T15n0647_力莊嚴三昧經
大正藏第 15 冊 No. 0647 力莊嚴三昧經
No. 647
力莊嚴三昧經卷上
隋天竺三藏那連提耶舍譯
如是我聞：
一時婆伽婆住舍婆提城祇陀林樹給孤獨園，與比丘眾五百人俱，一切皆是大阿羅漢，諸漏已盡，無復煩惱，心得好解脫、慧得好解脫，其心柔和猶調伏象，內外清凈，究竟斷除五陰重擔，所作已辦、不受後有，猶如諸佛解脫無為，不為有為、生死遷動——唯除一人在於學地，所謂長老阿難比丘——一切皆得寂滅之法、一切皆得調伏之法、一切具足最勝之法、一切不住于意識中、一切皆得種種解脫、一切皆得自在神通。
復有八十百千菩薩摩訶薩等而為上首，所謂：文殊師利童子、智輪大海辯才童子、蓮華藏光一切眾生眼童子、無邊心廣義慧童子、天寶炎光善照耀幢童子、難可譬喻善色愛見童子、觀諸眾生眼視不瞬童子、大愿不虛見童子、深遠雷震鼓音響聲童子、離障礙一切眾生眼童子、寶藏炎輪廣德童子、多福德眾生見勝幢童子、勝妙無邊香光童子、無邊力精進善大奮迅童子、牢固精進無邊智光幢童子、一切差別德勝智童子、不可破壞能常最勝童子、成就一切自在導師童子、相好莊嚴清凈福行善名稱童子、一切眾生最愛樂童子。如是等眾
【現代漢語翻譯】 現代漢語譯本： 大正藏第 15 冊 No. 0647 力莊嚴三昧經
No. 647
力莊嚴三昧經卷上
隋天竺三藏那連提耶舍譯
如是我聞：
一時，婆伽婆（Bhagavan，世尊）住在舍婆提城（Śrāvastī）的祇陀林樹給孤獨園（Jetavana Anāthapiṇḍika-ārāma），與五百位比丘（bhikkhu，出家男眾）在一起。他們都是大阿羅漢（arhat，已證悟者），諸漏已盡，不再有煩惱，心已獲得好的解脫，智慧也獲得好的解脫。他們的心柔和，如同被調伏的大象，內外清凈，徹底斷除了五陰（pañca-khandha，構成個體存在的五種要素：色、受、想、行、識）的重擔，該做的已做完，不再受後有（punarbhava，再次投生），猶如諸佛一樣解脫無為（asaṃskṛta，不生不滅的境界），不為有為（saṃskṛta，因緣和合而生的事物）、生死遷動所動搖——只有一位還在學習階段，就是長老阿難比丘（Ānanda）。他們都已證得寂滅之法（nirvana，涅槃）、調伏之法、具足最殊勝之法，不住于意識中，都已獲得種種解脫，都已獲得自在神通。
還有八十百千位菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）等作為上首，他們是：文殊師利童子（Mañjuśrī）、智輪大海辯才童子、蓮華藏光一切眾生眼童子、無邊心廣義慧童子、天寶炎光善照耀幢童子、難可譬喻善色愛見童子、觀諸眾生眼視不瞬童子、大愿不虛見童子、深遠雷震鼓音響聲童子、離障礙一切眾生眼童子、寶藏炎輪廣德童子、多福德眾生見勝幢童子、勝妙無邊香光童子、無邊力精進善大奮迅童子、牢固精進無邊智光幢童子、一切差別德勝智童子、不可破壞能常最勝童子、成就一切自在導師童子、相好莊嚴清凈福行善名稱童子、一切眾生最愛樂童子。像他們這樣的菩薩眾。
【English Translation】 English version: Taisho Tripitaka Volume 15, No. 0647 The Samadhi of Power Adornment Sutra
No. 647
The Samadhi of Power Adornment Sutra, Volume 1
Translated by Narendrayasas of Sui Dynasty, from India
Thus have I heard:
At one time, the Bhagavan (Bhagavan, The World-Honored One) was dwelling in the Jeta Grove, Anathapindika's Park in the city of Śrāvastī, together with a gathering of five hundred bhikkhus (bhikkhu, ordained male monastics). All were great arhats (arhat, enlightened beings), their outflows exhausted, without further afflictions, their minds well liberated, their wisdom well liberated. Their minds were gentle, like tamed elephants, pure within and without, having completely severed the heavy burden of the five skandhas (pañca-khandha, the five aggregates constituting individual existence: form, feeling, perception, mental formations, and consciousness), their task accomplished, no longer subject to future existence (punarbhava, rebirth), liberated and unconditioned (asaṃskṛta, the uncreated realm) like all Buddhas, unmoved by conditioned (saṃskṛta, things that arise from causes and conditions), the transience of birth and death—except for one who was still in the stage of learning, the elder Ānanda. All had attained the Dharma of quiescence (nirvana, nirvana), the Dharma of taming, all were complete with the most supreme Dharma, all did not abide in consciousness, all had attained various liberations, all had attained unobstructed superknowledges.
Moreover, there were eighty hundred thousand bodhisattva-mahāsattvas (bodhisattva-mahāsattva, great bodhisattvas) and others, with the following as their leaders: Mañjuśrī (Mañjuśrī), the Youthful One; the Youthful One of the Ocean of Wisdom Wheel Eloquence; the Youthful One of the Lotus Treasury Light, Eye of All Beings; the Youthful One of Boundless Mind, Vast Meaning, and Wisdom; the Youthful One of Heavenly Treasure Flame Light, Well-Illuminating Banner; the Youthful One of Good Form, Lovable to See, Difficult to Compare; the Youthful One Who Observes All Beings with Unblinking Eyes; the Youthful One of Great Vow, Whose Sight is Not in Vain; the Youthful One of Deep and Far Thunderous Drum Sound; the Youthful One of the Eye of All Beings, Free from Obstructions; the Youthful One of Treasure Treasury Flame Wheel, Vast Virtue; the Youthful One of the Banner of Victory Seen by Beings of Great Merit; the Youthful One of Supreme and Wonderful Boundless Fragrant Light; the Youthful One of Boundless Power, Diligent, Good, Great, and Vigorous Swiftness; the Youthful One of Firm and Solid Diligence, Boundless Wisdom Light Banner; the Youthful One of All Differentiated Virtues and Supreme Wisdom; the Youthful One of Invincible Ability, Constantly Supreme; the Youthful One of Accomplishing All Unobstructed Guides; the Youthful One of Good Name, Adorned with Marks and Characteristics, Pure, Fortunate Conduct; the Youthful One Most Loved by All Beings. Such was the assembly.
諸童子俱，一切皆得不退轉道，以金剛鎧大愿莊嚴，心常寂靜，盡諸有邊，不壞法中得大清凈、最勝清凈、彼岸清凈、一切清凈行皆清凈。
爾時，世尊于彼后夜第一分中入於三昧，此之三昧名力莊嚴。入三昧已，悉知過去、現在、未來一切眾生生死業行。
佛神力故，是時此處祇陀樹園地及虛空一切皆滿天衣、寶帳，交絡網縵；天蓋、幢幡閦塞周遍；又垂種種雜妙流蘇、細蕊，天花繽紛亂墜；林樹間錯七寶廁填，種種莊嚴佈散于地；天諸香葉、天彌那羅、天桂鬱金及薰香等，煙雲微密，叆叇氛氳，時卷、時舒，可愛、可樂。
時祇陀樹如是種種天寶莊嚴，廣博凈故，有大威德、具眾光明，照耀虛空，盡十方面。
現此難量諸莊嚴已，有師子座自然而出，殊特妙好、勝天報成。以座莊嚴光因緣故，令此三千大千世界一切赫耀皆光照明，譬如夜中然大炬火，一切闇冥悉滅無餘。
爾時，此三千大千世界娑婆國土所有穢惡、丘陵、埠阜、崖岸、川原、礫石、土砂、高下坑坎、陂池溝壑、泉、井、江、湖、小河、大河、小海、大海、須彌海島、尼民陀羅仙聖所居十寶諸山、斫迦婆羅及大斫迦婆羅山等悉皆平坦，無諸荊棘並余叢林，清凈端平如琉璃掌；又有種種七寶莊嚴，天曼陀花遍覆于地，
【現代漢語翻譯】 現代漢語譯本： 眾童子們都一起證得了不退轉的境界，以金剛鎧甲般的大愿來莊嚴自身，內心常常保持寂靜，窮盡了所有存在的邊際，在不可破壞的真理中獲得了廣大的清凈、最殊勝的清凈、到達彼岸的清凈，一切清凈的行為都得到了完全的清凈。
這時，世尊在那個後半夜的第一段時間裡進入了一種禪定，這種禪定名為力莊嚴（Lì Zhuāngyán，power adornment）。進入禪定后，完全知曉了過去、現在、未來一切眾生的生死業行。
由於佛的神力，當時這個祇陀樹園（Qítuó shù yuán，Jeta Grove）的地面和虛空中，到處都充滿了天衣、寶帳，交織成網狀的幔帳；天蓋、幢幡密集地排列著，周遍各處；又垂掛著各種各樣美妙的流蘇、細小的花蕊，天花紛紛揚揚地墜落；林木之間穿插著七寶，點綴其間，各種各樣的莊嚴之物散佈在地上；天上的各種香葉、天彌那羅（Tiān Mínàluó，divine Minara）、天桂鬱金以及薰香等等，煙雲細密，濃厚而芬芳，時而捲起，時而舒展，令人喜愛，令人快樂。
當時，祇陀樹（Qítuó shù，Jeta tree）因為這樣種種天寶的莊嚴，廣闊而清凈，具有巨大的威德、具備眾多的光明，照耀著虛空，遍及十方。
在顯現出這些難以估量的莊嚴之後，有一個獅子座自然而然地出現，非常特別、美妙，勝過天界的福報所成就的。因為這個座位的莊嚴和光明，使得這三千大千世界的一切都閃耀著光芒，就像在夜晚點燃巨大的火炬，一切黑暗都消滅無餘。
這時，這三千大千世界娑婆國土（Suōpó guótǔ，Sahā world）所有污穢醜惡的地方，如丘陵、小山、土堆、懸崖、河岸、平原、礫石、土沙、高低不平的坑洼、水池、溝渠、泉水、水井、長江、湖泊、小河、大河、小海、大海、須彌山（Xūmí shān，Mount Sumeru）海島、尼民陀羅（Nímíntuóluó，Nimiṃdhara）仙人和聖人所居住的十寶山、斫迦婆羅山（Zhuójiāpóluó shān，Cakravāḍa）以及大斫迦婆羅山（Dà Zhuójiāpóluó shān，Mahācakravāḍa）等等，全都變得平坦，沒有荊棘和其餘的叢林，清凈平整如同琉璃手掌；又有種種七寶莊嚴，天曼陀羅花（Tiān màntuóluó huā，divine Mandarava flowers）遍佈地面。
【English Translation】 English version: All the youths together attained the state of non-retrogression, adorned with the great vow of Vajra armor, their minds constantly tranquil, exhausting all the boundaries of existence, attaining great purity, supreme purity, other-shore purity, and all pure conduct in the indestructible Dharma.
