English
English version In dealing with the world, have no fear. Even when in a large gathering, one will not encounter difficulties. Then one can proclaim the tranquil Dharma, purifying the holy path. At the right time, generate thoughts of care for others, thereby understanding the natural course of things. Because one does not cling to anything, one can abandon all fear and difficulty. If one can abandon all worries and calamities, one will not fear the end or the beginning. Ultimately, one attains the pure path, free from defilements, reaching the highest state. Equally understanding the cessation of evil paths, one is therefore without fear. Following the path of the equal and supreme sages, the grace of the path will not depart. This is the practice of a Bodhisattva, to demonstrate the traces of the path. It is for the sake of guiding those who are lazy and incapable that these teachings are spoken. Using subtle and skillful means, one expounds the holy path of the Buddha. If one enters the ranks of Bodhisattvas, this is to guide them. The Dharma expounded by the guide always aligns with skillful means. The original practice is also like this, with the aspiration to pursue the path of the Buddha. Therefore, Ananda! I separately explain the traces of the path. Those whose minds are obscured, as if blocked, often think like this. Speaking to them, they cannot understand, their foolish minds are in darkness. They will slander those with wisdom and diligence; those who hear these teachings have profound aspirations. Ananda! It is for this reason that I praise the traces of the path. If they understand that the state of a Bodhisattva is empty, then these people can understand. Countless thousands of scriptures teach the traces of the path. Following the sound of these teachings is to reveal the light of the Buddha's path. The Buddha said to Ananda: 'The radiance of the Tathagata (Buddha's title), the Satya (embodiment of truth), the Samyaksambuddha (fully enlightened one) illuminates the Bodhisattvas, which is called the traces of the path. You should know that this is the meaning of skillful means.' Avivartikacakra Sutra, Chapter Six: Coming and Going The Buddha further said to Ananda: 'Why does the Tathagata speak so freely about the coming and going of Bodhisattvas? It is because Bodhisattvas enter the Buddha's path with inconceivable wisdom, aspiring to the holy awakening with immeasurable causes and conditions. In all kinds of noisy environments, they do not engage in any fabrication. Even when they reach the great path, they can use wisdom to sever all causes and conditions, seeking the light of the Buddha. They seek undistracted meditation, transcending all meditations, releasing all bonds.' --------------------------------------------------------------------------------
Chinese
尘埃，乃逮致法。等佛典籍，了一切经，惟求此义——如来所护道德之明。人未尝动，无所转移，则为法界。 “忧念众生心闭意塞、遭众苦患、不了经典，慕求佛道，立之此慧。而志大明根力、觉意，脱门正受，分别是义。‘吾身如何开化众人，令慕佛道？’常以此明劝化道场，而求佛眼心无阴盖。若入正观导利世间，所志慧因诸圣之上。其不了慧，一切诸法之所归趣明不可获，以是之圣，不求众生便当立之。 “于此诸慧了法无处，以故当来睹群萌界，求无上处，慕于不念，非得彼界。不来不往，成就众生，往亦不往。开化人民了黎民处，分别此义随其开化，睹是诸法，一切众生皆存法界。察以不见，等御法界，则省一切。经典平夷观于大道，以佛圣慧不得人无了人道等，求如是像。 “无持之慧，离垢尘埃，故慧无非处。其以无慧求大明轨不可望圣，是慧慧中之大明慧。不有诸求，求亦无所慕，是谓圣明之智。菩萨所行能得是者，以故求来此谓往来。” 于是颂曰： “此智有往返， 佛慧难思议， 是故谓往来， 志求于佛道。 开化多因缘， 乃成于佛路， 是事顺慧均， 慕求不复还。 不猗一切禅， 劝化诸尘埃， 欲救济斯等， 具足于往来。 现代汉语译本 微小的尘埃，也能通达佛法。研习佛典，通晓一切经典，所求的唯有此义——如来所守护的道德光明。人的心念不曾动摇，没有转移，这就是法界（dharma-dhātu，宇宙万法的本体）。 ‘忧虑众生心智闭塞，遭受各种苦难，不了解经典，却又渴求佛道，因此设立这种智慧。为了使他们明白根力（indriya-bala，五根五力）、觉意（bodhyanga，七觉支），脱离烦恼之门，获得正受（samyak-pratīti，正确的感受），分别这些义理。’‘我该如何开导众人，使他们向往佛道？’常以此光明劝化道场，并求得佛眼（buddha-cakṣus，佛的智慧之眼），心中没有阴暗的遮蔽。如果进入正观（samyak-darśana，正确的观察）引导利益世间，所立下的智慧之因，将超越诸圣。那些不了解智慧的人，一切诸法（dharma，宇宙万法）的归宿之处是无法明了的，因此，对于这样的圣者，不应要求他们立刻度化众生。 ‘对于这些智慧，了解佛法无处不在，因此应当观察众生界，寻求无上之处，向往不执着于念头，才能到达彼岸。不来不去，成就众生，去也不去。开导人民了解百姓的处境，分别这些义理，随着他们的开悟而引导，观察这些诸法，一切众生都存在于法界之中。观察却看不到，平等地驾驭法界，就能省悟一切。经典平易地阐述大道，以佛的圣慧，不应执着于人道等，而应寻求如是的真理。 ‘没有执着的智慧，远离污垢尘埃，所以智慧无处不在。如果以没有智慧的心去追求大光明之道，就无法期望成为圣人，这种智慧是智慧中的大光明智慧。不执着于任何追求，追求也无所向往，这就是圣明的智慧。菩萨所行能达到这种境界，因此才会有来去之说。’ 于是以偈颂说道： ‘此智慧有往返，佛的智慧难以思议， 所以说有往来，立志追求佛道。 开导教化多因缘，才能成就佛的道路， 此事顺应智慧的均衡，向往追求不再返回。 不依赖一切禅定，劝化诸如尘埃般的众生， 想要救济这些众生，就必须具备往来的能力。
