English
English version O Cai Tong Zi! Because all sentient beings are separate from themselves, they cannot be counted. Likewise, all dharmas (laws, phenomena) are also uncountable; and because all sentient beings are uncountable, all dharmas are uncountable, even to the extent that all sentient beings are uncountable. O Zhi Lun Tong Zi! You should know that this is called the Tathagata's (Thus Come One's) uncountable wisdom. Because of the cause and condition of this uncountable wisdom, the Tathagata truly knows the various joyful minds of all sentient beings. ‘Furthermore, O Zhi Lun Da Hai Bian Cai Tong Zi! Because the Tathagata knows the asamkhya (innumerable) causes and conditions of all sentient beings, there is the asamkhya wisdom of all dharmas; because of the asamkhya causes and conditions of all dharmas, there is the asamkhya wisdom of all sentient beings; and because of the asamkhya causes and conditions of all sentient beings, there is the asamkhya wisdom of all dharmas. O Zhi Lun Tong Zi! You should know that this is called the Tathagata's asamkhya wisdom. Because of the cause and condition of this asamkhya wisdom, the Tathagata truly knows all dhyana (meditative absorption), vimoksha (liberation), and samadhi (concentration), samapatti (attainment), the quiescence of afflictions, arising, movement, and elimination.’ ‘Furthermore, O Zhi Lun Da Hai Bian Cai Tong Zi! Because the Tathagata knows the greatness of all sentient beings, there is also the great wisdom of all dharmas; because of the great wisdom of all dharmas, there is also the great wisdom of all sentient beings, which is free from obstacles. One who is free from obstacles, this is called the name of all sentient beings; moreover, one who is free from obstacles is called being free from darkness. One who is free from darkness, this is called the luminous nature of the essence; one who is luminous, in all realms, has no dust or defilement; because there is no dust or defilement, it is called being free from obstacles. The great realm of sentient beings is one and without difference, this is called the great realm of the essence of sentient beings; because of the cause and condition of the great realm of all sentient beings, all dharmas are also free from dust and defilement, and because they are not different, they are great; and because all dharmas are great, all sentient beings are great. It can be known that all dharmas free from dust and defilement are free from darkness. If someone says, ‘All things have darkness arising,’ there is no such reason. O Zhi Lun Tong Zi! This is called the Tathagata's great wisdom of being free from darkness. Also, because of the cause and condition of great wisdom, the Tathagata, with his heavenly eye, sees the birth and death of all sentient beings, their present and future births among gods and humans, in hells, as animals, and as hungry ghosts, and the births sentient beings receive due to the causes and conditions of their remaining karma, the Tathagata truly knows.’ --------------------------------------------------------------------------------
