Chinese
佛告阿难：“是故如来、至真、等正觉叹说菩萨为声闻，当知是义亦善权方便也。”◎◎ 阿惟越致遮经缘觉品第十 佛告阿难：“何故如来颁宣菩萨为缘觉乎？于是菩萨目睹诸法。何谓目睹一切法空？无有像类而不可坏，现在觉观法不可灭，故谓缘觉。诸佛经籍不可思议，晓了诸萌悉如泥洹。无有内外则不可获，一切诸法不起不灭。 “人之本际则泥洹也，所号本净但着言耳，则无所有法不可逮，因名演称语无所达。所以者何？其言则空。口之所说不解已无，法本之际、佛道之无，分别 现代汉语译本 法性寂静无为，尚未能洞察众生的世界。 让百姓听闻此法，早晚都应如此修行。 他们不起任何杂念，我则教化众人听闻佛法。 使人得以听闻佛法，这样的人才算是我的弟子。 所听闻的如同未闻，所以赞叹他们为声闻。 有智慧的人追念过去，听受最上乘的佛法。 洞察不分别的经典，明白一切法即是一切。 讲法时没有偏颇，救度一切众生集会。 为众人宣说佛法，这样的人才是真正的声闻。 他们宣讲无为的境界，清净而不放逸。 仔细观察，其实没有说法者，佛法也是如此。 洞察佛法并非遥远，是佛所宣讲的真理。 此法亦非近在眼前，所以无所执着。 之所以称他们为弟子，是因为他们听从并遵循此教诲。 劝化众生，这才是真正的听闻佛法。 阿难！因此我才宣讲声闻的教化， 假借名号称他们为弟子，其实他们是菩萨大士。 佛告诉阿难：‘因此，如来、至真、等正觉赞叹菩萨为声闻，应当知道这是一种善巧方便的说法。’ 阿惟越致遮经缘觉品第十 佛告诉阿难：‘为什么如来宣说菩萨为缘觉呢？这是因为菩萨亲眼目睹诸法。什么是目睹一切法空呢？就是诸法没有形相却不可毁坏，现在所觉察的法不可灭，所以称为缘觉。诸佛的经典不可思议，明白一切萌芽都如涅槃。没有内外之分，所以不可获得，一切诸法不生不灭。 ‘人的本性就是涅槃，所谓的本净只是言语上的表达，其实没有可以把握的法，因为名称而演说，言语无法表达。为什么呢？因为言语是空性的。口中所说不能理解，就如同没有说一样，法的本性、佛道的本性，都是不可分别的。’
English
English version The Dharma is tranquil and inactive, not yet having perceived the realms of beings. Let the people hear this, and practice it day and night. They do not give rise to any thoughts, and I transform people to hear the Dharma. To enable people to hear the Dharma, such a person is considered my disciple. What is heard is as if unheard, therefore they are praised as Sravakas (hearers). The wise ones remember the past, receiving the supreme Dharma. Perceiving the non-discriminating scriptures, understanding that all dharmas are all. Speaking without bias, saving all assemblies of beings. Speaking the Dharma for the multitude, such a person is a true Sravaka. They speak of the realm of non-action, pure and without negligence. Observing carefully, there is actually no speaker, and the Buddha's Dharma is also like this. Perceiving the Dharma is not far away, it is the truth spoken by the Buddha. This Dharma is also not near, therefore there is nothing to cling to. The reason they are called disciples is because they listen and follow this teaching. Persuading and transforming the masses, this is the true hearing of the Dharma. Ananda! Therefore, I speak of the teachings of the Sravakas, Using the name of disciples, but they are actually Bodhisattvas, great beings. The Buddha said to Ananda: 'Therefore, the Tathagata, the Truly Enlightened One, praises Bodhisattvas as Sravakas, you should know that this is a skillful means of teaching.' Avivartika-cakra Sutra, Chapter Ten on Pratyekabuddhas The Buddha said to Ananda: 'Why does the Tathagata proclaim Bodhisattvas as Pratyekabuddhas (solitary realizers)? It is because Bodhisattvas