Chinese
名， 求断处不得。 欲断一切法， 微细求觅无； 毫末及众多， 诸法皆无有。 诸法无有者， 此亦是言说； 彼中如是无， 但有中示现。 一切法无形， 但有相中现； 有有及无有， 一切皆假名。 一切法有合， 示现不合者； 真如无合故， 毕竟无有物。 诸法无和合， 无作无灭者； 如是亦不得， 诸法各各无。 诸法不可得， 彼等前际无； 本际既无故， 故名为实际。 一切法欢喜， 欢喜不可得； 既无有诸法， 彼亦不可说。 诸法无欢喜， 彼等二皆无； 真如中无物， 此是甚深相。 一切法无嫌， 真如中无我； 真如无有故， 彼无有嫌处。 涅槃无赞叹， 彼法不可得； 诸法无有故， 故名为涅槃。 诸法无明者， 真如中示现； 此是假名说， 是故名为思。 诸法无思者， 此法无定处； 是故无众生， 此是诸法体。 一切法如幻， 彼幻不可得； 诸法不得故， 说有为诸行。 诸法既无为， 此彼真如体； 无有诸法处， 故言无有边。 虽言有境界， 境界实无有； 而凡夫所说， 故名为境界。 诸境界虚妄， 现代汉语译本 名，想要找到断灭之处却找不到。 想要断灭一切法，即使细微地寻求也找不到； 无论是细小的还是众多的，诸法都是空无的。 诸法空无，这也是一种言说； 在真如中就是这样空无，只是在空无中显现。 一切法没有固定的形状，只是在现象中显现； 有和没有，一切都是假名。 一切法都是因缘和合而生，显现出不和合的假象； 真如没有和合，所以毕竟没有实物。 诸法没有和合，没有生起也没有灭亡； 即使这样也找不到，诸法各自都是空无的。 诸法不可得，它们没有前际； 既然本初就没有，所以称为实际（Satya）。 一切法都是欢喜的，但欢喜是不可得的； 既然没有诸法，那么欢喜也是不可说的。 诸法没有欢喜，这两种状态都是空无的； 真如中没有事物，这是甚深的相。 一切法没有嫌隙，真如中没有我； 真如没有，所以没有嫌隙之处。 涅槃（Nirvana）没有赞叹，这种法是不可得的； 诸法空无，所以称为涅槃（Nirvana）。 诸法没有明，在真如中显现； 这是一种假名的说法，所以称为思。 诸法没有思，这种法没有固定的处所； 所以没有众生，这是诸法的本体。 一切法如幻象，这种幻象是不可得的； 诸法不可得，所以说有为诸行。 诸法既然是无为的，这就是真如的本体； 没有诸法存在的地方，所以说没有边际。 虽然说有境界，但境界实际上是没有的； 只是凡夫所说的，所以称为境界。 诸境界都是虚妄的。
English
English version Name, seeking a place to cut off, but cannot find it. Desiring to cut off all dharmas (phenomena), seeking subtly but finding nothing; Whether minute or numerous, all dharmas (phenomena) are non-existent. The non-existence of all dharmas (phenomena), this too is a statement; Thus, it is non-existent in Suchness (Tathata), but manifests within non-existence. All dharmas (phenomena) are without form, but appear within forms; Existence and non-existence, all are provisional names. All dharmas (phenomena) arise from combination, appearing as if not combined; Suchness (Tathata) has no combination, therefore ultimately there is no thing. Dharmas (phenomena) have no combination, no arising and no ceasing; Even so, it cannot be found, each dharma (phenomenon) is non-existent. Dharmas (phenomena) are unattainable, they have no prior limit; Since there is no original limit, therefore it is called Reality (Satya). All dharmas (phenomena) are joyful, but joy is unattainable; Since there are no dharmas (phenomena), it is also unspeakable. Dharmas (phenomena) have no joy, both of these are non-existent; In Suchness (Tathata) there is nothing, this is a profound aspect. All dharmas (phenomena) have no aversion, in Suchness (Tathata) there is no self; Since Suchness (Tathata) is non-existent, there is no place for aversion. Nirvana (Nirvana) has no praise, this dharma (phenomenon) is unattainable; Since dharmas (phenomena) are non-existent, therefore it is called Nirvana (Nirvana). Dharmas (phenomena) have no clarity, they manifest in Suchness (Tathata); This is a provisional name, therefore it is called thought. Dharmas (phenomena) have no thought, this dharma (phenomenon) has no fixed place; Therefore, there are no sentient beings, this is the essence of all dharmas (phenomena). All dharmas (phenomena) are like illusions, these illusions are unattainable; Since dharmas (phenomena) are unattainable, it is said there are conditioned actions. Since dharmas (phenomena) are unconditioned, this is the essence of Suchness (Tathata); There is no place where dharmas (phenomena) exist, therefore it is said there is no boundary. Although it is said there are realms, realms are actually non-existent; But it is spoken by ordinary people, therefore it is called realms. All realms are illusory.
