Chinese
者为施与，如者为戒，如者为忍辱，如者为精进，如者为一心，如者为智慧，如者为善权，如者为慧，如者为人亦不人，现立为人习断生死行，于诸行中等出其上。度恐畏者至于彼岸，所度无彼亦不在彼，至于在此亦不在此，用本净故过于二处。远离于冥平等见明，于冥无冥而度于冥。如来从空来，坏散垢秽使归于空。是故菩萨得至多陀竭。” 天子复问：“文殊师利！云何菩萨得至匐迦波坏生死处？” 文殊师利答言：“天子！菩萨破坏爱欲，得度三界生死之处。于有处示现无处，凡一切人皆担重担降坏魔众，于诸处所乐喜著者皆远离之，令放重担绝离其处。遍见所生善恶众处，已去所处乐舍贪淫，以柔软心用定身意定于戒智，悉见恶处离而不着，悉入诸身知一切态，正生死处导利福施，广设桥梁常乐供养，满覆三处未曾厌废，为三界人之所戴仰。是故菩萨得至匐迦波。” 天子复问：“文殊师利！云何菩萨得至三耶三佛平等觉？” 文殊师利答言：“天子！菩萨心于五逆、若于正道其意平等，是故无不等觉。等于所见及四颠倒，等于阴盖诸所覆蔽于道无异，是故无不等觉。等淫怒痴及于诸欲亦等于道，是故无不等觉。于凡人法、习法不习法、辟支佛法、菩萨法悉等于道，是故无不等觉。 现代汉语译本 ‘如’是指布施，‘如’是指持戒，‘如’是指忍辱，‘如’是指精进，‘如’是指一心（专注），‘如’是指智慧，‘如’是指善巧方便，‘如’是指智慧，‘如’是指既非凡人亦非圣人，现在立身为凡人，修习断绝生死的行为，在所有行为中平等超出其上。度脱恐惧者到达彼岸，所度之人既不在彼岸也不在此岸，到达此岸也不在此岸，因为本性清净，超越了两个处所。远离黑暗，平等地见到光明，在黑暗中没有黑暗而度脱黑暗。如来从空性而来，破坏消散污垢，使之归于空性。因此，菩萨能够到达多陀竭（Tathāgata）。’ 天子又问：‘文殊师利（Mañjuśrī）！菩萨如何能够到达匐迦波（Bhagavat），坏灭生死之处？’ 文殊师利（Mañjuśrī）回答说：‘天子！菩萨破坏爱欲，得以度脱三界生死之处。在有之处示现无之处，所有的人都承担着沉重的负担，降伏破坏魔众，对于各个处所的快乐喜好都远离它们，让他们放下重担，断绝离开那些处所。普遍地见到所生的善恶之处，已经离开所处的快乐，舍弃贪婪和淫欲，以柔软的心用禅定来坚定身意，用戒律和智慧，完全见到恶处，远离而不执着，完全进入各种身形，了解一切状态，在生死之处引导利益和福报的施舍，广泛地设置桥梁，常常乐于供养，圆满覆盖三个处所，未曾厌倦废止，被三界之人所敬仰。因此，菩萨能够到达匐迦波（Bhagavat）。’ 天子又问：‘文殊师利（Mañjuśrī）！菩萨如何能够到达三耶三佛（saṃyaksaṃbuddha）的平等觉悟？’ 文殊师利（Mañjuśrī）回答说：‘天子！菩萨的心对于五逆（pañcānantarya，杀父、杀母、杀阿罗汉、破和合僧、出佛身血）、对于正道，其意念平等，因此没有不平等的觉悟。对于所见和四种颠倒（viparyāsa，常、乐、我、净），对于阴盖（āvaraṇa，覆盖真性的烦恼）等所覆盖的，对于道没有差异，因此没有不平等的觉悟。对于淫欲、愤怒、愚痴以及各种欲望，也等于道，因此没有不平等的觉悟。对于凡夫的法、修习的法、不修习的法、辟支佛（pratyekabuddha）的法、菩萨的法，都等于道，因此没有不平等的觉悟。
English
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 (如来) 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 (文殊师利)! How does a Bodhisattva reach Bhagavat (匐迦波), the place of destroying birth and death?' Mañjuśrī (文殊师利) 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 (禅定) 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 (文殊师利)! How does a Bodhisattva reach the Samyaksaṃbuddha (三耶三佛)'s equal enlightenment?' Mañjuśrī (文殊师利) 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, 四颠倒, permanence, pleasure, self, purity), equal to the afflictions (āvaraṇa, 阴盖, 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.' -------------------------------------------------------------------------------- 是故菩萨得至三耶三佛。”
Chinese
