阿惟越致遮經緣覺品第十
佛告阿難：「何故如來頒宣菩薩為緣覺乎？於是菩薩目覩諸法。何謂目覩一切法空？無有像類而不可壞，現在覺觀法不可滅，故謂緣覺。諸佛經籍不可思議，曉了諸萌悉如泥洹。無有內外則不可獲，一切諸法不起不滅。
The Buddha said to Ānanda: "Why does the Tathāgata proclaim bodhisattvas as Pratyekabuddhas (Solitary Awakened Ones)? In this, bodhisattvas see all dharmas. What is meant by seeing all dharmas as empty? Without forms yet indestructible, present awakening observing dharmas that cannot be extinguished—therefore called Pratyekabuddha. The Buddhas' scriptures are inconceivable, understanding all sprouting beings as like nirvana. Without internal or external, thus unobtainable, all dharmas neither arising nor ceasing.
「人之本際則泥洹也，所號本淨但著言耳，則無所有法不可逮，因名演稱語無所達。所以者何？其言則空。口之所說不解已無，法本之際、佛道之無，分別觀斯，故曰緣覺。
"The original limit of a person is nirvana; what is called original purity is merely attached to words, thus non-existent dharmas cannot be attained, names giving rise to appellations with words reaching nothing. Why is this so? Their words are empty. What the mouth says without understanding is already non-existent, the original limit of dharma, the non-existence of the Buddha's path—distinguishing and observing this, therefore called Pratyekabuddha.
「自察色陰但是聲耳。此色陰者，計於色生唯有名矣，以離言聲則無有陰。其色陰者無身、無我。所以者何？因口作號，所言亦空；不起不滅，所言自然。不著吾我、不得久存，況口言乎？目覩色陰則為痛痒，痛痒陰滅則不有名；因口之說號為痛痒，痛痒陰身無我。所以者何？所謂痛陰，其言則空，不起不滅。言不著身，則無所住，況於言乎？
"Self-examining form aggregate as merely [a] sound. This form aggregate, calculating form's arising as having only a name, by departing from verbal sounds there is no aggregate. This form aggregate has no body, no self. Why is this so? Because the mouth creates appellations, what is said is also empty; neither arising nor ceasing, what is said is naturally so. Not attached to I and me, not existing for long—how much less so for verbal speech? Seeing form aggregate then becomes sensation (vedanā 痛痒), the sensation aggregate extinguished then has no name; due to the mouth's explanation called sensation, the sensation aggregate body has no self. Why is this so? What is called the sensation aggregate, its words are empty, neither arising nor ceasing. Words not attached to the body, thus having no abode—how much less so for words?
「曉痛痒陰，即觀想陰；若寂想陰，則無思想；想陰號耳，無身無我。所以者何？口之所說思想陰者，其言則空，不起不滅。分別言已，不著自然。心無所立，何況口言？
"Understanding the sensation aggregate, then observing the perception aggregate; if the perception aggregate is tranquil, then there is no thought; the perception aggregate is merely a name, without body, without self. Why is this so? What the mouth says about the perception aggregate, its words are empty, neither arising nor ceasing. Having distinguished words, not attached to naturalness. The mind has no abode—how much less so for verbal speech?
「觀想陰已，則生死陰已滅行陰，則無生死。所謂行陰，無身、無我。所以者何？所號行陰，言其則空。不起不滅，但著言耳。不得久存，況口所說？
"Having observed the perception aggregate, then the birth-and-death aggregate, having extinguished the conditioning (saṃskāra) aggregate, thus without birth and death. What is called the conditioning aggregate, without body, without self. Why is this so? What is named the conditioning aggregate, its words are empty. Neither arising nor ceasing, merely attached to words. Not existing for long—how much less so for the mouth's speech?
「觀行陰已，則有識陰。假使識陰惔然寂滅，則此識陰但陰聲耳。所以者何？其號識陰是則空耳，不起不滅，其言自然。無所住止，況言說乎？
"Having observed the conditioning aggregate, then there is the consciousness aggregate. If the consciousness aggregate is tranquil and extinguished, then this consciousness aggregate is merely the sound of an aggregate. Why is this so? What is named the consciousness aggregate is thus merely empty, neither arising nor ceasing, its words naturally so. Without abiding—how much less so for verbal expression?