At that time, the World Honored One, in the first part of the night, entered into a Samadhi named Power Adornment (Lì Zhuāngyán). Having entered into this Samadhi, He fully knew the cycles of birth, death, karma, and actions of all beings in the past, present, and future.
Due to the Buddha's divine power, at that time, the ground and the sky of Jeta Grove (Qítuó shù yuán) were filled with celestial garments and jeweled tents, interwoven with nets and canopies; celestial canopies and banners were densely arranged all around; moreover, various exquisite tassels and fine stamens were hanging down, and celestial flowers were falling in profusion; seven treasures were interspersed among the forests and trees, adorning and scattering the ground; celestial fragrant leaves, divine Minara (Tiān Mínàluó), celestial cinnamon turmeric, and incense, etc., formed dense and subtle clouds of smoke, thick and fragrant, sometimes rolling up, sometimes spreading out, lovely and delightful.
At that time, the Jeta tree (Qítuó shù), adorned with such various celestial treasures, was vast and pure, possessing great power and virtue, and filled with numerous lights, illuminating the sky and pervading the ten directions.
After manifesting these immeasurable adornments, a lion throne naturally appeared, extraordinarily wonderful and surpassing the rewards of heavenly realms. Because of the adornment and light of this throne, the entire three thousand great thousand worlds were illuminated with radiant light, just as when a great torch is lit in the night, all darkness is extinguished without remainder.
At that time, all the impure and evil places in this three thousand great thousand worlds of the Sahā world (Suōpó guótǔ), such as hills, mounds, embankments, cliffs, plains, gravel, sand, high and low pits, ponds, ditches, springs, wells, rivers, lakes, small rivers, large rivers, small seas, great seas, Mount Sumeru (Xūmí shān) islands, the ten jeweled mountains where the Nimiṃdhara (Nímíntuóluó) immortals and sages reside, Cakravāḍa (Zhuójiāpóluó shān) and Mahācakravāḍa mountains (Dà Zhuójiāpóluó shān), etc., all became flat, without thorns or other thickets, pure and even like a palm of lapis lazuli; moreover, there were various adornments of seven treasures, and divine Mandarava flowers (Tiān màntuóluó huā) covered the ground.
天葉藕根、天多摩羅、天桂鬱金香熏雲氣，普皆周遍繞虛空中；又有諸天無量音樂百千萬億那由他種自然出聲，悉說妙法。
時此三千大千世界滿虛空中種種七寶蓮花莊嚴，最勝香光皆作金色、純青琉璃用以為莖、臺廣七肘皆高七尋，蓮花開敷甚可喜樂；天栴檀樹、曼陀花樹、天龍花樹，其樹各各高七多羅，枝葉扶疏，色香具足，青、黃、赤、白皆如蓮花。如是莊嚴三千大千——一切地界至有頂天——悉如天宮凈妙國土。
現是變已，是時一切無量眾生，以佛力加故無障礙，此彼徹見猶凈琉璃——難可思量佛境界故。
爾時，此三千大千世界地住諸天，乃至一切迦膩吒天，並及五百羅漢比丘、八十百千菩薩眾等，作如是念：「此是如來力莊嚴力、此是如來人中師子、此是如來最大奮迅、此是如來師子奮迅、此是如來大大師子奮迅踴躍、此是如來大大神通莊嚴之事，不可思議、不可讚嘆。」
如是見已，天及聲聞、諸菩薩等一切大眾，皆于佛所生大信心，胡跪合掌，一心低頭供養而住。
爾時，東方過如恒河沙等世界，彼有佛剎名一切光，其中有佛號無邊光多陀阿伽度、阿羅呵、三藐三佛陀，與大比丘眾八千萬、比丘尼三千萬、菩薩摩訶薩八十百千萬、優婆塞八十八萬、優婆夷七十千萬
【現代漢語翻譯】 現代漢語譯本：天上的葉子、藕根、天多摩羅（一種香料）、天桂鬱金香散發出薰香的雲氣，普遍周遍地環繞在虛空中；又有諸天發出無量音樂，成百上千萬億種自然的聲音，都在宣說微妙的佛法。
這時，這三千大千世界充滿虛空，以種種七寶蓮花莊嚴，最殊勝的香氣和光芒都呈現金色，用純青的琉璃作為蓮花的莖，蓮花臺廣七肘，高七尋，蓮花開放，非常令人喜悅；天上的栴檀樹、曼陀花樹、天龍花樹，每棵樹都高七多羅（一種長度單位），枝葉茂盛，顏色和香氣都具備，青色、黃色、紅色、白色都像蓮花一樣。這樣莊嚴的三千大千世界——從一切地界到有頂天——都像天宮一樣清凈美妙的國土。
顯現這種變化之後，這時一切無量的眾生，因為佛力的加持而沒有障礙，彼此之間能夠徹底看見，就像清凈的琉璃一樣——這是難以思量的佛的境界。
這時，這三千大千世界居住在地上的諸天，乃至一切迦膩吒天（色界最高的有頂天），以及五百羅漢比丘、八十百千菩薩眾等，都這樣想：『這是如來的力量和莊嚴的力量，這是如來人中的獅子，這是如來最大的奮迅，這是如來獅子的奮迅，這是如來大大獅子的奮迅踴躍，這是如來大大神通莊嚴的事情，不可思議，不可讚嘆。』
這樣看見之後，天人以及聲聞乘的修行者、諸位菩薩等一切大眾，都對佛產生了極大的信心，右膝著地，合起手掌，一心低下頭來供養佛，並且安住於此。
這時，在東方經過如恒河沙數一樣多的世界，那裡有一個佛國名叫一切光，其中有一尊佛，名號為無邊光多陀阿伽度（如來）、阿羅呵（應供）、三藐三佛陀（正等覺），與大比丘眾八千萬、比丘尼三千萬、菩薩摩訶薩八十百千萬、優婆塞八十八萬、優婆夷七十千萬。
【English Translation】 English version: Heavenly leaves, lotus roots, heavenly Tamala (a type of spice), and heavenly cassia turmeric emit fragrant clouds, universally pervading and encircling the empty space; moreover, countless heavenly beings produce limitless music, hundreds of millions of nayutas (a large number) of natural sounds, all proclaiming the wonderful Dharma.
At this time, this three-thousand-great-thousand world is filled with empty space, adorned with various seven-jeweled lotuses, the most supreme fragrance and light all appearing golden, with pure blue lapis lazuli used as the stems, the lotus platforms seven cubits wide and seven xuns (an ancient Chinese unit of length) high, the lotus blossoms opening, exceedingly delightful; heavenly sandalwood trees, Mandarava flower trees, heavenly dragon flower trees, each tree seven tala (a type of palm tree) high, branches and leaves luxuriant, color and fragrance complete, blue, yellow, red, and white all like lotuses. Thus adorned, the three-thousand-great-thousand world—from all earthly realms to the highest heaven—is like a heavenly palace, a pure and wonderful land.
Having manifested this transformation, at this time all immeasurable beings, through the power of the Buddha, are without obstruction, seeing each other clearly like pure lapis lazuli—because of the inconceivable realm of the Buddha.
At this time, the devas residing on the earth in this three-thousand-great-thousand world, up to all the Akanishtha heavens (the highest heaven in the Realm of Form), along with five hundred Arhat Bhikshus, eighty hundred thousand Bodhisattva assemblies, and so on, thought thus: 'This is the power and adornment of the Tathagata, this is the lion among men of the Tathagata, this is the greatest vigor of the Tathagata, this is the lion's vigor of the Tathagata, this is the great great lion's vigor and leaping of the Tathagata, this is the great great supernatural adornment of the Tathagata, inconceivable, beyond praise.'
Having seen thus, the devas, Shravakas (listeners), all the Bodhisattvas, and all the great assemblies, all generated great faith in the Buddha, knelt on their right knees, joined their palms, and with one mind bowed their heads in offering and remained there.
