Chinese
佛告阿难：“如来、至真、等正觉颁宣菩萨为往来，当知是义亦是善权方便也。”◎ 佛说阿惟越致遮经卷上 大正藏第 09 册 No. 0266 佛说阿惟越致遮经 佛说阿惟越致遮经卷中 西晋月氏三藏竺法护译 ◎不还品第七 佛复告阿难：“何故如来说美菩萨为不还乎？于是菩萨一切所存、处处造行超越诸有，而逮佛明蠲除诸行，降伏此已则不复还。所以者何？见一切法不有往还。超度凡夫，捐舍俗慧，入佛明智，获无所住，诸法平夷。所以者何？用致寂界非动凡夫，不立圣道塞诸恶路。 “勉济情欲，于食无食，逮上明迹。拔去诸见则无所著，无有诸邪六十二见。已越生死观于泥洹，逾之无为释弃众想。不随经籍净垢恶道，捐弃贡高不怀自大。出于无黠忧恼之先，破坏爱欲、灭除众冥、拔去贪乐，舍置尘埃、憍慢自恣，止息斯碍，远离世智，故思佛乘等获圣慧。菩萨捐志舍爱欲界，则习本净过去圣灭之志 现代汉语译本 明智者啊，是什么因缘来到这里？ 阿难，我是为了阐述关于往来的道理， 为了那些智慧浅薄的人，让他们看到并生起正念。 阿难，我之所以谈论往来， 是为了那些精进修行的人，他们才能理解其中的含义。 有德行的人能够分辨，理解深奥微妙的道理， 能够获得这样的德行，迅速成就伟大的道业。 佛陀告诉阿难：‘如来、至真、等正觉宣说菩萨有往来，应当知道这其中的含义也是一种善巧方便。’ 佛说阿惟越致遮经卷上 大正藏第 09 册 No. 0266 佛说阿惟越致遮经 佛说阿惟越致遮经卷中 西晋月氏三藏竺法护译 不还品第七 佛陀又告诉阿难：‘为什么如来说赞美菩萨为不还呢？因为这位菩萨所存在的一切，所到之处，所作所为都超越了诸有（三界），并且证得了佛的智慧，清除了各种行为的束缚，降伏了这些束缚之后就不再返回。这是为什么呢？因为他看到一切法都没有往来。他超越了凡夫，舍弃了世俗的智慧，进入了佛的明智，获得了无所住的境界，一切法都平等无碍。这是为什么呢？因为他达到了寂静的境界，不再像凡夫那样动荡不安，不执着于圣道，堵塞了各种恶的道路。 ‘他努力地摆脱情欲，对于食物不执着于有无，获得了至上的明证。他拔除了各种见解，因此不再执着，没有六十二种邪见。他已经超越了生死，观察到涅槃，超越了无为，舍弃了各种妄想。他不随顺经书的文字，净化了污垢的恶道，舍弃了贡高我慢，不怀有自大之心。他从无知的忧恼中解脱出来，破坏了爱欲，消灭了各种黑暗，拔除了贪婪的快乐，舍弃了尘埃、骄慢和放纵，止息了这些障碍，远离了世俗的智慧，因此思维佛的教法，平等地获得圣慧。菩萨舍弃了志向和对爱欲界的贪恋，从而修习了本来的清净，达到了过去圣者寂灭的境界。’
English
English version Wise one, what is the reason for coming here? Ananda, it is because I am discussing the matter of coming and going, For those of little wisdom, to show them and arouse right mindfulness. Ananda, the reason I speak of coming and going, Is for those who are diligent in practice, so they may understand this. Those with virtue can discern, understand the profound and subtle meaning, And by obtaining such virtue, quickly achieve the great path. The Buddha told Ananda: 'The Tathagata, the Truly Enlightened One, the Perfectly Awakened One, declares that Bodhisattvas have coming and going; you should know that this meaning is also a skillful means.' The Sutra of the A-wei-yue-zhi-zhe Spoken by the Buddha, Volume One Taisho Tripitaka Volume 09, No. 0266, The Sutra of the A-wei-yue-zhi-zhe Spoken by the Buddha The Sutra of the A-wei-yue-zhi-zhe Spoken by the Buddha, Volume Two Translated by the Tripiṭaka Master Dharmarakṣa of the Yuezhi of the Western Jin Dynasty Chapter Seven on Non-Returning The Buddha again told Ananda: 'Why does the Tathagata praise Bodhisattvas as non-returning? Because this Bodhisattva, in all that exists, in all places, in all actions, transcends all existences (the three realms), and attains the Buddha's wisdom, eliminating the fetters of all actions. Having subdued these fetters, they do not return. Why is this? Because they see that all dharmas have no coming and going. They transcend ordinary beings, abandon worldly wisdom, enter the Buddha's clear wisdom, attain the state of non-abiding, and all dharmas are equal and unobstructed. Why is this? Because they have reached the realm of stillness, no longer restless like ordinary beings, not attached to the holy path, and have blocked all evil paths.' 