Chinese
佛告阿难：“是故如来、至真、等正觉叹美菩萨为不还，亦当知此为善权方便也。” 阿惟越致遮经无著品第八 佛复告阿难：“何谓如来叹美菩萨为无著也？是菩萨没一切行，离于处土；不倚诸佛，度脱众生；不有所造尘劳之垢及与苦乐，以灭色欲救济一切，故谓为无著。弗得众生，不获欲埃，非贪如，故谓无著。释去侵欺处无所住，一切法空，以了寂静，不习众想。诸想以定，则除众思。不计有人坏灭所志，而智空法得无所著。佛道无思，具足不怙，故谓无著。演说典籍，破坏众瑕，叹于往古，等正觉教，当来现在，而不放逸。清净离秽，唯论寂然，故谓无著。 “菩萨大士开化诸人，立于佛道求圣路者，于一切法而无所慕。具足慈心行佛之仁，永不有处。彼慈如此，故谓无著。化立众生亦不得人，究竟大哀晓了不处，故谓无著。为众生故，加恩见道，法无法想。断除如此，故谓无著。赞扬觉力，计有愿数，获于不住。知拔除众根，志化众生，了清净法使成道义，永不有倚，故谓不着。睹不依处，制不贪身，于诸万物非有所依求。及与众会不毁万物，讲有为法，如是无本，故谓无著。 “游 现代汉语译本 被称为不还（anāgāmin，不还果）。 因此，阿难！我赞叹宣说不还， 诸事永不复来，得以安住于佛道之中。” 佛告诉阿难：“因此，如来、至真、等正觉赞美菩萨为不还，也应当知道这是善巧方便的说法。” 《阿惟越致遮经》无著品第八 佛又告诉阿难：“什么叫做如来赞美菩萨为无著（anāsrava，无漏）呢？这位菩萨舍弃一切行为，远离处所；不依赖诸佛，度脱众生；不执着于所造的尘劳垢染以及苦乐，以寂灭来救济一切，所以称为无著。不执着众生，不获取欲界的尘埃，不贪求如如（tathatā，真如），所以称为无著。舍弃侵犯欺诈，无所住着，一切法性空寂，了悟寂静，不习染各种妄想。诸想安定，则去除各种思虑。不计较有人破坏所立下的志向，而以智慧通达空性之法，得以无所执着。佛道无思无虑，具足而不依赖，所以称为无著。演说经典，破除各种瑕疵，赞叹过去、现在、未来的等正觉教法，而不放逸。清净远离污秽，只论寂静，所以称为无著。 “菩萨大士开化众人，使他们立于佛道，寻求圣道的人，对于一切法都无所贪求。具足慈悲之心，行佛的仁爱，永远不执着于任何处所。他的慈悲如此，所以称为无著。教化众生也不执着于所教化的人，究竟大悲，明了不执着于任何处所，所以称为无著。为了众生的缘故，施加恩惠，见到真道，对于法与非法都不执着。断除如此的执着，所以称为无著。赞扬觉悟的力量，计较所发愿的数量，获得不住的境界。知道拔除众生的烦恼根源，立志教化众生，明了清净之法，使他们成就道义，永远不依赖任何事物，所以称为不着。观察不依赖的处所，制止不贪恋身体，对于万物不有所依求。以及与大众集会时不毁坏万物，讲说有为法，知道其无自性，所以称为无著。 游
English
English version It is called a non-returner (anāgāmin). Therefore, Ānanda! I praise and speak of the non-returner, All things never come again, and one dwells in the Buddha's path.” The Buddha told Ānanda, “Therefore, the Tathāgata, the Truly Enlightened One, the Perfectly Enlightened One, praises the Bodhisattva as a non-returner, and it should also be known that this is a skillful means of expression.” The Eighth Chapter on Non-Attachment from the Aviveyaccha Sutra The Buddha further told Ānanda, “What is it that the Tathāgata praises the Bodhisattva as non-attached (anāsrava)? This Bodhisattva abandons all actions, is detached from places; does not rely on the Buddhas, liberates sentient beings; does not cling to the defilements of dust and toil, nor to suffering and joy, but saves all through extinction, therefore is called non-attached. Not clinging to sentient beings, not acquiring the dust of desire, not craving for suchness (tathatā), therefore is called non-attached. Relinquishing encroachment and deceit, dwelling nowhere, all dharmas are empty, understanding stillness, not practicing various thoughts. When thoughts are settled, then various considerations are removed. Not calculating that anyone will destroy one's aspirations, but with wisdom understanding the dharma of emptiness, one is able