English
English version: Therefore, due to this consequence, the suffering of beings does not cease. Why? Because in the cycle of transmigration, they do not find the path to liberation. Ordinary beings, foolish and deluded, do not understand that 'ear' is conditioned by 'sound', and even do not understand that 'mind' is conditioned by 'dharma' (law, teaching), explained in detail as above. A wise person should contemplate with utmost sincerity: 'This 'eye' (organ of sight), for whom does the 'eye' exist? What is the true meaning of 'eye'?' One should investigate and seek the meaning of 'eye' and the meaning of 'non-eye'; likewise, one should seek the meaning of 'form' (rupa), the meaning of 'form and non-form', and even the meaning of 'ear', 'sound', 'nose', 'smell', 'tongue', 'taste', 'body', 'touch', 'mind', 'dharma' and 'non-meaning', seeking everything, but ultimately finding nothing. After a wise person contemplates in this way, the meaning of 'eye' is not found, the meaning of 'non-eye' is not found, the meaning of 'eye and non-eye' is not found at all, and even the meaning of 'form' is not found, the meaning of 'non-form' is not found, the meaning of 'form and non-form' is not found at all; likewise, 'ear', 'sound', 'nose', 'smell', 'tongue', 'taste', 'body', 'touch', 'mind', 'dharma', the meaning of such 'dharma' is not found, the meaning of 'non-dharma' is not found, and the meaning of 'dharma and non-dharma' is also not found. At this time, that practitioner does not see 'eye', has already departed from the meaning of 'eye', and also does not see what is 'eye and non-eye', does not see what is 'form', does not see departing from 'form', and also does not see what is 'form and non-form'; likewise, 'ear and non-ear', 'ear and non-non-ear', 'sound and non-sound', 'sound and non-non-sound', 'nose and non-nose', 'nose and non-non-nose', 'smell and non-smell', 'smell and non-non-smell', 'tongue and non-tongue', 'tongue and non-non-tongue', 'taste and non-taste', 'taste and non-non-taste', 'body and non-body', 'body and non-non-body', 'touch and non-touch', 'touch and non-non-touch', 'mind and non-mind', 'mind and non-non-mind', 'dharma and non-dharma', 'dharma and non-non-dharma'. Furthermore, 'eye' does not perceive, 'non-eye' also does not perceive, 'eye and non-eye' also does not perceive; likewise, 'form' does not perceive, 'non-form' also does not perceive, 'form and non-form' also does not perceive, 'ear' does not perceive, 'non-ear' also does not perceive, 'ear and non-ear' also does not perceive, 'sound' does not perceive, 'non-sound' also does not perceive, 'sound and non-sound' also does not perceive, 'nose' does not perceive, 'non-nose' also does not perceive, 'nose and non-nose' also does not perceive, 'smell' does not perceive, 'non-smell' also does not perceive, 'smell and non-smell' also does not perceive, 'tongue' does not perceive --------------------------------------------------------------------------------
