Chinese
今问汝，随汝意答。云何名心？何因缘故如来得阿耨多罗三藐三菩提？” 智轮童子答言：“世尊！一切众生自体性故，多陀阿伽度、阿罗呵、三藐三佛陀。” 尔时，世尊复更重问智轮童子言：“智轮！汝意云何？汝知如来智慧云何？” 智轮童子即答佛言：“一切众生境界知故，多陀阿伽度、阿罗呵、三藐三佛陀智慧具足。” 佛告智轮：“汝当知此：如是方便，无量诸佛、如来境界与诸众生境界一种，若有一切众生境界即佛境界。如是，一切如来境界及以一切众生境界，是一境界，无二、无别。” 尔时，智轮大海辩才童子白佛言：“世尊！如我解佛所说义趣，知于诸佛不异众生，一切众生亦即如来。” 佛时印可智轮童子言：“善哉，善哉。智轮童子！汝今善知如来语义。又亦曾于过去无量恒河沙等佛、世尊所植众德本、闻佛所说微妙法门、日夜长修般若波罗蜜，恒于生世得义辩才、得法辩才、得辞辩才、得乐说辩才，为诸众生问答无碍。” 尔时，智轮大海辩才童子复白佛言：“世尊！云何如来及诸菩萨摩诃萨等，能作如是，得如来智、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，达了觉知？” 如是问已 现代汉语译本：现在我问你，随你的意思回答。什么叫做‘心’？因为什么样的因缘，如来才能证得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）？” 智轮童子回答说：‘世尊！一切众生因为自身本性的缘故，就是多陀阿伽度（Tathagata，如来）、阿罗呵（Arhat，应供）、三藐三佛陀（Samyak-sambuddha，正等觉）。’ 当时，世尊又再次问智轮童子说：‘智轮！你认为怎么样？你知道如来的智慧是怎样的吗？’ 智轮童子立即回答佛说：‘因为知晓一切众生的境界，所以多陀阿伽度（Tathagata，如来）、阿罗呵（Arhat，应供）、三藐三佛陀（Samyak-sambuddha，正等觉）的智慧才得以具足。’ 佛告诉智轮：‘你应该知道这个道理：这样的方便法门，使得无量诸佛、如来的境界与一切众生的境界成为一体，如果存在一切众生的境界，那就是佛的境界。这样，一切如来的境界以及一切众生的境界，就是一个境界，没有两种，没有差别。’ 当时，智轮大海辩才童子禀告佛说：‘世尊！依我理解佛所说的意义，知道诸佛与众生没有差异，一切众生也就是如来。’ 佛当时印可智轮童子说：‘很好，很好。智轮童子！你现在很好地理解了如来的意义。而且你也曾在过去无量恒河沙数那么多的佛、世尊那里，种植了众多功德的根本，听闻了佛所说的微妙法门，日夜长久地修习般若波罗蜜（Prajna-paramita，智慧到彼岸），所以在生生世世都能获得义辩才、法辩才、辞辩才、乐说辩才，为众生问答没有障碍。’ 当时，智轮大海辩才童子又禀告佛说：‘世尊！如来以及诸位菩萨摩诃萨（Bodhisattva-mahasattva，大菩萨）等，如何能够做到这样，获得如来智、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，通达明了觉知呢？’ 这样问完之后
English
English version: Now I ask you, answer according to your understanding. What is called 'mind'? And due to what causes and conditions does the Tathagata attain Anuttara-samyak-sambodhi (supreme complete enlightenment)?' The Wisdom Wheel Youth replied, 'World Honored One! All sentient beings, due to their own inherent nature, are Tathagata (Thus Come One), Arhat (Worthy of Offerings), Samyak-sambuddha (Perfectly Enlightened One).' At that time, the World Honored One again asked the Wisdom Wheel Youth, 'Wisdom Wheel! What do you think? Do you know what the wisdom of the Tathagata is like?' The Wisdom Wheel Youth immediately replied to the Buddha, 'Because of knowing the realm of all sentient beings, the wisdom of Tathagata (Thus Come One), Arhat (Worthy of Offerings), Samyak-sambuddha (Perfectly Enlightened One) is complete.' The Buddha told Wisdom Wheel, 'You should know this: such expedient means make the realm of countless Buddhas and Tathagatas one with the realm of all sentient beings. If there exists the realm of all sentient beings, that