At this time, passing through worlds as numerous as the sands of the Ganges River to the east, there is a Buddha-land named All Light, wherein there is a Buddha named Boundless Light Tathagata (Thus Come One), Arhat (Worthy of Offerings), Samyak-sambuddha (Perfectly Enlightened One), with a great Bhikshu assembly of eighty million, Bhikshunis (nuns) of thirty million, Bodhisattva Mahasattvas (great beings) of eighty hundred thousand, Upasakas (male lay devotees) of eight hundred and eighty thousand, and Upasikas (female lay devotees) of seventy million.
，亦有最大威德天人，皆于彼眾圍繞佛座，聽說法要。
爾時，南方過如恒河沙等世界，彼有佛剎名曰大光，其中有佛號無邊精進多陀阿伽度、阿羅呵、三藐三佛陀，與大比丘眾十千萬人俱、菩薩摩訶薩四十千萬、優婆塞六十千萬，亦有最大威德天人，皆于彼眾圍繞佛座，聽說法要。
爾時，西方過如恒河沙等世界，彼有佛剎名曰普光，其中有佛號曰普見多陀阿伽度、阿羅呵、三藐三佛陀，與大比丘二億眾俱、三億比丘尼、九億六千萬菩薩摩訶薩眾、八億優婆塞、六億優婆夷，亦有最大威德天人，皆于彼眾圍繞佛座，聽說法要。
爾時，北方過如恒河沙等世界，彼有佛剎名曰大燈，其中有佛號曰作光多陀阿伽度、阿羅呵、三藐三佛陀，與大比丘六億眾俱、四萬比丘尼、八億菩薩摩訶薩眾、九億優婆塞、八億優婆夷，亦有最大威德天人，皆于彼眾圍繞佛座，聽說法要。
爾時，東北方過如恒河沙等世界，彼有佛剎名曰金光照耀，其中有佛號金色光多陀阿伽度、阿羅呵、三藐三佛陀，與大比丘七億眾俱、三億比丘尼、八億菩薩摩訶薩眾、九億優婆塞、八億優婆夷，亦有最大威德天人，皆于彼眾圍繞佛座，聽說法要。
爾時，東南方過如恒河沙等世界，彼有佛剎名大炬光，其中有佛號不可思
【現代漢語翻譯】 現代漢語譯本：也有具大威德的天人和阿修羅等，都在那些大眾中圍繞著佛的座位，聽聞佛所說的重要教法。
這時，在南方，經過像恒河沙那樣多的世界，有一個佛國叫做大光（Great Light），其中的佛名為無邊精進如來（Boundless Vigor Tathagata）、應供（Arhat）、正等覺（Samyaksambuddha），與一千萬大比丘眾、四千萬菩薩摩訶薩、六千萬優婆塞在一起，也有具大威德的天人，都在那些大眾中圍繞著佛的座位，聽聞佛所說的重要教法。
這時，在西方，經過像恒河沙那樣多的世界，有一個佛國叫做普光（Universal Light），其中的佛名為普見如來（Universal Vision Tathagata）、應供（Arhat）、正等覺（Samyaksambuddha），與兩億大比丘眾、三億比丘尼、九億六千萬菩薩摩訶薩眾、八億優婆塞、六億優婆夷在一起，也有具大威德的天人，都在那些大眾中圍繞著佛的座位，聽聞佛所說的重要教法。
這時，在北方，經過像恒河沙那樣多的世界，有一個佛國叫做大燈（Great Lamp），其中的佛名為作光如來（Creating Light Tathagata）、應供（Arhat）、正等覺（Samyaksambuddha），與六億大比丘眾、四萬比丘尼、八億菩薩摩訶薩眾、九億優婆塞、八億優婆夷在一起，也有具大威德的天人，都在那些大眾中圍繞著佛的座位，聽聞佛所說的重要教法。
這時，在東北方，經過像恒河沙那樣多的世界，有一個佛國叫做金光照耀（Golden Light Illumination），其中的佛名為金色光如來（Golden Light Tathagata）、應供（Arhat）、正等覺（Samyaksambuddha），與七億大比丘眾、三億比丘尼、八億菩薩摩訶薩眾、九億優婆塞、八億優婆夷在一起，也有具大威德的天人，都在那些大眾中圍繞著佛的座位，聽聞佛所說的重要教法。
這時，在東南方，經過像恒河沙那樣多的世界，有一個佛國叫做大炬光（Great Torch Light），其中的佛名為不可思如來（Inconceivable Tathagata）
【English Translation】 English version: There were also heavenly beings and asuras of great power and virtue, all surrounding the Buddha's seat within that assembly, listening to the essential teachings.
At that time, passing through worlds as numerous as the sands of the Ganges River to the south, there was a Buddha-field named Great Light, wherein resided a Buddha named Boundless Vigor Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), together with ten million great Bhikshus, forty million Bodhisattva Mahasattvas, and sixty million Upasakas. There were also heavenly beings of great power and virtue, all surrounding the Buddha's seat within that assembly, listening to the essential teachings.
At that time, passing through worlds as numerous as the sands of the Ganges River to the west, there was a Buddha-field named Universal Light, wherein resided a Buddha named Universal Vision Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), together with two hundred million great Bhikshus, three hundred million Bhikshunis, nine hundred and sixty million Bodhisattva Mahasattvas, eight hundred million Upasakas, and six hundred million Upasikas. There were also heavenly beings of great power and virtue, all surrounding the Buddha's seat within that assembly, listening to the essential teachings.
At that time, passing through worlds as numerous as the sands of the Ganges River to the north, there was a Buddha-field named Great Lamp, wherein resided a Buddha named Creating Light Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), together with six hundred million great Bhikshus, forty thousand Bhikshunis, eight hundred million Bodhisattva Mahasattvas, nine hundred million Upasakas, and eight hundred million Upasikas. There were also heavenly beings of great power and virtue, all surrounding the Buddha's seat within that assembly, listening to the essential teachings.
At that time, passing through worlds as numerous as the sands of the Ganges River to the northeast, there was a Buddha-field named Golden Light Illumination, wherein resided a Buddha named Golden Light Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), together with seven hundred million great Bhikshus, three hundred million Bhikshunis, eight hundred million Bodhisattva Mahasattvas, nine hundred million Upasakas, and eight hundred million Upasikas. There were also heavenly beings of great power and virtue, all surrounding the Buddha's seat within that assembly, listening to the essential teachings.
At that time, passing through worlds as numerous as the sands of the Ganges River to the southeast, there was a Buddha-field named Great Torch Light, wherein resided a Buddha named Inconceivable Tathagata (Tathagata)
議日光多陀阿伽度、阿羅呵、三藐三佛陀，與大比丘八億四千萬、一億八千萬比丘尼、九億六千萬菩薩摩訶薩、八億八千萬優婆塞、八億優婆夷，亦有最大威德天人，皆于彼眾圍繞佛座，聽說法要。
爾時，西南方過如恒河沙等世界，彼有佛剎名善勝光，其中有佛號曰大光多陀阿伽度、阿羅呵、三藐三佛陀，與大比丘眾九億六千萬、八億比丘尼、九億二千萬菩薩摩訶薩、九億優婆塞、九億六千萬優婆夷，亦有最大威德天人，皆于彼眾圍繞佛座，聽說法要。
爾時，西北方過如恒河沙等世界，彼有佛剎名寶智意，其中有佛號寶藏光多陀阿伽度、阿羅呵、三藐三佛陀，與大比丘八億眾俱、二億比丘尼、八億菩薩摩訶薩眾、八億八千萬優婆塞、七億優婆夷，亦有最大威德天人，皆于彼眾圍繞佛座，聽說法要。
爾時，上方過如恒河沙等世界，彼有佛剎名日月光，其中有佛號月幢光多陀阿伽度、阿羅呵、三藐三佛陀，與大比丘十億眾俱、三億比丘尼、八億菩薩摩訶薩眾、九億二千萬優婆塞、九億優婆夷，亦有最大威德天人，皆于彼眾圍繞佛座，聽說法要。
爾時，下方過如恒河沙等世界，彼有佛剎名離垢光，其中有佛號普眼見多陀阿伽度、阿羅呵、三藐三佛陀，與大比丘眾九億六千萬、四億比丘尼、
【現代漢語翻譯】 現代漢語譯本： 當時，日光多陀阿伽度（Tathagata，如來）、阿羅呵（Arhat，應供）、三藐三佛陀（Samyaksambuddha，正等覺者），與八億四千萬大比丘、一億八千萬比丘尼、九億六千萬菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）、八億八千萬優婆塞（Upasaka，近事男）、八億優婆夷（Upasika，近事女）在一起，還有具有最大威德的天人，都圍繞著佛的座位，聽聞佛法。 當時，在西南方，經過像恒河沙一樣多的世界，有一個佛剎名為善勝光，其中的佛名為大光多陀阿伽度（Tathagata，如來）、阿羅呵（Arhat，應供）、三藐三佛陀（Samyaksambuddha，正等覺者），與九億六千萬大比丘眾、八億比丘尼、九億二千萬菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）、九億優婆塞（Upasaka，近事男）、九億六千萬優婆夷（Upasika，近事女）在一起，還有具有最大威德的天人，都圍繞著佛的座位，聽聞佛法。 當時，在西北方，經過像恒河沙一樣多的世界，有一個佛剎名為寶智意，其中的佛名為寶藏光多陀阿伽度（Tathagata，如來）、阿羅呵（Arhat，應供）、三藐三佛陀（Samyaksambuddha，正等覺者），與八億大比丘眾、二億比丘尼、八億菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）眾、八億八千萬優婆塞（Upasaka，近事男）、七億優婆夷（Upasika，近事女）在一起，還有具有最大威德的天人，都圍繞著佛的座位，聽聞佛法。 當時，在上方，經過像恒河沙一樣多的世界，有一個佛剎名為日月光，其中的佛名為月幢光多陀阿伽度（Tathagata，如來）、阿羅呵（Arhat，應供）、三藐三佛陀（Samyaksambuddha，正等覺者），與十億大比丘眾、三億比丘尼、八億菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）眾、九億二千萬優婆塞（Upasaka，近事男）、九億優婆夷（Upasika，近事女）在一起，還有具有最大威德的天人，都圍繞著佛的座位，聽聞佛法。 當時，在下方，經過像恒河沙一樣多的世界，有一個佛剎名為離垢光，其中的佛名為普眼見多陀阿伽度（Tathagata，如來）、阿羅呵（Arhat，應供）、三藐三佛陀（Samyaksambuddha，正等覺者），與九億六千萬大比丘眾、四億比丘尼