to be without attachment. The Buddha's path is without thought, complete and without reliance, therefore it is called non-attached. Expounding scriptures, destroying various flaws, praising the teachings of the Perfectly Enlightened Ones of the past, present, and future, without being negligent. Pure and free from defilement, only discussing stillness, therefore it is called non-attached. “The great Bodhisattva enlightens people, establishing them on the Buddha's path, those who seek the holy path, have no craving for any dharma. Possessing a heart of compassion, practicing the Buddha's benevolence, never clinging to any place. Their compassion is such, therefore they are called non-attached. In teaching sentient beings, they do not cling to those they teach, with ultimate great compassion, understanding non-attachment to any place, therefore they are called non-attached. For the sake of sentient beings, bestowing grace and seeing the path, they do not cling to the idea of dharma or non-dharma. Cutting off such attachments, therefore they are called non-attached. Praising the power of enlightenment, calculating the number of vows made, attaining a state of non-dwelling. Knowing to uproot the roots of suffering of sentient beings, aspiring to teach sentient beings, understanding the pure dharma, enabling them to achieve the path, never relying on anything, therefore they are called non-attached. Observing the state of non-reliance, restraining from craving for the body, not seeking reliance on any of the myriad things. And when gathering with the assembly, not destroying anything, speaking of conditioned dharmas, knowing they have no inherent nature, therefore they are called non-attached. Travel --------------------------------------------------------------------------------
Chinese
诸佛土，去无所至，不起本末，睹佛圣尊。觉道无寂，故谓无著。非有依处立如斯土，于无量刹平等诸国。不调戏界清净不足，住福德之域空无诸刹。不退转地无有女人，释去尘劳睡眠之志。得佛圣国除阴盖土，降魔官属去诸怨敌。入寂然土感动变化，立于愿刹土众求国。 “菩萨具足之威耀住无所住，睹获佛意净印印多所安国，舍离一切璎珞宝饰众垢之瑕，究无为地一切最尊。成如是像微妙佛处，诸法皆空，具足道行，故谓无著。 “蠲除众乐，诸根不可，于一切法不瞋、不怒。寂平等乘则为佛慧，身、口、心同习无上寂。慕求圣道不着轨迹，不想思人。悲念众生无心不心，劝化无数亿百千人，使立大道开示萌类、使念佛法等诸人物，导利无数众庶黎民，令发圣意而无等伦。一切诸法均空特异，本空慧同立之不想。能等如是知无所倚，已了若此应其众生而为说法，不慕诸利，无倚经籍，具足离根。讲法如是，永不有言，多所化济，不见度人，救于众生。 “着断诸事，免诸贪身，超越贡高。睹一切法不起不灭，开化群黎万物之想。令不坏色、痛、痒、思想、生死之识，凡夫不动则应解脱。而立佛法着道迹者，化之不倚则成除勖。导利所依，令无佛想，则为勉济劝发菩萨。 “弘不念心，救 现代汉语译本 诸佛的国土，去向没有固定的地方，没有开始也没有结束，能见到佛的圣洁尊贵。觉悟的道路没有寂静，所以称为无所执着。不是在某个地方建立这样的国土，而是在无量无数的刹土中平等地存在。不调和的境界清净不足，居住在福德的领域，空无所有的刹土。不退转的地位没有女人，舍弃尘世的劳累和睡眠的欲望。得到佛的圣洁国土，除去阴影覆盖的土地，降伏魔王的眷属，去除所有的怨敌。