is the realm of the Buddha. Thus, the realm of all Tathagatas and the realm of all sentient beings are one realm, without two, without difference.' At that time, the Wisdom Wheel Great Ocean Eloquence Youth said to the Buddha, 'World Honored One! According to my understanding of the meaning of what the Buddha has said, I know that the Buddhas are not different from sentient beings, and all sentient beings are also the Tathagata.' The Buddha then approved of the Wisdom Wheel Youth, saying, 'Excellent, excellent. Wisdom Wheel Youth! You now understand the meaning of the Tathagata well. Moreover, you have also planted roots of many virtues in the past with countless Buddhas and World Honored Ones, as numerous as the sands of the Ganges River. You have heard the subtle Dharma teachings spoken by the Buddha, and you have cultivated Prajna-paramita (perfection of wisdom) day and night for a long time. Therefore, in every lifetime, you obtain eloquence in meaning, eloquence in Dharma, eloquence in expression, and eloquence in joyful speech, answering questions for sentient beings without obstruction.' At that time, the Wisdom Wheel Great Ocean Eloquence Youth again said to the Buddha, 'World Honored One! How can the Tathagata and the Bodhisattva-mahasattvas (great Bodhisattvas) be able to do this, attaining the wisdom of the Tathagata, the wisdom of freedom, the inconceivable wisdom, the immeasurable wisdom, the unequaled wisdom, the uncountable wisdom, the asamkhya wisdom, the great wisdom, the Buddha wisdom, the all-knowing wisdom, and thoroughly understand and realize?' Having asked this question --------------------------------------------------------------------------------
Chinese
，佛即告言：“智轮童子！我于般若波罗蜜中不乱心行。智轮童子！以不乱心行般若故，菩萨摩诃萨能作如是得如来智、自在智、不可思议智、不可量智、无等等智、不可数智、阿僧祇智、佛智、大智、一切种智，如是觉知。” 智轮童子复白佛言：“世尊！云何如来及诸菩萨摩诃萨等，于般若波罗蜜中行，行已亦不舍想不想中行、亦非想证？” 佛告智轮：“此中菩萨摩诃萨等行般若波罗蜜时，眼中行、色中行、耳中行、声中行、鼻中行、香中行、舌中行、味中行、身中行、触中行、意中行、法中行。” 智轮童子言：“云何眼中行、色中行、耳中行、声中行、鼻中行、香中行、舌中行、味中行、身中行、触中行、意中行、法中行？” 佛言：“智轮！菩萨摩诃萨眼色中行，当知此眼为色作碍；耳为声碍、鼻为香碍、舌为味碍、身为触碍、意为法碍。” 智轮言：“云何眼为色碍，乃至云何意为法碍？” 佛言：“智轮！眼缘色故，心生欢喜、或生苦恼、或生舍受；心取着故，起贪、瞋、痴，因缘和合，造身、口、意种种诸业；造此业已，生于地狱、饿鬼、畜生、及阿修罗、天、人六道为依止处。彼中眼、色果报出生，受此报故，愚痴之人于当来世苦恼增广。如是去来循环不 现代汉语译本：佛陀于是告诉智轮童子：‘智轮童子！我在般若波罗蜜（Prajnaparamita，智慧的完美）中，心不散乱而行。智轮童子！