Chinese
、非舌亦不觉、舌非舌亦不觉，味不觉、非味亦不觉、味非味亦不觉，身不觉、非身亦不觉、身非身亦不觉，触不觉、非触亦不觉、触非触亦不觉，意不觉、非意亦不觉、意非意亦不觉，法不觉、非法亦不觉、法非法亦不觉。 “如是，舍离眼因缘故则色不生，色不生故离眼及色，既离眼、色，则无有爱及以不爱。如是，离于爱、不爱故，何处更有爱、不爱生？离爱、不爱故，无和合；和合无故，名为不着，亦名无碍，当知即是无障碍智。云何名为无障碍智？无碍智者，无量一切众生眼，如是一切智眼，无量一切众生色，如是一切智色。如是，一切众生眼者，一切智眼者；一切众生色者，一切智色者；此二种法是一无异。此非觉故，如是，耳、声、乃至鼻、香、舌、味、身、触、意、法一切不生。因缘离故则无有爱；无有爱故，法中不行；法不行故，故无障碍；离障碍故，无有染着；无染着故，是故离障；以离障故，无碍智生。智因缘故，无量一切众生心，如是一切智心，无量一切众生法，如是一切智法；如是，一切众生心、一切智心，如是一切众生法、一切智法，此二种法是一无异。 “智轮童子！般若波罗蜜中如是行，非想中行、亦非离想中行，非想中证、亦非离想中证。智轮童子！此名一切众生心 现代汉语译本 ‘非眼也不觉知，舌头不是舌头也不觉知，味道不觉知，不是味道也不觉知，味道不是味道也不觉知，身体不觉知，不是身体也不觉知，身体不是身体也不觉知，触觉不觉知，不是触觉也不觉知，触觉不是触觉也不觉知，意识不觉知，不是意识也不觉知，意识不是意识也不觉知，法（Dharma，佛法）不觉知，不是法也不觉知，法不是法也不觉知。’ ‘如此，舍弃眼（eye）的因缘，所以色（form）不生起，色不生起，所以脱离眼和色，既然脱离眼和色，就没有爱和不爱。如此，脱离爱和不爱，哪里还会有爱和不爱生起？脱离爱和不爱，就没有和合；没有和合，就叫做不执着，也叫做无碍，应当知道这就是无障碍智（unobstructed wisdom）。什么叫做无障碍智？无碍智就是，无量一切众生的眼，就是一切智眼（the eye of all wisdom），无量一切众生的色，就是一切智色（the form of all wisdom）。如此，一切众生的眼，就是一切智眼；一切众生的色，就是一切智色；这两种法（dharma）是一样的没有差异。这不是觉知的缘故，如此，耳（ear）、声（sound），乃至鼻（nose）、香（smell），舌（tongue）、味（taste），身（body）、触（touch），意（mind）、法（dharma）一切都不生起。因缘脱离的缘故就没有爱；没有爱的缘故，不在法中行；不在法中行，所以没有障碍；脱离障碍的缘故，没有染着；没有染着的缘故，所以脱离障碍；因为脱离障碍的缘故，无碍智生起。智慧的因缘的缘故，无量一切众生的心（mind），就是一切智心（the mind of all wisdom），无量一切众生的法，就是一切智法（the dharma of all wisdom）；如此，一切众生的心、一切智心，如此一切众生的法、一切智法，这两种法是一样的没有差异。’ ‘智轮童子（Jñānacakra Kumāra）！般若波罗蜜（Prajñāpāramitā，智慧到彼岸）中如此行，不在想中行、也不在脱离想中行，不在想中证、也不在脱离想中证。智轮童子！这叫做一切众生的心’
English
English version ‘Neither the eye perceives, nor does the non-eye perceive, nor does the eye that is not the eye perceive. Taste does not perceive, nor does the non-taste perceive, nor does the taste that is not the taste perceive. The body does not perceive, nor does the non-body perceive, nor does the body that is not the body perceive. Touch does not perceive, nor does the non-touch perceive, nor does the touch that is not the touch perceive. The mind does not perceive, nor does the non-mind perceive, nor does the mind that is not the mind perceive. Dharma (teachings) does not perceive, nor does the non-dharma perceive, nor does the dharma that is not the dharma perceive.’ ‘Thus, by abandoning the causes and conditions of the eye, form (rūpa) does not arise. Because form does not arise, one is separated from the eye and form. Since one is separated from the eye and form, there is no love or non-love. Thus, having abandoned love and non-love, where else can love and non-love arise? Having abandoned love and non-love, there is no union; because there is no union, it is called non-attachment, and also called unobstructed. Know that this is unobstructed wisdom (anāvaraṇa-jñāna). What is called unobstructed wisdom? Unobstructed wisdom is: the eyes of immeasurable beings are the eyes of all wisdom (sarvajña-cakṣus); the forms of immeasurable beings are the forms of all wisdom (sarvajña-rūpa). Thus, the eyes of all beings are the eyes of all wisdom; the forms of all beings are the forms of all wisdom; these two dharmas are the same and not different.’ ‘This is not due to perception; thus, ear (śrotra), sound (śabda), and even nose (ghrāṇa), smell (gandha), tongue (jihvā), taste (rasa), body (kāya), touch (sparśa), mind (manas), dharma (dharma), all do not arise. Because the causes and conditions are separated, there is no love; because there is no love, one does not act in the dharma; because one does not act in the dharma, there is no obstruction; because one is free from obstruction, there is no attachment; because there is no attachment, one is free from obstruction; because one is free from obstruction, unobstructed wisdom arises. Because of the cause and condition of wisdom, the minds of immeasurable beings are the mind of all wisdom (sarvajña-citta), the dharmas of immeasurable beings are the dharma of all wisdom (sarvajña-dharma); thus, the minds of all beings, the mind of all wisdom, thus the dharmas of all beings, the dharma of all wisdom, these two dharmas are the same and not different.’ ‘Jñānacakra Kumāra (Wisdom Wheel Youth)! In Prajñāpāramitā (Perfection of Wisdom), one practices thus, not practicing in thought, nor practicing in separation from thought, not realizing in thought, nor realizing in separation from thought. Jñānacakra Kumāra! This is called the mind of all beings.’ --------------------------------------------------------------------------------
Chinese
、一切众生法、一切智心、一切智法平等智相。” 尔时，智轮大海辩才童子白佛言：“世尊！无生法者，如来眼、耳、鼻、舌、身、意，此六种识，其义云何？” 佛告智轮言：“无生者，眼识等空，本无有物。其中推觅一个物无，是故不生；以不生故，故空无物。 “智轮童子！譬如虚空本来不生，不生故，无灭；灭无故，无物；可离故，名虚空。如是，一切众生、一切众生法亦不生；不生故，无灭；亦无离物故，一切众生、一切众生法犹如虚空，一种无异。 “智轮童子！一切众生、一切众生法犹如虚空，不生、不灭，不动、不乱，非彼、非此，不染烦恼、非寂灭离。如是，不生、不灭，不动、不乱，非彼、非此，不染烦恼、非寂灭离，非一、非异，虚空如是。 “智轮童子！一切众生、一切众生法，不生、不灭，非动、非乱，非彼、非此，不染烦恼、非寂灭离。如是，过去、当来、现在诸佛、如来，非生、非灭，不动、不乱，非彼、非此，不染烦恼、非寂灭离。此名法住、亦名法行，如如非异、如如非不异，如如湛然常住，无有迁动，同一法界。” 尔时，智轮大海辩才童子复白佛言：“世尊！几许如来已过于世？” 佛告智轮童子：“如恒河沙等。” 现代汉语译本：‘一切众生的法，一切智慧的心，一切智慧的法，都是平等智慧的相。’ 当时，智轮大海辩才童子（Zhilun Dahai Biancai Tongzi）问佛说：‘世尊！无生法（Wusheng Fa）的意义是什么呢？如来的眼、耳、鼻、舌、身、意这六种识，又是什么意思呢？’ 佛告诉智轮（Zhilun）说：‘无生，是指眼识等都是空性的，本来就没有实在的物体。在其中寻找一个物体是找不到的，所以说不生；因为不生，所以是空无一物的。’ ‘智轮童子（Zhilun Tongzi）！譬如虚空本来就不生，因为不生，所以没有灭；没有灭，所以没有物体；可以远离一切执着，所以叫做虚空。像这样，一切众生、一切众生的法也不生；因为不生，所以没有灭；也没有可以远离的物体，所以一切众生、一切众生的法就像虚空一样，完全没有差别。’ ‘智轮童子（Zhilun Tongzi）！一切众生、一切众生的法就像虚空一样，不生、不灭，不动、不乱，不是彼、不是此，不被烦恼污染，也不是寂灭的解脱。像这样，不生、不灭，不动、不乱，不是彼、不是此，不被烦恼污染，也不是寂灭的解脱，非一、非异，虚空就是这样。’ ‘智轮童子（Zhilun Tongzi）！一切众生、一切众生的法，不生、不灭，非动、非乱，不是彼、不是此，不被烦恼污染，也不是寂灭的解脱。像这样，过去、未来、现在诸佛、如来，非生、非灭，不动、不乱，不是彼、不是此，不被烦恼污染，也不是寂灭的解脱。这叫做法住（Fa Zhu），也叫做法行（Fa Xing），如如不动，没有差别，如如不动，不是没有差别，如如湛然常住，没有迁动，同一法界。’ 当时，智轮大海辩才童子（Zhilun Dahai Biancai Tongzi）又问佛说：‘世尊！有多少如来已经过去于世呢？’ 佛告诉智轮童子（Zhilun Tongzi）说：‘像恒河沙一样多。’
