意純正善良，最終達到真理；四是，對於佛法永不厭倦而最終獲得成就。這就是四種行為，菩薩所作所為堅定剛強，從而獲得不怯懦的品質。』
佛陀當時歌頌說：
『獲得堅定不移的精進，立身中正不落兩邊，恒常清凈沒有垢染，身、意、行、口都是如此，所作所為恒常純正善良，因此能夠乘載佛法的真義，對於請教佛法永不厭倦，恒常思念佛法。 這四種法之上，是為微妙的堅持，若有人能堅定安住于這些法，便能獲得通往真理的道路，對於內外一切都已明瞭，完全獲得真理的要領，處於這三種境界之中，成為法王指日可待。
『再者，天子！菩薩有四種法，能夠獲得無與倫比、最為殊勝的福報。是哪四種法？一是，以般若波羅蜜（Prajna-paramita，智慧到彼岸）廣泛教授諸位菩薩；二是，對於尚未發起道心的人，勸導一切眾生髮起求道的意願；三是，恒常奉行三種品德的誓願：一是戒律，二是智慧，三是平等，對於應做之事所產生的功德沒有嗔恨和憤怒；四是，心中常念真理而沒有懈怠。這就是四種法，菩薩能夠獲得無與倫比、最為殊勝的福報。』
佛陀當時歌頌說：
『運用智慧度過無邊無際的生死苦海，教導那些聰慧敏捷之人』
【English Translation】 English version: 『Aspire to the Mahayana (Great Vehicle).』
The Buddha then sang in verse:
『Firmly abiding in skillful means, having seen the bottomless wisdom, universally promoting vast compassionate actions, protecting people with kindness so they may always be liberated, obtaining the meaning of the Dharma and skillful means, responding to what should be repaid without hindrance, using supernatural powers to reach the Way and transform them, thus obtaining something indestructible.
『Furthermore, son of the gods! Bodhisattvas have four practices that make their actions strong and fearless. What are the four? First, diligent progress without turning back; second, purity in one's own actions and purifying others; third, a pure and virtuous mind that leads to the Way; fourth, never being weary of the Buddhadharma and thus achieving accomplishment. These are the four practices that make a Bodhisattva's actions strong and fearless.』
The Buddha then sang in verse:
『Obtaining steadfast diligence, standing upright and impartial without extremes, always pure and without defilement, so are body, mind, action, and speech, actions are always pure and virtuous, therefore carrying the meaning of the Buddha's teachings, never weary of seeking further instruction, always contemplating the Buddhadharma. Above these four practices, is subtle upholding, if one firmly abides in these practices, then one will obtain the path to enlightenment, understanding both internal and external, fully grasping the essence of the Way, being in these three realms, becoming a Dharma King is not far off.
『Furthermore, son of the gods! Bodhisattvas have four practices that lead to incomparable and supreme blessings. What are the four practices? First, widely teaching the Prajna-paramita (Perfection of Wisdom) to all Bodhisattvas; second, encouraging all beings who have not yet developed the aspiration for enlightenment to generate the intention to seek the Way; third, constantly practicing the three vows of virtue: first, precepts; second, wisdom; third, equality, without anger or resentment towards the merits arising from what should be done; fourth, constantly contemplating the Way without懈怠 (xie dai, laziness or negligence). These are the four practices that enable Bodhisattvas to obtain incomparable and supreme blessings.』
The Buddha then sang in verse:
『Using wisdom to cross the boundless sea of suffering, guiding those who are intelligent and quick-witted』
者， 便以等住于道， 則恒以是道心， 廣勸勉于眾人， 皆使令發道意。 於三品而不轉， 若有應於是者， 便為合於道義。 其一切諸所作， 是功德遂當辦， 稍得依近於道。
「複次，天子！菩薩有四事行，得知無所掛礙之行。何等為四？一者，有所作常以慧，不為頑佷自用；二者，知一切法因緣所屬，離於吾我而無瞋怒；三者，以空法攝護一切；四者，遠離愛慾，曉了六情。是為四事，菩薩得無所掛礙之行。」
佛爾時歌頌言：
「所作常以慧， 不佷不自從， 信用律方便， 所見而不受， 是法為以空， 終不捨離人， 行過諸所欲， 內外為已凈。 如是最上法， 四事之所立， 便得智無礙， 慧度于無極。
「複次，天子！菩薩有四事行，去離冥塵而得智慧。何等為四？一者，所聞不厭足；二者，應人所欲而為說法，心無所冀；三者，一切所作如幻，于諸法界慧無所壞；四者，一時發道意，超入法城。是為四事，菩薩去離冥塵而得智慧。」
佛爾時歌頌言：
「常求深學， 聞不厭足， 審觀法義， 應所欲教。 已得總持， 自以意說， 不復從人， 有所啟受。 所作若夢， 及野馬幻，
【現代漢語翻譯】 現代漢語譯本 這樣，便能安住于正道，始終以正道之心，廣泛勸勉眾人，使他們都發起求道之心。對於上、中、下三種根器的人都不捨棄，若有人適合接受教化，便為他們宣說符合正道的道理。他們所做的一切，都是爲了完成功德，逐漸地依近正道。
『再者，天子！菩薩有四種行為，可以獲得無所掛礙的修行。哪四種呢？一是，無論做什麼事情，都常以智慧為指導，不固執己見，不剛愎自用；二是，明白一切法都是因緣和合而成，遠離我執，不起瞋怒之心；三是，以空性的智慧來攝護一切眾生；四是，遠離愛慾，明瞭眼、耳、鼻、舌、身、意這六種感官的作用。這就是四種行為，能讓菩薩獲得無所掛礙的修行。』
佛陀當時歌頌說：
『所作所為常以智慧為指導，不固執，不隨從自己的想法，信奉戒律和善巧方便，對於所見之物不執著接受，以空性的智慧來看待一切法，終究不捨棄任何眾生，行為超越各種慾望，內心外在都已清凈。像這樣最殊勝的佛法，由這四件事所建立，便能獲得無礙的智慧，以智慧度過無邊無際的苦海。』
『再者，天子！菩薩有四種行為，可以去除昏昧的塵垢，獲得智慧。哪四種呢？一是，對於所聽聞的佛法，永不滿足；二是，應眾生的需求而為他們說法，心中不求回報；三是，一切所作所為都如夢幻泡影，對於諸法實相的理解，智慧不會被任何事物所破壞；四是，一旦發起求道之心，就能超越世俗，進入佛法的境界。這就是四種行為，能讓菩薩去除昏昧的塵垢，獲得智慧。』
佛陀當時歌頌說：
『常常尋求深入地學習，聽聞佛法永不滿足，仔細觀察佛法的真義，應眾生的需求而施教。已經獲得了總持（Dharani，總攬憶持一切法而不忘失的智慧），用自己的理解來宣說佛法，不再人云亦云，不再接受別人的片面之詞。所做的一切都如同夢境，如同海市蜃樓，』
【English Translation】 English version Thus, one can dwell equally in the Path, and constantly with this mind of the Path, widely exhorting all people, causing them all to generate the intention for the Path. Not abandoning the three grades (of beings), if there are those who are suitable for this, then one will be in accordance with the meaning of the Path. All that one does, is to accomplish merit and virtue, gradually drawing near to the Path.
'Furthermore, Son of Heaven! Bodhisattvas have four practices by which they can attain unobstructed conduct. What are the four? First, in all actions, they constantly use wisdom, not being stubborn or self-willed; second, knowing that all dharmas (phenomena, teachings) are dependent on conditions, they are free from ego and without anger; third, they protect all beings with emptiness (sunyata); fourth, they stay away from desire and understand the six senses. These are the four practices by which Bodhisattvas attain unobstructed conduct.'
The Buddha then sang in verse:
'In all actions, constantly use wisdom, not stubborn, not following oneself, trusting in the precepts and skillful means, not accepting what is seen, this dharma is to be regarded as emptiness, never abandoning people, acting beyond all desires, the inner and outer are already pure. Such is the supreme dharma, established by these four things, one then obtains unobstructed wisdom, wisdom crosses over the boundless.'
'Furthermore, Son of Heaven! Bodhisattvas have four practices by which they can depart from darkness and obtain wisdom. What are the four? First, never being satisfied with what is heard; second, teaching according to people's desires, with no expectations in mind; third, all actions are like illusions, and wisdom is not destroyed in all realms of dharma; fourth, generating the intention for the Path at once, transcending and entering the city of dharma. These are the four practices by which Bodhisattvas depart from darkness and obtain wisdom.'
The Buddha then sang in verse:
'Constantly seeking deep learning, never being satisfied with what is heard, carefully observing the meaning of the Dharma, teaching according to desires. Having obtained Dharani (總持，the power of retaining all teachings without forgetting), explaining with one's own understanding, no longer following others, no longer receiving others' one-sided views. All actions are like dreams, like mirages,'
視一切法， 癡分如是。 其所修設， 而不壞法， 一發凈意， 便棄苦痛。 如是法品， 甚為殊杰， 是經尊特， 常當親近。 去離冥塵， 而得慧明， 游於三世， 譬如日光。
「複次，天子！菩薩有四事行，入諸勇辯，得不恐懼。何等為四？一者，得陀鄰尼念持不忘；二者，語能報諸所問，皆斷其狐疑；三者，以大哀教授一切，使入空；四者，所作離於魔事，便得神通之智。是為四事，菩薩入眾勇辯，得不恐懼。」
佛爾時歌頌言：
「已得於總持， 所聞而不忘， 語報堅諸問， 皆斷眾狐疑， 大哀廣教授， 一切無所有， 神通為已達， 魔欲不能制。 如是四事法， 則為應菩薩， 於是無恐畏， 在眾住不懼。
「複次，天子！菩薩有四事行，得所聞義，依而有護。何等為四？一者，諸所聞者皆悉持之，于所聞、無所聞，亦無力，亦無持，亦無所至；二者，諸所音聲非是正行，皆遠離之，諸法皆解脫等，若如稱義，議如響；三者，若聞他方有深經，輕身往求；四者，已入寂靜義而無有憒鬧。是為四事，菩薩得所聞義，依而有護。」
佛爾時歌頌言：
「雖欲多聞法， 不聽采其義， 無聞亦無力，
【現代漢語翻譯】 現代漢語譯本：
看待一切事物，愚昧的區分就是這樣。 那些修行和設立，而不破壞佛法的，一旦發起清凈的意念， 便捨棄痛苦。這樣的佛法品類，非常殊勝傑出， 這部經書尊貴獨特，應當經常親近。遠離黑暗的塵埃， 從而獲得智慧的光明，遊歷於過去、現在、未來三世，就像太陽的光芒一樣。 『再者，天子！菩薩有四種行為，進入各種勇猛的辯才，獲得不恐懼的境界。哪四種呢？第一，獲得陀鄰尼（Dharani，總持）念力，記憶不忘；第二，言語能夠回答各種提問，都斷除他們的疑惑；第三，以大慈悲教導一切眾生，使他們進入空性；第四，所作所為遠離魔事，便獲得神通的智慧。這就是四種行為，菩薩進入大眾，具有勇猛的辯才，獲得不恐懼的境界。』 佛陀當時歌頌說： 『已經獲得總持，所聽聞的都不會忘記， 言語回答堅定各種提問，都斷除大眾的疑惑， 以大慈悲廣泛教導，一切都是空無所有， 神通已經通達，魔的慾望不能控制。 像這樣的四種法，就是相應的菩薩， 因此沒有恐懼，在眾人中安住而不害怕。 『再者，天子！菩薩有四種行為，獲得所聽聞的意義，依靠它而得到保護。哪四種呢？第一，所有聽聞的都全部記住，對於所聽聞、沒有聽聞，既沒有執著，也沒有不執著，也沒有任何去處；第二，各種聲音如果不是正法，都遠離它們，一切法都得到解脫平等，如果符合正義，言論就像迴響一樣；第三，如果聽到其他地方有深奧的經典，不顧惜自身前往尋求；第四，已經進入寂靜的意義而沒有喧鬧。這就是四種行為，菩薩獲得所聽聞的意義，依靠它而得到保護。』 佛陀當時歌頌說： 『即使想要多聽聞佛法，不聽取採納其中的意義， 沒有聽聞也沒有力量，
【English Translation】 English version:
Viewing all dharmas, foolish distinctions are thus. Those who cultivate and establish, without destroying the Dharma, with a single pure thought, Then abandon suffering. Such a category of Dharma is exceedingly outstanding and excellent, This sutra is noble and unique, and should be constantly approached. Depart from the darkness of dust, And attain the light of wisdom, wandering in the three worlds (past, present, and future), like the sunlight. 『Furthermore, son of the gods! A Bodhisattva has four practices, entering all courageous eloquence, attaining fearlessness. What are the four? First, attaining Dharani (陀鄰尼, a mnemonic device, a collection of words or sounds) power, remembering without forgetting; second, speech able to answer all questions, cutting off their doubts; third, teaching all beings with great compassion, causing them to enter emptiness; fourth, actions separated from demonic affairs, then attaining the wisdom of supernatural powers. These are the four practices, a Bodhisattva entering the assembly, possessing courageous eloquence, attaining fearlessness.』 The Buddha then sang in verse: 『Having attained dharani, what is heard is not forgotten, Speech answers firmly all questions, cutting off the doubts of the multitude, Great compassion widely teaches, all is without possession, Supernatural powers have been reached, the desires of demons cannot control. Such four dharmas, then correspond to a Bodhisattva, Therefore without fear, dwelling in the assembly without dread.』 『Furthermore, son of the gods! A Bodhisattva has four practices, attaining the meaning of what is heard, relying on it and having protection. What are the four? First, all that is heard is entirely remembered, regarding what is heard and not heard, there is neither attachment, nor non-attachment, nor any destination; second, all sounds that are not the true path are avoided, all dharmas are liberated and equal, if according with righteousness, speech is like an echo; third, if hearing of profound sutras in other places, disregarding oneself to go and seek them; fourth, having entered the meaning of stillness without disturbance. These are the four practices, a Bodhisattva attaining the meaning of what is heard, relying on it and having protection.』 The Buddha then sang in verse: 『Even wanting to hear much Dharma, not listening to adopt its meaning, Without hearing, there is also no strength,
因義是其要。 三界諸音聲， 皆非正道行， 響等譬如稱， 知義亦如是。 於是得聞聽， 觀受奉其義， 無使身自行， 彼說聞歡喜。 其義最第一， 法寂無憒義， 用是深法行， 稟承敬其義。
「複次，天子！菩薩有四事行，得依法隩，超絕於俗。何等為四？一者，聚會眾人而為說法；二者，于大眾中為現無常事；三者，勸大祠祀者，使為覺愿；四者，常欲舍諸所有，止空閑處。是為四事，菩薩得依法隩，超絕於俗。」
佛爾時歌頌言：
「在於大城， 常處其中， 因其黠慧， 而為說法。 住身大會， 建立眾人， 淫放逸中， 為現無常。 會於大祠， 彼我等佐， 因祠勸助， 用已覺故。 與無有俱， 常念舍離， 心常愿求， 處在空閑。
「複次，天子！菩薩有四事行，得恭敬順，行佛、世尊教。何等為四？一者，心常在道，究竟不離；二者，所聞受持，念未曾忘；三者，所許如言，有求不逆；四者，習於空無，入一切法。是為四事，得菩薩恭敬順，行佛、世尊教。」
佛爾時歌頌言：
「身更諸苦痛， 道意終不轉， 得聞入法要， 是則大導師。 心口有所許， 身行亦如言，
【現代漢語翻譯】 現代漢語譯本 其要在於理解經文的真義。 三界（指欲界、色界、無色界）的一切聲音，都不是通往正道的途徑， 它們就像迴響，如同秤一樣，理解真義也應如此。 因此要聽聞佛法，觀察並接受其真義， 不要讓身體自行其是，聽聞佛法后要心生歡喜。 真義是最重要的，佛法寂靜而沒有煩惱， 用這種甚深的佛法修行，稟承並尊敬其真義。
『再者，天子！菩薩有四種行為，能夠得到佛法的精髓，超越世俗。哪四種呢？一是，聚集眾人為他們說法；二是，在大眾中示現無常的道理；三是，勸導那些舉行大型祭祀的人，使他們發覺悟的願望；四是，常常想要捨棄所有，居住在空閑的地方。這就是四種行為，菩薩能夠得到佛法的精髓，超越世俗。』
佛陀當時歌頌說：
『居住在大城市中，常常身處其中，因為他們的智慧，而為人們說法。 安住于大眾集會之中，建立教化眾人，在淫慾放逸之中，為他們示現無常的道理。 聚集在大型祭祀的場合，他們與我等一起輔助，因為祭祀而勸導幫助，因為已經覺悟的緣故。 與一無所有同在，常常想著捨棄，心中常常愿求，居住在空閑的地方。』
『再者，天子！菩薩有四種行為，能夠得到恭敬順從，奉行佛、世尊（對佛的尊稱）的教導。哪四種呢？一是，心中常常在道上，最終不離開；二是，所聽聞的佛法，受持在心，念念不忘；三是，所承諾的如實兌現，對於他人的請求不拒絕；四是，修習空性和無相，深入一切法。這就是四種行為，能夠使菩薩得到恭敬順從，奉行佛、世尊的教導。』
佛陀當時歌頌說：
『身體經歷各種苦痛，修道的意志始終不改變， 聽聞並深入佛法的精要，這樣的人就是偉大的導師。 心中和口中所承諾的，身體的行動也如所說的一樣，』
【English Translation】 English version The essence lies in understanding the true meaning. All sounds in the Three Realms (desire realm, form realm, formless realm) are not the path to the right way, They are like echoes, like a scale; understanding the meaning should be the same. Therefore, listen to the Dharma, observe and accept its true meaning, Do not let the body act on its own; rejoice upon hearing the Dharma. The true meaning is the most important; the Dharma is peaceful and without煩惱(kleshas, afflictions). Practice with this profound Dharma, inherit and respect its true meaning.
'Furthermore, Prince! Bodhisattvas have four practices by which they obtain the essence of the Dharma and transcend the mundane. What are the four? First, gathering people together to teach them the Dharma; second, demonstrating the impermanence of things in the assembly; third, persuading those who perform large sacrifices to awaken their vows; fourth, always wanting to abandon all possessions and dwell in secluded places. These are the four practices by which Bodhisattvas obtain the essence of the Dharma and transcend the mundane.'
The Buddha then sang in verse:
'Living in large cities, often dwelling within them, because of their wisdom, they teach the Dharma to people. Dwelling in large assemblies, establishing and teaching the people, in the midst of lust and indulgence, they demonstrate the impermanence of things to them. Gathering at large sacrificial ceremonies, they assist with me and others, persuading and helping because of their enlightenment. Being with nothing, always thinking of abandoning, the mind always wishes to dwell in secluded places.'
'Furthermore, Prince! Bodhisattvas have four practices by which they obtain respect and obedience, and follow the teachings of the Buddha, the World Honored One (a title of respect for the Buddha). What are the four? First, the mind is always on the path, never departing from it; second, what is heard is received and held in mind, never forgotten; third, what is promised is fulfilled, and requests are not refused; fourth, practicing emptiness and non-form, entering into all dharmas. These are the four practices by which Bodhisattvas obtain respect and obedience, and follow the teachings of the Buddha, the World Honored One.'
The Buddha then sang in verse:
'The body experiences various sufferings, but the will to cultivate the path never changes, Hearing and entering into the essence of the Dharma, such a person is a great guide. What is promised in the heart and mouth, the actions of the body are also as spoken,'
習諸空無慧， 入眾智黠法。 奉行如法教， 得離淫怒癡， 不懈不中止， 無恚亦無懊。 十方稱名譽， 歌嘆其功德， 若應順此教， 法慧無過者。
「複次，天子！菩薩有四事行，得承法教，道利一切。何等為四？一者，受空身住，能為眾會廣說大法；二者，已自調心，去離淫慾而得泥曰，復令會者調心止欲，說泥洹法；三者，自身所作滿足至道，復令一切立摩訶衍；四者，自身求法，已暢眾妙，復教於人，令求索法。是為四事，菩薩得承法教，導利一切。」
佛爾時歌頌曰：
「教授於人， 令受空要， 調心止欲， 得住泥曰。 有德至尊， 及大神足， 以法佈施， 示人覺乘。 所為已具， 至於道心， 于眾立人， 使至大乘。 常求於法， 便合義力， 為眾說法， 亦不增減。
「複次，天子！菩薩有四事行，得不可及神通之慧。何等為四？一者，日日修梵四凈之行；二者，常止宿于空閑之處；三者，深入於法忍；四者，身心而等慧。是為四事，菩薩得不可及神通之慧。」
佛爾時歌頌言：
「日修梵行， 以自興立， 常樂空閑， 處於清凈。 已入深法， 便至於道， 身心平等，
【現代漢語翻譯】 現代漢語譯本 修習諸種空性智慧，進入通達一切智慧的巧妙法門。 奉行如法的教導，就能遠離淫慾、嗔怒和愚癡。 不懈怠也不停止，沒有怨恨也沒有懊惱。 十方世界都稱揚他的名譽，歌頌讚嘆他的功德， 如果能夠順從這樣的教導，那麼他的智慧將無人能及。
『再者，天子！菩薩有四種行為，能夠繼承佛法教導，引導利益一切眾生。是哪四種呢？第一，安住于空性的身體，能夠為大眾廣泛宣說大法；第二，已經調伏了自己的內心，遠離淫慾而證得涅槃（Nirvana），又使集會的人調伏內心，止息慾望，宣說涅槃之法；第三，自身所作所為圓滿達到至高之道，又使一切眾生安立於摩訶衍（Mahayana，大乘）；第四，自身尋求佛法，已經通達各種奧妙，又教導他人，令其尋求佛法。這就是四種行為，菩薩能夠繼承佛法教導，引導利益一切眾生。』
佛陀當時歌頌說：
『教導他人，令其接受空性的要義，調伏內心，止息慾望， 從而安住于涅槃。具有德行，達到至尊的境界，以及大神足（神通）， 以佛法佈施，向人們展示覺悟的道路（大乘）。所作所為已經完備， 達到覺悟的道心，在眾人之中樹立榜樣，使他們達到大乘。 經常尋求佛法，就能契合義理和力量，為大眾說法， 也不增添也不減少。』
『再者，天子！菩薩有四種行為，能夠獲得不可思議的神通智慧。是哪四種呢？第一，日日修習梵行四禪定（四無量心）的修行；第二，經常止宿于空閑寂靜的地方；第三，深入於法忍（對佛法的深刻理解和接受）；第四，身心達到平等和智慧。這就是四種行為，菩薩能夠獲得不可思議的神通智慧。』
佛陀當時歌頌說：
『每日修習梵行，以此來興盛和確立自己，經常喜好空閑， 安處於清凈之地。已經進入深奧的佛法，便能達到覺悟之道， 身心達到平等，
【English Translation】 English version Practicing all kinds of wisdom of emptiness, entering the skillful Dharma of understanding all wisdom. Following the Dharma teachings, one can be free from lust, anger, and delusion. Without懈怠 or stopping, without resentment or regret. The ten directions praise his reputation, singing and extolling his merits, If one can follow this teaching, then his wisdom will be unsurpassed.
『Furthermore, son of the gods! A Bodhisattva has four practices by which he receives the Dharma teachings and guides and benefits all beings. What are the four? First, abiding in an empty body, he can widely expound the Great Dharma to the assembly; second, having subdued his own mind, departing from lust and attaining Nirvana (Nirvana), he also causes those in the assembly to subdue their minds, cease desires, and expound the Dharma of Nirvana; third, his own actions are complete, reaching the supreme path, and he also establishes all beings in Mahayana (Mahayana, the Great Vehicle); fourth, he himself seeks the Dharma, having understood all the mysteries, and he also teaches others, causing them to seek the Dharma. These are the four practices by which a Bodhisattva receives the Dharma teachings and guides and benefits all beings.』
The Buddha then sang in verse:
『Teaching others, causing them to receive the essence of emptiness, subduing their minds, ceasing desires, Thus abiding in Nirvana. Possessing virtue, reaching the supreme state, and great divine powers (神通), Giving the Dharma as alms, showing people the path to enlightenment (the Great Vehicle). Actions are complete, Reaching the mind of enlightenment, setting an example among the people, causing them to reach the Great Vehicle. Constantly seeking the Dharma, one can align with meaning and power, speaking the Dharma for the masses, Neither adding nor subtracting.』
『Furthermore, son of the gods! A Bodhisattva has four practices by which he obtains inconceivable wisdom of spiritual powers. What are the four? First, daily cultivating the practice of the Four Immeasurables (四無量心); second, constantly dwelling in empty and quiet places; third, deeply entering into Dharma-忍 (profound understanding and acceptance of the Dharma); fourth, body and mind reaching equality and wisdom. These are the four practices by which a Bodhisattva obtains inconceivable wisdom of spiritual powers.』
The Buddha then sang in verse:
『Daily cultivating pure conduct, thereby prospering and establishing oneself, constantly delighting in emptiness, Abiding in a pure place. Having entered the profound Dharma, one can reach the path of enlightenment, Body and mind reaching equality,
自致得慧。 已合如是， 於行如等， 於五神通， 為已得達。 飛到十方， 住諸佛前， 多所育養， 於一切人。
「複次，天子！菩薩有四事行，得魔現怪，心不傾動。何等為四？一者，住四禪者，皆令入空；二者，常以大哀不捨一切；三者，供施三寶精進不絕，常不厭足；四者，以漚和拘舍羅故，六波羅蜜而得堅住。是為四事，菩薩得魔現怪，心不傾動。」
佛爾時歌頌言：
「空無思想住， 建立道四禪， 常以無極哀， 令眾安入義。 其於法寶貫， 不截亦不斷， 應諸度無極， 則是權所引。 意尊無能壞， 堅住而不動， 一切諸四魔， 皆悉為之伏。 遍見諸庶人， 在魔羅網中， 示于泥洹道， 皆令發是乘。
「複次，天子！菩薩有四事行，得深遠智而不可逮。何等為四？一者，常思惟入深法；二者，非義之事常悉舍離；三者，常憂念一切，便得合法議；四者，能調剛強，開解愚冥，得佛無礙智。是為四事，菩薩得深遠智而不可逮。」
佛爾時歌頌言：
「意常思惟， 入于空法， 放舍非義， 常合正義。 已入是念， 憂勞一切， 得深遠智， 則意之最。 得調剛強， 開伏曚
【現代漢語翻譯】 現代漢語譯本 自己獲得智慧。 已經符合這樣， 在修行上如同相等，對於五神通，已經達到。 能夠飛到十方，住在諸佛面前，多多地培育養護， 對於一切人。
『再者，天子！菩薩有四種行為，即使魔出現怪異，內心也不會動搖。哪四種呢？第一，安住於四禪（catuh-dhyana）的人，都令他們進入空性；第二，常常以大慈悲心不捨棄一切眾生；第三，供養佈施佛法僧三寶，精進不間斷，常常不感到滿足；第四，因為善巧方便的緣故，六波羅蜜（sat-paramita）而能夠堅定安住。這就是四種行為，菩薩即使遇到魔出現怪異，內心也不會動搖。』
佛陀當時歌頌說：
『安住于空性無思想，建立通往涅槃的四禪， 常常以無盡的慈悲，令眾生安穩地進入真義。 他對於佛法珍寶的貫穿，不截斷也不斷絕， 應和著各種度無極，這就是權巧方便所引導。 意念尊貴無法摧毀，堅定安住而不動搖， 一切諸四魔（catuh-mara），都完全被他降伏。 普遍看見各種百姓，在魔羅（Mara）的網中， 向他們展示涅槃（Nirvana）的道路，都令他們發起這個乘。』
『再者，天子！菩薩有四種行為，獲得深遠智慧而不可及。哪四種呢？第一，常常思惟進入甚深佛法；第二，不合乎正義的事情常常全部舍離；第三，常常憂念一切眾生，便能得到合乎佛法的決議；第四，能夠調伏剛強，開解愚昧，得到佛陀的無礙智慧。這就是四種行為，菩薩獲得深遠智慧而不可及。』
佛陀當時歌頌說：
『意念常常思惟，進入空性佛法，放舍不合乎正義的，常常符合正義。 已經進入這種意念，憂勞一切眾生，得到深遠智慧，就是意念中最殊勝的。 能夠調伏剛強，開解矇昧』
【English Translation】 English version Having attained wisdom by oneself. Already in accordance with this, In practice, being equal, having attained the five supernormal powers (panca-abhijna). Able to fly to the ten directions, dwelling before all the Buddhas, greatly nurturing and raising, For all people.
『Furthermore, son of the gods! A Bodhisattva has four practices, by which, even if demons manifest strange occurrences, his mind will not be shaken. What are the four? First, those who abide in the four dhyanas (catuh-dhyana), he causes them all to enter emptiness; second, he constantly, with great compassion, does not abandon all beings; third, he makes offerings and gives to the Triple Gem (triratna), diligently without ceasing, constantly without feeling satisfied; fourth, because of skillful means, he is able to firmly abide in the six perfections (sat-paramita). These are the four practices, by which a Bodhisattva, even if demons manifest strange occurrences, his mind will not be shaken.』
The Buddha then sang in verse:
『Abiding in emptiness without thought, establishing the four dhyanas (catuh-dhyana) that lead to Nirvana, Constantly with limitless compassion, causing beings to peacefully enter the true meaning. His penetration of the Dharma Jewel, is neither cut off nor continuous, Responding to the various perfections without limit, this is what skillful means guide. The mind is noble and cannot be destroyed, firmly abiding and unmoving, All the four maras (catuh-mara), are completely subdued by him. Universally seeing all the common people, in the net of Mara, Showing them the path of Nirvana (Nirvana), causing them all to generate this vehicle.』
『Furthermore, son of the gods! A Bodhisattva has four practices, by which he obtains profound wisdom that cannot be reached. What are the four? First, he constantly contemplates entering the profound Dharma; second, he constantly abandons all matters that are not in accordance with righteousness; third, he constantly worries about all beings, and thus obtains resolutions that are in accordance with the Dharma; fourth, he is able to tame the stubborn and open up the ignorant, obtaining the unobstructed wisdom of the Buddha. These are the four practices, by which a Bodhisattva obtains profound wisdom that cannot be reached.』
The Buddha then sang in verse:
『The mind constantly contemplates, entering the Dharma of emptiness, abandoning what is not in accordance with righteousness, constantly conforming to righteousness. Having entered this thought, worrying about all beings, obtaining profound wisdom, this is the most excellent of minds. Able to tame the stubborn, opening up the darkness』
冥， 令發起意， 立摩訶衍。 神通之智， 皆為已辦， 得智深遠， 不可逮覺。
「複次，天子！菩薩有四事行，得不為俗法之所玷汙。何等為四？一者，若得利、若樂、若有名、若嘆譽，不以喜悅；二者，若無利、若苦、若無名、若謗毀，亦不以憂；三者，依受五陰，護養一切；四者，若得受陰者，示現空聚處。是為四事，菩薩得不為俗法之所玷汙。」
佛爾時歌頌言：
「若有利及名譽， 便已得一切樂， 有如是稱歎者， 心亦不以為喜。 若無利無名苦， 有智者不以憂， 如蓮華無玷汙， 於世行亦如是。 若受陰用是義， 以將護養一切， 已能滅盡諸陰， 計念之若如幻。 於世行隨其法， 不為俗所玷汙， 令一切得樂義， 以戒德為涂香。
「複次，天子！菩薩有四事行，得入深行，殊勝無侶。何等為四？一者，是身亦無人；二者，是人亦非人，三者，諸法皆靜寞；四者，慧無所著。是為四事，菩薩得入深行，殊勝無侶。」
佛爾時歌頌言：
「是身亦非身， 是人亦非人， 法靜亦如是， 慧亦無慾著。
「複次，天子！菩薩有四事行，得知巧便根，為眾說法。何等為四？一者，便得神通；二者，
【現代漢語翻譯】 現代漢語譯本 冥（不可知），令發起意（使發起菩提心），立摩訶衍（建立大乘）。 神通之智（神通的智慧），皆為已辦（都已經具備），得智深遠（獲得的智慧深邃），不可逮覺（無法企及和覺察）。 『複次，天子（帝釋天）！菩薩有四事行（四種行為），得不為俗法之所玷汙（能夠不被世俗的法則所污染）。何等為四（哪四種）？一者，若得利（如果獲得利益）、若樂（如果感到快樂）、若有名（如果有了名聲）、若嘆譽（如果受到讚歎），不以喜悅（不因此而感到喜悅）；二者，若無利（如果沒有利益）、若苦（如果感到痛苦）、若無名（如果沒有名聲）、若謗毀（如果受到誹謗和詆譭），亦不以憂（也不因此而感到憂愁）；三者，依受五陰（依靠和承受五蘊），護養一切（守護和供養一切眾生）；四者，若得受陰者（如果能夠領悟五蘊的道理），示現空聚處（示現諸法空性的境界）。是為四事（這就是四種行為），菩薩得不為俗法之所玷汙（菩薩能夠不被世俗的法則所污染）。』 佛爾時歌頌言： 『若有利及名譽，便已得一切樂，有如是稱歎者，心亦不以為喜。 若無利無名苦，有智者不以憂，如蓮華無玷汙，於世行亦如是。 若受陰用是義，以將護養一切，已能滅盡諸陰，計念之若如幻。 於世行隨其法，不為俗所玷汙，令一切得樂義，以戒德為涂香。 『複次，天子（帝釋天）！菩薩有四事行（四種行為），得入深行（能夠進入甚深的修行），殊勝無侶（殊勝無比）。何等為四（哪四種）？一者，是身亦無人（認為這個身體中並沒有一個實在的「我」）；二者，是人亦非人（認為這個人也並非一個固定不變的人）；三者，諸法皆靜寞（認為一切諸法都是寂靜的）；四者，慧無所著（智慧不執著于任何事物）。是為四事（這就是四種行為），菩薩得入深行（菩薩能夠進入甚深的修行），殊勝無侶（殊勝無比）。』 佛爾時歌頌言： 『是身亦非身，是人亦非人，法靜亦如是，慧亦無慾著。 『複次，天子（帝釋天）！菩薩有四事行（四種行為），得知巧便根（得知方便的根本），為眾說法（為眾生說法）。何等為四（哪四種）？一者，便得神通（能夠獲得神通）；二者，』
【English Translation】 English version Ming (Unknowable), causing the intention to arise, establishing Mahayana (Great Vehicle). The wisdom of supernatural powers, all are already accomplished, obtaining profound wisdom, unattainable and unperceivable. 'Furthermore, Deva (King of Gods)! Bodhisattvas have four practices, by which they are not defiled by worldly dharmas. What are the four? First, if they gain profit, if they experience pleasure, if they have fame, if they receive praise, they are not delighted by it; second, if they have no profit, if they experience suffering, if they have no fame, if they receive slander and defamation, they are not saddened by it; third, relying on and enduring the five skandhas (aggregates), they protect and nourish all beings; fourth, if they can understand the principle of five skandhas, they demonstrate the state of emptiness. These are the four practices by which Bodhisattvas are not defiled by worldly dharmas.' The Buddha then sang in verse: 'If there is profit and fame, then all happiness is already obtained, if there are such praises, the mind is not delighted by it. If there is no profit, no fame, and suffering, the wise do not worry, like a lotus flower without defilement, so is the conduct in the world. If the skandhas are used for this purpose, to protect and nourish all, having been able to extinguish all skandhas, the thoughts are like illusions. Conducting in the world according to the Dharma, not defiled by the mundane, causing all to obtain the meaning of happiness, using the virtue of precepts as fragrant ointment.' 'Furthermore, Deva (King of Gods)! Bodhisattvas have four practices, by which they can enter into profound practice, unsurpassed and without peer. What are the four? First, this body is also without a self; second, this person is also not a fixed person; third, all dharmas are silent; fourth, wisdom is without attachment. These are the four practices by which Bodhisattvas can enter into profound practice, unsurpassed and without peer.' The Buddha then sang in verse: 'This body is also not a body, this person is also not a person, the Dharma is silent as well, wisdom is also without desire and attachment.' 'Furthermore, Deva (King of Gods)! Bodhisattvas have four practices, by which they know the root of skillful means, and preach the Dharma for all beings. What are the four? First, they readily obtain supernatural powers; second,'
其慧無所掛礙；三者，得辯才之智；四者，本願已凈。是為四事，菩薩得知巧便根，為眾說法。」
佛爾時歌頌言：
「神通已為達， 其慧無掛礙， 辯智常如此， 本願畢清凈。 已知見人根， 如應為說法， 聽者輒聞受， 不疑怪泥洹。
「複次，天子！菩薩有四事行，得入脫門，在生死中不與色慾會。何等為四？一者，得住于空聚，若見繫囚便度脫之；二者，得立無想，諸著行者皆度脫之；三者，逮得無愿，安和定隱，將育一切；四者，得漚和拘舍羅，以智慧示現諸法。是為四事，菩薩得入脫門，在生死中不與色慾會。」
佛爾時歌頌言：
「已得空于聚， 繫囚即解脫， 已立於無想， 度諸想著行。 已得於無愿， 安詳和定隱， 隨眾所生處， 將育於一切。 權慧開化人， 則住度脫門， 具足以時入， 不止無色界。
「複次，天子！菩薩有四事行，得奇特方便，降伏貢高。何等為四？一者，普視悉見知諸法界；二者，了生死本，以法度脫之；三者，悉知身欲本；四者，習於泥洹，不疑諸法。是為四事，菩薩得奇特方便，降伏貢高。」
佛爾時歌頌言：
「普察悉見知， 一切諸法界， 終無偏恨心， 所視
【現代漢語翻譯】 現代漢語譯本 『他的智慧沒有任何阻礙；第二，獲得辯才無礙的智慧；第三，本來的誓願已經清凈圓滿。這就是四件事，菩薩能夠了解方便之法，根據眾生的根器，為他們說法。』 佛陀當時用偈頌說道： 『神通已經通達，他的智慧沒有阻礙，辯才智慧常常如此，本來的誓願完全清凈。已經知道並見到眾生的根器，根據他們的根器為他們說法，聽法的人立刻聽聞並接受，不會懷疑或怪罪涅槃（Nirvana）。』 『再者，天子！菩薩有四種行為，能夠進入解脫之門，在生死輪迴中不與惡行相會合。哪四種呢？第一，安住于空性（Sunyata）的聚集，如果見到被束縛的囚犯，就解救他們；第二，安立於無想（Asamjna），將所有執著于有相之行的人都解救出來；第三，獲得無愿（Apranihita），安詳平和地進入禪定，養育一切眾生；第四，獲得漚和拘舍羅（Upaya-kausalya，方便善巧），用智慧來揭示諸法的實相。這就是四件事，菩薩能夠進入解脫之門，在生死輪迴中不與惡行相會合。』 佛陀當時用偈頌說道： 『已經證得空性，被束縛的囚犯立刻得到解脫，已經安立於無想，救度所有執著于有相之行的人。已經獲得無愿，安詳平和地進入禪定，隨著眾生所生之處，養育一切眾生。用方便智慧來開化世人，就能安住于解脫之門，具足因緣時進入涅槃，不會停止，沒有惡行。』 『再者，天子！菩薩有四種行為，能夠獲得奇特的方便，降伏貢高我慢。哪四種呢？第一，普遍觀察並完全瞭解諸法界；第二，瞭解生死的根本，用佛法來解脫生死；第三，完全瞭解身體慾望的根本；第四，修習涅槃，不懷疑諸法。這就是四件事，菩薩能夠獲得奇特的方便，降伏貢高我慢。』 佛陀當時用偈頌說道： 『普遍觀察並完全瞭解一切諸法界，始終沒有偏頗憎恨之心，所觀察……』
【English Translation】 English version 'His wisdom is without any hindrance; second, he obtains the wisdom of eloquence; third, his original vows are already pure. These are the four things, that a Bodhisattva knows the skillful means of roots, and speaks the Dharma for the sake of the assembly.' The Buddha then sang in verse: 'His supernatural powers have been attained, his wisdom is without hindrance, his eloquence is always like this, his original vows are completely pure. He already knows and sees the roots of people, and speaks the Dharma accordingly, those who listen immediately hear and accept, without doubting or blaming Nirvana (Nirvana).' 'Furthermore, son of heaven! A Bodhisattva has four practices, by which he can enter the gate of liberation, and in the cycle of birth and death, he does not associate with evil deeds. What are the four? First, he dwells in the gathering of emptiness (Sunyata), and if he sees a bound prisoner, he liberates him; second, he establishes himself in non-perception (Asamjna), and liberates all those who are attached to conditioned actions; third, he attains desirelessness (Apranihita), peacefully and calmly enters meditation, and nurtures all beings; fourth, he obtains Upaya-kausalya (skillful means), and uses wisdom to reveal the true nature of all dharmas. These are the four things, that a Bodhisattva can enter the gate of liberation, and in the cycle of birth and death, he does not associate with evil deeds.' The Buddha then sang in verse: 'Having attained emptiness, the bound prisoner is immediately liberated, having established himself in non-perception, he liberates all those who are attached to conditioned actions. Having attained desirelessness, peacefully and calmly enters meditation, according to where beings are born, he nurtures all beings. Using skillful wisdom to enlighten people, he dwells in the gate of liberation, fully equipped to enter at the right time, without stopping, without evil deeds.' 'Furthermore, son of heaven! A Bodhisattva has four practices, by which he obtains extraordinary skillful means, and subdues arrogance. What are the four? First, he universally observes and fully understands all realms of Dharma; second, he understands the root of birth and death, and uses the Dharma to liberate from birth and death; third, he fully understands the root of bodily desires; fourth, he practices Nirvana, without doubting all dharmas. These are the four things, that a Bodhisattva obtains extraordinary skillful means, and subdues arrogance.' The Buddha then sang in verse: 'Universally observing and fully understanding all realms of Dharma, he never has biased hatred, what he observes...'