【English Translation】 English version: At that time, Sunlight Tathagata (Tathagata, Thus Come One), Arhat (Arhat, Worthy One), Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One), was with eight hundred and forty million great Bhikshus (Bhikshu, monks), one hundred and eighty million Bhikshunis (Bhikshuni, nuns), nine hundred and sixty million Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas), eight hundred and eighty million Upasakas (Upasaka, male lay devotees), and eight hundred million Upasikas (Upasika, female lay devotees). Also, there were heavenly beings with the greatest power and virtue, all surrounding the Buddha's seat, listening to the essential teachings of the Dharma. At that time, in the southwest direction, passing through worlds as numerous as the sands of the Ganges River, there was a Buddha-field named Excellent Victory Light, where the Buddha was named Great Light Tathagata (Tathagata, Thus Come One), Arhat (Arhat, Worthy One), Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One), with nine hundred and sixty million great Bhikshu (Bhikshu, monks) assembly, eight hundred million Bhikshunis (Bhikshuni, nuns), nine hundred and twenty million Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas), nine hundred million Upasakas (Upasaka, male lay devotees), and nine hundred and sixty million Upasikas (Upasika, female lay devotees). Also, there were heavenly beings with the greatest power and virtue, all surrounding the Buddha's seat, listening to the essential teachings of the Dharma. At that time, in the northwest direction, passing through worlds as numerous as the sands of the Ganges River, there was a Buddha-field named Treasure Wisdom Intent, where the Buddha was named Treasure Light Tathagata (Tathagata, Thus Come One), Arhat (Arhat, Worthy One), Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One), with eight hundred million great Bhikshu (Bhikshu, monks) assembly, two hundred million Bhikshunis (Bhikshuni, nuns), eight hundred million Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas) assembly, eight hundred and eighty million Upasakas (Upasaka, male lay devotees), and seven hundred million Upasikas (Upasika, female lay devotees). Also, there were heavenly beings with the greatest power and virtue, all surrounding the Buddha's seat, listening to the essential teachings of the Dharma. At that time, in the upward direction, passing through worlds as numerous as the sands of the Ganges River, there was a Buddha-field named Sun and Moon Light, where the Buddha was named Moon Banner Light Tathagata (Tathagata, Thus Come One), Arhat (Arhat, Worthy One), Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One), with ten hundred million great Bhikshu (Bhikshu, monks) assembly, three hundred million Bhikshunis (Bhikshuni, nuns), eight hundred million Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas) assembly, nine hundred and twenty million Upasakas (Upasaka, male lay devotees), and nine hundred million Upasikas (Upasika, female lay devotees). Also, there were heavenly beings with the greatest power and virtue, all surrounding the Buddha's seat, listening to the essential teachings of the Dharma. At that time, in the downward direction, passing through worlds as numerous as the sands of the Ganges River, there was a Buddha-field named Immaculate Light, where the Buddha was named Universal Eye Seeing Tathagata (Tathagata, Thus Come One), Arhat (Arhat, Worthy One), Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One), with nine hundred and sixty million great Bhikshu (Bhikshu, monks) assembly, four hundred million Bhikshunis (Bhikshuni, nuns)
九億四千萬菩薩摩訶薩、八億優婆塞、七億優婆夷，亦有最大威德天人，皆于彼眾圍繞佛座，聽說法要。
爾時，文殊師利童子及一切眾生最愛樂童子，如是眾等二十童子，一時俱起到于佛所。到佛所已，時釋迦佛在三昧中，百福莊嚴，寂然不動。時諸童子各各默然，偏袒右臂頂禮佛足，右繞如來繞三匝已，譬如壯士屈伸臂頃各往十方。
爾時，文殊師利童子、智輪大海辯才童子，向于東方度如恒河沙等國土，彼有世界名一切光，其中有佛號無邊光如來、應供、正遍知——十號具足——為諸大眾說微妙法。時二童子到彼剎已，為佛作禮，坐于眾中。
爾時，蓮花藏光一切眾生眼童子、無邊心廣義慧童子等，向于南方度如恒河沙等國土，彼有世界名曰大光，其中有佛號無邊精進如來、應供、正遍知——十號具足——為諸大眾說微妙法。時二童子到彼剎已，為佛作禮，坐于眾中。
爾時，天寶炎光善照耀幢童子、難可譬喻善色愛見童子等，向于西方度如恒河沙等國土，彼有世界名曰普光，其中有佛號曰普見如來、應供、正遍知——十號具足——為諸大眾說微妙法。時二童子到彼剎已，為佛作禮，坐于眾中。
爾時，觀諸眾生眼視不瞬童子、大愿不虛見童子等，向于北方度如恒河沙等國土，
【現代漢語翻譯】 現代漢語譯本：九億四千萬菩薩摩訶薩（偉大的菩薩），八億優婆塞（在家男居士），七億優婆夷（在家女居士），還有具有極大威德的天人，都在那個集會中圍繞著佛的座位，聽聞佛法要義。
當時，文殊師利童子（Manjushri，象徵智慧的菩薩）以及一切眾生最愛樂童子等二十位童子，一同來到佛的處所。到達佛的處所后，當時釋迦佛（Sakyamuni Buddha）正在三昧（Samadhi，禪定）中，以百種福德莊嚴其身，寂靜不動。這時，各位童子各自默然，袒露右臂，以頭頂禮佛足，然後向右繞佛三圈，就像壯士屈伸手臂那樣迅速地各自前往十方。
當時，文殊師利童子、智輪大海辯才童子，向東方行進，度過如恒河沙（Ganges river sands）一樣多的國土，那裡有一個世界名叫一切光，其中有一尊佛，名號為無邊光如來（Amitabha Buddha）、應供（Worthy of offerings）、正遍知（Perfectly enlightened）——十號具足——為大眾宣說微妙的佛法。當時這兩位童子到達那個佛土后，向佛作禮，坐在大眾之中。
當時，蓮花藏光一切眾生眼童子、無邊心廣義慧童子等，向南方行進，度過如恒河沙一樣多的國土，那裡有一個世界名叫大光，其中有一尊佛，名號為無邊精進如來、應供、正遍知——十號具足——為大眾宣說微妙的佛法。當時這兩位童子到達那個佛土后，向佛作禮，坐在大眾之中。
當時，天寶炎光善照耀幢童子、難可譬喻善色愛見童子等，向西方行進，度過如恒河沙一樣多的國土，那裡有一個世界名叫普光，其中有一尊佛，名號為普見如來、應供、正遍知——十號具足——為大眾宣說微妙的佛法。當時這兩位童子到達那個佛土后，向佛作禮，坐在大眾之中。
當時，觀諸眾生眼視不瞬童子、大愿不虛見童子等，向北方行進，度過如恒河沙一樣多的國土，
【English Translation】 English version: Nine hundred and forty million Bodhisattva-Mahasattvas (great Bodhisattvas), eight hundred million Upasakas (male lay devotees), seven hundred million Upasikas (female lay devotees), and also heavenly beings of great power and virtue, all surrounded the Buddha's seat in that assembly, listening to the essential teachings of the Dharma.
At that time, Manjushri (Manjushri, a Bodhisattva symbolizing wisdom) and the Child Most Loved by All Beings, along with twenty other children, all together went to the Buddha's place. Having arrived at the Buddha's place, Shakyamuni Buddha (Sakyamuni Buddha) was in Samadhi (Samadhi, meditative absorption), adorned with a hundred blessings, still and unmoving. At this time, the children were each silent, bared their right arms, bowed their heads to the Buddha's feet, and circumambulated the Tathagata three times to the right, then, as quickly as a strong man bends and stretches his arm, each went to the ten directions.
At that time, Manjushri, the Child with the Wisdom Wheel, the Ocean of Eloquence, proceeded towards the east, crossing lands as numerous as the sands of the Ganges (Ganges river sands). There was a world there called All Light, in which there was a Buddha named Boundless Light Tathagata (Amitabha Buddha), Arhat (Worthy of offerings), Samyaksambuddha (Perfectly enlightened) – possessing all ten titles – expounding the subtle Dharma for the great assembly. At that time, the two children arrived at that Buddha-land, paid homage to the Buddha, and sat in the midst of the assembly.
At that time, the Child Lotus Treasury Light, Eye of All Beings, the Child Boundless Mind, Vast Meaning, Wisdom, and others, proceeded towards the south, crossing lands as numerous as the sands of the Ganges. There was a world there called Great Light, in which there was a Buddha named Boundless Vigor Tathagata, Arhat, Samyaksambuddha – possessing all ten titles – expounding the subtle Dharma for the great assembly. At that time, the two children arrived at that Buddha-land, paid homage to the Buddha, and sat in the midst of the assembly.