「是五陰者，皆無所有。分別本無，故曰緣覺。所以者何？斯口之言緣對而致，無緣不緣。諸因講說，有言無言。五陰之事於此一切永無所著，不造眾因，故曰緣覺。」
"These five aggregates are all non-existent. Distinguishing the fundamentally non-existent, therefore called Pratyekabuddha. Why is this so? These oral words are produced from conditions, without conditions there is no conditioning. Various causes for discussion, having words and no words. The matters of the five aggregates in all this are forever without attachment, not creating many causes—therefore called Pratyekabuddha."
於是，佛頌曰：
At this, the Buddha spoke these verses:
目覩一切法， 分別知之空， 不著於諸色， 究竟莫有相。
Seeing all dharmas, Distinguishing and knowing them as empty, Not attached to any forms, Ultimately without marks.
現在觀此法， 解空知自然， 分別了澹泊， 不可得根源。
Presently observing these dharmas, Understanding emptiness, knowing naturalness, Distinguishing and understanding tranquility, Unable to obtain the root source.
現在獲於斯， 曉五陰如此， 則為平等覺， 緣覺無思念。
Presently attaining this, Understanding the five aggregates like this, Then becoming equal awakening, Pratyekabuddha without thought.
眾生志無為， 其心不可獲， 本際無有起， 淨無無思議。
Beings aspiring to the unconditioned, Their minds unobtainable, The original limit without arising, Pure non-existence inconceivable.
一切人不起， 觀見無所滅， 諸法無動興， 是謂為無為。
All people not arising, Observing without extinction, All dharmas without movement or arising— This is called the unconditioned.
眾生皆泥洹， 省察是所趣， 無人猶若影， 故曰為無為。
All beings are nirvana, Examining this destination, Without persons, like shadows— Therefore called the unconditioned.
不用是名稱， 群黎為泥洹， 不起無所滅， 如口所歎詠。
Not using this name, The multitudes as nirvana, Not arising, without ceasing, As the mouth praises.
敢可說悉空， 人不解非言， 是故為眾生， 示現說泥洹。
Daring to say all is empty, People not understanding non-speech, Therefore for sentient beings, Manifesting and teaching nirvana.
口所發假言， 無處亦無念， 因口而有訓， 求本不可得。
The mouth's provisional words, Without place and without thought, Due to the mouth having instructions, Seeking the source unobtainable.
陰不在本際， 口言無所顯， 諸聲所稱說， 人際亦無念。
Aggregates not in the original limit, Oral words revealing nothing, What various sounds proclaim, The human limit also without thought.
一切願泥洹， 本無及始際， 澹然無放逸， 則救有所將。
All wishing for nirvana, Originally non-existent from the beginning, Tranquil without negligence, Then saving what is led.
本淨遊乎響， 眾生亦復然， 無形則空寂， 本淨無心念。
Original purity wandering like echoes, Sentient beings also thus, Formless then empty and tranquil, Original purity without mental thought.
法本為若此， 假名而讚揚， 其源不可得， 所以有言說。
Dharma's foundation is like this, Provisional names and praises, Its source unobtainable, Therefore having verbal expression.
不以諛諂事， 而可分別解， 其際則空無， 便了眾生本。
Not through flattering matters, Can one distinguish and understand, Its limit then empty nothingness, Then understanding sentient beings' origin.
其言不依講， 口言無所顯， 諸群黎如此， 則不著人本。
Its words not depending on teaching, Oral words revealing nothing, All multitudes like this, Then not attached to the person's origin.
所發陰則空， 其聲無所別， 其說亦如此， 而際亦復然。
What is expressed as aggregate is empty, Its sound without distinction, Its explanation also thus, And its limit also thus.
其無諦如是， 覺已無所念， 是則平等道， 緣覺無思議。
Its non-truth like this, Awakened then without thought, This is the equal path, Pratyekabuddha inconceivable.
覺了於本色， 此但陰聲耳， 寂滅斯色陰， 則無有言聲。
Understanding original form, This is merely the sound of aggregate, Extinguishing this form aggregate, Then without verbal sound.