悉平等。 至於身之本， 處欲而自在， 已知殊特便， 以權應而說。 一切無所習， 諸法皆滅度， 不生無所趣， 所有為都盡。 不慢不自大， 降伏諸貢高， 一切以巧智， 皆使入泥洹。
「複次，天子！菩薩有四事行，得因緣方便，知諸所作。何等為四？一者，佈施得豪富，因此便致是；二者，持戒得生天，因此便致是；三者，博學成大智，因此便致是；四者，止觀離生死，因此便致是。是為四事，菩薩得因緣方便，知諸所作。」
佛爾時歌頌言：
「佈施得豪富， 緣是則果報， 持戒生天上， 緣是則果報， 博聞慧無慾， 緣是則果報， 道觀無識著， 緣是則果報。
「複次，天子！菩薩有四事行，得律方便，離諸所見。何等為四？一者，在有常中心得無著；二者，在無常中意不有異；三者，見諸起者及生死本，乃從十二因緣合會生，其已見知，不作是事；四者，視諸起滅及生死滅，乃從十二因緣離散滅，其已見知，處於三界不作滅事。是為四事，菩薩得律方便，離諸所見。」
佛爾時歌頌言：
「見計有常者， 為示無常事， 在於無常中， 為現中正法。 若為一切人， 廣說因緣意， 其聞十二事，
【現代漢語翻譯】 現代漢語譯本 悉平等。 至於身的根本，處於慾望之中卻能自在， 已經知曉特殊的方便法門，用權巧方便來應機說法。 對於一切事物都沒有執著，明白諸法最終都歸於寂滅， 不生不滅，沒有去處，所有有為法都終將消盡。 不傲慢，不自大，降伏各種貢高我慢， 用巧妙的智慧，引導一切眾生進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。
『再者，天子（Deva，天神）！菩薩有四種修行，能夠得到因緣方便，瞭解所做的事情。是哪四種呢？第一，佈施能夠得到豪富，因此能夠成就這件事；第二，持戒能夠升到天上，因此能夠成就這件事；第三，博學能夠成就大智慧，因此能夠成就這件事；第四，止觀能夠脫離生死輪迴，因此能夠成就這件事。這就是四種修行，菩薩能夠得到因緣方便，瞭解所做的事情。』
佛陀（Buddha）這時唱頌說：
『佈施能夠得到豪富，因為這個緣故會有果報， 持戒能夠生到天上，因為這個緣故會有果報， 博聞能夠得到智慧，沒有慾望，因為這個緣故會有果報， 修道觀能夠沒有識的執著，因為這個緣故會有果報。
『再者，天子（Deva，天神）！菩薩有四種修行，能夠得到戒律的方便，遠離各種錯誤的見解。是哪四種呢？第一，在執著于常的觀念中，內心能夠沒有執著；第二，在無常的變動中，心意不會產生差異；第三，見到各種生起的現象以及生死的根本，都是從十二因緣（Twelve Nidānas，佛教關於生命輪迴的理論）聚合而產生，已經見到並且瞭解這些，就不會再造作這些事情；第四，觀察各種生滅的現象以及生死的寂滅，都是從十二因緣（Twelve Nidānas，佛教關於生命輪迴的理論）離散而寂滅，已經見到並且瞭解這些，即使處於三界（Three Realms，佛教宇宙觀中的欲界、色界、無色界）之中，也不會再造作導致寂滅的事情。這就是四種修行，菩薩能夠得到戒律的方便，遠離各種錯誤的見解。』
佛陀（Buddha）這時唱頌說：
『對於執著于常的觀念的人，為他們展示無常的道理， 在無常的變動之中，為他們展現中正的佛法。 如果為一切人，廣泛地宣說因緣的道理， 那些聽聞十二因緣（Twelve Nidānas，佛教關於生命輪迴的理論）的人，
【English Translation】 English version All are equal. As for the essence of the body, being in desire yet being free, Having known the special expedient means, responding and speaking with skillful means. Without attachment to anything, all dharmas ultimately reach extinction, Without birth, without destination, all conditioned things come to an end. Without arrogance, without conceit, subduing all pride and haughtiness, With skillful wisdom, guiding all beings into Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death).
'Furthermore, Deva (Deva, a celestial being)! A Bodhisattva has four practices, through which they obtain expedient means of conditions and understand all that is done. What are the four? First, giving brings wealth, and thus this is accomplished; second, upholding precepts leads to rebirth in heaven, and thus this is accomplished; third, extensive learning leads to great wisdom, and thus this is accomplished; fourth, cessation and contemplation lead to liberation from birth and death, and thus this is accomplished. These are the four practices by which a Bodhisattva obtains expedient means of conditions and understands all that is done.'
The Buddha (Buddha) then sang in verse:
'Giving brings wealth, because of this cause there is a result, Upholding precepts leads to rebirth in heaven, because of this cause there is a result, Extensive learning brings wisdom, without desire, because of this cause there is a result, Cultivating the path of contemplation brings no attachment to consciousness, because of this cause there is a result.'
'Furthermore, Deva (Deva, a celestial being)! A Bodhisattva has four practices, through which they obtain the expediency of discipline and are free from all views. What are the four? First, in the midst of the perception of permanence, the mind obtains non-attachment; second, in the midst of impermanence, the mind does not have differences; third, seeing all arising phenomena and the root of birth and death, arising from the assembly of the Twelve Nidānas (Twelve Nidānas, the Buddhist theory of the cycle of life), having seen and understood this, they do not create these things; fourth, observing all arising and ceasing phenomena and the cessation of birth and death, arising from the dispersion and cessation of the Twelve Nidānas (Twelve Nidānas, the Buddhist theory of the cycle of life), having seen and understood this, even when dwelling in the Three Realms (Three Realms, the realms of desire, form, and formlessness in Buddhist cosmology), they do not create things that lead to cessation. These are the four practices by which a Bodhisattva obtains the expediency of discipline and is free from all views.'
The Buddha (Buddha) then sang in verse:
'For those who cling to the view of permanence, showing them the truth of impermanence, In the midst of impermanence, revealing the Dharma of the Middle Way. If for all people, extensively explaining the meaning of dependent origination, Those who hear of the Twelve Nidānas (Twelve Nidānas, the Buddhist theory of the cycle of life),
心普得清凈。 一切諸十方， 世尊所可說， 癡為生死本， 上下從是起。 諸可所起者， 亦終不復滅， 因緣皆已盡， 不與十二會。
「複次，天子！菩薩有四事行，得善權方便，長育一切。何等為四？一者，一切人是我所，皆為示現其道；二者，所作功德而不厭足；三者，住于生死，無求泥洹無；四者，隨諸所樂而入度脫之，以權行，不為愛慾所污。是為四事，菩薩得善權方便，長育一切。」
佛爾時歌頌言：
「堅於一切人， 使住于道覺， 諸所作功德， 不念欲中止。 在於生死中， 而為求滅度， 如其所好樂， 因是而濟脫。 心意常當念， 親近於是法， 善權方便故， 都以曉了知。 恒志在養護， 無數諸人民， 攬持一切智， 皆使疾逮得。
「複次，天子！菩薩有四事行，得吉祥愿，身意清凈。何等為四？一者，無慳貪；二者，施不擇時與；三者，堅于戒；四者，身意所作常愿于道。是為四事，菩薩得吉祥愿，身意清凈。」
佛爾時歌頌言：
「心質樸不慳， 持戒凈無瑕， 堅住而不動， 譬如須彌山。 身意之所作， 常愿于覺乘， 今得吉祥應， 如是得不久。
「復
次，天子！菩薩有四事行，得忍辱力，心無恚怒。何等為四？一者，待遇一切人如父母愛其子，亦如自身無異；二者，若得苦痛、撾捶、割剝，計無有身而不愁憂；三者，已得解空，離諸所見；四者，身所行惡常自責悔，他人所作見而不證。是為四事，菩薩得忍辱力，心無恚怒。」
佛爾時歌頌言：
「視一切如身， 若父母愛子， 常持大慈意， 照育諸人民。 若有起恨心， 則覺隨而滅， 已解了于空， 能為第一忍。 若身有短惡， 常深自責悔， 及見他瑕穢， 終不證其闕。 一切諸人民， 吾當盡度脫， 在於夜夢中， 未曾起恚心。
「複次，天子！菩薩有四事行，得波羅蜜，度于彼岸。何等為四？一者，所作福無央數；二者，所作慧無有限；三者，以一波羅蜜滿諸度無極；四者，發意作功德不求余，但願一切智。是為四事，菩薩得波羅蜜，度于彼岸。」
佛爾時歌頌言：
所作福無厭足， 如眾流歸於海， 修智慧無限量， 已得住于佛乘。 則持一度無極， 滿足諸波羅蜜， 凡發意所作為， 常愿求于正道。 已得度于彼岸， 諸度無極亦爾， 則便入泥洹城， 如是得不為難。
「複次，天子！菩薩
【現代漢語翻譯】 現代漢語譯本： 『其次，天子（Devaputra，天神之子）！菩薩有四種行為，可以獲得忍辱的力量，心中沒有嗔恨和憤怒。是哪四種呢？第一，對待一切人都像父母愛自己的孩子一樣，也像愛自己一樣沒有差別；第二，如果遭受痛苦、鞭打、割截，認為沒有身體，因此不憂愁；第三，已經理解了空性（Śūnyatā），遠離了各種見解；第四，自身所做的惡行常常自我責備懺悔，看到他人所做的惡行卻不加以指責。這就是四種行為，菩薩因此獲得忍辱的力量，心中沒有嗔恨和憤怒。』 佛陀當時歌頌說： 『看待一切眾生如同自身， 像父母愛護自己的孩子一樣， 常常懷有廣大的慈悲心， 關懷教養所有的人民。 如果生起嗔恨心， 就立刻覺察並將其滅除， 已經理解了空性， 就能做到第一忍。 如果自身有缺點和惡行， 常常深刻地自我責備懺悔， 即使看到他人的瑕疵和過錯， 也終究不去揭發他們的缺點。 一切所有的人民， 我應當全部度脫， 即使在夜間的夢中， 也未曾生起嗔恨心。 『其次，天子（Devaputra，天神之子）！菩薩有四種行為，可以獲得波羅蜜（Pāramitā，到彼岸），度過生死苦海到達解脫的彼岸。是哪四種呢？第一，所做的善行福德無量無數；第二，所修的智慧沒有限度；第三，以一個波羅蜜（Pāramitā，到彼岸）圓滿所有的波羅蜜（Pāramitā，到彼岸），達到無極的境界；第四，發起行善的意願，不求其他，只希望獲得一切智慧。這就是四種行為，菩薩因此獲得波羅蜜（Pāramitā，到彼岸），度過生死苦海到達解脫的彼岸。』 佛陀當時歌頌說： 『所做的善行福德沒有厭足， 如同眾多的河流歸向大海， 修習智慧沒有**， 已經安住于佛的境界。 就能以一個波羅蜜（Pāramitā，到彼岸）圓滿， 滿足所有的波羅蜜（Pāramitā，到彼岸）， 凡是發起意願所做的事情， 常常希望尋求正道。 已經度過生死苦海到達彼岸， 所有的波羅蜜（Pāramitā，到彼岸）也是如此， 就能進入涅槃（Nirvāṇa）之城， 像這樣獲得解脫並不困難。 『其次，天子（Devaputra，天神之子）！菩薩
【English Translation】 English version: 『Furthermore, Devaputra (天子, son of a god)! A Bodhisattva has four practices by which he obtains the power of patience and forbearance, and his mind is without anger or resentment. What are the four? First, he treats all people as parents love their children, and also as himself without difference; second, if he suffers pain, beating, cutting, or flaying, he considers that he has no body and therefore does not worry; third, he has already understood emptiness (Śūnyatā) and is free from all views; fourth, he constantly blames and repents of the evil deeds he has done, but when he sees the evil deeds of others, he does not judge them. These are the four practices by which a Bodhisattva obtains the power of patience and forbearance, and his mind is without anger or resentment.』 The Buddha then sang in verse: 『He views all beings as himself, As parents cherish their children, He always holds great compassion in his heart, Caring for and nurturing all people. If a thought of anger arises, He immediately notices and extinguishes it, Having understood emptiness, He can achieve the foremost patience. If he has shortcomings and evil deeds, He constantly and deeply blames and repents himself, Even if he sees the flaws and faults of others, He will never expose their shortcomings. All the people, I shall liberate them all, Even in nighttime dreams, I have never harbored anger.』 『Furthermore, Devaputra (天子, son of a god)! A Bodhisattva has four practices by which he obtains Pāramitā (波羅蜜, perfection, crossing to the other shore), and crosses the sea of birth and death to reach the other shore of liberation. What are the four? First, the good deeds and merits he performs are immeasurable and countless; second, the wisdom he cultivates has no limit; third, with one Pāramitā (波羅蜜, perfection, crossing to the other shore), he perfects all the Pāramitās (波羅蜜, perfection, crossing to the other shore), reaching the state of infinity; fourth, he initiates the intention to do good deeds, seeking nothing else, but only hoping to obtain all wisdom. These are the four practices by which a Bodhisattva obtains Pāramitā (波羅蜜, perfection, crossing to the other shore), and crosses the sea of birth and death to reach the other shore of liberation.』 The Buddha then sang in verse: 『The good deeds and merits he performs are never satiated, Like many rivers returning to the sea, Cultivating wisdom without **, He has already dwelt in the Buddha's realm. Then he can perfect with one Pāramitā (波羅蜜, perfection, crossing to the other shore), Fulfilling all the Pāramitās (波羅蜜, perfection, crossing to the other shore), Whatever he initiates and does, He always hopes to seek the right path. Having crossed the sea of birth and death to reach the other shore, All the Pāramitās (波羅蜜, perfection, crossing to the other shore) are also like this, Then he can enter the city of Nirvāṇa (涅槃), Obtaining liberation in this way is not difficult. 『Furthermore, Devaputra (天子, son of a god)! A Bodhisattva
有四事行，得應所乏，饒益一切。何等為四？一者，有無盡寶藏；二者，有無窮法教；三者，神通為已達；四者，心平等，譬如地。是為四事，菩薩得應所乏，饒益一切。」
佛爾時歌頌言：
「其福藏無有盡， 法教化亦無窮， 神通智達無礙， 心平等其若地。 如是法難稱量， 已於道而得住， 如是者多饒益， 便疾得至於佛。
「複次，天子！菩薩有四事行，得為一切世人所敬。何等為四？一者，行四梵行；二者，行四恩救攝一切；三者，有四諦慧；四者，得四無所掛礙：一義、二法、三次第均、四報答。是為四事，菩薩得為一切世人所敬。」
佛爾時歌頌言：
「如梵住行四凈， 常樂施於四恩， 已得有四諦慧， 用供養一切人。 因是恩已得度， 應教授而說法， 以恩行合會人， 用是故見敬愛。
「複次，天子！菩薩有四事行，而得智黠，為人所譽。何等為四？一者，多聞具足，不犯于戒，得無所疑；二者，已得樂止，安而無害；三者，已得寂寞，諸根便定；四者，自身已得安隱而無所貪，所作不自侵，悉逮見知。是為四事，菩薩而得智黠，為人所譽。」
佛爾時歌頌言：
「聞已具便受持， 以自戒度彼岸， 如是者
【現代漢語翻譯】 現代漢語譯本： 『有四種行為，能夠滿足眾生的需求，利益一切。是哪四種呢？第一，擁有無盡的寶藏；第二，擁有無窮的佛法教誨；第三，神通已經達到圓滿；第四，心懷平等，如同大地一般。這就是四種行為，菩薩能夠滿足眾生的需求，利益一切。』 佛陀當時歌頌說： 『他的福德寶藏沒有窮盡，佛法教化也無窮無盡，神通智慧通達無礙，心懷平等如同大地。這樣的佛法難以衡量，已經在正道上安住，這樣的人能夠多多利益眾生，便能迅速到達成佛的境界。』 『再者，天子！菩薩有四種行為，能夠得到一切世人的尊敬。是哪四種呢？第一，修持四梵行（慈、悲、喜、舍）；第二，以四種恩惠救濟攝受一切眾生；第三，具有四諦（苦、集、滅、道）的智慧；第四，獲得四種無所掛礙的辯才：一、義無礙智，二、法無礙智，三、次第均等無礙智，四、應答無礙智。這就是四種行為，菩薩能夠得到一切世人的尊敬。』 佛陀當時歌頌說： 『如同梵天一樣安住於四種清凈的境界，常常樂於施予四種恩惠，已經獲得了四諦的智慧，用以供養一切人。因為這些恩惠已經得到解脫，應當教授佛法併爲人說法，用恩惠的行為來團結眾人，因此受到人們的尊敬和愛戴。』 『再者，天子！菩薩有四種行為，能夠獲得智慧和聰慧，受到人們的讚譽。是哪四種呢？第一，廣聞博學，具足戒律，不違犯戒條，從而沒有疑惑；第二，已經獲得禪定的喜樂，安穩而沒有危害；第三，已經獲得寂靜，諸根便能安定；第四，自身已經獲得安穩而沒有貪慾，所作所為不損害自身，完全通達明瞭。這就是四種行為，菩薩能夠獲得智慧和聰慧，受到人們的讚譽。』 佛陀當時歌頌說： 『聽聞佛法后完全接受並受持，用戒律來自度併到達彼岸，這樣的人』
【English Translation】 English version: 『There are four practices that enable one to meet the needs of all beings and benefit everyone. What are the four? First, having an inexhaustible treasury of jewels; second, having endless teachings of the Dharma; third, having attained perfect supernatural powers; fourth, having a mind of equanimity, like the earth. These are the four practices by which a Bodhisattva can meet the needs of all and benefit everyone.』 The Buddha then sang in verse: 『His treasury of merit is inexhaustible, the teachings of the Dharma are also endless, his supernatural wisdom is unobstructed, his mind is as equanimous as the earth. Such Dharma is difficult to measure, he has already dwelt on the path, such a one greatly benefits many, and quickly attains Buddhahood.』 『Furthermore, son of the gods! A Bodhisattva has four practices by which he is respected by all people in the world. What are the four? First, practicing the four Brahmaviharas (loving-kindness, compassion, sympathetic joy, and equanimity); second, saving and embracing all beings with the four kindnesses; third, having the wisdom of the Four Noble Truths (suffering, origin, cessation, and path); fourth, attaining the four unobstructed eloquence: first, unobstructed understanding of meaning; second, unobstructed understanding of the Dharma; third, unobstructed understanding of sequential order; fourth, unobstructed ability to respond. These are the four practices by which a Bodhisattva is respected by all people in the world.』 The Buddha then sang in verse: 『Like Brahma, dwelling in the four pure states, constantly delighting in bestowing the four kindnesses, having already attained the wisdom of the Four Noble Truths, using it to make offerings to all people. Because of these kindnesses, he has already attained liberation, he should teach the Dharma and speak it for others, using the practice of kindness to unite people, and for this reason, he is seen with respect and love.』 『Furthermore, son of the gods! A Bodhisattva has four practices by which he gains wisdom and cleverness and is praised by people. What are the four? First, being widely learned and complete, not violating the precepts, and thus having no doubts; second, having already attained the joy of cessation, being peaceful and without harm; third, having already attained tranquility, the senses are then stabilized; fourth, having already attained peace and security and being without greed, his actions do not harm himself, and he fully understands and knows. These are the four practices by which a Bodhisattva gains wisdom and cleverness and is praised by people.』 The Buddha then sang in verse: 『Having heard, he fully accepts and upholds it, using his own precepts to cross over to the other shore, such a one』
無所疑， 得樂止安隱處。 已止宿在空閑， 則諸根用寂定， 身已安無所貪， 悉逮見諸自侵。
「複次，天子！菩薩有四事行，所作功德而不可盡。何等為四？一者，已信得豐饒；二者，已精進得豐饒；三者，以大哀得豐饒；四者，所作功德但願大乘。是為四事，菩薩所作功德而不可盡。」
佛爾時歌頌言：
「已信得堅住， 無能動搖者， 常修精進行， 從是得大力。 無盡之大慈， 及與無極哀， 常為一切人， 行於廣大道。 以如是之故， 得無盡功德， 稍稍復增益， 遂至不可量。 如月盛滿時， 凈好無瑕穢， 常在眾星中， 其明無能蔽。
「複次，天子！菩薩有四事行，堅其本要，會得至佛。何等為四？一者，如口所言，身、意不異；二者，已受持要；三者，心已安隱，得住于道；四者，意得堅強，若如金剛。是為四事，菩薩堅其本要，會得至佛。」
佛爾時歌頌言：
「口之所言， 所作亦爾， 若已敬愛， 奉持正要。 為已安住， 於此道意， 其身堅強， 譬若金剛。 如是則為， 四事法行， 智黠之人， 常修是事。 意不猶預， 為已得定， 已堅其要， 會得至
【現代漢語翻譯】 現代漢語譯本 無所懷疑，得到快樂、止息和安穩的處所。 已經止息安住在空閑之處，那麼諸根的作用就寂靜安定。 身心已經安穩沒有貪慾，完全能夠察覺到各種煩惱的侵擾。
『再者，天子（devaputra）！菩薩有四種行為，所做的功德是不可窮盡的。哪四種呢？一是，因為具有信心而得到豐饒；二是，因為精進修行而得到豐饒；三是，以廣大的慈悲心而得到豐饒；四是，所做的功德都發愿迴向大乘。這就是四種行為，菩薩所做的功德是不可窮盡的。』
佛陀當時歌頌說：
『因為具有信心而得到堅固的住處，沒有什麼能夠動搖。 常常修習精進，因此得到強大的力量。 具有無盡的慈悲，以及無限的哀憫， 常常爲了所有的人，行走在廣大的菩提道上。 因為這樣的緣故，得到無盡的功德， 漸漸地增長，最終達到不可計量的程度。 如同滿月的時候，清凈美好沒有瑕疵， 常常在眾星之中，它的光明沒有能夠遮蔽。』
『再者，天子（devaputra）！菩薩有四種行為，能夠堅定其根本要旨，最終證得佛果。哪四種呢？一是，口中所說與身、意所行沒有差異；二是，已經受持重要的法要；三是，內心已經安穩，能夠安住在菩提道上；四是，意志變得堅強，如同金剛一般。這就是四種行為，菩薩能夠堅定其根本要旨，最終證得佛果。』
佛陀當時歌頌說：
『口中所說的話，與所做的事情也是一樣，如果已經敬愛， 奉行和受持正法要義。因為已經安住，于這菩提道的心意， 他的身心堅強，譬如金剛一般。像這樣就是， 四種修行方法，有智慧的人，常常修習這些事情。 心意不猶豫，因為已經得到禪定，已經堅定了根本要旨， 最終證得佛果。』
【English Translation】 English version Without doubt, one obtains joy, cessation, and a place of peaceful refuge. Having ceased and dwelt in solitude, then the functions of the senses are tranquil and settled. The body and mind are already at peace, without greed, and one is fully able to perceive all invading afflictions.
『Furthermore, devaputra (天子)! A Bodhisattva has four practices, the merits of which are inexhaustible. What are the four? First, having faith, one obtains abundance; second, having diligence, one obtains abundance; third, with great compassion, one obtains abundance; fourth, the merits one makes are dedicated to the Mahayana (大乘). These are the four practices, the merits of which a Bodhisattva makes are inexhaustible.』
The Buddha then sang in verse:
『Having faith, one obtains a firm dwelling, which nothing can shake. Constantly cultivating diligence, from this one obtains great strength. Having inexhaustible compassion, and limitless pity, Constantly for all people, walking on the vast path. Because of this reason, one obtains inexhaustible merit, Gradually increasing, eventually reaching immeasurable proportions. Like the full moon, pure and beautiful without blemish, Constantly among the stars, its light cannot be obscured.』
『Furthermore, devaputra (天子)! A Bodhisattva has four practices that strengthen their fundamental essence, and they will eventually attain Buddhahood. What are the four? First, one's words are consistent with one's actions in body and mind; second, one has received and upheld the essential teachings; third, one's mind is already peaceful and able to abide in the path; fourth, one's will becomes strong, like diamond. These are the four practices by which a Bodhisattva strengthens their fundamental essence and will eventually attain Buddhahood.』
The Buddha then sang in verse:
『What one says with the mouth, is the same as what one does, if one already reveres and loves, Practicing and upholding the essential meaning of the Dharma. Because one has already settled, on this mind of the Bodhi path, His body and mind are strong, like diamond. Like this is, The four practices of Dharma, wise people, constantly cultivate these things. The mind does not hesitate, because one has already attained samadhi, already strengthened the fundamental essence, Eventually attaining Buddhahood.』
佛。
「複次，天子！菩薩有四事行，常為豪尊攬持諸法而得自在。何等為四？一者，得於智力而無慾力；二者，得黠慧力，離諸癡冥；三者，心得自在，不隨魔教；四者，為得總持，隨人所樂而為說法。是為四事，菩薩常為豪尊攬持諸法而得自在。」
佛爾時歌頌言：
「已智力得勇慧， 為不隨愛慾力， 黠慧力消癡冥， 已度脫諸所見。 心已尊魔皆伏， 得總持應問答， 教授眾不自侵， 已是故疾得尊。
「複次，天子！菩薩有四事行，諸所施造輒為作師。何等為四？一者，不瞋恚；二者，常恭敬於人；三者，不淫泆；四者，意純淑。是為四事，菩薩諸所施造輒為作師。」
佛爾時歌頌言：
「心念無淫恚， 常住于恭敬， 純淑得至道， 為師敷要慧。 造匠眾方便， 於世世之上， 世人咸歸仰， 一切頭面禮。
「複次，天子！菩薩有四事行，總持眾事，無所不了。何等為四？一者，已通於智，于智中游無所不過；二者，所說十方諸佛皆聞其音佛尋報贊；三者，皆已離諸無功德法；四者，皆已得諸功德正法，即便逮得世雄印。是為四事，菩薩總持眾事無所不了。」
佛爾時歌頌言：
「神通為已達， 飛行凈眾塵，
【現代漢語翻譯】 現代漢語譯本 佛（Buddha）。
『再者，天子（Devaputra）！菩薩（Bodhisattva）有四種行為，常常能夠掌握和運用各種法（Dharma），從而獲得自在。是哪四種呢？第一，獲得智慧的力量，而不受慾望的力量所驅使；第二，獲得聰慧的力量，遠離各種愚癡和迷惑；第三，心能自在，不隨從邪魔的教唆；第四，爲了獲得總持（Dharani），隨應人們的喜好而為他們說法。這就是四種行為，菩薩常常能夠掌握和運用各種法，從而獲得自在。』
佛（Buddha）當時歌頌說：
『已經用智慧的力量獲得勇猛和智慧，爲了不隨從愛慾的力量，聰慧的力量消除了愚癡和迷惑，已經度脫了各種錯誤的見解。 心已經尊貴，邪魔都已降伏，獲得總持，能夠應答各種問題，教導眾人而不自我侵犯，因此迅速獲得尊崇。
『再者，天子（Devaputra）！菩薩（Bodhisattva）有四種行為，無論做什麼事情都能成為眾人的導師。是哪四種呢？第一，不發怒；第二，常常恭敬他人；第三，不淫亂放蕩；第四，心意純正善良。這就是四種行為，菩薩無論做什麼事情都能成為眾人的導師。』
佛（Buddha）當時歌頌說：
『心中沒有淫慾和嗔恚，常常安住于恭敬之中，純正善良從而證得至高的道（Bodhi），成為導師，宣講重要的智慧。 如同工匠創造各種方便，超越世間的一切，世人都歸向仰慕，一切都以頭面禮敬。
『再者，天子（Devaputra）！菩薩（Bodhisattva）有四種行為，能夠總持一切事物，沒有什麼不瞭解的。是哪四種呢？第一，已經通達智慧，在智慧中游歷，沒有什麼不能通達的；第二，所說的法，十方諸佛（Buddha）都能聽到他的聲音，佛（Buddha）隨即報以讚歎；第三，都已經遠離各種沒有功德的法；第四，都已經獲得各種具有功德的正法，隨即獲得世間雄獅的印記。這就是四種行為，菩薩能夠總持一切事物，沒有什麼不瞭解的。』
佛（Buddha）當時歌頌說：
『神通已經通達，飛行清凈沒有塵埃，』
【English Translation】 English version Buddha.
'Furthermore, O son of the gods (Devaputra)! A Bodhisattva (Bodhisattva) has four practices, by which he constantly grasps and wields all Dharmas (Dharma) and attains freedom. What are the four? First, he obtains the power of wisdom without the power of desire; second, he obtains the power of intelligence, departing from all ignorance and darkness; third, his mind is free, not following the teachings of demons; fourth, in order to obtain Dharani (Dharani), he preaches according to what people enjoy. These are the four practices by which a Bodhisattva constantly grasps and wields all Dharmas and attains freedom.'
The Buddha (Buddha) then sang in verse:
'Having obtained courage and wisdom through the power of wisdom, in order not to follow the power of love and desire, the power of intelligence eliminates ignorance and darkness, and he has transcended all views. The mind is already noble, and all demons are subdued. Having obtained Dharani, he can answer all questions, teaching the multitude without self-infringement, and therefore quickly gains respect.'
'Furthermore, O son of the gods (Devaputra)! A Bodhisattva (Bodhisattva) has four practices, by which whatever he does, he becomes a teacher for all. What are the four? First, he is not angry; second, he is always respectful to others; third, he is not promiscuous; fourth, his mind is pure and virtuous. These are the four practices by which a Bodhisattva becomes a teacher for all in whatever he does.'
The Buddha (Buddha) then sang in verse:
'In the mind, there is no lust or anger, constantly abiding in reverence, pure and virtuous, thereby attaining the supreme Bodhi (Bodhi), becoming a teacher, expounding essential wisdom. Like a craftsman creating various means, surpassing all in the world, people all turn to admire, and all bow with their heads and faces.'
'Furthermore, O son of the gods (Devaputra)! A Bodhisattva (Bodhisattva) has four practices, by which he can uphold all matters and understand everything. What are the four? First, he has already penetrated wisdom, wandering in wisdom, and there is nothing he cannot penetrate; second, whatever Dharma he speaks, all Buddhas (Buddha) in the ten directions can hear his voice, and the Buddha (Buddha) immediately responds with praise; third, he has already departed from all Dharmas without merit; fourth, he has already obtained all righteous Dharmas with merit, and immediately obtains the seal of the lion among men. These are the four practices by which a Bodhisattva can uphold all matters and understand everything.'