witness all dharmas. What is witnessing the emptiness of all dharmas? It is that dharmas have no form yet are indestructible, and the dharmas that are currently perceived cannot be extinguished, therefore they are called Pratyekabuddhas. The scriptures of all Buddhas are inconceivable, understanding that all sprouts are like Nirvana. There is no inside or outside, therefore they cannot be obtained, and all dharmas neither arise nor cease. 'The fundamental nature of humans is Nirvana, what is called fundamental purity is just a verbal expression, in reality there is no dharma that can be grasped, because of names they are spoken, and words cannot express it. Why is this? Because words are empty. What is spoken cannot be understood, it is as if nothing was said, the fundamental nature of the Dharma, the fundamental nature of the Buddha's path, are all non-discriminating.' -------------------------------------------------------------------------------- 观斯，故曰缘觉。
Chinese
“自察色阴但是声耳。此色阴者，计于色生唯有名矣，以离言声则无有阴。其色阴者无身、无我。所以者何？因口作号，所言亦空；不起不灭，所言自然。不着吾我、不得久存，况口言乎？目睹色阴则为痛痒，痛痒阴灭则不有名；因口之说号为痛痒，痛痒阴身无我。所以者何？所谓痛阴，其言则空，不起不灭。言不着身，则无所住，况于言乎？ “晓痛痒阴，即观想阴；若寂想阴，则无思想；想阴号耳，无身无我。所以者何？口之所说思想阴者，其言则空，不起不灭。分别言已，不着自然。心无所立，何况口言？ “观想阴已，则生死阴已灭行阴，则无生死。所谓行阴，无身、无我。所以者何？所号行阴，言其则空。不起不灭，但着言耳。不得久存，况口所说？ “观行阴已，则有识阴。假使识阴惔然寂灭，则此识阴但阴声耳。所以者何？其号识阴是则空耳，不起不灭，其言自然。无所住止，况言说乎？ “是五阴者，皆无所有。分别本无，故曰缘觉。所以者何？斯口之言缘对而致，无缘不缘。诸因讲说，有言无言。五阴之事于此一切永无所著，不造众因，故曰缘觉。” 于是，佛颂曰： “目睹一切法， 分别知之空， 不著于诸色， 究竟莫有 现代汉语译本 观察这些，所以称为缘觉（Pratyekabuddha，靠自己领悟真理的人）。 ‘自己观察色阴（rūpa-skandha，物质的聚合），它不过是声音而已。这色阴，执着于色而生，只是一个名称罢了，离开了言语的声音，就没有阴。这色阴没有身体，没有自我。为什么呢？因为口中发出声音，所说的也是空；不生不灭，所说的自然如此。不执着于我，不能长久存在，何况是口中的言语呢？眼睛看到色阴就产生了痛痒（vedanā，感受），痛痒阴灭了就没有名称；因为口中说出才称为痛痒，痛痒阴没有身体，没有自我。为什么呢？所谓痛阴，它所说的也是空，不生不灭。言语不执着于身体，就没有停留之处，何况是言语呢？’ ‘了解痛痒阴，就观察想阴（saṃjñā-skandha，概念的聚合）；如果寂静了想阴，就没有思想；想阴只是一个名称，没有身体，没有自我。为什么呢？口中所说的想阴，它所说的也是空，不生不灭。分别言语之后，不执着于自然。心无所立，何况是口中的言语呢？’ ‘观察想阴之后，生死阴就灭了，行阴（saṃskāra-skandha，意志的聚合）也就没有生死。所谓行阴，没有身体，没有自我。为什么呢？所说的行阴，它所说的也是空。不生不灭，只是执着于言语罢了。不能长久存在，何况是口中所说的呢？’ ‘观察行阴之后，就有了识阴（vijñāna-skandha，意识的聚合）。假设识阴寂静灭尽，那么这识阴也只是声音而已。为什么呢？它所说的识阴也是空，不生不灭，它所说的自然如此。没有停留之处，何况是言语呢？’ ‘这五阴（pañca-skandha，五种聚合）都是没有实体的。分别来说，它们本来就是空的，所以称为缘觉。为什么呢？这些口中的言语都是因缘相对而产生的，没有因缘，也没有不因缘。各种因缘讲说，有言语，没有言语。五阴的事情，对于这一切永远没有执着，不造作各种因缘，所以称为缘觉。’ 于是，佛陀以偈颂说道： ‘眼睛看到一切法，分别知道它们是空，不执着于各种色，最终什么都没有。’
English
