Chinese
尔时须真天子谓诸大弟子言：“属文殊师利所说法，仁宁有是事乎？” 诸大弟子言：“吾等尚不能了知一法，何况尔所法耶？” 天子言：“仁者！若干种身，各各异类，其道义一也。” 大弟子答言：“譬如牛迹中水，诸余弟子所知如是。若车毂隐地其处受水，吾等之类其譬如是。譬如大海其水广长，无有边幅深难得底，于声闻、辟支佛中，菩萨为尊。” 天子赞言：“善哉，善哉！所说至诚而不贡高。” 文殊师利言：“如是，天子！弟子所言而不贡高，称誉菩萨，审谛实尔。” 天子问文殊师利：“仁者！云何作是说？” 答言：“如是，天子！声闻、辟支佛为猗贡高？为离贡高？菩萨贡高，出彼辈上，合聚佛法，则是菩萨为行勇悍。” 天子复问：“菩萨贡高，欲令他人称誉耶？” 答言：“欲将导一切故。如是，天子！” 天子复问：“云何如是？” 答言：“天子！是故菩萨方便称誉佛乘、毁弟子乘。于大众中，自现身所行及法事。所以者何？欲令一切皆发道意，不欲使人起小道意。所以者何？焦烧佛种故。教一切人皆令远离。所以者何？不欲令人贪乐故也。如是，天子！欲令 现代汉语译本： ‘博闻。’ 于是各位大弟子欢喜而沉默。 这时，须真天子问各位大弟子：‘文殊师利（Manjusri，智慧的象征）所说的法，你们认为有这回事吗？’ 各位大弟子说：‘我们尚且不能完全了解一种法，更何况他所说的法呢？’ 天子说：‘各位仁者！虽然有若干种身，各自种类不同，但其道义是一致的。’ 大弟子回答说：‘譬如牛蹄印中的水，其他弟子所知就像这样。如果说车毂隐没在地下，那个地方能够容纳水，我们这类人就像这样。譬如大海，其水广阔深远，没有边际，难以探底，在声闻（Sravaka，听闻佛法而悟道者）、辟支佛（Pratyekabuddha，独自悟道者）中，菩萨（Bodhisattva，立志普度众生者）最为尊贵。’ 天子赞叹说：‘说得好啊，说得好啊！所说的话真实诚恳而不自高自大。’ 文殊师利说：‘正是这样，天子！弟子所说的话不自高自大，称赞菩萨，确实是这样。’ 天子问文殊师利：‘仁者！为什么这样说呢？’ 回答说：‘正是这样，天子！声闻、辟支佛是执着于贡高我慢，还是远离了贡高我慢？菩萨即使贡高我慢，也超越了他们，汇聚佛法，这才是菩萨的勇猛精进。’ 天子又问：‘菩萨贡高我慢，是想要让别人称赞自己吗？’ 回答说：‘是为了引导一切众生。正是这样，天子！’ 天子又问：‘为什么这样说呢？’ 回答说：‘天子！所以菩萨方便地称赞佛乘（Buddha-yana，成佛之道），贬低弟子乘（Sravaka-yana，声闻之道）。在大众之中，亲自展现自身所行和法事。为什么呢？想要让一切众生都发起道心，不想要让人产生小乘道心。为什么呢？因为那会焦烧佛种。教导一切人都让他们远离小乘。为什么呢？不想要让人贪恋小乘的安乐。正是这样，天子！想要’
English
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’ -------------------------------------------------------------------------------- 菩萨发大乘、灭弟子乘故。” 天子复问：“得无过耶？”
Chinese
答言：“天子！称誉摩尼、琉璃、水精甚净，无所沾污。宁复过乎？” 天子报言：“所说无过。” 答言：“如是，天子！菩萨称誉大乘！毁弟子乘，不增不减也。天子！譬如长者子称誉转轮圣王功德，毁呰国中诸贫乞者，岂有不可？” 天子言：“无不可也。文殊师利！自如所说耶？” 答言：“如是，天子！菩萨称誉大乘而毁呰弟子乘者，而无所损。” 佛尔时赞叹文殊师利言：“善哉，善哉！如是所说为甚快也。何以故？文殊师利！称誉大乘、毁弟子乘，弟子则毁一切乘矣。所以然者？其大乘者，皆生一切乘故。” 佛说须真天子经卷第二 大正藏第 15 册 No. 0588 佛说须真天子经 佛说须真天子经卷第三 西晋月氏三藏竺法护译 无畏品第五 须真天子复问文殊师利：“菩萨何从造发道意？”文殊师利答言：“天子！菩萨从一切欲而起道意。” 天子复问：“文殊师利！云何正作此语？” 文殊师利答言：“天子！菩萨于爱欲中与欲从事，尔乃成道；不随爱欲，则菩萨何缘得起一切道意？” 天子复问：“文殊师利！心从何所 现代汉语译本 ‘菩萨发起大乘（Mahayana，佛教教义，旨在普度众生），是为了灭除弟子乘（Sravakayana，声闻乘，一种侧重于个人解脱的修行方式）。’ 须真天子（Sutra-dhara-deva）又问：‘这样做没有过错吗？’ 文殊师利（Manjusri，智慧的象征）回答说：‘天子！