'They strive to be free from desires, are not attached to the presence or absence of food, and attain the highest proof. They have uprooted all views, therefore they are no longer attached, and have no sixty-two wrong views. They have transcended birth and death, observed Nirvana, transcended non-action, and abandoned all delusions. They do not follow the words of scriptures, purify the defiled evil paths, abandon arrogance and pride, and do not harbor self-importance. They are liberated from the worries of ignorance, destroy desires, eliminate all darkness, uproot the pleasure of greed, abandon dust, arrogance, and self-indulgence, cease these obstacles, and distance themselves from worldly wisdom. Therefore, they contemplate the Buddha's teachings and equally attain holy wisdom. Bodhisattvas abandon their aspirations and attachment to the realm of desire, thus cultivating their original purity and reaching the state of the past saints' extinction.' --------------------------------------------------------------------------------
Chinese
。厥慧无上诸佛所解，欲以显思，一切众生极尊无极，为一切乘，此则佛慧。菩萨获斯诸想无想，等除一切狐疑之界，菩萨逮是则不复还。 “又问，阿难！其有人不住于道，悉当立之以道是者，觉了众生明尔则道，能觉如是则制人想。所以者何？知于空事，人界难议，平等道慧。所以者何？分别若此，群黎之种则空，净界人种亦空。远于众想，一切诸人与空无特许。不有身、不获、不住，彼则亦空。虚空、无空，免一切想。无念致道，蠲除众生。虚空之想，无弃不弃。所以者何？一切诸法皆为平净，一切众生而无所捐。等于所释，故无所得；已不有获，是以不来。此者乃计为之不还。有为无为，于一切法觉了所会，越度诸患，故谓不还。” 于是，佛颂曰： “彼则无所生， 造行如所处， 蠲除诸所住， 是谓不复还。 晓知于往还， 不着一切法， 所住不可得， 是故不还此。 其凡夫之行， 及佛世雄教， 不然无所量， 故谓不复还。 诸法无复来， 亦不得诸住， 以获无去来， 是谓不复还。 其人未尝住， 不至于三涂， 逮致佛道明， 则谓为不还。 决除一切欲， 于食而不着， 得至于道场， 则谓为不还。 众见之所行 现代汉语译本： 其无上的智慧是诸佛所理解的，想要用它来阐明思考，一切众生都是极其尊贵且无上的，为了所有乘（Yana，佛教的修行方法），这就是佛的智慧。菩萨获得这些有想和无想的状态，平等地消除一切狐疑的界限，菩萨达到这种境界就不会再退转。 ‘又问，阿难（Ananda，佛陀的十大弟子之一）！如果有人不住在道上，应当引导他们确立道，觉悟众生，明白道理，就能觉悟到这样就能制止人的妄想。为什么呢？因为知道空性，人的界限难以讨论，平等地理解道的智慧。为什么呢？如果这样分别，众生的种类就空了，清净世界的种类也空了。远离各种想法，一切人和空性没有特别的差别。不执着于身体，不追求获得，不住留，这些也都是空。虚空，没有空，免除一切想法。没有念头才能达到道，消除众生的烦恼。虚空的想法，没有抛弃也没有不抛弃。为什么呢？一切诸法都是平等清净的，一切众生都没有被舍弃。等于所解释的，所以没有所得；已经没有获得，所以不会再来。这被认为是不会再退转。有为和无为，对于一切法都觉悟了它们的会合之处，超越了各种苦难，所以被称为不退转。’ 于是，佛陀以偈颂说道： ‘他们没有出生， 行为如同所处， 消除各种执着， 这被称为不退转。 明了往来， 不执着一切法， 所住之处不可得， 所以不会再退转。 凡夫的行为， 以及佛陀的教诲， 不是没有限量的， 所以被称为不退转。 诸法不再来， 也得不到任何住处， 因为获得了无去无来， 这被称为不退转。 那个人从未停留， 不会堕入三恶道（三涂，指地狱、饿鬼、畜生）， 达到佛道的光明， 就被称为不退转。 断除一切欲望， 对于食物也不执着， 到达道场（Bodhimanda，菩提树下佛陀成道之处）， 就被称为不退转。 众生所见所行，’
English
English version: Its supreme wisdom is understood by all Buddhas, wishing to use it to manifest thought, all sentient beings are extremely noble and supreme, for all Yanas (Buddhist paths), this is the wisdom of the Buddha. Bodhisattvas who attain these states of thought and non-thought, equally eliminate all boundaries of doubt, and Bodhisattvas who reach this state will not regress. 