Chinese
答言：“知一切法，无依无怙、无来往故。是故，天子！菩萨得晓了众事。” 尔时文殊师利说是事时，八万菩萨得无所从生法忍。于是世尊赞文殊师利童子言：“善哉，善哉！如所解说，分别法义，何快如此！” 须真天子经法纯淑品第三 于是须真天子复问文殊师利言：“仁者！我所问法为纯淑不？” 答言：“世之所有，欲而无厌，心悉舍离，审于法奥，则为法之纯淑。如吾所报卿属所问，岂复纯淑法耶？法乎，天子！无纯无淑。所以者何？无像貌故。法乎，天子！不可得见。所以者何？目之所视不极于微，用有着故。法乎，天子！亦无作者。所以者何？用无起故。法乎，天子！无有道径。所以者何？无吾无我故。法乎，天子！悉皆平等。所以者何？如虚空故。法乎，天子！不可得等。所以者何？用无侣故。法 现代汉语译本 ‘什么是菩萨的功德无法穷尽？’ 回答说：‘因为他们平等地了知一切法都如虚空一般。’ 天子又问：‘菩萨如何才能坚定其根本誓愿？’ 回答说：‘因为他们对于法界没有任何破坏。’ 天子又问：‘菩萨如何才能成为豪门贵族？’ 回答说：‘因为他们不用心思就能完全知晓一切众生的心。’ 天子又问：‘菩萨如何才能成为导师？’ 回答说：‘因为他们对于无念之法没有舍弃。’ 天子又问：‘菩萨如何才能明晓众事？’ 回答说：‘因为他们了知一切法，无所依赖、无所依怙、没有来处也没有去处。所以，天子！菩萨才能明晓众事。’ 当时，文殊师利（Manjusri，菩萨名）在说这些事的时候，八万菩萨获得了无所从生法忍（anutpattika-dharma-ksanti，对诸法不生不灭的真理的证悟）。于是，世尊赞叹文殊师利童子说：‘好啊，好啊！如你所理解和解说的，分别法义，多么快速啊！’ 《须真天子经》法纯淑品第三 于是，须真（Susima，天子名）天子又问文殊师利说：‘仁者！我所问的法是纯洁美好的吗？’ 回答说：‘世间所有，欲望而没有厌足，内心完全舍离，审察法的奥妙，这就是法的纯洁美好。如我所回答的，你所问的，难道是纯洁美好的法吗？法啊，天子！没有纯洁也没有美好。为什么呢？因为法没有形象和外貌。法啊，天子！不可得见。为什么呢？因为眼睛所能看到的，不能穷尽细微之处，因为有作用的缘故。法啊，天子！也没有作者。为什么呢？因为作用没有生起。法啊，天子！没有道路和途径。为什么呢？因为没有我也没有我所。法啊，天子！一切都平等。为什么呢？因为如虚空一般。法啊，天子！不可等同。为什么呢？因为作用没有伴侣。’
English
English version ‘How can a Bodhisattva's virtues be inexhaustible?’ The answer is: ‘Because they equally know all dharmas are like empty space.’ The celestial being further asked: ‘How can a Bodhisattva solidify their fundamental vows?’ The answer is: ‘Because they cause no destruction to the realm of dharma.’ The celestial being further asked: ‘How can a Bodhisattva become a noble and honored one?’ The answer is: ‘Because they know all minds without using their own mind.’ The celestial being further asked: ‘How can a Bodhisattva become a teacher?’ The answer is: ‘Because they do not abandon the dharma of non-thought.’ The celestial being further asked: ‘How can a Bodhisattva understand all matters?’ The answer is: ‘Because they know all dharmas are without reliance, without support, without coming and without going. Therefore, celestial being! A Bodhisattva can understand all matters.’ At that time, when Manjusri (Manjusri, name of a Bodhisattva) was speaking of these matters, eighty thousand Bodhisattvas attained the forbearance of the non-origination of dharmas (anutpattika-dharma-ksanti, the realization of the truth of the non-arising and non-ceasing of all dharmas). Thereupon, the World Honored One praised the youth Manjusri, saying: ‘Excellent, excellent! As you have understood and explained, distinguishing the meaning of the Dharma, how swift it is!’ Susima Celestial Son Sutra, Chapter Three on the Purity and Excellence of the Dharma Then, Susima (Susima, name of a celestial being) the celestial being further asked Manjusri: ‘Virtuous one! Is the Dharma I ask about pure and excellent?’ The answer is: ‘All that exists in the world, desiring without satiety, completely abandoning in the mind, examining the profound mysteries of the Dharma, this is the purity and excellence of the Dharma. As I have answered, what you have asked, is it truly the pure and excellent Dharma? Dharma, celestial being! It is neither pure nor excellent. Why? Because it has no form or appearance. Dharma, celestial being! It cannot be seen. Why? Because what the eyes can see cannot exhaust the subtle and minute, because it has a function. Dharma, celestial being! It also has no creator. Why? Because the function does not arise. Dharma, celestial being! There is no path or way. Why? Because there is no self and no what belongs to self. Dharma, celestial being! All are equal. Why? Because it is like empty space. Dharma, celestial being! It cannot be equated. Why? Because the function has no companion.’ --------------------------------------------------------------------------------
Chinese
乎，天子！常住，无来无去，无语无言，无毁无誉，离于毁誉；无绮无饰，无丑无陋故。法乎，天子！无穿无漏、无补无纳。所以者何？过于魔行故。法乎，天子！无长无养。所以者何？离于起灭故。法乎，天子！无处无住。所以者何？乐于法界故。法乎，天子！无所畏。所以者何？用不惑故。法乎，天子！无所爱。所以者何？离于贡高故。法乎，天子！不贡高。所以者何？习寂然故。法乎，天子！习寂然。所以者何？离诸念故。法乎，天子！无所念。所以者何？降诸异道故。法乎，天子！无有巢窟。所以者何？离淫怒痴故。法乎，天子！空。所以者何？从本以来净故。法乎，天子！无想。所以者何？无声名故。法乎，天子！无愿。所以者何？不造立识故。法乎，天子！无造立。所以者何？无疆界故。法乎，天子！无所猗。所以者何？用无双故。法乎，天子！无动摇。所以者何？用坚住故。法乎，天子！无我。所以者何？用不灭故。法乎，天子！无人。所以者何？从本已来无所生故。法乎，天子！无常。所以者何？无所起故。法乎，天子！无所起。所以者何？习无所生故。法乎，天子！无所生。所以者何？无苦器想故。法乎，天子！无有想。所以者何？离诸相故。如是，天子！此则为法之纯淑义也。” 天子复 现代汉语译本 ‘法’啊，天子（统治者）！是常住不变的，没有来去，没有言语，没有诋毁也没有赞誉，超越了诋毁和赞誉；没有华丽的装饰，没有丑陋的外表。‘法’啊，天子！没有缺漏，不需要修补。为什么呢？因为它超越了魔的行径。‘法’啊，天子！不增长也不养育。为什么呢？因为它脱离了生起和灭亡。‘法’啊，天子！没有处所也没有住所。为什么呢？因为它安乐于法界（Dharmadhatu，一切法的本性）。‘法’啊，天子！没有什么可畏惧的。为什么呢？因为它运用时不迷惑。‘法’啊，天子！没有什么可爱的。为什么呢？因为它脱离了贡高我慢。‘法’啊，天子！不贡高我慢。为什么呢？因为它习惯于寂静。‘法’啊，天子！习惯于寂静。为什么呢？因为它脱离了各种念头。‘法’啊，天子！没有什么念头。为什么呢？因为它降伏了各种不同的外道。‘法’啊，天子！没有巢穴。为什么呢？因为它脱离了淫欲、嗔怒、愚痴。‘法’啊，天子！是空性的。为什么呢？因为它从根本上就是清净的。‘法’啊，天子！没有妄想。为什么呢？因为它没有声名。‘法’啊，天子！没有愿求。为什么呢？因为它不造作建立意识。‘法’啊，天子！没有造作建立。为什么呢？因为它没有疆界。‘法’啊，天子！没有什么可以依靠的。为什么呢？因为它运用时是独一无二的。‘法’啊，天子！不会动摇。为什么呢？因为它运用时是坚固安住的。‘法’啊，天子！没有‘我’。为什么呢？因为它运用时是不灭的。‘法’啊，天子！没有人。为什么呢？因为它从根本上就没有产生。‘法’啊，天子！不是常有的。为什么呢？因为它没有生起。‘法’啊，天子！没有生起。为什么呢？因为它习惯于无所生。‘法’啊，天子！没有生。为什么呢？因为它没有痛苦的器皿这样的想法。‘法’啊，天子！没有想法。为什么呢？因为它脱离了各种相状。像这样，天子！这就是‘法’的纯粹美好的意义。’ 天子又问
English
English version 'Dharma', O Son of Heaven (ruler)! It is permanent, without coming or going, without speech or words, without defamation or praise, detached from defamation and praise; without ornate decoration, without ugliness or meanness. 'Dharma', O Son of Heaven! Without holes or leaks, without patching or mending. Why is that? Because it transcends the actions of demons. 'Dharma', O Son of Heaven! Neither growing nor nurturing. Why is that? Because it is detached from arising and ceasing. 'Dharma', O Son of Heaven! Without a place or dwelling. Why is that? Because it delights in the Dharmadhatu (the nature of all things). 'Dharma', O Son of Heaven! Without fear. Why is that? Because its use is without confusion. 'Dharma', O Son of Heaven! Without love. Why is that? Because it is detached from arrogance. 'Dharma', O Son of Heaven! Not arrogant. Why is that? Because it is accustomed to stillness. 'Dharma', O Son of Heaven! Accustomed to stillness. Why is that? Because it is detached from all thoughts. 