称赞摩尼（Mani，宝珠）、琉璃（Vaidurya，一种宝石）、水精（Crystal，水晶）非常纯净，没有被任何东西沾污。这样做有过错吗？’ 天子回答说：‘这样说没有过错。’ 文殊师利说：‘是的，天子！菩萨称赞大乘，毁损弟子乘，既没有增加也没有减少什么。天子！譬如长者（wealthy man）的儿子称赞转轮圣王（Chakravartin，理想的统治者）的功德，贬低国内的贫穷乞丐，这有什么不可以的吗？’ 天子说：‘没有什么不可以的。文殊师利！这是你自己的说法吗？’ 文殊师利回答说：‘是的，天子！菩萨称赞大乘而毁损弟子乘，并没有什么损失。’ 佛（Buddha）这时赞叹文殊师利说：‘好啊，好啊！你说的非常正确。为什么呢？文殊师利！称赞大乘，毁损弟子乘，实际上是弟子毁损了一切乘。为什么这样说呢？因为大乘能产生一切乘。’ 《佛说须真天子经》卷第二 大正藏第 15 册 No. 0588 《佛说须真天子经》 《佛说须真天子经》卷第三 西晋月氏三藏竺法护译 无畏品第五 须真天子又问文殊师利：‘菩萨从何处发起道意（Bodhi-citta，菩提心，觉悟之心）？’文殊师利回答说：‘天子！菩萨从一切欲望中发起道意。’ 天子又问：‘文殊师利！怎么能正确地说出这样的话呢？’ 文殊师利回答说：‘天子！菩萨在爱欲中与欲望打交道，然后才能成就道业；如果不顺应爱欲，那么菩萨怎么能发起一切道意呢？’ 天子又问：‘文殊师利！心从何处而来？’
English
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?’ -------------------------------------------------------------------------------- 建立于道？”
Chinese
文殊师利答言：“天子！于诸佛法中建立道意。何以故？天子！道意本从诸佛法生。” 天子复问：“文殊师利！一切佛法在何所起？” 文殊师利答言：“天子！一切佛法本无，无所起。何以故？天子！如虚空本无，从虚空本起一切佛法。” 天子复问：“文殊师利！一切佛法为几何乎？可数知不？” 文殊师利答言：“天子！如诸法等，佛法亦尔。所以者何？如一切法，如来从是最正觉故。是故，天子！如诸法等，佛法之数等亦如是。” 天子复问：“云何？文殊师利！淫怒痴宁复是佛法耶？” 文殊师利答言：“尔。天子！淫怒痴是为佛法。何以故？爱欲无觉，以道之教教授故也。” 天子复问：“文殊师利！将无一切皆当得佛耶？” 文殊师利答言：“天子！一切皆当得佛，审当作佛。卿莫疑也。所以者何？天子！一切当得如来正觉故。” 天子复问：“文殊师利！云何皆得佛乎？” 文殊师利答言：“天子！为入寂然、为入空故。” 天子复问：“文殊师利！寂之与空云何得觉？” 文殊师利答言：“天子！若不得空，何从得觉乎？用空无侣、无强无弱故。” 天子复问：“文殊师利！如来晓空便 现代汉语译本 ‘建立于道吗？’ 文殊师利（Manjushri，菩萨名）回答说：‘天子（指提问者）！在诸佛的教法中建立道意。为什么呢？天子！道意本来是从诸佛的教法中产生的。’ 天子又问：‘文殊师利！一切佛法从何处生起？’ 文殊师利回答说：‘天子！一切佛法本来是无，无所生起的。为什么呢？天子！就像虚空本来是无，一切佛法从这虚空中生起。’ 天子又问：‘文殊师利！一切佛法有多少？可以数清楚吗？’ 文殊师利回答说：‘天子！就像诸法的数量一样，佛法的数量也是如此。为什么呢？因为如来（Tathagata，佛的称号）是从一切法中得到最正觉的。所以，天子！就像诸法的数量一样，佛法的数量也同样是这样。’ 天子又问：‘那么，文殊师利！淫欲、愤怒、愚痴难道也是佛法吗？’ 文殊师利回答说：‘是的，天子！淫欲、愤怒、愚痴就是佛法。为什么呢？因为爱欲没有觉悟，所以要用道的教诲来教授引导。’ 天子又问：‘文殊师利！难道一切众生都应当成佛吗？’ 文殊师利回答说：‘天子！一切众生都应当成佛，确实会成佛。你不要怀疑。为什么呢？天子！一切众生都将证得如来的正觉。’ 天子又问：‘文殊师利！如何才能都成佛呢？’ 文殊师利回答说：‘天子！因为进入寂然的境界，因为进入空性的境界。’ 天子又问：‘文殊师利！寂然和空性如何才能觉悟？’ 文殊师利回答说：‘天子！如果不能领悟空性，又从何处得到觉悟呢？因为空性没有伴侣，没有强大也没有弱小。’ 天子又问：‘文殊师利！如来领悟空性便……’
English
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？”