'Furthermore, Ananda (one of the ten great disciples of the Buddha) is asked! If there are those who do not abide in the path, they should be guided to establish the path, to awaken sentient beings, to understand the principles, and then they can realize that this can restrain people's delusions. Why is this? Because knowing emptiness, the boundaries of people are difficult to discuss, and the wisdom of understanding the path equally. Why is this? If one distinguishes in this way, the kinds of sentient beings are empty, and the kinds of pure worlds are also empty. Far from all kinds of thoughts, all people and emptiness have no special difference. Not clinging to the body, not seeking to obtain, not dwelling, these are also empty. Emptiness, there is no emptiness, free from all thoughts. Without thought, one can attain the path, eliminating the afflictions of sentient beings. The thought of emptiness, there is neither abandoning nor not abandoning. Why is this? All dharmas are equal and pure, and all sentient beings are not abandoned. Equal to what is explained, therefore there is no attainment; having no attainment, therefore one will not come again. This is considered not to regress. The conditioned and the unconditioned, for all dharmas, one has awakened to their meeting point, transcending all sufferings, therefore it is called non-regression.' Then, the Buddha spoke in verses: 'They have no birth, Actions are as they are, Eliminating all attachments, This is called non-regression. Understanding coming and going, Not clinging to all dharmas, The place of dwelling cannot be obtained, Therefore, there is no regression. The actions of ordinary people, And the teachings of the Buddha, the World Honored One, Are not without measure, Therefore, it is called non-regression. All dharmas do not come again, Nor can any dwelling be obtained, Because one has obtained no coming and no going, This is called non-regression. That person has never stayed, Will not fall into the three evil paths (three realms of suffering, namely hell, hungry ghosts, and animals), Reaching the light of the Buddha's path, Is called non-regression. Cutting off all desires, Not clinging to food, Reaching the Bodhimanda (the place where the Buddha attained enlightenment under the Bodhi tree), Is called non-regression. What sentient beings see and do,'
Chinese
， 分别六十二， 不堕于彼际， 则谓为不还。 此法无终始， 已舍离诸畏， 斯慧如本无， 是故不至此。 所应无为寂， 不着诸尘劳， 逝除彼众想， 是故不诣此。 已断诸恶道， 洗去众垢着， 学寂然无为， 则谓不复还。 降伏于弊魔， 及官属兵刃， 永无有众念， 是故不诣此。 挽拔痴忧戚， 蠲除爱欲根， 断截盛贪淫， 是故不诣此。 降制诸尘垢， 拔去于众想， 究竟至尊慧， 故谓不复还。 捐去众愁戚， 破坏于贡高， 忆断于五阴， 故谓不复还。 志乘得光明， 佛乘无有上， 不贪爱欲患， 故谓不复还。 已知佛藏处， 诸藏中第一， 过去佛所辩， 是故不诣此。 彼处于尊乘， 佛圣无有上， 截去诸狐疑， 是故不诣此。 受千无数人， 劝立于佛道， 以得立圣轨， 是故不诣此。 晓了空无界， 等心于人界， 远离诸着想， 是故不诣此。 晓了一切界， 法界亦如是， 众生不可得， 是故不诣此。 分别黎民界， 虚空无思念， 一切法如是， 是故不诣此。 其人而无心， 退除于众想， 诸念不成道， 则 现代汉语译本 分别有六十二种见解， 不落入那些边际（极端），就被称为不还者（Anagamin）。 此法（佛法）没有开始也没有结束，已经舍弃了所有的恐惧， 这种智慧如同本来就没有一样，所以不会再回到这里（轮回）。 所应达到的无为寂静，不执着于各种尘世的劳苦， 逝去并除灭那些众多的妄想，所以不会再来到这里。 已经断除了各种恶道，洗去了各种污垢和执着， 学习寂静无为，就被称为不再返回（轮回）。 降伏了魔王（Mara）的扰乱，以及其官属和兵刃， 永远没有各种杂念，所以不会再来到这里。 拔除了愚痴、忧愁和悲伤，根除了爱欲的根源， 断绝了强烈的贪欲和淫欲，所以不会再来到这里。 降伏和控制了各种尘垢，拔除了各种妄想， 最终达到至高无上的智慧，所以被称为不再返回。 抛弃了各种忧愁和悲伤，破坏了贡高我慢， 忆念并断除了五阴（色、受、想、行、识），所以被称为不再返回。 心志乘坐光明之道，佛乘（Buddhayana）是无上的， 不贪恋爱欲的祸患，所以被称为不再返回。 已经知道佛的宝藏所在，在所有宝藏中是第一的， 这是过去诸佛所阐明的，所以不会再来到这里。 他们处于至尊的乘（Yana），佛的圣道是无上的， 截断了各种狐疑，所以不会再来到这里。 接受无数人的劝导，建立在佛道之上， 从而得以建立圣者的规范，所以不会再来到这里。 明了空无的境界，以平等心对待人界， 远离各种执着和妄想，所以不会再来到这里。 明了一切境界，法界（Dharmadhatu）也是如此， 众生是不可得的，所以不会再来到这里。 分别黎民的境界，虚空没有思念， 一切法都是如此，所以不会再来到这里。 那人心中没有杂念，退除了各种妄想， 各种念头都不能成就道果，那么
