Chinese
文殊师利答言：“天子！菩萨于有为中常行智慧之慧，以善权慧不堕无为，是为菩萨得无所畏。复次，天子！菩萨以一切故不舍有为，以佛法故不堕无为，是为菩萨从得无畏。复次，天子！菩萨所有福施因缘近于有为！所有佛慧因缘不堕无为！是为菩萨得无所畏。复次，天子！菩萨住于有为为已立禅，住于权慧为从禅还，是为菩萨得无所畏。复次，天子！菩萨以道意住便起功德，以大哀住广护一切，是为菩萨得无所畏。复次，天子！菩萨于空闲住觉知魔事，已善权住降伏魔行，是为菩萨得无所畏。复次，天子！菩萨以大慈住普而说法，以大哀住为行杂施，是为菩萨得无所畏。复次，天子！菩萨住于生死殖泥洹本，住于泥洹殖生死本，是为菩萨得无所畏。复次，天子！菩萨于不生中而为已生，于有为中为已出生，现所见法，不于五阴及与六衰有所称誉，悉见知离而无所生，寂然已寂。不然不炽，于然炽中而无所生，悉持爱欲，不为爱欲之所沾污。学者不学者皆为已伏，不以弟子解脱而为奇异，入于人身不舍法身，于魔界而现行，于法界无所放，以慧入于无为，以权从无为而还，多所分现，诸可不可皆而忍之。佛所示现常思乐见，法所示现而无狐疑，是为天子菩萨得无所畏。” 须真天子经住道 现代汉语译本： ‘什么是无所畏惧？’ 文殊师利（Manjusri，菩萨名）回答说：‘天子！菩萨在有为法（Samsara，轮回）中常运用智慧，以善巧方便的智慧不堕入无为法（Nirvana，涅槃），这就是菩萨获得无所畏惧。再者，天子！菩萨为了利益一切众生而不舍弃有为法，为了佛法而不堕入无为法，这就是菩萨获得无所畏惧。再者，天子！菩萨所有布施的福德因缘接近有为法，所有佛的智慧因缘不堕入无为法，这就是菩萨获得无所畏惧。再者，天子！菩萨安住于有为法是为了建立禅定，安住于权巧智慧是为了从禅定中返回，这就是菩萨获得无所畏惧。再者，天子！菩萨以道义安住便发起功德，以大慈悲安住而广泛护佑一切众生，这就是菩萨获得无所畏惧。再者，天子！菩萨在空闲处安住时觉察魔事，以善巧方便安住而降伏魔的行径，这就是菩萨获得无所畏惧。再者，天子！菩萨以大慈心安住而普遍说法，以大悲心安住而施行各种布施，这就是菩萨获得无所畏惧。再者，天子！菩萨安住于生死轮回中种植涅槃的根本，安住于涅槃中种植生死的根本，这就是菩萨获得无所畏惧。再者，天子！菩萨在不生不灭中视为已经出生，在有为法中视为已经出生，显现所见之法，不赞誉五阴（Skandhas，构成个体的五种要素）及六衰（六种感官的衰退），完全知晓远离而无所生，寂静已经寂静。不燃不炽，在燃炽中而无所生，完全持有爱欲，不被爱欲所沾污。学者和非学者都被他降伏，不因弟子的解脱而感到奇异，进入人身不舍弃法身（Dharmakaya，佛的法性之身），在魔界显现行迹，在法界无所放逸，以智慧进入无为法，以权巧方便从无为法返回，多分身显现，对于可忍受和不可忍受的都能忍受。佛所指示的常思念乐见，法所指示的没有狐疑，这就是天子，菩萨获得无所畏惧。’ 《须真天子经》讲述的修行之道
English
English version: ‘What is fearlessness?’ Manjusri (菩萨名) 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
Chinese
尔时须真天子复问文殊师利：“菩萨云何得住于道？” 文殊师利答言：“天子！菩萨说灭贪法，不于灭贪而求其证；说灭淫怒痴诸爱欲法，不于其中而求其证。是故，天子！菩萨得住于道。复次，天子。菩萨说空不以空为证，说无相不以无相为证，说无愿不以无愿为证，说不会不以不会为证，说无生不以无生为证，说无所起不以无所起为证，说无分际不以无分际为证，说离贪不以离贪为证，说离所作不以离所作为证，说灭事不以灭事为证，是为菩萨得住于道。复次，天子！菩萨无所施为具檀波罗蜜，不持戒为具尸波罗蜜，有瞋恚为具羼波罗蜜，以懈怠为具惟逮波罗蜜，喜乱忘为具禅波罗蜜，志愚痴为具般若波罗蜜。是故，天子！菩萨得住于道。” 天子复问：“文殊师利！何因作是说？” 文殊师利答言：“天子！有四事无所施。何等为四？一者，不舍一切；二者，不舍法；三者，不舍道意；四者，不舍诸功德。是为四法不舍，为具檀波罗蜜。天子！所以持戒，用心未调故；心已调，便舍戒。已舍诫出于冥，已出冥为已明，已舍明为得等，已舍等便得慧，已舍慧便得解脱示现慧。天子当知，如是是以舍戒为具尸波罗蜜。天子！设是菩萨形呰弟子乘、赞叹大乘，已赞大乘为至大乘， 现代汉语译本 品第六 这时，须真天子又问文殊师利菩萨（Manjushri Bodhisattva）: ‘菩萨如何才能安住于道？’ 文殊师利菩萨回答说：‘天子！菩萨宣说断灭贪欲的方法，但并不在断灭贪欲中寻求实证；宣说断灭淫欲、嗔怒、愚痴以及各种爱欲的方法，但并不在这些之中寻求实证。因此，天子！菩萨才能安住于道。再者，天子！