Chinese
佛复告阿难：“如来何故咨嗟菩萨为道迹乎？轨能通流至于佛心，菩萨住此，诸所兴造永无所立。不进、不懈，度一切法，逮于佛流。不着仁慧，非猗于法，无所著行，而弗有处。 “具足妙行得获圣迹，精进菩萨其力坚强，心慈忍辱未尝懈怠，捐除慢惰慕求妙道。世遵最上，不着圣行，亦无所住。 “存在斯道而求诸法，其所索者永无可获，未尝动摇。虽住于道，计圣生死，佛慧平等，弃离众乐。而等阴盖，灭除一切贪身邪见，勤修观佛。 “察彼精进以睹圣轨，悉除诸想超度吾我，是谓道迹。不着佛路，得无为觉；不疑圣慧、佛之戒禁。不猗于世、不睹其戒，以无所见，则不有求。戒莫而慕除释三结，正住三界乃获大安。 “护众生想，不猗不涂，舍一切着，乃得佛道，致寂然迹。不计身命，一切所有，施而无惜。诸根常悦，捐除恚色。遵修圣行，虽以惠与，无所放施，救群生隘。既有所度，不住无为。越一切想，兴无念法，弃捐人想，而逮斯慧。 “不惧众会，论于寂灭。用净佛道，超度诸难，不畏生死。所以者何？逮澹然法而无瑕秽，圣化妙安。知无往来，锄众类想，但正道明志清净行。” 时佛而颂曰： “讲 现代汉语译本：方便啊。 《阿惟越致遮经·道迹品第五》 佛陀又告诉阿难：‘如来为何赞叹菩萨为道迹呢？因为菩萨的修行能引导众生通往佛心，菩萨安住于此，所作所为皆不执着。他们不懈怠、不退缩，超越一切法，最终达到佛的境界。他们不执着于仁慈和智慧，不依赖于任何法，无所执着地修行，却无处不在。 ‘他们具足微妙的修行，获得圣者的足迹，精进的菩萨力量坚强，心怀慈悲和忍辱，从不懈怠，舍弃傲慢和懒惰，追求微妙的道。他们遵循世间最上的教诲，不执着于圣者的行为，也不安住于任何地方。 ‘他们存在于这条道路上，却不执着于任何法，他们所寻求的永远无法获得，他们从不动摇。虽然安住于道，却不执着于圣者和生死，佛的智慧是平等的，他们舍弃一切世俗的快乐。他们平等对待五阴和五盖，灭除一切贪身和邪见，勤奋地修习观佛。 ‘他们观察精进，以见到圣者的轨迹，完全去除各种妄想，超越自我，这就是所谓的道迹。他们不执着于佛的道路，获得无为的觉悟；他们不怀疑圣者的智慧和佛的戒律。他们不依赖于世俗，也不执着于戒律，因为他们无所见，所以无所求。他们不执着于戒律，去除三结，安住于三界，最终获得大安乐。 ‘他们守护众生的想法，不执着也不涂改，舍弃一切执着，才能获得佛道，达到寂静的境界。他们不计较身命和一切所有，布施而无所吝惜。他们的诸根常常喜悦，去除嗔恚之色。他们遵循圣者的修行，虽然给予布施，却不执着于布施，救度众生的困境。他们已经有所度化，却不住于无为。他们超越一切妄想，兴起无念之法，舍弃人我的想法，从而获得这种智慧。 ‘他们不惧怕大众集会，谈论寂灭。他们用清净的佛道，超越各种困难，不畏惧生死。这是为什么呢？因为他们获得了淡然的法，没有瑕疵，圣化微妙而安稳。他们知道没有往来，铲除各种妄想，只是以正道来明志，清净修行。’ 这时，佛陀以偈颂说道：
English
English version: Convenient indeed. The Fifth Chapter on the Path of the Way in the Aviveyazhizhe Sutra The Buddha further said to Ananda: 'Why does the Tathagata praise Bodhisattvas as those on the path of the Way? Because their practice can guide beings to the Buddha's mind. Bodhisattvas dwell in this state, and whatever they do, they are not attached to it. They do not slacken or retreat, they transcend all dharmas, and ultimately reach the state of Buddhahood. They are not attached to benevolence and wisdom, they do not rely on any dharma, they practice without attachment, yet they are everywhere. 'They are endowed with wonderful practices and attain the traces of the sages. Diligent Bodhisattvas are strong in their power, compassionate and patient, never slacking, abandoning arrogance and laziness, and seeking the wonderful Way. They follow the highest teachings of the world, are not attached to the actions of the sages, and do not dwell in any place. 'They exist on this path, yet they are not attached to any dharma. What they seek can never be obtained, and they never waver. Although they dwell on the path, they are not attached to sages and birth and death. The wisdom of the Buddha is equal, and they abandon all worldly pleasures. They treat the five aggregates and the five hindrances equally, eliminating all greed for the body and wrong views, and diligently practice contemplating the Buddha. 'They observe diligence to see the traces of the sages, completely removing all delusions and transcending the self. This is what is called the path of the Way. They are not attached to the Buddha's path, and they attain the realization of non-action. They do not doubt the wisdom of the sages and the precepts of the Buddha. They do not rely on the world, nor are they attached to the precepts. Because they see nothing, they seek nothing. They are not attached to the precepts, they remove the three fetters, dwell in the three realms, and ultimately attain great peace. 