The Buddha (Buddha) then sang in verse:
'Supernatural powers have already been attained, flying purely without dust,'
其智甚廣大， 普等如虛空。 一切諸如來， 皆見聞其音， 報答悉滿足， 其音無缺減。 諸非功德業， 為已悉遠離， 愛慶得吉祥， 立諸功德本。 已住如此者， 為能光是法， 於是功德中， 皆無自侵者。」
佛說此四事章句言時，萬二千人發無上正真道意，五千菩薩得無所從生法忍。爾時三千大千剎土六反震動，其大光明無所不照。◎
佛說須真天子經卷第一
此經第十九幅末二行，人發無上正真道意之下，五千菩薩之上，丹本有為轉法輪甘教慈教，乃至於泥越行永不泥越等，凡三十八行；宋本可五十行經，詳其文相，首尾疣贅，皆不穩當，撿之即是下文宋本第三卷、丹本下卷，分別品第八之末文耳。丹本重安於此，錯矣，故不添之。請詳其致。 大正藏第 15 冊 No. 0588 佛說須真天子經
佛說須真天子經卷第二
西晉月氏三藏竺法護譯
◎答法議品第二
須真天子則語文殊師利童子言：「如來為我發遣三十二事章句法品，惟愿重為廣說令解。云何菩薩於此大乘意不忘信？」
文殊師利答言：「心自審信不隨他教故。」
天子復問：「云何菩薩所作堅強？」
答言：「降棄諸欲故。」
【現代漢語翻譯】 現代漢語譯本 其智慧極其廣大，普遍如同虛空。 一切諸如來（Tathagata，如來），都能聽聞其聲音， 報答都能完全滿足，其聲音沒有絲毫缺減。 那些非功德的惡業，都已經完全遠離， 喜愛慶賀得到吉祥，建立各種功德的根本。 已經安住于如此境界的人，才能光大此法， 于這些功德之中，都沒有自我侵佔的行為。」
佛陀宣說這段包含四事（可能是指某種修行或教義的四個方面）的章句時，有一萬二千人發起了無上正真道意（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），五千位菩薩證得了無所從生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的領悟）。當時，三千大千世界（Trisahasra-maha-sahasra-lokadhatu）發生了六種震動，其大光明無處不照。
《佛說須真天子經》卷第一
此經第十九幅末尾兩行，在『人發無上正真道意』之下，『五千菩薩』之上，丹本有『為轉法輪甘教慈教，乃至泥越行永不泥越』等，共三十八行；宋本可能有五十行經文，詳細考察其文句，首尾都是多餘的贅述，都不穩妥恰當，檢查后發現就是下文宋本第三卷、丹本下卷，分別品第八的末尾文字。丹本錯誤地將這段文字重複安放在這裡，是錯誤的，所以不新增這段文字。請詳細考察其中的緣由。 大正藏第 15 冊 No. 0588 《佛說須真天子經》
《佛說須真天子經》卷第二
西晉月氏三藏竺法護譯
答法議品第二
須真天子（Sodhana Deva）對文殊師利（Manjusri）童子說：『如來（Tathagata）為我宣講了三十二事章句法品，希望您能再次為我詳細解說，讓我能夠理解。菩薩如何才能對這大乘（Mahayana）的意義不忘失信心？』
文殊師利回答說：『內心自己審察相信，不隨從他人的教導，所以不忘失信心。』
天子又問：『菩薩所作的如何才能堅強有力？』
回答說：『因為降伏捨棄各種慾望的緣故，所以菩薩所作才能堅強有力。』
【English Translation】 English version His wisdom is exceedingly vast, universally equal to the void. All the Tathagatas (如來, Thus Come Ones) hear his voice, Repayments are fully satisfied, his voice has no deficiency. All non-meritorious deeds, he has completely distanced himself from, Loving celebration brings auspiciousness, establishing the roots of all merits. Those who dwell in such a state, are able to illuminate this Dharma, Within these merits, there is no self-infringement."
When the Buddha spoke these verses containing the four matters (possibly referring to four aspects of practice or doctrine), twelve thousand people aroused the mind of Anuttara-samyak-sambodhi-citta (無上正真道意, unsurpassed, right, and perfect enlightenment), and five thousand Bodhisattvas attained Anutpattika-dharma-ksanti (無所從生法忍, the patient acceptance of the non-arising of all dharmas). At that time, the Trisahasra-maha-sahasra-lokadhatu (三千大千剎土, great trichiliocosm) shook in six ways, and its great light illuminated everywhere.
The Sutra Spoken by the Buddha on Sodhana Deva, Volume 1
In the last two lines of the nineteenth leaf of this sutra, below 'people arouse the mind of Anuttara-samyak-sambodhi-citta' and above 'five thousand Bodhisattvas', the Dan version has 'to turn the wheel of Dharma, sweet teaching, compassionate teaching, even to Nirvana practice, never Nirvana', etc., a total of thirty-eight lines; the Song version may have fifty lines of scripture. Examining its wording in detail, the beginning and end are superfluous and unstable. Upon inspection, it is the end text of the eighth chapter, 'Differentiation', of the third volume of the Song version and the lower volume of the Dan version. The Dan version mistakenly placed it here again, which is incorrect, so this section is not added. Please examine the reason in detail. Tripitaka No. 0588, Volume 15: The Sutra Spoken by the Buddha on Sodhana Deva
The Sutra Spoken by the Buddha on Sodhana Deva, Volume 2
Translated by the Tripiṭaka Master Zhu Fahu of the Yuezhi (月氏) of the Western Jin Dynasty
Chapter Two: Answering Questions on the Dharma
Sodhana Deva (須真天子) then said to Manjusri (文殊師利) Bodhisattva: 'The Tathagata (如來) has expounded to me the thirty-two matters in verses and Dharma teachings. I hope you can explain them to me in detail again so that I can understand. How can a Bodhisattva not forget faith in the meaning of this Mahayana (大乘)?'
Manjusri replied: 'Because the mind examines and believes itself, and does not follow the teachings of others, therefore one does not forget faith.'
The Deva asked again: 'How can the actions of a Bodhisattva be strong and powerful?'
The reply was: 'Because of subduing and abandoning various desires, therefore the actions of a Bodhisattva can be strong and powerful.'
天子復問：「云何菩薩得最禑之福？」
答言：「了知法界而不動故。」
天子復問：「云何菩薩得無礙行？」
答言：「不為諸入之所惑故。」
天子復問：「云何菩薩去離冥塵？」
答曰：「知諸法界本皆凈故。」
天子復問：「云何菩薩入眾勇辯離諸恐畏？」
答言：「選求諸法，不可得貌故。」
天子復問：「云何菩薩得所聞義，依而有護？」
答言：「知諸法默然故。」
天子復問：「云何菩薩得依法議？」
答言：「已知住法界故。」
天子復問：「云何菩薩而得順教？」
答言：「不隨諸音故。」
天子復問：「云何菩薩得隨法教？」
文殊答言：「得諸解脫故。」
天子復問：「云何菩薩得無過者？」
答言：「于諸法心不動故。」
天子復問：「云何菩薩降伏魔眾？」
答言：「以空覺于愛慾而求道故。」
天子復問：「云何菩薩智不可逮？」
文殊答曰：「得諸佛法悉受持故。」
天子復問：「云何菩薩不為世法所污？」
答曰：「隨世俗行無能污故。」
天子復問：「云何菩薩得諸深行？」
答言：「于空法不恐懼故
【現代漢語翻譯】 現代漢語譯本 天子再次問道：『菩薩如何才能獲得最殊勝的福報？』 文殊菩薩回答說：『因爲了知法界（Dharmadhatu，一切法的總稱）的真相而不動搖。』 天子再次問道：『菩薩如何才能獲得無礙的修行？』 文殊菩薩回答說：『因為不被各種感官的誘惑所迷惑。』 天子再次問道：『菩薩如何才能遠離黑暗的塵埃？』 文殊菩薩回答說：『因為知道一切法界的本質原本就是清凈的。』 天子再次問道：『菩薩如何才能進入大眾之中，擁有勇敢的辯才，遠離各種恐懼？』 文殊菩薩回答說：『因為選擇探求諸法，卻發現其本性是不可得的。』 天子再次問道：『菩薩如何才能對於所聽聞的佛法，依靠它而得到守護？』 文殊菩薩回答說：『因為知道一切法的本性是寂然不語的。』 天子再次問道：『菩薩如何才能依據佛法進行議論？』 文殊菩薩回答說：『因為已經安住於法界之中。』 天子再次問道：『菩薩如何才能順從佛陀的教誨？』 文殊菩薩回答說：『因為不隨逐各種聲音的誘惑。』 天子再次問道：『菩薩如何才能隨順佛法進行教化？』 文殊菩薩回答說：『因為獲得了各種解脫。』 天子再次問道：『菩薩如何才能成為沒有過失的人？』 文殊菩薩回答說：『因為對於一切法，內心都不動搖。』 天子再次問道：『菩薩如何才能降伏魔眾？』 文殊菩薩回答說：『因為以空性的智慧覺悟到愛慾的虛妄，從而尋求正道。』 天子再次問道：『菩薩的智慧如何才能不可企及？』 文殊菩薩回答說：『因為獲得了諸佛的佛法，並且全部受持。』 天子再次問道：『菩薩如何才能不被世間的法所污染？』 文殊菩薩回答說：『雖然隨順世俗的行事，卻沒有事物能夠污染他。』 天子再次問道：『菩薩如何才能獲得各種甚深的修行？』 文殊菩薩回答說：『因為對於空性的佛法不感到恐懼。』
【English Translation】 English version The Deva (Tianzi, celestial being) asked again: 'How does a Bodhisattva (enlightenment being) obtain the most excellent blessings?' The answer was: 'By understanding the Dharmadhatu (realm of phenomena) without being moved.' The Deva asked again: 'How does a Bodhisattva obtain unobstructed practice?' The answer was: 'By not being deluded by the various entrances (sense organs).' The Deva asked again: 'How does a Bodhisattva depart from the darkness of defilements?' The answer was: 'By knowing that the nature of all Dharmadhatu is originally pure.' The Deva asked again: 'How does a Bodhisattva enter the assembly with courageous eloquence, free from all fears?' The answer was: 'By selectively seeking all dharmas (teachings), yet finding their inherent nature to be unattainable.' The Deva asked again: 'How does a Bodhisattva, upon hearing the meaning, rely on it and have protection?' The answer was: 'By knowing that all dharmas are silent.' The Deva asked again: 'How does a Bodhisattva obtain discussion in accordance with the Dharma?' The answer was: 'By already abiding in the Dharmadhatu.' The Deva asked again: 'How does a Bodhisattva obtain obedience to the teachings?' The answer was: 'By not following after various sounds.' The Deva asked again: 'How does a Bodhisattva obtain teaching in accordance with the Dharma?' Manjusri (Bodhisattva of Wisdom) answered: 'By obtaining all liberations.' The Deva asked again: 'How does a Bodhisattva become faultless?' The answer was: 'Because the mind does not move with respect to all dharmas.' The Deva asked again: 'How does a Bodhisattva subdue the hordes of Mara (demon)?' The answer was: 'By awakening to the emptiness of love and desire and seeking the path.' The Deva asked again: 'How is the wisdom of a Bodhisattva unattainable?' Manjusri answered: 'By obtaining all the Buddhadharmas (Buddha's teachings) and upholding them completely.' The Deva asked again: 'How is a Bodhisattva not defiled by worldly dharmas?' The answer was: 'Although following worldly customs, nothing can defile him.' The Deva asked again: 'How does a Bodhisattva obtain all profound practices?' The answer was: 'By not being afraid of the Dharma of emptiness.'
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天子復問：「云何菩薩知巧便根？」
答曰：「於六情悉見諸情之本故。」
天子復問：「云何菩薩得至脫門？」
答言：「於一切門為說脫教故。」
天子復問：「云何菩薩得奇特方便？」
答言：「于生死索泥洹求而見之，于泥洹見生死徑故。」
天子復問：「云何菩薩所作得因緣方便？」
答曰：「住于無數，悉見一切諸法故。」
天子復問：「云何菩薩得律方便？」
答言：「視一切法無所屬故。」
天子復問：「云何菩薩得善權方便？」
答言：「隨世所作，不離不著故。」
天子復問：「云何菩薩得吉祥愿？」
答言：「已逮道智故。」
天子復問：「云何菩薩得忍辱力？」
答言：「從本已來至於泥洹，悉知諸法故。」
天子復問：「云何菩薩得度彼岸？」
答言：「悉知一切異法故。」
天子復問：「云何菩薩得饒益一切？」
答言：「悉知無盡法界故。」
天子復問：「云何菩薩為眾所愛？」
答言：「視諸佛剎無有色故。」
天子復問：「云何菩薩得眾稱譽？」
答言：「不于諸法言是我所、非我所故。」
天子復問：「
【現代漢語翻譯】 現代漢語譯本 天子又問：『菩薩如何知曉巧妙方便之根源？』 答道：『因為對六根（六情）都能完全看清它們各自的根本。』 天子又問：『菩薩如何才能到達解脫之門？』 答道：『因為對於一切法門，都為眾生宣說解脫的教義。』 天子又問：『菩薩如何獲得奇特的方便法門？』 答道：『因為在生死輪迴中尋求涅槃（泥洹），並且能夠見到它；在涅槃中，也能見到通往生死的路徑。』 天子又問：『菩薩所做的一切，如何才能獲得因緣和合的方便？』 答道：『因為安住于無數的境界中，能夠完全看清一切諸法。』 天子又問：『菩薩如何獲得戒律的方便？』 答道：『因為視一切法都沒有固定的歸屬。』 天子又問：『菩薩如何獲得善巧權變的方便？』 答道：『因為隨順世俗的作為，卻不執著也不遠離。』 天子又問：『菩薩如何獲得吉祥的願望？』 答道：『因為已經證得道智。』 天子又問：『菩薩如何獲得忍辱的力量？』 答道：『因為從最初以來直到涅槃，都完全瞭解一切諸法。』 天子又問：『菩薩如何才能到達彼岸（度彼岸）？』 答道：『因為完全瞭解一切不同的法。』 天子又問：『菩薩如何才能饒益一切眾生？』 答道：『因為完全瞭解無盡的法界。』 天子又問：『菩薩如何才能被大眾所愛戴？』 答道：『因為視一切佛剎（諸佛剎）都沒有固定的色相。』 天子又問：『菩薩如何才能獲得大眾的稱讚和美譽？』 答道：『因為不對於任何法說「這是我的所有」或「這不是我的所有」。』 天子又問：
【English Translation】 English version The prince then asked: 'How does a Bodhisattva know the root of skillful means?' The answer was: 'Because they fully see the origin of all the six senses (六情).' The prince then asked: 'How does a Bodhisattva attain the gate of liberation?' The answer was: 'Because for all gates, they teach the doctrine of liberation.' The prince then asked: 'How does a Bodhisattva obtain extraordinary expedient means?' The answer was: 'Because in the cycle of birth and death, they seek Nirvana (泥洹) and see it; in Nirvana, they also see the path to birth and death.' The prince then asked: 'How does a Bodhisattva obtain the expedient means of cause and condition in all their actions?' The answer was: 'Because they abide in countless realms and fully see all dharmas.' The prince then asked: 'How does a Bodhisattva obtain the expedient means of discipline?' The answer was: 'Because they view all dharmas as having no fixed belonging.' The prince then asked: 'How does a Bodhisattva obtain skillful and adaptable expedient means?' The answer was: 'Because they act in accordance with the world, without being attached or detached.' The prince then asked: 'How does a Bodhisattva obtain auspicious wishes?' The answer was: 'Because they have already attained the wisdom of the Path.' The prince then asked: 'How does a Bodhisattva obtain the power of patience?' The answer was: 'Because from the very beginning until Nirvana, they fully understand all dharmas.' The prince then asked: 'How does a Bodhisattva reach the other shore (度彼岸)?' The answer was: 'Because they fully understand all different dharmas.' The prince then asked: 'How does a Bodhisattva benefit all beings?' The answer was: 'Because they fully understand the endless Dharma Realm.' The prince then asked: 'How is a Bodhisattva loved by the masses?' The answer was: 'Because they view all Buddha-lands (諸佛剎) as having no fixed form.' The prince then asked: 'How does a Bodhisattva obtain praise and reputation from the masses?' The answer was: 'Because they do not say of any dharma, 'This is mine' or 'This is not mine.'' The prince then asked:
云何菩薩德不可盡？」
答曰：「等知諸法如虛空故。」
天子復問：「云何菩薩得堅其本要？」
答言：「於法界無所破壞故。」
天子復問：「云何菩薩得為豪尊？」
答言：「無心悉知一切心故。」
天子復問：「云何菩薩而得為師？」
答言：「于無念法無所舍故。」
天子復問：「云何菩薩得曉知眾事？」
答言：「知一切法，無依無怙、無來往故。是故，天子！菩薩得曉了眾事。」
爾時文殊師利說是事時，八萬菩薩得無所從生法忍。於是世尊贊文殊師利童子言：「善哉，善哉！如所解說，分別法義，何快如此！」
須真天子經法純淑品第三
於是須真天子復問文殊師利言：「仁者！我所問法為純淑不？」
答言：「世之所有，欲而無厭，心悉舍離，審於法奧，則為法之純淑。如吾所報卿屬所問，豈復純淑法耶？法乎，天子！無純無淑。所以者何？無像貌故。法乎，天子！不可得見。所以者何？目之所視不極于微，用有著故。法乎，天子！亦無作者。所以者何？用無起故。法乎，天子！無有道徑。所以者何？無吾無我故。法乎，天子！悉皆平等。所以者何？如虛空故。法乎，天子！不可得等。所以者何？用無侶故。法
【現代漢語翻譯】 現代漢語譯本 『什麼是菩薩的功德無法窮盡？』 回答說：『因為他們平等地了知一切法都如虛空一般。』 天子又問：『菩薩如何才能堅定其根本誓願？』 回答說：『因為他們對於法界沒有任何破壞。』 天子又問：『菩薩如何才能成為豪門貴族？』 回答說：『因為他們不用心思就能完全知曉一切眾生的心。』 天子又問：『菩薩如何才能成為導師？』 回答說：『因為他們對於無念之法沒有捨棄。』 天子又問：『菩薩如何才能明曉眾事？』 回答說：『因為他們了知一切法，無所依賴、無所依怙、沒有來處也沒有去處。所以，天子！菩薩才能明曉眾事。』 當時，文殊師利（Manjusri，菩薩名）在說這些事的時候，八萬菩薩獲得了無所從生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的真理的證悟）。於是，世尊讚歎文殊師利童子說：『好啊，好啊！如你所理解和解說的，分別法義，多麼快速啊！』 《須真天子經》法純淑品第三 於是，須真（Susima，天子名）天子又問文殊師利說：『仁者！我所問的法是純潔美好的嗎？』 回答說：『世間所有，慾望而沒有厭足，內心完全舍離，審察法的奧妙，這就是法的純潔美好。如我所回答的，你所問的，難道是純潔美好的法嗎？法啊，天子！沒有純潔也沒有美好。為什麼呢？因為法沒有形象和外貌。法啊，天子！不可得見。為什麼呢？因為眼睛所能看到的，不能窮盡細微之處，因為有作用的緣故。法啊，天子！也沒有作者。為什麼呢？因為作用沒有生起。法啊，天子！沒有道路和途徑。為什麼呢？因為沒有我也沒有我所。法啊，天子！一切都平等。為什麼呢？因為如虛空一般。法啊，天子！不可等同。為什麼呢？因為作用沒有伴侶。』
【English Translation】 English version 『How can a Bodhisattva's virtues be inexhaustible?』 The answer is: 『Because they equally know all dharmas are like empty space.』 The celestial being further asked: 『How can a Bodhisattva solidify their fundamental vows?』 The answer is: 『Because they cause no destruction to the realm of dharma.』 The celestial being further asked: 『How can a Bodhisattva become a noble and honored one?』 The answer is: 『Because they know all minds without using their own mind.』 The celestial being further asked: 『How can a Bodhisattva become a teacher?』 The answer is: 『Because they do not abandon the dharma of non-thought.』 The celestial being further asked: 『How can a Bodhisattva understand all matters?』 The answer is: 『Because they know all dharmas are without reliance, without support, without coming and without going. Therefore, celestial being! A Bodhisattva can understand all matters.』 At that time, when Manjusri (Manjusri, name of a Bodhisattva) was speaking of these matters, eighty thousand Bodhisattvas attained the forbearance of the non-origination of dharmas (anutpattika-dharma-ksanti, the realization of the truth of the non-arising and non-ceasing of all dharmas). Thereupon, the World Honored One praised the youth Manjusri, saying: 『Excellent, excellent! As you have understood and explained, distinguishing the meaning of the Dharma, how swift it is!』 Susima Celestial Son Sutra, Chapter Three on the Purity and Excellence of the Dharma Then, Susima (Susima, name of a celestial being) the celestial being further asked Manjusri: 『Virtuous one! Is the Dharma I ask about pure and excellent?』 The answer is: 『All that exists in the world, desiring without satiety, completely abandoning in the mind, examining the profound mysteries of the Dharma, this is the purity and excellence of the Dharma. As I have answered, what you have asked, is it truly the pure and excellent Dharma? Dharma, celestial being! It is neither pure nor excellent. Why? Because it has no form or appearance. Dharma, celestial being! It cannot be seen. Why? Because what the eyes can see cannot exhaust the subtle and minute, because it has a function. Dharma, celestial being! It also has no creator. Why? Because the function does not arise. Dharma, celestial being! There is no path or way. Why? Because there is no self and no what belongs to self. Dharma, celestial being! All are equal. Why? Because it is like empty space. Dharma, celestial being! It cannot be equated. Why? Because the function has no companion.』
乎，天子！常住，無來無去，無語無言，無毀無譽，離於譭譽；無綺無飾，無丑無陋故。法乎，天子！無穿無漏、無補無納。所以者何？過於魔行故。法乎，天子！無長無養。所以者何？離於起滅故。法乎，天子！無處無住。所以者何？樂於法界故。法乎，天子！無所畏。所以者何？用不惑故。法乎，天子！無所愛。所以者何？離於貢高故。法乎，天子！不貢高。所以者何？習寂然故。法乎，天子！習寂然。所以者何？離諸念故。法乎，天子！無所念。所以者何？降諸異道故。法乎，天子！無有巢窟。所以者何？離淫怒癡故。法乎，天子！空。所以者何？從本以來凈故。法乎，天子！無想。所以者何？無聲名故。法乎，天子！無愿。所以者何？不造立識故。法乎，天子！無造立。所以者何？無疆界故。法乎，天子！無所猗。所以者何？用無雙故。法乎，天子！無動搖。所以者何？用堅住故。法乎，天子！無我。所以者何？用不滅故。法乎，天子！無人。所以者何？從本已來無所生故。法乎，天子！無常。所以者何？無所起故。法乎，天子！無所起。所以者何？習無所生故。法乎，天子！無所生。所以者何？無苦器想故。法乎，天子！無有想。所以者何？離諸相故。如是，天子！此則為法之純淑義也。」
天子復
【現代漢語翻譯】 現代漢語譯本 『法』啊，天子（統治者）！是常住不變的，沒有來去，沒有言語，沒有詆譭也沒有讚譽，超越了詆譭和讚譽；沒有華麗的裝飾，沒有醜陋的外表。『法』啊，天子！沒有缺漏，不需要修補。為什麼呢？因為它超越了魔的行徑。『法』啊，天子！不增長也不養育。為什麼呢？因為它脫離了生起和滅亡。『法』啊，天子！沒有處所也沒有住所。為什麼呢？因為它安樂於法界（Dharmadhatu，一切法的本性）。『法』啊，天子！沒有什麼可畏懼的。為什麼呢？因為它運用時不迷惑。『法』啊，天子！沒有什麼可愛的。為什麼呢？因為它脫離了貢高我慢。『法』啊，天子！不貢高我慢。為什麼呢？因為它習慣於寂靜。『法』啊，天子！習慣於寂靜。為什麼呢？因為它脫離了各種念頭。『法』啊，天子！沒有什麼念頭。為什麼呢？因為它降伏了各種不同的外道。『法』啊，天子！沒有巢穴。為什麼呢？因為它脫離了淫慾、嗔怒、愚癡。『法』啊，天子！是空性的。為什麼呢？因為它從根本上就是清凈的。『法』啊，天子！沒有妄想。為什麼呢？因為它沒有聲名。『法』啊，天子！沒有愿求。為什麼呢？因為它不造作建立意識。『法』啊，天子！沒有造作建立。為什麼呢？因為它沒有疆界。『法』啊，天子！沒有什麼可以依靠的。為什麼呢？因為它運用時是獨一無二的。『法』啊，天子！不會動搖。為什麼呢？因為它運用時是堅固安住的。『法』啊，天子！沒有『我』。為什麼呢？因為它運用時是不滅的。『法』啊，天子！沒有人。為什麼呢？因為它從根本上就沒有產生。『法』啊，天子！不是常有的。為什麼呢？因為它沒有生起。『法』啊，天子！沒有生起。為什麼呢？因為它習慣於無所生。『法』啊，天子！沒有生。為什麼呢？因為它沒有痛苦的器皿這樣的想法。『法』啊，天子！沒有想法。為什麼呢？因為它脫離了各種相狀。像這樣，天子！這就是『法』的純粹美好的意義。』 天子又問
【English Translation】 English version 'Dharma', O Son of Heaven (ruler)! It is permanent, without coming or going, without speech or words, without defamation or praise, detached from defamation and praise; without ornate decoration, without ugliness or meanness. 'Dharma', O Son of Heaven! Without holes or leaks, without patching or mending. Why is that? Because it transcends the actions of demons. 'Dharma', O Son of Heaven! Neither growing nor nurturing. Why is that? Because it is detached from arising and ceasing. 'Dharma', O Son of Heaven! Without a place or dwelling. Why is that? Because it delights in the Dharmadhatu (the nature of all things). 'Dharma', O Son of Heaven! Without fear. Why is that? Because its use is without confusion. 'Dharma', O Son of Heaven! Without love. Why is that? Because it is detached from arrogance. 'Dharma', O Son of Heaven! Not arrogant. Why is that? Because it is accustomed to stillness. 'Dharma', O Son of Heaven! Accustomed to stillness. Why is that? Because it is detached from all thoughts. 'Dharma', O Son of Heaven! Without thought. Why is that? Because it subdues all different heterodox paths. 'Dharma', O Son of Heaven! Without a nest or cave. Why is that? Because it is detached from lust, anger, and delusion. 'Dharma', O Son of Heaven! Empty. Why is that? Because it is pure from the beginning. 'Dharma', O Son of Heaven! Without imagination. Why is that? Because it has no fame. 'Dharma', O Son of Heaven! Without wishes. Why is that? Because it does not create or establish consciousness. 'Dharma', O Son of Heaven! Without creation or establishment. Why is that? Because it has no boundaries. 'Dharma', O Son of Heaven! Without reliance. Why is that? Because its use is unique. 'Dharma', O Son of Heaven! Without shaking. Why is that? Because its use is firm and abiding. 'Dharma', O Son of Heaven! Without 'self'. Why is that? Because its use is imperishable. 'Dharma', O Son of Heaven! Without a person. Why is that? Because it has not arisen from the beginning. 'Dharma', O Son of Heaven! Not permanent. Why is that? Because it has no arising. 'Dharma', O Son of Heaven! Without arising. Why is that? Because it is accustomed to non-arising. 'Dharma', O Son of Heaven! Without birth. Why is that? Because it has no thought of being a vessel of suffering. 'Dharma', O Son of Heaven! Without thought. Why is that? Because it is detached from all forms. Thus, O Son of Heaven! This is the pure and excellent meaning of the 'Dharma.'
問：「文殊師利！法無所有亦無所要，云何仁者說純淑法議乎？」
答言：「善哉，善哉！如卿所語，誠無有異。無所有者，此則純淑法議。所以者何？無身口意所作，是則法之純淑也。所以然者？天子！法無巢窟故。有巢窟者，身與意而異，則為非時之心施。」
天子復問：「云何得知非時之心？」
答言：「天子！有身為六衰相所繫而計有常，則知非時之心。知法求名著音聲響而隨邪徑，則知非時之心。知法及僧受道果證，則知非時之心。知愛慾本邪相施與，則知非時之心。知戒而離寂靜，則知非時之心。畢三惡道得出為人，志在天福，則知非時之心。其意不調而欲佈施，則知非時之心。意無寂滅，則知非時之心。意有猗怙而欲忍辱，則知非時之心。不凈其意而欲精進，則知非時之心。多念喜忘禪思不定，則知非時之心。自大貢高忽于智慧，則知非時之心。住於我所而欲行慈，則知非時之心。志於猶豫而欲行哀，則知非時之心。行墮四證而欲行喜，則知非時之心。住于有身而欲行護，則知非時之心。無身痛癢意而慾念法不應止，則知非時之心。知諸起滅不應斷，則知非時之心。身意相猗不應神足，則知非時之心。以六情猗於五根，則知非時之心。以所見力依於五力，則知非時之心。知七法無覺
【現代漢語翻譯】 現代漢語譯本 問：『文殊師利（Manjushri，菩薩名）！法本無所有，也無所需求，為何您卻說純熟之法的議論呢？』 答：『善哉，善哉！正如您所說，確實沒有不同。無所有，這正是純熟之法的議論。為什麼呢？因為沒有身、口、意所造作，這就是法的純熟。為什麼是這樣呢？天子（Devaputra，天神之子）！法沒有巢穴住所。有巢穴住所的，就是身與意有所分別，這就是不合時宜的用心施捨。』 天子又問：『如何得知不合時宜的用心呢？』 答：『天子！如果有人被六衰相（六種衰敗的跡象）所束縛，卻認為有常，那就是不合時宜的用心。如果瞭解佛法卻追求名聲，執著于音聲影響而追隨邪路，那就是不合時宜的用心。如果瞭解佛法及僧眾，卻爲了獲得道果的證悟，那就是不合時宜的用心。如果瞭解愛慾的根本是邪惡的表象，卻還去施與，那就是不合時宜的用心。如果持戒卻遠離寂靜，那就是不合時宜的用心。如果脫離三惡道（地獄、餓鬼、畜生）而得到人身，卻只想著天上的福報，那就是不合時宜的用心。如果心意沒有調伏就想佈施，那就是不合時宜的用心。如果心意沒有寂滅，那就是不合時宜的用心。如果心意有所依賴卻想忍辱，那就是不合時宜的用心。如果不能清凈自己的心意卻想精進，那就是不合時宜的用心。如果思緒過多，喜悅后又忘記，禪思不能安定，那就是不合時宜的用心。如果自大傲慢，輕忽智慧，那就是不合時宜的用心。如果執著於我所（屬於我的），卻想行慈悲，那就是不合時宜的用心。如果心懷猶豫卻想行哀憫，那就是不合時宜的用心。如果行為墮落於四種證悟（須陀洹、斯陀含、阿那含、阿羅漢）卻想行喜舍，那就是不合時宜的用心。如果執著于有身，卻想行守護，那就是不合時宜的用心。如果沒有身心的痛癢感覺，卻想念法而不停止，那就是不合時宜的用心。如果瞭解諸法的生起和滅亡，卻不應該斷滅，那就是不合時宜的用心。如果身意相互依賴，卻不應該修習神足通（神通），那就是不合時宜的用心。如果用六情（眼、耳、鼻、舌、身、意）依賴於五根（信、進、念、定、慧），那就是不合時宜的用心。如果用所見的力量依賴於五力（信力、精進力、念力、定力、慧力），那就是不合時宜的用心。如果瞭解七覺支（七種覺悟的因素）沒有覺醒，'
【English Translation】 English version Question: 'Manjushri (菩薩名, Bodhisattva's name)! The Dharma is without anything possessed and without anything needed, why do you, benevolent one, speak of the discourse on pure and wholesome Dharma?' Answer: 'Excellent, excellent! As you say, there is indeed no difference. Being without anything possessed, this is precisely the discourse on pure and wholesome Dharma. Why is that? Because there is no action of body, speech, or mind, this is the purity and wholesomeness of the Dharma. Why is it so? Devaputra (天神之子, Son of a god)! The Dharma has no nest or dwelling. Having a nest or dwelling means that body and mind are separate, and this is an untimely act of giving with the mind.' The Devaputra further asked: 'How can one know an untimely mind?' Answer: 'Devaputra! If someone is bound by the six signs of decay (六種衰敗的跡象, six signs of decline) and yet believes in permanence, then one knows an untimely mind. If one understands the Dharma but seeks fame, clinging to the sound and influence and following the wrong path, then one knows an untimely mind. If one understands the Dharma and the Sangha (僧眾, monastic community), but does so to attain the fruit of the path, then one knows an untimely mind. If one understands that the root of desire is an evil appearance, yet still gives in to it, then one knows an untimely mind. If one observes precepts but avoids solitude, then one knows an untimely mind. If one escapes the three evil realms (地獄、餓鬼、畜生, hell, hungry ghost, animal) and attains human form, but only thinks of heavenly blessings, then one knows an untimely mind. If one's mind is not tamed and yet one wants to give alms, then one knows an untimely mind. If one's mind is not extinguished, then one knows an untimely mind. If one's mind has attachments and yet one wants to practice patience, then one knows an untimely mind. If one does not purify one's mind and yet one wants to practice diligence, then one knows an untimely mind. If one has too many thoughts, forgets after joy, and cannot stabilize in meditation, then one knows an untimely mind. If one is arrogant and haughty, neglecting wisdom, then one knows an untimely mind. If one clings to what is mine (我所, belonging to me) and yet wants to practice loving-kindness, then one knows an untimely mind. If one is hesitant and yet wants to practice compassion, then one knows an untimely mind. If one's actions fall into the four stages of realization (須陀洹、斯陀含、阿那含、阿羅漢, Srotapanna, Sakrdagamin, Anagamin, Arhat) and yet one wants to practice joy, then one knows an untimely mind. If one clings to having a body and yet wants to practice protection, then one knows an untimely mind. If one has no physical or mental pain and yet wants to contemplate the Dharma without stopping, then one knows an untimely mind. If one understands the arising and ceasing of all dharmas, but should not cut them off, then one knows an untimely mind. If body and mind are mutually dependent, but one should not cultivate the psychic powers (神通, supernatural powers), then one knows an untimely mind. If one uses the six senses (眼、耳、鼻、舌、身、意, eye, ear, nose, tongue, body, mind) to rely on the five roots (信、進、念、定、慧, faith, effort, mindfulness, concentration, wisdom), then one knows an untimely mind. If one uses the power of what is seen to rely on the five powers (信力、精進力、念力、定力、慧力, power of faith, power of effort, power of mindfulness, power of concentration, power of wisdom), then one knows an untimely mind. If one understands that the seven factors of enlightenment (七種覺悟的因素, seven factors of enlightenment) are not awakened,'
意，則知非時之心。念愛慾貪不應八直，則知非時之心。于苦智而有疑，則知非時之心。于習而有疑，則知非時之心。于滅盡而有疑，則知非時之心。赍俗所有欲入于道，則知非時之心。如是，天子！受持凈心用專著故，則知非時之心。」
天子復問：「云何得知是時之心？」
答言：「天子！心等如虛空，則知是時之心。」
復問：「云何心如虛空？」
答言：「如虛空無心，心亦如是。如是心，心等如虛空。」
復問：「誰當信心等如虛空？」
答言：「天子！計有吾我人者則不信。」
天子復問：「計吾我人者何所是？」
答言：「心等如虛空，而欲增益過出其上。」
復問：「云何增益過出其上？」
答言：「計有常者便欲出其上，計無常者亦欲出其上；苦者亦欲出其上，樂者亦欲出其上；憂者亦欲出其上，無憂者亦欲出其上；計有身者亦欲出其上，計無身者亦欲出其上；空、無想、無愿亦欲出其上；幻、夢、水中月、影、響一切諸法，其譬如是。如是等而復欲出其上。如法有所處便可增益，淫怒癡更相猗，復欲出其上。形此生死不可讚嘆泥洹之事，復欲出其上。如是，天子！是為計吾我人者。」
復問：「云何得無瞋恚而不佷？」
【現代漢語翻譯】 現代漢語譯本：意念中存在，就知道是非時之心。心中念著愛慾貪念，不符合八正道，就知道是非時之心。對於苦智（dukkha-ñāṇa，對苦的智慧）有所懷疑，就知道是非時之心。對於集（samudaya，苦的根源）有所懷疑，就知道是非時之心。對於滅（nirodha，苦的止息）有所懷疑，就知道是非時之心。帶著世俗的慾望進入佛道，就知道是非時之心。像這樣，天子！如果不能受持清凈心，用心不專一，就知道是非時之心。」
天子又問：『怎樣才能知道是時之心呢？』
回答說：『天子！心平等如同虛空，就知道是時之心。』
又問：『怎樣才能使心如同虛空呢？』
回答說：『如同虛空沒有心，心也應該是這樣。像這樣的心，心就平等如同虛空。』
又問：『誰會相信心能平等如同虛空呢？』
回答說：『天子！那些執著于有我、有眾生、有人的人就不會相信。』
天子又問：『執著于有我、有眾生、有人的人，他們的狀態是什麼樣的呢？』
回答說：『心平等如同虛空，卻想要增益，想要超越它。』
又問：『怎樣增益，怎樣超越它呢？』
回答說：『執著于有常的人就想要超越它，執著于無常的人也想要超越它；執著于苦的人也想要超越它，執著於樂的人也想要超越它；執著于憂愁的人也想要超越它，執著于沒有憂愁的人也想要超越它；執著于有身體的人也想要超越它，執著于沒有身體的人也想要超越它；對於空、無想、無愿也想要超越它；幻、夢、水中月、影子、回聲，一切諸法，都像這些一樣。像這些等等，卻又想要超越它。如果法有所處，就可以增益，淫慾、嗔怒、愚癡互相依賴，又想要超越它。用這種形式讚歎生死輪迴，卻不讚嘆涅槃（nirvāṇa）之事，又想要超越它。像這樣，天子！這就是執著于有我、有眾生、有人的人。』
又問：『怎樣才能沒有嗔恚而不固執呢？』
【English Translation】 English version: 'If there is intention, then one knows it is a non-opportune mind. If one thinks of love, desire, and greed, which do not accord with the Noble Eightfold Path, then one knows it is a non-opportune mind. If there is doubt about the wisdom of suffering (dukkha-ñāṇa), then one knows it is a non-opportune mind. If there is doubt about the origin (samudaya), then one knows it is a non-opportune mind. If there is doubt about cessation (nirodha), then one knows it is a non-opportune mind. If one enters the path with worldly desires, then one knows it is a non-opportune mind. Thus, O son of the gods! If one cannot uphold a pure mind and is not focused, then one knows it is a non-opportune mind.'
