Chinese
是则平等道， 缘觉无思议。 觉了于本色， 此但阴声耳， 寂灭斯色阴， 则无有言声。 自然释之去， 是则曰无形， 吾我既自然， 睹之无有处。 因言谓之阴， 色本不有身， 其声皆归空， 不起亦不灭。 因口而告言， 求本不可得， 其说因痴兴， 号之谓色阴。 现在观识阴， 诸声无所有， 此阴以寂灭， 则无有响阴。 于此远离身， 所谓吾我者， 计已自然空， 未尝有坚住。 口之所缘阴， 识阴则虚空， 口言本则寂， 不起无所灭。 若有所颂说， 察之悉本无， 无黠之所言， 故演为色阴。 诸音无有说， 其限不可得， 不起无所灭， 无处而不决。 无尘劳侵欺， 亦不造诸法， 不执无所舍， 莫调不泥洹。 彼亦无寂灭， 不有所睹见， 不乐施欲埃， 不怠不精进。 不乱不一心， 彼亦无守戒， 非物可成就， 何故当持禁？ 五道非有念， 无思亦如斯， 不恐无所畏， 不脱而不缚。 虽讲无所演， 是为色所入， 一切法音然， 无获莫着言。 现在逮是觉， 无尽之法说， 以成是三昧， 则无诸响声。 目自分别 现代汉语译本 这就是平等的道路，缘觉（Pratyekabuddha，独自觉悟者）的境界不可思议。 觉悟了事物的本性，这（色）不过是声音的显现罢了。 当色阴（Rupa-skandha，物质的聚合）寂灭时，就没有言语的声音。 自然地放下它，这就是所谓的无形。 ‘我’的概念既然是自然的，观察它时却无处可寻。 因为言语而称之为阴（skandha，聚合），色（Rupa，物质）的本质本无实体。 所有的声音都归于空寂，不生也不灭。 因口而发出言语，追寻其本源却不可得。 这种说法因愚痴而兴起，称之为色阴。 现在观察识阴（Vijnana-skandha，意识的聚合），所有的声音都无所有。 当此阴寂灭时，就没有响阴（声音的聚合）。 从这里远离身体，所谓的‘我’的概念， 仔细思量，它本是空无，从未有坚固的住处。 口所执着的阴，识阴也是虚空的。 口中的言语本是寂静的，不生也不灭。 如果有所颂说，仔细观察，一切都本无。 没有智慧的人所说的话，因此演变为色阴。 所有的声音都无法言说，其界限不可得。 不生也不灭，无处不是决断。 没有尘劳（烦恼）的侵扰，也不造作诸法。 不执着也不舍弃，不调伏也不入涅槃（Nirvana，寂灭）。 那里也没有寂灭，没有所见所闻。 不贪恋欲望的尘埃，不懈怠也不精进。 不散乱也不一心，那里也没有持戒。 不是物质可以成就的，为何要持守禁戒呢？ 五道（五种轮回的途径）没有念头，无思也是如此。 不恐惧也没有畏惧，不解脱也不束缚。 虽然讲说，却无所演说，这是色所摄入的。 一切法的声音都是如此，无所获得，也不要执着言语。 现在达到这种觉悟，是无尽的法说。 以此成就三昧（Samadhi，禅定），就没有各种声音。 眼睛自己能分别。
English
English version This is the path of equality, the realm of the Pratyekabuddha (one who attains enlightenment on their own) is inconceivable. Having awakened to the true nature of things, this (form) is merely a manifestation of sound. When the Rupa-skandha (aggregate of form) is extinguished, there is no sound of speech. Naturally letting it go, this is what is called formlessness. Since the concept of 'I' is natural, when observed, it cannot be found anywhere. Because of speech, it is called a skandha (aggregate), the essence of Rupa (form) has no substance. All sounds return to emptiness, neither arising nor ceasing. Speech arises from the mouth, but seeking its origin is unattainable. This kind of talk arises from ignorance, and is called the Rupa-skandha. Now observing the Vijnana-skandha (aggregate of consciousness), all sounds are without substance. When this skandha is extinguished, there is no sound skandha. From here, being apart from the body, the so-called concept of 'I', Upon careful consideration, it is inherently empty, never having a firm dwelling place. The skandha that the mouth clings to, the Vijnana-skandha is also empty. The words from the mouth are inherently silent, neither arising nor ceasing. If there is any verse spoken, upon careful observation, everything is originally without substance. The words spoken by the unwise, therefore, evolve into the Rupa-skandha. All sounds cannot be spoken, their limits cannot be attained. Neither arising nor ceasing, there is no place where it is not resolved. There is no disturbance from the dust of afflictions, nor is there the creation of dharmas. Neither clinging nor abandoning, neither taming