English
English version 'The actions of thought. All fragrances that people smell are like dreams, without any solidity. Those who understand this sound are called Sravakas (those who attain enlightenment through hearing the Dharma).' 'The taste of the tongue is also empty. If a piece of meat is seen as the tongue, the wise will understand and not be deluded by taste. It is like the gathering and dispersing of foam, which cannot be described by any analogy. The wise observe it, knowing it is empty and cannot be grasped. Those who cling to taste will incur evil karma. Do not use the six realms (earth, water, fire, wind, space, consciousness) to distinguish tastes; the mind will be liberated, and the intention will not be unrestrained. If one understands this, the mind will reach non-action, and each will discern the meaning of what is heard. Therefore, hearing this emptiness is called Sravaka.' 'Understanding the matters of the senses (eyes, ears, nose, tongue, body, mind), hearing them as empty, the body and mind naturally become tranquil. There has never been birth, and the origin is unknown. No birth and no death is the holy path, therefore it is called Sravaka. If what is heard is all empty, understanding the nature of the body, neither arising nor ceasing, it is called Sravaka.' 'Hearing about giving, bestowing with Dharma practice, is inconceivable! The Buddha also attained Buddhahood through this path. When giving, do not cling to the mind of giving, and with a non-attached will, attain holy wisdom. Why is this so? As one sows, one will surely reap the fruit, but the fruit is not real, it is just the sound of the fruit. Hearing about giving food and clothing, and giving material things, is a small offering; among all giving, the giving of Dharma is the most noble. Do not be greedy or stingy, do not have the thought of giving, and although giving, do not expect anything in return. It is like a magician, without intention, without any thought. Those who wish to achieve practice should not cling to the thought of giving. Why is this so? Giving without expecting anything in return is in accordance with the path, therefore it is called Sravaka.' 'Being apart from all sounds, not hearing any dust; being apart from all conditioned phenomena, the Dharma cannot be received through sound; distinguishing all sounds without clinging to any sound. Why is this so? Two things (the hearer and what is heard) create sound. Although there are two things, they are actually empty; when conditions come together, there are two things. Because there are people, there is the sound of the Dharma, therefore it is called Sravaka.' Then, the Buddha spoke in verse: 'Let countless people hear the Buddha's teachings.'
Chinese
无念法， 以故谓声闻， 则勇猛菩萨。 闻寂定之道， 恬静不放逸， 无量人听法， 故谓为声闻。 听澹泊安隐， 诸乐非有像， 以故为声闻， 至寂然无为。 听于觉根力， 具足意止断， 自究竟斯事， 故谓为声闻。 听身所有空， 不可得坚固， 愚騃之所慕， 故当时了体。 其目无所睹， 不听亦如兹， 众生为见侵， 闇塞不了了。 若得成佛眼， 等自不可议， 致之在本无， 开化诸闇昧。 无量人闻经， 诸法非有兴， 此以得名号， 称存于声闻。 其无所听受， 了之如呼响， 不见有说者， 亦复无所闻。 所以名声闻， 令众人听受， 计本不有闻， 莫为音所惑。 譬如人寐梦， 嗅于无数香， 恍惚不可得， 游逸嗅于空。 了香亦如此， 未尝有嗅香， 无量人失志， 菩萨令开明。 计舌无所猗， 肉段不知味， 设使肉解甘， 舌亦当识之。 无倚此诸想， 念美为凶危， 六界不可念， 分别诸味种。 菩萨大勇猛， 目睹分别此， 因听而致之， 故曰为声闻。 自分别己体， 是则空自然， 能了此虚无， 则无起不生。 现代汉语译本 无念之法，因此被称为声闻（Sravaka，通过听闻佛法而证悟的修行者），也是勇猛的菩萨（Bodhisattva，发愿救度一切众生的修行者）。 听闻寂静禅定的道理，保持恬静不放逸，无数人听闻佛法，因此被称为声闻。 听闻淡泊安稳的教诲，明白一切快乐并非真实存在，因此被称为声闻，达到寂然无为的境界。 听闻觉悟的根基和力量，具足意念、止息和断除烦恼，自己究竟明白这些道理，因此被称为声闻。 听闻身体的本质是空性的，不可执着为坚固不变的，这是愚昧之人所贪慕的，因此应当及时觉悟其真相。 眼睛所见并非真实，不听闻也是如此，众生被所见所闻所迷惑，内心昏暗不能明了。 如果能够成就佛眼（Buddha-caksu，佛陀的智慧之眼），其境界不可思议，其根本在于无，能够开化一切愚昧。 无数人听闻佛经，明白一切法并非真实存在，因此得到声闻的称号。 他们所听闻的一切，都如同空谷回响，不见有说法之人，也无所听闻。 之所以称为声闻，是为了让众人听闻接受佛法，明白本来就没有听闻这回事，不要被声音所迷惑。 譬如人在梦中，闻到无数的香气，恍惚不可得，只是在虚空中游荡嗅闻。 明白香的本质也是如此，从未真正有嗅香这回事，无数人因此迷失方向，菩萨会让他们开悟。 明白舌头没有依靠，肉块本身不知味道，即使肉能分辨甘甜，舌头也应当能识别。 不要执着于这些想法，认为美味是凶险的根源，六界（地、水、火、风、空、识）不可执着，要分别各种味道的来源。 菩萨大勇猛，亲眼见到并分别这些道理，因为听闻佛法而达到这种境界，所以被称为声闻。 自己分别自己的身体，明白其本质是空性自然，能够明白这种虚无的道理，就不会有任何生起和不生起。