The son of the gods then asked: 'How does one know it is an opportune mind?'
The answer: 'O son of the gods! If the mind is equal to emptiness, then one knows it is an opportune mind.'
He asked again: 'How can the mind be like emptiness?'
The answer: 'Just as emptiness has no mind, so too should the mind be. Such a mind, a mind equal to emptiness.'
He asked again: 'Who would believe that the mind can be equal to emptiness?'
The answer: 'O son of the gods! Those who cling to the idea of self, beings, and persons will not believe.'
The son of the gods then asked: 'What is the state of those who cling to the idea of self, beings, and persons?'
The answer: 'The mind is equal to emptiness, yet they want to increase it and surpass it.'
He asked again: 'How do they increase it and surpass it?'
The answer: 'Those who cling to permanence want to surpass it, and those who cling to impermanence also want to surpass it; those who cling to suffering also want to surpass it, and those who cling to happiness also want to surpass it; those who cling to sorrow also want to surpass it, and those who cling to the absence of sorrow also want to surpass it; those who cling to having a body also want to surpass it, and those who cling to not having a body also want to surpass it; they also want to surpass emptiness, non-perception, and non-desire; illusions, dreams, the moon in water, shadows, echoes, all phenomena are like these. Like these and so on, they still want to surpass them. If the Dharma has a place, it can be increased, and lust, anger, and delusion rely on each other, and they want to surpass them. Praising the cycle of birth and death in this form, but not praising the matter of Nirvana (nirvāṇa), they want to surpass it. Thus, O son of the gods! This is what it means to cling to the idea of self, beings, and persons.'
He asked again: 'How can one be without anger and not be stubborn?'
答言：「從生死出，住于泥洹。還世間，滅諸愛慾而凈行。于滅不永滅，于起無所起，諸形音聲不以畏懼。如是滅為習者有所脫，脫習者為已度如是事。一切法不能舉其功、不能勝其德，是為無恚而不恨。」
說是法時。三萬二千天子得法眼凈，五千比丘心得解脫，萬二千菩薩得忍辱力。
須真天子經聲聞品第四
於是須真天子謂諸大弟子：「仁者所狐疑，可問文殊師利。」
長老摩訶迦葉前問文殊師利言：「菩薩云何行八惟務禪？」
答言：「菩薩於八惟務禪，本無、無所造立禪，無恚禪等禪，是菩薩禪。」
復問：「云何作是說？」
答言：「惟迦葉！身本無，無造立於三界者，便起愛慾。已了離欲，是故知身本無，於三界無所造，于欲無所想，已知空而立禪。如是，迦葉！而作此說：八惟務禪，本無、無造立禪，無恚禪等禪，則菩薩禪。」於是迦葉默而無言。
賢者舍利弗復問：「云何菩薩得無礙慧？」
答言：「菩薩于諸礙而無恚恨，于諸掛礙而無制著，一切愛慾而皆見知而不捨離。所以者何？養護一切故，是故菩薩得無礙慧。」
賢者摩訶目犍連復問：「云何菩薩而得神足？」
答言：「惟目犍連！菩薩于無為而無所受，度脫
【現代漢語翻譯】 現代漢語譯本： 回答說：『從生死中解脫出來，安住于涅槃（Nirvana，寂滅）。返回世間，滅除各種愛慾而清凈修行。對於滅盡不認為是永遠的斷滅，對於生起不認為有什麼真實的生起，對於各種形體和聲音不感到畏懼。像這樣滅除煩惱作為習慣的人就能得到解脫，從煩惱的習氣中解脫出來的人就是已經度過了這樣的境界。一切世間的法都不能掩蓋他的功德，不能勝過他的德行，這就是沒有嗔恨和怨恨。』 當宣說這個法的時候，三萬二千位天子獲得了清凈的法眼，五千位比丘內心得到解脫，一萬二千位菩薩獲得了忍辱的力量。 《須真天子經·聲聞品》第四 這時，須真天子對各位大弟子說：『各位仁者有什麼疑惑，可以向文殊師利（Manjusri，智慧的象徵）請教。』 長老摩訶迦葉（Mahakasyapa，釋迦牟尼十大弟子之一，以頭陀苦行著稱）上前問文殊師利說：『菩薩如何修行八惟務禪？』 回答說：『菩薩對於八惟務禪，認為其本性是空無的，沒有造作和建立的禪，沒有嗔恚的禪等等，這就是菩薩的禪。』 （摩訶迦葉）又問：『為什麼要這樣說呢？』 回答說：『迦葉！身體的本性是空無的，沒有在三界（Trailokya，欲界、色界、無色界）中造作和建立的，因此才生起愛慾。已經了悟並脫離了愛慾，所以知道身體的本性是空無的，在三界中沒有造作，對於慾望沒有執著，已經了知空性而安立禪定。像這樣，迦葉！才這樣說：八惟務禪，本性是空無的，沒有造作和建立的禪，沒有嗔恚的禪等等，這就是菩薩的禪。』於是迦葉沉默不語。 賢者舍利弗（Sariputra，釋迦牟尼十大弟子之一，以智慧著稱）又問：『菩薩如何獲得無礙的智慧？』 回答說：『菩薩對於各種障礙沒有嗔恨和怨恨，對於各種牽掛沒有執著，對於一切愛慾都能夠清楚地認知而不捨棄。為什麼呢？因為要養護一切眾生，所以菩薩能夠獲得無礙的智慧。』 賢者摩訶目犍連（Mahamaudgalyayana，釋迦牟尼十大弟子之一，以神通著稱）又問：『菩薩如何獲得神通？』 回答說：『目犍連！菩薩對於無為法沒有執受，能夠度脫眾生。』
【English Translation】 English version: He answered: 'Emerging from birth and death, abiding in Nirvana (extinction). Returning to the world, extinguishing all desires and practicing pure conduct. Regarding extinction, not considering it as eternal annihilation; regarding arising, not considering anything truly arises; not fearing forms and sounds. Thus, one who is accustomed to extinguishing afflictions is liberated; one who is liberated from the habits of afflictions has transcended such matters. All worldly dharmas cannot overshadow his merits, nor surpass his virtues; this is being without hatred or resentment.' When this Dharma was being preached, thirty-two thousand devas (celestial beings) attained the pure Dharma Eye, five thousand bhikshus (monks) attained liberation of mind, and twelve thousand bodhisattvas (enlightenment beings) attained the power of patience. Sutra of Susima Deva: Chapter Four on Sravakas (Disciples) Then, Susima Deva said to the great disciples: 'Venerable ones, if you have any doubts, you may ask Manjusri (the embodiment of wisdom).' The elder Mahakasyapa (one of the ten great disciples of Shakyamuni, known for his ascetic practices) stepped forward and asked Manjusri: 'How does a bodhisattva practice the Eight Determinations of Dhyana (meditation)?' He answered: 'Regarding the Eight Determinations of Dhyana, a bodhisattva considers them to be fundamentally empty, without creation or establishment, without hatred, and so on. This is the dhyana of a bodhisattva.' (Mahakasyapa) further asked: 'Why do you say this?' He answered: 'Kasyapa! The nature of the body is fundamentally empty, without creation or establishment in the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm), hence the arising of desires. Having understood and detached from desires, one knows that the nature of the body is fundamentally empty, without creation in the three realms, without attachment to desires, and having realized emptiness, one establishes dhyana. Thus, Kasyapa! It is said: the Eight Determinations of Dhyana are fundamentally empty, without creation or establishment, without hatred, and so on. This is the dhyana of a bodhisattva.' Thereupon, Kasyapa remained silent. The worthy Sariputra (one of the ten great disciples of Shakyamuni, known for his wisdom) further asked: 'How does a bodhisattva attain unobstructed wisdom?' He answered: 'A bodhisattva has no hatred or resentment towards any obstacles, no attachment to any hindrances, and is able to clearly recognize all desires without abandoning them. Why? Because of the need to nurture all beings, therefore a bodhisattva is able to attain unobstructed wisdom.' The worthy Mahamaudgalyayana (one of the ten great disciples of Shakyamuni, known for his supernatural powers) further asked: 'How does a bodhisattva attain supernatural powers?' He answered: 'Maudgalyayana! A bodhisattva has no attachment to the unconditioned, and is able to liberate beings.'
一切而降盡之，不于有為有所受。所以者何？將護一切故，是故菩薩得大神足。」
長老須菩提復問：「云何菩薩得知他法行？」
答言：「惟須菩提！菩薩於一切他異法悉了知之，心於道事而不厭，常樂三昧而無足，諸所作為而示現，是故菩薩得知他法行。」
賢者分耨文陀尼子復問：「云何菩薩博採眾義說明慧法？」
答言：「惟分耨！菩薩悉示一切諸根，隨所樂喜而說其德，無常、苦、空、非身之義，各令得其所。無數生死百千劫，持是法義而遍教授，無有滅盡。其智如是，是故菩薩博採眾義說明慧法。」
賢者離越復問：「云何菩薩如常樂禪。」
答言：「惟離越！菩薩習三摩越悉知諸法，于諸亂意者而起大哀，令發無央數行，不禪無所樂，是故菩薩得禪。」
賢者憂波離復問：「云何菩薩得持法藏？」
答言：「唯憂波離！菩薩悉知諸法奧藏，從本已來泥曰，離愛慾者，已應法藏教授一切，為示愛慾令覺知之。于愛慾中令起道意，是故菩薩得法隩藏。」
賢者阿那律復問：「云何菩薩得天眼徹視？」
答言：「唯阿那律！菩薩於十方諸色悉照見已，有色習者而為示現於一切法，悉示現無所著，令尋跡而得出，是為菩薩天眼徹視。」
【現代漢語翻譯】 現代漢語譯本： 『一切而降盡之，不于有為有所受。』這是什麼原因呢？因為要守護一切眾生，所以菩薩才能獲得大神足（神通）。 長老須菩提（Subhuti）又問：『菩薩如何得知他人的修行方法？』 回答說：『須菩提！菩薩對於一切不同的修行方法都完全瞭解，內心對於弘揚佛法的事業從不厭倦，常常喜愛禪定而沒有滿足的時候，所做的一切都是爲了示現佛法，所以菩薩才能得知他人的修行方法。』 賢者分耨文陀尼子（Purnamaitrayaniputra）又問：『菩薩如何廣泛地收集各種義理來闡明智慧之法？』 回答說：『分耨！菩薩完全開示一切諸根（感官），隨著眾生所喜愛的而宣說其功德，以及無常、苦、空、非身（Anitya, Dukkha, Shunyata, Anatman）的道理，使他們各自得到所需要的。無數生死輪迴的百千劫中，堅持這些法義而普遍地教導眾生，永不停止。他的智慧就是這樣，所以菩薩才能廣泛地收集各種義理來闡明智慧之法。』 賢者離越（Revata）又問：『菩薩如何如常地安於禪定？』 回答說：『離越！菩薩修習三摩越（Samadhi），完全瞭解諸法，對於那些心意散亂的人，生起大慈悲心，使他們發起無數的善行，不因沒有禪定而感到不快樂，所以菩薩才能得到禪定。』 賢者憂波離（Upali）又問：『菩薩如何才能持有法藏？』 回答說：『憂波離！菩薩完全瞭解諸法的奧秘，從根本上來說就是寂滅（Nirvana），遠離愛慾的人，已經能夠依法藏來教導一切眾生，爲了向他們揭示愛慾的真相，使他們覺悟。在愛慾之中，使他們生起修道的意念，所以菩薩才能得到法藏。』 賢者阿那律（Aniruddha）又問：『菩薩如何才能獲得天眼，徹見一切？』 回答說：『阿那律！菩薩對於十方世界的一切色相都能夠照見，對於那些執著於色相的人，為他們示現一切法的真相，完全示現無所執著，使他們能夠尋著足跡而解脫出來，這就是菩薩的天眼徹視。』
【English Translation】 English version: 'To descend and exhaust everything, not to receive anything from conditioned phenomena.' What is the reason for this? It is because of protecting all beings that a Bodhisattva attains great supernatural powers (Abhijnas). The elder Subhuti (Subhuti) further asked: 'How does a Bodhisattva know the practices of others?' The Buddha answered: 'Subhuti! A Bodhisattva fully understands all different practices, never tires of the work of the Dharma, always delights in Samadhi without being satisfied, and manifests all actions for the sake of demonstrating the Dharma. Therefore, a Bodhisattva knows the practices of others.' The worthy Purnamaitrayaniputra (Purnamaitrayaniputra) further asked: 'How does a Bodhisattva extensively gather various meanings to explain the Dharma of wisdom?' The Buddha answered: 'Purnamaitrayaniputra! A Bodhisattva fully reveals all the senses (Indriyas), and according to what beings delight in, speaks of their virtues, as well as the meanings of impermanence (Anitya), suffering (Dukkha), emptiness (Shunyata), and non-self (Anatman), enabling each to obtain what they need. For countless kalpas of birth and death, they uphold these Dharma meanings and universally teach beings without ceasing. Their wisdom is like this, therefore, a Bodhisattva can extensively gather various meanings to explain the Dharma of wisdom.' The worthy Revata (Revata) further asked: 'How does a Bodhisattva constantly abide in Dhyana (meditation)?' The Buddha answered: 'Revata! A Bodhisattva practices Samadhi, fully understands all Dharmas, and arises great compassion for those with distracted minds, causing them to generate countless good deeds. They do not feel unhappy for lacking Dhyana, therefore, a Bodhisattva attains Dhyana.' The worthy Upali (Upali) further asked: 'How does a Bodhisattva obtain the Dharma Treasury?' The Buddha answered: 'Upali! A Bodhisattva fully understands the profound secrets of all Dharmas, which fundamentally is Nirvana (Nirvana), those who are free from desire are already able to use the Dharma Treasury to teach all beings, in order to reveal the truth of desire to them, enabling them to awaken. Within desire, they cause them to generate the intention to cultivate the path, therefore, a Bodhisattva obtains the Dharma Treasury.' The worthy Aniruddha (Aniruddha) further asked: 'How does a Bodhisattva obtain the divine eye ( দিব্যদৃষ্টি - Divyacakṣus) to see everything?' The Buddha answered: 'Aniruddha! A Bodhisattva can see all forms in the ten directions, and for those who are attached to forms, they reveal the truth of all Dharmas, fully revealing non-attachment, enabling them to follow the path and be liberated. This is the divine eye of a Bodhisattva.'
賢者薄鳩盧復問：「云何菩薩得諸根寂定？」
答言：「菩薩於一切界視如佛界，于佛界視諸界無所有，是故菩薩得諸根寂定。」
賢者鴦掘魔復問：「云何菩薩得利諸根？」
答言：「菩薩視諸逆惡等之如道，是故菩薩得利諸根。」
賢者摩訶迦旃延復問：「云何菩薩得分別知眾經方便？」
答言：「菩薩得四等無盡。何等為四？一者、義，二者、法，三者、次第，四者、報答。是為四。以一絕句，于百千劫廣為一切分別演教，而是教不近有為、不有所染，已凈無所卻。而是教於諸法界不動轉，於一切受而為作受。是故菩薩得分別知眾經方便。」
賢者摩訶拘絺復問：「云何菩薩得義、法、次第、報答四事？」
答言：「菩薩于寂然法得此，已義等教授；以住於法，以法等教授；于所為常歡喜而無恨，以等次第教授；而響不可護持，以報答教授。是故菩薩得義、法、次第、報答。」
賢者羅云復問：「云何菩薩得凈其戒？」
答言：「惟羅云！菩薩以凈戒三昧，舍戒犯戒將養一切，是故菩薩而得凈戒。」
賢者阿難復問：「云何菩薩而得博聞？」
答言：「菩薩一切諸佛所說樂欲聽聞，已聞則受其義，聞已皆持，所聞便以教授，是為菩薩而得
【現代漢語翻譯】 現代漢語譯本 賢者薄鳩盧（Bhaguru）又問：『菩薩如何才能獲得諸根的寂靜安定？』 回答說：『菩薩對於一切世界，都視同佛界；對於佛界，又視諸界為空無所有。因此，菩薩才能獲得諸根的寂靜安定。』 賢者鴦掘魔（Angulimala）又問：『菩薩如何才能獲得銳利的諸根？』 回答說：『菩薩視一切逆境惡事都如同修道的助緣。因此，菩薩才能獲得銳利的諸根。』 賢者摩訶迦旃延（Mahakatyayana）又問：『菩薩如何才能獲得分別知曉眾經的方便之法？』 回答說：『菩薩獲得四種無盡的辯才。哪四種呢？第一是義無盡，第二是法無盡，第三是次第無盡，第四是報答無盡。這就是四種無盡。憑藉一句偈語，就能在百千劫中為一切眾生廣為分別演說教法，而這種教法不執著于有為之法，不被任何事物所染污，已經清凈而無所捨棄。這種教法在諸法界中不動搖轉變，對於一切感受都能作為感受的根源。因此，菩薩才能獲得分別知曉眾經的方便之法。』 賢者摩訶拘絺（Mahakosthila）又問：『菩薩如何才能獲得義、法、次第、報答這四件事？』 回答說：『菩薩在寂然之法中獲得這些，已經以義等同地教授；因為安住於法，所以用法等同地教授；對於所作所為常常歡喜而沒有怨恨，以等同次第地教授；而聲音不可固守執著，以報答來教授。因此，菩薩才能獲得義、法、次第、報答。』 賢者羅云（Rahula）又問：『菩薩如何才能清凈他的戒律？』 回答說：『唯有羅云！菩薩以清凈戒律的三昧，捨棄戒律、違犯戒律，來將養一切眾生，因此，菩薩才能獲得清凈的戒律。』 賢者阿難（Ananda）又問：『菩薩如何才能獲得廣博的見聞？』 回答說：『菩薩對於一切諸佛所說的法都樂於聽聞，聽聞之後就接受其中的意義，聽聞之後全部都記住，所聽聞的就用來教授他人，這就是菩薩獲得廣博見聞的方法。』
【English Translation】 English version The worthy Bhaguru asked again: 'How does a Bodhisattva attain tranquility and stability of the senses?' The answer: 'A Bodhisattva regards all realms as Buddha realms, and in the Buddha realm, he sees all realms as non-existent. Therefore, a Bodhisattva attains tranquility and stability of the senses.' The worthy Angulimala asked again: 'How does a Bodhisattva attain sharp senses?' The answer: 'A Bodhisattva regards all adversities and evils as aids to the path. Therefore, a Bodhisattva attains sharp senses.' The worthy Mahakatyayana asked again: 'How does a Bodhisattva attain the skillful means of discerning and understanding the sutras?' The answer: 'A Bodhisattva attains four inexhaustible eloquence. What are the four? First, inexhaustible meaning; second, inexhaustible Dharma; third, inexhaustible order; and fourth, inexhaustible response. These are the four. With one verse, he can extensively explain and teach for hundreds of thousands of kalpas (aeons) to all beings, and this teaching does not cling to conditioned phenomena, is not defiled by anything, is already pure and without anything to discard. This teaching does not move or change in all Dharma realms, and for all sensations, it serves as the source of sensation. Therefore, a Bodhisattva attains the skillful means of discerning and understanding the sutras.' The worthy Mahakosthila asked again: 'How does a Bodhisattva attain these four things: meaning, Dharma, order, and response?' The answer: 'A Bodhisattva attains these in the Dharma of stillness, having taught with meaning equally; because he abides in the Dharma, he teaches with Dharma equally; he is always joyful and without resentment in what he does, teaching with order equally; and sound cannot be held onto, teaching with response. Therefore, a Bodhisattva attains meaning, Dharma, order, and response.' The worthy Rahula asked again: 'How does a Bodhisattva purify his precepts?' The answer: 'Only Rahula! A Bodhisattva, with the samadhi (concentration) of pure precepts, abandons precepts, violates precepts, and nurtures all beings, therefore, a Bodhisattva attains pure precepts.' The worthy Ananda asked again: 'How does a Bodhisattva attain extensive learning?' The answer: 'A Bodhisattva delights in hearing all the Dharma spoken by all the Buddhas, and after hearing, he accepts its meaning, and after hearing, he remembers all of it, and what he has heard, he uses to teach others. This is how a Bodhisattva attains extensive learning.'
博聞。」
於是諸大弟子歡喜默然。
爾時須真天子謂諸大弟子言：「屬文殊師利所說法，仁寧有是事乎？」
諸大弟子言：「吾等尚不能了知一法，何況爾所法耶？」
天子言：「仁者！若干種身，各各異類，其道義一也。」
大弟子答言：「譬如牛跡中水，諸餘弟子所知如是。若車轂隱地其處受水，吾等之類其譬如是。譬如大海其水廣長，無有邊幅深難得底，于聲聞、辟支佛中，菩薩為尊。」
天子贊言：「善哉，善哉！所說至誠而不貢高。」
文殊師利言：「如是，天子！弟子所言而不貢高，稱譽菩薩，審諦實爾。」
天子問文殊師利：「仁者！云何作是說？」
答言：「如是，天子！聲聞、辟支佛為猗貢高？為離貢高？菩薩貢高，出彼輩上，合聚佛法，則是菩薩為行勇悍。」
天子復問：「菩薩貢高，欲令他人稱譽耶？」
答言：「欲將導一切故。如是，天子！」
天子復問：「云何如是？」
答言：「天子！是故菩薩方便稱譽佛乘、毀弟子乘。于大眾中，自現身所行及法事。所以者何？欲令一切皆發道意，不欲使人起小道意。所以者何？焦燒佛種故。教一切人皆令遠離。所以者何？不欲令人貪樂故也。如是，天子！欲令
【現代漢語翻譯】 現代漢語譯本： 『博聞。』
於是各位大弟子歡喜而沉默。
這時，須真天子問各位大弟子：『文殊師利（Manjusri，智慧的象徵）所說的法，你們認為有這回事嗎？』
各位大弟子說：『我們尚且不能完全瞭解一種法，更何況他所說的法呢？』
天子說：『各位仁者！雖然有若干種身，各自種類不同，但其道義是一致的。』
大弟子回答說：『譬如牛蹄印中的水，其他弟子所知就像這樣。如果說車轂隱沒在地下，那個地方能夠容納水，我們這類人就像這樣。譬如大海，其水廣闊深遠，沒有邊際，難以探底，在聲聞（Sravaka，聽聞佛法而悟道者）、辟支佛（Pratyekabuddha，獨自悟道者）中，菩薩（Bodhisattva，立志普度眾生者）最為尊貴。』
天子讚歎說：『說得好啊，說得好啊！所說的話真實誠懇而不自高自大。』
文殊師利說：『正是這樣，天子！弟子所說的話不自高自大，稱讚菩薩，確實是這樣。』
天子問文殊師利：『仁者！為什麼這樣說呢？』
回答說：『正是這樣，天子！聲聞、辟支佛是執著于貢高我慢，還是遠離了貢高我慢？菩薩即使貢高我慢，也超越了他們，匯聚佛法，這才是菩薩的勇猛精進。』
天子又問：『菩薩貢高我慢，是想要讓別人稱讚自己嗎？』
回答說：『是爲了引導一切眾生。正是這樣，天子！』
天子又問：『為什麼這樣說呢？』
回答說：『天子！所以菩薩方便地稱讚佛乘（Buddha-yana，成佛之道），貶低弟子乘（Sravaka-yana，聲聞之道）。在大眾之中，親自展現自身所行和法事。為什麼呢？想要讓一切眾生都發起道心，不想要讓人產生小乘道心。為什麼呢？因為那會焦燒佛種。教導一切人都讓他們遠離小乘。為什麼呢？不想要讓人貪戀小乘的安樂。正是這樣，天子！想要』
【English Translation】 English version: 『Learned widely.』
Then all the great disciples rejoiced in silence.
At that time, the Deva Sujin (Sujin, a celestial being) said to the great disciples: 『Regarding the Dharma spoken by Manjusri (Manjusri, symbol of wisdom), do you think there is such a thing?』
The great disciples said: 『We are not yet able to fully understand even one Dharma, how much less the Dharma spoken by him?』
The Deva said: 『Virtuous ones! Although there are various kinds of bodies, each of different types, their moral principles are the same.』
The great disciple replied: 『For example, the water in a cow's footprint is what the other disciples know. If the hub of a wheel is hidden in the ground, that place can hold water, we are like that. For example, the great ocean, its water is vast and deep, without boundaries and difficult to reach the bottom, among Sravakas (Sravaka, one who attains enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, one who attains enlightenment independently), Bodhisattvas (Bodhisattva, one who aspires to liberate all beings) are the most venerable.』
The Deva praised: 『Excellent, excellent! What is said is sincere and without arrogance.』
Manjusri said: 『That is so, Deva! What the disciples say is without arrogance, praising Bodhisattvas, it is truly so.』
The Deva asked Manjusri: 『Virtuous one! Why do you say this?』
He replied: 『That is so, Deva! Are Sravakas and Pratyekabuddhas attached to arrogance, or are they detached from arrogance? Even if Bodhisattvas are arrogant, they surpass those beings, gathering the Buddha Dharma, this is the Bodhisattva's courageous effort.』
The Deva further asked: 『Is the Bodhisattva arrogant, wanting others to praise him?』
He replied: 『It is to guide all beings. That is so, Deva!』
The Deva further asked: 『Why is it so?』
He replied: 『Deva! Therefore, Bodhisattvas expediently praise the Buddha-yana (Buddha-yana, the path to Buddhahood) and disparage the Sravaka-yana (Sravaka-yana, the path of the Hearers). In the assembly, they personally demonstrate their conduct and Dharma activities. Why? They want all beings to generate the aspiration for enlightenment, not wanting people to generate the aspiration for the Lesser Vehicle. Why? Because that would scorch the seeds of Buddhahood. They teach all people to stay away from the Lesser Vehicle. Why? They do not want people to be attached to the pleasures of the Lesser Vehicle. That is so, Deva! Wanting to』
菩薩發大乘、滅弟子乘故。」
天子復問：「得無過耶？」
答言：「天子！稱譽摩尼、琉璃、水精甚凈，無所玷汙。寧復過乎？」
天子報言：「所說無過。」
答言：「如是，天子！菩薩稱譽大乘！毀弟子乘，不增不減也。天子！譬如長者子稱譽轉輪聖王功德，毀呰國中諸貧乞者，豈有不可？」
天子言：「無不可也。文殊師利！自如所說耶？」
答言：「如是，天子！菩薩稱譽大乘而毀呰弟子乘者，而無所損。」
佛爾時讚歎文殊師利言：「善哉，善哉！如是所說為甚快也。何以故？文殊師利！稱譽大乘、毀弟子乘，弟子則毀一切乘矣。所以然者？其大乘者，皆生一切乘故。」
佛說須真天子經卷第二 大正藏第 15 冊 No. 0588 佛說須真天子經
佛說須真天子經卷第三
西晉月氏三藏竺法護譯
無畏品第五
須真天子復問文殊師利：「菩薩何從造發道意？」文殊師利答言：「天子！菩薩從一切欲而起道意。」
天子復問：「文殊師利！云何正作此語？」
文殊師利答言：「天子！菩薩于愛慾中與欲從事，爾乃成道；不隨愛慾，則菩薩何緣得起一切道意？」
天子復問：「文殊師利！心從何所
【現代漢語翻譯】 現代漢語譯本 『菩薩發起大乘（Mahayana，佛教教義，旨在普度眾生），是爲了滅除弟子乘（Sravakayana，聲聞乘，一種側重於個人解脫的修行方式）。』
須真天子（Sutra-dhara-deva）又問：『這樣做沒有過錯嗎？』
文殊師利（Manjusri，智慧的象徵）回答說：『天子！稱讚摩尼（Mani，寶珠）、琉璃（Vaidurya，一種寶石）、水精（Crystal，水晶）非常純凈，沒有被任何東西玷汙。這樣做有過錯嗎？』
天子回答說：『這樣說沒有過錯。』
文殊師利說：『是的，天子！菩薩稱讚大乘，毀損弟子乘，既沒有增加也沒有減少什麼。天子！譬如長者（wealthy man）的兒子稱讚轉輪聖王（Chakravartin，理想的統治者）的功德，貶低國內的貧窮乞丐，這有什麼不可以的嗎？』
天子說：『沒有什麼不可以的。文殊師利！這是你自己的說法嗎？』
文殊師利回答說：『是的，天子！菩薩稱讚大乘而毀損弟子乘，並沒有什麼損失。』
佛（Buddha）這時讚歎文殊師利說：『好啊，好啊！你說的非常正確。為什麼呢？文殊師利！稱讚大乘，毀損弟子乘，實際上是弟子毀損了一切乘。為什麼這樣說呢？因為大乘能產生一切乘。』
《佛說須真天子經》卷第二 大正藏第 15 冊 No. 0588 《佛說須真天子經》
《佛說須真天子經》卷第三
西晉月氏三藏竺法護譯
無畏品第五
須真天子又問文殊師利：『菩薩從何處發起道意（Bodhi-citta，菩提心，覺悟之心）？』文殊師利回答說：『天子！菩薩從一切慾望中發起道意。』
天子又問：『文殊師利！怎麼能正確地說出這樣的話呢？』
文殊師利回答說：『天子！菩薩在愛慾中與慾望打交道，然後才能成就道業；如果不順應愛慾，那麼菩薩怎麼能發起一切道意呢？』
天子又問：『文殊師利！心從何處而來？』
【English Translation】 English version 『The Bodhisattva (Enlightenment being) initiates the Mahayana (Great Vehicle, a Buddhist doctrine aiming at universal salvation) to eliminate the Sravakayana (Hearer Vehicle, a practice focused on individual liberation).』
The Sutra-dhara-deva (Sutra-holding deity) further asked: 『Is there no fault in doing so?』
Manjusri (symbol of wisdom) replied: 『O Son of Heaven! Praising the Mani (jewel), Vaidurya (lapis lazuli), and Crystal (crystal) as extremely pure, without any defilement, is there any fault in that?』
The Son of Heaven replied: 『There is no fault in what you say.』
Manjusri said: 『Thus it is, O Son of Heaven! When a Bodhisattva praises the Mahayana and disparages the Sravakayana, nothing is increased or decreased. O Son of Heaven! For example, if the son of a wealthy man (wealthy man) praises the merits of a Chakravartin (ideal ruler) and disparages the poor beggars in the country, is there anything wrong with that?』
The Son of Heaven said: 『There is nothing wrong with that. Manjusri! Is this your own saying?』
Manjusri replied: 『Yes, O Son of Heaven! When a Bodhisattva praises the Mahayana and disparages the Sravakayana, there is no loss.』
The Buddha (Buddha) then praised Manjusri, saying: 『Excellent, excellent! What you have said is very good. Why? Manjusri! Praising the Mahayana and disparaging the Sravakayana, the disciples actually disparage all vehicles. Why is that? Because the Mahayana gives rise to all vehicles.』
The Sutra of the Buddha Speaking to Sutra-dhara-deva, Volume 2 Taisho Tripitaka Volume 15, No. 0588, The Sutra of the Buddha Speaking to Sutra-dhara-deva
The Sutra of the Buddha Speaking to Sutra-dhara-deva, Volume 3
Translated by Dharmaraksa of the Western Jin Dynasty
Chapter 5: Fearlessness
Sutra-dhara-deva again asked Manjusri: 『From where does a Bodhisattva generate the Bodhi-citta (mind of enlightenment)?』 Manjusri replied: 『O Son of Heaven! A Bodhisattva generates the Bodhi-citta from all desires.』
The Son of Heaven further asked: 『Manjusri! How can one correctly say such a thing?』
Manjusri replied: 『O Son of Heaven! A Bodhisattva engages with desires within love and lust, and then attains enlightenment; if one does not accord with love and lust, then how can a Bodhisattva generate all Bodhi-citta?』
The Son of Heaven further asked: 『Manjusri! From where does the mind come?』
建立於道？」
文殊師利答言：「天子！于諸佛法中建立道意。何以故？天子！道意本從諸佛法生。」
天子復問：「文殊師利！一切佛法在何所起？」
文殊師利答言：「天子！一切佛法本無，無所起。何以故？天子！如虛空本無，從虛空本起一切佛法。」
天子復問：「文殊師利！一切佛法為幾何乎？可數知不？」
文殊師利答言：「天子！如諸法等，佛法亦爾。所以者何？如一切法，如來從是最正覺故。是故，天子！如諸法等，佛法之數等亦如是。」
天子復問：「云何？文殊師利！淫怒癡寧復是佛法耶？」
文殊師利答言：「爾。天子！淫怒癡是為佛法。何以故？愛慾無覺，以道之教教授故也。」
天子復問：「文殊師利！將無一切皆當得佛耶？」
文殊師利答言：「天子！一切皆當得佛，審當作佛。卿莫疑也。所以者何？天子！一切當得如來正覺故。」
天子復問：「文殊師利！云何皆得佛乎？」
文殊師利答言：「天子！為入寂然、為入空故。」
天子復問：「文殊師利！寂之與空云何得覺？」
文殊師利答言：「天子！若不得空，何從得覺乎？用空無侶、無強無弱故。」
天子復問：「文殊師利！如來曉空便
【現代漢語翻譯】 現代漢語譯本 『建立於道嗎？』
文殊師利（Manjushri，菩薩名）回答說：『天子（指提問者）！在諸佛的教法中建立道意。為什麼呢？天子！道意本來是從諸佛的教法中產生的。』
天子又問：『文殊師利！一切佛法從何處生起？』
文殊師利回答說：『天子！一切佛法本來是無，無所生起的。為什麼呢？天子！就像虛空本來是無，一切佛法從這虛空中生起。』
天子又問：『文殊師利！一切佛法有多少？可以數清楚嗎？』
文殊師利回答說：『天子！就像諸法的數量一樣，佛法的數量也是如此。為什麼呢？因為如來（Tathagata，佛的稱號）是從一切法中得到最正覺的。所以，天子！就像諸法的數量一樣，佛法的數量也同樣是這樣。』
天子又問：『那麼，文殊師利！淫慾、憤怒、愚癡難道也是佛法嗎？』
文殊師利回答說：『是的，天子！淫慾、憤怒、愚癡就是佛法。為什麼呢？因為愛慾沒有覺悟，所以要用道的教誨來教授引導。』
天子又問：『文殊師利！難道一切眾生都應當成佛嗎？』
文殊師利回答說：『天子！一切眾生都應當成佛，確實會成佛。你不要懷疑。為什麼呢？天子！一切眾生都將證得如來的正覺。』
天子又問：『文殊師利！如何才能都成佛呢？』
文殊師利回答說：『天子！因為進入寂然的境界，因為進入空性的境界。』
天子又問：『文殊師利！寂然和空性如何才能覺悟？』
文殊師利回答說：『天子！如果不能領悟空性，又從何處得到覺悟呢？因為空性沒有伴侶，沒有強大也沒有弱小。』
天子又問：『文殊師利！如來領悟空性便……』
【English Translation】 English version 『Is it established in the Tao (the Way)?』
Manjushri (a Bodhisattva's name) replied: 『O Prince! Establish the intention of the Tao within all the Buddha-dharmas (teachings of the Buddha). Why is that? O Prince! The intention of the Tao originally arises from the Buddha-dharmas.』
The Prince then asked: 『Manjushri! Where do all the Buddha-dharmas originate?』
Manjushri replied: 『O Prince! All the Buddha-dharmas are originally non-existent and have no origin. Why is that? O Prince! Just as space is originally non-existent, all the Buddha-dharmas arise from this space.』
The Prince then asked: 『Manjushri! How many are all the Buddha-dharmas? Can they be counted and known?』
Manjushri replied: 『O Prince! Just as the number of all dharmas (phenomena) is, so too is the number of Buddha-dharmas. Why is that? Because the Tathagata (title of the Buddha) attained the most perfect enlightenment from all dharmas. Therefore, O Prince! Just as the number of all dharmas is, so too is the number of Buddha-dharmas.』
The Prince then asked: 『Then, Manjushri! Are lust, anger, and delusion also Buddha-dharmas?』
Manjushri replied: 『Yes, O Prince! Lust, anger, and delusion are Buddha-dharmas. Why is that? Because desire lacks awareness, it must be taught and guided by the teachings of the Tao.』
The Prince then asked: 『Manjushri! Does it mean that all beings will attain Buddhahood?』