自然釋之去， 是則曰無形， 吾我既自然， 覩之無有處。
Naturally explaining it away, This is called formless, I and me being natural, Seeing it without place.
因言謂之陰， 色本不有身， 其聲皆歸空， 不起亦不滅。
Due to words called aggregates, Form originally without body, Its sounds all returning to emptiness, Neither arising nor ceasing.
因口而告言， 求本不可得， 其說因癡興， 號之謂色陰。
Due to the mouth's telling, Seeking the source unobtainable, Its explanation arising from ignorance, Named the form aggregate.
現在觀識陰， 諸聲無所有， 此陰以寂滅， 則無有響陰。
Presently observing consciousness aggregate, All sounds non-existent, This aggregate by tranquil extinction, Then without echoing aggregate.
於此遠離身， 所謂吾我者， 計已自然空， 未甞有堅住。
In this far from body, What is called I and me, Calculating as naturally empty, Never having firm abiding.
口之所緣陰， 識陰則虛空， 口言本則寂， 不起無所滅。
What the mouth conditions as aggregate, Consciousness aggregate thus empty, Oral words originally tranquil, Neither arising nor ceasing.
若有所頌說， 察之悉本無， 無黠之所言， 故演為色陰。
If there is verse speech, Examining it all as originally non-existent, What the unwise speak, Therefore expounding as form aggregate.
諸音無有說， 其限不可得， 不起無所滅， 無處而不決。
All sounds without speech, Their limits unobtainable, Neither arising nor ceasing, Nowhere not decided.
無塵勞侵欺， 亦不造諸法， 不執無所捨， 莫調不泥洹。
Without worldly toil's invasion, Also not creating dharmas, Not grasping without abandoning, Not manipulated, not nirvana.
彼亦無寂滅， 不有所覩見， 不樂施欲埃， 不怠不精進。
That also without extinction, Not having anything seen, Not delighting in giving desire's dust, Neither lazy nor diligent.
不亂不一心， 彼亦無守戒， 非物可成就， 何故當持禁？
Neither confused nor one-pointed, That also without keeping precepts, Not things that can be accomplished, Why should one keep prohibitions?
五道非有念， 無思亦如斯， 不恐無所畏， 不脫而不縛。
Five paths without thought, Without thinking also thus, Not fearing, without fear, Neither liberated nor bound.
雖講無所演， 是為色所入， 一切法音然， 無獲莫著言。
Though teaching without expounding, This is form's entry, All dharma sounds thus, Without attainment, not attached to words.
現在逮是覺， 無盡之法說， 以成是三昧， 則無諸響聲。
Presently attaining this awakening, Inexhaustible dharma teaching, By accomplishing this samadhi, Then without all echoing sounds.
目自分別此， 響之等如稱， 諸法亦如是， 無言不有著。
Eyes self-distinguishing this, Echoes equal as appellations, All dharmas also thus, Without words, not having attachment.
曉了因緣者， 知音無所有， 故號平等道， 是謂為緣覺。」
Understanding causes and conditions, Knowing sounds as non-existent, Therefore named the equal path, This is called Pratyekabuddha."
佛告阿難：「菩薩大士現在分別有明無明、是行非行、有識不識、色與不色、六入無入、諸習不習、痛痒非痛痒、恩愛莫愛、不受捨受、有與不有、生若不生、老病死患，一切自然察之本無。如是觀者，故曰緣覺。」
The Buddha said to Ānanda: "Great bodhisattvas presently distinguish between wisdom and ignorance, action and non-action, consciousness and non-consciousness, form and non-form, the six sense entrances and no entrances, various habits and non-habits, feeling and non-feeling, affectionate love and no love, not receiving and abandoning reception, existence and non-existence, birth and non-birth, old age, sickness, and death afflictions—all naturally examining these as fundamentally non-existent. Observing like this, therefore called Pratyekabuddha."
於是，佛頌曰：
At this, the Buddha spoke these verses:
現在了無慧， 未甞倚為明， 不成立有形， 若如水中影。
Presently understanding no wisdom, Never depending on as wisdom, Not establishing form, Like reflections in water.
聰達曉諸義， 不著一切法， 假使不倚經， 是則慧者相。
Intelligent and understanding all meanings, Not attached to any dharmas, Even if not depending on scriptures— This is the mark of the wise.