English version Observing these, therefore they are called Pratyekabuddhas (those who realize the truth by themselves). 'Self-examine the rūpa-skandha (form aggregate), it is merely a sound. This rūpa-skandha, clinging to form, is just a name; apart from the sound of speech, there is no skandha. This rūpa-skandha has no body, no self. Why? Because the mouth makes a sound, what is said is also empty; neither arising nor ceasing, what is said is natural. Not clinging to 'I' or 'mine', it cannot last long, let alone the words of the mouth? Seeing the rūpa-skandha with the eyes gives rise to vedanā (feeling), when the vedanā-skandha ceases, there is no name; because it is spoken by the mouth, it is called vedanā, the vedanā-skandha has no body, no self. Why? The so-called vedanā-skandha, what is said is empty, neither arising nor ceasing. Words do not cling to the body, so there is no place to dwell, let alone words?' 'Understanding the vedanā-skandha, then observe the saṃjñā-skandha (perception aggregate); if the saṃjñā-skandha is tranquil, there is no thought; the saṃjñā-skandha is just a name, without body, without self. Why? What the mouth says about the saṃjñā-skandha, what is said is empty, neither arising nor ceasing. After distinguishing words, do not cling to nature. The mind has no place to stand, let alone the words of the mouth?' 'After observing the saṃjñā-skandha, the skandha of birth and death ceases, and with the saṃskāra-skandha (mental formations aggregate), there is no birth and death. The so-called saṃskāra-skandha has no body, no self. Why? What is called the saṃskāra-skandha, what is said is empty. Neither arising nor ceasing, but clinging to words. It cannot last long, let alone what is said by the mouth?' 'After observing the saṃskāra-skandha, there is the vijñāna-skandha (consciousness aggregate). If the vijñāna-skandha is completely extinguished, then this vijñāna-skandha is just a sound. Why? What is called the vijñāna-skandha is empty, neither arising nor ceasing, what is said is natural. There is no place to dwell, let alone words?' 'These five skandhas (pañca-skandha) are all without substance. Speaking separately, they are originally empty, therefore they are called Pratyekabuddhas. Why? These words of the mouth are produced by causes and conditions, neither with nor without causes and conditions. Various causes and conditions are spoken, with words and without words. The matters of the five skandhas, for all of this, there is no attachment, not creating various causes, therefore they are called Pratyekabuddhas.' Then, the Buddha spoke in verse: 'Seeing all dharmas with the eyes, distinguishing and knowing them to be empty, not clinging to various forms, ultimately there is nothing.'
