Chinese
造兴生死事， 则有亲族念， 见因有情欲， 吾宿之友党。 自念身有我， 心驰众诸事， 分别堕颠倒， 必则处魔教。 弃捐于生死， 终始之灾患， 赞扬泥洹德， 故说于无著。 所讲劳垢法， 兴衰及诤讼， 斯皆言声耳， 是曰为无著。 众所多竞利， 放逸贪万物， 欲救此等类， 故说无著法。 恋慕室家者， 心念行学道， 顽钝意如斯， 显举于无著。 唯见卑贱法， 不睹真妙义， 弗省于众念， 故度至无著。 除弃凡夫义， 专精慕佛法， 拔去众民求， 故曰为无著。 若睹善恶行， 如是众数法， 无量人亦然， 故救放无著。 以具诸相好， 精进不可计， 而倚于此相， 仁贤得济度。 庄严诸佛土， 成就尊上法， 依怙觉正利， 度之至无著。 无为法之义， 若得或不获， 斯乃圣道行， 则能立正愿。 无戒不睹犯， 放逸及智慧， 闇昧软弱人， 便着斯三事。 众生兴此相， 诸念不可计， 蠲除若干意， 故说无著法。 存慕圣众祐， 亦念于无德， 分别凡人法， 故说无所著。 以得如是行， 男子及女人、 贤圣 现代汉语译本 如果造作引发生死轮回的事情，就会有对亲族眷恋的念头，看到因情欲而产生的执着，想着‘这是我过去的朋友’。 自己执着于身体有‘我’的存在，心被各种各样的事情牵引，分别念使人颠倒，必定会落入魔的教导。 抛弃生死轮回，以及其中从开始到结束的灾难和祸患，赞扬涅槃（Nirvana，佛教的最高境界，指解脱生死轮回的状态）的功德，所以宣说‘无著’（无执着）的道理。 所讲的劳累和污垢的法，以及兴盛衰败和争论诉讼，这些都只是言语的声音而已，这被称为‘无著’。 众人大多争夺利益，放纵自己贪恋万物，为了救度这类众生，所以宣说‘无著’的法。 那些贪恋家庭的人，即使心里想着修行佛道，他们的顽固迟钝的心意也是如此，所以要彰显‘无著’的道理。 他们只看到卑贱的法，看不到真正的微妙意义，不省察自己的各种念头，所以要引导他们达到‘无著’的境界。 去除凡夫俗子的想法，专心精进地追求佛法，拔除众生各种各样的欲望和追求，所以说这是‘无著’。 如果看到善恶的行为，以及各种各样的现象，无数的人也是如此，所以要救度他们，让他们放下执着，达到‘无著’。 因为具备各种相好（佛的庄严相貌），精进修行不可计数，依靠这些相好，仁慈贤能的人才能得到救度。 庄严诸佛的国土，成就至高无上的佛法，依靠觉悟、正道和利益，引导众生达到‘无著’的境界。 对于无为法（Nirvana，不生不灭的真理）的意义，无论是得到还是没有得到，这都是圣贤的修行之道，这样才能立下正确的誓愿。 没有戒律，看不到自己的过犯，放纵懈怠，缺乏智慧，愚昧软弱的人，就会执着于这三件事。 众生生起这些执着，各种念头不可计数，为了去除这些杂乱的意念，所以宣说‘无著’的法。 如果执着于圣贤的庇佑，或者执着于没有功德，分别凡夫俗子的法，所以要宣说‘无所著’的道理。 因为得到这样的修行，无论是男子还是女人，都能成为贤圣。
English
English version If one creates actions that lead to the cycle of birth and death, then there will be thoughts of attachment to relatives, seeing attachments arising from desires, thinking, 'These are my friends from past lives.' One clings to the idea that the body has a 'self,' the mind is drawn to various matters, and discriminating thoughts cause confusion, inevitably leading to the teachings of Mara (demon). Abandoning the cycle of birth and death, and the calamities and sufferings from beginning to end, praising the virtues of Nirvana (the ultimate state of liberation from the cycle of birth and death), therefore, the principle of 'non-attachment' (no clinging) is taught. The teachings about toil and defilement, as well as prosperity, decline, and disputes, are all just sounds of speech; this is called 'non-attachment.' Most people compete for benefits, indulging in greed for all things. To save these kinds of beings, the Dharma of 'non-attachment' is taught. Those who are attached to their families, even if they think of practicing the Buddhist path, their stubborn and dull minds are like this; therefore, the principle of 'non-attachment' is made clear. They only see the inferior teachings, not seeing the true and subtle meaning, not examining their own various thoughts; therefore, they are guided to reach the state of 'non-attachment.' Removing the thoughts of ordinary people, focusing diligently on pursuing the Buddha's teachings, eradicating the various desires and pursuits of beings, therefore, it is said to be 'non-attachment.' If one sees good and evil actions, as well as various phenomena, countless people are like this; therefore, they must be saved, letting go of attachments, and reaching 'non-attachment.' Because one possesses various marks of excellence (the Buddha's majestic appearance), practicing diligently beyond measure, relying on these marks, the benevolent and virtuous can be saved. Adorning