English
English version The Dharma of non-thought, therefore, is called Sravaka (one who attains enlightenment through hearing the Dharma), and also a courageous Bodhisattva (one who vows to liberate all beings). Hearing the principle of tranquil meditation, maintaining serenity and diligence, countless people hear the Dharma, therefore they are called Sravakas. Hearing the teachings of detachment and peace, understanding that all pleasures are not real, therefore they are called Sravakas, reaching the state of serene non-action. Hearing the roots and powers of enlightenment, possessing mindfulness, cessation, and the cutting off of afflictions, personally understanding these principles, therefore they are called Sravakas. Hearing that the nature of the body is emptiness, not to be clung to as solid and unchanging, which is what the foolish crave, therefore one should awaken to its true nature in time. What the eyes see is not real, and not hearing is the same, sentient beings are deluded by what they see and hear, their minds are darkened and cannot understand. If one can attain the Buddha-caksu (the wisdom eye of the Buddha), its realm is inconceivable, its root lies in nothingness, and it can enlighten all ignorance. Countless people hear the sutras, understanding that all dharmas are not real, therefore they receive the title of Sravaka. All that they hear is like an echo in an empty valley, there is no speaker to be seen, nor is there anything to be heard. The reason they are called Sravakas is to allow people to hear and accept the Dharma, understanding that there is originally no such thing as hearing, and not to be deluded by sounds. For example, a person in a dream smells countless fragrances, which are elusive and unattainable, merely wandering and smelling in emptiness. Understanding that the nature of fragrance is also like this, there has never been any real smelling of fragrance, countless people lose their way because of this, and Bodhisattvas will enlighten them. Understanding that the tongue has no support, the piece of meat itself does not know taste, even if the meat can distinguish sweetness, the tongue should also be able to recognize it. Do not cling to these thoughts, thinking that deliciousness is the root of danger, the six realms (earth, water, fire, wind, space, consciousness) should not be clung to, and one should distinguish the sources of various tastes. Bodhisattvas are very courageous, seeing and distinguishing these principles with their own eyes, reaching this state through hearing the Dharma, therefore they are called Sravakas. Distinguishing one's own body, understanding that its nature is emptiness and natural, being able to understand this principle of emptiness, there will be no arising or non-arising.
Chinese
若无所兴隆， 则解此圣道， 令群黎听法， 是则谓声闻。 计心言本净， 无形不可得， 是者莫有人， 听此为声闻。 犹如幻化生， 灭尽则亦空， 若有睹众想， 了之为声闻。 又听所施与， 法施不可念， 是轨为圣路， 尔乃成佛道。 随其本所种， 获果亦如之， 不可思议施， 成大道无念。 衣食施薄福， 法施为最广， 未尝有悁惜， 此则圣慧涂。 弘无想之心， 布施不有着， 如是惠施者， 疾致成佛道。 释去一切心， 计耳无所闻， 超度诸合会， 故谓为声闻。 因呼有响应， 假使不着音， 则于众圣尊， 佛法无有上。 诸可不闻响， 一切而无倚， 不二无若干， 畅音有声闻。 无数佛演法， 令彼闻其音， 计所闻如响， 乐人成佛道。 善游诸佛土， 所闻不以乱， 平等觉所处， 世尊无有上。 听千三千世， 所住如虚空， 计人等猗寂， 若泥洹无形。 世人所著想， 计倚有四大， 是则为虚空， 泥洹为想念。 解诸种如是， 莫得计坚固， 本无生死者， 不灭尽尘劳。 万物不究竟， 计人弗可得， 此诸 现代汉语译本 如果没有任何兴盛之念，就能理解这神圣的道，让众生听闻佛法，这就是所谓的声闻（Sravaka，通过听闻佛法而证悟的修行者）。 如果认为心性本是清净的，无形无相不可得，那么就没有人能听闻佛法，成为声闻。 一切都如幻化所生，灭尽之后也为空无。如果能看到众生的种种想法，并了解其虚幻本质，就能成为声闻。 又听闻布施的教导，其中法布施最为殊胜，不可思议。这是通往圣道的途径，最终能成就佛道。 随其最初所种下的因，所获得的果报也与之相应。不可思议的布施，能成就无念的大道。 以衣食等物质布施所得的福报较少，而法布施的福报最为广大。如果从不吝惜法布施，这就是通往圣慧的道路。 弘扬无想之心，布施时不执着于所施之物，这样行布施的人，能迅速成就佛道。 放下一切执着的心，认为耳朵没有听到任何声音，超越一切聚合的现象，所以称为声闻。 就像呼唤时会有回应，即使不执着于声音，那么在所有圣者之中，佛法也是至高无上的。 如果能做到不执着于所听到的声音，一切都无所依赖，不二不异，那么就能通达佛法的真谛，成为声闻。 无数的佛陀演说佛法，让众生听闻其音声，如果能将所听闻的视为回响，那么就能欢喜地成就佛道。 善于游历诸佛国土，所听闻的佛法不会使心意混乱，能平等觉悟一切处所，世尊的智慧是至高无上的。 即使听闻三千大千世界的种种声音，心境也如虚空般寂静，认为众生都如同寂灭一般，如同涅槃（Nirvana，佛教的最高境界，指脱离轮回的状态）无形无相。 世人所执着的想法，认为身体由四大（地、水、火、风）组成，这其实是虚妄的。涅槃也只是一个概念。 如果能理解一切事物都是如此，不要执着于其坚固不变的假象，本来就没有生死，也就没有所谓的灭尽尘劳。 万物都不是究竟的，认为人是真实存在的也是不可得的。这些都是声闻所应理解的道理。