English
English version Even the smallest dust particle can lead to the Dharma. Studying the Buddhist scriptures, understanding all the sutras, the only thing sought is this meaning—the moral light protected by the Tathagata (Tathāgata, 'the one who has thus gone'). When a person's mind has never moved, without shifting, that is the dharma-dhātu (the essence of all phenomena). 'Worrying that sentient beings' minds are closed and blocked, suffering various hardships, not understanding the scriptures, yet yearning for the Buddha's path, therefore, this wisdom is established. To make them understand the indriya-bala (the five faculties and five powers), the bodhyanga (the seven factors of enlightenment), to escape the gate of afflictions, to obtain samyak-pratīti (correct perception), and to distinguish these meanings. 'How should I guide the people, making them yearn for the Buddha's path?' Constantly using this light to encourage the practice place, and seeking the buddha-cakṣus (the eye of wisdom of the Buddha), with no dark cover in the heart. If one enters samyak-darśana (correct view) to guide and benefit the world, the cause of wisdom established will surpass all the saints. Those who do not understand wisdom, the destination of all dharmas (all phenomena) cannot be understood, therefore, for such saints, one should not demand that they immediately liberate sentient beings. 'Regarding these wisdoms, understanding that the Dharma is everywhere, therefore, one should observe the realm of sentient beings, seek the supreme place, yearn for non-attachment to thoughts, and then one can reach the other shore. Not coming, not going, accomplishing sentient beings, going is also not going. Guiding people to understand the situation of the common people, distinguishing these meanings, guiding them according to their enlightenment, observing these dharmas, all sentient beings exist within the dharma-dhātu. Observing but not seeing, equally governing the dharma-dhātu, then one can understand everything. The scriptures plainly explain the great path, with the Buddha's holy wisdom, one should not be attached to the human path, etc., but should seek such truth. 'The wisdom without attachment, free from defilement and dust, therefore, wisdom is everywhere. If one seeks the path of great light with a mind without wisdom, one cannot expect to become a saint, this wisdom is the great light of wisdom within wisdom. Not attached to any seeking, seeking also has no yearning, this is called the wisdom of the holy light. The bodhisattva's practice can reach this state, therefore, there is the saying of coming and going.' Then, the verse says: 'This wisdom has coming and going, the Buddha's wisdom is inconceivable, Therefore, it is said to have coming and going, aspiring to seek the Buddha's path. Guiding and teaching with many causes and conditions, one can achieve the Buddha's path, This matter follows the balance of wisdom, yearning to seek without returning. Not relying on all meditation, encouraging sentient beings like dust, Wanting to save these sentient beings, one must have the ability to come and go.'