'They protect the thoughts of sentient beings, neither clinging nor altering them. They abandon all attachments in order to attain the Buddha's path and reach the state of tranquility. They do not care about their lives or possessions, and they give without stinginess. Their senses are always joyful, and they remove the color of anger. They follow the practice of the sages, and although they give, they are not attached to giving, and they save beings from their difficulties. They have already saved others, but they do not dwell in non-action. They transcend all delusions, give rise to the dharma of non-thought, abandon the idea of self and others, and thus attain this wisdom. 'They are not afraid of public gatherings, and they discuss nirvana. They use the pure Buddha's path to overcome all difficulties and are not afraid of birth and death. Why is this? Because they have attained the dharma of tranquility, which is without flaw, and the sacred transformation is wonderful and peaceful. They know there is no coming or going, they eradicate all delusions, and they only use the right path to clarify their aspirations and practice purely.' At that time, the Buddha spoke in verse:
Chinese
论彼道迹， 佛圣无思议， 计众有住者， 则为道所持。 圣慧最上安， 不猗众想网， 空寂不有住， 于彼无所得。 以获斯道者， 菩萨志坚强， 惟趣是圣教， 世尊无有上。 志道不有贪， 心常采大慧， 以是为道迹， 不猗无所著。 所谓生死想， 佛念亦如是， 具足正平等， 是谓解道迹。 无有众阴盖， 演析于道法， 是故除一切， 了斯为道迹。 众生皆猗身， 兴心观佛道， 其意志所察， 常睹于圣路。 身本时兴结， 凶危想有我， 以故无尘埃， 不著于佛道。 初志怀狐疑， 将无不得佛， 以释斯犹豫， 正立于佛道。 假使识于戒， 及佛所演禁， 蠲除诸戒想， 无应不应禁。 超度于三结， 等住于三界， 则获致佛道， 分别众生想。 习空明轨迹， 而愿求大慧， 逮志圣寂然， 不著于佛道。 常舍心布施， 弃捐瞋恚色， 以故无有命， 存道无放逸。 一切不矜悁， 救济众恼患， 是故谓道迹， 住处于上路。 未尝兴诸想， 当习无所著， 斯已而不惧， 不游无禁戒。 若习诸经籍， 善权舍诸求， 觉了众音响 现代汉语译本 关于那修道之路，佛陀的智慧是不可思议的。 如果认为众生有所执着，就会被道所束缚。 圣者的智慧是最安稳的，不依赖于各种妄想的罗网。 空寂之中没有执着，在那里没有任何所得。 因为获得这种道的人，菩萨的意志坚定强大。 他们只追求这神圣的教诲，世尊是至高无上的。 立志于道而不贪婪，心中常常采纳大智慧。 以这种方式作为修道的途径，不执着于任何事物。 所谓的生死之想，以及对佛陀的念想也是如此。 具备正等正觉，这就是理解修道之路。 没有五蕴（众阴）的遮盖，阐述分析道的法则。 因此，去除一切执着，了解这就是修道之路。 众生都执着于自身，从而生起观佛道的心。 他们的意志所观察到的，常常是神圣的道路。 身体本来是烦恼的根源，危险的想法认为有‘我’的存在。 因此，没有尘埃，不执着于佛道。 最初立志时心怀疑惑，担心不能成佛。 为了消除这种犹豫，坚定地立足于佛道。 即使了解戒律，以及佛陀所宣说的禁令。 也要去除对戒律的执着，没有应该或不应该的禁令。 超越三结（三缚结），平等地安住于三界。 就能获得佛道，分别众生的想法。 修习空性，明白其轨迹，从而追求大智慧。 达到圣者的寂静境界，不执着于佛道。 常常舍弃心中的贪婪，抛弃愤怒的表情。 因此，没有执着于生命，保持道心而不放逸。 一切都不骄傲自满，救济众生的烦恼和痛苦。 因此，这被称为修道之路，安住于至高的道路。 不曾生起各种妄想，应当修习无所执着。 这样就不会恐惧，不会游走于没有戒律的地方。 如果修习各种经典，善巧地舍弃各种追求。 觉悟到各种声音的虚幻。
English
English version Regarding that path of practice, the Buddha's wisdom is inconceivable. If one thinks beings have attachments, then one is held by the path. The wisdom of the sage is the most secure, not relying on the net of various thoughts. In emptiness and stillness, there is no attachment, and nothing is obtained there. Because those who attain this path, the Bodhisattvas' will is firm and strong. They only pursue this sacred teaching, the World Honored One is supreme. Aspiring to the path without greed, the mind always embraces great wisdom. Using this as the path of practice, not clinging to anything. The so-called thoughts of birth and death, and the thoughts of the Buddha are also like this. Possessing right and equal