At that time, the Child Heavenly Treasure Flame Light, Well-Illuminating Banner, the Child Good Color, Lovable to See, Difficult to Compare, and others, proceeded towards the west, crossing lands as numerous as the sands of the Ganges. There was a world there called Universal Light, in which there was a Buddha named Universally Seeing Tathagata, Arhat, Samyaksambuddha – possessing all ten titles – expounding the subtle Dharma for the great assembly. At that time, the two children arrived at that Buddha-land, paid homage to the Buddha, and sat in the midst of the assembly.
At that time, the Child Whose Eyes Do Not Blink When Viewing All Beings, the Child Whose Great Vow Is Not False, and others, proceeded towards the north, crossing lands as numerous as the sands of the Ganges,
彼有世界名曰大燈，其中有佛號曰光作如來、應供、正遍知——十號具足——為諸大眾說微妙法。時二童子到彼剎已，為佛作禮，坐于眾中。
爾時，深遠雷震鼓音響聲童子、離障礙一切眾生眼童子等，向東北方度如恒河沙等國土，彼有世界名金光照，其中有佛號金色光如來、應供、正遍知——十號具足——為諸大眾說微妙法。時二童子到彼剎已，為佛作禮，坐于眾中。
爾時，寶藏炎輪廣德童子、多福德眾生見勝幢童子等，向東南方度如恒河沙等國土，彼有世界號大炬光，其中有佛號不可思議日光如來、應供、正遍知——十號具足——為諸大眾說微妙法。時二童子到彼剎已，為佛作禮，坐于眾中。
爾時，勝妙無邊香光童子、無邊力精進善大奮迅童子等，向西南方度如恒河沙等國土，彼有世界名善勝光，其中有佛號曰大光如來、應供、正遍知——十號具足——為諸大眾說微妙法。時二童子到彼剎已，為佛作禮，坐于眾中。
爾時，牢固精進無邊智光幢童子、一切差別德勝智童子等，向西北方度如恒河沙等國土，彼有世界名寶意慧，其中有佛號寶藏光如來、應供、正遍知——十號具足——為諸大眾說微妙法。時二童子到彼剎已，為佛作禮，坐于眾中。
爾時，不可破壞能常最勝童子、
【現代漢語翻譯】 現代漢語譯本：彼處有一個世界名為大燈，其中有一尊佛，名號為光作如來（Light-Creating Tathagata）、應供（Worthy of Offerings）、正遍知（Perfectly Enlightened）——十號具足——為眾多的聽眾宣說微妙的佛法。當時，兩位童子到達那個佛土后，向佛陀頂禮，然後坐在大眾之中。 當時，深遠雷震鼓音響聲童子和離障礙一切眾生眼童子等，向東北方越過如同恒河沙粒數量一樣多的國土，到達一個名為金光照的世界，那裡有一尊佛，名號為金色光如來（Golden Light Tathagata）、應供（Worthy of Offerings）、正遍知（Perfectly Enlightened）——十號具足——為眾多的聽眾宣說微妙的佛法。當時，兩位童子到達那個佛土后，向佛陀頂禮，然後坐在大眾之中。 當時，寶藏炎輪廣德童子和多福德眾生見勝幢童子等，向東南方越過如同恒河沙粒數量一樣多的國土，到達一個名為大炬光的世界，那裡有一尊佛，名號為不可思議日光如來（Inconceivable Sunlight Tathagata）、應供（Worthy of Offerings）、正遍知（Perfectly Enlightened）——十號具足——為眾多的聽眾宣說微妙的佛法。當時，兩位童子到達那個佛土后，向佛陀頂禮，然後坐在大眾之中。 當時，勝妙無邊香光童子和無邊力精進善大奮迅童子等，向西南方越過如同恒河沙粒數量一樣多的國土，到達一個名為善勝光的世界，那裡有一尊佛，名號為大光如來（Great Light Tathagata）、應供（Worthy of Offerings）、正遍知（Perfectly Enlightened）——十號具足——為眾多的聽眾宣說微妙的佛法。當時，兩位童子到達那個佛土后，向佛陀頂禮，然後坐在大眾之中。 當時，牢固精進無邊智光幢童子和一切差別德勝智童子等，向西北方越過如同恒河沙粒數量一樣多的國土，到達一個名為寶意慧的世界，那裡有一尊佛，名號為寶藏光如來（Jewel Treasury Light Tathagata）、應供（Worthy of Offerings）、正遍知（Perfectly Enlightened）——十號具足——為眾多的聽眾宣說微妙的佛法。當時，兩位童子到達那個佛土后，向佛陀頂禮，然後坐在大眾之中。 當時，不可破壞能常最勝童子
【English Translation】 English version: There is a world called Great Lamp, wherein there is a Buddha named Light-Creating Tathagata (Guangzuo Rulai, one who creates light), Worthy of Offerings (yinggong), Perfectly Enlightened (zheng遍zhi) – possessing all ten titles – expounding the subtle Dharma for the great assembly. At that time, two youths arrived at that Buddha-land, paid homage to the Buddha, and sat among the assembly. At that time, the youth named Deep and Far Thunderous Drum Sound and the youth named Eyes Free from Obstacles for All Beings, and others, crossed over lands as numerous as the sands of the Ganges River towards the northeast, to a world called Golden Light Illumination, wherein there is a Buddha named Golden Light Tathagata (Jinse Guang Rulai), Worthy of Offerings (yinggong), Perfectly Enlightened (zheng遍zhi) – possessing all ten titles – expounding the subtle Dharma for the great assembly. At that time, two youths arrived at that Buddha-land, paid homage to the Buddha, and sat among the assembly. At that time, the youth named Jewel Treasury Flame Wheel Vast Virtue and the youth named Banner of Victory Seen by Beings of Great Merit, and others, crossed over lands as numerous as the sands of the Ganges River towards the southeast, to a world called Great Torch Light, wherein there is a Buddha named Inconceivable Sunlight Tathagata (Bukesiyi Riguang Rulai), Worthy of Offerings (yinggong), Perfectly Enlightened (zheng遍zhi) – possessing all ten titles – expounding the subtle Dharma for the great assembly. At that time, two youths arrived at that Buddha-land, paid homage to the Buddha, and sat among the assembly. At that time, the youth named Supreme Wonderful Boundless Fragrant Light and the youth named Boundless Strength Vigorous Good Great Swiftness, and others, crossed over lands as numerous as the sands of the Ganges River towards the southwest, to a world called Good Victory Light, wherein there is a Buddha named Great Light Tathagata (Da Guang Rulai), Worthy of Offerings (yinggong), Perfectly Enlightened (zheng遍zhi) – possessing all ten titles – expounding the subtle Dharma for the great assembly. At that time, two youths arrived at that Buddha-land, paid homage to the Buddha, and sat among the assembly. At that time, the youth named Firm and Vigorous Boundless Wisdom Light Banner and the youth named All Differentiated Virtue Victory Wisdom, and others, crossed over lands as numerous as the sands of the Ganges River towards the northwest, to a world called Jewel Intent Wisdom, wherein there is a Buddha named Jewel Treasury Light Tathagata (Baozang Guang Rulai), Worthy of Offerings (yinggong), Perfectly Enlightened (zheng遍zhi) – possessing all ten titles – expounding the subtle Dharma for the great assembly. At that time, two youths arrived at that Buddha-land, paid homage to the Buddha, and sat among the assembly. At that time, the youth named Indestructible, Always Most Victorious
成就一切自在導師童子等，向于上方度如恒河沙等國土，彼有世界名日月光，其中有佛號寶幢光如來、應供、正遍知——十號具足——為諸大眾說微妙法。時二童子到彼剎已，為佛作禮，坐于眾中。
爾時，相好莊嚴清凈福行善名稱童子、一切眾生最愛樂童子等，向于下方度如恒河沙等國土，彼有世界名離垢光，其中有佛號普眼見如來、應供、正遍知——十號具足——為諸大眾說微妙法。時二童子到彼剎已，為佛作禮，坐于眾中。
爾時，無邊光如來、應、正遍知，為諸大眾知而故問文殊師利童子、智輪大海辯才童子等言：「汝二大士從何所來？」
時二童子報彼佛言：「世尊！此剎西方過如恒河沙等世界，國名娑婆，佛號釋迦牟尼如來、多陀阿伽度、阿羅呵、三藐三佛陀，以大莊嚴入於三昧，我等從彼佛、世尊所恭敬頂禮三繞畢來。」
爾時，無邊精進如來、應供、正遍知，為諸大眾知而故問蓮華藏光一切眾生眼童子、無邊心廣義慧童子等言：「汝二大士從何所來？」
時二童子報彼佛言：「世尊！此剎北方過如恒河沙等世界，國名娑婆，佛號釋迦牟尼如來、多陀阿伽度、阿羅呵、三藐三佛陀，以大莊嚴入於三昧，我等從彼佛、世尊所恭敬頂禮三繞畢來。」
爾時普見如來、