Manjushri replied: 『O Prince! All beings will attain Buddhahood, they will certainly become Buddhas. Do not doubt it. Why is that? O Prince! All beings will attain the perfect enlightenment of the Tathagata.』
The Prince then asked: 『Manjushri! How can all attain Buddhahood?』
Manjushri replied: 『O Prince! By entering into stillness, by entering into emptiness.』
The Prince then asked: 『Manjushri! How can stillness and emptiness be realized?』
Manjushri replied: 『O Prince! If emptiness cannot be realized, from where can enlightenment be attained? Because emptiness has no companion, neither strong nor weak.』
The Prince then asked: 『Manjushri! Does the Tathagata understand emptiness and then...』
得道乎？」
文殊師利答言：「爾。天子！如所語！空則是道。佛說解空則為入道。」
天子復問：「文殊師利！如空之行，當云何行？」
文殊師利答言：「天子！無色慾行是則空行。于欲界行，不為情行亦不香行，亦不色行亦不無色行，亦不身行亦不心行。何以故？不行是行是亦空故。」
天子復問：「文殊師利！如來為不行是本空行耶？」
文殊師利答言：「天子！如來之空亦如是空，彼無所有，於我亦爾。如無所行則如來行。」
天子復問：「文殊師利！如無所有，當何等行？」
文殊師利答言：「天子！如無所有，當行無所有，不他余行，至於他余亦無所有，如是行是亦無所有。」
天子復問：「文殊師利！假無所有，持何等來？」
文殊師利答言：「天子！至於淫慾而離於欲，則名曰無所有。于淫慾中習無所有，貪怒癡欲無慾不欲，是故名曰無所有也。于欲不習，名曰無所有。以吾我身而住空行，名曰無所有，習是無所有亦無所有。」
天子復問：「文殊師利！何所習而無所有？」
文殊師利答言：「天子！習寂然則無所有，是空是閑、是不生、無所起，寂然則無所有習。」
天子復問：「文殊師利！何所施作而名為習？」
【現代漢語翻譯】 現代漢語譯本 『能因此得道嗎？』
文殊師利（Manjusri，菩薩名）回答說：『是的，天子！正如你所說，空性就是道。佛陀說理解空性就是入道。』
天子又問：『文殊師利！如果修習空性，應當如何修習？』
文殊師利回答說：『天子！沒有執著的修行就是空性的修行。在欲界中修行，不為情慾所動，也不為香氣所動，也不為色相所動，也不為無色界所動，也不為身體所動，也不為心念所動。為什麼呢？因為不行就是行，不行本身也是空性的。』
天子又問：『文殊師利！如來（Tathagata，佛的稱號）是不修行而本來就空性嗎？』
文殊師利回答說：『天子！如來的空性也是這樣的空性，那裡什麼都沒有，對於我也是這樣。如沒有執著的修行就是如來的修行。』
天子又問：『文殊師利！如果什麼都沒有，應當如何修行？』
文殊師利回答說：『天子！如果什麼都沒有，應當修行于無所有，不作其他的修行，至於其他的修行也是無所有，這樣修行也就是無所有。』
天子又問：『文殊師利！即使是無所有，又從何處而來？』
文殊師利回答說：『天子！對於淫慾而能遠離淫慾，就叫做無所有。在淫慾中習慣於無所有，對於貪婪、憤怒、愚癡、慾望，既沒有慾望也沒有不欲望，所以叫做無所有。對於慾望不執著，叫做無所有。以吾我之身而安住于空性之行，叫做無所有，修習這種無所有也是無所有。』
天子又問：『文殊師利！修習什麼才能達到無所有？』
文殊師利回答說：『天子！修習寂靜就能達到無所有，這種空性是寂靜的、是空閑的、是不生不滅的、沒有起始的，寂靜就能達到無所有。』
天子又問：『文殊師利！做什麼樣的行為才能稱作修習？』
【English Translation】 English version 『Can one attain enlightenment through this?』
Manjusri (Manjusri, name of a Bodhisattva) replied: 『Yes, O son of heaven! As you say, emptiness is the path. The Buddha said that understanding emptiness is entering the path.』
The son of heaven further asked: 『Manjusri! If one practices emptiness, how should one practice?』
Manjusri replied: 『O son of heaven! Practice without attachment is the practice of emptiness. Practicing in the desire realm, not being moved by desire, nor by fragrance, nor by form, nor by the formless realm, nor by the body, nor by the mind. Why? Because non-action is action, and non-action itself is also emptiness.』
The son of heaven further asked: 『Manjusri! Is the Tathagata (Tathagata, an epithet of the Buddha) originally empty without practice?』
Manjusri replied: 『O son of heaven! The Tathagata's emptiness is also such emptiness, there is nothing there, and it is the same for me. Such non-attached practice is the Tathagata's practice.』
The son of heaven further asked: 『Manjusri! If there is nothing, how should one practice?』
Manjusri replied: 『O son of heaven! If there is nothing, one should practice non-existence, not other practices, and as for other practices, they are also non-existent, and such practice is also non-existence.』
The son of heaven further asked: 『Manjusri! Even if there is non-existence, from where does it come?』
Manjusri replied: 『O son of heaven! To be apart from lust while being in lust, that is called non-existence. To be accustomed to non-existence in lust, to have neither desire nor non-desire for greed, anger, ignorance, and lust, therefore it is called non-existence. Not being attached to desire is called non-existence. Abiding in the practice of emptiness with the self, that is called non-existence, and practicing this non-existence is also non-existence.』
The son of heaven further asked: 『Manjusri! What practice leads to non-existence?』
Manjusri replied: 『O son of heaven! Practicing stillness leads to non-existence. This emptiness is stillness, it is quiet, it is unborn and unceasing, without origin, stillness leads to non-existence.』
The son of heaven further asked: 『Manjusri! What kind of action is called practice?』
文殊師利答言：「天子！無所壞敗，是名曰習。明諸所有而無玷汙，是名曰習。不可限度等如虛空，是名曰習。離於貢高常照明一切，是名曰習。亦不多亦不少，是名曰習。」
天子復問：「文殊師利！何所是不曉習者？」
文殊師利答言：「天子！不知法習者，是名不曉習。」
天子復問：「文殊師利！何所名曰曉于習者？」
文殊師利答言：「天子！知法習者是則曉習。」
天子復問：「文殊師利！意不妄信，何所是其相？」
文殊師利答言：「天子！諸無掛礙行是其相。」
天子復問：「文殊師利！意不妄信菩薩，云何報畢信施之恩？」
文殊師利答言：「天子！意不妄信者，是名曰眼見了一切諸法，不隨他人教有所信從也。意不妄信者，不復報信施之恩。何以故？從本已來悉清凈故。」
天子復問：「文殊師利！云何下鬚髮菩薩不肯入眾、不隨其教，是名何等？當何所應？」
文殊師利答言：「天子！除鬚髮菩薩不肯入眾、不隨他故，是名曰世之最厚也。何以故？天子！所作無為名曰眾僧。菩薩不住無為、不止無為，是故名曰世之最厚者。」
天子復問：「文殊師利！設使菩薩正住于無為，有何等咎？」
文殊師利答言
【現代漢語翻譯】 現代漢語譯本 文殊師利回答說：『天子（對國王或王子的尊稱）！沒有什麼是可以被破壞或敗壞的，這叫做習（修行）。明白一切事物卻不被沾染，這叫做習。它的廣闊無邊如同虛空一樣，這叫做習。遠離貢高我慢，經常照亮一切，這叫做習。不多也不少，這叫做習。』 天子又問：『文殊師利！什麼是不瞭解習的人？』 文殊師利回答說：『天子！不知道法習（佛法的修行）的人，這叫做不了解習。』 天子又問：『文殊師利！什麼叫做了解習的人？』 文殊師利回答說：『天子！知道法習的人，就是了解習。』 天子又問：『文殊師利！意不妄信（不虛妄的信心），它的相是什麼？』 文殊師利回答說：『天子！沒有任何掛礙的修行，就是它的相。』 天子又問：『文殊師利！意不妄信的菩薩，要如何報答信徒佈施的恩德？』 文殊師利回答說：『天子！意不妄信的人，是真正用眼睛見到了一切諸法，不隨從他人的教導而有所信從。意不妄信的人，不需要報答信徒佈施的恩德。為什麼呢？因為從根本上來說，一切都是清凈的。』 天子又問：『文殊師利！剃除鬚髮的菩薩不肯進入僧眾、不隨從僧眾的教導，這叫做什麼？應當如何看待？』 文殊師利回答說：『天子！剃除鬚髮的菩薩不肯進入僧眾、不隨從他人，這叫做世間最執著的人。為什麼呢？天子！所作所為都是無為法，這叫做眾僧。菩薩不住于無為、不止於無為，所以叫做世間最執著的人。』 天子又問：『文殊師利！假設菩薩真正安住在無為法中，會有什麼過失？』 文殊師利回答說：
【English Translation】 English version Manjushri (Bodhisattva of wisdom) replied: 'Prince! That which is indestructible is called practice. Understanding all things without being defiled is called practice. That which is immeasurable and like empty space is called practice. Being free from arrogance and constantly illuminating all things is called practice. Neither too much nor too little, this is called practice.' The prince then asked: 'Manjushri! What is it to not understand practice?' Manjushri replied: 'Prince! Not knowing the practice of the Dharma (teachings of Buddhism) is called not understanding practice.' The prince then asked: 'Manjushri! What is called understanding practice?' Manjushri replied: 'Prince! Knowing the practice of the Dharma is understanding practice.' The prince then asked: 'Manjushri! What is the characteristic of unwavering faith (unwavering belief)?' Manjushri replied: 'Prince! Acting without any hindrance is its characteristic.' The prince then asked: 'Manjushri! How does a Bodhisattva with unwavering faith repay the kindness of believers' offerings?' Manjushri replied: 'Prince! One with unwavering faith has truly seen all Dharmas with their own eyes, and does not follow others' teachings to believe. One with unwavering faith does not need to repay the kindness of believers' offerings. Why? Because from the very beginning, everything is pure.' The prince then asked: 'Manjushri! What is it called when a Bodhisattva who has shaved their head and beard refuses to join the Sangha (Buddhist monastic community) and does not follow its teachings? How should they be regarded?' Manjushri replied: 'Prince! A Bodhisattva who has shaved their head and beard but refuses to join the Sangha and does not follow others is called the most attached person in the world. Why? Prince! All actions that are non-active (free from intentional effort) are called the Sangha. A Bodhisattva does not dwell in non-action, nor does he stop at non-action, therefore he is called the most attached person in the world.' The prince then asked: 'Manjushri! If a Bodhisattva truly dwells in non-action, what faults would there be?' Manjushri replied:
：「天子！設使菩薩住于無為，無益一切，便墮弟子習為滅度，是其咎也。」
天子復問：「文殊師利！無為則八道地，有為則凡人地。菩薩為住凡人地故，為世之最厚耶？」
文殊師利答言：「天子！不也。所以者何？菩薩亦不住于無為地，亦不住于有為地，是故名曰世之最厚。何以故？菩薩興發行者，會止於有為，不住無為、不造無為，是故為世作厚。住于有為，悉知可否處；住于無為，知諸慧處。已知有為可否便住其中，已知無為慧不止其中。天子！譬如勇悍健男子，張弓建箭仰射虛空，箭不住空亦不下墮。」文殊師利語天子言：「是為難不？」
天子報言：「甚難，甚難。」
文殊師利言：「菩薩所作又難於此。所以者何？于有為中而不捨離，便得無為，故住于無為，于有為中養護一切。」
天子復問：「文殊師利！菩薩之畏，從有為致耶？從無為致乎？」
文殊師利答言：「天子！菩薩畏懼從兩因緣致，亦從有為，亦從無為。所以者何？從有為中畏於愛慾，在無為中畏於無慾。」
天子復問：「文殊師利！尚無愛慾，云何復畏？」
文殊師利答言：「天子！於三界不近，是則為畏。不近三界，為墮弟子地。」
天子復問：「文殊師利！云何菩薩得
【現代漢語翻譯】 現代漢語譯本： 『天子！假設菩薩安住于無為（nirvana），對一切都沒有益處，那就墮入了聲聞弟子的習性，以滅度為目標，這就是他們的過失。』
天子又問：『文殊師利（Manjushri）！無為是八正道所證之地，有為是凡夫所處之地。菩薩是爲了安住于凡夫之地，才成為世間最偉大的嗎？』
文殊師利回答說：『天子！不是這樣的。為什麼呢？菩薩既不住于無為之地，也不住于有為之地，所以才被稱為世間最偉大。為什麼呢？菩薩發起修行，最終會止息于有為，不住于無為，也不造作無為，所以才為世間做出偉大的貢獻。安住于有為，完全瞭解什麼是可以做的，什麼是不可以做的；安住于無為，瞭解各種智慧的所在。已經知道有為的可行與不可行，就安住其中；已經知道無為的智慧，卻不止住其中。天子！譬如勇敢強健的男子，張弓搭箭，向上射向天空，箭既不會停留在空中，也不會掉落下來。』文殊師利對天子說：『這難嗎？』
天子回答說：『非常難，非常難。』
文殊師利說：『菩薩所做的事情比這還要難。為什麼呢？在有為之中而不捨棄，就能證得無為，所以安住于無為，在有為之中養護一切眾生。』
天子又問：『文殊師利！菩薩的畏懼，是從有為產生的呢？還是從無為產生的呢？』
文殊師利回答說：『天子！菩薩的畏懼是從兩種因緣產生的，既從有為，也從無為。為什麼呢？從有為中畏懼愛慾，在無為中畏懼沒有慾望。』
天子又問：『文殊師利！已經沒有愛慾了，為什麼還會畏懼呢？』
文殊師利回答說：『天子！不接近三界（trailokya），這就是畏懼。不接近三界，就會墮入聲聞弟子的境界。』
天子又問：『文殊師利！菩薩如何才能……』
【English Translation】 English version: 『O Son of Heaven! If a Bodhisattva dwells in non-action (nirvana), without benefiting all beings, then they fall into the habits of disciples, aiming for extinction, and that is their fault.』
The Son of Heaven then asked: 『Manjushri! Non-action is the realm of the Eightfold Path, while action is the realm of ordinary people. Is it because Bodhisattvas dwell in the realm of ordinary people that they are the greatest benefactors of the world?』
Manjushri replied: 『O Son of Heaven! No. Why? Because Bodhisattvas neither dwell in the realm of non-action nor dwell in the realm of action; therefore, they are called the greatest benefactors of the world. Why? Because Bodhisattvas initiate practice, ultimately ceasing in action, not dwelling in non-action, nor creating non-action; therefore, they are great benefactors to the world. Dwelling in action, they fully understand what is permissible and what is not; dwelling in non-action, they understand the location of all wisdom. Having understood the permissibility and impermissibility of action, they dwell therein; having understood the wisdom of non-action, they do not dwell therein. O Son of Heaven! It is like a brave and strong man who draws a bow, nocks an arrow, and shoots it upwards into the sky; the arrow neither remains in the sky nor falls down.』 Manjushri said to the Son of Heaven: 『Is this difficult?』
The Son of Heaven replied: 『Extremely difficult, extremely difficult.』
Manjushri said: 『What Bodhisattvas do is even more difficult than this. Why? Because without abandoning action, they attain non-action; therefore, dwelling in non-action, they nurture all beings within action.』
The Son of Heaven then asked: 『Manjushri! Does the fear of Bodhisattvas arise from action or from non-action?』
Manjushri replied: 『O Son of Heaven! The fear of Bodhisattvas arises from two causes, both from action and from non-action. Why? From action, they fear attachment and desire; in non-action, they fear the absence of desire.』
The Son of Heaven then asked: 『Manjushri! If there is no attachment or desire, why is there still fear?』
Manjushri replied: 『O Son of Heaven! Not approaching the three realms (trailokya), that is fear. Not approaching the three realms is to fall into the realm of disciples.』
The Son of Heaven then asked: 『Manjushri! How do Bodhisattvas attain...』
無所畏？」
文殊師利答言：「天子！菩薩于有為中常行智慧之慧，以善權慧不墮無為，是為菩薩得無所畏。複次，天子！菩薩以一切故不捨有為，以佛法故不墮無為，是為菩薩從得無畏。複次，天子！菩薩所有福施因緣近於有為！所有佛慧因緣不墮無為！是為菩薩得無所畏。複次，天子！菩薩住于有為為已立禪，住于權慧為從禪還，是為菩薩得無所畏。複次，天子！菩薩以道意住便起功德，以大哀住廣護一切，是為菩薩得無所畏。複次，天子！菩薩于空閑住覺知魔事，已善權住降伏魔行，是為菩薩得無所畏。複次，天子！菩薩以大慈住普而說法，以大哀住為行雜施，是為菩薩得無所畏。複次，天子！菩薩住于生死殖泥洹本，住于泥洹殖生死本，是為菩薩得無所畏。複次，天子！菩薩于不生中而為已生，于有為中為已出生，現所見法，不於五陰及與六衰有所稱譽，悉見知離而無所生，寂然已寂。不然不熾，于然熾中而無所生，悉持愛慾，不為愛慾之所玷汙。學者不學者皆為已伏，不以弟子解脫而為奇異，入於人身不捨法身，于魔界而現行，於法界無所放，以慧入于無為，以權從無為而還，多所分現，諸可不可皆而忍之。佛所示現常思樂見，法所示現而無狐疑，是為天子菩薩得無所畏。」
須真天子經住道
【現代漢語翻譯】 現代漢語譯本： 『什麼是無所畏懼？』
文殊師利（Manjusri，菩薩名）回答說：『天子！菩薩在有為法（Samsara，輪迴）中常運用智慧，以善巧方便的智慧不墮入無為法（Nirvana，涅槃），這就是菩薩獲得無所畏懼。再者，天子！菩薩爲了利益一切眾生而不捨棄有為法，爲了佛法而不墮入無為法，這就是菩薩獲得無所畏懼。再者，天子！菩薩所有佈施的福德因緣接近有為法，所有佛的智慧因緣不墮入無為法，這就是菩薩獲得無所畏懼。再者，天子！菩薩安住于有為法是爲了建立禪定，安住于權巧智慧是爲了從禪定中返回，這就是菩薩獲得無所畏懼。再者，天子！菩薩以道義安住便發起功德，以大慈悲安住而廣泛護佑一切眾生，這就是菩薩獲得無所畏懼。再者，天子！菩薩在空閑處安住時覺察魔事，以善巧方便安住而降伏魔的行徑，這就是菩薩獲得無所畏懼。再者，天子！菩薩以大慈心安住而普遍說法，以大悲心安住而施行各種佈施，這就是菩薩獲得無所畏懼。再者，天子！菩薩安住于生死輪迴中種植涅槃的根本，安住于涅槃中種植生死的根本，這就是菩薩獲得無所畏懼。再者，天子！菩薩在不生不滅中視為已經出生，在有為法中視為已經出生，顯現所見之法，不讚譽五陰（Skandhas，構成個體的五種要素）及六衰（六種感官的衰退），完全知曉遠離而無所生，寂靜已經寂靜。不燃不熾，在燃熾中而無所生，完全持有愛慾，不被愛慾所玷汙。學者和非學者都被他降伏，不因弟子的解脫而感到奇異，進入人身不捨棄法身（Dharmakaya，佛的法性之身），在魔界顯現行跡，在法界無所放逸，以智慧進入無為法，以權巧方便從無為法返回，多分身顯現，對於可忍受和不可忍受的都能忍受。佛所指示的常思念樂見，法所指示的沒有狐疑，這就是天子，菩薩獲得無所畏懼。』
《須真天子經》講述的修行之道
【English Translation】 English version: 『What is fearlessness?』
Manjusri (菩薩名) replied: 『O son of the gods! Bodhisattvas constantly practice the wisdom of prajna (wisdom) in the realm of conditioned phenomena (Samsara), and through skillful means of wisdom, they do not fall into the unconditioned realm (Nirvana). This is how Bodhisattvas attain fearlessness. Furthermore, O son of the gods! Bodhisattvas do not abandon the conditioned realm for the sake of all beings, and they do not fall into the unconditioned realm for the sake of the Buddha's teachings. This is how Bodhisattvas attain fearlessness. Furthermore, O son of the gods! The meritorious causes of Bodhisattvas' giving are close to the conditioned realm, and the causes of the Buddha's wisdom do not fall into the unconditioned realm. This is how Bodhisattvas attain fearlessness. Furthermore, O son of the gods! Bodhisattvas abide in the conditioned realm to establish dhyana (meditation), and they abide in skillful wisdom to return from dhyana. This is how Bodhisattvas attain fearlessness. Furthermore, O son of the gods! Bodhisattvas abide in the intention of the path and generate merit, and they abide in great compassion and widely protect all beings. This is how Bodhisattvas attain fearlessness. Furthermore, O son of the gods! Bodhisattvas, when dwelling in solitude, are aware of the affairs of demons, and by dwelling in skillful means, they subdue the actions of demons. This is how Bodhisattvas attain fearlessness. Furthermore, O son of the gods! Bodhisattvas abide in great loving-kindness and universally teach the Dharma, and they abide in great compassion and practice various kinds of giving. This is how Bodhisattvas attain fearlessness. Furthermore, O son of the gods! Bodhisattvas abide in the cycle of birth and death and plant the root of Nirvana, and they abide in Nirvana and plant the root of birth and death. This is how Bodhisattvas attain fearlessness. Furthermore, O son of the gods! Bodhisattvas regard the unborn as already born, and in the conditioned realm, they regard it as already born. They manifest the Dharma they have seen, and they do not praise the five aggregates (Skandhas) or the six decays (the decline of the six senses). They fully know detachment and are without birth, serene and already serene. Neither burning nor blazing, they are without birth in burning and blazing, fully holding onto desire but not being defiled by desire. Both learners and non-learners are subdued by them, and they do not regard the liberation of disciples as strange. Entering the human body without abandoning the Dharmakaya (the body of Dharma), they manifest actions in the realm of demons, and in the realm of Dharma, they are without negligence. They enter the unconditioned realm with wisdom, and they return from the unconditioned realm with skillful means, manifesting many forms, and they endure both the tolerable and the intolerable. They constantly contemplate and rejoice in seeing what the Buddha has shown, and they have no doubt about what the Dharma has shown. This, O son of the gods, is how Bodhisattvas attain fearlessness.』
The Sutra of the Son of God Susima dwells on the path.
品第六
爾時須真天子復問文殊師利：「菩薩云何得住于道？」
文殊師利答言：「天子！菩薩說滅貪法，不于滅貪而求其證；說滅淫怒癡諸愛慾法，不于其中而求其證。是故，天子！菩薩得住于道。複次，天子。菩薩說空不以空為證，說無相不以無相為證，說無愿不以無愿為證，說不會不以不會為證，說無生不以無生為證，說無所起不以無所起為證，說無分際不以無分際為證，說離貪不以離貪為證，說離所作不以離所作為證，說滅事不以滅事為證，是為菩薩得住于道。複次，天子！菩薩無所施為具檀波羅蜜，不持戒為具尸波羅蜜，有瞋恚為具羼波羅蜜，以懈怠為具惟逮波羅蜜，喜亂忘為具禪波羅蜜，志愚癡為具般若波羅蜜。是故，天子！菩薩得住于道。」
天子復問：「文殊師利！何因作是說？」
文殊師利答言：「天子！有四事無所施。何等為四？一者，不捨一切；二者，不捨法；三者，不捨道意；四者，不捨諸功德。是為四法不捨，為具檀波羅蜜。天子！所以持戒，用心未調故；心已調，便舍戒。已舍誡出於冥，已出冥為已明，已舍明為得等，已舍等便得慧，已舍慧便得解脫示現慧。天子當知，如是是以舍戒為具尸波羅蜜。天子！設是菩薩形呰弟子乘、讚歎大乘，已贊大乘為至大乘，
【現代漢語翻譯】 現代漢語譯本 品第六
這時，須真天子又問文殊師利菩薩（Manjushri Bodhisattva）: 『菩薩如何才能安住于道？』
文殊師利菩薩回答說：『天子！菩薩宣說斷滅貪慾的方法，但並不在斷滅貪慾中尋求實證；宣說斷滅淫慾、嗔怒、愚癡以及各種愛慾的方法，但並不在這些之中尋求實證。因此，天子！菩薩才能安住于道。再者，天子！菩薩宣說空性，但不以空性為實證；宣說無相，但不以無相為實證；宣說無愿，但不以無愿為實證；宣說不會，但不以不會為實證；宣說無生，但不以無生為實證；宣說無所起，但不以無所起為實證；宣說無分際，但不以無分際為實證；宣說離貪，但不以離貪為實證；宣說離所作，但不以離所作為實證；宣說滅事，但不以滅事為實證，這就是菩薩安住于道。再者，天子！菩薩不作任何施捨卻具足佈施波羅蜜（Dāna pāramitā），不持守戒律卻具足持戒波羅蜜（Śīla pāramitā），心懷嗔恚卻具足忍辱波羅蜜（Kṣānti pāramitā），以懈怠為行卻具足精進波羅蜜（Vīrya pāramitā），喜歡散亂和遺忘卻具足禪定波羅蜜（Dhyāna pāramitā），心懷愚癡卻具足般若波羅蜜（Prajñā pāramitā）。因此，天子！菩薩才能安住于道。』
天子又問：『文殊師利！是什麼原因讓您這樣說？』
文殊師利菩薩回答說：『天子！有四件事是無所施捨的。哪四件呢？一是，不捨棄一切眾生；二是，不捨棄佛法；三是，不捨棄菩提心；四是，不捨棄諸功德。這就是不捨棄這四法，從而具足佈施波羅蜜。天子！之所以要持戒，是因為內心尚未調伏；內心已經調伏，便捨棄戒律。已經捨棄戒律，便能脫離黑暗；已經脫離黑暗，便能獲得光明；已經捨棄光明，便能獲得平等；已經捨棄平等，便能獲得智慧；已經捨棄智慧，便能獲得解脫，並示現智慧。天子應當知道，正是因為這樣，所以說捨棄戒律就是具足持戒波羅蜜。天子！假設這位菩薩貶低聲聞乘（Śrāvakayāna）、讚歎大乘（Mahāyāna），已經讚歎大乘，便能到達大乘，'
【English Translation】 English version Chapter 6
At that time, the Deva Sujin (Sujin Deva) again asked Manjushri Bodhisattva (Manjushri Bodhisattva): 'How does a Bodhisattva abide in the Path?'
Manjushri Bodhisattva replied: 'Deva! The Bodhisattva speaks of the method of extinguishing greed, but does not seek its realization in the extinguishing of greed; speaks of the method of extinguishing lust, anger, ignorance, and all desires, but does not seek its realization in them. Therefore, Deva! The Bodhisattva abides in the Path. Furthermore, Deva! The Bodhisattva speaks of emptiness, but does not take emptiness as realization; speaks of no-form, but does not take no-form as realization; speaks of no-wish, but does not take no-wish as realization; speaks of non-arising, but does not take non-arising as realization; speaks of no-origination, but does not take no-origination as realization; speaks of no-distinction, but does not take no-distinction as realization; speaks of detachment from greed, but does not take detachment from greed as realization; speaks of detachment from action, but does not take detachment from action as realization; speaks of cessation of affairs, but does not take cessation of affairs as realization. This is how the Bodhisattva abides in the Path. Furthermore, Deva! The Bodhisattva performs no giving, yet possesses Dāna pāramitā (Perfection of Giving); does not uphold precepts, yet possesses Śīla pāramitā (Perfection of Morality); harbors anger, yet possesses Kṣānti pāramitā (Perfection of Patience); is diligent in laziness, yet possesses Vīrya pāramitā (Perfection of Vigor); delights in distraction and forgetfulness, yet possesses Dhyāna pāramitā (Perfection of Meditation); is foolish in ignorance, yet possesses Prajñā pāramitā (Perfection of Wisdom). Therefore, Deva! The Bodhisattva abides in the Path.'
The Deva again asked: 'Manjushri! What is the reason for saying this?'
Manjushri Bodhisattva replied: 'Deva! There are four things that are not given away. What are the four? First, not abandoning all beings; second, not abandoning the Dharma; third, not abandoning the aspiration for enlightenment; fourth, not abandoning all merits. These are the four dharmas that are not abandoned, thus possessing Dāna pāramitā. Deva! The reason for upholding precepts is because the mind has not yet been tamed; once the mind is tamed, one abandons the precepts. Having abandoned the precepts, one emerges from darkness; having emerged from darkness, one obtains light; having abandoned light, one obtains equality; having abandoned equality, one obtains wisdom; having abandoned wisdom, one obtains liberation and manifests wisdom. Deva, you should know that this is why abandoning precepts is possessing Śīla pāramitā. Deva! Suppose this Bodhisattva disparages the Śrāvakayāna (Vehicle of Hearers), praises the Mahāyāna (Great Vehicle), having praised the Mahāyāna, one reaches the Great Vehicle,'
便具羼波羅蜜。天子！設是菩薩不為身口意所詭，則為無懈怠所作，如是法為具惟逮波羅蜜。天子！設是菩薩若於夢中心不念著兩際。所以者何？不樂弟子乘、辟支佛乘故。已不樂弟子、辟支佛乘，為至大乘。已至大乘，為具禪波羅蜜。天子！一切法皆癡，譬如草木墻壁瓦石，愚癡如是。見用久習羸劣癡義，是故一切癡法之本，以智慧慧備于道故，便具般若波羅蜜。天子！所作已應，是為菩薩得住于道。複次，天子！菩薩不捨生死跡，不求泥洹跡，于跡無斷、于跡無作，亦無所住。其入邪者為立正道，是為菩薩得住于道。複次，天子！菩薩索一切人、求一切法，亦不得一切人，亦不得一切法。所以者何？不捨菩薩道故。所說至誠而皆有效，是為菩薩得住于道。複次，天子！菩薩知弟子道無所悕望，知辟支佛道亦無所悕望，知菩薩道，具足其根滿諸功德，然後乃隨，是為菩薩得住于道。複次，天子！菩薩如生死所作會皆為之，所作果實不受也，合會之態不能玷汙，一切功德悉作道愿，不見有不退轉之道。所以者何？悉具足故。是為菩薩得住于道。複次，天子！菩薩于道而求于道，而不滅度，是為菩薩得住于道。」
天子復問：「文殊師利！云何于道而復求道？」
文殊師利答言：「天子！以生死故名曰道。
【現代漢語翻譯】 現代漢語譯本 便具羼波羅蜜（忍辱波羅蜜）。天子！如果這位菩薩不被身、口、意所欺騙，那就是無懈怠的作為，這樣的法就具備了惟逮波羅蜜（精進波羅蜜）。天子！如果這位菩薩即使在夢中，心中也不執著于兩邊（生死兩端）。為什麼呢？因為不喜好聲聞乘、辟支佛乘的緣故。已經不喜好聲聞乘、辟支佛乘，是爲了達到大乘。已經達到大乘，就具備了禪波羅蜜（禪定波羅蜜）。天子！一切法都是愚癡的，譬如草木、墻壁、瓦石，愚癡就是這樣。見到長期使用、習慣的羸弱的愚癡之義，因此一切愚癡法的根本，以智慧來完備于道，就具備了般若波羅蜜（智慧波羅蜜）。天子！所作的事情已經應該做了，這就是菩薩能夠安住于道。 再次，天子！菩薩不捨棄生死的軌跡，不尋求涅槃的軌跡，對於軌跡沒有斷絕，對於軌跡沒有造作，也沒有任何執著。對於進入邪道的人，為他們建立正道，這就是菩薩能夠安住于道。再次，天子！菩薩尋求一切人、尋求一切法，也得不到一切人，也得不到一切法。為什麼呢？因為不捨棄菩薩道的緣故。所說的話至誠而且都有效驗，這就是菩薩能夠安住于道。再次，天子！菩薩知道聲聞道沒有什麼可期望的，知道辟支佛道也沒有什麼可期望的，知道菩薩道，具足其根本，圓滿各種功德，然後才隨順，這就是菩薩能夠安住于道。再次，天子！菩薩對於生死所作的集會都參與，所作的果實不接受，集會的狀態不能玷汙，一切功德都作為成道的願望，不見有不退轉的道。為什麼呢？因為全部都具足的緣故。這就是菩薩能夠安住于道。再次，天子！菩薩在道中而尋求道，而不滅度，這就是菩薩能夠安住于道。 天子又問：『文殊師利（智慧第一的菩薩）！怎麼樣在道中而又尋求道呢？』 文殊師利回答說：『天子！因為生死的緣故，叫做道。』
【English Translation】 English version Then he possesses the Kshanti Paramita (Perfection of Patience). O son of the gods! If this Bodhisattva is not deceived by body, speech, and mind, then it is action without懈怠 (xie dai, negligence or laziness); such a Dharma possesses the Virya Paramita (Perfection of Diligence). O son of the gods! If this Bodhisattva, even in dreams, does not cling to the two extremes (of life and death). Why? Because he does not delight in the Sravaka-yana (Vehicle of Disciples) or the Pratyekabuddha-yana (Vehicle of Solitary Buddhas). Having no delight in the Sravaka-yana and Pratyekabuddha-yana, he is for the Great Vehicle. Having attained the Great Vehicle, he possesses the Dhyana Paramita (Perfection of Meditation). O son of the gods! All Dharmas are ignorance, like grass, trees, walls, tiles, and stones; ignorance is like this. Seeing the meaning of weak ignorance that is used for a long time and is habitual, therefore the root of all ignorant Dharmas, with wisdom perfected in the Path, he possesses the Prajna Paramita (Perfection of Wisdom). O son of the gods! What should be done has already been done; this is how a Bodhisattva can abide in the Path. Furthermore, O son of the gods! The Bodhisattva does not abandon the traces of birth and death, nor does he seek the traces of Nirvana; in the traces, there is no cessation, in the traces, there is no creation, and there is no dwelling. For those who have entered the wrong path, he establishes the right path; this is how a Bodhisattva can abide in the Path. Furthermore, O son of the gods! The Bodhisattva seeks all people, seeks all Dharmas, yet obtains neither all people nor all Dharmas. Why? Because he does not abandon the Bodhisattva Path. What is said is sincere and all is effective; this is how a Bodhisattva can abide in the Path. Furthermore, O son of the gods! The Bodhisattva knows that there is nothing to hope for in the Sravaka Path, knows that there is nothing to hope for in the Pratyekabuddha Path, knows the Bodhisattva Path, fully possesses its roots, fulfills all merits, and then follows it; this is how a Bodhisattva can abide in the Path. Furthermore, O son of the gods! The Bodhisattva participates in all gatherings made by birth and death, does not accept the fruits of what is done, the state of the gathering cannot defile him, all merits are made as vows for the Path, and he does not see a path of non-retrogression. Why? Because all is fully possessed. This is how a Bodhisattva can abide in the Path. Furthermore, O son of the gods! The Bodhisattva seeks the Path in the Path, without passing into extinction; this is how a Bodhisattva can abide in the Path. The son of the gods then asked: 'Manjushri (Bodhisattva of Wisdom)! How is it that one seeks the Path in the Path?' Manjushri replied: 'O son of the gods! Because of birth and death, it is called the Path.'