Chinese
“复次，智轮大海辩才童子！如来知过去、现在、未来一切众生因缘故，亦过去、现在、未来一切法如来智；亦过去、现在、未来一切法因缘故，亦过去、现在、未来一切众生如来智。智轮！如过去、现在、未来三世法界叵见，尔时过去、现在、未来三世众生界亦不可见；如过去、现在、未来众生界叵见，尔时过去、现在、未来一切法界亦不可见。此不可见法性、法体、一切佛身及非佛身、众生身等，一种无异。智轮童子！当知此名如来佛智。是智因缘故，一切三世所有生死，如来实知。 “复次，智轮大海辩才童子！如来知一切众生一切智故，如来一切法一切种智；如来一切法一切智故，如来一切众生一切种智；一切众生一切智故，如来智；如来智因缘故，一切众生一切智如来智。智轮童子！如一切众生一切智故，如来智；如是，如来智，一切众生一切智。如是，一切法一切智因缘故，如来一切智因缘故，乃至一切法一切智。如是，智轮！此过去、当来、现在佛，如来过去一切智、当来一切智、现在一切智，是智一切故，如来过去生义智、亦当来生义智、亦现在生义智。智轮！是名如来一切种智。是一切种智因缘故，如来漏尽智实智。 “云何是智？过去世空、当来世空、现在世空，三世皆空 现代汉语译本 ‘再者，智轮大海辩才童子！如来知晓过去、现在、未来一切众生的因缘，也知晓过去、现在、未来一切法的如来智慧；也因为过去、现在、未来一切法的因缘，也知晓过去、现在、未来一切众生的如来智慧。智轮！如同过去、现在、未来三世的法界难以看见，那时过去、现在、未来三世的众生界也无法看见；如同过去、现在、未来众生界难以看见，那时过去、现在、未来一切法界也无法看见。这不可见的法性、法体、一切佛身以及非佛身、众生身等，都是一种，没有差异。智轮童子！应当知道这名为如来佛智。因为这智慧的因缘，一切三世所有的生死，如来真实知晓。 ‘再者，智轮大海辩才童子！如来因为知晓一切众生的一切智慧，所以如来具有一切法的一切种智（sarvajñāna，一切种类的智慧）；如来因为具有一切法的一切智慧，所以如来具有一切众生的一切种智；一切众生因为具有一切智慧，所以如来具有智慧；因为如来智慧的因缘，一切众生的一切智慧就是如来的智慧。智轮童子！如同一切众生因为具有一切智慧，所以如来具有智慧；同样，如来的智慧，就是一切众生的一切智慧。同样，一切法因为具有一切智慧的因缘，如来因为具有一切智慧的因缘，乃至一切法具有一切智慧。这样，智轮！这过去、未来、现在的佛，如来具有过去的全部智慧、未来的全部智慧、现在的全部智慧，因为这智慧是全部，所以如来具有过去生义的智慧、也具有未来生义的智慧、也具有现在生义的智慧。智轮！这名为如来的一切种智。因为这全部种智的因缘，如来具有漏尽智（āsravakṣayajñāna，断绝烦恼的智慧）和真实智慧。 ‘什么是智慧？过去世是空，未来世是空，现在世是空，三世都是空。’
English
English version ‘Furthermore, O Jñānacakra Mahāsāgara Pratibhāna Kumāra! The Tathāgata knows the causes and conditions of all beings in the past, present, and future; likewise, the Tathāgata's wisdom encompasses all dharmas (phenomena) of the past, present, and future; also, because of the causes and conditions of all dharmas in the past, present, and future, the Tathāgata's wisdom encompasses all beings in the past, present, and future. O Jñānacakra! Just as the dharma-dhātu (realm of phenomena) of the past, present, and future three times is difficult to see, so too is the realm of beings of the past, present, and future three times invisible; just as the realm of beings of the past, present, and future is difficult to see, so too is the entire dharma-dhātu of the past, present, and future invisible. This invisible dharma-nature, dharma-essence, all Buddha-bodies, and non-Buddha-bodies, and the bodies of beings, are all one and the same, without difference. O Jñānacakra Kumāra! You should know that this is called the Tathāgata's Buddha-wisdom. Because of the cause and condition of this wisdom, the Tathāgata truly knows all births and deaths in all three times. ‘Furthermore, O Jñānacakra Mahāsāgara Pratibhāna Kumāra! Because the Tathāgata knows the sarvajñāna (all-knowing wisdom) of all beings, the Tathāgata possesses the sarvajñāna of all dharmas; because the Tathāgata possesses the all-knowing wisdom of all dharmas, the Tathāgata possesses the sarvajñāna of all beings; because all beings possess all wisdom, the Tathāgata possesses wisdom; because of the cause and condition of the Tathāgata's wisdom, the all-knowing wisdom of all beings is the Tathāgata's wisdom. O Jñānacakra Kumāra! Just as because all beings possess all wisdom, the Tathāgata