进入寂静的国土，感动变化，立于愿望的刹土，众人求取佛国。 菩萨具备的威严光耀，安住于无所安住之处，见到佛的意念，清净的印记印在许多安乐的国土上，舍弃一切璎珞宝饰和各种污垢的瑕疵，达到无为的境界，成为一切最尊贵的。成就这样的微妙佛的处所，诸法皆空，具备圆满的道行，所以称为无所执着。 去除各种享乐，诸根不可动摇，对于一切法不嗔恨、不愤怒。寂静平等的乘法就是佛的智慧，身、口、意共同修习无上的寂静。追求圣道不执着于轨迹，不想念思念他人。悲悯众生，无心也无不心，劝化无数亿百千人，使他们立于大道，开示萌芽的众生，使他们念佛法等诸人物，引导利益无数的民众，使他们发起圣洁的意念而无与伦比。一切诸法都是空性的，特别殊胜，本性空慧相同，建立不思不想。能够平等地知道无所依赖，已经了解了这些，就应该根据众生的需要而为他们说法，不贪图任何利益，不依赖任何经典，具备完全的离根。讲法就是这样，永远没有言语，多方化解救济，不见有被度化的人，救助众生。 执着于断绝各种事情，免除贪恋身体，超越贡高我慢。见到一切法不生不灭，开化民众万物的想法。使不坏的色、痛、痒、思想、生死的意识，凡夫不动摇就应该解脱。而建立佛法，执着于道迹的人，教化他们不依赖，就能成就除掉勉励。引导利益所依赖的，使他们没有佛的念头，这就是勉励救济，劝发菩萨。 弘扬不念的心，救
English
English version The Buddha lands, go to no fixed place, without beginning or end, can see the Buddha's holy and noble. The path of enlightenment is not silent, so it is called non-attachment. It is not in a certain place to establish such a land, but in the immeasurable and countless kshatras (lands) to exist equally. The unharmonious realm is not pure enough, living in the realm of merit, empty of all kshatras. The non-retrogressive position has no women, abandoning the toil of the world and the desire for sleep. Obtain the holy land of the Buddha, remove the land covered by shadows, subdue the dependents of the demon king, and remove all enemies. Enter the silent land, move and change, stand in the kshatra of wishes, and the people seek the Buddha land. The majestic radiance of the Bodhisattva dwells in the place where there is no dwelling, sees the Buddha's intention, the pure seal is imprinted on many peaceful lands, abandons all the ornaments and various blemishes of dirt, reaches the realm of non-action, and becomes the most noble of all. Accomplish such a subtle place of the Buddha, all dharmas are empty, possess complete practice of the path, so it is called non-attachment. Remove all kinds of pleasures, the roots cannot be shaken, and do not hate or anger at all dharmas. The silent and equal vehicle is the wisdom of the Buddha, the body, mouth, and mind practice the supreme silence together. Pursue the holy path without clinging to the track, and do not think about others. Compassionate for all beings, with no mind and no non-mind, persuade countless hundreds of millions of people, so that they stand on the great path, enlighten the budding beings, so that they recite the Buddha Dharma and other people, guide and benefit countless people, so that they initiate holy intentions and are unparalleled. All dharmas are empty, especially extraordinary, the nature of emptiness and wisdom are