nor entering Nirvana (extinction). There is also no extinction there, no seeing or hearing. Not craving the dust of desires, neither lazy nor diligent. Neither scattered nor one-pointed, there is also no keeping of precepts there. It is not something that can be achieved by matter, why should one keep prohibitions? The five paths (five realms of rebirth) have no thought, and the absence of thought is also like this. Not fearing nor having fear, neither liberated nor bound. Although speaking, there is nothing to expound, this is what is included in form. The sound of all dharmas is like this, nothing is gained, and do not cling to words. Now attaining this awakening, it is the endless teaching of the Dharma. With this, achieving Samadhi (meditative absorption), there are no various sounds. The eyes themselves can distinguish. -------------------------------------------------------------------------------- 此， 响之等如称， 诸法亦如是， 无言不有着。 晓了因缘者， 知音无所有， 故号平等道， 是谓为缘觉。”
Chinese
佛告阿难：“菩萨大士现在分别有明无明、是行非行、有识不识、色与不色、六入无入、诸习不习、痛痒非痛痒、恩爱莫爱、不受舍受、有与不有、生若不生、老病死患，一切自然察之本无。如是观者，故曰缘觉。” 于是，佛颂曰： “现在了无慧， 未尝倚为明， 不成立有形， 若如水中影。 聪达晓诸义， 不着一切法， 假使不倚经， 是则慧者相。 明与身无异， 一切诸法相， 觉了此缘趣， 故曰为缘觉。 所号身之行， 其躯无所造， 永不有内外， 则超生死体。 终始犹芭蕉， 非根无有貌， 不起莫有灭， 等譬如虚空。 现在晓了此， 则勇猛菩萨， 斯号平等圣， 缘觉如无念。 分别一切法， 寂行如幻化， 其识自然尔， 现在晓了之。 忽然解斯心， 知识行如之， 诸所道示想， 明识诸法空。 分别识其然， 一切无所著， 了如是法者， 知识亦如幻。 所可号名色， 身及诸音声， 众貌空不成， 是谓自然相。 心驰骋六情， 现代汉语译本 ‘此’，如同回响与秤一样对应，一切诸法也是如此，无言语可以执着。领悟因缘的人，知道声音本无所有，所以称为平等之道，这就是所谓的缘觉（Pratyekabuddha，独自觉悟者）。 佛陀告诉阿难（Ananda，佛陀的十大弟子之一）说：‘菩萨大士现在分别观察有明无明、是行非行、有识不识、色与不色、六入无入、诸习不习、痛痒非痛痒、恩爱莫爱、不受舍受、有与不有、生若不生、老病死患，一切自然地观察它们的本性都是空无。像这样观察的人，所以称为缘觉。’ 于是，佛陀以偈颂说道： ‘现在了无智慧，不曾依赖光明，不成立有形之物，就像水中的影子一样。聪慧通达诸义，不执着一切法，即使不依赖经典，这就是有智慧者的特征。光明与身体没有差别，一切诸法的相状也是如此，觉悟了这种因缘的道理，所以称为缘觉。所谓身体的行为，其躯体并非造作而成，永远没有内外之分，就超越了生死的束缚。终始就像芭蕉树一样，没有根就没有外貌，不生起也不灭亡，就像虚空一样。现在领悟了这些，就是勇猛的菩萨，这被称为平等圣者，缘觉就像无念一样。分别一切法，寂静地运行就像幻化一样，其识自然如此，现在领悟了它。忽然解开了这种心结，知识的运行也是如此，所有说道的示现，都明白地知道诸法是空。分别认识到它的真实，一切都无所执着，领悟了这种法的人，知识也像幻化一样。所谓可以称作名色（nama-rupa，精神与物质），身体以及各种声音，各种表象都是空无，不成立，这就是自然的真相。心在六根（sadayatana，眼、耳、鼻、舌、身、意）中驰骋，'
English
English version 'This' is like the correspondence between a sound and a scale; all dharmas (phenomena) are also like this, with no words to cling to. Those who understand the causes and conditions know that sounds have no inherent existence, therefore it is called the path of equality, and this is what is meant by a Pratyekabuddha (one who attains enlightenment on their own).' The Buddha said to Ananda (one of the Buddha's ten principal disciples): 'Bodhisattvas (enlightened beings) now discern between clarity and ignorance, right action and wrong action, consciousness and non-consciousness, form and non-form, the six entrances and no entrances, habits and non-habits, pain and non-pain, love and non-love, acceptance and non-acceptance, existence and non-existence, birth and non-birth, old age, sickness, death, and