因为不乱心而行般若，菩萨摩诃萨（Bodhisattva-Mahasattva，伟大的菩萨）才能做到这样，获得如来智（Tathagatajnana，如来的智慧）、自在智（Svatantrajnana，自在的智慧）、不可思议智（Acintyajnan，不可思议的智慧）、不可量智（Apramanajnan，不可衡量的智慧）、无等等智（Asamasamajnana，无与伦比的智慧）、不可数智（Asamkhyeyajnana，不可数的智慧）、阿僧祇智（Asamkhyeyajnana，无数的智慧）、佛智（Buddhajnan，佛的智慧）、大智（Mahajnana，伟大的智慧）、一切种智（Sarvakarajnana，对一切事物本质的智慧），像这样觉知。’ 智轮童子又问佛陀：‘世尊！如来和各位菩萨摩诃萨等，如何在般若波罗蜜中修行，修行之后也不舍弃在“想非想”（neither perception nor non-perception）中修行，也不是证得“非想”？’ 佛陀告诉智轮：‘这里，菩萨摩诃萨等在修行般若波罗蜜时，在眼中修行、在色中修行、在耳中修行、在声中修行、在鼻中修行、在香中修行、在舌中修行、在味中修行、在身中修行、在触中修行、在意识中修行、在法中修行。’ 智轮童子问：‘如何在眼中修行、在色中修行、在耳中修行、在声中修行、在鼻中修行、在香中修行、在舌中修行、在味中修行、在身中修行、在触中修行、在意识中修行、在法中修行？’ 佛陀说：‘智轮！菩萨摩诃萨在眼和色中修行，应当知道这眼睛被色所障碍；耳朵被声所障碍、鼻子被香所障碍、舌头被味所障碍、身体被触所障碍、意识被法所障碍。’ 智轮问：‘如何是眼睛被色所障碍，乃至如何是意识被法所障碍？’ 佛陀说：‘智轮！眼睛因为缘于色，心中生起欢喜、或者生起苦恼、或者生起舍受（upeksha，不苦不乐的感受）；心因为执取，生起贪（lobha，贪婪）、瞋（dvesha，嗔恨）、痴（moha，愚痴），因缘和合，造出身、口、意种种诸业；造了这些业之后，就生于地狱（naraka）、饿鬼（preta）、畜生（tiryagyoni）、以及阿修罗（asura）、天（deva）、人（manushya）六道作为依止之处。在那里，眼睛和色的果报出生，因为承受这种果报，愚痴的人在未来世的苦恼就会增广。像这样去来循环不
English
English version: The Buddha then told Zhilun (Wisdom Wheel) Bodhisattva: 'Zhilun! In Prajnaparamita (Perfection of Wisdom), my mind acts without confusion. Zhilun! Because Bodhisattva-Mahasattvas (Great Bodhisattvas) practice Prajnaparamita without a confused mind, they can attain Tathagatajnana (Tathagata's Wisdom), Svatantrajnana (Independent Wisdom), Acintyajnan (Inconceivable Wisdom), Apramanajnan (Immeasurable Wisdom), Asamasamajnana (Unequaled Wisdom), Asamkhyeyajnana (Incalculable Wisdom), Buddhajnan (Buddha's Wisdom), Mahajnana (Great Wisdom), and Sarvakarajnana (Wisdom of all aspects), and thus awaken.' Zhilun Bodhisattva then asked the Buddha: 'World Honored One! How do the Tathagata and all the Bodhisattva-Mahasattvas practice in Prajnaparamita, and after practicing, not abandon practicing in the realm of 'neither perception nor non-perception,' nor realize 'non-perception'?' The Buddha told Zhilun: 'Here, when Bodhisattva-Mahasattvas practice Prajnaparamita, they practice in the eye, in form, in the ear, in sound, in the nose, in smell, in the tongue, in taste, in the body, in touch, in the mind, and in dharma.' Zhilun Bodhisattva asked: 'How is it practicing in the eye, in form, in the ear, in sound, in the nose, in smell, in the tongue, in taste, in the body, in touch, in the mind, and in dharma?' The Buddha said: 'Zhilun! When Bodhisattva-Mahasattvas practice in the eye and form, they should know that the eye is obstructed by form; the ear is obstructed by