Chinese
故说无境界； 说无有境界， 是境界真相。 言一切法体， 彼等无有数； 彼等既无有， 寂定汝等知。 无得言有得， 示现有得处； 得无得之处， 示现故有得。 彼处无持戒， 及破戒亦无； 无行及无戒， 如是诸法相。 一切法悉无， 故名为无明； 无有诸法故， 汝当知是明。 诸法名字者， 彼名实无有； 既无有法名， 当知是涅槃。 说有受名者， 以受故示现； 是处无有受， 故言受示现。 无有为有相， 示现名为有； 诸法中离有， 故言常无有。 如见幻华已， 愚痴言有相； 有有无有知， 是处智无惑。 法生处不知， 此二不可得； 愚痴人故言， 说此为生处。 诸法若有生， 应说当有死； 生处及死处， 此二不可得。 一切法皆空， 诸法不可得； 善思汝当知， 我说如是法。 菩提不可作， 是处作者无； 若当得菩提， 应即见三界。 若分别菩提， 彼不行菩提； 行行及菩提， 彼等无分别。 一切有真实， 真实无有处； 真实无得故， 此是涅槃相。 毕竟无出者， 彼无处可得； 无有诸物故， 不灭复不 现代汉语译本 因此说没有境界； 说没有境界，这才是境界的真相。 说一切法的本体，它们没有数量； 它们既然没有，寂静的道理你们应当知道。 没有获得却说有获得，是为了显示有获得之处； 获得无所得之处，因为显示的缘故才说有获得。 那个地方没有持戒，也没有破戒； 没有修行也没有戒律，这就是诸法的实相。 一切法都是空无，所以称为无明（avidyā，对事物真相的迷惑）； 因为没有诸法，你应该知道这就是明（vidyā，对事物真相的觉悟）。 诸法的名字，这些名字实际上并不存在； 既然没有法的名字，应当知道这就是涅槃（nirvāṇa，解脱）。 说有感受这个名称，是因为感受的缘故而显示； 这个地方没有感受，所以说感受是示现。 没有却显示为有，这种示现称为有； 在诸法中远离有，所以说常无有。 如同看见虚幻的花朵后，愚痴的人说它有相； 有和无有都知道，这个地方智慧没有迷惑。 法产生的地方不知道，这两者都不可得； 愚痴的人才说，说这是产生的地方。 诸法如果有生，就应该说当有死； 生处和死处，这两者都不可得。 一切法都是空，诸法不可得； 好好思考，你应该知道，我说的是这样的法。 菩提（bodhi，觉悟）不可造作，这个地方没有作者； 如果能够得到菩提，就应该立刻看见三界（tridhātu，欲界、色界、无色界）。 如果分别菩提，那他不是在行菩提； 行、行以及菩提，它们没有分别。 一切有都是真实，真实没有处所； 因为真实不可得，这就是涅槃的相。 毕竟没有出离者，他没有地方可以得到； 因为没有诸物，所以不灭也不生。
English
English version Therefore, it is said there are no realms; To say there are no realms, is the true nature of realms. To speak of the essence of all dharmas (dharma, teachings or phenomena), they are without number; Since they do not exist, you should know tranquility. To say there is attainment when there is no attainment, is to show where attainment exists; To attain the place of no attainment, attainment is spoken of because of manifestation. In that place, there is no keeping of precepts, nor is there breaking of precepts; There is no practice and no precepts, such is the nature of all dharmas. All dharmas are empty, therefore it is called ignorance (avidyā, delusion about the true nature of things); Because there are no dharmas, you should know this is wisdom (vidyā, knowledge or enlightenment). The names of dharmas, those names do not truly exist; Since there are no names of dharmas, you should know this is nirvana (nirvāṇa, liberation). To say there is the name of sensation, it is shown because of sensation; In this place, there is no sensation, therefore it is said sensation is a manifestation. Non-existence is shown as existence, this manifestation is called existence; In all dharmas, being apart from existence, therefore it is said there is constant non-existence. Like seeing illusory flowers, foolish people say they have form; Knowing existence and non-existence, in this place wisdom has no delusion. The place where dharmas arise is not known, these two are unattainable; Foolish people therefore say, saying this is the place of arising. If dharmas have arising, it should be said there will be death; The place of arising and the place of death, these two are unattainable. All dharmas are empty, all dharmas are unattainable; Think well, you should know, I speak of such a dharma. Bodhi (bodhi, enlightenment) cannot be made, in this place there is no maker; If one could attain bodhi, one should immediately see the three realms (tridhātu, the realm of desire, the realm of form, and the formless realm). If one discriminates bodhi, he is not practicing bodhi; Practice, practice, and bodhi, they are without discrimination. All existence is real, reality has no place; Because reality is unattainable, this is the characteristic of nirvana. Ultimately, there is no one who departs, he has no place to be attained; Because there are no things, there is neither extinction nor arising. -------------------------------------------------------------------------------- 灭。 若能知此义， 诸法无真实； 彼等无可生， 即不相诤竞。 说此甚深法， 若无恐怖时； 汝应知彼人， 真实是菩萨。”