the Buddha's lands, accomplishing the supreme Dharma, relying on enlightenment, the right path, and benefits, guiding beings to reach the state of 'non-attachment.' Regarding the meaning of the unconditioned Dharma (Nirvana, the truth that is neither born nor dies), whether one attains it or not, this is the path of the sages; thus, one can establish the right vows. Without precepts, not seeing one's own faults, indulging in laziness, lacking wisdom, the ignorant and weak will cling to these three things. Beings give rise to these attachments, various thoughts are countless; to remove these chaotic thoughts, the Dharma of 'non-attachment' is taught. If one clings to the blessings of the sages, or clings to the absence of merit, distinguishing the Dharma of ordinary people, therefore, the principle of 'non-attachment' is taught. Because one attains such practice, whether man or woman, one can become a sage. -------------------------------------------------------------------------------- 与凡夫， 斯则兴二心。 人起此二事， 愚行之所为， 用倚是二际， 故度至无著。 回动不退转， 兴造而不作， 欲以近圣道， 故兴心此念。 获致于大道， 不起无所灭， 心常怀想着， 用求于无为。 于彼受众生， 仁人念萌类， 以故曰无著， 救济诸求想。 是则菩萨法， 为现阿罗汉， 因以发法忍， 自谓为无著。 讲说罗汉事， 斯应为菩萨， 名住无所著， 获致无上道。”
Chinese
佛告阿难：“如来、至真、等正觉赞叹说菩萨无著，亦当知之善权方便也。” 阿惟越致遮经声闻品第九 佛告阿难：“何故如来光耀菩萨为声闻乎？菩萨大士开化无数不可计人，令闻佛法，分别经籍，故谓声闻。使听圣道，净不放逸，故谓声闻。使听无为，安隐甘露。根力觉意、意止意断。具足此事，速至道慧，故谓声闻。 “令得空慧身无坚固，闇昧之人闭塞不解。所以者何？乃贪己身诸入之事。眼存为色，了观如是则成佛眼，其目普见不可思议。眼无所倚，究竟此目，致一切法，故谓声闻。 “计此诸法如呼之响，莫得着音。非有说者，亦无听者；无香想香，亦不有嗅。譬如有人卧出梦中，嗅种种香，计此无香，此则或 现代汉语译本 与凡夫相比，菩萨会生起两种心念。 人们产生这两种心念，是愚昧行为的表现。 执着于这两种对立的观点，因此无法达到无执着的状态。 菩萨的行为是回转而不退缩，兴起行动而不执着于结果。 他们希望接近圣道，因此心中生起这样的念头。 他们最终获得大道，既不生起也不灭亡。 心中常常怀着这样的想法，寻求无为的境界。 对于那些接受教化的众生，仁慈的人会关怀他们。 因此被称为无执着，救济那些寻求执着的人。 这就是菩萨的修行方式，他们示现为阿罗汉。 通过这种方式引发对佛法的忍耐，自认为达到了无执着的状态。 讲说阿罗汉的事迹，这应当是菩萨的行为。 被称为安住于无执着，最终获得无上之道。 佛陀告诉阿难：‘如来、至真、等正觉赞叹菩萨的无执着，也应当知道这是善巧方便的体现。’ 《阿惟越致遮经》（Avivartika-cakra Sutra）声闻品第九 佛陀告诉阿难：‘为什么如来要将光耀的菩萨称为声闻呢？菩萨大士开化无数不可计数的人，让他们听闻佛法，分辨经文，因此称为声闻。让他们听闻圣道，清净而不放逸，因此称为声闻。让他们听闻无为的境界，获得安稳的甘露。具备根、力、觉、意、意止、意断这些修行要素，迅速达到智慧，因此称为声闻。 ‘让他们获得空性的智慧，身体不再坚固，那些愚昧的人闭塞而不理解。这是为什么呢？因为他们贪恋自己的身体和各种感官的体验。眼睛执着于色，如果能了悟到这一点，就能成就佛眼，其目光能普遍看到不可思议的事物。眼睛不再执着于任何事物，最终达到这种境界，就能通达一切法，因此称为声闻。 ‘认为一切法都像呼喊的回声，不要执着于声音。没有说话的人，也没有听的人；没有香气，也没有嗅觉。就像有人在睡梦中闻到各种香气，醒来后知道这些香气并不真实，这或许是’
English
English version Compared to ordinary people, Bodhisattvas give rise to two kinds of thoughts. People generate these two kinds of thoughts, which are manifestations of ignorance. Clinging to these two opposing views, they therefore cannot reach a state of non-attachment. The actions of Bodhisattvas are turning back without retreating, initiating actions without clinging to the results. They wish to approach the holy path, thus they generate such thoughts in their minds. They ultimately attain the Great Path, which neither arises nor ceases. Their minds constantly hold such thoughts, seeking the state of non-action. Towards those sentient beings who receive teachings, the benevolent ones care for them. Therefore, they are called non-attached, rescuing those who seek attachments. This is the practice of Bodhisattvas, they manifest as Arhats. Through this method, they inspire patience towards the Dharma, considering themselves to have reached a state of