English
English version Because the Buddhas and Tathagatas (title of a Buddha) do not rely on anything, they are unborn, non-existent, nor do they exist through mutual dependence and combination; they are not in other places, nor are they non-moving or moving dharmas (teachings). Thus, the present Buddhas and Tathagatas abide in true practice, understanding and seeing permanence, constantly abiding and unmoving, truly knowing what is right and what is not right. 'Wise Wheel Youth (young man named Wise Wheel)! Bodhisattvas Mahasattvas (great Bodhisattvas) should know: this is called the first power of the Buddhas, and because of this power, the Buddha's wisdom can awaken.' Wise Wheel Youth then said to the Buddha: 'World Honored One (a title for the Buddha)! In all the world, there is no one who can believe this matter of the Tathagata (title of a Buddha). Moreover, the Buddha's seed wisdom (Buddha's wisdom) is like empty space, one kind without difference, unborn, unaging, undying, unchaotic, not to be born in the future, not affliction, not extinction. The nature of the Dharmadhatu (realm where all things exist) abides in truth, equal in suchness (tathata), this is like this dharma (teaching). The Buddha turns the Dharma wheel (Buddha's teaching of Dharma, like turning a wheel), seeing all beings with birth, old age, sickness, and death, so that place produces the causes and effects of affliction and extinction.' After asking these questions, the Buddha answered Wise Wheel Youth: 'It is so, it is so. Wise Wheel Youth! All the world cannot believe, it is truly difficult to believe, only the Tathagata realizes and knows this, and also the non-retreating great Bodhisattvas Mahasattvas (great Bodhisattvas) and others, who have planted roots of virtue in countless Buddhas in the past, can believe this. Wise Wheel Youth! This place is like this, the most difficult to believe. If the Tathagata has awakened to Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment), then the Tathagata's wisdom (Buddha's wisdom), the wisdom of freedom (wisdom of freedom), inconceivable wisdom (unimaginable wisdom), immeasurable wisdom (immeasurable wisdom), unequaled wisdom (unparalleled wisdom), uncountable wisdom (uncountable wisdom), asamkhya wisdom (countless wisdom), great wisdom (great wisdom), Buddha wisdom (Buddha's wisdom), all-knowing wisdom (wisdom of knowing all things), Wise Wheel Youth! This is called the Tathagata, unbelievable to all the world. Like empty space without difference, all beings and all dharmas (teachings). The Tathagata speaks the Dharma and turns the Dharma wheel, speaking of birth, but there is no birth to speak of; speaking of old age, there is no old age; speaking of sickness, there is no sickness; speaking of death, there is no death; speaking of defilements, there are no defilements; speaking of not that birth, not that birth is also non-existent; speaking of defiled afflictions, defiled things are also non-existent.' --------------------------------------------------------------------------------
Chinese
；说于寂灭，寂灭亦无；说于涅槃，亦无众生入涅槃者。智轮童子！此是如来，一切世间叵信、难信。 “一切众生本无有名，假名故说；本无言语，假说置言；本无文字，假立文字。何以故？文字句说，一切世间种种差别能得知故，智轮童子！是一切法名字句味，一切先无今假说有。智轮童子！如来法轮亦复如是，先无今有。 “智轮童子！诸佛、如来转于法轮，为二大事因缘故转。何者是二大事因缘？如来世尊转法轮时，一、众生加，二者、法加。 “智轮童子！于汝意云何？众生有生，此可说不？” 智轮童子言：“不也。世尊！” 时佛复告智轮童子：“于汝意云何？若诸众生是不生者，法是可生，可说以不？” 智轮童子言：“不也。世尊！” 佛告智轮童子：“众生名离因缘，众生相亦非生；众生相非生故，一切法、一切法相亦复不生，此不生法名一切智。以是一切智慧力故，闻于释迦如来名已，此三千大千世界六种震动；当于是时十方一切诸佛刹土悉皆震动，如是世界诸佛众中出，大莲华各各遍覆。 “智轮童子！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，一切智眼；如是，一切众生色，一切智色；此之二种 现代汉语译本：说到寂灭，寂灭本身也是空无；说到涅槃（Nirvana，解脱），也没有众生真正进入涅槃。智轮童子（智轮菩萨）！这些是如来所说，在一切世间是难以置信、难以相信的。 一切众生本来没有名字，只是为了方便才假立名字；本来没有言语，只是为了方便才假说言语；本来没有文字，只是为了方便才假立文字。为什么呢？因为通过文字语句的表达，一切世间种种差别才能被了解。智轮童子！一切法的名字、语句、意义，一切都是先没有，现在才假说为有的。智轮童子！如来的法轮（Dharma wheel，佛法）也是这样，先没有，现在才有的。 智轮童子！诸佛、如来转动法轮，是为了两大重要因缘。哪两个是两大重要因缘呢？如来世尊转动法轮时，一是众生的增加，二是法的增加。 智轮童子！你认为怎么样？众生有生，这可以被说吗？’ 智轮童子说：‘不能，世尊！’ 这时佛又告诉智轮童子：‘你认为怎么样？如果诸众生是不生的，法是可以生的，可以这样说吗？’ 智轮童子说：‘不能，世尊！’ 佛告诉智轮童子：‘众生的名称脱离了因缘，众生的相也不是生；众生的相不是生，所以一切法、一切法相也不生，这不生的法名为一切智（Sarvajna，一切智慧）。因为这具足一切智慧的力量，听到释迦如来（Sakyamuni Buddha）的名字后，这三千大千世界会发生六种震动；当这时十方一切诸佛刹土都会震动，这样的世界诸佛众中会涌现出大莲华，各自遍布覆盖。 智轮童子！无量一切众生的眼就像一切智眼，无量一切众生的色就像一切智色。这样，一切众生的眼，就是一切智眼；这样，一切众生的色，就是一切智色；这两种