明與身無異， 一切諸法相， 覺了此緣趣， 故曰為緣覺。
Wisdom and body not different, The marks of all dharmas, Understanding this conditional tendency— Therefore called Pratyekabuddha.
所號身之行， 其軀無所造， 永不有內外， 則超生死體。
What is named bodily action, Its form creating nothing, Forever without internal or external, Then transcending birth and death's body.
終始猶芭蕉， 非根無有貌， 不起莫有滅， 等譬如虛空。
Beginning and end like a banana tree, Without roots and without appearance, Not arising, without ceasing, Equal like empty space.
現在曉了此， 則勇猛菩薩， 斯號平等聖， 緣覺如無念。
Presently understanding this, Then a valiant bodhisattva, This named equal sage, Pratyekabuddha without thought.
分別一切法， 寂行如幻化， 其識自然爾， 現在曉了之。
Distinguishing all dharmas, Tranquil actions like illusions, Their consciousness naturally thus, Presently understanding it.
忽然解斯心， 知識行如之， 諸所道示想， 明識諸法空。
Suddenly understanding this mind, Knowing consciousness actions thus, All that the path shows as concepts, Clearly knowing all dharmas as empty.
分別識其然， 一切無所著， 了如是法者， 知識亦如幻。
Distinguishing consciousness as thus, All without attachment, Understanding such dharmas, Knowing consciousness also like illusion.
所可號名色， 身及諸音聲， 眾貌空不成， 是謂自然相。
What can be named form, Body and all sounds, Many appearances empty, not formed— This is called natural characteristics.
心馳騁六情， 如幻化無言， 現語非音聲， 計自然悉空。
Mind racing through six emotions, Like illusions without words, Present speech not sound, Calculating natural totality as empty.
久遠來習之， 因發諸入處， 彼則分別習， 名自然如空。
From long ago practicing it, Thus producing all sense entrances, That then distinguishing habits, Names naturally like emptiness.
習以成悉無， 遊念起眾更， 若曉習本寂， 則知法無住。
Habits thus completely non-existent, Wandering thoughts arising many more, If understanding habits as originally tranquil, Then knowing dharmas without abiding.
目覩習自然， 覩眾更悉寂， 不興凶罪殃， 故曰為緣覺。
Eyes seeing habits naturally, Seeing all changes as totally tranquil, Not arousing evil misdeeds— Therefore called Pratyekabuddha.
曉了諸痛痒， 皆空如本淨， 譬如泡起頃， 志敬空無形。
Understanding all feelings, All empty like original purity, Like bubbles arising briefly, Aspiring respectfully to empty formlessness.
斷除眾恩愛， 則從無著法， 情欲已永盡， 故曰為緣覺。
Cutting off all affectionate love, Then following non-attached dharma, Desires already forever ended— Therefore called Pratyekabuddha.
若受而不受， 則空無有有， 非形何成就， 譬之如野馬。
If receiving yet not receiving, Then empty without existence, Without form what can be accomplished? Comparable to a mirage.
吾無所興想， 身生亦如是， 計本自然生， 無根非有形。
I without arousing conceptions, Body's birth also thus, Calculating original natural birth, Without roots and without form.
以離起滅法， 則不畏當終， 未當復成身， 一切得自在。
By departing from arising-ceasing dharmas, Then not fearing the coming end, Not about to form bodies again, All attaining freedom.
現在獲此慧， 永無有著者， 又緣覺之音， 則造菩薩行。」
Presently attaining this wisdom, Forever without attachment, And the sound of Pratyekabuddha, Then creating bodhisattva practice."
佛告阿難：「如來、至真、等正覺以是之故，讚揚菩薩為緣覺也，亦當知是善權方便。如來用是之故光耀菩薩大士，持信奉法八等道迹，往來不還，無著聲聞緣覺也。」
The Buddha said to Ānanda: "The Tathāgata, the Truly and Perfectly Enlightened One, for this reason praises bodhisattvas as Pratyekabuddhas; you should also know this is skillful means. The Tathāgata uses this to glorify great bodhisattvas—maintaining faith, upholding Dharma, the Eightfold Equality path, coming and going, non-returning, non-attached Voice-Hearers, and Pratyekabuddhas."