the same, establishing no thought and no thinking. Being able to equally know that there is nothing to rely on, having understood these, one should speak according to the needs of sentient beings, without coveting any benefits, without relying on any scriptures, possessing complete detachment from the roots. Speaking the Dharma is like this, there are never any words, resolving and saving in many ways, not seeing anyone being saved, saving sentient beings. Clinging to cutting off all kinds of things, avoiding greed for the body, transcending arrogance. Seeing that all dharmas are neither born nor destroyed, enlightening the people's thoughts of all things. Making the indestructible form, pain, itching, thought, and consciousness of birth and death, ordinary people who do not move should be liberated. And establishing the Buddha Dharma, those who cling to the path, teaching them not to rely on it, can achieve the removal of encouragement. Guiding and benefiting what is relied on, making them have no thought of the Buddha, this is encouraging salvation, and encouraging Bodhisattvas. Promote the mind of non-thought, save --------------------------------------------------------------------------------
Chinese
道因缘，诸愦乱意，离痴狂诈。具足三昧，成就定意，不怀众想，拔于邪智，令睹正慧，化发声闻。慕反迹者，制倚父母、妻子、舍宅、兄弟、姊妹，令除恩爱；度着国土、财色、万物，贪求之想尘劳颠倒。开化诸着万物之想，慕离于家而为寂志；懈废羸劣等脱诸相，成入佛土欲垢之法。 “兴发道意，心不有二，未尝生念，是无为法。此生死法，因缘无缘，道意俗心，犯戒护禁。开化此辈，兴二相者，使其无念，度诸根本，故曰无著。众祐贤圣，懈怠精进；男子女人，顽愚聪达。明圣闇结，导利此等，令无二心，救进众生，故曰无著。 “是诸菩萨成不退意，或有受别，又复不着。斯诸菩萨近道、远道，分别此义，不生二想。得逮圣路，至不起余而般泥洹，便离发意而不有倚。缘此诸法以开化人，如是自然解一切法。演无根本，故曰无著。” 时佛叹曰： “释除一切行， 所尊亦如是， 弃捐诸言教， 故曰为无著。 锄捐诸尘埃， 度脱动苦患， 救济于众生， 名之曰无著。 察人不可得， 欲垢亦如之， 诸法无可获， 故曰为无著。 蠲去众颠倒， 立心处不惑， 分别知法空， 可曰为无著。 了解知空义， 无有诸想着， 除去一切颠， 现代汉语译本 通过讲述因缘，使那些心意愦乱的人，远离痴迷、疯狂和虚诈。使他们具足三昧（samadhi，禅定），成就定力，心中不怀杂念，拔除邪见，使他们见到正慧，从而教化他们成为声闻（sravaka，听闻佛法而修行的人）。对于那些想要回归本源的人，要劝诫他们放下对父母、妻子、房屋、兄弟、姐妹的执着，使他们去除恩爱之情；引导他们超越对国土、财富、美色、万物的贪求，以及由此产生的尘劳和颠倒。开导那些执着于万物的人，使他们向往离开家庭，追求寂静的志向；使那些懈怠、虚弱的人摆脱各种表象，成就进入佛土的清净之法。 发起道心，心中不存二念，不曾生起任何念头，这就是无为法（asamskrta-dharma，不依赖因缘和合的法）。这生死之法，因缘和合而生，道心与世俗之心，有犯戒和护持戒律的区别。开导这类人，使那些生起二相的人，使其心中无念，超越一切根本执着，所以称为无著（anāsakti，不执着）。众多的贤圣，有懈怠也有精进；男子女人，有愚笨也有聪慧。对于那些明理和迷惑的人，引导他们，使他们心中没有二念，救度众生，所以称为无著。 这些菩萨成就了不退转的意念，或者接受了授记，又或者不执着于此。这些菩萨，无论离道近还是远，都能分辨其中的含义，不生起二种想法。他们能够到达圣道，直至不再生起任何念头而入般泥洹（parinirvana，完全的涅槃），便离开了发心时的执着。通过这些法来开化他人，这样自然就能理解一切法。阐述没有根本的道理，所以称为无著。 这时，佛陀赞叹道： ‘舍弃一切行为，所尊重的也是如此，抛弃所有的言教，所以称为无著。铲除所有的尘埃，度脱动荡的苦难，救济所有的众生，称之为无著。观察人是不可得的，欲望和污垢也是如此，一切法都不可获得，所以称为无著。去除所有的颠倒，使心安住于不迷惑之处，分别了解诸法皆空，可以称为无著。了解空的含义，心中没有执着，去除一切颠倒，所以称为无著。’