English
English version: Speaking of quiescence, quiescence itself is also empty; speaking of Nirvana (liberation), there are no beings who actually enter Nirvana. Wise Wheel Child (Wise Wheel Bodhisattva)! These are what the Tathagata (Buddha) speaks, which are unbelievable and difficult to believe in all the world. All beings originally have no names, but names are provisionally established for convenience; originally there were no languages, but languages are provisionally spoken for convenience; originally there were no characters, but characters are provisionally established for convenience. Why? Because through the expression of words and sentences, all the differences in the world can be understood. Wise Wheel Child! The names, sentences, and meanings of all dharmas (teachings), all are first non-existent, and now are provisionally said to exist. Wise Wheel Child! The Dharma wheel (Dharma wheel, the Buddha's teachings) of the Tathagata is also like this, first non-existent, and now existent. Wise Wheel Child! The Buddhas and Tathagatas turn the Dharma wheel for two major causes and conditions. What are the two major causes and conditions? When the Tathagata World Honored One turns the Dharma wheel, one is the increase of beings, and the other is the increase of dharmas. Wise Wheel Child! What do you think? Can it be said that beings are born?' Wise Wheel Child said: 'No, World Honored One!' At this time, the Buddha again said to Wise Wheel Child: 'What do you think? If all beings are unborn, can it be said that dharmas are born?' Wise Wheel Child said: 'No, World Honored One!' The Buddha told Wise Wheel Child: 'The name of beings is separated from causes and conditions, and the appearance of beings is also not born; because the appearance of beings is not born, all dharmas and all appearances of dharmas are also not born. This unborn dharma is called Sarvajna (all-knowing wisdom). Because of the power of this all-knowing wisdom, after hearing the name of Sakyamuni Buddha (Sakyamuni Buddha), this three thousand great thousand world will experience six kinds of vibrations; at this time, all the Buddha lands in the ten directions will vibrate, and great lotus flowers will emerge from the Buddhas in such worlds, each covering everywhere. Wise Wheel Child! The eyes of immeasurable beings are like the eyes of all-knowing wisdom, and the colors of immeasurable beings are like the colors of all-knowing wisdom. Thus, the eyes of all beings are the eyes of all-knowing wisdom; thus, the colors of all beings are the colors of all-knowing wisdom; these two kinds -------------------------------------------------------------------------------- 当知是一非二。
Chinese