non-attachment. Speaking about the deeds of Arhats, this should be the action of a Bodhisattva. They are called dwelling in non-attachment, ultimately attaining the unsurpassed path. The Buddha told Ananda: 'The Tathagata, the Truly Enlightened One, praises the non-attachment of Bodhisattvas, and it should also be known that this is a manifestation of skillful means.' Avivartika-cakra Sutra (The Sutra of the Wheel of Non-retrogression), Chapter Nine on Sravakas The Buddha told Ananda: 'Why does the Tathagata call the radiant Bodhisattvas Sravakas? The great Bodhisattvas enlighten countless immeasurable people, enabling them to hear the Buddha's teachings and distinguish the scriptures, therefore they are called Sravakas. They enable them to hear the holy path, to be pure and not negligent, therefore they are called Sravakas. They enable them to hear the state of non-action, to obtain the peaceful nectar. Possessing the elements of practice such as roots, powers, enlightenment, intention, cessation of intention, and cutting off intention, they quickly attain wisdom, therefore they are called Sravakas. 'They enable them to obtain the wisdom of emptiness, the body is no longer solid, those who are ignorant are closed off and do not understand. Why is this? Because they are greedy for their own bodies and the experiences of various senses. The eyes cling to form, if one can realize this, one can achieve the Buddha's eye, whose gaze can universally see the inconceivable. The eyes no longer cling to anything, ultimately reaching this state, one can understand all dharmas, therefore they are called Sravakas. 'Consider all dharmas as echoes of a call, do not cling to the sound. There is no speaker, nor is there a listener; there is no fragrance, nor is there a sense of smell. Just like someone who smells various fragrances in a dream, upon waking, they know that these fragrances are not real, this perhaps is' --------------------------------------------------------------------------------
Chinese
事思想所为。一切诸香人所嗅者，譬若如梦而无坚固。解斯音者则谓声闻。 “舌之味味，亦复为空。若肉段如为舌，或智者了之，不为味惑。譬如聚沫，以离诸论，无可为喻。明者观之，知无所有，不可得持。想着味者，则致恶罪。莫思六界以分别味，心则开解，意不放逸。若知此者，心想无为，各各分别，谓所听义。而闻此空，故谓声闻。 “晓了其诸入之事，听之为空，身自寂然。未尝有生，不知所起，无生不生，则为圣道，故谓声闻。若所听者，皆无所有，解身自然，不起不灭，故谓声闻。 “听于布施，惠以法行，不可思议！佛犹此路致于佛道。心有所施不自见心，以无意志逮得圣慧。所以者何？如其所种，必获其实，亦不有果，说果之声。听衣食施、计物之施，所与薄耳；一切所舍，法施为尊。无得贪惜，莫怀施想，虽有所惠，不得悕望。譬如幻人，无有心意，不与想念。欲成行者，无得想施。所以者何？施不悕望则顺道行，故谓声闻。 “离诸所音，一切尘埃都无所听；离诸有为，不可以音听受佛法；分别诸响而无所倚。所以者何？二事造声。虽有二事，则无所有；因缘合致，则有二事。用有人故而致法音，故谓声闻。” 于是，佛颂曰： “使无央数人， 闻佛 现代汉语译本 ‘思想所为之事。一切诸香，人所嗅闻，譬如梦幻，并无坚实。能理解此音者，称为声闻（Sravaka，通过听闻佛法而证悟的修行者）。’ ‘舌头所尝之味，亦是空无。若将肉块视为舌头，智者便能明了，不为味觉所迷惑。譬如泡沫聚散，无法以任何比喻来形容。明智之人观察，知其空无所有，不可执持。执着于味觉者，将招致恶业。不要以六界（地、水、火、风、空、识）来分别味道，心便能开解，意念不放纵。若能知晓此理，心念便能达到无为，各自明辨所听闻的意义。因此，听闻此空性之理，称为声闻。’ ‘明了诸根（眼、耳、鼻、舌、身、意）所入之事，听闻其为空性，身心自然寂静。未曾有生，不知所起，无生无灭，即为圣道，故称为声闻。若所听闻皆为空无所有，理解身体的自然，不生不灭，故称为声闻。’ ‘听闻布施，以法行惠，不可思议！佛陀亦由此道成就佛果。心中有所布施，却不执着于布施之心，以无执着的意志获得圣慧。为何如此？如其所种，必获其果，但果亦非实有，只是说果之声。听闻衣食之施、财物之施，所给予的微薄；一切布施中，法施最为尊贵。不要贪婪吝惜，不要怀有布施之想，虽有所施，不得希求回报。譬如幻术之人，无有心意，不带任何念想。欲成就修行者，不应执着于布施之想。为何如此？布施不求回报，则顺应道行，故称为声闻。’ ‘远离一切音声，一切尘埃都无所听闻；远离一切有为法，不可通过音声来领受佛法；分别诸响，而不执着于任何声音。为何如此？二事（能听者和所听者）造就声音。虽有二事，实则空无所有；因缘和合，则有二事。因有人而有法音，故称为声闻。’ 于是，佛陀以偈颂说道： ‘令无数之人，听闻佛法’