Chinese
佛说此四事章句言时，万二千人发无上正真道意，五千菩萨得无所从生法忍。尔时三千大千刹土六反震动，其大光明无所不照。◎ 佛说须真天子经卷第一 此经第十九幅末二行，人发无上正真道意之下，五千菩萨之上，丹本有为转法轮甘教慈教，乃至于泥越行永不泥越等，凡三十八行；宋本可五十行经，详其文相，首尾疣赘，皆不稳当，捡之即是下文宋本第三卷、丹本下卷，分别品第八之末文耳。丹本重安于此，错矣，故不添之。请详其致。 大正藏第 15 册 No. 0588 佛说须真天子经 佛说须真天子经卷第二 西晋月氏三藏竺法护译 ◎答法议品第二 须真天子则语文殊师利童子言：“如来为我发遣三十二事章句法品，惟愿重为广说令解。云何菩萨于此大乘意不忘信？” 文殊师利答言：“心自审信不随他教故。” 天子复问：“云何菩萨所作坚强？” 答言：“降弃诸欲故。” 现代汉语译本 其智慧极其广大，普遍如同虚空。 一切诸如来（Tathagata，如来），都能听闻其声音， 报答都能完全满足，其声音没有丝毫缺减。 那些非功德的恶业，都已经完全远离， 喜爱庆贺得到吉祥，建立各种功德的根本。 已经安住于如此境界的人，才能光大此法， 于这些功德之中，都没有自我侵占的行为。” 佛陀宣说这段包含四事（可能是指某种修行或教义的四个方面）的章句时，有一万二千人发起了无上正真道意（Anuttara-samyak-sambodhi-citta，无上正等正觉之心），五千位菩萨证得了无所从生法忍（Anutpattika-dharma-ksanti，对诸法不生不灭的领悟）。当时，三千大千世界（Trisahasra-maha-sahasra-lokadhatu）发生了六种震动，其大光明无处不照。 《佛说须真天子经》卷第一 此经第十九幅末尾两行，在‘人发无上正真道意’之下，‘五千菩萨’之上，丹本有‘为转法轮甘教慈教，乃至泥越行永不泥越’等，共三十八行；宋本可能有五十行经文，详细考察其文句，首尾都是多余的赘述，都不稳妥恰当，检查后发现就是下文宋本第三卷、丹本下卷，分别品第八的末尾文字。丹本错误地将这段文字重复安放在这里，是错误的，所以不添加这段文字。请详细考察其中的缘由。 大正藏第 15 册 No. 0588 《佛说须真天子经》 《佛说须真天子经》卷第二 西晋月氏三藏竺法护译 答法议品第二 须真天子（Sodhana Deva）对文殊师利（Manjusri）童子说：‘如来（Tathagata）为我宣讲了三十二事章句法品，希望您能再次为我详细解说，让我能够理解。菩萨如何才能对这大乘（Mahayana）的意义不忘失信心？’ 文殊师利回答说：‘内心自己审察相信，不随从他人的教导，所以不忘失信心。’ 天子又问：‘菩萨所作的如何才能坚强有力？’ 回答说：‘因为降伏舍弃各种欲望的缘故，所以菩萨所作才能坚强有力。’
English
English version His wisdom is exceedingly vast, universally equal to the void. All the Tathagatas (如来, 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 (无上正真道意, unsurpassed, right, and perfect enlightenment), and five thousand Bodhisattvas attained Anutpattika-dharma-ksanti (无所从生法忍, the patient acceptance of the non-arising of all dharmas). At that time, the Trisahasra-maha-sahasra-lokadhatu (三千大千刹土, 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 (须真天子) then said to Manjusri (文殊师利) Bodhisattva: 'The Tathagata (如来) 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.' -------------------------------------------------------------------------------- 天子复问：“云何菩萨得最禑之福？” 答言：“了知法界而不动故。” 天子复问：“云何菩萨得无碍行？” 答言：“不为诸入之所惑故。” 天子复问：“云何菩萨去离冥尘？” 答曰：“知诸法界本皆净故。”
Chinese