all naturally observe that their nature is empty. Those who observe in this way are therefore called Pratyekabuddhas.' Then, the Buddha spoke in verse: 'Now there is no wisdom, never relying on light, not establishing any form, like a reflection in water. The wise understand all meanings, not clinging to any dharma, even without relying on scriptures, this is the characteristic of the wise. Light and body are not different, the appearance of all dharmas is also like this, realizing this principle of causes and conditions, therefore it is called a Pratyekabuddha. The so-called actions of the body, its form is not created, forever without inside or outside, thus transcending the cycle of birth and death. Beginning and end are like a banana tree, without roots there is no appearance, neither arising nor ceasing, like empty space. Now understanding this, one is a courageous Bodhisattva, this is called an equal sage, a Pratyekabuddha is like no-thought. Discriminating all dharmas, acting silently like an illusion, its consciousness is naturally like this, now understand it. Suddenly unraveling this knot in the heart, the operation of knowledge is also like this, all that is said and shown, clearly knowing that all dharmas are empty. Discriminating and recognizing its truth, not clinging to anything, those who understand this dharma, knowledge is also like an illusion. What can be called name and form (nama-rupa, mind and matter), the body and all sounds, all appearances are empty and do not exist, this is the natural truth. The mind wanders through the six senses (sadayatana, eye, ear, nose, tongue, body, mind),' -------------------------------------------------------------------------------- 如幻化无言， 现语非音声， 计自然悉空。 久远来习之， 因发诸入处， 彼则分别习， 名自然如空。 习以成悉无， 游念起众更， 若晓习本寂， 则知法无住。 目睹习自然， 睹众更悉寂， 不兴凶罪殃， 故曰为缘觉。 晓了诸痛痒， 皆空如本净， 譬如泡起顷， 志敬空无形。 断除众恩爱， 则从无著法， 情欲已永尽， 故曰为缘觉。 若受而不受， 则空无有有， 非形何成就， 譬之如野马。 吾无所兴想， 身生亦如是， 计本自然生， 无根非有形。 以离起灭法， 则不畏当终， 未当复成身， 一切得自在。 现在获此慧， 永无有著者， 又缘觉之音， 则造菩萨行。”
Chinese
佛告阿难：“如来、至真、等正觉以是之故，赞扬菩萨为缘觉也，亦当知是善权方便。如来用是之故光耀菩萨大士，持信奉法八等道迹，往来不还，无著声闻缘觉也。” 阿惟越致遮经释果想品第十一 贤者阿难而说偈言： “世尊所演说， 假号名泥洹， 喻之若虚空， 度于无所有。 虽有所讲说， 则非以辞言， 诸佛行善权， 合集说法耳。” 于是，阿难说此偈已，前 现代汉语译本 如同幻化一般，没有真实的言语， 所显现的语言并非真实的声音，一切计较都自然是空。 长久以来的习性，导致了各种感官的产生， 这些感官又分别形成了习性，其本质自然如虚空。 习性最终会消散，念头的游移会引发更多的变化， 如果明白习性的本质是寂静的，就会知道法是无所住的。 亲眼看到习性的自然，看到所有变化都归于寂静， 就不会产生凶恶的罪业，所以被称为缘觉（Pratyekabuddha）。 明白所有的痛苦和痒感，都如本来清净的虚空， 就像水泡生起的那一刻，其本质是空无形体的。 断除所有的恩爱，就能从无执著的法中解脱， 情欲已经永远消尽，所以被称为缘觉（Pratyekabuddha）。 如果接受而不执著，那么空性就不是空无所有， 没有形体又如何成就呢？这就像野马一样虚幻。 我没有产生任何想法，身体的产生也是如此， 认为其本性是自然产生的，没有根源，也没有形体。 因为远离了生灭的法则，所以不会畏惧死亡的到来， 不会再次形成身体，一切都获得了自在。 现在获得了这种智慧，永远不会有执著， 而且缘觉（Pratyekabuddha）的教诲，也促成了菩萨的修行。 佛陀告诉阿难（Ananda）：“如来（Tathagata）、至真（Arhat）、等正觉（Samyaksambuddha）因此赞扬菩萨为缘觉（Pratyekabuddha），也应当知道这是善巧方便。如来（Tathagata）因此光耀菩萨大士，让他们持有信奉佛法的八正道，往来不还，成为无执著的声闻缘觉（Sravaka Pratyekabuddha）。” 《阿惟越致遮经》（Avivartika-cakra Sutra）释果想品第十一 贤者阿难（Ananda）说偈颂道： “世尊所演说的，假名为涅槃（Nirvana）， 比喻它如同虚空，超越了所有存在。 虽然有所讲说，但并非用言辞表达， 诸佛（Buddha）运用善巧方便，汇集起来说法而已。” 于是，阿难（Ananda）说完此偈颂后，向前。