English
English version: 'The Dharma of all sentient beings, the mind of all wisdom, and the Dharma of all wisdom are the characteristics of equal wisdom.' At that time, Zhilun Dahai Biancai Tongzi (智轮大海辩才童子, Wise Wheel Great Eloquence Youth) said to the Buddha: 'World Honored One! What is the meaning of the Unborn Dharma (无生法, Wusheng Fa)? What is the meaning of the six consciousnesses of the Tathagata—eye, ear, nose, tongue, body, and mind?' The Buddha told Zhilun (智轮, Wise Wheel): 'Unborn means that eye consciousness and so on are empty, and there is originally no object. Searching within them, one cannot find an object, therefore it is said to be unborn; because it is unborn, it is empty and without object.' 'Zhilun Tongzi (智轮童子, Wise Wheel Youth)! For example, space is originally unborn; because it is unborn, there is no cessation; because there is no cessation, there is no object; because it can be detached from, it is called space. Likewise, all sentient beings and the Dharma of all sentient beings are also unborn; because they are unborn, there is no cessation; and because there is no object to be detached from, all sentient beings and the Dharma of all sentient beings are like space, completely without difference.' 'Zhilun Tongzi (智轮童子, Wise Wheel Youth)! All sentient beings and the Dharma of all sentient beings are like space, unborn, unceasing, unmoving, undisturbed, neither this nor that, undefiled by afflictions, nor liberated in quiescence. Likewise, unborn, unceasing, unmoving, undisturbed, neither this nor that, undefiled by afflictions, nor liberated in quiescence, neither one nor different, space is like this.' 'Zhilun Tongzi (智轮童子, Wise Wheel Youth)! All sentient beings and the Dharma of all sentient beings are unborn, unceasing, neither moving nor disturbed, neither this nor that, undefiled by afflictions, nor liberated in quiescence. Likewise, the Buddhas and Tathagatas of the past, future, and present are unborn, unceasing, unmoving, undisturbed, neither this nor that, undefiled by afflictions, nor liberated in quiescence. This is called Dharma Abiding (法住, Fa Zhu), and also called Dharma Practice (法行, Fa Xing), suchness without difference, suchness not without difference, suchness is serenely abiding, without movement, the same Dharma Realm.' At that time, Zhilun Dahai Biancai Tongzi (智轮大海辩才童子, Wise Wheel Great Eloquence Youth) again said to the Buddha: 'World Honored One! How many Tathagatas have already passed into the world?' The Buddha told Zhilun Tongzi (智轮童子, Wise Wheel Youth): 'As many as the sands of the Ganges River.' -------------------------------------------------------------------------------- 智轮又问：“几许如来当来出生？” 佛言：“智轮！如恒河沙。” 智轮又问：“几许如来现在说法？” 佛言：“智轮童子！亦如恒河沙等。”