English
English version They are divided into sixty-two views, Not falling into those extremes, they are called non-returners (Anagamin). This Dharma (Buddha's teaching) has no beginning and no end, having abandoned all fears, This wisdom is as if it never existed, therefore they will not return here (to samsara). The quiescence of non-action that should be attained, not clinging to the various worldly labors, Having passed away and eliminated those numerous delusions, therefore they will not come here again. Having cut off all evil paths, washed away all defilements and attachments, Learning quiescence and non-action, they are called no longer returning (to samsara). Having subdued the disturbances of Mara (the demon king), and his retinue and weapons, Forever without various distracting thoughts, therefore they will not come here again. Having uprooted ignorance, sorrow, and grief, eradicated the roots of desire, Having severed intense greed and lust, therefore they will not come here again. Having subdued and controlled various defilements, uprooted various delusions, Ultimately reaching supreme wisdom, therefore they are called no longer returning. Having discarded various worries and sorrows, destroyed arrogance and pride, Remembering and cutting off the five aggregates (form, feeling, perception, mental formations, consciousness), therefore they are called no longer returning. The mind rides on the path of light, the Buddha's vehicle (Buddhayana) is unsurpassed, Not craving the afflictions of desire, therefore they are called no longer returning. Having already known the location of the Buddha's treasure, which is the first among all treasures, This is what the Buddhas of the past have elucidated, therefore they will not come here again. They are in the supreme vehicle (Yana), the Buddha's holy path is unsurpassed, Having cut off all doubts, therefore they will not come here again. Accepting the exhortations of countless people, establishing themselves on the Buddha's path, Thus being able to establish the norms of the saints, therefore they will not come here again. Understanding the realm of emptiness, treating the human realm with equanimity, Being far from various attachments and delusions, therefore they will not come here again. Understanding all realms, the Dharmadhatu (realm of Dharma) is also like this, Sentient beings are unattainable, therefore they will not come here again. Distinguishing the realms of the people, the void has no thoughts, All dharmas are like this, therefore they will not come here again. That person has no thoughts in their mind, having withdrawn from various delusions, Various thoughts cannot achieve the fruit of the path, then -------------------------------------------------------------------------------- 谓为不还。 吾是故，阿难！ 叹说于不还， 诸事永不来， 得住于佛道。”