English
English version Like an illusion, there are no real words, The language that appears is not a real sound, all calculations are naturally empty. Long-standing habits lead to the arising of various senses, These senses, in turn, form habits, whose essence is naturally like emptiness. Habits will eventually dissipate, and the wandering of thoughts will trigger more changes, If one understands that the essence of habits is stillness, one will know that the Dharma is without dwelling. Seeing the nature of habits with one's own eyes, seeing all changes return to stillness, One will not generate evil karma, therefore, one is called a Pratyekabuddha (Solitary Buddha). Understanding that all pain and itching are like the original pure emptiness, Just like the moment a bubble arises, its essence is empty and formless. Cutting off all attachments of love, one can be liberated from the Dharma of non-attachment, Desires have been extinguished forever, therefore, one is called a Pratyekabuddha (Solitary Buddha). If one accepts without clinging, then emptiness is not non-existence, Without form, how can one achieve anything? It's like a wild horse, illusory. I have not generated any thoughts, the arising of the body is also like this, Believing that its nature is naturally arising, without roots, and without form. Because one is detached from the laws of arising and ceasing, one will not fear the arrival of death, One will not form a body again, and everything will be obtained freely. Now, having obtained this wisdom, one will never have attachments, Moreover, the teachings of the Pratyekabuddha (Solitary Buddha) also promote the practice of the Bodhisattva. The Buddha told Ananda: 'The Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One) therefore praises the Bodhisattva as a Pratyekabuddha (Solitary Buddha), and it should also be known that this is a skillful means. The Tathagata (Thus Gone One) therefore illuminates the great Bodhisattvas, allowing them to uphold the Eightfold Path of faith in the Dharma, going back and forth without returning, becoming non-attached Sravaka Pratyekabuddhas (Hearer Solitary Buddhas).' Avivartika-cakra Sutra, Chapter Eleven on the Interpretation of the Fruit of Thought The Venerable Ananda spoke in verse: 'What the World Honored One has expounded, is nominally called Nirvana (Extinction),' 'It is likened to emptiness, transcending all existence.' 'Although there is speaking, it is not expressed in words,' 'The Buddhas (Enlightened Ones) use skillful means, gathering together to teach the Dharma.' Then, after Ananda spoke this verse, he went forward. --------------------------------------------------------------------------------