Chinese
相。 现在观此法， 解空知自然， 分别了澹泊， 不可得根源。 现在获于斯， 晓五阴如此， 则为平等觉， 缘觉无思念。 众生志无为， 其心不可获， 本际无有起， 净无无思议。 一切人不起， 观见无所灭， 诸法无动兴， 是谓为无为。 众生皆泥洹， 省察是所趣， 无人犹若影， 故曰为无为。 不用是名称， 群黎为泥洹， 不起无所灭， 如口所叹咏。 敢可说悉空， 人不解非言， 是故为众生， 示现说泥洹。 口所发假言， 无处亦无念， 因口而有训， 求本不可得。 阴不在本际， 口言无所显， 诸声所称说， 人际亦无念。 一切愿泥洹， 本无及始际， 澹然无放逸， 则救有所将。 本净游乎响， 众生亦复然， 无形则空寂， 本净无心念。 法本为若此， 假名而赞扬， 其源不可得， 所以有言说。 不以谀谄事， 而可分别解， 其际则空无， 便了众生本。 其言不依讲， 口言无所显， 诸群黎如此， 则不着人本。 所发阴则空， 其声无所别， 其说亦如此， 而际亦复然。 其无谛如是， 觉已无所念， 现代汉语译本 观察当下之法，理解空性，知晓其自然本性， 分别认识到淡泊，其根源不可寻得。 现在领悟到这些，明白五阴（色、受、想、行、识，构成个体存在的五种要素）的真相， 这就是平等的觉悟，缘觉（不需他人教导，自行悟道的修行者）没有思虑。 众生的志向在于无为（不执着于行动和结果），其心不可把握， 其本源没有生起，清净而不可思议。 一切人都不生起（执着），观察到没有灭亡， 诸法（一切事物和现象）没有动摇和兴起，这被称为无为。 众生都趋向于涅槃（解脱），省察是其所向， 无人如同影子，所以说这是无为。 不用这些名称，众生就能达到涅槃， 不生起，没有灭亡，如同口中所赞叹的。 怎能说一切皆空，人们不理解这并非言语所能表达， 因此为了众生，示现并宣说涅槃。 口中所说的是假言，无处可寻，也没有念头， 因口而有教诲，追寻其本源却不可得。 五阴不在本源，口头言语无法显明， 一切声音所称说的，人的本性也没有念头。 一切都愿达到涅槃，本无开始和终结， 淡然没有放逸，就能引导众生走向解脱。 本性清净，如同回响，众生也是如此， 没有形体，则空寂，本性清净，没有心念。 法的本性就是如此，借用名称来赞扬， 其根源不可得，所以才有了言说。 不以谄媚之事，就能分别理解， 其边界是空无，便能了解众生的本性。 其言语不依赖于讲解，口头言语无法显明， 众生都是如此，就不会执着于人的本性。 所发出的五阴是空的，其声音没有分别， 其所说也是如此，其边界也是如此。 其无谛（真理）就是这样，觉悟后就没有念头。
English
English version Observing this Dharma now, understanding emptiness, knowing its natural essence, Distinguishing and recognizing detachment, its root cannot be found. Now having attained this, understanding the truth of the five skandhas (form, feeling, perception, mental formations, consciousness, the five aggregates that constitute individual existence), This is equal enlightenment, Pratyekabuddhas (those who attain enlightenment on their own without a teacher) have no thoughts. The aspiration of sentient beings is non-action (not clinging to actions and results), their minds cannot be grasped, Its origin has no arising, pure and inconceivable. All people do not arise (in attachment), observing that there is no extinction, All dharmas (all things and phenomena) have no movement or arising, this is called non-action. Sentient beings all tend towards Nirvana (liberation), reflection is their direction, No one is like a shadow, therefore it is said to be non-action. Without using these names, sentient beings can reach Nirvana, No arising, no extinction, like what is praised by the mouth. How can it be said that all is empty, people do not understand that this cannot be expressed in words, Therefore, for the sake of sentient beings, Nirvana is manifested and proclaimed. What is spoken by the mouth is false speech, nowhere to be found, and without thought, Because of the mouth, there is teaching, but seeking its origin is unattainable. The five skandhas are not in the origin, spoken words cannot reveal it, What is spoken by all sounds, the nature of people also has no thought. All wish to reach Nirvana, without beginning or end, Being detached without negligence, one can guide sentient beings towards liberation. The original nature is pure, like an echo, sentient beings are also like this, Without form, it is empty and still, the original nature is pure, without thought. The nature of Dharma is like this, using names to praise it, Its root cannot be found, therefore there is speech. Not with flattering matters, one can distinguish and understand, Its boundary is emptiness, then one can understand the nature of sentient beings. Its words do not rely on explanation, spoken words cannot reveal it, Sentient beings are all like this, then they will not cling to the nature of people. The five skandhas that are emitted are empty, their sounds have no distinction, What is said is also like this, and its boundary is also like this. Its non-truth (truth) is like this, after awakening there is no thought.