English
English version Through explaining the causes and conditions, those whose minds are confused are led away from delusion, madness, and deceit. They are enabled to fully possess samadhi (meditative absorption), achieve concentration, harbor no distracting thoughts, eradicate wrong views, and see right wisdom, thus transforming them into sravakas (disciples who hear and practice the teachings). For those who aspire to return to their origin, they are advised to relinquish attachments to parents, spouses, homes, brothers, and sisters, and to eliminate the bonds of affection; they are guided to transcend the craving for lands, wealth, beauty, and all things, as well as the resulting defilements and delusions. Those attached to all things are enlightened, so they yearn to leave their homes and pursue a life of tranquility; the lazy and weak are helped to shed all appearances, achieving the pure state of entering the Buddha's land. When the aspiration for the path arises, the mind is without duality, and no thought is ever produced; this is the unconditioned dharma (asamskrta-dharma, a dharma not dependent on causes and conditions). This dharma of birth and death arises from causes and conditions, and the mind of the path differs from the worldly mind in terms of observing or violating precepts. Those who have such dualistic views are enlightened, so that they become free from thoughts, transcending all fundamental attachments, hence the term anāsakti (non-attachment). Among the virtuous and wise, some are lazy while others are diligent; among men and women, some are foolish while others are intelligent. Those who are enlightened and those who are confused are guided, so that they have no dualistic thoughts, and they are able to save all beings, hence the term anāsakti. These Bodhisattvas achieve the state of non-retrogression, or they receive predictions, yet they are not attached to these either. These Bodhisattvas, whether near or far from the path, can discern the meaning, and they do not give rise to dualistic thoughts. They are able to reach the holy path, until they no longer give rise to any thoughts and enter parinirvana (complete nirvana), thus leaving behind the attachments of their initial aspiration. Through these teachings, they enlighten others, and in this way, they naturally understand all dharmas. They expound the principle of no fundamental basis, hence the term anāsakti. At that time, the Buddha praised, saying: 'Relinquishing all actions, what is revered is also like this, abandoning all teachings, hence it is called anāsakti. Eradicating all defilements, liberating from the suffering of movement, saving all beings, this is called anāsakti. Observing that a person is unattainable, desires and defilements are also like this, all dharmas are unattainable, hence it is called anāsakti. Removing all delusions, establishing the mind in a place free from confusion, discerning that all dharmas are empty, this can be called anāsakti. Understanding the meaning of emptiness, having no attachments in the mind, removing all delusions, hence it is called anāsakti.'
Chinese