sound, the nose is obstructed by smell, the tongue is obstructed by taste, the body is obstructed by touch, and the mind is obstructed by dharma.' Zhilun asked: 'How is the eye obstructed by form, and how is the mind obstructed by dharma?' The Buddha said: 'Zhilun! Because the eye is conditioned by form, joy, suffering, or upeksha (equanimity) arises in the mind; because the mind clings, lobha (greed), dvesha (hatred), and moha (delusion) arise. Through the combination of these conditions, various karmas of body, speech, and mind are created. Having created these karmas, one is born in the six realms of existence: naraka (hell), preta (hungry ghost), tiryagyoni (animal), asura (demi-god), deva (god), and manushya (human), as places of reliance. There, the results of eye and form are born, and because of experiencing these results, the suffering of foolish people will increase in future lives. Thus, going and coming, the cycle does not --------------------------------------------------------------------------------
Chinese
息，以是果故，众苦不断。何以故？于流转中不见出道。凡夫众生愚痴颠倒，不知如是耳因缘声，乃至不知意因缘法，广说如上。 “智慧之人应当至心谛观：‘此眼，眼为是谁？何者是眼？’推觅眼义及非眼义；如是，色义、色非色义，乃至耳、声、鼻、香、舌、味、身、触、意、法义及非义，一切皆觅都无所见。智者如是谛思惟已，眼义不见、非眼义亦不见、眼非眼义一切不见，乃至色义不见、非色义亦不见、色非色义一切不见；如是，耳、声、鼻、香、舌、味、身、触、意、法，如是法义不见、非法义亦不见、法非法义亦复不见。 “时彼行人不见眼、已离于眼义、亦复不见是眼非眼，不见是色、不见离色、亦复不见是色非色；如是，耳非耳、耳非非耳，声非声、声非非声，鼻非鼻、鼻非非鼻，香非香、香非非香，舌非舌、舌非非舌，味非味、味非非味，身非身、身非非身，触非触、触非非触，意非意、意非非意，法非法、法非非法。 “又复，眼者不觉、非眼者亦不觉、眼非眼亦不觉；如是，色不觉、非色亦不觉、色非色亦不觉，耳不觉、非耳亦不觉、耳非耳亦不觉，声不觉、非声亦不觉、声非声亦不觉，鼻不觉、非鼻亦不觉、鼻非鼻亦不觉，香不觉、非香亦不觉、香非香亦不觉，舌不觉 现代汉语译本：因此，由于这样的果报，众生的痛苦无法停止。为什么呢？因为在生死流转中，他们没有找到解脱的道路。凡夫俗子愚昧无知、颠倒错乱，不知道像这样‘耳’因缘‘声’，乃至不知道‘意’因缘‘法’，详细的解释就像上面所说的。 有智慧的人应当以至诚之心仔细观察：‘这个‘眼’，‘眼’是为了谁而存在？什么是‘眼’的真正含义？’要推究探寻‘眼’的含义以及‘非眼’的含义；像这样，也要探寻‘色’的含义、‘色非色’的含义，乃至‘耳’、‘声’、‘鼻’、‘香’、‘舌’、‘味’、‘身’、‘触’、‘意’、‘法’的含义以及‘非义’，一切都要探寻，最终却什么也找不到。智者像这样仔细思维之后，‘眼’的含义也找不到，‘非眼’的含义也找不到，‘眼非眼’的含义一切都找不到，乃至‘色’的含义也找不到，‘非色’的含义也找不到，‘色非色’的含义一切都找不到；像这样，‘耳’、‘声’、‘鼻’、‘香’、‘舌’、‘味’、‘身’、‘触’、‘意’、‘法’，像这样的‘法’的含义找不到，‘非法’的含义也找不到，‘法非法’的含义也同样找不到。 这时，那位修行人不见‘眼’，已经脱离了‘眼’的含义，也同样不见什么是‘眼非眼’，不见什么是‘色’，不见脱离‘色’，也同样不见什么是‘色非色’；像这样，‘耳非耳’、‘耳非非耳’，‘声非声’、‘声非非声’，‘鼻非鼻’、‘鼻非非鼻’，‘香非香’、‘香非非香’，‘舌非舌’、‘舌非非舌’，‘味非味’、‘味非非味’，‘身非身’、‘身非非身’，‘触非触’、‘触非非触’，‘意非意’、‘意非非意’，‘法非法’、‘法非非法’。 更进一步，‘眼’没有感觉，‘非眼’也没有感觉，‘眼非眼’也没有感觉；像这样，‘色’没有感觉，‘非色’也没有感觉，‘色非色’也没有感觉，‘耳’没有感觉，‘非耳’也没有感觉，‘耳非耳’也没有感觉，‘声’没有感觉，‘非声’也没有感觉，‘声非声’也没有感觉，‘鼻’没有感觉，‘非鼻’也没有感觉，‘鼻非鼻’也没有感觉，‘香’没有感觉，‘非香’也没有感觉，‘香非香’也没有感觉，‘舌’没有感觉