菩薩求道，欲脫一切故。一切無所有，亦無所求，亦無所度。」
天子復問：「文殊師利！一切世間所入道，是菩薩行耶？」
文殊師利答言：「如是，天子！審如所說，一切世間所入則菩薩行也。何以故？如是，天子！行於世間，不為俗法之所玷汙也。隨愛慾現無慾，不墮無慾；于生死而示現知一切法不生不起；為無榮冀，于無榮冀而不求證；持於五陰六衰，離於五陰六衰非我所；見知持五陰六衰者，一切而為說法。五陰六衰空無所有，亦不可見。已知無所有，便逮禪惟務。三昧三摩越合以為一，便得意止，心便堅住。已得堅住，便能遍入一切人心。其心不止，為樂於魔眾。菩薩不為魔事之所污，不捨于佛界，于魔界隨所作為，於法界處而不動還，於人界處施護眾生，是為菩薩精進隨一切世俗之行。」
菩薩行品第七
爾時須真天子復問文殊師利：「何謂菩薩為精進行？愿為說之，吾等欲聞。」
文殊師利答言：「天子！無所行是為甚清凈所敬之行。皆已得住是菩薩行，于諸所有無所缺減，于空閑所作應意已辦。意存於道是不忘行，心意平等是施與行，心意已調是為戒行，心意已寂是為忍辱行，意不懈惓是精進行，身意靜默是禪思行，於法界行不著所有是智慧行，不為不可是慈心行
【現代漢語翻譯】 現代漢語譯本：菩薩爲了尋求真理（道），想要脫離一切束縛。他們明白一切皆是空無，因此既無所求，也無須度化任何事物。
天子再次問道：『文殊師利（Manjusri，智慧的象徵）！世間一切眾生所行之道，都屬於菩薩的修行嗎？』
文殊師利回答說：『是的，天子！確實如你所說，世間一切眾生所行之道，都可以是菩薩的修行。為什麼呢？因為菩薩行走於世間，卻不會被世俗的法則所玷污。他們雖然示現愛慾，卻不為愛慾所困，不墮入無慾的境界；他們處於生死輪迴之中，卻能示現了知一切法不生不滅的真理；他們不追求名譽，即使身處沒有榮耀的環境中，也不刻意去尋求證明；他們持有五陰（色、受、想、行、識，構成個體經驗的五個要素）和六衰（色、受、想、行、識、觸），卻能遠離五陰六衰，視其為非我所有；他們覺知並持有五陰六衰，併爲一切眾生說法。五陰六衰本性空無，不可見，不可得。一旦了知一切皆是空無，便能達到禪定。三昧（Samadhi，專注的狀態）、三摩越（Samapatti，等至）合而爲一，便能獲得意止，心便能堅定安住。一旦獲得堅定安住，便能遍入一切眾生的內心。那些心不能安住的人，會樂於成為魔眾。菩薩不會被魔事所污染，不捨棄佛的境界，在魔的境界中隨順因緣而作為，處於法界（Dharmadhatu，一切法的本性）而不動搖，處於人界施予和守護眾生，這就是菩薩精進地隨順一切世俗之行。』
菩薩行品第七
這時，須真天子（Susima Deva，天神名）再次問文殊師利：『什麼是菩薩的精進行？希望您能為我們解說，我們很想聽聞。』
文殊師利回答說：『天子！無所行就是最清凈、最值得尊敬的修行。已經安住于這種狀態就是菩薩的修行，對於一切所有都沒有缺失或減少，在空閑之處所作所為都能如意完成。心中存有道，就是不忘失正念的修行；心意平等，就是佈施的修行；心意已經調伏，就是持戒的修行；心意已經寂靜，就是忍辱的修行；心意不懈怠，就是精進的修行；身心靜默，就是禪定的修行；在法界中修行而不執著于任何事物，就是智慧的修行；不違背真理，就是慈悲心的修行。
【English Translation】 English version: A Bodhisattva seeks the path (道, Dao) because they wish to be liberated from all things. They understand that all is empty (無所有, wu suo you), therefore they neither seek anything nor need to liberate anyone.
The Deva (天子, Tianzi, heavenly being) then asked: 'Manjusri (文殊師利, Wenshushili, Bodhisattva of wisdom)! Is everything that beings in the world enter as a path, the practice of a Bodhisattva?'
Manjusri replied: 'Yes, Deva! It is truly as you say, everything that beings in the world enter can be the practice of a Bodhisattva. Why? Because, Deva! Walking in the world, they are not defiled by worldly laws. They manifest desire but are without desire, not falling into non-desire; in birth and death, they demonstrate knowing that all dharmas neither arise nor cease; without seeking glory, they do not seek proof in the absence of glory; holding onto the five skandhas (五陰, wu yin, the five aggregates of existence: form, feeling, perception, mental formations, and consciousness) and the six decays (六衰, liu shuai, the six senses and their objects), they are detached from the five skandhas and six decays, considering them not as 'I'; seeing and knowing those who hold onto the five skandhas and six decays, they preach the Dharma to all. The five skandhas and six decays are empty and without substance, and cannot be seen. Having known that all is without substance, they attain meditative concentration. Samadhi (三昧, Sanmei, concentration), Samapatti (三摩越, Sanmoyue, attainment) are combined as one, and they obtain the cessation of thought, and the mind becomes firmly established. Having obtained firm establishment, they can enter into the hearts of all beings. Those whose minds are not still delight in the assembly of demons. A Bodhisattva is not defiled by the affairs of demons, does not abandon the Buddha-realm, acts according to circumstances in the demon-realm, remains unmoved in the Dharmadhatu (法界, Fajie, the realm of Dharma), and bestows protection upon beings in the human-realm. This is the Bodhisattva's diligent practice, following all worldly ways.'
Chapter Seven: The Practice of a Bodhisattva
At that time, the Deva Susima (須真天子, Xuzhen Tianzi, name of a Deva) again asked Manjusri: 'What is meant by a Bodhisattva's diligent practice? Please explain it to us, we wish to hear.'
Manjusri replied: 'Deva! Non-action is the most pure and revered practice. Having attained dwelling in this state is the practice of a Bodhisattva, without deficiency or reduction in all things, accomplishing everything as intended in secluded places. Holding the Dao (道, Dao, the path) in mind is the practice of non-forgetfulness; having an equal mind is the practice of giving; having a tamed mind is the practice of precepts; having a tranquil mind is the practice of patience; having an unflagging mind is the practice of diligence; having a quiet body and mind is the practice of meditation; practicing in the Dharmadhatu without attachment to anything is the practice of wisdom; not contradicting the truth is the practice of loving-kindness.'
，一切不有是大哀行，愛慾非我、所為已空是則喜行，廓然無念是則護行，不願天人是寂定行，了知眾事是苦智行，計陰如幻知緣起行，無黠等類是滅知行，分部以滅是道慧行，不樂合聚是因慧行，了知陰然是緣慧行，于義決律是俱會行，無處所義、默無所語是依法行，法界無所壞是依滅行，名色無所有是依報行，如音如響依上義行，示現具好依身慧行，身情嚴好具依經空行，有罪自悔是依戒行，知人心是天眼行，罪凈是耳聰行，戒甚凈是知他心行，眾罪已畢是宿世行，計三塗等是神足行，心得自在是堅強行，無所壞敗是為要行，不動不搖是安造行，不震不駭是為等行，常念無怙是虛空行，觀而悉知是為幻行，莊嚴相是夢行，邊幅相是炎行，不聚相是影行，不貪相是響行，義決律相是野馬行，恍惚相是空行，身份部相是無想行，意分部相是不願行，三界分部相是無相逢行，相逢分部相是降伏魔行，心意識不有不相是不斷三寶金剛行，一切增益是行之相。如是之心，天子！菩薩行道之行。」
分別品第八
爾時須真天子復問文殊師利：「住于道菩薩，其行已過諸聲聞、辟支佛上？」
文殊師利答言：「如是，天子！審如所言。菩薩之行實過諸聲聞、辟支佛上。何以故？亦無信證，亦不持法，亦不八行
【現代漢語翻譯】 一切不執著于有，是大悲的修行；對愛慾沒有執著，所作所為已經空性，這是喜的修行；內心廓然無念，這是護的修行；不希求天人的果報，這是寂定的修行；明瞭知曉一切事物，這是苦智的修行；視五蘊如幻象，了知諸法緣起，這是緣起行的修行；沒有愚昧等煩惱，這是滅知的修行；分析諸法以達到寂滅，這是道慧的修行；不喜好聚集，這是因慧的修行；明瞭知曉五蘊的生滅，這是緣慧的修行；對於佛法的義理能夠決斷和辨析，這是俱會行的修行；對於不可言說之處，保持沉默不語，這是依法行；法界的體性不會被破壞，這是依滅行；名色（nama-rupa）的本性是空無所有，這是依報行；如同聲音和迴響一樣，依隨於至上的義理而行，這是依上義行；示現具足美好的相貌，這是依身慧行；以美好的身形和情感來莊嚴自己，這是具依經空行；如果犯了罪過能夠自我懺悔，這是依戒行；能夠了解他人的心意，這是天眼行；罪業清凈，這是耳聰行；戒律非常清凈，這是知他心行；所有罪業都已經消除，這是宿世行；觀察三惡道等，這是神足行；心能夠得到自在，這是堅強行；不會被破壞和打敗，這是重要的修行；不會動搖和驚慌，這是安造行；不會震動和害怕，這是平等的修行；常常思念沒有依靠，這是虛空行；觀察一切並且完全知曉，這是幻象行；以莊嚴的相貌來修行，這是夢行；以邊幅的相貌來修行，這是火焰行；不聚集的相貌是影子行；不貪婪的相貌是迴響行；對於佛法的義理能夠決斷和辨析的相貌是野馬行；恍惚不定的相貌是空行；身體各個部分分解的相貌是無想行；意念各個部分分解的相貌是不願行；三界各個部分分解的相貌是無相逢行；相逢各個部分分解的相貌是降伏魔行；心、意、識既不執著于有，也不執著于無相，這是不斷絕三寶的金剛行，一切增益都是修行的相貌。天子！這就是菩薩行道之行。』 分別品第八 這時，須真天子（Susima-deva）又問文殊師利（Manjushri）菩薩：『安住于菩提道的菩薩，他們的修行已經超越了所有的聲聞（sravaka，小乘弟子）、辟支佛（pratyekabuddha，緣覺）嗎？』 文殊師利菩薩回答說：『是的，天子！確實像你所說的那樣。菩薩的修行確實超越了所有的聲聞和辟支佛。為什麼呢？因為他們既不依賴於信仰的證明，也不執著于持守佛法，也不執著於八正道。』
【English Translation】 To not be attached to anything that exists is the practice of great compassion; to have no attachment to love and desire, and to have emptied all actions, is the practice of joy; to have a mind that is vast and without thought is the practice of protection; to not desire the rewards of gods and humans is the practice of tranquility; to clearly know all things is the practice of the wisdom of suffering; to view the five skandhas (aggregates) as illusions and to understand the arising of all dharmas through dependent origination is the practice of conditioned arising; to be without ignorance and other afflictions is the practice of extinguishing knowledge; to analyze all dharmas in order to attain extinction is the practice of the wisdom of the path; to not delight in gatherings is the practice of the wisdom of cause; to clearly know the arising and ceasing of the skandhas is the practice of the wisdom of conditions; to be able to decide and discern the meaning of the Buddha's teachings is the practice of complete assembly; to remain silent and without speech regarding that which cannot be spoken is the practice of relying on the Dharma; the nature of the Dharma realm cannot be destroyed, this is the practice of relying on extinction; the nature of nama-rupa (name and form) is emptiness, this is the practice of relying on retribution; like a sound and an echo, to follow the supreme meaning is the practice of relying on the supreme meaning; to manifest complete and beautiful appearances is the practice of relying on the wisdom of the body; to adorn oneself with a beautiful form and emotions is the practice of relying on the emptiness of the sutras; if one commits a transgression and can repent, this is the practice of relying on the precepts; to be able to understand the minds of others is the practice of the divine eye; to have purified one's transgressions is the practice of the divine ear; to have extremely pure precepts is the practice of knowing the minds of others; to have ended all transgressions is the practice of past lives; to observe the three evil paths, etc., is the practice of supernatural powers; to have a mind that is free and at ease is the practice of strength; to be indestructible and undefeated is the essential practice; to be unmoving and unafraid is the practice of peaceful creation; to be unshaken and unafraid is the practice of equality; to constantly contemplate having no refuge is the practice of emptiness; to observe everything and know it completely is the practice of illusion; to practice with adorned appearances is the practice of dreams; to practice with bordered appearances is the practice of flames; the appearance of non-gathering is the appearance of shadows; the appearance of non-greed is the appearance of echoes; the appearance of being able to decide and discern the meaning of the Buddha's teachings is the appearance of wild horses; the appearance of vagueness is the appearance of emptiness; the appearance of the decomposition of the body is the appearance of non-thought; the appearance of the decomposition of the mind is the appearance of non-desire; the appearance of the decomposition of the three realms is the appearance of not encountering form; the appearance of the decomposition of encounters is the appearance of subduing demons; the mind, consciousness, and awareness are neither attached to existence nor to non-existence, this is the indestructible vajra practice of not cutting off the Three Jewels, all enhancements are the appearances of practice. Such is the mind, O son of the gods! This is the practice of the Bodhisattva's path.' Chapter Eight: Discrimination At that time, the deva Susima (Susima-deva) again asked Manjushri (Manjushri) Bodhisattva: 'Do Bodhisattvas who abide in the path of Bodhi, have their practices surpassed all Sravakas (sravaka, Hearers) and Pratyekabuddhas (pratyekabuddha, Solitary Buddhas)?' Manjushri replied: 'Yes, son of the gods! It is indeed as you say. The practices of Bodhisattvas have indeed surpassed all Sravakas and Pratyekabuddhas. Why? Because they do not rely on proof of faith, nor are they attached to upholding the Dharma, nor are they attached to the Eightfold Path.'
，亦不須陀洹，亦不斯陀含、亦不阿那含、亦不阿羅漢，亦不辟支佛，亦不多陀竭、亦不三耶三佛、亦不世多羅。如是，天子！若不知此、不計是菩薩，為菩薩也。亦不俗法，亦不淫法，亦不怒法，亦不癡法，亦不生死法，亦不泥洹法，若不知此、不計是菩薩，為菩薩也。」
天子復問：「文殊師利！云何如此？何因菩薩而得信證至泥洹法？」
文殊師利答言：「天子！菩薩了信諸法，一切遠離，于欲無著，不信于余道。所以者何？信六波羅蜜道故。信已便持，所可縛著者而度脫之。常求未然之慧，于生死亦不懼，于泥洹無所畏，是故菩薩得持信要。」
天子復問：「文殊師利！云何菩薩得持法要？」
文殊師利答言：「天子！菩薩一切諸佛所說法教皆悉持之，不甘世味、以法為飲食，立於法義、不住愛慾，則得法力、不為俗力，得法義、不尚俗義，得法尊、不為俗尊，得依怙法、不怙於人，說中正法、不說非法，住法法處、不處非法，以法徹見審無蔽礙，悉知諸法，得陀羅尼諦識不忘，以七珍事于寶具足，猗一切法便得住于自在之法。是故，天子！菩薩得持法要。」
天子復問：「文殊師利！云何菩薩得是八事？」
文殊師利答言：「天子！菩薩出於八邪，以凈功德行八直行
【現代漢語翻譯】 現代漢語譯本： 『也不是須陀洹（Srotapanna，入流果），也不是斯陀含（Sakrdagamin，一來果），也不是阿那含（Anagamin，不來果），也不是阿羅漢（Arhat，無學果），也不是辟支佛（Pratyekabuddha，緣覺佛），也不是多陀竭（Tathagata，如來），也不是三耶三佛（Samyaksambuddha，正等覺佛），也不是世多羅（佛的稱號之一）。像這樣，天子！如果不知道這些，不以此爲念，就不是菩薩。也不是世俗之法，也不是淫慾之法，也不是嗔怒之法，也不是愚癡之法，也不是生死之法，也不是涅槃之法，如果不知道這些，不以此爲念，就不是菩薩。』 天子又問：『文殊師利！為什麼會這樣？什麼因緣使菩薩能夠獲得信證而達到涅槃之法？』 文殊師利回答說：『天子！菩薩完全相信諸法，一切都遠離，對於慾望沒有執著，不相信其他的道。為什麼呢？因為相信六波羅蜜（Six Paramitas，六度）之道。相信之後便堅持奉行，將所有可以束縛執著的事物都度脫。常常尋求尚未獲得的智慧，對於生死也不恐懼，對於涅槃也沒有畏懼，因此菩薩能夠持有信心的要領。』 天子又問：『文殊師利！菩薩如何才能持有法的要領？』 文殊師利回答說：『天子！菩薩對於一切諸佛所說的法教都能夠全部持有，不貪圖世俗的滋味，以佛法作為飲食，立足於佛法的義理，不住于愛慾，就能獲得法的力量，而不受世俗力量的影響；獲得佛法的義理，而不推崇世俗的義理；獲得佛法的尊貴，而不追求世俗的尊貴；獲得依靠佛法，而不依靠人；宣說中正的佛法，而不說非法的言論；安住于佛法的處所，而不處在非法之處；以佛法徹底地觀察，審視而沒有遮蔽阻礙，完全知曉諸法，獲得總持（Dharani，陀羅尼）而真實地認識而不忘失，用七寶來莊嚴自己，依靠一切佛法便能安住于自在之法。因此，天子！菩薩能夠持有法的要領。』 天子又問：『文殊師利！菩薩如何才能獲得這八件事？』 文殊師利回答說：『天子！菩薩脫離八邪（Eight wrongdoings），以清凈的功德修行八正道（Eightfold Path）。』
【English Translation】 English version: 'Nor is it Srotapanna (須陀洹, Stream-enterer), nor Sakrdagamin (斯陀含, Once-returner), nor Anagamin (阿那含, Non-returner), nor Arhat (阿羅漢, Worthy One), nor Pratyekabuddha (辟支佛, Solitary Buddha), nor Tathagata (多陀竭, Thus Gone One), nor Samyaksambuddha (三耶三佛, Fully Enlightened Buddha), nor a title of the Buddha (世多羅). Thus, O son of heaven! If one does not know this, does not consider this, then one is not a Bodhisattva. Nor is it worldly law, nor is it the law of lust, nor is it the law of anger, nor is it the law of delusion, nor is it the law of birth and death, nor is it the law of Nirvana. If one does not know this, does not consider this, then one is not a Bodhisattva.' The son of heaven then asked: 'Manjushri (文殊師利)! Why is it so? What cause enables a Bodhisattva to attain faith and realization, reaching the Dharma of Nirvana?' Manjushri replied: 'O son of heaven! The Bodhisattva fully believes in all Dharmas, keeps everything at a distance, has no attachment to desires, and does not believe in other paths. Why is that? Because they believe in the path of the Six Paramitas (六波羅蜜, Six Perfections). Having believed, they then uphold it, liberating all that can bind and attach. They constantly seek wisdom that has not yet been attained, and are not afraid of birth and death, nor do they fear Nirvana. Therefore, Bodhisattvas are able to hold the essentials of faith.' The son of heaven then asked: 'Manjushri! How does a Bodhisattva hold the essentials of the Dharma?' Manjushri replied: 'O son of heaven! The Bodhisattva is able to hold all the teachings spoken by all the Buddhas, not craving worldly flavors, but taking the Dharma as nourishment, standing on the meaning of the Dharma, not dwelling in love and desire, then they obtain the power of the Dharma, and are not influenced by worldly power; they obtain the meaning of the Dharma, and do not esteem worldly meanings; they obtain the honor of the Dharma, and do not seek worldly honor; they obtain reliance on the Dharma, and do not rely on people; they speak the correct Dharma, and do not speak unlawful words; they dwell in the place of the Dharma, and do not dwell in unlawful places; with the Dharma, they thoroughly see and examine without obstruction, fully knowing all Dharmas, obtaining Dharani (陀羅尼, mnemonic device) and truly recognizing without forgetting, using the seven treasures to adorn themselves, relying on all Dharmas, they then dwell in the Dharma of freedom. Therefore, O son of heaven! Bodhisattvas are able to hold the essentials of the Dharma.' The son of heaven then asked: 'Manjushri! How does a Bodhisattva obtain these eight things?' Manjushri replied: 'O son of heaven! The Bodhisattva departs from the Eight Wrongdoings (八邪), and cultivates the Eightfold Path (八正道) with pure merit.'
，滿於所愿便得入道。一切世人在八難處，皆悉住之。于無難處為得男子八覺之念，常愿道意而不放舍，得八惟務禪，是故菩薩得是八事。」
天子復問：「文殊師利！云何菩薩得入須陀洹？」
文殊師利答言：「天子！菩薩視一切人，皆如墮海隨水下流。有多力者逆水上行，斷生死流不毀其本行，而得等斷於三惡之道。一切使得安隱之處，遠離於猶豫，諦住佛法藏，過於凡人跡，樂立佛法跡，了生死際便向泥洹門。于諸世界第一之厚，常立於人志泥洹行，使人向道得會道場，審現教授遠離生死，在有為中示現無為而嗟嘆之，等樂於阿惟越致。是故菩薩得入須陀洹。」
天子復問：「文殊師利！云何菩薩得入斯陀含？」
文殊師利答言：「天子！菩薩知一切當來未然之法，來入生死中，護於一切而為說法，令至無為。不見有法至無為者，亦不見來，亦不見住，雖示現來而無愛慾，去則畢於所作。來則不違于本要，來則不隨於魔教，來則到于道場，來便持諸佛教而示現，依怙諸法來護一切令度生死淵，已得堅強神通之道無能壞者。是故菩薩得入斯陀含。」
天子復問：「文殊師利！云何菩薩得入阿那含？」
文殊師利答言：「天子！菩薩一切所見而不復還，不隨諸陰蓋，不墮諸顛
【現代漢語翻譯】 現代漢語譯本：滿足所有願望就能進入佛道。所有世人都處在八難之處，並且安住於此。在沒有苦難的地方，爲了獲得男子漢的八種覺悟之念，常常希望追求佛道而不放棄，從而獲得八種殊勝的禪定。因此，菩薩能夠獲得這八種功德。
天子又問：『文殊師利（Manjushri，菩薩名）！菩薩如何才能證入須陀洹（Sotapanna，入流果）？』
文殊師利回答說：『天子！菩薩看待所有眾生，都像墮入大海隨波逐流一樣。其中有大力者能夠逆流而上，斷絕生死之流而不毀壞其根本修行，從而能夠平等地斷除三惡道。使一切眾生都能到達安穩之處，遠離猶豫不決，堅定地安住在佛法寶藏之中，超越凡夫俗子的境界，樂於建立佛法的足跡，瞭解生死的邊際，從而趨向涅槃之門。在所有世界中，以最堅定的意志，常常立志于引導眾生走向涅槃之路，使人們趨向佛道，得以往生道場，明智地展現教誨，遠離生死輪迴，在有為法中示現無為法並讚歎它，平等地安樂於阿惟越致（Avaivartika，不退轉）。因此，菩薩能夠證入須陀洹。』
天子又問：『文殊師利！菩薩如何才能證入斯陀含（Sakadagamin，一來果）？』
文殊師利回答說：『天子！菩薩了知一切未來尚未發生的法，爲了救度眾生而進入生死輪迴之中，守護一切眾生併爲他們說法，使他們達到無為的境界。菩薩不見有任何法可以到達無為的境界，也不見其來處，也不見其住處，雖然示現到來卻沒有任何愛慾，離去時則圓滿完成所應做的事情。到來時不違背最初的誓願，到來時不隨順魔的教導，到來時則到達道場，到來時便持有諸佛的教誨並加以示現，依怙諸法來守護一切眾生，使他們脫離生死的深淵，已經獲得堅強穩固的神通之道而無法被摧毀。因此，菩薩能夠證入斯陀含。』
天子又問：『文殊師利！菩薩如何才能證入阿那含（Anagamin，不還果）？』
文殊師利回答說：『天子！菩薩對於一切所見都不再執著返回，不隨順各種煩惱的覆蓋，不墮入各種顛倒妄想之中。
【English Translation】 English version: Fulfilling all wishes leads to entering the path. All beings in the world dwell in the eight difficult conditions. In places free from difficulty, they constantly aspire to the thought of the eight awakenings of a man, always desiring the path and never abandoning it, thus attaining the eight excellent meditations. Therefore, a Bodhisattva obtains these eight qualities.
The Deva (celestial being) further asked: 'Manjushri (Bodhisattva's name)! How does a Bodhisattva attain the state of Sotapanna (stream-enterer)?'
Manjushri replied: 'Deva! A Bodhisattva views all beings as if they have fallen into the ocean and are drifting downstream. Among them, there are those with great strength who go against the current, severing the stream of birth and death without destroying their fundamental practice, thus equally cutting off the paths of the three evil realms. They enable all beings to reach a place of safety, far from hesitation, firmly abiding in the treasury of the Buddha's teachings, surpassing the realm of ordinary people, delighting in establishing the footprints of the Dharma, understanding the boundary of birth and death, and thus heading towards the gate of Nirvana. In all worlds, with the greatest determination, they constantly aspire to guide beings towards the path of Nirvana, enabling them to approach the path and attain the place of enlightenment, wisely demonstrating the teachings, staying away from birth and death, manifesting non-action within action and praising it, equally rejoicing in Avaivartika (non-retrogression). Therefore, a Bodhisattva attains the state of Sotapanna.'
The Deva further asked: 'Manjushri! How does a Bodhisattva attain the state of Sakadagamin (once-returner)?'
Manjushri replied: 'Deva! A Bodhisattva knows all future, yet-to-arise dharmas (phenomena). To save all beings, they enter the cycle of birth and death, protecting all and teaching them the Dharma, leading them to the state of non-action. The Bodhisattva does not see any dharma that can reach the state of non-action, nor does he see its origin, nor does he see its dwelling place. Although he manifests coming, he has no desires. When he departs, he completes what needs to be done. When he comes, he does not violate his original vow. When he comes, he does not follow the teachings of Mara (demon). When he comes, he arrives at the place of enlightenment. When he comes, he holds the teachings of all Buddhas and demonstrates them, relying on all dharmas to protect all beings, enabling them to escape the abyss of birth and death, having attained the strong and firm path of supernatural powers that cannot be destroyed. Therefore, a Bodhisattva attains the state of Sakadagamin.'
The Deva further asked: 'Manjushri! How does a Bodhisattva attain the state of Anagamin (non-returner)?'
Manjushri replied: 'Deva! A Bodhisattva does not return to anything he has seen, does not follow the coverings of the skandhas (aggregates), and does not fall into delusions.
倒。於是不復還，亦不來亦不去；於是不復還，亦不從非法之教，亦無所畏，亦無所貪淫，亦無瞋恚，亦無愚癡。不復還，所作事常勝，具滿於佛法，去來功德等而無異，一切所作已畢無會。為已受決，所可造而不起，所不自在者以慧而度之，黠不從他人侍。是故菩薩得入阿那含。」
天子復問：「文殊師利！云何菩薩得入阿羅漢？」
文殊師利答言：「天子！菩薩悉棄所有，降伏貪慾，而為一切說法。諸瞋恚者而降伏之，以法教授，使除惡態，伏諸愚癡以法而化。已得空聚悉見諸法，不捨一切，精進于諸佛法，心不樂世間，一切合會皆無有常，于供養中常為之最。譬如蓮華不著泥水，無我無持亦無所有，等持諸法常念為之，以慧分別空，隨人所樂而立其志。宿命所愿皆已滿足，意之堅住不隨他人教，諸語之好惡一切無所受，歡喜而得決，以決轉度一切。是故菩薩得入阿羅漢。」
天子復問：「文殊師利！云何菩薩得入聲聞？」文殊師利答言：「天子！菩薩一切所不聞法而為說之，是為聲聞。于聲聞乘而無有信，于諸著法已不生不起法界，使未聞者聞。緣諸因緣者，以無我無人使習聞之。于空法教不限佛法，其所作法譬如虛空造諸法要。聞常精進無所掛礙，從他聞法不受行，自是于禪不隨他教，去
【現代漢語翻譯】 現代漢語譯本 於是，他們不再返回，既不來也不去；於是，他們不再返回，也不遵循非法的教導，既沒有恐懼，也沒有貪婪，既沒有嗔恨，也沒有愚癡。不再返回，所做的事情常常是殊勝的，圓滿具足佛法，過去和未來的功德相等而沒有差異，一切所做的事情都已經完成而沒有遺憾。因為已經接受了授記（vyākaraṇa，預言成佛），所能創造的不再生起，那些不自在的，用智慧去度化他們，聰明而不聽從他人的侍奉。因此，菩薩能夠進入阿那含（Anāgāmin，不還果）。
天子又問：『文殊師利（Mañjuśrī）！什麼樣的菩薩能夠進入阿羅漢（Arhat，應供）？』
文殊師利回答說：『天子！菩薩捨棄所有，降伏貪慾，而為一切眾生說法。對於那些嗔恨的人，降伏他們，用佛法教導他們，使他們去除惡劣的狀態，用佛法來教化降伏那些愚癡的人。已經證得空性，完全看清諸法，不捨棄一切眾生，精進于諸佛的教法，內心不貪戀世間，一切的聚合都沒有常性，在供養中常常是最殊勝的。譬如蓮花不沾染泥水，沒有我，沒有執持，也沒有任何佔有，平等地持有諸法，常常憶念這些，用智慧來分辨空性，隨著人們所喜好的而立下他們的志向。宿世的願望都已經滿足，意志堅定不隨從他人的教導，對於各種語言的好壞一切都不接受，歡喜地得到授記（vyākaraṇa，預言成佛），用授記（vyākaraṇa，預言成佛）來轉度一切眾生。因此，菩薩能夠進入阿羅漢（Arhat，應供）。』
天子又問：『文殊師利（Mañjuśrī）！什麼樣的菩薩能夠進入聲聞（Śrāvaka，聞聲悟道者）？』文殊師利回答說：『天子！菩薩對於一切沒有聽聞過的法都為他們宣說，這就是聲聞（Śrāvaka，聞聲悟道者）。對於聲聞乘（Śrāvakayāna，聲聞乘）沒有信心，對於各種執著之法已經不生不起法界，使那些沒有聽聞過的人聽聞。對於緣起諸因緣的人，用無我無人的道理使他們習慣聽聞。對於空性的教法不侷限於佛法，他們所作的法譬如虛空，創造各種法的要義。聽聞佛法常常精進沒有掛礙，從他人聽聞佛法不執著于修行，自己安住于禪定不隨從他人的教導，離開
【English Translation】 English version Therefore, they do not return, neither coming nor going; therefore, they do not return, nor do they follow unlawful teachings, nor do they have fear, nor do they have greed, nor do they have anger, nor do they have ignorance. Not returning, what they do is always victorious, fully endowed with the Buddha's Dharma, the merits of the past and future are equal and without difference, all that is done is completed without regret. Because they have received the prediction (vyākaraṇa), what can be created no longer arises, those who are not at ease are delivered by wisdom, clever and not following the service of others. Therefore, Bodhisattvas can enter Anāgāmin (non-returner).
The Deva (celestial being) then asked: 'Mañjuśrī! How does a Bodhisattva enter Arhat (worthy one)?'
Mañjuśrī replied: 'Deva! Bodhisattvas abandon all possessions, subdue greed, and preach the Dharma for all beings. Those who are angry are subdued, taught with the Dharma, causing them to remove evil states, and those who are ignorant are transformed by the Dharma. Having attained emptiness, they see all dharmas clearly, not abandoning all beings, diligently practicing the Buddha's Dharma, their minds not delighting in the world, all assemblies are impermanent, and in offerings, they are always the most excellent. Just as a lotus flower is not attached to mud and water, without self, without holding, and without possession, equally holding all dharmas, constantly mindful of them, distinguishing emptiness with wisdom, establishing their aspirations according to what people desire. Past vows are fulfilled, their minds are firm and do not follow the teachings of others, all good and bad words are not accepted, joyfully receiving the prediction (vyākaraṇa), using the prediction (vyākaraṇa) to deliver all beings. Therefore, Bodhisattvas can enter Arhat (worthy one).'