Chinese
佛经平等法， 分别人无相， 晓了如本无， 已故谓往返。 所可获法者， 达了一切慧， 吾亦当获是， 欲求所住处。 未尝动众生， 及计诸法界， 故谓于往来， 不近所归处。 忧念无数人， 少智既遭患， 欲立于斯慧， 则求佛大道。 根力及觉意， 讲咏三脱禅， 分别斯义已， 故求佛圣道。 志慕于道场， 过去佛所猗， 故谓为往来， 则立存大圣。 慕乐慈愍眼， 佛眼无思议， 是故为往来， 慕于佛大道。 诸佛之圣求， 世尊微妙义， 自志斯深慧， 一切智最上。 明智之所了， 一切法之归， 其慧不可得， 及以求道者。 济之无数人， 立之于上慧， 以故为往来， 来者有所求。 怀来睹佛界， 人界不思议， 故以为往来， 于彼救众生； 省察众生界， 求之不可得， 故以为往来， 慕心于法界。 群黎无所趣， 及一切人界， 若晓了彼处， 顺所游分别。 睹一切诸法， 见以则不现， 常一心定意， 求佛大圣道。 如是微妙慧， 无垢而清净， 而明所分别， 其智不可获。 菩萨所欣乐， 开化于众生， 则获彼 现代汉语译本 佛陀的教法是平等的，不分别人与人之间的差异，认识到一切事物本无自性，所谓的‘往返’只是对已发生之事的描述。 能够获得的法，是通达一切智慧，我亦应当获得这样的智慧，并寻求安住之处。 不曾扰动众生，也不执着于诸法界，所以说‘往来’，并非接近某个归宿。 忧虑着无数的众生，他们因缺少智慧而遭受苦难，想要建立这种智慧，就必须寻求佛陀的大道。 通过修习根、力、觉意（菩提的组成部分），讲说三脱禅（三种解脱禅定），理解这些意义之后，才能寻求佛陀的圣道。 心向往道场，那是过去诸佛所依止的地方，所以说‘往来’，是为了建立伟大的圣者。 仰慕佛陀慈悲的眼神，佛眼具有不可思议的力量，因此说‘往来’，是为了追求佛陀的大道。 诸佛的圣求，是世尊微妙的教义，自己立志于这种深邃的智慧，达到一切智的最高境界。 明智所能理解的，是一切法的归宿，这种智慧是无法获得的，以及寻求道的人。 救度无数的众生，使他们安住于最高的智慧，因此说‘往来’，来者有所求。 怀着来见佛界的愿望，人界是不可思议的，所以说‘往来’，是为了在那里救度众生。 观察众生的世界，寻求却不可得，所以说‘往来’，是心向往于法界。 众生没有归宿，以及一切人界，如果了解了那个地方，就能顺应所游历的分别。 观察一切诸法，看到它们时它们就不存在，常以一心专注，寻求佛陀的伟大圣道。 这样的微妙智慧，无垢而清净，能够明辨一切，其智慧是无法获得的。 菩萨所欣乐的，是开化众生，从而获得彼岸。
English
English version The Buddha's teachings are equal, not distinguishing between people, realizing that all things are inherently without self-nature, and the so-called 'comings and goings' are merely descriptions of what has already happened. The Dharma that can be attained is the understanding of all wisdom, and I should also attain such wisdom and seek a place to abide. Never disturbing sentient beings, nor clinging to the realms of Dharma, therefore it is said 'comings and goings' are not approaching a certain destination. Worrying about countless sentient beings who suffer due to lack of wisdom, to establish this wisdom, one must seek the great path of the Buddha. By practicing the roots, powers, and factors of enlightenment (components of Bodhi), speaking of the three Samadhis of liberation (three meditative states of liberation), and understanding these meanings, one can seek the holy path of the Buddha. The mind yearns for the Bodhimanda (place of enlightenment), where past Buddhas have relied, therefore it is said 'comings and goings' are to establish the great sage. Admiring the compassionate eyes of the Buddha, the Buddha's eyes have inconceivable power, therefore it is said 'comings and goings' are to pursue the great path of the Buddha. The holy quest of the Buddhas is the subtle teachings of the World Honored One, one's own aspiration is to this profound wisdom, reaching the highest realm of all-knowing. What the wise can understand is the destination of all Dharmas, this wisdom cannot be obtained, nor can those who seek the path. To save countless sentient beings and establish them in the highest wisdom, therefore it is said 'comings and goings', those who come have something to seek. Cherishing the desire to see the Buddha's realm, the human realm is inconceivable, therefore it is said 'comings and goings' are to save sentient beings there. Observing the world of sentient beings, seeking but not finding, therefore it is said 'comings and goings' are the mind yearning for the Dharma realm. Sentient beings have no destination, nor does the entire human realm, if one understands that place, one can follow the distinctions of what is traveled. Observing all Dharmas, when they are seen they do not exist, always with a focused mind, seeking the great holy path of the Buddha. Such subtle wisdom, immaculate and pure, can discern everything, its wisdom cannot be obtained. What Bodhisattvas rejoice in is enlightening sentient beings, thereby attaining the other shore. -------------------------------------------------------------------------------- 明智， 何缘来至此？ 吾是故，阿难！ 论讲于往来， 为少智之人， 睹示所兴念。 吾是故，阿难！ 论说于往来， 人怀精进者， 尔乃晓了此。 有德者分别， 解深妙之义， 能获于斯德， 速得成大道。”