号曰为无著。 捐除一切想， 及人众恶念， 心无邪乱意， 故曰为无著。 解空无所依， 佛道不可量， 勖勉大精进， 故曰为无著。 讲经所因缘， 淡靖无调戏， 劝人立道德， 与名曰无著。 真人修行慈， 欲令众生安， 劝人不可得， 故曰名无著。 本无讲经籍， 加恩众生类， 未尝有人想， 故曰为无著。 正真根力觉， 为人分别说， 己身逮此慧， 故曰为无著。 知人之寂定， 清净法致道， 开演大圣教， 故曰为无著。 不信诸万物， 现目之所睹， 一切虚无有， 是谓为无著。 无倚诸佛土， 在国行仁义， 平等觉所处， 为众生讲法。 真人觉正教， 则睹于无见， 如谛观圣觉， 是谓为无著。 成就自然国， 今我得知之， 究竟无本始， 是谓为无著。 除去诸所知， 心不怀瞋害， 应真如无恨， 习成寂然道。 定意而不灭， 靖泊无所起， 念道亦如是， 故谓为无著。 人物不增动， 众生界如是， 亿萌亦普然， 化立道之义。 群生及与道， 所处永无念， 计慧悉平一， 是谓为无著。 平等无像类， 一切 现代汉语译本 被称为‘无著’（无所执着）。 舍弃一切妄想，以及人们的各种恶念，心中没有邪恶和混乱的意念，所以被称为‘无著’。 理解空性而无所依赖，佛道深不可测，勉励自己精进修行，所以被称为‘无著’。 讲经说法所依据的因缘，是淡泊宁静而没有戏谑，劝导人们建立道德，因此被称为‘无著’。 修行之人以慈悲为怀，希望众生安乐，劝导人们却不强求，所以被称为‘无著’。 本来没有讲经的典籍，却对众生施加恩惠，心中从未有人我的分别，所以被称为‘无著’。 以正真之道、根力觉悟，为人们分别解说，自己也获得了这种智慧，所以被称为‘无著’。 了解人们的寂静禅定，以清净之法达到道，开演伟大的圣教，所以被称为‘无著’。 不相信世间万物，即使是眼睛所见到的，都认为一切是虚幻不实的，这就是所谓的‘无著’。 不依赖于任何佛土，在世间行仁义之道，以平等觉悟之心对待一切，为众生讲法。 修行之人觉悟正道，就能看到无所见，如实观察圣者的觉悟，这就是所谓的‘无著’。 成就自然而然的境界，现在我明白了，究竟的真理是无始无终的，这就是所谓的‘无著’。 去除一切所知障，心中不怀嗔恨，应真如实相而无怨恨，修习成就寂然之道。 禅定之意不灭，宁静淡泊而无所动，修道之心也应如此，所以被称为‘无著’。 万物不增不减，众生界也是如此，亿万萌芽也普遍如此，教化众生建立道义。 众生和道，所处之地永远没有执念，智慧平等无二，这就是所谓的‘无著’。 平等而无任何形象，一切都是如此。
English
English version Is called ‘Wu Zhuo’ (Non-attachment). Discarding all thoughts, and the various evil thoughts of people, with no evil or chaotic intentions in the heart, therefore it is called ‘Wu Zhuo’. Understanding emptiness and having no reliance, the Buddha's path is immeasurable, encouraging oneself to practice diligently, therefore it is called ‘Wu Zhuo’. The causes and conditions for expounding the scriptures are serene and without jest, advising people to establish morality, therefore it is called ‘Wu Zhuo’. A practitioner cherishes compassion, hoping for the happiness of all beings, advising people without forcing them, therefore it is called ‘Wu Zhuo’. Originally there were no scriptures for preaching, yet bestowing grace upon all beings, never having the distinction between self and others in mind, therefore it is called ‘Wu Zhuo’. Using the true path, the power of roots, and enlightenment, explaining them separately for people, and having attained this wisdom oneself, therefore it is called ‘Wu Zhuo’. Understanding people's silent meditation, reaching the path with pure Dharma, expounding the great sacred teachings, therefore it is called ‘Wu Zhuo’. Not believing in the myriad things of the world, even what is seen with the eyes, considering everything to be illusory and unreal, this is what is called ‘Wu Zhuo’. Not relying on any Buddha land, practicing benevolence and righteousness in the world, treating everything with equal enlightenment, preaching the Dharma for all beings. A practitioner who is enlightened to the true path can see the unseen, observing the enlightenment of the saints as it is, this is what is called ‘Wu Zhuo’. Achieving the natural state, now I understand, the ultimate truth is without beginning or end, this is what is called ‘Wu Zhuo’. Removing all obstacles of knowledge, not harboring anger in the heart, responding to the true reality without resentment, practicing and achieving the path of stillness. The intention of meditation does not cease, being tranquil and without movement, the mind of cultivating the path should also be like this, therefore it is called ‘Wu Zhuo’. Things do not increase or decrease, the realm of sentient beings is also like this, billions of sprouts are also universally like this, teaching and establishing the meaning of the path. Sentient beings and the path, the place where they are is forever without attachment, wisdom is equal and one, this is what is called ‘Wu Zhuo’. Equal and without any form, everything is like this.