Chinese
尔时，世尊说此语已，善思童子复更以偈重白佛言： “世尊利益我， 出现于世间； 说此法相时， 我无有疑惑。 今者具足满， 佛出不思议； 我诸见网薄， 今得脱魔网。 我已断生死， 已住道场内； 如来说相时， 断除我疑结。 为我说得处， 摧灭诸见等； 无畏益世间， 善去我心垢。” 善思童子经卷上 大正藏第 14 册 No. 0479 善思童子经 善思童子经卷下 隋天竺三藏阇那崛多译 尔时，世尊复告善思离车童子作如是言：“善思童子！此菩萨行无虚妄行。善思童子！此菩萨行是哀愍行。善思童子！此菩萨行是无患行，能断一切诸过患故、慈怜一切诸众生故。善思童子！此菩萨行甚深微妙无有相行。善思童子！此菩萨行真实能离一切欲相。善思童子！此无欲行，无爱憎故。善思童子！此菩萨行一切众生平等心行，其心毕竟无所得故。善思童子！此菩萨行大慈悲行，于一切法无有得故。善思童子！此菩萨行大布施行，无有施故。善思童子！此菩萨行不虚 现代汉语译本： 灭。 若能知此义，诸法无真实； 彼等无可生，即不相诤竞。 说此甚深法，若无恐怖时； 汝应知彼人，真实是菩萨（Bodhisattva，指追求觉悟的修行者）。” 尔时，世尊（世尊，对佛陀的尊称）说此语已，善思童子复更以偈重白佛言： “世尊利益我，出现于世间； 说此法相时，我无有疑惑。 今者具足满，佛出不思议； 我诸见网薄，今得脱魔网。 我已断生死，已住道场内； 如来说相时，断除我疑结。 为我说得处，摧灭诸见等； 无畏益世间，善去我心垢。” 善思童子经卷上 大正藏第 14 册 No. 0479 善思童子经 善思童子经卷下 隋天竺三藏阇那崛多译 尔时，世尊复告善思离车童子作如是言：“善思童子！此菩萨行无虚妄行。善思童子！此菩萨行是哀愍行。善思童子！此菩萨行是无患行，能断一切诸过患故、慈怜一切诸众生故。善思童子！此菩萨行甚深微妙无有相行。善思童子！此菩萨行真实能离一切欲相。善思童子！此无欲行，无爱憎故。善思童子！此菩萨行一切众生平等心行，其心毕竟无所得故。善思童子！此菩萨行大慈悲行，于一切法无有得故。善思童子！此菩萨行大布施行，无有施故。善思童子！此菩萨行不虚
English
English version: Extinction. If one can understand this meaning, all dharmas are without reality; Those are without arising, thus there is no contention. Speaking this profound Dharma, if there is no fear; You should know that person, truly is a Bodhisattva (Bodhisattva, referring to a practitioner who seeks enlightenment).' At that time, the World Honored One (世尊, a respectful title for the Buddha) having spoken these words, the youth Suvicintita (善思童子) again spoke in verse to the Buddha, saying: 'World Honored One benefits me, appearing in the world; When speaking of this Dharma's characteristics, I have no doubts. Now fully complete, the Buddha's appearance is inconceivable; My nets of views are thin, now I am freed from the demon's net. I have cut off birth and death, already dwelling within the Bodhimanda (道场, place of enlightenment); When the Tathagata (如来, another title for the Buddha) speaks of characteristics, he cuts off my knots of doubt. For me, he speaks of the place of attainment, destroying all views and the like; Fearlessly benefiting the world, well removing the defilements of my mind.' Suvicintita Sutra, Scroll 1 T. 14, No. 0479, Suvicintita Sutra Suvicintita Sutra, Scroll 2 Translated by Tripiṭaka Master Jñānagupta of Tianzhu (India) during the Sui Dynasty At that time, the World Honored One again spoke to the youth Suvicintita of the Licchavi clan, saying: 'Suvicintita! This Bodhisattva practice is without false practice. Suvicintita! This Bodhisattva practice is a practice of compassion. Suvicintita! This Bodhisattva practice is a practice without affliction, able to cut off all afflictions, and with loving-kindness for all sentient beings. Suvicintita! This Bodhisattva practice is a profoundly subtle practice without characteristics. Suvicintita! This Bodhisattva practice is truly able to be apart from all characteristics of desire. Suvicintita! This practice without desire is without love and hatred. Suvicintita! This Bodhisattva practice is a practice of equanimity towards all sentient beings, for their minds are ultimately without attainment. Suvicintita! This Bodhisattva practice is a practice of great compassion, for there is no attainment in all dharmas. Suvicintita! This Bodhisattva practice is a practice of great giving, without giving. Suvicintita! This Bodhisattva practice is not false.' --------------------------------------------------------------------------------