【現代漢語翻譯】 現代漢語譯本 成就一切自在導師童子等，前往上方，度過如恒河沙數般眾多的國土，那裡有一個世界名為日月光，其中有一尊佛，名號為寶幢光如來（Ratna-ketu-prabha Tathagata）、應供（Arhat）、正遍知（Samyak-sambuddha）——具備十種名號——為大眾宣說微妙的佛法。當時，這兩位童子到達那個佛剎后，向佛作禮，然後坐在大眾之中。 當時，相好莊嚴清凈福行善名稱童子、一切眾生最愛樂童子等，前往下方，度過如恒河沙數般眾多的國土，那裡有一個世界名為離垢光，其中有一尊佛，名號為普眼見如來（Samanta-netra Tathagata）、應供（Arhat）、正遍知（Samyak-sambuddha）——具備十種名號——為大眾宣說微妙的佛法。當時，這兩位童子到達那個佛剎后，向佛作禮，然後坐在大眾之中。 當時，無邊光如來（Ananta-prabha Tathagata）、應供（Arhat）、正遍知（Samyak-sambuddha），爲了讓大眾知曉，特意詢問文殊師利童子（Manjushri Kumara）、智輪大海辯才童子等說：『你們兩位大士是從哪裡來的？』 當時，這兩位童子回答那尊佛說：『世尊！從這個佛剎往西，經過如恒河沙數般眾多的世界，有一個國家名為娑婆（Saha），佛號為釋迦牟尼如來（Shakyamuni Tathagata）、多陀阿伽度（Tathagata）、阿羅呵（Arhat）、三藐三佛陀（Samyak-sambuddha），以盛大的莊嚴進入三昧禪定，我們從那位佛、世尊那裡恭敬地頂禮，繞佛三匝后前來。』 當時，無邊精進如來（Ananta-virya Tathagata）、應供（Arhat）、正遍知（Samyak-sambuddha），爲了讓大眾知曉，特意詢問蓮華藏光一切眾生眼童子、無邊心廣義慧童子等說：『你們兩位大士是從哪裡來的？』 當時，這兩位童子回答那尊佛說：『世尊！從這個佛剎往北，經過如恒河沙數般眾多的世界，有一個國家名為娑婆（Saha），佛號為釋迦牟尼如來（Shakyamuni Tathagata）、多陀阿伽度（Tathagata）、阿羅呵（Arhat）、三藐三佛陀（Samyak-sambuddha），以盛大的莊嚴進入三昧禪定，我們從那位佛、世尊那裡恭敬地頂禮，繞佛三匝后前來。』 當時，普見如來（Samantadarshi Tathagata）
【English Translation】 English version Accomplished all the self-mastery, the Child Guides and others, went towards the upper direction, passing through lands as numerous as the sands of the Ganges River. There was a world named Sun-Moon Light, wherein there was a Buddha named Ratna-ketu-prabha Tathagata (寶幢光如來, Tathagata of Jewel Banner Light), Arhat (應供, Worthy of Offerings), Samyak-sambuddha (正遍知, Perfectly Enlightened One) – possessing all ten titles – preaching the subtle Dharma to the great assembly. At that time, the two Child Guides arrived at that Buddha-field, paid homage to the Buddha, and sat among the assembly. At that time, the Child Guide named Samjna-shri-vishuddha-punya-karma-shubha-nama (相好莊嚴清凈福行善名稱童子, Child Guide of Auspicious Name with Pure Meritorious Deeds and Adorned with Excellent Marks), the Child Guide named Sarva-sattva-priya-manorama (一切眾生最愛樂童子, Child Guide Most Beloved by All Beings), and others, went towards the lower direction, passing through lands as numerous as the sands of the Ganges River. There was a world named Vimala-prabha (離垢光, Spotless Light), wherein there was a Buddha named Samanta-netra Tathagata (普眼見如來, Tathagata of Universal Vision), Arhat (應供, Worthy of Offerings), Samyak-sambuddha (正遍知, Perfectly Enlightened One) – possessing all ten titles – preaching the subtle Dharma to the great assembly. At that time, the two Child Guides arrived at that Buddha-field, paid homage to the Buddha, and sat among the assembly. At that time, Ananta-prabha Tathagata (無邊光如來, Tathagata of Infinite Light), Arhat (應供, Worthy of Offerings), Samyak-sambuddha (正遍知, Perfectly Enlightened One), knowingly asked Manjushri Kumara (文殊師利童子, Manjushri the Youth), Jnana-chakra-maha-samudra-pratibhana Kumara (智輪大海辯才童子, Child Guide of the Great Ocean of Wisdom Wheel Eloquence), and others, saying: 'Where have you two great beings come from?' At that time, the two Child Guides replied to that Buddha, saying: 'World-Honored One! Passing westward from this Buddha-field through worlds as numerous as the sands of the Ganges River, there is a country named Saha (娑婆, Endurance), where the Buddha is named Shakyamuni Tathagata (釋迦牟尼如來, Shakyamuni Tathagata), Tathagata (多陀阿伽度, Thus Come One), Arhat (阿羅呵, Worthy One), Samyak-sambuddha (三藐三佛陀, Perfectly Enlightened One), who has entered Samadhi with great adornment. We have come from that Buddha, the World-Honored One, after respectfully bowing, circumambulating three times.' At that time, Ananta-virya Tathagata (無邊精進如來, Tathagata of Infinite Diligence), Arhat (應供, Worthy of Offerings), Samyak-sambuddha (正遍知, Perfectly Enlightened One), knowingly asked Padma-garbha-prabha-sarva-sattvanayana Kumara (蓮華藏光一切眾生眼童子, Child Guide of Lotus Womb Light, Eye of All Beings), Ananta-citta-vistirna-artha-jnana Kumara (無邊心廣義慧童子, Child Guide of Infinite Mind, Vast Meaning, and Wisdom), and others, saying: 'Where have you two great beings come from?' At that time, the two Child Guides replied to that Buddha, saying: 'World-Honored One! Passing northward from this Buddha-field through worlds as numerous as the sands of the Ganges River, there is a country named Saha (娑婆, Endurance), where the Buddha is named Shakyamuni Tathagata (釋迦牟尼如來, Shakyamuni Tathagata), Tathagata (多陀阿伽度, Thus Come One), Arhat (阿羅呵, Worthy One), Samyak-sambuddha (三藐三佛陀, Perfectly Enlightened One), who has entered Samadhi with great adornment. We have come from that Buddha, the World-Honored One, after respectfully bowing, circumambulating three times.' At that time, Samantadarshi Tathagata (普見如來, Tathagata of Universal Vision)
應、正遍知，為諸大眾知而故問天寶炎光善照曜幢童子、難可譬喻善色愛見童子等言：「汝二大士從何所來？」
時二童子報彼佛言：「世尊！此剎東方過如恒河沙等世界，國名娑婆，佛號釋迦牟尼如來、多陀阿伽度、阿羅呵、三藐三佛陀，以大莊嚴入於三昧，我等從彼佛、世尊所恭敬頂禮三繞畢來。」
爾時大燈如來、應、正遍知，為諸大眾知而故問觀諸眾生眼視不瞬童子、大愿不虛見童子等言：「汝二大士從何所來？」
時二童子報彼佛言：「世尊！此剎南方過如恒河沙等世界，國名娑婆，佛號釋迦牟尼如來、多陀阿伽度、阿羅呵、三藐三佛陀，以大莊嚴入於三昧，我等從彼佛、世尊所恭敬頂禮三繞畢來。」
爾時，金色光如來、應、正遍知，為諸大眾知而故問深遠雷震鼓音響聲童子、離障礙一切眾生眼童子等言：「汝二大士從何所來？」
時二童子報彼佛言：「世尊！此剎西南方過如恒河沙等世界，國名娑婆，佛號釋迦牟尼如來、多陀阿伽度、阿羅呵、三藐三佛陀，以大莊嚴入於三昧，我等從彼佛、世尊所恭敬頂禮三繞畢來。」
爾時，不可思議日光如來、應、正遍知，為諸大眾知而故問寶藏炎輪廣德童子、多福德眾生見勝幢童子等言：「汝二大士從何所來？」
【現代漢語翻譯】 現代漢語譯本 大燈如來（Dīpaṃkara，過去佛名號）、應供（Arhat，值得供養的聖者）、正遍知（Samyak-saṃbuddha，正等覺者），爲了讓大眾知曉，特意詢問天寶炎光善照曜幢童子、難可譬喻善色愛見童子等人：『你們二位大士從哪裡來？』 當時，兩位童子回答那位佛說：『世尊！從這個佛土的東方，經過像恒河沙那樣多的世界，有一個國家名叫娑婆（Sahā，意為堪忍），佛號釋迦牟尼如來（Śākyamuni Tathāgata）、多陀阿伽度（Tathāgata，如來）、阿羅呵（Arhat，應供）、三藐三佛陀（Samyak-saṃbuddha，正等覺者），以盛大的莊嚴進入三昧（Samādhi，禪定）。我們從那位佛、世尊那裡恭敬地頂禮，繞佛三圈后前來。』 當時，大燈如來（Dīpaṃkara，過去佛名號）、應供（Arhat，值得供養的聖者）、正遍知（Samyak-saṃbuddha，正等覺者），爲了讓大眾知曉，特意詢問觀諸眾生眼視不瞬童子、大愿不虛見童子等人：『你們二位大士從哪裡來？』 當時，兩位童子回答那位佛說：『世尊！從這個佛土的南方，經過像恒河沙那樣多的世界，有一個國家名叫娑婆（Sahā，意為堪忍），佛號釋迦牟尼如來（Śākyamuni Tathāgata）、多陀阿伽度（Tathāgata，如來）、阿羅呵（Arhat，應供）、三藐三佛陀（Samyak-saṃbuddha，正等覺者），以盛大的莊嚴進入三昧（Samādhi，禪定）。我們從那位佛、世尊那裡恭敬地頂禮，繞佛三圈后前來。』 當時，金色光如來（Suvarṇaprabhāsa-tathāgata，佛名號）、應供（Arhat，值得供養的聖者）、正遍知（Samyak-saṃbuddha，正等覺者），爲了讓大眾知曉，特意詢問深遠雷震鼓音響聲童子、離障礙一切眾生眼童子等人：『你們二位大士從哪裡來？』 當時，兩位童子回答那位佛說：『世尊！從這個佛土的西南方，經過像恒河沙那樣多的世界，有一個國家名叫娑婆（Sahā，意為堪忍），佛號釋迦牟尼如來（Śākyamuni Tathāgata）、多陀阿伽度（Tathāgata，如來）、阿羅呵（Arhat，應供）、三藐三佛陀（Samyak-saṃbuddha，正等覺者），以盛大的莊嚴進入三昧（Samādhi，禪定）。我們從那位佛、世尊那裡恭敬地頂禮，繞佛三圈后前來。』 當時，不可思議日光如來（Acintyaraśmi-tathāgata，佛名號）、應供（Arhat，值得供養的聖者）、正遍知（Samyak-saṃbuddha，正等覺者），爲了讓大眾知曉，特意詢問寶藏炎輪廣德童子、多福德眾生見勝幢童子等人：『你們二位大士從哪裡來？』