菩萨宣说空性，但不以空性为实证；宣说无相，但不以无相为实证；宣说无愿，但不以无愿为实证；宣说不会，但不以不会为实证；宣说无生，但不以无生为实证；宣说无所起，但不以无所起为实证；宣说无分际，但不以无分际为实证；宣说离贪，但不以离贪为实证；宣说离所作，但不以离所作为实证；宣说灭事，但不以灭事为实证，这就是菩萨安住于道。再者，天子！菩萨不作任何施舍却具足布施波罗蜜（Dāna pāramitā），不持守戒律却具足持戒波罗蜜（Śīla pāramitā），心怀嗔恚却具足忍辱波罗蜜（Kṣānti pāramitā），以懈怠为行却具足精进波罗蜜（Vīrya pāramitā），喜欢散乱和遗忘却具足禅定波罗蜜（Dhyāna pāramitā），心怀愚痴却具足般若波罗蜜（Prajñā pāramitā）。因此，天子！菩萨才能安住于道。’ 天子又问：‘文殊师利！是什么原因让您这样说？’ 文殊师利菩萨回答说：‘天子！有四件事是无所施舍的。哪四件呢？一是，不舍弃一切众生；二是，不舍弃佛法；三是，不舍弃菩提心；四是，不舍弃诸功德。这就是不舍弃这四法，从而具足布施波罗蜜。天子！之所以要持戒，是因为内心尚未调伏；内心已经调伏，便舍弃戒律。已经舍弃戒律，便能脱离黑暗；已经脱离黑暗，便能获得光明；已经舍弃光明，便能获得平等；已经舍弃平等，便能获得智慧；已经舍弃智慧，便能获得解脱，并示现智慧。天子应当知道，正是因为这样，所以说舍弃戒律就是具足持戒波罗蜜。天子！假设这位菩萨贬低声闻乘（Śrāvakayāna）、赞叹大乘（Mahāyāna），已经赞叹大乘，便能到达大乘，'
English
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,' --------------------------------------------------------------------------------
Chinese
便具羼波罗蜜。天子！设是菩萨不为身口意所诡，则为无懈怠所作，如是法为具惟逮波罗蜜。天子！设是菩萨若于梦中心不念着两际。所以者何？不乐弟子乘、辟支佛乘故。已不乐弟子、辟支佛乘，为至大乘。已至大乘，为具禅波罗蜜。天子！一切法皆痴，譬如草木墙壁瓦石，愚痴如是。见用久习羸劣痴义，是故一切痴法之本，以智慧慧备于道故，便具般若波罗蜜。天子！所作已应，是为菩萨得住于道。复次，天子！菩萨不舍生死迹，不求泥洹迹，于迹无断、于迹无作，亦无所住。其入邪者为立正道，是为菩萨得住于道。复次，天子！菩萨索一切人、求一切法，亦不得一切人，亦不得一切法。所以者何？不舍菩萨道故。所说至诚而皆有效，是为菩萨得住于道。复次，天子！菩萨知弟子道无所悕望，知辟支佛道亦无所悕望，知菩萨道，具足其根满诸功德，然后乃随，是为菩萨得住于道。复次，天子！菩萨如生死所作会皆为之，所作果实不受也，合会之态不能沾污，一切功德悉作道愿，不见有不退转之道。所以者何？悉具足故。是为菩萨得住于道。复次，天子！菩萨于道而求于道，而不灭度，是为菩萨得住于道。” 天子复问：“文殊师利！云何于道而复求道？” 文殊师利答言：“天子！以生死故名曰道。 现代汉语译本 便具羼波罗蜜（忍辱波罗蜜）。天子！如果这位菩萨不被身、口、意所欺骗，那就是无懈怠的作为，这样的法就具备了惟逮波罗蜜（精进波罗蜜）。天子！如果这位菩萨即使在梦中，心中也不执着于两边（生死两端）。为什么呢？因为不喜好声闻乘、辟支佛乘的缘故。已经不喜好声闻乘、辟支佛乘，是为了达到大乘。已经达到大乘，就具备了禅波罗蜜（禅定波罗蜜）。天子！一切法都是愚痴的，譬如草木、墙壁、瓦石，愚痴就是这样。见到长期使用、习惯的羸弱的愚痴之义，因此一切愚痴法的根本，以智慧来完备于道，就具备了般若波罗蜜（智慧波罗蜜）。天子！所作的事情已经应该做了，这就是菩萨能够安住于道。 再次，天子！菩萨不舍弃生死的踪迹，不寻求涅槃的踪迹，对于踪迹没有断绝，对于踪迹没有造作，也没有任何执着。对于进入邪道的人，为他们建立正道，这就是菩萨能够安住于道。再次，天子！菩萨寻求一切人、寻求一切法，也得不到一切人，也得不到一切法。为什么呢？因为不舍弃菩萨道的缘故。所说的话至诚而且都有效验，这就是菩萨能够安住于道。再次，天子！菩萨知道声闻道没有什么可期望的，知道辟支佛道也没有什么可期望的，知道菩萨道，具足其根本，圆满各种功德，然后才随顺，这就是菩萨能够安住于道。再次，天子！菩萨对于生死所作的集会都参与，所作的果实不接受，集会的状态不能沾污，一切功德都作为成道的愿望，不见有不退转的道。为什么呢？因为全部都具足的缘故。这就是菩萨能够安住于道。再次，天子！菩萨在道中而寻求道，而不灭度，这就是菩萨能够安住于道。 天子又问：‘文殊师利（智慧第一的菩萨）！怎么样在道中而又寻求道呢？’ 文殊师利回答说：‘天子！因为生死的缘故，叫做道。’