“法界如是，一切众生受、一切众生想、一切众生行、一切众生识、一切众生名，此名如来名。无量一切众生色入于色阴，名如来色，此色名一切智、亦名一切见、亦名一切识、一切智。是故，一切种智不取智相、亦不着智，是名一切智、亦名一切识、亦名一切见佛眼。 “如是，见一切色亦不取相：‘我眼能见彼。’如是，色乃至心法、识亦如是，如来不作是念：‘是非识。’不如是念：‘是我识。’何以故？眼非觉故、色非觉故，亦非觉事，乃至非觉心故、非觉法故。一切眼见事，如来见者一切知见；耳中一切响应者，一切声闻；鼻中一切气熏者，一切香嗅；舌中一切尝者，一切味知；身中一切摩触者，一切觉知；意中一切识缘者，一切法得。 “又复，如来如是念者：‘眼中一切诸色皆见、眼中一切诸声皆闻、眼中一切诸香皆嗅、眼中一切诸味皆尝、眼中一切诸触皆觉、眼中一切诸法皆缘。’如是，智轮！如来心中一切色见、一切声闻、一切香嗅、一切味尝、一切触觉、一切法缘，一切众生顺故，一切种智能如是作智因缘故。智轮童子！如是方便，当知如来亦一切智、亦一切见、亦一切识。” 尔时，智轮大海辩才童子白佛言：“世尊！如我解佛所说义趣，眼亦如来 现代汉语译本：应当知道，‘一’和‘非二’实际上是相同的。 ‘法界（Dharmadhatu，宇宙万法的总称）是这样，一切众生的感受、一切众生的思想、一切众生的行为、一切众生的意识、一切众生的名称，这些名称就是如来（Tathagata，佛的称号）的名号。无量的一切众生的色蕴（Rupa-skandha，构成有情生命的五蕴之一，指物质现象）融入于色阴之中，这被称为如来的色，这个色被称为一切智（Sarvajna，佛陀所证得的智慧，能知一切法），也称为一切见，也称为一切识，一切智。因此，一切种智（Sarvakarajnana，佛陀所证得的智慧，能知一切事物的各个方面）不执取智慧的表相，也不执着于智慧，这被称为一切智，也称为一切识，也称为一切见佛眼。 ‘像这样，见到一切色法（Rupa，物质现象）也不执取表相：‘我的眼睛能看见它。’像这样，色法乃至心法（Dharma，此处指心理现象）、识（Vijnana，意识）也是这样，如来不会这样想：‘这不是识。’也不会这样想：‘这是我的识。’为什么呢？因为眼睛不是觉知的，色法也不是觉知的，也不是觉知的事物，乃至心不是觉知的，法也不是觉知的。一切眼睛所见的事物，如来所见的就是一切知见；耳朵中一切响应的声音，就是一切声闻（Sravaka，听闻佛法而证悟的弟子）；鼻子中一切气味熏染，就是一切香气嗅觉；舌头中一切尝到的东西，就是一切味道知觉；身体中一切摩擦接触，就是一切感觉知觉；意念中一切意识所缘，就是一切法所得。 ‘还有，如来这样想：‘眼中一切诸色都能看见、眼中一切诸声都能听见、眼中一切诸香都能嗅见、眼中一切诸味都能尝见、眼中一切诸触都能觉察、眼中一切诸法都能缘取。’像这样，智轮（Jnana-chakra，智慧之轮）！如来心中一切色见、一切声闻、一切香嗅、一切味尝、一切触觉、一切法缘，一切众生顺应的缘故，一切种智才能这样作为智慧的因缘。智轮童子！像这样方便，应当知道如来也是一切智、也是一切见、也是一切识。’ 这时，智轮大海辩才童子（Jnana-chakra-maha-samudra-pratibhana-kumara）对佛说：‘世尊！如我理解佛所说的义理，眼睛也是如来。
English
English version: Know that ‘one’ and ‘not two’ are the same. ‘The Dharmadhatu (totality of all phenomena) is such that all beings' feelings, all beings' thoughts, all beings' actions, all beings' consciousness, all beings' names—these names are the names of the Tathagata (the Thus-Gone One, an epithet of the Buddha). Immeasurable numbers of all beings' form (Rupa-skandha, the skandha of form) enter into the form aggregate, and this is called the Tathagata's form. This form is called all-wisdom (Sarvajna, the wisdom attained by the Buddha, which knows all dharmas), also called all-seeing, also called all-consciousness, all-wisdom. Therefore, all-knowledge of all modes (Sarvakarajnana, the Buddha's wisdom that knows all aspects of everything) does not grasp the appearance of wisdom, nor is it attached to wisdom. This is called all-wisdom, also called all-consciousness, also called the all-seeing Buddha-eye.’ ‘Thus, seeing all forms, one does not grasp at appearances, thinking, ‘My eye can see that.’ Likewise, form, and even mental phenomena (Dharma, referring to mental phenomena here), and consciousness (Vijnana) are the same. The Tathagata does not think, ‘This is not consciousness.’ Nor does he think, ‘This is my consciousness.’ Why? Because the eye is not aware, form is not aware, nor is it an object of awareness, and so on, even the mind is not aware, nor are mental phenomena aware. All that the eye sees, the Tathagata sees with complete knowledge and vision; all sounds that resonate in the ear are all heard; all scents that permeate the nose are all smelled; all that is tasted on the tongue is all flavor known; all that is touched by the body is all sensation known; all that is cognized by the mind is all Dharma attained.’ ‘Furthermore, the Tathagata thinks thus: ‘In the eye, all forms are seen, in the eye, all sounds are heard, in the eye, all scents are smelled, in the eye, all tastes are tasted, in the eye, all touches are felt, in the eye, all dharmas are cognized.’ Thus, O Wheel of Wisdom (Jnana-chakra)! In the Tathagata's mind, all forms are seen, all sounds are heard, all scents are smelled, all tastes are tasted, all touches are felt, all dharmas are cognized. Because all beings accord with this, all-knowledge of all modes can thus act as the cause and condition for wisdom. O Youth Wheel of Wisdom! Through such skillful means, know that the Tathagata is also all-wise, also all-seeing, also all-knowing.’ At that time, the Youth Wheel of Wisdom, Great Ocean of Eloquence (Jnana-chakra-maha-samudra-pratibhana-kumara), said to the Buddha, ‘World-Honored One! As I understand the meaning of what the Buddha has said, the eye is also the Tathagata.’ --------------------------------------------------------------------------------