【English Translation】 English version Then, Dīpaṃkara Tathāgata (Dīpaṃkara, name of a past Buddha), Arhat (Arhat, a worthy saint deserving of offerings), Samyak-saṃbuddha (Samyak-saṃbuddha, a fully enlightened one), knowing the thoughts of the assembly, asked the youths Heavenly Treasure Flame Light Well-Illuminating Banner, and Difficult-to-Compare Good Color Beloved-to-See, saying: 'Where have you two great beings come from?' At that time, the two youths replied to that Buddha: 'World Honored One! Passing eastward from this land through worlds as numerous as the sands of the Ganges River, there is a country named Sahā (Sahā, meaning 'enduring'), where the Buddha is called Śākyamuni Tathāgata (Śākyamuni Tathāgata), Tathāgata (Tathāgata, Thus Come One), Arhat (Arhat, worthy of offerings), Samyak-saṃbuddha (Samyak-saṃbuddha, perfectly enlightened one), who has entered into Samādhi (Samādhi, meditative absorption) with great adornment. We have come from that Buddha, the World Honored One, after respectfully bowing our heads, circumambulating him three times.' Then, Dīpaṃkara Tathāgata (Dīpaṃkara, name of a past Buddha), Arhat (Arhat, a worthy saint deserving of offerings), Samyak-saṃbuddha (Samyak-saṃbuddha, a fully enlightened one), knowing the thoughts of the assembly, asked the youths Eyes-Fixed-Upon-All-Living-Beings, and Great-Vow-Not-in-Vain-to-See, saying: 'Where have you two great beings come from?' At that time, the two youths replied to that Buddha: 'World Honored One! Passing southward from this land through worlds as numerous as the sands of the Ganges River, there is a country named Sahā (Sahā, meaning 'enduring'), where the Buddha is called Śākyamuni Tathāgata (Śākyamuni Tathāgata), Tathāgata (Tathāgata, Thus Come One), Arhat (Arhat, worthy of offerings), Samyak-saṃbuddha (Samyak-saṃbuddha, perfectly enlightened one), who has entered into Samādhi (Samādhi, meditative absorption) with great adornment. We have come from that Buddha, the World Honored One, after respectfully bowing our heads, circumambulating him three times.' Then, Suvarṇaprabhāsa-tathāgata (Suvarṇaprabhāsa-tathāgata, name of a Buddha), Arhat (Arhat, a worthy saint deserving of offerings), Samyak-saṃbuddha (Samyak-saṃbuddha, a fully enlightened one), knowing the thoughts of the assembly, asked the youths Deep-and-Far-Reverberating-Thunder-Drum-Sound, and Eyes-Free-from-Obstructions-for-All-Living-Beings, saying: 'Where have you two great beings come from?' At that time, the two youths replied to that Buddha: 'World Honored One! Passing southwestward from this land through worlds as numerous as the sands of the Ganges River, there is a country named Sahā (Sahā, meaning 'enduring'), where the Buddha is called Śākyamuni Tathāgata (Śākyamuni Tathāgata), Tathāgata (Tathāgata, Thus Come One), Arhat (Arhat, worthy of offerings), Samyak-saṃbuddha (Samyak-saṃbuddha, perfectly enlightened one), who has entered into Samādhi (Samādhi, meditative absorption) with great adornment. We have come from that Buddha, the World Honored One, after respectfully bowing our heads, circumambulating him three times.' Then, Acintyaraśmi-tathāgata (Acintyaraśmi-tathāgata, name of a Buddha), Arhat (Arhat, a worthy saint deserving of offerings), Samyak-saṃbuddha (Samyak-saṃbuddha, a fully enlightened one), knowing the thoughts of the assembly, asked the youths Treasure-Store-Flame-Wheel-Vast-Virtue, and Many-Fortunate-Living-Beings-See-Victorious-Banner, saying: 'Where have you two great beings come from?'
時二童子報彼佛言：「世尊！此剎西北方過如恒河沙等世界，國名娑婆，佛號釋迦牟尼如來、多陀阿伽度、阿羅呵、三藐三佛陀，以大莊嚴入於三昧，我等從彼佛、世尊所恭敬頂禮三繞畢來。」
爾時，善光如來、應、正遍知，為諸大眾知而故問勝妙無邊香光童子、無邊力精進善大奮迅童子等言：「汝二大士從何所來？」
時二童子報彼佛言：「世尊！此剎東北方過如恒河沙等世界，國名娑婆，佛號釋迦牟尼如來、多陀阿伽度、阿羅呵、三藐三佛陀，以大莊嚴入於三昧，我等從彼佛、世尊所恭敬頂禮三繞畢來。」
爾時，寶藏光如來、應、正遍知，為諸大眾知而故問牢固精進無邊智光幢童子、一切差別德勝智童子等言：「汝二大士從何所來？」
時二童子報彼佛言：「世尊！此剎東南方過如恒河沙等世界，國名娑婆，佛號釋迦牟尼如來、多陀阿伽度、阿羅呵、三藐三佛陀，以大莊嚴入於三昧，我等從彼佛、世尊所恭敬頂禮三繞畢來。」
爾時，寶幢光如來、應、正遍知，為諸大眾知而故問不可破壞能常最勝童子、成就一切自在導師童子等言：「汝二大士從何所來？」
時二童子報彼佛言：「世尊！此剎下方過如恒河沙等世界，國名娑婆，佛號釋迦牟尼如來、多陀阿伽度、阿羅呵
【現代漢語翻譯】 現代漢語譯本 當時，兩位童子稟告那位佛說：『世尊！從此剎土西北方，經過像恒河沙那樣多的世界，有一個國家名叫娑婆（Saha），佛號釋迦牟尼如來（Sakyamuni Tathagata）、多陀阿伽度（Tathagata，如來）、阿羅呵（Arhat，應供）、三藐三佛陀（Samyaksambuddha，正等覺者），以盛大的莊嚴進入三昧（Samadhi，禪定）。我們從那位佛、世尊那裡恭敬頂禮，繞佛三匝后前來。』 這時，善光如來（Good Light Tathagata）、應（應供）、正遍知（Samyaksambuddha），爲了讓大眾知曉，特意問勝妙無邊香光童子、無邊力精進善大奮迅童子等人：『你們兩位大士從哪裡來？』 當時，兩位童子稟告那位佛說：『世尊！從此剎土東北方，經過像恒河沙那樣多的世界，有一個國家名叫娑婆（Saha），佛號釋迦牟尼如來（Sakyamuni Tathagata）、多陀阿伽度（Tathagata，如來）、阿羅呵（Arhat，應供）、三藐三佛陀（Samyaksambuddha，正等覺者），以盛大的莊嚴進入三昧（Samadhi，禪定）。我們從那位佛、世尊那裡恭敬頂禮，繞佛三匝后前來。』 這時，寶藏光如來（Treasure Light Tathagata）、應（應供）、正遍知（Samyaksambuddha），爲了讓大眾知曉，特意問牢固精進無邊智光幢童子、一切差別德勝智童子等人：『你們兩位大士從哪裡來？』 當時，兩位童子稟告那位佛說：『世尊！從此剎土東南方，經過像恒河沙那樣多的世界，有一個國家名叫娑婆（Saha），佛號釋迦牟尼如來（Sakyamuni Tathagata）、多陀阿伽度（Tathagata，如來）、阿羅呵（Arhat，應供）、三藐三佛陀（Samyaksambuddha，正等覺者），以盛大的莊嚴進入三昧（Samadhi，禪定）。我們從那位佛、世尊那裡恭敬頂禮，繞佛三匝后前來。』 這時，寶幢光如來（Jewel Banner Light Tathagata）、應（應供）、正遍知（Samyaksambuddha），爲了讓大眾知曉，特意問不可破壞能常最勝童子、成就一切自在導師童子等人：『你們兩位大士從哪裡來？』 當時，兩位童子稟告那位佛說：『世尊！從此剎土下方，經過像恒河沙那樣多的世界，有一個國家名叫娑婆（Saha），佛號釋迦牟尼如來（Sakyamuni Tathagata）、多陀阿伽度（Tathagata，如來）、阿羅呵（Arhat，應供）
【English Translation】 English version At that time, the two youths reported to that Buddha: 'World-Honored One! To the northwest of this Buddha-land, passing through worlds as numerous as the sands of the Ganges River, there is a country named Saha (Saha), where the Buddha is called Sakyamuni Tathagata (Sakyamuni Tathagata), Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha). He has entered Samadhi (Samadhi) with great adornment. We have come from that Buddha, the World-Honored One, after respectfully bowing and circumambulating him three times.' At that time, Good Light Tathagata (Good Light Tathagata), Arhat (Worthy of Offerings), Samyaksambuddha (Perfectly Enlightened One), knowing the assembly's understanding, intentionally asked the youths, Wondrous and Boundless Fragrant Light, Boundless Strength, Diligent, Good, Great, and Vigorous Swiftness, and others: 'Where have you two great beings come from?' At that time, the two youths reported to that Buddha: 'World-Honored One! To the northeast of this Buddha-land, passing through worlds as numerous as the sands of the Ganges River, there is a country named Saha (Saha), where the Buddha is called Sakyamuni Tathagata (Sakyamuni