The Deva (celestial being) then asked: 'Mañjuśrī! How does a Bodhisattva enter Śrāvaka (hearer)?' Mañjuśrī replied: 'Deva! Bodhisattvas preach all dharmas that have not been heard, this is Śrāvaka (hearer). They have no faith in the Śrāvakayāna (hearer vehicle), and regarding all attached dharmas, they do not arise in the Dharmadhātu (dharma realm), causing those who have not heard to hear. For those who are conditioned by causes and conditions, they use the doctrine of no-self and no-person to make them accustomed to hearing. For the teachings of emptiness, they are not limited to the Buddha's Dharma, what they do is like the void, creating the essentials of all dharmas. Hearing the Dharma, they are always diligent and without hindrance, hearing the Dharma from others, they do not adhere to practice, abiding in meditation without following the teachings of others, leaving
來現在所有音聲悉曉知之。已斷所作不可盡，以為得具足，復得無盡譬喻法義，悉知一切人意所行。以慧示現而導利之，隨其所欲而為說法，令到其處而不貢高。常行本願。是故菩薩得入聲聞。」
天子復問：「文殊師利！云何菩薩得入辟支佛？」
文殊師利答言：「天子！菩薩得因緣便，知諸法無我、無人、無壽、無命、無有主而自莊飾者，偽而無實、無所屬，其因緣相譬亦如是。諦見諸因緣，以道為飲食，于律法而不捨，是諸波羅蜜之侶，一切道證則法之侶。於四恩事而無貢高，是神通之侶。知因緣法而不斷著，不信餘業，得平等覺道。信見知處，不以為異意，而不隨壞敗小乘功德，為立大乘，以因緣行一切諸法。是故菩薩得入辟支佛。」
天子復問：「文殊師利！云何菩薩得至於佛？」文殊師利答言：「天子！菩薩悉覺知一切法本皆空寂，覺知一切本無所有，覺知諸行。于惡處人中天上，意悉遠離眾所安樂。所以者何？悉曉了諸慧故。自意覺智慧，知諸欲空、自身亦空，以一時念則覺道。次不為余轉，便現無數若干之事。是故菩薩得至於佛。」
天子復問：「文殊師利！云何菩薩得至多陀竭？」
文殊師利答言：「天子！菩薩以如來道來。如者為諦，無一道忘。如者為造立，如
【現代漢語翻譯】 現代漢語譯本 『來現在所有音聲悉曉知之。已斷所作不可盡，以為得具足，復得無盡譬喻法義，悉知一切人意所行。以慧示現而導利之，隨其所欲而為說法，令到其處而不貢高。常行本願。是故菩薩得入聲聞。』
天子復問：『文殊師利（Manjusri，智慧的象徵）！云何菩薩得入辟支佛？』
文殊師利（Manjusri，智慧的象徵）答言：『天子！菩薩得因緣便，知諸法無我、無人、無壽、無命、無有主而自莊飾者，偽而無實、無所屬，其因緣相譬亦如是。諦見諸因緣，以道為飲食，于律法而不捨，是諸波羅蜜（Paramita，到達彼岸）之侶，一切道證則法之侶。於四恩事而無貢高，是神通之侶。知因緣法而不斷著，不信餘業，得平等覺道。信見知處，不以為異意，而不隨壞敗小乘功德，為立大乘，以因緣行一切諸法。是故菩薩得入辟支佛。』
天子復問：『文殊師利（Manjusri，智慧的象徵）！云何菩薩得至於佛？』文殊師利（Manjusri，智慧的象徵）答言：『天子！菩薩悉覺知一切法本皆空寂，覺知一切本無所有，覺知諸行。于惡處人中天上，意悉遠離眾所安樂。所以者何？悉曉了諸慧故。自意覺智慧，知諸欲空、自身亦空，以一時念則覺道。次不為余轉，便現無數若干之事。是故菩薩得至於佛。』
天子復問：『文殊師利（Manjusri，智慧的象徵）！云何菩薩得至多陀竭（Tathagata，如來）？』
文殊師利（Manjusri，智慧的象徵）答言：『天子！菩薩以如來（Tathagata，如來）道來。如者為諦，無一道忘。如者為造立，如
【English Translation】 English version 『Coming now, fully knowing all sounds, having cut off what has been done and cannot be exhausted, considering it complete, and again obtaining endless metaphorical Dharma meanings, fully knowing the intentions of all people. Guiding and benefiting them by manifesting wisdom, preaching according to their desires, leading them to that place without arrogance, and constantly practicing original vows. Therefore, a Bodhisattva attains entry into the Sravaka (hearer).』
The Deva (celestial being) further asked: 『Manjusri (symbol of wisdom)! How does a Bodhisattva attain entry into the Pratyekabuddha (solitary Buddha)?』
Manjusri (symbol of wisdom) replied: 『Deva (celestial being)! When a Bodhisattva obtains the opportunity of conditions, knowing that all dharmas are without self, without person, without lifespan, without life, without an owner who adorns himself, false and without reality, without belonging, the appearance of their conditions is also like this. Truly seeing all conditions, taking the path as food and drink, not abandoning the Vinaya (discipline), being companions of the Paramitas (perfections), all paths proving are companions of the Dharma. Without arrogance in the four kindnesses, being companions of the superknowledges. Knowing the Dharma of conditions without clinging, not believing in other karmas, attaining the path of equal enlightenment. Believing in the place of seeing and knowing, not considering it different, and not following the destruction of the merits of the Hinayana (small vehicle), establishing the Mahayana (great vehicle), practicing all dharmas through conditions. Therefore, a Bodhisattva attains entry into the Pratyekabuddha (solitary Buddha).』
The Deva (celestial being) further asked: 『Manjusri (symbol of wisdom)! How does a Bodhisattva attain Buddhahood?』 Manjusri (symbol of wisdom) replied: 『Deva (celestial being)! A Bodhisattva fully realizes that the essence of all dharmas is empty and still, realizes that everything is originally without existence, and realizes all actions. In evil places, among people, and in the heavens, the mind is completely separated from the pleasures of the multitude. Why? Because all wisdoms are fully understood. Personally realizing wisdom, knowing that all desires are empty and the self is also empty, attaining the path of enlightenment with a single thought. Subsequently, not transforming for others, then manifesting countless diverse events. Therefore, a Bodhisattva attains Buddhahood.』
The Deva (celestial being) further asked: 『Manjusri (symbol of wisdom)! How does a Bodhisattva attain to the Tathagata (Thus Come One)?』
Manjusri (symbol of wisdom) replied: 『Deva (celestial being)! A Bodhisattva comes by the path of the Tathagata (Thus Come One). 'Thus' means truth, without forgetting a single path. 'Thus' means creating and establishing, thus
者為施與，如者為戒，如者為忍辱，如者為精進，如者為一心，如者為智慧，如者為善權，如者為慧，如者為人亦不人，現立為人習斷生死行，于諸行中等出其上。度恐畏者至於彼岸，所度無彼亦不在彼，至於在此亦不在此，用本凈故過於二處。遠離於冥平等見明，于冥無冥而度于冥。如來從空來，壞散垢穢使歸於空。是故菩薩得至多陀竭。」
天子復問：「文殊師利！云何菩薩得至匐迦波壞生死處？」
文殊師利答言：「天子！菩薩破壞愛慾，得度三界生死之處。于有處示現無處，凡一切人皆擔重擔降壞魔眾，于諸處所樂喜著者皆遠離之，令放重擔絕離其處。遍見所生善惡眾處，已去所處樂舍貪淫，以柔軟心用定身意定於戒智，悉見惡處離而不著，悉入諸身知一切態，正生死處導利福施，廣設橋樑常樂供養，滿覆三處未曾厭廢，為三界人之所戴仰。是故菩薩得至匐迦波。」
天子復問：「文殊師利！云何菩薩得至三耶三佛平等覺？」
文殊師利答言：「天子！菩薩心於五逆、若於正道其意平等，是故無不等覺。等於所見及四顛倒，等於陰蓋諸所覆蔽于道無異，是故無不等覺。等淫怒癡及於諸欲亦等於道，是故無不等覺。于凡人法、習法不習法、辟支佛法、菩薩法悉等於道，是故無不等覺。
【現代漢語翻譯】 現代漢語譯本 『如』是指佈施，『如』是指持戒，『如』是指忍辱，『如』是指精進，『如』是指一心（專注），『如』是指智慧，『如』是指善巧方便，『如』是指智慧，『如』是指既非凡人亦非聖人，現在立身為凡人，修習斷絕生死的行為，在所有行為中平等超出其上。度脫恐懼者到達彼岸，所度之人既不在彼岸也不在此岸，到達此岸也不在此岸，因為本性清凈，超越了兩個處所。遠離黑暗，平等地見到光明，在黑暗中沒有黑暗而度脫黑暗。如來從空性而來，破壞消散污垢，使之歸於空性。因此，菩薩能夠到達多陀竭（Tathāgata）。』
天子又問：『文殊師利（Mañjuśrī）！菩薩如何能夠到達匐迦波（Bhagavat），壞滅生死之處？』
文殊師利（Mañjuśrī）回答說：『天子！菩薩破壞愛慾，得以度脫三界生死之處。在有之處示現無之處，所有的人都承擔著沉重的負擔，降伏破壞魔眾，對於各個處所的快樂喜好都遠離它們，讓他們放下重擔，斷絕離開那些處所。普遍地見到所生的善惡之處，已經離開所處的快樂，捨棄貪婪和淫慾，以柔軟的心用禪定來堅定身意，用戒律和智慧，完全見到惡處，遠離而不執著，完全進入各種身形，瞭解一切狀態，在生死之處引導利益和福報的施捨，廣泛地設定橋樑，常常樂於供養，圓滿覆蓋三個處所，未曾厭倦廢止，被三界之人所敬仰。因此，菩薩能夠到達匐迦波（Bhagavat）。』
天子又問：『文殊師利（Mañjuśrī）！菩薩如何能夠到達三耶三佛（saṃyaksaṃbuddha）的平等覺悟？』
文殊師利（Mañjuśrī）回答說：『天子！菩薩的心對於五逆（pañcānantarya，殺父、殺母、殺阿羅漢、破和合僧、出佛身血）、對於正道，其意念平等，因此沒有不平等的覺悟。對於所見和四種顛倒（viparyāsa，常、樂、我、凈），對於陰蓋（āvaraṇa，覆蓋真性的煩惱）等所覆蓋的，對於道沒有差異，因此沒有不平等的覺悟。對於淫慾、憤怒、愚癡以及各種慾望，也等於道，因此沒有不平等的覺悟。對於凡夫的法、修習的法、不修習的法、辟支佛（pratyekabuddha）的法、菩薩的法，都等於道，因此沒有不平等的覺悟。
【English Translation】 English version 'Suchness' is giving, 'suchness' is morality, 'suchness' is patience, 'suchness' is diligence, 'suchness' is one-pointedness (concentration), 'suchness' is wisdom, 'suchness' is skillful means, 'suchness' is wisdom, 'suchness' is neither human nor non-human, now establishing oneself as human, practicing the conduct of severing birth and death, equally surpassing all practices. Ferrying those who fear to the other shore, those who are ferried are neither on that shore nor on this shore, arriving on this shore are also not on this shore, because of the inherently pure nature, surpassing both places. Being far from darkness, equally seeing the light, in darkness there is no darkness, and thus crossing over darkness. The Tathāgata (如來) comes from emptiness, destroying and scattering defilements, causing them to return to emptiness. Therefore, the Bodhisattva is able to reach the Tathāgata (多陀竭).'
The Deva (天子) further asked: 'Mañjuśrī (文殊師利)! How does a Bodhisattva reach Bhagavat (匐迦波), the place of destroying birth and death?'
Mañjuśrī (文殊師利) replied: 'Deva (天子)! The Bodhisattva destroys craving and desire, and is able to cross over the place of birth and death in the three realms. In the place of existence, he demonstrates the place of non-existence, all people bear heavy burdens, subduing and destroying the hordes of Māra (魔), for the happiness and delight in various places, they all stay far away from them, letting them put down their heavy burdens, severing and leaving those places. Universally seeing the places of good and evil that are born, having left the happiness of the place where they are, abandoning greed and lust, with a gentle heart using samādhi (禪定) to stabilize body and mind, using morality and wisdom, completely seeing evil places, staying far away without attachment, completely entering all kinds of bodies, knowing all states, in the place of birth and death guiding benefit and the giving of blessings, widely setting up bridges, constantly delighting in making offerings, completely covering the three places, never being tired of ceasing, being revered by the people of the three realms. Therefore, the Bodhisattva is able to reach Bhagavat (匐迦波).'
The Deva (天子) further asked: 'Mañjuśrī (文殊師利)! How does a Bodhisattva reach the Samyaksaṃbuddha (三耶三佛)'s equal enlightenment?'
Mañjuśrī (文殊師利) replied: 'Deva (天子)! The Bodhisattva's mind is equal towards the five heinous crimes (pañcānantarya, 五逆, patricide, matricide, killing an Arhat, causing disunity in the Sangha, shedding the blood of a Buddha) and towards the right path, his thoughts are equal, therefore there is no unequal enlightenment. Equal to what is seen and the four inversions (viparyāsa, 四顛倒, permanence, pleasure, self, purity), equal to the afflictions (āvaraṇa, 陰蓋, defilements covering the true nature) and other coverings, there is no difference to the path, therefore there is no unequal enlightenment. Equal to lust, anger, and delusion, and also equal to all desires, also equal to the path, therefore there is no unequal enlightenment. For the Dharma of ordinary people, the Dharma of practice, the Dharma of non-practice, the Dharma of Pratyekabuddhas (辟支佛), the Dharma of Bodhisattvas, all are equal to the path, therefore there is no unequal enlightenment.'
是故菩薩得至三耶三佛。」
天子復問：「文殊師利！云何菩薩得至世多羅世尊？」
文殊師利答言：「天子！菩薩教誡世人，使得功德、瞋恚不生。聞法教者則皆奉持，教非法教，為轉法輪。甘教、慈教、三千世界教、為一切世尊教。為受一切自歸，為一切作燈明，為一切明中最明，為一切作寂然之寂，令一切人無有思想滅而不熾。為一切人解諸狐疑，狐疑諸難皆為已斷。為一切人長益功德，為轉輪王、四天王、釋梵之所禮。為愚所輕不以恚恨，為智所嘆不以歡喜。心恒平等常若虛空，世尊為最等於世間。是故菩薩得至世多羅。」
天子復問：「文殊師利！云何菩薩得入缽遬禪陀嵐凡人法？」
文殊師利答言：「天子！菩薩一切人民所行，以善權示現一切凡人行，而知之無所著。是故菩薩得入凡人法。」
天子復問：「文殊師利！云何菩薩得入勒迦陀嵐貪淫法？」
文殊師利答言：「天子！菩薩常愁悲泣欲得佛法，常貪樂成身如如來身，慈向一切而無恚怒。是故菩薩得入貪淫法。」
天子復問：「文殊師利！云何菩薩得入䨴陀嵐瞋恚法？」
文殊師利答言：「天子！菩薩於一事中見十八事，于聲聞，辟支佛乘譬如冤家，不勸發人使起是業。于有為中而現愛慾，于
【現代漢語翻譯】 現代漢語譯本：『是故菩薩得至三耶三佛。』
天子復問：『文殊師利（Manjushri）！云何菩薩得至世多羅世尊（Lokadhara Buddha）？』
文殊師利答言：『天子！菩薩教誡世人，使得功德、瞋恚不生。聞法教者則皆奉持，教非法教，為轉法輪。甘教、慈教、三千世界教、為一切世尊教。為受一切自歸，為一切作燈明，為一切明中最明，為一切作寂然之寂，令一切人無有思想滅而不熾。為一切人解諸狐疑，狐疑諸難皆為已斷。為一切人長益功德，為轉輪王、四天王、釋梵（Shakra and Brahma）之所禮。為愚所輕不以恚恨，為智所嘆不以歡喜。心恒平等常若虛空，世尊為最等於世間。是故菩薩得至世多羅。』
天子復問：『文殊師利！云何菩薩得入缽遬禪陀嵐凡人法（Bhasmacchadana dharani, the law of ordinary people）？』
文殊師利答言：『天子！菩薩一切人民所行，以善權示現一切凡人行，而知之無所著。是故菩薩得入凡人法。』
天子復問：『文殊師利！云何菩薩得入勒迦陀嵐貪淫法（Lakshana dharani, the law of lust）？』
文殊師利答言：『天子！菩薩常愁悲泣欲得佛法，常貪樂成身如如來身，慈向一切而無恚怒。是故菩薩得入貪淫法。』
天子復問：『文殊師利！云何菩薩得入䨴陀嵐瞋恚法（Krodha dharani, the law of anger）？』
文殊師利答言：『天子！菩薩於一事中見十八事，于聲聞，辟支佛乘譬如冤家，不勸發人使起是業。于有為中而現愛慾，于
【English Translation】 English version: 'Therefore, the Bodhisattva attains Samyak-sambuddha.'
The Deva (celestial being) further asked: 'Manjushri! How does a Bodhisattva attain Lokadhara Buddha?'
Manjushri replied: 'Deva! The Bodhisattva instructs the people of the world, enabling them to generate merit and preventing anger from arising. Those who hear the Dharma teachings all uphold them, teaching what is not the Dharma, turning the Dharma wheel. Sweet teachings, compassionate teachings, teachings for the three-thousandfold world, are all teachings for all Buddhas. They take refuge in everything, make lamps for everything, are the brightest among all lights, create stillness for everything, causing all people to extinguish thoughts without ceasing to shine. They resolve all doubts for all people, and all difficult doubts are already severed. They increase merit for all people and are revered by the Wheel-Turning King, the Four Heavenly Kings, Shakra and Brahma. They are not angered by the contempt of the foolish, nor are they delighted by the praise of the wise. Their minds are always equal, like the void. The Buddha is the most equal in the world. Therefore, the Bodhisattva attains Lokadhara.'
The Deva further asked: 'Manjushri! How does a Bodhisattva enter Bhasmacchadana dharani, the law of ordinary people?'
Manjushri replied: 'Deva! The Bodhisattva acts in accordance with all people, skillfully manifesting the actions of all ordinary people, yet knowing them without attachment. Therefore, the Bodhisattva enters the law of ordinary people.'
The Deva further asked: 'Manjushri! How does a Bodhisattva enter Lakshana dharani, the law of lust?'
Manjushri replied: 'Deva! The Bodhisattva is always sorrowful and weeping, desiring to attain the Buddha Dharma, always greedily desiring to perfect a body like the body of the Tathagata, being compassionate towards all without anger. Therefore, the Bodhisattva enters the law of lust.'
The Deva further asked: 'Manjushri! How does a Bodhisattva enter Krodha dharani, the law of anger?'
Manjushri replied: 'Deva! The Bodhisattva sees eighteen aspects in one thing, regarding the vehicles of the Shravakas and Pratyekabuddhas as enemies, not encouraging people to engage in these practices. In conditioned existence, they manifest love and desire, in
愛慾中心無所著。所以者何？欲養一切故。是故菩薩得入瞋恚法。」
天子復問：「文殊師利！云何菩薩得入瞀訑陀嵐愚癡法？」
文殊師利答言：「天子！無所識知是名曰癡。于無識習習等定法，亦不知亦不曉，亦不喘亦不息，亦不作亦不壞。是故菩薩得入愚癡法。」
天子復問：「文殊師利！云何菩薩得入僧薩陀嵐生死法？」
文殊師利答言：「天子！菩薩于生死而不動。所以者何？求佛道故堅住不動，一切眾魔不能得其便，一切諸行得無所著，等於生死亦等佛法。于小道而不樂，于大道而等見，不動亦不轉。是故菩薩得入生死法。」
天子復問：「文殊師利！云何菩薩得入泥洹陀嵐滅度法？」
文殊師利答言：「天子！菩薩隨諸習俗現泥洹道，知一切法習而滅之，于泥洹行不般泥洹，于泥曰行不永泥曰。是故菩薩得入滅度法。」◎
佛說須真天子經卷第三 大正藏第 15 冊 No. 0588 佛說須真天子經
佛說須真天子經卷第四
西晉月氏三藏竺法護譯
◎頌偈品第九
須真天子復問文殊師利童子：「云何菩薩得持權慧自在所入隨俗教化？」
爾時文殊師利便為天子歌頌偈言：
「心於欲無所著， 常志求無上道
【現代漢語翻譯】 現代漢語譯本 『愛慾的中心沒有任何執著。』為什麼呢？因為要養育一切眾生。所以菩薩能夠進入瞋恚（chēn huì，嗔恨、憤怒）之法。』
天子又問：『文殊師利（Wénshūshīlì，Manjushri）！菩薩如何能夠進入瞀訑陀嵐（mào yí tuó lán，意義不明）愚癡之法？』
文殊師利回答說：『天子！沒有所知所識就叫做癡。對於無所識知的習習等定法，既不知也不曉，既不喘息也不呼吸，既不造作也不毀壞。所以菩薩能夠進入愚癡之法。』
天子又問：『文殊師利！菩薩如何能夠進入僧薩陀嵐（sēng sà tuó lán，意義不明）生死之法？』
文殊師利回答說：『天子！菩薩對於生死而不動搖。為什麼呢？因為求佛道而堅定不動，一切眾魔不能得其便，一切諸行都能無所執著，等同於生死也等同於佛法。對於小道而不喜樂，對於大道而平等看待，不動搖也不轉變。所以菩薩能夠進入生死之法。』
天子又問：『文殊師利！菩薩如何能夠進入泥洹陀嵐（ní huán tuó lán，意義不明，應為涅槃）滅度之法？』
文殊師利回答說：『天子！菩薩隨順各種習俗而示現涅槃之道，知曉一切法因習氣而滅除，在涅槃的行持中不趨向涅槃，在涅槃的行持中不永遠處於涅槃。所以菩薩能夠進入滅度之法。』
佛說須真天子經卷第三 大正藏第 15 冊 No. 0588 佛說須真天子經
佛說須真天子經卷第四
西晉月氏三藏竺法護譯
頌偈品第九
須真天子（Xūzhēn Tiānzǐ，Sushruta Deva）又問文殊師利童子：『菩薩如何能夠持有權巧智慧，自在地進入隨順世俗的教化？』
這時文殊師利就為天子歌頌偈語說：
『心對於慾望沒有執著，常常立志尋求無上之道。
【English Translation】 English version 『The center of desire has no attachment. Why? Because it nourishes all beings. Therefore, the Bodhisattva is able to enter the Dharma of anger (chēn huì, anger, wrath).』
The Deva then asked: 『Manjushri! How does a Bodhisattva enter the Dharma of ignorance of Mauyit陀嵐 (mào yí tuó lán, meaning unknown)?』
Manjushri replied: 『Deva! Not knowing or recognizing anything is called ignorance. Regarding the Samadhi Dharma of non-knowing, one neither knows nor understands, neither breathes nor exhales, neither creates nor destroys. Therefore, the Bodhisattva is able to enter the Dharma of ignorance.』
The Deva then asked: 『Manjushri! How does a Bodhisattva enter the Dharma of Samsara of Sengs陀嵐 (sēng sà tuó lán, meaning unknown)?』
Manjushri replied: 『Deva! The Bodhisattva is unmoved by Samsara. Why? Because he seeks the Buddha's path and remains steadfastly unmoving, all demons cannot find an opportunity, all actions are without attachment, equal to Samsara and also equal to the Buddha's Dharma. He does not delight in the small path, and regards the great path with equality, neither moving nor changing. Therefore, the Bodhisattva is able to enter the Dharma of Samsara.』
The Deva then asked: 『Manjushri! How does a Bodhisattva enter the Dharma of Nirvana of Nirv陀嵐 (ní huán tuó lán, meaning unknown, should be Nirvana)?』
Manjushri replied: 『Deva! The Bodhisattva manifests the path of Nirvana according to various customs, knowing that all Dharmas are extinguished through habit, and in the practice of Nirvana, he does not move towards Nirvana, and in the practice of Nirvana, he does not remain in Nirvana forever. Therefore, the Bodhisattva is able to enter the Dharma of extinction.』
The Sutra of Sushruta Deva Spoken by the Buddha, Volume 3 Taisho Tripitaka Volume 15, No. 0588, The Sutra of Sushruta Deva Spoken by the Buddha
The Sutra of Sushruta Deva Spoken by the Buddha, Volume 4
Translated by Dharmaraksa of the Yuezhi during the Western Jin Dynasty
Chapter 9: Verses
Sushruta Deva (Xūzhēn Tiānzǐ, Sushruta Deva) then asked Manjushri: 『How can a Bodhisattva possess skillful wisdom and freely enter the teaching that accords with worldly customs?』
At that time, Manjushri sang verses for the Deva:
『The mind has no attachment to desire, always aspiring to seek the unsurpassed path.』
， 意所習眼悉見， 以是故智慧相。 令一切皆發意， 常使愿於此道， 心於道無所舍， 如是者善權相。 一切人亦無人， 智慧者曉了是， 悉已凈諸空寂， 以是故智慧相。 悉合聚一切人， 諸受身有著者， 以道德成熟之， 如是者善權相。 身本空亦如是， 于本無無所見， 猗三場為已凈， 以是故智慧相。 諸所有悉惠施， 頭目身及珍寶， 為一切立所愿， 如是者善權相。 樂清凈于寂默， 不于戒自貢高， 身口意悉俱寂， 以是故智慧相。 自身戒悉已備， 亦勸贊持戒者， 佛亦皆從戒成， 如是者善權相。 無吾我而得忍， 一切大亦皆空， 身口意無缺漏， 以是故智慧相。 亦不身口所說， 心於是不起亂， 一切法皆寂凈， 如是者善權相。 常忍於一切人， 若罵詈加捶杖， 愍一切護不捨， 以是故智慧相。 悉了信一切福， 皆勸勉一切人， 常審行於道軌， 如是者善權相。 常等行於三昧， 皆悉滅于愛慾， 于習著而不為， 以是故智慧相。 所樂禪皆棄捐， 于城郭而現行， 欲愍導一切故， 如是者善權相。 不在此不在彼， 已正
【現代漢語翻譯】 現代漢語譯本 意念所習慣的，眼睛都能清楚看見，因此這是智慧之相。 使一切眾生都發起菩提心，常使他們愿求此道，內心對於道沒有捨棄，這樣就是善權之相。 一切人也如同無人一樣，有智慧的人明白這個道理，完全清凈了諸法的空寂性，因此這是智慧之相。 完全聚集一切人，對於接受身體存在執著的人，用道德來使他們成熟，這樣就是善權之相。 身體的本性是空，也應如是看待，對於本無之性沒有執見，依靠三解脫門而得到清凈，因此這是智慧之相。 將所有的一切都惠施出去，包括頭、眼睛、身體以及珍寶，為一切眾生建立所愿，這樣就是善權之相。 喜好清凈和寂默，不因為持戒而自高自大，身、口、意都寂靜無為，因此這是智慧之相。 自身戒律完全具備，也勸導讚歎持戒的人，諸佛都是從持戒成就的，這樣就是善權之相。 沒有我執而能夠忍辱，一切大的事物也都是空性的，身、口、意沒有缺漏，因此這是智慧之相。 也不執著于身口所說，內心對於這些不起擾亂，一切法都是寂靜清凈的，這樣就是善權之相。 常常忍受一切人，即使他們謾罵、毆打，也憐憫一切眾生，守護而不捨棄，因此這是智慧之相。 完全明瞭相信一切福德，都勸勉一切人去行善，常常審慎地行於正道，這樣就是善權之相。 常常平等地行於三昧（Samadhi，禪定），完全滅除愛慾，對於習氣執著而不去做，因此這是智慧之相。 將所喜愛的禪定都捨棄，在城郭中顯現修行，想要憐憫引導一切眾生，這樣就是善權之相。 不執著於此，也不執著于彼，已經證得正見
【English Translation】 English version What the mind is accustomed to, the eyes see clearly; therefore, this is the aspect of wisdom. Cause all beings to generate the Bodhi mind, constantly make them wish for this path, and their hearts do not abandon the path; this is the aspect of skillful means. All people are like no people; the wise understand this, and all have purified the emptiness of all dharmas; therefore, this is the aspect of wisdom. Completely gather all people, and for those who are attached to the acceptance of a body, mature them with morality; this is the aspect of skillful means. The nature of the body is empty, and it should be viewed as such; there is no attachment to the nature of non-being, and one relies on the three doors of liberation to be purified; therefore, this is the aspect of wisdom. Give away all possessions, including head, eyes, body, and treasures, and establish wishes for all beings; this is the aspect of skillful means. Delight in purity and silence, and do not be arrogant because of upholding precepts; body, speech, and mind are all silent and inactive; therefore, this is the aspect of wisdom. One's own precepts are fully complete, and one also encourages and praises those who uphold precepts; all Buddhas are accomplished through upholding precepts; this is the aspect of skillful means. Without ego, one can be patient, and all great things are also empty; body, speech, and mind have no deficiencies; therefore, this is the aspect of wisdom. Also, do not be attached to what is said by body and speech, and the mind is not disturbed by these; all dharmas are silent and pure; this is the aspect of skillful means. Constantly endure all people, even if they scold or beat you, have compassion for all beings, protect them, and do not abandon them; therefore, this is the aspect of wisdom. Completely understand and believe in all blessings, and encourage all people to do good; constantly and carefully walk on the right path; this is the aspect of skillful means. Constantly practice Samadhi (禪定, meditation) equally, completely extinguish desires, and do not engage in habitual attachments; therefore, this is the aspect of wisdom. Abandon all beloved meditations and appear in cities, wanting to have compassion and guide all beings; this is the aspect of skillful means. Not attached to this, nor attached to that, having already attained right view.
住于中間， 所不可見便離， 以是故智慧相。 常于空無厭足， 如是者為曉空， 便哀護一切人， 如是者善權相。 無相法乃見佛， 等視之如虛空， 於色像無所住， 以是故智慧相。 已供養萬億佛， 為一切供養雄， 悉已得佛相好， 如是者善權相。 法凈無淫慾塵， 平等視如虛空， 如此法無所持， 以是故智慧相。 於法界為已住， 所造立常究竟， 於是而不動搖， 如是者善權相。 一切人無能知， 其法義亦皆如， 察視之本端空， 以是故智慧相。 無所生亦不滅， 悉曉知一切法， 亦不去無從來， 如是者善權相。 所在生常安隱， 於五陰無色慾， 常悉護於一切， 以是故智慧相。 常習在於空閑， 無我法不造立， 常奉修禪三昧， 如是者善權相。 于丘聚及城郭， 柔軟音以教授， 所說法無厭極， 以是故智慧相。 於三世無恐懼， 于苦樂無所住， 自調身根已寂， 如是者善權相。 于大眾心等定， 于憂戚意亦爾， 悉現身於其中， 如是者善權相。 悉已行無礙慧， 常不住于名字， 如空等無所語， 以是故智慧相。 于欲縛現其中，
【現代漢語翻譯】 現代漢語譯本 安住于中道， 那些不可見的事物便會遠離，因此這是智慧的象徵。 常常對空性感到滿足，這樣的人就明白了空性， 便會慈悲地保護一切人，這樣的人就具備了善巧方便的象徵。 在無相之法中才能見到佛，平等地看待一切如同虛空， 對於色相沒有執著，因此這是智慧的象徵。 已經供養了無數的佛，成為一切供養中最雄偉的， 完全獲得了佛的相好，這樣的人就具備了善巧方便的象徵。 佛法清凈沒有淫慾的塵垢，平等地看待一切如同虛空， 這樣的佛法沒有什麼可以執持的，因此這是智慧的象徵。 對於法界已經安住，所建立的事物常常是究竟的， 在其中不會動搖，這樣的人就具備了善巧方便的象徵。 一切人都無法知曉，其佛法的意義也都是如如不動的， 仔細觀察其根本是空性的，因此這是智慧的象徵。 沒有產生也沒有滅亡，完全知曉一切法， 也沒有去處沒有來處，這樣的人就具備了善巧方便的象徵。 無論在哪裡出生常常是安穩的，對於五陰（色、受、想、行、識）沒有貪愛， 常常保護一切眾生，因此這是智慧的象徵。 常常修習在空閑之處，對於無我之法不加以造作， 常常奉行修習禪定三昧（專注的狀態），這樣的人就具備了善巧方便的象徵。 在村落和城市中，用柔和的聲音來教授佛法， 所說的佛法沒有厭倦的時候，因此這是智慧的象徵。 對於過去、現在、未來三世沒有恐懼，對於痛苦和快樂沒有執著， 自己調伏身根已經寂靜，這樣的人就具備了善巧方便的象徵。 在大眾中心平等安定，對於憂愁和悲傷也是如此， 在其中顯現身形，這樣的人就具備了善巧方便的象徵。 完全已經行使了無礙的智慧，常常不住在名字上， 如同虛空一樣沒有什麼可說的，因此這是智慧的象徵。 對於慾望的束縛顯現在其中
【English Translation】 English version Dwelling in the middle way, Those invisible things will then depart, therefore this is a sign of wisdom. Always being satisfied with emptiness, such a person understands emptiness, Then compassionately protects all people, such a person possesses the sign of skillful means. Only in the Dharma of no-form can one see the Buddha, viewing everything equally as empty space, Without attachment to form and appearance, therefore this is a sign of wisdom. Having already made offerings to countless Buddhas, becoming the most magnificent of all offerings, Completely attaining the Buddha's excellent marks and characteristics, such a person possesses the sign of skillful means. The Dharma is pure without the dust of lust, viewing everything equally as empty space, Such Dharma has nothing to hold onto, therefore this is a sign of wisdom. Having already dwelled in the Dharma realm, what is established is always ultimate, Without wavering therein, such a person possesses the sign of skillful means. All people are unable to know, the meaning of the Dharma is also thus unmoving, Carefully observing its root is emptiness, therefore this is a sign of wisdom. Without arising and without ceasing, completely knowing all Dharmas, Also without going and without coming, such a person possesses the sign of skillful means. Wherever one is born, it is always peaceful and secure, without attachment to the five skandhas (form, feeling, perception, volition, consciousness), Always protecting all beings, therefore this is a sign of wisdom. Always practicing in secluded places, without creating the Dharma of no-self, Always reverently practicing samadhi (a state of focused concentration), such a person possesses the sign of skillful means. In villages and cities, using gentle sounds to teach the Dharma, Speaking the Dharma without weariness, therefore this is a sign of wisdom. Without fear of the three times (past, present, future), without attachment to suffering and happiness, Having subdued one's own senses and become tranquil, such a person possesses the sign of skillful means. In the midst of the assembly, the mind is equally stable, and so it is with sorrow and grief, Manifesting the body therein, such a person possesses the sign of skillful means. Having completely exercised unobstructed wisdom, constantly not dwelling on names, Like empty space, there is nothing to say, therefore this is a sign of wisdom. Regarding the bonds of desire, manifesting within them
法教授於人民， 常讚歎於三寶， 如是者善權相。 于神通行功德， 常調心寂三昧， 自處中不高卑， 以是故智慧相。 神通具飛變化， 便去到億剎土， 悉供養巨億佛， 如是者善權相。 視陰蓋譬如幻， 于愛慾無色著， 便得滅諸魔眾， 以是故智慧相。 于諸魔而示現， 示現已便舍離， 于其中度一切， 如是者善權相。 常親近度脫門， 便得空無思想， 愿施於所當施， 以是故智慧相。 于瞋恚無怒害， 不愚癡慧之聚， 無長益栽不生， 如是者善權相。 所當作信已辦， 常奉行於眾慧， 悉過諸波羅蜜， 以是故智慧相。 雖現於貪慾癡， 喻忤之非黠根， 用是護於一切， 如是者善權相。 得平等若泥洹， 便能滅于叢聚， 已降伏於三界， 以是故智慧相。 於是世生死聚， 一切人是朋友， 所作福無厭足， 如是者善權相。 因八直而空寂， 是則為菩薩慧， 智慧及權方便， 順此乘得世雄。 行善權智慧俱， 亦不生亦不有， 智慧與善權俱， 至得黠無貢高。 智慧及善權慧， 常相隨與並行， 如兩牛共一𨍮， 覺法田無有上。」
【現代漢語翻譯】 現代漢語譯本 為人民講授佛法， 常常讚歎佛、法、僧三寶（Sanbao），這就是善巧方便的相。 對於神通和功德， 常常調伏內心，安住于寂靜的三昧（Sanmei）， 自身處於不高不低的中間位置，因此這是智慧的相。 神通具足，能夠飛行變化， 就能前往億萬佛土（Fotu）， 全部供養無數的佛，這就是善巧方便的相。 看待五陰（Wuyin）的覆蓋如同幻象， 對於愛慾和無色界沒有執著， 就能消滅各種魔眾，因此這是智慧的相。 在各種魔面前示現， 示現之後就捨棄離開， 在其中度化一切眾生，這就是善巧方便的相。 常常親近解脫之門， 就能證得空、無相、無愿， 願意佈施給應當佈施的人，因此這是智慧的相。 對於嗔恚沒有憤怒和傷害， 不愚癡，是智慧的聚集， 沒有增長和損減，栽種也不生根，這就是善巧方便的相。 所應當做的，相信之後就完成， 常常奉行各種智慧， 全部超越各種波羅蜜（Boluo Mi），因此這是智慧的相。 雖然示現出貪慾和愚癡， 比如不聰明的根器， 用這些來守護一切眾生，這就是善巧方便的相。 證得平等如同涅槃（Niewan）， 就能消滅各種煩惱的聚集， 已經降伏了三界（Sanjie），因此這是智慧的相。 在這個世間的生死聚集之中， 一切人都如同朋友， 所做的福德沒有厭倦滿足的時候，這就是善巧方便的相。 因為八正道（Bazhengdao）而達到空寂， 這就是菩薩的智慧， 智慧和善巧方便， 順應這個乘就能成為世間的英雄。 修行善巧方便和智慧， 不生也不滅， 智慧和善巧方便在一起， 最終獲得智慧而沒有貢高我慢。 智慧和善巧方便的智慧， 常常互相隨順並行， 如同兩頭牛共用一個軛，覺悟佛法之田沒有比這更高的了。
【English Translation】 English version Teaching the Dharma to the people, Always praising the Three Jewels (Sanbao), this is the aspect of skillful means. Regarding supernatural powers and merits, Always taming the mind, dwelling in the peaceful Samadhi (Sanmei), Being in a middle position, neither high nor low, therefore this is the aspect of wisdom. Having complete supernatural powers, able to fly and transform, One can then go to billions of Buddha lands (Fotu), Offering to countless Buddhas, this is the aspect of skillful means. Viewing the covering of the five skandhas (Wuyin) as an illusion, Having no attachment to desire and the formless realm, One can then destroy all the hosts of demons, therefore this is the aspect of wisdom. Appearing before all kinds of demons, After appearing, one abandons and leaves, Within that, one liberates all beings, this is the aspect of skillful means. Always being close to the gate of liberation, One can then attain emptiness, signlessness, and wishlessness, Willing to give to those who should be given to, therefore this is the aspect of wisdom. Having no anger or harm towards hatred, Not being foolish, being a collection of wisdom, Having no increase or decrease, planting does not take root, this is the aspect of skillful means. What should be done, after believing, is completed, Always practicing all kinds of wisdom, Completely surpassing all kinds of Paramitas (Boluo Mi), therefore this is the aspect of wisdom. Although manifesting greed and ignorance, Like an unintelligent root, Using these to protect all beings, this is the aspect of skillful means. Attaining equality like Nirvana (Niewan), One can then destroy all the gatherings of afflictions, Having already subdued the Three Realms (Sanjie), therefore this is the aspect of wisdom. In this gathering of birth and death in the world, Everyone is like a friend, The merits one makes are never tiresome or satisfying, this is the aspect of skillful means. Because of the Eightfold Path (Bazhengdao), one attains emptiness and tranquility, This is the wisdom of a Bodhisattva, Wisdom and skillful means, Following this vehicle, one can become a hero of the world. Practicing skillful means and wisdom together, Neither being born nor ceasing, Wisdom and skillful means together, Ultimately attaining wisdom without arrogance. Wisdom and the wisdom of skillful means, Always following and walking together, Like two oxen sharing one yoke, awakening to the field of Dharma has nothing higher.
道類品第十
須真天子復問文殊師利童子：「道為何等類？」
文殊師利答言：「天子！我所處是道類。」
天子復問：「文殊師利！何所處是道處？」
文殊師利答言：「天子！寂靜是道處。」
天子復問：「文殊師利！何所是道之相？」
文殊師利答言：「天子！虛空是道相。」
天子復問：「文殊師利！道何所住止而為道？」
文殊師利答言：「天子！住止於虛空是則為道。」
天子復問：「文殊師利！道誰之所立？」
文殊師利答言：「天子！道從諸法立。」
天子復問：「文殊師利！何所是道之本？」
文殊師利答言：「天子！平等則道之本。」
天子復問：「文殊師利！法何所持而為道？」
文殊師利答言：「天子！持無我、無人，是故為道。」
天子復問：「文殊師利！何所而與道等？」
文殊師利答言：「天子！無所生、無所起則與道等。」
天子復問：「文殊師利！道去至何所？」
文殊師利答言：「天子！道去至一切人心諸所行中。所以者何？無所行亦無所至。」
天子復問：「文殊師利！道何所出生？」
文殊師利答言：「天子！大哀則道所出生。」
【現代漢語翻譯】 現代漢語譯本 道類品第十
須真（Sutra）天子再次問文殊師利（Manjushri）童子：『道是什麼樣的類別？』
文殊師利回答說：『天子！我所處的地方就是道的類別。』
天子又問：『文殊師利！什麼地方是道的處所？』
文殊師利回答說：『天子！寂靜是道的處所。』
天子又問：『文殊師利！什麼是道的相狀？』
文殊師利回答說：『天子！虛空是道的相狀。』
天子又問：『文殊師利！道在何處住止才成為道？』
文殊師利回答說：『天子！住止於虛空就是道。』
天子又問：『文殊師利！道是誰建立的？』
文殊師利回答說：『天子！道是從諸法建立的。』
天子又問：『文殊師利！什麼是道的根本？』
文殊師利回答說：『天子！平等就是道的根本。』
天子又問：『文殊師利！法依靠什麼來持有而成為道？』
文殊師利回答說：『天子！持有無我、無人，所以成為道。』
天子又問：『文殊師利！什麼與道相等？』
文殊師利回答說：『天子！無所生、無所起就與道相等。』
天子又問：『文殊師利！道去往何處？』
文殊師利回答說：『天子！道去往一切人心中的各種行為中。為什麼呢？因為無所行也無所至。』
天子又問：『文殊師利！道從何處出生？』
文殊師利回答說：『天子！大慈悲就是道所出生的。』
【English Translation】 English version Chapter Ten: The Category of the Path
Sutra Deva (Sutra Deva), again asked Manjushri (Manjushri) Bodhisattva: 'What kind of category is the Path?'