enlightenment, this is called understanding the path of practice. Without the cover of the five aggregates (skandhas), expounding and analyzing the laws of the path. Therefore, removing all attachments, understanding this is the path of practice. Beings are all attached to the body, thus arising the mind to observe the Buddha's path. What their will observes, is always the sacred path. The body is originally the root of afflictions, the dangerous thought believes in the existence of 'I'. Therefore, there is no dust, not attached to the Buddha's path. Initially aspiring with doubt, worrying about not attaining Buddhahood. To dispel this hesitation, firmly establish oneself on the Buddha's path. Even if one understands the precepts, and the prohibitions spoken by the Buddha. One should also remove the attachment to the precepts, there are no prohibitions of what should or should not be done. Transcending the three fetters (samyojanas), dwelling equally in the three realms. Then one can attain the Buddha's path, distinguishing the thoughts of beings. Practicing emptiness, understanding its trajectory, thus seeking great wisdom. Reaching the sage's state of stillness, not attached to the Buddha's path. Always abandoning greed in the mind, discarding the expression of anger. Therefore, not attached to life, maintaining the mind of the path without negligence. Not being arrogant or conceited, relieving the afflictions and suffering of beings. Therefore, this is called the path of practice, dwelling on the supreme path. Never giving rise to various thoughts, one should practice non-attachment. In this way, one will not be afraid, and will not wander in places without precepts. If one practices various scriptures, skillfully abandoning various pursuits. Awakening to the illusory nature of various sounds. -------------------------------------------------------------------------------- ， 处世无所畏。 设至于众会， 则不有诸难， 便唱澹然法， 净治于圣道。 造时兴人想， 以解自然行， 用无强着故， 则舍众畏难。 若舍众患害， 便不畏终始， 逮得净然道， 离垢安最上。 等了恶道休， 斯以无所惧， 平等上圣轨， 道恩则不离。 斯即菩萨法， 为现道迹事， 用懈废劣人， 导利彼故说。 以微妙善权， 讲论佛圣道， 若入菩萨者， 是已为唱导。 导师所演法， 常合善方便， 本行亦若兹， 志慕于佛道。 我是故，阿难！ 分别说道迹， 蒙冥如意塞， 多想求如此。 为说不能解， 愚騃心冥冥， 谤讪慧精进， 听诸志深要。 阿难！吾是故， 叹美于道迹， 设了菩萨无， 是辈能解耳。 无数百千籍， 训化于道迹， 履轨之音声， 为现佛道明。”
Chinese
佛告阿难：“如来、至真、等正觉光耀菩萨谓为道迹，当知是义善权方便也。” 阿惟越致遮经往来品第六 佛复告阿难：“如来何故畅说菩萨为往来乎？于是菩萨入于佛道不可思慧，志求圣觉无量因缘。于诸愦闹无所兴造，设致大道，慧断诸缘，慕索佛明。求不乱禅，越一切定，释诸 现代汉语译本 在世间行事无所畏惧。 即使身处众人集会，也不会遭遇任何困难。 便能宣唱寂静的佛法，清净修持圣道。 在适当的时候生起对人的关怀，以此来理解自然的运行规律。 因为不执着于任何事物，就能舍弃一切畏惧和困难。 如果能舍弃一切忧患和灾祸，便不会畏惧终结和开始。 最终获得清净的道，远离污垢，达到最上的境界。 平等地了悟恶道的止息，因此便无所畏惧。 遵循平等至上的圣者之道，道的恩泽便不会离去。 这就是菩萨的修行方法，为了展现修道的足迹。 为了引导那些懈怠和能力不足的人，才宣说这些道理。 运用微妙的善巧方便，讲解佛陀的圣道。 如果有人进入菩萨的行列，这便是为他们指引方向。 导师所演说的佛法，常常与善巧方便相契合。 本来的修行也是如此，志向是追求佛道。 因此，阿难！我才分别讲述修道的足迹。 那些心智蒙昧，如同被堵塞的人，常常会这样想。 为他们讲说他们也不能理解，愚笨的心灵一片黑暗。 他们会诽谤那些有智慧和精进的人，听闻这些道理的人，他们的志向是深远的。 阿难！我因此才赞美修道的足迹。 如果了解菩萨的境界是空无的，这些人才能理解。 无数百千的经典，都在教导修道的足迹。 遵循这些教诲的声音，是为了展现佛道的光明。 佛陀告诉阿难：‘如来（Tathagata，佛的称号）、至真（Satya，真理的化身）、等正觉（Samyaksambuddha，完全觉悟者）的光辉照耀菩萨，这被称为修道的足迹，应当知道这是善巧方便的意义。’ 《阿惟越致遮经》（Avivartikacakra Sutra）往来品第六 佛陀又告诉阿难：‘如来为何要畅说菩萨的往来呢？这是因为菩萨进入佛道，其智慧不可思议，他们立志追求圣觉，具有无量的因缘。在各种喧闹的环境中，他们不兴起任何造作，即使达到大道，也能以智慧断除各种因缘，追求佛陀的光明。他们追求不散乱的禅定，超越一切禅定，释放各种束缚。’