阿惟越致遮經往來品第六
佛復告阿難：「如來何故暢說菩薩為往來乎？於是菩薩入於佛道不可思慧，志求聖覺無量因緣。於諸憒閙無所興造，設致大道，慧斷諸緣，慕索佛明。求不亂禪，越一切定，釋諸塵埃，乃逮致法。等佛典籍，了一切經，惟求此義——如來所護道德之明。人未嘗動，無所轉移，則為法界。
The Buddha further said to Ānanda, "Why does the Tathāgata fully explain bodhisattvas as 'coming and going'? In this, bodhisattvas enter the Buddha's path with inconceivable wisdom, aspiring to holy awakening through countless causes and conditions. Amid various confusions, they create nothing; even if attaining the great path, wisdom cuts off all conditions, longing to seek the Buddha's light. Seeking undisturbed meditation, transcending all concentrations, explaining all dust, then attaining the Dharma. Equal to the Buddha's scriptures, understanding all sutras, only seeking this meaning—the virtue-illumination protected by the Tathāgata. People have never moved, without shifting, thus becoming the dharmadhātu.
「憂念眾生心閉意塞、遭眾苦患、不了經典，慕求佛道，立之此慧。而志大明根力、覺意，脫門正受，分別是義。『吾身如何開化眾人，令慕佛道？』常以此明勸化道場，而求佛眼心無陰蓋。若入正觀導利世間，所志慧因諸聖之上。其不了慧，一切諸法之所歸趣明不可獲，以是之聖，不求眾生便當立之。
"Worrying about sentient beings with closed minds and blocked intentions, meeting many sufferings, not understanding scriptures, longing for the Buddha's path, establishing this wisdom. Aspiring to the great illumination of roots, powers, and factors of awakening, the doors of liberation, right concentration, distinguishing this meaning: 'How can I transform people, causing them to long for the Buddha's path?' Always using this illumination to encourage the site of enlightenment, seeking the Buddha-eye with a mind free from hindrances. If entering right contemplation to guide and benefit the world, the wisdom aspired to is above all sages. That wisdom which is not understood, the destination of all dharmas, the illumination that cannot be attained, by this sagacity, not seeking sentient beings but about to establish them.
「於此諸慧了法無處，以故當來覩群萌界，求無上處，慕於不念，非得彼界。不來不往，成就眾生，往亦不往。開化人民了黎民處，分別此義隨其開化，覩是諸法，一切眾生皆存法界。察以不見，等御法界，則省一切。經典平夷觀于大道，以佛聖慧不得人無了人道等，求如是像。
"Understanding among these wisdoms that dharmas have no place, therefore in the future seeing the realm of all sprouting beings, seeking the unsurpassed place, longing for non-thought, not attaining that realm. Neither coming nor going, perfecting sentient beings, going yet not going. Transforming people, understanding the place of the multitudes, distinguishing this meaning according to their transformation, seeing these dharmas, all sentient beings existing in the dharmadhātu. Examining by not seeing, equally driving the dharmadhātu, thus perceiving everything. Scriptures level, observing the great path, with the Buddha's holy wisdom not obtaining people, not understanding the human path and so forth, seeking such an image.
「無持之慧，離垢塵埃，故慧無非處。其以無慧求大明軌不可望聖，是慧慧中之大明慧。不有諸求，求亦無所慕，是謂聖明之智。菩薩所行能得是者，以故求來此謂往來。」
"Wisdom without holding, free from defilements and dust, therefore wisdom is not a non-place. That which without wisdom seeks the great illuminated track cannot hope for the holy, this is the great illuminating wisdom among all wisdom. Not having various seekings, seeking also with nothing to long for, this is called the intelligence of holy illumination. What bodhisattvas practice and can attain this, therefore seeking to come here is called 'coming and going.'"
於是頌曰：
Then he spoke these verses:
此智有往返， 佛慧難思議， 是故謂往來， 志求於佛道。
This wisdom has coming and going, Buddha's wisdom is inconceivable, Therefore called coming and going, Aspiring to the Buddha's path.
開化多因緣， 乃成於佛路， 是事順慧均， 慕求不復還。
Transforming through many causes and conditions, Thus accomplishing the Buddha's road, This matter accords with equal wisdom, Longing and seeking without returning.