Manjushri replied: 'Deva! Where I dwell is the category of the Path.'
The Deva asked again: 'Manjushri! Where is the place of the Path?'
Manjushri replied: 'Deva! Stillness is the place of the Path.'
The Deva asked again: 'Manjushri! What is the characteristic of the Path?'
Manjushri replied: 'Deva! Emptiness is the characteristic of the Path.'
The Deva asked again: 'Manjushri! Where does the Path abide to be the Path?'
Manjushri replied: 'Deva! Abiding in emptiness is the Path.'
The Deva asked again: 'Manjushri! By whom is the Path established?'
Manjushri replied: 'Deva! The Path is established from all dharmas (laws/phenomena).'
The Deva asked again: 'Manjushri! What is the root of the Path?'
Manjushri replied: 'Deva! Equality is the root of the Path.'
The Deva asked again: 'Manjushri! What does the Dharma (law/teaching) hold to become the Path?'
Manjushri replied: 'Deva! Holding to no-self (anatta) and no-person, therefore it becomes the Path.'
The Deva asked again: 'Manjushri! What is equal to the Path?'
Manjushri replied: 'Deva! No arising and no originating are equal to the Path.'
The Deva asked again: 'Manjushri! Where does the Path go?'
Manjushri replied: 'Deva! The Path goes to all the various actions in the minds of all people. Why? Because there is no action and no arriving.'
The Deva asked again: 'Manjushri! From where is the Path born?'
Manjushri replied: 'Deva! Great compassion is where the Path is born.'
天子復問：「文殊師利！云何大哀是道之所生？」
文殊師利答言：「天子！度於一切是則大哀，道之所生。」
天子復問：「文殊師利！道從何求？」
文殊師利答言：「天子！道從一切愛慾中求。」
天子復問：「文殊師利！云何愛慾而能出道？」
文殊師利答言：「天子！凈八直行是故道。」
天子復問：「文殊師利！云何八直行與愛慾俱耶？」
文殊師利答言：「天子！爾八道與愛慾俱，卿將讚道之凈乎？淫怒癡儘是故道，如行愛慾，行道亦爾。」
天子復問：「文殊師利！於此行中，何所為作而與道合？」
文殊師利答言：「天子！於此行中，亦不得愛慾，亦不得生死，亦不得泥洹，是故道。道之所行得合於道。」
天子復問：「文殊師利！何所是菩薩行？」
文殊師利答言：「天子！六十二見、四顛倒、五陰蓋，一切無功德輩，是菩薩行。」
天子復問：「文殊師利！是事云何？」
文殊師利答言：「天子！菩薩以善權方便，廣隨所入，欲救度一切。一切所求，惟因諸見、愛慾、四顛倒中求。所以者何？一切從是中生故。於此求索，一切不可得見，亦不見所見，愛慾亦不可見，四顛倒亦不可見，亦非一切亦非不一切。
【現代漢語翻譯】 現代漢語譯本 天子再次問道：『文殊師利（Manjusri）！什麼樣的大慈悲是道的生起之處？』 文殊師利（Manjusri）回答說：『天子！普度一切眾生就是大慈悲，是道的生起之處。』 天子再次問道：『文殊師利（Manjusri）！道從哪裡求得？』 文殊師利（Manjusri）回答說：『天子！道從一切愛慾之中求得。』 天子再次問道：『文殊師利（Manjusri）！為什麼說愛慾能夠生出道？』 文殊師利（Manjusri）回答說：『天子！清凈的八正道就是道。』 天子再次問道：『文殊師利（Manjusri）！為什麼說八正道與愛慾同在？』 文殊師利（Manjusri）回答說：『天子！這八正道與愛慾同在，您將讚美道的清凈嗎？淫慾、嗔怒、愚癡滅盡就是道，如同行於愛慾，行道也是如此。』 天子再次問道：『文殊師利（Manjusri）！在這種修行中，做什麼樣的行為才能與道相合？』 文殊師利（Manjusri）回答說：『天子！在這種修行中，既不執著于愛慾，也不執著于生死，也不執著于涅槃（Nirvana），這就是道。道的修行才能與道相合。』 天子再次問道：『文殊師利（Manjusri）！什麼是菩薩（Bodhisattva）的修行？』 文殊師利（Manjusri）回答說：『天子！六十二種邪見、四種顛倒、五陰的覆蓋，一切沒有功德的種類，這就是菩薩（Bodhisattva）的修行。』 天子再次問道：『文殊師利（Manjusri）！這是什麼道理？』 文殊師利（Manjusri）回答說：『天子！菩薩（Bodhisattva）以善巧方便，廣泛地隨順所入之處，想要救度一切眾生。一切眾生的需求，都只能在各種邪見、愛慾、四種顛倒中尋求。為什麼呢？因為一切都從中產生。於此求索，一切都不可得見，也見不到所見之物，愛慾也不可見，四種顛倒也不可見，既非一切，也非不一切。
【English Translation】 English version The Emperor then asked: 'Manjusri (Manjusri)! What kind of great compassion is the origin of the path?' Manjusri (Manjusri) replied: 'Your Majesty! To liberate all beings is great compassion, the origin of the path.' The Emperor then asked: 'Manjusri (Manjusri)! Where is the path to be sought?' Manjusri (Manjusri) replied: 'Your Majesty! The path is to be sought within all desires.' The Emperor then asked: 'Manjusri (Manjusri)! How can desire lead to the path?' Manjusri (Manjusri) replied: 'Your Majesty! Pure Eightfold Path is the path.' The Emperor then asked: 'Manjusri (Manjusri)! How can the Eightfold Path coexist with desire?' Manjusri (Manjusri) replied: 'Your Majesty! These eight paths coexist with desire. Will you praise the purity of the path? The extinction of lust, anger, and delusion is the path. Just as one engages in desire, so too does one engage in the path.' The Emperor then asked: 'Manjusri (Manjusri)! In this practice, what kind of action aligns with the path?' Manjusri (Manjusri) replied: 'Your Majesty! In this practice, one neither clings to desire, nor to birth and death, nor to Nirvana (Nirvana). This is the path. The practice of the path aligns with the path.' The Emperor then asked: 'Manjusri (Manjusri)! What is the practice of a Bodhisattva (Bodhisattva)?' Manjusri (Manjusri) replied: 'Your Majesty! The sixty-two views, the four inversions, the five aggregates covering, all beings without merit, this is the practice of a Bodhisattva (Bodhisattva).' The Emperor then asked: 'Manjusri (Manjusri)! What is the meaning of this?' Manjusri (Manjusri) replied: 'Your Majesty! Bodhisattvas (Bodhisattva), with skillful means, broadly follow where they enter, desiring to save all beings. All beings' needs can only be sought within various wrong views, desires, and the four inversions. Why? Because everything arises from within them. Seeking within them, everything is unattainable, nor can what is seen be seen, desire is also invisible, the four inversions are also invisible, neither is it everything, nor is it not everything.'
所以者何？護脫一切故。如是，天子！當作是知，菩薩道于愛慾中求。」
天子復問：「文殊師利！菩薩不從三脫門而求道耶？」
文殊師利答言：「天子！不可從空而成道，亦不可於無相、亦不可於無愿而成道也。所以者何？於是中無心意識念亦無動故。有心意識念動者乃成其道。」
天子復問：「文殊師利！何所施行而名為道？」
文殊師利答言：「天子！愚癡與道等，道與愚癡等。施行是等，則名曰道等。于直見等、于邪見等，于直念等、于邪念等，于直語等、于邪語等，于直活等、于邪活等，于直業等、于邪業等，于直方便等、于邪方便等，于直意等、于邪意等，于直定等、于邪定等。」
天子復問：「文殊師利！云何直見與邪見等？」
文殊師利答言：「天子！等於虛空，等於寂靜。」
天子復問：「文殊師利！空與寂靜有何差特？」
文殊師利答言：「天子！虛無等、虛空等，是寧有異不也？」
天子報文殊師利言：「虛無等、虛空等，實無有異也。」
文殊師利言：「如是，天子！空寂適等亦復無異。」
天子復問：「文殊師利！云何所說等而復有稱譽讚歎之差特耶？」
文殊師利答言：「天子！無思想因所作而自貢高，
【現代漢語翻譯】 現代漢語譯本： 這是為什麼呢？因為菩薩要守護和解脫一切眾生。就是這樣，天子！你應該這樣理解，菩薩的道是在愛慾之中求得的。
天子又問：『文殊師利（Manjushri，菩薩名）！菩薩不是從空門、無相門、無愿門這三種解脫之門來求道的嗎？』
文殊師利回答說：『天子！不能從空門而成道，也不能從無相門、無愿門而成道。這是為什麼呢？因為在這些境界中，沒有心意識的念頭，也沒有任何動搖。只有存在心意識的念頭和動搖，才能成就菩薩之道。』
天子又問：『文殊師利！什麼樣的修行才能稱之為道？』
文殊師利回答說：『天子！愚癡與道相等，道與愚癡相等。施行這種平等，就叫做道等。對於正見與邪見相等，對於正念與邪念相等，對於正語與邪語相等，對於正活與邪活相等，對於正業與邪業相等，對於正方便與邪方便相等，對於正意與邪意相等，對於正定與邪定相等。』
天子又問：『文殊師利！為什麼說正見與邪見相等呢？』
文殊師利回答說：『天子！因為它們都等於虛空，等於寂靜。』
天子又問：『文殊師利！虛空與寂靜有什麼區別呢？』
文殊師利回答說：『天子！虛無與虛空相等，難道有什麼不同嗎？』
天子回答文殊師利說：『虛無與虛空相等，確實沒有不同。』
文殊師利說：『是的，天子！空寂相等，也沒有什麼不同。』
天子又問：『文殊師利！既然所說的都是相等，為什麼還會有稱譽和讚歎的差別呢？』
文殊師利回答說：『天子！因為沒有思想，沒有因緣造作，所以不會自高自大，』
【English Translation】 English version: Why is that? It is because [the Bodhisattva] protects and liberates all beings. Thus, O son of the gods! You should know that the Bodhisattva's path is sought within desires.
The son of the gods further asked: 'Manjushri (Manjushri, name of a Bodhisattva)! Does the Bodhisattva not seek the path through the three doors of liberation: emptiness, signlessness, and wishlessness?'
Manjushri replied: 'O son of the gods! One cannot attain the path through emptiness, nor through signlessness, nor through wishlessness. Why is that? Because in these states, there is no thought, consciousness, or movement. It is only when there are thoughts, consciousness, and movement that the path can be attained.'
The son of the gods further asked: 'Manjushri! What kind of practice is called the path?'
Manjushri replied: 'O son of the gods! Ignorance is equal to the path, and the path is equal to ignorance. Practicing this equality is called the equality of the path. Right view is equal to wrong view, right thought is equal to wrong thought, right speech is equal to wrong speech, right livelihood is equal to wrong livelihood, right action is equal to wrong action, right effort is equal to wrong effort, right intention is equal to wrong intention, and right concentration is equal to wrong concentration.'
The son of the gods further asked: 'Manjushri! How are right view and wrong view equal?'
Manjushri replied: 'O son of the gods! They are equal in emptiness, equal in stillness.'
The son of the gods further asked: 'Manjushri! What is the difference between emptiness and stillness?'
Manjushri replied: 'O son of the gods! Are emptiness and nothingness different?'
The son of the gods replied to Manjushri: 'Emptiness and nothingness are indeed not different.'
Manjushri said: 'Thus, O son of the gods! Emptiness and stillness are also not different.'
The son of the gods further asked: 'Manjushri! If what is said is equal, why are there differences in praise and commendation?'
Manjushri replied: 'O son of the gods! Because there is no thought, no action based on causes and conditions, and therefore no self-conceit.'
便有異而致稱譽讚歎。設使無思想因所作而自貢高，解知是義相者，是無有異也。譬如，天子！萬川四流各自有名，盡歸於海合為一味。所以者何？無有異故也。如是，天子！不曉了法界者便呼有異，曉了法界者便見而無異也。」
天子復問：「文殊師利！法界乎寧可得見知不也？」
文殊師利答言：「天子！法界不可得見知也。所以者何？總合聚一切諸法故。於法界而不相知，於是法界而等念得三世之慧，是則法界之處。棄捐煩亂猶豫之心，是則知處所。亂語者終不受之，則知其處。譬若，天子！于無色像悉見諸色，是色亦無，等如虛空也。如是，天子！於法界為甚清凈而無瑕穢，如明鏡見其面像，菩薩悉見一切諸法。如是諸法及於法界，等凈如空。」
天子復問：「文殊師利！云何菩薩得辯才慧？」
文殊師利答言：「天子！菩薩以空身慧而無所斷，于諸所見自現其身，為一切人說無常法令離是身，是為菩薩得辯才之慧。知所有空，於一切皆無所有。」
天子復問：「文殊師利！菩薩得分別諸法？」
文殊師利答言：「天子！知空寂，于有身無身而不作異，是故菩薩得分別諸法。」
天子復問：「文殊師利！云何菩薩得為導師？」
文殊師利答言：「天子！菩
【現代漢語翻譯】 現代漢語譯本：於是就有了差異，從而導致稱讚和嘆美。假設沒有因為自己所做的事情而驕傲自大，理解並知道這個意義的人，就不會覺得有什麼差異。譬如，天子！萬千河流各自有自己的名字，最終都匯入大海，融合成一種味道。這是為什麼呢？因為它們沒有差異的緣故。像這樣，天子！不瞭解法界（Dharmadhatu，一切法的總稱）的人就會說有差異，了解法界的人就會看到沒有差異。」
天子又問：「文殊師利（Manjusri，智慧的象徵）！法界難道可以被認知嗎？」
文殊師利回答說：「天子！法界是不可被認知的。這是為什麼呢？因為它總合聚集了一切諸法。在法界中而不互相瞭解，在法界中平等憶念而獲得過去、現在、未來三世的智慧，這就是法界之處。拋棄煩惱、混亂、猶豫之心，這就是知曉處所。胡言亂語的人最終不會接受它，這就知道了它的處所。譬如，天子！在沒有顏色和形象的地方完全看到各種顏色，這些顏色也是不存在的，等同於虛空。像這樣，天子！法界非常清凈而沒有瑕疵污穢，如同明鏡照見自己的面容，菩薩完全看到一切諸法。像這樣，諸法以及法界，都等同於虛空般清凈。」
天子又問：「文殊師利！菩薩如何獲得辯才智慧？」
文殊師利回答說：「天子！菩薩以空性的智慧而無所執著，在所見的一切事物中自然顯現自身，為一切人宣說無常的法則，使他們脫離對身體的執著，這就是菩薩獲得辯才的智慧。知道一切都是空性的，對於一切都無所執著。」
天子又問：「文殊師利！菩薩如何能夠分辨諸法？」
文殊師利回答說：「天子！知道空寂的真理，對於有身體和沒有身體都不作分別，所以菩薩能夠分辨諸法。」
天子又問：「文殊師利！菩薩如何能夠成為導師？」
文殊師利回答說：「天子！菩薩...
【English Translation】 English version: Then there are differences, leading to praise and admiration. If there is no arrogance due to one's own actions, one who understands and knows this meaning will not see any difference. For example, O son of heaven! The myriad rivers and streams each have their own names, but they all flow into the sea and merge into one taste. Why is that? Because there is no difference. Likewise, O son of heaven! Those who do not understand the Dharmadhatu (the realm of all phenomena) say there are differences, while those who understand the Dharmadhatu see no difference.
The son of heaven then asked: 'Manjusri (symbol of wisdom)! Can the Dharmadhatu be known?'
Manjusri replied: 'O son of heaven! The Dharmadhatu cannot be known. Why is that? Because it encompasses and gathers all dharmas. Without mutual understanding within the Dharmadhatu, and by equally contemplating within the Dharmadhatu, one attains the wisdom of the three times (past, present, and future), that is the place of the Dharmadhatu. Abandoning the mind of affliction, confusion, and hesitation, that is knowing the place. Those who speak nonsense will ultimately not accept it, and thus one knows its place. For example, O son of heaven! In a place without color or form, one sees all colors, but these colors are also non-existent, equal to emptiness. Likewise, O son of heaven! The Dharmadhatu is extremely pure and without blemish or impurity, like a clear mirror reflecting one's face, the Bodhisattva sees all dharmas completely. Thus, all dharmas and the Dharmadhatu are equally pure like space.'
The son of heaven then asked: 'Manjusri! How does a Bodhisattva attain eloquence and wisdom?'
Manjusri replied: 'O son of heaven! The Bodhisattva, with the wisdom of emptiness, is unattached. In all that is seen, they naturally manifest themselves, proclaiming the law of impermanence to all, enabling them to detach from the body. This is how a Bodhisattva attains the wisdom of eloquence. Knowing that all is empty, one is unattached to anything.'
The son of heaven then asked: 'Manjusri! How does a Bodhisattva discern all dharmas?'
Manjusri replied: 'O son of heaven! Knowing the truth of emptiness and tranquility, one makes no distinction between having a body and not having a body. Therefore, the Bodhisattva is able to discern all dharmas.'
The son of heaven then asked: 'Manjusri! How does a Bodhisattva become a guide?'
Manjusri replied: 'O son of heaven! The Bodhisattva...
薩法亦不住，亦不不住。是故，天子！菩薩得為導師。」
天子復問：「文殊師利！云何菩薩得知一事了無數事？」
文殊師利答言：「天子！菩薩于無思想而不動搖，是故菩薩得知一事了無數事。」
天子復問：「文殊師利！菩薩寧能有要現入三品不？何等為三？等於正要、入于不要、入于邪要。」
文殊師利答言：「天子！菩薩于正要入佛法，于不要入聲聞、辟支佛地，于邪要入度一切。」
天子復問：「文殊師利！菩薩寧有住于閑、覆住于懅不？」
文殊師利答言：「天子！菩薩有閑務。」
天子復問：「何以正爾，何故得入于懅？」
答言：「以諸懅故而住示現，育養眾生而令得閑。所以者何？瞻視一切故。天子！聲聞解脫自為身故。所以者何？是為得閑。菩薩不於是中而示現。複次，有懅者皆來得道，菩薩而往示現。」
天子復問：「文殊師利！仁者今得閑耶？而懅乎？」
文殊師利答言：「天子！吾亦不懅，亦復不閑。」
天子復問：「文殊師利！何故如是乎？」
文殊師利答言：「天子！吾未有所至，亦無所得，不閑于閑。亦不須臾，亦不一時，以生死為拘。」
天子復問：「文殊師利！說是法言，為降伏魔場已？
【現代漢語翻譯】 現代漢語譯本： 『薩法（Sarva，一切法）亦不住，亦不不住。是故，天子！菩薩得為導師。』
天子復問：『文殊師利（Manjusri，智慧的象徵）！云何菩薩得知一事了無數事？』
文殊師利答言：『天子！菩薩于無思想而不動搖，是故菩薩得知一事了無數事。』
天子復問：『文殊師利！菩薩寧能有要現入三品不？何等為三？等於正要、入于不要、入于邪要。』
文殊師利答言：『天子！菩薩于正要入佛法，于不要入聲聞（Sravaka，聽聞佛法者）、辟支佛（Pratyekabuddha，緣覺佛）地，于邪要入度一切。』
天子復問：『文殊師利！菩薩寧有住于閑、覆住于懅不？』
文殊師利答言：『天子！菩薩有閑務。』
天子復問：『何以正爾，何故得入于懅？』
答言：『以諸懅故而住示現，育養眾生而令得閑。所以者何？瞻視一切故。天子！聲聞解脫自為身故。所以者何？是為得閑。菩薩不於是中而示現。複次，有懅者皆來得道，菩薩而往示現。』
天子復問：『文殊師利！仁者今得閑耶？而懅乎？』
文殊師利答言：『天子！吾亦不懅，亦復不閑。』
天子復問：『文殊師利！何故如是乎？』
文殊師利答言：『天子！吾未有所至，亦無所得，不閑于閑。亦不須臾，亦不一時，以生死為拘。』
天子復問：『文殊師利！說是法言，為降伏魔場已？』
【English Translation】 English version: 'Sarva (all dharmas) neither abides nor does not abide. Therefore, O son of the gods! A Bodhisattva is qualified to be a guide.'
The son of the gods then asked: 'Manjusri (symbol of wisdom)! How does a Bodhisattva know one thing and understand countless things?'
Manjusri replied: 'O son of the gods! A Bodhisattva is unwavering in non-thought. Therefore, a Bodhisattva knows one thing and understands countless things.'
The son of the gods then asked: 'Manjusri! Can a Bodhisattva necessarily enter into three kinds of necessities? What are the three? Entering into the right necessity, entering into the non-necessity, and entering into the wrong necessity.'
Manjusri replied: 'O son of the gods! A Bodhisattva enters the Buddhadharma through the right necessity, enters the realm of Sravakas (hearers of the Dharma) and Pratyekabuddhas (solitary Buddhas) through the non-necessity, and enters the liberation of all beings through the wrong necessity.'
The son of the gods then asked: 'Manjusri! Does a Bodhisattva abide in solitude or abide in busyness?'
Manjusri replied: 'O son of the gods! A Bodhisattva has busy affairs.'
The son of the gods then asked: 'Why is it so, and how does one enter into busyness?'
He replied: 'Because of all busyness, they abide in manifestation, nurturing sentient beings and enabling them to attain solitude. Why is this? Because they watch over all. O son of the gods! Sravakas seek liberation for themselves. Why is this? This is to attain solitude. Bodhisattvas do not manifest in this way. Furthermore, those who are busy all come to attain the Way, and Bodhisattvas go to manifest to them.'
The son of the gods then asked: 'Manjusri! Are you now in solitude or in busyness?'
Manjusri replied: 'O son of the gods! I am neither busy nor solitary.'
The son of the gods then asked: 'Manjusri! Why is it so?'
Manjusri replied: 'O son of the gods! I have not arrived anywhere, nor have I obtained anything, not solitary in solitude. Not for a moment, not for a time, taking birth and death as confinement.'
The son of the gods then asked: 'Manjusri! Is speaking this Dharma to subdue the field of demons?'
」
文殊師利答言：「實爾。天子！如仁者所云，說是法言為降伏魔場。何以故爾？天子！如是法言不識五陰，亦不于愛慾有所棄，亦不于解脫有所起，亦不近於解脫、降伏于異道。何以故爾？天子。一切異道行不在其中，為堅立法英。所以者何？無冥皆悉明故。為轉法輪，為斷一切諸所見已。」
天子復問：「文殊師利！說是法言，為有幾人得知法世？」
文殊師利答言：「天子！無世為不冥，是則法世之所作。」
天子復問：「文殊師利！世人聞是法言而得解脫，甚哉難值！」
文殊師利答言：「天子！其不厭於世縛者，乃信是法，無不解脫。」
天子復問：「文殊師利！厭於世縛為何所是？」
文殊師利答言：「遠淫怒癡、棄于愛慾，覺知苦者而欲求脫，是則厭於世間縛。」
天子復問：「文殊師利！誰復不厭世間縛者？」
文殊師利答言：「天子！等於淫怒癡、等於愛慾、等於解脫，是故不厭世間縛。」
於是眾會聞說法言，莫不踴躍皆得歡喜。爾時雨于天華及栴檀香。諸天亦復持衣裓盛花香，散於佛上及文殊師利上，鼓樂絃歌來供養佛。億百千諸天以柔濡聲讚歎于佛，復于虛空奮振衣服，喜踴加倍僥倖乃聞是法。
爾時眾會一切人民
【現代漢語翻譯】 現代漢語譯本 文殊師利回答說：『確實如此，天子！正如您所說，宣講這些佛法之言是爲了降伏魔的領域。為什麼這麼說呢？天子！因為這些佛法之言不執著於五陰（色、受、想、行、識，構成個體存在的五個要素），也不對愛慾有所拋棄，也不對解脫有所追求，既不接近於解脫，也不降伏于其他道。為什麼這麼說呢？天子！一切其他道的修行都不包含在其中，是堅固的立法之根本。原因是什麼呢？因為沒有愚昧，一切都光明通透。是爲了轉動法輪（佛法的傳播），爲了斷除一切諸種見解。』 天子又問：『文殊師利！宣講這些佛法之言，有多少人能夠領悟佛法的真諦呢？』 文殊師利回答說：『天子！沒有愚昧的世界，就是佛法真諦所顯現的地方。』 天子又問：『文殊師利！世人聽聞這些佛法之言而得以解脫，真是非常難得啊！』 文殊師利回答說：『天子！那些不厭倦世間束縛的人，反而會相信這些佛法，沒有不得解脫的。』 天子又問：『文殊師利！厭倦世間束縛是指什麼呢？』 文殊師利回答說：『遠離淫慾、嗔怒、愚癡，拋棄愛慾，覺知痛苦而想要尋求解脫，這就是厭倦世間的束縛。』 天子又問：『文殊師利！誰又不厭倦世間的束縛呢？』 文殊師利回答說：『天子！對於淫慾、嗔怒、愚癡，對於愛慾，對於解脫，都認為是一樣的，所以不厭倦世間的束縛。』 這時，在場的大眾聽聞這些佛法之言，無不歡欣鼓舞，都感到非常喜悅。當時，天空中降下天花和栴檀香。諸天也用衣襟盛滿花香，散在佛和文殊師利菩薩的身上，演奏音樂歌唱來供養佛。億萬千諸天用柔和的聲音讚歎佛，又在虛空中揮動衣服，喜悅之情加倍，慶幸能夠聽聞這些佛法。 這時，在場的所有人民
【English Translation】 English version Manjushri (Bodhisattva of wisdom) replied: 'Indeed, O son of the gods! As you say, these Dharma words are spoken to subdue the realm of Mara (demon). Why is that? O son of the gods! Because these Dharma words do not recognize the five skandhas (form, feeling, perception, mental formations, and consciousness), nor do they abandon craving, nor do they arise in liberation, neither approaching liberation nor subduing other paths. Why is that? O son of the gods! All practices of other paths are not contained within them; they are the foundation of firm Dharma. Why is that? Because there is no ignorance, all is clear and bright. It is to turn the Dharma wheel (propagation of Dharma), to cut off all views.' The son of the gods then asked: 'Manjushri! Speaking these Dharma words, how many people can understand the Dharma world?' Manjushri replied: 'O son of the gods! The world without ignorance is where the Dharma world is manifested.' The son of the gods then asked: 'Manjushri! It is very rare indeed for people to hear these Dharma words and attain liberation!' Manjushri replied: 'O son of the gods! Those who are not weary of the bonds of the world will believe in these Dharma words, and none will fail to be liberated.' The son of the gods then asked: 'Manjushri! What does it mean to be weary of the bonds of the world?' Manjushri replied: 'To be far from lust, anger, and delusion, to abandon craving, to be aware of suffering and seek liberation, this is to be weary of the bonds of the world.' The son of the gods then asked: 'Manjushri! Who is it that is not weary of the bonds of the world?' Manjushri replied: 'O son of the gods! To equate lust, anger, and delusion, to equate craving, to equate liberation, this is why one is not weary of the bonds of the world.' Then, the assembly, hearing these Dharma words, were all overjoyed and filled with delight. At that time, heavenly flowers and sandalwood incense rained down. The gods also filled their garments with flowers and incense, scattering them upon the Buddha and Manjushri, offering to the Buddha with music and song. Hundreds of millions of gods praised the Buddha with gentle voices, and waved their garments in the sky, their joy doubled, fortunate to hear these Dharma words. At that time, all the people in the assembly
見是變化，皆以華香及與衣服，散於世尊及文殊師利童子上，便說是言：「世尊！聞是法言而不信解者，為不值見佛。云是法言非佛所說者，為非除鬚髮及持大戒者，亦不諷誦復不信樂，亦非沙門婆羅門。而不隨是，是輩無四德，亦無名字。所以者何？用恐畏故。聞是有信菩薩摩訶薩最上菩薩種種功德者，為盡生死底、斷絕諸惡道，於過去當來今現在佛世尊所，得持是法而堅住。聞是法因是皆當解脫，有受持諷誦廣為一切解說其義者，是為持戒清凈而完具，是為值見佛，是為轉法輪，是為沙門，是為婆羅門，是為除鬚髮，是為受大戒，是為有所得，是為有名字。」
爾時世尊于眾會中贊言：「善哉，善哉！」於是佛語彌勒言：「受持是法，當諷誦讀廣為一切說之。」
說是經時，十二那術人眾遠塵離垢，諸法法眼生；八千比丘漏盡意解；三萬菩薩發阿耨多羅三藐三菩提心；五萬菩薩得無所從生法忍。佛語彌勒：「仁者得佛時，一切菩薩及諸會者，皆當逮得奉持是法。其聞受持是深經者，彌勒皆當授與其決。」
爾時世尊語賢者阿難：「書持諷受是法言品，廣為一切說之。」
阿難白佛言：「唯受持之。」
阿難問佛：「是名何經？云何奉行之？」
佛言：「是經名『須真天子所
【現代漢語翻譯】 現代漢語譯本：見到這種變化，他們都用鮮花、香料以及衣服，散在世尊（Bhagavan，指佛陀）和文殊師利（Manjushri）童子身上，然後說道：『世尊！聽聞這種法言而不相信理解的人，就是沒有真正見到佛。如果說這種法言不是佛所說的，就是沒有剃除鬚髮和持守大戒的人，也不諷誦、不信樂，也不是沙門（Shramana，出家修道者）或婆羅門（Brahmana，印度教祭司）。不隨順這種法的人，就沒有四種功德，也沒有好的名聲。為什麼呢？因為他們心懷恐懼。聽聞有信心的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）最上菩薩的種種功德的人，就能了結生死，斷絕各種惡道，在過去、未來、現在諸佛世尊那裡，能夠堅持這種法並堅定不移。聽聞這種法，因此都應當解脫，有接受、持守、諷誦併爲一切人廣泛解說其義的人，就是持戒清凈而完備，就是真正見到佛，就是轉法輪（Dharmachakra，佛法的傳播），就是沙門，就是婆羅門，就是剃除鬚髮，就是接受大戒，就是有所得，就是有好名聲。』 當時，世尊在大眾中讚歎說：『好啊，好啊！』於是佛告訴彌勒（Maitreya）說：『接受並持守這種法，應當諷誦讀誦，廣泛地為一切人宣說。』 在宣說這部經時，有一萬二千那術人（Nayu的人眾遠離塵垢，對諸法生起了法眼；八千比丘（Bhikshu，出家男眾）漏盡意解，證得阿羅漢果位；三萬菩薩（Bodhisattva）發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）；五萬菩薩得到了無所從生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的真理的證悟）。佛告訴彌勒：『當您成佛時，一切菩薩以及所有與會者，都應當能夠奉行和持守這種法。那些聽聞、接受和持守這部深奧經典的人，彌勒都應當授予他們決斷。』 當時，世尊告訴賢者阿難（Ananda）：『書寫、持守、諷誦和接受這部法言品，廣泛地為一切人宣說。』 阿難稟告佛說：『我一定接受並持守它。』 阿難問佛：『這部經叫什麼名字？應當如何奉行它？』 佛說：『這部經名叫《須真天子所』
【English Translation】 English version: Seeing this transformation, they all scattered flowers, incense, and clothing upon the Bhagavan (the Blessed One, referring to the Buddha) and the youth Manjushri (Manjushri), and then said: 'Bhagavan! Those who hear these words of Dharma and do not believe or understand them have not truly seen the Buddha. If they say that these words of Dharma are not spoken by the Buddha, they are those who have not shaved their heads and beards and upheld the great precepts, nor do they recite or delight in them, nor are they Shramanas (Shramana, wandering ascetics) or Brahmanas (Brahmana, priests). Those who do not follow this Dharma lack the four virtues and have no good name. Why? Because they are filled with fear. Those who hear of the various merits of the Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas), the supreme Bodhisattvas, will exhaust the cycle of birth and death, cut off all evil paths, and be able to uphold this Dharma and remain steadfast in the presence of the Buddhas, the Bhagavan, in the past, future, and present. Those who hear this Dharma should all be liberated because of it. Those who receive, uphold, recite, and widely explain its meaning to all are those who uphold the precepts purely and completely, those who truly see the Buddha, those who turn the Dharma wheel (Dharmachakra, the propagation of the Dharma), those who are Shramanas, those who are Brahmanas, those who have shaved their heads and beards, those who have received the great precepts, those who have attained something, and those who have a good name.' At that time, the Bhagavan praised in the assembly, saying: 'Excellent, excellent!' Then the Buddha said to Maitreya (Maitreya): 'Receive and uphold this Dharma, and you should recite and widely explain it to all.' When this sutra was being spoken, twelve nayutas of people (Nayu) were freed from dust and defilement, and the Dharma eye arose for them regarding all dharmas; eight thousand Bhikshus (Bhikshu, monks) exhausted their outflows and their minds were liberated, attaining Arhatship; thirty thousand Bodhisattvas (Bodhisattva) generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment); fifty thousand Bodhisattvas attained the Kshanti of non-origination of dharmas (Anutpattika-dharma-kshanti, the realization of the truth of the non-arising and non-ceasing of all dharmas). The Buddha said to Maitreya: 'When you attain Buddhahood, all the Bodhisattvas and all those assembled should be able to practice and uphold this Dharma. Those who hear, receive, and uphold this profound sutra, Maitreya, you should all bestow upon them the prediction of their enlightenment.' At that time, the Bhagavan said to the worthy Ananda (Ananda): 'Write down, uphold, recite, and receive this Dharma-word chapter, and widely explain it to all.' Ananda said to the Buddha: 'I will certainly receive and uphold it.' Ananda asked the Buddha: 'What is the name of this sutra? How should it be practiced?' The Buddha said: 'This sutra is named 'The Sutra Spoken for the Sake of Sushima Deva's Son.'
問』，是名『文殊師利童子所報』，是名『斷一切諸法狐疑』，是名『一切諸佛法普入方便慧、分別照明教授之、持當持審持持而諦持』。」
說是法言時，三千大千不可計剎土六反震動。
佛說經已，文殊師利童子、須真天子、彌勒菩薩等，賢者阿難及大眾會，諸天人民及犍沓和，阿須輪、阿須輪人民，皆大歡喜，前為佛作禮而去。
佛說須真天子經卷第四
【現代漢語翻譯】 現代漢語譯本：『問』，這被稱為『文殊師利童子所報』，這被稱為『斷除一切諸法狐疑』，這被稱為『一切諸佛法普入方便慧、分別照明教授之、持當持審持持而諦持』。
當佛陀宣說這些法語時，三千大千世界中不可計數的剎土發生了六種震動。
佛陀說完這部經后，文殊師利童子（Manjushri, Bodhisattva of Wisdom）、須真天子（Sutrishna, a Deva）、彌勒菩薩（Maitreya, the future Buddha）等，賢者阿難（Ananda, Buddha's attendant）以及大眾集會，諸天人民以及犍沓和（Gandharva, celestial musicians），阿須輪（Asura, demigods）、阿須輪人民，都非常歡喜，上前向佛陀作禮后離去。
《佛說須真天子經》卷第四
【English Translation】 English version: 『Question,』 this is named 『what was reported by Manjushri, the Youth,』 this is named 『severing all doubts about all dharmas,』 this is named 『all Buddha-dharmas universally entering expedient wisdom, distinctly illuminating and teaching, upholding what should be upheld, carefully upholding and truly upholding.』
When the Buddha spoke these Dharma words, in the three thousand great thousand worlds, countless Buddha-lands shook in six ways.
After the Buddha finished speaking this Sutra, Manjushri, the Youth (Manjushri, Bodhisattva of Wisdom), Sutrishna, the Deva (Sutrishna, a Deva), Maitreya Bodhisattva (Maitreya, the future Buddha), and others, the worthy Ananda (Ananda, Buddha's attendant), and the great assembly, the gods, people, and Gandharvas (Gandharva, celestial musicians), Asuras (Asura, demigods), and the people of the Asuras, all greatly rejoiced, prostrated themselves before the Buddha, and departed.
The Sutra Spoken by the Buddha on Sutrishna, the Deva, Volume Four