'Dharma', O Son of Heaven! Without thought. Why is that? Because it subdues all different heterodox paths. 'Dharma', O Son of Heaven! Without a nest or cave. Why is that? Because it is detached from lust, anger, and delusion. 'Dharma', O Son of Heaven! Empty. Why is that? Because it is pure from the beginning. 'Dharma', O Son of Heaven! Without imagination. Why is that? Because it has no fame. 'Dharma', O Son of Heaven! Without wishes. Why is that? Because it does not create or establish consciousness. 'Dharma', O Son of Heaven! Without creation or establishment. Why is that? Because it has no boundaries. 'Dharma', O Son of Heaven! Without reliance. Why is that? Because its use is unique. 'Dharma', O Son of Heaven! Without shaking. Why is that? Because its use is firm and abiding. 'Dharma', O Son of Heaven! Without 'self'. Why is that? Because its use is imperishable. 'Dharma', O Son of Heaven! Without a person. Why is that? Because it has not arisen from the beginning. 'Dharma', O Son of Heaven! Not permanent. Why is that? Because it has no arising. 'Dharma', O Son of Heaven! Without arising. Why is that? Because it is accustomed to non-arising. 'Dharma', O Son of Heaven! Without birth. Why is that? Because it has no thought of being a vessel of suffering. 'Dharma', O Son of Heaven! Without thought. Why is that? Because it is detached from all forms. Thus, O Son of Heaven! This is the pure and excellent meaning of the 'Dharma.' --------------------------------------------------------------------------------
Chinese
问：“文殊师利！法无所有亦无所要，云何仁者说纯淑法议乎？” 答言：“善哉，善哉！如卿所语，诚无有异。无所有者，此则纯淑法议。所以者何？无身口意所作，是则法之纯淑也。所以然者？天子！法无巢窟故。有巢窟者，身与意而异，则为非时之心施。” 天子复问：“云何得知非时之心？” 答言：“天子！有身为六衰相所系而计有常，则知非时之心。知法求名著音声响而随邪径，则知非时之心。知法及僧受道果证，则知非时之心。知爱欲本邪相施与，则知非时之心。知戒而离寂静，则知非时之心。毕三恶道得出为人，志在天福，则知非时之心。其意不调而欲布施，则知非时之心。意无寂灭，则知非时之心。意有猗怙而欲忍辱，则知非时之心。不净其意而欲精进，则知非时之心。多念喜忘禅思不定，则知非时之心。自大贡高忽于智慧，则知非时之心。住于我所而欲行慈，则知非时之心。志于犹豫而欲行哀，则知非时之心。行堕四证而欲行喜，则知非时之心。住于有身而欲行护，则知非时之心。无身痛痒意而欲念法不应止，则知非时之心。知诸起灭不应断，则知非时之心。身意相猗不应神足，则知非时之心。以六情猗于五根，则知非时之心。以所见力依于五力，则知非时之心。知七法无觉 现代汉语译本 问：‘文殊师利（Manjushri，菩萨名）！法本无所有，也无所需求，为何您却说纯熟之法的议论呢？’ 答：‘善哉，善哉！正如您所说，确实没有不同。无所有，这正是纯熟之法的议论。为什么呢？因为没有身、口、意所造作，这就是法的纯熟。为什么是这样呢？天子（Devaputra，天神之子）！法没有巢穴住所。有巢穴住所的，就是身与意有所分别，这就是不合时宜的用心施舍。’ 天子又问：‘如何得知不合时宜的用心呢？’ 答：‘天子！如果有人被六衰相（六种衰败的迹象）所束缚，却认为有常，那就是不合时宜的用心。如果了解佛法却追求名声，执著于音声影响而追随邪路，那就是不合时宜的用心。如果了解佛法及僧众，却为了获得道果的证悟，那就是不合时宜的用心。如果了解爱欲的根本是邪恶的表象，却还去施与，那就是不合时宜的用心。如果持戒却远离寂静，那就是不合时宜的用心。如果脱离三恶道（地狱、饿鬼、畜生）而得到人身，却只想着天上的福报，那就是不合时宜的用心。如果心意没有调伏就想布施，那就是不合时宜的用心。如果心意没有寂灭，那就是不合时宜的用心。如果心意有所依赖却想忍辱，那就是不合时宜的用心。如果不能清净自己的心意却想精进，那就是不合时宜的用心。如果思绪过多，喜悦后又忘记，禅思不能安定，那就是不合时宜的用心。如果自大傲慢，轻忽智慧，那就是不合时宜的用心。如果执著于我所（属于我的），却想行慈悲，那就是不合时宜的用心。如果心怀犹豫却想行哀悯，那就是不合时宜的用心。如果行为堕落于四种证悟（须陀洹、斯陀含、阿那含、阿罗汉）却想行喜舍，那就是不合时宜的用心。如果执著于有身，却想行守护，那就是不合时宜的用心。如果没有身心的痛痒感觉，却想念法而不停止，那就是不合时宜的用心。如果了解诸法的生起和灭亡，却不应该断灭，那就是不合时宜的用心。如果身意相互依赖，却不应该修习神足通（神通），那就是不合时宜的用心。如果用六情（眼、耳、鼻、舌、身、意）依赖于五根（信、进、念、定、慧），那就是不合时宜的用心。如果用所见的力量依赖于五力（信力、精进力、念力、定力、慧力），那就是不合时宜的用心。如果了解七觉支（七种觉悟的因素）没有觉醒，'