不猗一切禪， 勸化諸塵埃， 欲救濟斯等， 具足於往來。
Not depending on all meditation, Encouraging the removal of all dust, Wishing to rescue these beings— Perfecting coming and going.
佛經平等法， 分別人無相， 曉了如本無， 已故謂往返。
Buddha's sutras on equal dharma, Distinguishing people as without marks, Understanding as originally non-existent, Therefore called coming and going.
所可獲法者， 達了一切慧， 吾亦當獲是， 欲求所住處。
What dharma can be attained, Understanding all wisdom, I too should attain this, Wishing to seek the dwelling place.
未嘗動眾生， 及計諸法界， 故謂於往來， 不近所歸處。
Never moving sentient beings, Nor calculating the dharmadhātu, Therefore called coming and going, Not approaching the place of return.
憂念無數人， 少智既遭患， 欲立於斯慧， 則求佛大道。
Worrying about countless people, With little wisdom meeting afflictions, Wishing to establish this wisdom, Thus seeking the Buddha's great path.
根力及覺意， 講詠三脫禪， 分別斯義已， 故求佛聖道。
Roots, powers, and factors of awakening, Reciting the three liberating meditations, Having distinguished this meaning, Therefore seeking the Buddha's holy path.
志慕於道場， 過去佛所猗， 故謂為往來， 則立存大聖。
Aspiring to the site of enlightenment, Where past Buddhas depended, Therefore called coming and going, Thus establishing the great sage.
慕樂慈愍眼， 佛眼無思議， 是故為往來， 慕于佛大道。
Longing for compassionate eyes, Buddha-eyes inconceivable, Therefore called coming and going, Longing for the Buddha's great path.
諸佛之聖求， 世尊微妙義， 自志斯深慧， 一切智最上。
The holy seeking of all Buddhas, The World-Honored One's subtle meaning, Self-aspiring to this profound wisdom, All-knowledge is supreme.
明智之所了， 一切法之歸， 其慧不可得， 及以求道者。
What bright wisdom understands, The destination of all dharmas, Its wisdom cannot be attained, As well as those seeking the path.
濟之無數人， 立之於上慧， 以故為往來， 來者有所求。
Saving countless people, Establishing them in superior wisdom, Therefore called coming and going, Those who come have something to seek.
懷來覩佛界， 人界不思議， 故以為往來， 於彼救眾生；
Embracing coming to see the Buddha realm, The human realm inconceivable, Therefore called coming and going, Saving sentient beings there;
省察眾生界， 求之不可得， 故以為往來， 慕心於法界。
Examining the realm of sentient beings, Seeking it cannot be attained, Therefore called coming and going, The mind longing for the dharmadhātu.
群黎無所趣， 及一切人界， 若曉了彼處， 順所遊分別。
The multitudes have no destination, And all human realms, If understanding that place, According to what travels and distinguishes.
覩一切諸法， 見以則不現， 常一心定意， 求佛大聖道。
Seeing all dharmas, Seeing then not appearing, Always single-minded and concentrated, Seeking the Buddha's great holy path.
如是微妙慧， 無垢而清淨， 而明所分別， 其智不可獲。
Such subtle wisdom, Unstained and pure, The illumination that distinguishes, Its wisdom cannot be attained.
菩薩所欣樂， 開化於眾生， 則獲彼明智， 何緣來至此？
What bodhisattvas delight in, Transforming sentient beings, Thus attaining that bright wisdom, How does one come to this?
吾是故，阿難！ 論講于往來， 為少智之人， 覩示所興念。
For this reason, Ānanda! I discuss coming and going, For people of little wisdom, Showing them what thoughts to arouse.
吾是故，阿難！ 論說於往來， 人懷精進者， 爾乃曉了此。
For this reason, Ānanda! I discuss coming and going, Those people embracing diligence, Then understand this.
有德者分別， 解深妙之義， 能獲於斯德， 速得成大道。」
Those with virtue distinguish, Understanding profound and subtle meaning, Able to attain this virtue, Quickly accomplishing the great path."
佛告阿難：「如來、至真、等正覺頒宣菩薩為往來，當知是義亦是善權方便也。」
The Buddha said to Ānanda, “The Tathāgata, the Truly and Perfectly Enlightened One, proclaims bodhisattvas as coming and going; you should know that this meaning is also skillful means."