Chinese
法亦然， 心正若如道， 故曰无思念。 所谓为应真， 诸法非所著， 能为人分别， 寂尔而无倚。 为人讲法义， 虽言而无教， 普度无量人， 见众不有动。 众生无可获， 诸民除断着， 拔人离邪见， 度众勤苦恼。 一切法不起， 所处亦无灭， 睹众生诸想， 脱群民困厄。 无增坏诸色， 痛痒亦如是， 想识于生死， 济之令无他。 不动贤圣法， 凡夫亦如斯， 立之以佛义， 度使志无著。 众人怀果想， 及缘觉之念， 超越于觉意， 为人说此法。 以兴发道心， 常依所布施， 戒忍亦如是， 故讲无所倚。 知解之颠倒， 兴习于精进， 以除斯诸想， 故说无著法。 道意之所念， 邪智若慧明， 于此无所倚， 故说无著法。 是法不生念， 了别无若干， 而说如此法， 故说无所著。 自计己有身， 声闻多所念， 以为除此想， 故说无所著。 诸法非有思， 解知不若干， 演说斯无根， 故曰为无著。 父母兄弟子， 空寂之所有， 则为生死行， 不能成佛道。 慕妻及姊妹， 所倚皆归妄， 设其不有依， 故名曰无著。 现代汉语译本 法也是如此， 心若正直如道，就达到无思无念的境界。 所谓应真（Arhat，已证得阿罗汉果位的人），是指对一切法都不执著， 能够为他人分辨法义，内心寂静而无所依赖。 为他人讲说佛法，虽然在言说，但实际上没有教条， 普遍度化无量众生，见到众生也不会心生动摇。 众生没有实在的所得，使人们去除断见和执著， 引导人们脱离邪见，救度众生脱离勤苦和烦恼。 一切法不生起，所处之地也没有灭亡， 观察众生的各种想法，使人们脱离困境。 不增加也不减少诸色（Rupa，物质现象），感受（Vedana，感觉）也是如此， 想（Samjna，知觉）和识（Vijnana，意识）在生死轮回中，救济他们使他们不再受苦。 不为贤圣之法所动，凡夫也是如此， 以佛法的真义来教导他们，使他们的心志不再执著。 众人怀有对果报的期望，以及缘觉（Pratyekabuddha，独觉）的念头， 超越觉悟的意念，为他们宣说此法。 以此来启发道心，常常依据所布施的善行， 持戒和忍辱也是如此，所以说无所依赖。 了解认识上的颠倒，努力修行精进， 以此来去除这些妄想，所以说无执著之法。 道意所念，邪智或慧明， 于此都无所依赖，所以说无执著之法。 此法不生起念头，了知分别没有差别， 而宣说这样的法，所以说无所执著。 自己执着于有身体，声闻（Sravaka，听闻佛法而修行的人）多有此念， 为了去除这种想法，所以说无所执著。 诸法并非有思，了解认识没有差别， 演说这无根的道理，所以说无执著。 父母兄弟子女，都是空寂的现象， 如果执着于此，就会在生死中轮回，不能成就佛道。 贪恋妻子和姐妹，所依赖的都是虚妄的， 如果能不依赖这些，就叫做无执著。
English
English version The Dharma is also like this, If the mind is upright like the path, it reaches a state of no thought and no concept. The so-called Arhat (one who has attained the Arhat fruit), refers to one who is not attached to any Dharma, Able to distinguish the meaning of the Dharma for others, the mind is tranquil and without reliance. Speaking the Dharma for others, although speaking, there is actually no dogma, Universally liberating immeasurable beings, seeing beings without being moved in the heart. Beings have nothing real to gain, causing people to remove nihilistic views and attachments, Guiding people away from wrong views, saving beings from diligence and suffering. All Dharmas do not arise, and where they are, there is no extinction, Observing the various thoughts of beings, freeing people from difficulties. Neither increasing nor decreasing the Rupa (material phenomena), Vedana (feelings) are also like this, Samjna (perception) and Vijnana (consciousness) in the cycle of birth and death, saving them so they no longer suffer. Not moved by the Dharma of the wise and holy, ordinary people are also like this, Teaching them with the true meaning of the Buddha's Dharma, so that their minds are no longer attached. People harbor expectations of rewards, as well as the thoughts of Pratyekabuddha (solitary realizers), Transcending the idea of enlightenment, speaking this Dharma for them. To inspire the mind of the path, always relying on the good deeds of giving, Precepts and patience are also like this, so it is said to be without reliance. Understanding the reversal of knowledge, striving to cultivate diligently, To remove these delusions, therefore it is said to be the Dharma of non-attachment. The thought of the path, wrong wisdom or clear wisdom, There is no reliance on this, so it is said to be the Dharma of non-attachment. This Dharma does not give rise to thoughts, knowing that there is no difference in distinctions, And speaking such a Dharma, therefore it is said to be without attachment. Clinging to having a body, Sravakas (those who practice by hearing the Dharma) often have this thought, To remove this thought, therefore it is said to be without attachment. All Dharmas are not thoughts, understanding that there is no difference in knowledge, Expounding this rootless principle, therefore it is said to be without attachment. Parents, siblings, and children, are all empty and silent phenomena, If one is attached to this, one will be in the cycle of birth and death, unable to achieve Buddhahood. Craving for wives and sisters, what is relied upon is all false, If one can not rely on these, it is called non-attachment.