English
English version If there is no arising of any inclination, then one can understand this sacred path, and cause the multitude to hear the Dharma; this is what is called a Sravaka (one who attains enlightenment through hearing the Dharma). If one believes that the mind is originally pure, formless, and unattainable, then there is no one who can hear the Dharma and become a Sravaka. Everything is like an illusion, and when it ceases, it is also empty. If one can see the various thoughts of beings and understand their illusory nature, then one can become a Sravaka. Also, hearing the teachings of giving, among which the giving of Dharma is the most supreme and inconceivable. This is the path to the sacred way, and ultimately one can achieve Buddhahood. According to the seeds one has initially sown, the resulting fruits will be the same. Inconceivable giving can lead to the path of non-thought. Giving material things like clothing and food brings little merit, while giving the Dharma is the most extensive. If one never hesitates to give the Dharma, this is the path to sacred wisdom. Promote the mind of non-thought, and when giving, do not cling to what is given. Those who give in this way can quickly achieve Buddhahood. Let go of all clinging minds, and consider that the ears have not heard anything. Transcend all phenomena of aggregation, therefore it is called a Sravaka. Just as there is a response to a call, even if one does not cling to the sound, then among all the saints, the Buddha's Dharma is supreme. If one can not cling to the sounds heard, and everything is without reliance, neither dual nor different, then one can understand the true meaning of the Dharma and become a Sravaka. Countless Buddhas expound the Dharma, allowing beings to hear their voices. If one can regard what is heard as an echo, then one can joyfully achieve Buddhahood. Be skilled in traveling through the Buddha lands, and the Dharma heard will not confuse the mind. Be able to equally awaken to all places, the wisdom of the World Honored One is supreme. Even if one hears the various sounds of the three thousand great thousand worlds, the mind remains as still as the void. Consider that all beings are like the state of extinction, like Nirvana (the highest state of enlightenment, the state of being free from the cycle of rebirth) which is formless and without appearance. The thoughts that worldly people cling to, believing that the body is composed of the four elements (earth, water, fire, and wind), are actually false. Nirvana is also just a concept. If one can understand that all things are like this, do not cling to the illusion of their permanence. There is originally no birth or death, and therefore no such thing as the extinction of defilements. Nothing is ultimate, and the belief that people are real is also unattainable. These are the principles that a Sravaka should understand. -------------------------------------------------------------------------------- 法寂然， 未有睹众界。 令黎民听此， 夙夜亦如之， 彼不兴众念， 我化诸人闻。 使人得听法， 如此为弟子， 所闻无所闻， 故叹曰声闻。 雄人念往古， 听受最上法， 睹不分别经， 一切法一切。 讲音无所偏， 救度一切会， 为众人说法， 是则为声闻。 则讲无为界， 清净不放逸， 谛观无说法， 佛法亦如之。 睹法不去远， 佛之所讲扬， 彼法亦不近， 是故无所猗。 所以谓弟子， 听采随此教， 劝化于群黎， 斯乃为闻法。 阿难！我是故， 讲说声闻化， 假号曰弟子， 则菩萨大士。”