天子复问：“云何菩萨入众勇辩离诸恐畏？” 答言：“选求诸法，不可得貌故。” 天子复问：“云何菩萨得所闻义，依而有护？” 答言：“知诸法默然故。” 天子复问：“云何菩萨得依法议？” 答言：“已知住法界故。” 天子复问：“云何菩萨而得顺教？” 答言：“不随诸音故。” 天子复问：“云何菩萨得随法教？” 文殊答言：“得诸解脱故。” 天子复问：“云何菩萨得无过者？” 答言：“于诸法心不动故。” 天子复问：“云何菩萨降伏魔众？” 答言：“以空觉于爱欲而求道故。” 天子复问：“云何菩萨智不可逮？” 文殊答曰：“得诸佛法悉受持故。” 天子复问：“云何菩萨不为世法所污？” 答曰：“随世俗行无能污故。” 天子复问：“云何菩萨得诸深行？” 答言：“于空法不恐惧故 现代汉语译本 天子再次问道：‘菩萨如何才能获得最殊胜的福报？’ 文殊菩萨回答说：‘因为了知法界（Dharmadhatu，一切法的总称）的真相而不动摇。’ 天子再次问道：‘菩萨如何才能获得无碍的修行？’ 文殊菩萨回答说：‘因为不被各种感官的诱惑所迷惑。’ 天子再次问道：‘菩萨如何才能远离黑暗的尘埃？’ 文殊菩萨回答说：‘因为知道一切法界的本质原本就是清净的。’ 天子再次问道：‘菩萨如何才能进入大众之中，拥有勇敢的辩才，远离各种恐惧？’ 文殊菩萨回答说：‘因为选择探求诸法，却发现其本性是不可得的。’ 天子再次问道：‘菩萨如何才能对于所听闻的佛法，依靠它而得到守护？’ 文殊菩萨回答说：‘因为知道一切法的本性是寂然不语的。’ 天子再次问道：‘菩萨如何才能依据佛法进行议论？’ 文殊菩萨回答说：‘因为已经安住于法界之中。’ 天子再次问道：‘菩萨如何才能顺从佛陀的教诲？’ 文殊菩萨回答说：‘因为不随逐各种声音的诱惑。’ 天子再次问道：‘菩萨如何才能随顺佛法进行教化？’ 文殊菩萨回答说：‘因为获得了各种解脱。’ 天子再次问道：‘菩萨如何才能成为没有过失的人？’ 文殊菩萨回答说：‘因为对于一切法，内心都不动摇。’ 天子再次问道：‘菩萨如何才能降伏魔众？’ 文殊菩萨回答说：‘因为以空性的智慧觉悟到爱欲的虚妄，从而寻求正道。’ 天子再次问道：‘菩萨的智慧如何才能不可企及？’ 文殊菩萨回答说：‘因为获得了诸佛的佛法，并且全部受持。’ 天子再次问道：‘菩萨如何才能不被世间的法所污染？’ 文殊菩萨回答说：‘虽然随顺世俗的行事，却没有事物能够污染他。’ 天子再次问道：‘菩萨如何才能获得各种甚深的修行？’ 文殊菩萨回答说：‘因为对于空性的佛法不感到恐惧。’
English
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.' -------------------------------------------------------------------------------- 。” 天子复问：“云何菩萨知巧便根？” 答曰：“于六情悉见诸情之本故。” 天子复问：“云何菩萨得至脱门？” 答言：“于一切门为说脱教故。” 天子复问：“云何菩萨得奇特方便？”
Chinese
答言：“于生死索泥洹求而见之，于泥洹见生死径故。” 天子复问：“云何菩萨所作得因缘方便？” 答曰：“住于无数，悉见一切诸法故。” 天子复问：“云何菩萨得律方便？” 答言：“视一切法无所属故。” 天子复问：“云何菩萨得善权方便？” 答言：“随世所作，不离不着故。” 天子复问：“云何菩萨得吉祥愿？” 答言：“已逮道智故。” 天子复问：“云何菩萨得忍辱力？” 答言：“从本已来至于泥洹，悉知诸法故。” 天子复问：“云何菩萨得度彼岸？” 答言：“悉知一切异法故。” 天子复问：“云何菩萨得饶益一切？” 答言：“悉知无尽法界故。” 天子复问：“云何菩萨为众所爱？” 答言：“视诸佛刹无有色故。” 天子复问：“云何菩萨得众称誉？” 答言：“不于诸法言是我所、非我所故。” 天子复问：“ 现代汉语译本 天子又问：‘菩萨如何知晓巧妙方便之根源？’ 答道：‘因为对六根（六情）都能完全看清它们各自的根本。’ 天子又问：‘菩萨如何才能到达解脱之门？’ 答道：‘因为对于一切法门，都为众生宣说解脱的教义。’ 天子又问：‘菩萨如何获得奇特的方便法门？’ 答道：‘因为在生死轮回中寻求涅槃（泥洹），并且能够见到它；在涅槃中，也能见到通往生死的路径。’ 天子又问：‘菩萨所做的一切，如何才能获得因缘和合的方便？’ 答道：‘因为安住于无数的境界中，能够完全看清一切诸法。’ 天子又问：‘菩萨如何获得戒律的方便？’ 答道：‘因为视一切法都没有固定的归属。’ 天子又问：‘菩萨如何获得善巧权变的方便？’ 答道：‘因为随顺世俗的作为，却不执着也不远离。’ 天子又问：‘菩萨如何获得吉祥的愿望？’ 答道：‘因为已经证得道智。’ 天子又问：‘菩萨如何获得忍辱的力量？’ 答道：‘因为从最初以来直到涅槃，都完全了解一切诸法。’ 天子又问：‘菩萨如何才能到达彼岸（度彼岸）？’ 答道：‘因为完全了解一切不同的法。’ 天子又问：‘菩萨如何才能饶益一切众生？’ 答道：‘因为完全了解无尽的法界。’ 天子又问：‘菩萨如何才能被大众所爱戴？’ 答道：‘因为视一切佛刹（诸佛刹）都没有固定的色相。’ 天子又问：‘菩萨如何才能获得大众的称赞和美誉？’ 答道：‘因为不对于任何法说“这是我的所有”或“这不是我的所有”。’ 天子又问：
English
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 (诸佛刹) 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: -------------------------------------------------------------------------------- 云何菩萨德不可尽？” 答曰：“等知诸法如虚空故。” 天子复问：“云何菩萨得坚其本要？” 答言：“于法界无所破坏故。” 天子复问：“云何菩萨得为豪尊？” 答言：“无心悉知一切心故。” 天子复问：“云何菩萨而得为师？” 答言：“于无念法无所舍故。” 天子复问：“云何菩萨得晓知众事？”