possesses wisdom; likewise, the Tathāgata's wisdom is the all-knowing wisdom of all beings. Likewise, because all dharmas have the cause and condition of all wisdom, because the Tathāgata has the cause and condition of all wisdom, and so on, all dharmas have all wisdom. Thus, O Jñānacakra! These Buddhas of the past, future, and present, the Tathāgata has all the wisdom of the past, all the wisdom of the future, and all the wisdom of the present; because this wisdom is all-encompassing, the Tathāgata has the wisdom of the meaning of past births, also the wisdom of the meaning of future births, and also the wisdom of the meaning of present births. O Jñānacakra! This is called the Tathāgata's sarvajñāna. Because of the cause and condition of this sarvajñāna, the Tathāgata has the āsravakṣayajñāna (wisdom of the extinction of outflows) and true wisdom. ‘What is wisdom? The past world is empty, the future world is empty, the present world is empty, the three worlds are all empty.’ --------------------------------------------------------------------------------
Chinese
。无生、无尽，无住、无异，非如、非异，如如，名如来智；作因缘无，名自在智；离心、意、识诸境界，故名不可思议智；虚空无异故，名不可量智；无等因缘故，名无等等智；法界无数故，名不可数智；阿僧祇阿僧祇因缘故，名阿僧祇智；无障碍因缘故，名为大智；过去、当来、现在佛因缘故，名为佛智；过去、现在及以当来一切诸有智因缘故，是名如来一切种智。 “此一切智、一切智处，及名味句、一切字语、和合因缘，我今字字如是略说：一切处顺如来、多陀阿伽度、阿罗呵、三藐三佛陀胜阿耨多罗三藐三菩提智，此名如来智、自在智、不可思议智、不可量智、无等等智、不可数智、阿僧祇智、大智、佛智、一切种智。” 尔时，智轮大海辩才童子白佛言：“世尊！云何众生力因缘生故，如来力亦生；如来力生故，众生力亦生？” 佛言：“如是，智轮童子！如来力、众生力，此之二力一不异故，名为一界如。众生力因缘，如来力生；如来力因缘，众生力生；是故，如来一切智觉。” 尔时，智轮大海辩才童子白佛言：“世尊！云何如来、多陀阿伽度、阿罗呵、三藐三佛陀一切种智生？” 佛言：“十二因缘生故，智轮童子！如来、多陀阿伽度、阿罗呵、三藐三佛陀一切种 智生。智轮童子！十二因缘者，所谓眼、色、耳、声、鼻、香、舌、味、身、触、意、法。此因缘智故，一切种智生(言因缘智故，恐因缘生故)。” 尔时，智轮大海辩才童子白佛言：“世尊！无量如来、多陀阿伽度、阿罗呵、三藐三佛陀，一切智眼、一切智色、一切智耳、一切智声、一切智鼻、一切智香、一切智舌、一切智味、一切智身、一切智触、一切智意、一切智法？” 如是问已，佛报智轮大海辩才童子言：“无量一切众生，一切众生眼、一切众生色、一切众生耳、一切众生声、一切众生鼻、一切众生香、一切众生舌、一切众生味、一切众生身、一切众生触、一切众生意、一切众生法。如是，智轮童子！如来、多陀阿伽度、阿罗呵、三藐三佛陀，一切智眼、一切智色、一切智耳、一切智声、一切智鼻、一切智香、一切智舌、一切智味、一切智身、一切智触、一切智意、一切智法。无量如来，一切智眼、一切智色、一切智耳、一切智声、一切智鼻、一切智香、一切智舌、一切智味、一切智身、一切智触、一切智意、一切智法；如是，一切众生亦一切智眼、一切智色、一切智耳、一切智声、一切智鼻、一切智香、一切智舌、一切智味、一切智身、一切智触、一切智意、一切智法。” 佛告智 现代汉语译本 智生。智轮童子！十二因缘指的是眼、色、耳、声、鼻、香、舌、味、身、触、意、法。因为有了对这些因缘的智慧，一切种智（sarvajna，指佛陀所具有的对一切事物和现象的智慧）才能产生（之所以说因缘智，是恐怕误解为因缘本身产生一切种智）。 当时，智轮大海辩才童子问佛说：‘世尊！无量的如来（tathagata，佛的称号之一，意为‘如实而来’）、多陀阿伽度（tathagata，与‘如来’同义）、阿罗呵（arhat，指已断除一切烦恼，达到涅槃境界的圣者）、三藐三佛陀（samyaksambuddha，正等觉者，指通过自身努力达到彻底觉悟的佛陀），是否具有对一切事物的智慧之眼、对一切事物的智慧之色、对一切事物的智慧之耳、对一切事物的智慧之声、对一切事物的智慧之鼻、对一切事物的智慧之香、对一切事物的智慧之舌、对一切事物的智慧之味、对一切事物的智慧之身、对一切事物的智慧之触、对一切事物的智慧之意、对一切事物的智慧之法呢？’ 这样问完之后，佛告诉智轮大海辩才童子说：‘无量的一切众生，具有一切众生的眼、一切众生的色、一切众生的耳、一切众生的声、一切众生的鼻、一切众生的香、一切众生的舌、一切众生的味、一切众生的身、一切众生的触、一切众生的意、一切众生的法。同样，智轮童子！如来、多陀阿伽度、阿罗呵、三藐三佛陀，也具有对一切事物的智慧之眼、对一切事物的智慧之色、对一切事物的智慧之耳、对一切事物的智慧之声、对一切事物的智慧之鼻、对一切事物的智慧之香、对一切事物的智慧之舌、对一切事物的智慧之味、对一切事物的智慧之身、对一切事物的智慧之触、对一切事物的智慧之意、对一切事物的智慧之法。无量的如来，具有对一切事物的智慧之眼、对一切事物的智慧之色、对一切事物的智慧之耳、对一切事物的智慧之声、对一切事物的智慧之鼻、对一切事物的智慧之香、对一切事物的智慧之舌、对一切事物的智慧之味、对一切事物的智慧之身、对一切事物的智慧之触、对一切事物的智慧之意、对一切事物的智慧之法；同样，一切众生也具有对一切事物的智慧之眼、对一切事物的智慧之色、对一切事物的智慧之耳、对一切事物的智慧之声、对一切事物的智慧之鼻、对一切事物的智慧之香、对一切事物的智慧之舌、对一切事物的智慧之味、对一切事物的智慧之身、对一切事物的智慧之触、对一切事物的智慧之意、对一切事物的智慧之法。’ 佛告诉智