天子复问：“文殊师利！云何菩萨得至世多罗世尊？” 文殊师利答言：“天子！菩萨教诫世人，使得功德、瞋恚不生。闻法教者则皆奉持，教非法教，为转法轮。甘教、慈教、三千世界教、为一切世尊教。为受一切自归，为一切作灯明，为一切明中最明，为一切作寂然之寂，令一切人无有思想灭而不炽。为一切人解诸狐疑，狐疑诸难皆为已断。为一切人长益功德，为转轮王、四天王、释梵之所礼。为愚所轻不以恚恨，为智所叹不以欢喜。心恒平等常若虚空，世尊为最等于世间。是故菩萨得至世多罗。” 天子复问：“文殊师利！云何菩萨得入钵遬禅陀岚凡人法？” 文殊师利答言：“天子！菩萨一切人民所行，以善权示现一切凡人行，而知之无所著。是故菩萨得入凡人法。” 天子复问：“文殊师利！云何菩萨得入勒迦陀岚贪淫法？” 文殊师利答言：“天子！菩萨常愁悲泣欲得佛法，常贪乐成身如如来身，慈向一切而无恚怒。是故菩萨得入贪淫法。” 天子复问：“文殊师利！云何菩萨得入䨴陀岚瞋恚法？” 文殊师利答言：“天子！菩萨于一事中见十八事，于声闻，辟支佛乘譬如冤家，不劝发人使起是业。于有为中而现爱欲，于 现代汉语译本：‘是故菩萨得至三耶三佛。’ 天子复问：‘文殊师利（Manjushri）！云何菩萨得至世多罗世尊（Lokadhara Buddha）？’ 文殊师利答言：‘天子！菩萨教诫世人，使得功德、瞋恚不生。闻法教者则皆奉持，教非法教，为转法轮。甘教、慈教、三千世界教、为一切世尊教。为受一切自归，为一切作灯明，为一切明中最明，为一切作寂然之寂，令一切人无有思想灭而不炽。为一切人解诸狐疑，狐疑诸难皆为已断。为一切人长益功德，为转轮王、四天王、释梵（Shakra and Brahma）之所礼。为愚所轻不以恚恨，为智所叹不以欢喜。心恒平等常若虚空，世尊为最等于世间。是故菩萨得至世多罗。’ 天子复问：‘文殊师利！云何菩萨得入钵遬禅陀岚凡人法（Bhasmacchadana dharani, the law of ordinary people）？’ 文殊师利答言：‘天子！菩萨一切人民所行，以善权示现一切凡人行，而知之无所著。是故菩萨得入凡人法。’ 天子复问：‘文殊师利！云何菩萨得入勒迦陀岚贪淫法（Lakshana dharani, the law of lust）？’ 文殊师利答言：‘天子！菩萨常愁悲泣欲得佛法，常贪乐成身如如来身，慈向一切而无恚怒。是故菩萨得入贪淫法。’ 天子复问：‘文殊师利！云何菩萨得入䨴陀岚瞋恚法（Krodha dharani, the law of anger）？’ 文殊师利答言：‘天子！菩萨于一事中见十八事，于声闻，辟支佛乘譬如冤家，不劝发人使起是业。于有为中而现爱欲，于
English
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 --------------------------------------------------------------------------------
Chinese
爱欲中心无所著。所以者何？欲养一切故。是故菩萨得入瞋恚法。” 天子复问：“文殊师利！云何菩萨得入瞀訑陀岚愚痴法？” 文殊师利答言：“天子！无所识知是名曰痴。于无识习习等定法，亦不知亦不晓，亦不喘亦不息，亦不作亦不坏。是故菩萨得入愚痴法。” 天子复问：“文殊师利！云何菩萨得入僧萨陀岚生死法？” 文殊师利答言：“天子！菩萨于生死而不动。所以者何？求佛道故坚住不动，一切众魔不能得其便，一切诸行得无所著，等于生死亦等佛法。于小道而不乐，于大道而等见，不动亦不转。是故菩萨得入生死法。” 天子复问：“文殊师利！云何菩萨得入泥洹陀岚灭度法？” 文殊师利答言：“天子！菩萨随诸习俗现泥洹道，知一切法习而灭之，于泥洹行不般泥洹，于泥曰行不永泥曰。是故菩萨得入灭度法。”◎ 佛说须真天子经卷第三 大正藏第 15 册 No. 0588 佛说须真天子经 佛说须真天子经卷第四 西晋月氏三藏竺法护译 ◎颂偈品第九 须真天子复问文殊师利童子：“云何菩萨得持权慧自在所入随俗教化？” 尔时文殊师利便为天子歌颂偈言： “心于欲无所著， 常志求无上道 现代汉语译本 ‘爱欲的中心没有任何执着。’为什么呢？因为要养育一切众生。所以菩萨能够进入瞋恚（chēn huì，嗔恨、愤怒）之法。’ 天子又问：‘文殊师利（Wénshūshīlì，Manjushri）！菩萨如何能够进入瞀訑陀岚（mào yí tuó lán，意义不明）愚痴之法？’ 文殊师利回答说：‘天子！没有所知所识就叫做痴。对于无所识知的习习等定法，既不知也不晓，既不喘息也不呼吸，既不造作也不毁坏。所以菩萨能够进入愚痴之法。’ 天子又问：‘文殊师利！菩萨如何能够进入僧萨陀岚（sēng sà tuó lán，意义不明）生死之法？’ 文殊师利回答说：‘天子！菩萨对于生死而不动摇。为什么呢？因为求佛道而坚定不动，一切众魔不能得其便，一切诸行都能无所执着，等同于生死也等同于佛法。对于小道而不喜乐，对于大道而平等看待，不动摇也不转变。所以菩萨能够进入生死之法。’ 天子又问：‘文殊师利！菩萨如何能够进入泥洹陀岚（ní huán tuó lán，意义不明，应为涅槃）灭度之法？’ 文殊师利回答说：‘天子！菩萨随顺各种习俗而示现涅槃之道，知晓一切法因习气而灭除，在涅槃的行持中不趋向涅槃，在涅槃的行持中不永远处于涅槃。所以菩萨能够进入灭度之法。’ 佛说须真天子经卷第三 大正藏第 15 册 No. 0588 佛说须真天子经 佛说须真天子经卷第四 西晋月氏三藏竺法护译 颂偈品第九 须真天子（Xūzhēn Tiānzǐ，Sushruta Deva）又问文殊师利童子：‘菩萨如何能够持有权巧智慧，自在地进入随顺世俗的教化？’ 这时文殊师利就为天子歌颂偈语说： ‘心对于欲望没有执着，常常立志寻求无上之道。
English
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陀岚 (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陀岚 (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陀岚 (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.’