Tathagata), Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha). He has entered Samadhi (Samadhi) with great adornment. We have come from that Buddha, the World-Honored One, after respectfully bowing and circumambulating him three times.' At that time, Treasure Light Tathagata (Treasure Light Tathagata), Arhat (Worthy of Offerings), Samyaksambuddha (Perfectly Enlightened One), knowing the assembly's understanding, intentionally asked the youths, Firm and Diligent, Boundless Wisdom Light Banner, All Different Virtues, Superior Wisdom, and others: 'Where have you two great beings come from?' At that time, the two youths reported to that Buddha: 'World-Honored One! To the southeast of this Buddha-land, passing through worlds as numerous as the sands of the Ganges River, there is a country named Saha (Saha), where the Buddha is called Sakyamuni Tathagata (Sakyamuni Tathagata), Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha). He has entered Samadhi (Samadhi) with great adornment. We have come from that Buddha, the World-Honored One, after respectfully bowing and circumambulating him three times.' At that time, Jewel Banner Light Tathagata (Jewel Banner Light Tathagata), Arhat (Worthy of Offerings), Samyaksambuddha (Perfectly Enlightened One), knowing the assembly's understanding, intentionally asked the youths, Indestructible, Always Most Victorious, Accomplishing All自在導師, and others: 'Where have you two great beings come from?' At that time, the two youths reported to that Buddha: 'World-Honored One! Below this Buddha-land, passing through worlds as numerous as the sands of the Ganges River, there is a country named Saha (Saha), where the Buddha is called Sakyamuni Tathagata (Sakyamuni Tathagata), Tathagata (Tathagata), Arhat (Arhat)
、三藐三佛陀，以大莊嚴入於三昧，我等從彼佛、世尊所恭敬頂禮三繞畢來。」
爾時，普眼見如來、應、正遍知，為諸大眾知而故問相好莊嚴清凈福行善名稱童子、一切眾生最愛樂童子等言：「汝二大士從何所來？」
時二童子報彼佛言：「世尊！此剎上方過如恒河沙等世界，國名娑婆，佛號釋迦牟尼如來、多陀阿伽度、阿羅呵、三藐三佛陀，以大莊嚴入於三昧，我等從彼佛、世尊所恭敬頂禮三繞畢來。」
爾時，十方諸佛世界聞此釋迦牟尼如來、多陀阿伽度、阿羅呵、三藐三佛陀十號名已，彼十方剎一切佛土皆大震動——動、遍動、等遍動，震、遍震、等遍震，踴、遍踴、等遍踴——如是動已，時彼十方諸佛侍者各各合掌白于佛言：「世尊！何因緣故令此三千大千世界如是大動？」
時十方佛皆即告其自侍者言：「善男子！從此剎西過如恒河沙等世界，彼有國土名曰娑婆，佛號釋迦牟尼如來、多陀阿伽度、阿羅呵、三藐三佛陀，於今現在入力莊嚴三昧，為諸四眾圍繞而坐，欲說甚深平等之法。以是事故，此處三千大千世界地皆震動。」如是次第，乃至下方諸剎震動亦復如是。
時十方佛復告大眾諸比丘等作如是言：「汝等當知：佛出世難，如優曇花出已值遇，倍難於是。如是難中
【現代漢語翻譯】 現代漢語譯本：'三藐三佛陀（Samyaksambuddha，正等覺者），以盛大的莊嚴進入三昧（Samadhi，禪定），我們從那位佛、世尊那裡恭敬地頂禮三匝后前來。'
'當時，普眼（Samantanaksha）見到如來（Tathagata）、應（Arhat，阿羅漢）、正遍知（Samyaksambuddha），爲了讓大眾知曉，特意詢問相好莊嚴清凈福行善名稱童子、一切眾生最愛樂童子等人：『你們二位大士從哪裡來？』'
'當時，兩位童子稟告那位佛說：『世尊！此剎土上方，經過如恒河沙數般多的世界，有個國家名叫娑婆（Saha），佛號釋迦牟尼（Sakyamuni）如來、多陀阿伽度（Tathagata）、阿羅呵（Arhat）、三藐三佛陀（Samyaksambuddha），以盛大的莊嚴進入三昧（Samadhi，禪定），我們從那位佛、世尊那裡恭敬地頂禮三匝后前來。』'
'當時，十方諸佛世界聽到釋迦牟尼（Sakyamuni）如來、多陀阿伽度（Tathagata）、阿羅呵（Arhat）、三藐三佛陀（Samyaksambuddha）這十個名號后，那十方剎土的一切佛土都發生巨大的震動——動、普遍動、平等普遍動，震、普遍震、平等普遍震，踴、普遍踴、平等普遍踴——這樣震動之後，當時那十方諸佛的侍者各自合掌稟告佛說：『世尊！是什麼因緣導致這三千大千世界如此巨大的震動？』'
'當時，十方佛都告訴自己的侍者說：『善男子！從這個剎土向西，經過如恒河沙數般多的世界，那裡有個國土名叫娑婆（Saha），佛號釋迦牟尼（Sakyamuni）如來、多陀阿伽度（Tathagata）、阿羅呵（Arhat）、三藐三佛陀（Samyaksambuddha），現在正在進入力莊嚴三昧（Samadhi，禪定），被四眾弟子圍繞而坐，想要宣說甚深平等的法。因為這個緣故，此處三千大千世界的大地都震動起來。』像這樣依次，乃至下方諸剎土的震動也是如此。'
'當時，十方佛又告訴大眾諸比丘等，這樣說道：『你們應當知道：佛出世很難，就像優曇花開放后又遇到一樣，比這還要難上加難。在這樣困難之中'
【English Translation】 English version: 'Samyaksambuddha (Perfectly Enlightened One), entered Samadhi (meditative absorption) with great adornment. We have come from that Buddha, World-Honored One, after respectfully bowing and circumambulating him three times.'
'At that time, Samantanaksha (Universal Eye), seeing the Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), knowingly asked the youths Adorned with Auspicious Marks, Pure in Blessed Conduct, Well-Known, and Most Beloved by All Beings, and others: 'Where have you two great beings come from?'
'At that time, the two youths replied to that Buddha: 'World-Honored One! Beyond this realm, passing worlds as numerous as the sands of the Ganges River, there is a country named Saha, where the Buddha is called Sakyamuni (Sage of the Shakya Clan) Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), who has entered Samadhi (meditative absorption) with great adornment. We have come from that Buddha, World-Honored One, after respectfully bowing and circumambulating him three times.'
'At that time, upon hearing the ten names of Sakyamuni (Sage of the Shakya Clan) Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), all the Buddha lands in the ten directions greatly trembled—trembled, universally trembled, equally universally trembled; shook, universally shook, equally universally shook; surged, universally surged, equally universally surged. After such trembling, the attendants of the Buddhas in the ten directions each joined their palms and said to their Buddhas: 'World-Honored One! What is the cause and condition that makes this great trichiliocosm tremble so greatly?'
'At that time, the Buddhas in the ten directions all told their attendants: 'Good men! West of this realm, passing worlds as numerous as the sands of the Ganges River, there is a country named Saha, where the Buddha is called Sakyamuni (Sage of the Shakya Clan) Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), who is now entering the Samadhi (meditative absorption) of Adornment with Power, sitting surrounded by the fourfold assembly, intending to speak the profound and equal Dharma. Because of this reason, the earth of this great trichiliocosm is trembling.' In this order, even the trembling of the realms below is the same.
'At that time, the Buddhas in the ten directions again spoke to the assembly of Bhikshus (monks) and others, saying: 'You should know that it is difficult for a Buddha to appear in the world, like the Udumbara flower blooming and being encountered, it is even more difficult than that. In such difficulty'
，比此釋迦牟尼如來億倍甚難。何以故？彼佛、世尊往昔因緣誓願力故，生於雜穢五濁剎中，如是最難。
「諸比丘！又，彼如來名不虛唱。若十方國佛剎之中一切眾生，聞此釋迦牟尼如來勇猛精進難行苦行，及過去世發大誓願、菩薩行中諸難作者，種種功德、名號具足，一切皆得。如是聞已，十方一切諸佛剎中不可算數無量眾生，皆得受于阿耨多羅三藐三菩提記，何況其餘得須陀洹、斯陀含、阿那含、阿羅漢果者？
「是故，比丘！說此釋迦牟尼如來大名稱時，十方世界恒河沙等三千大千諸國土中一切諸佛，皆各如是讚歎釋迦牟尼如來、多陀阿伽度、阿羅呵、三藐三佛陀無量功德；其聲復聞余處十方恒河沙等世界之外，復有國土更爾許數恒河沙等世界佛剎，是諸佛等復各出聲為其大眾稱說釋迦如來名號。」
時彼佛剎諸大菩薩如是聞已，各白佛言：「希有，世尊！我今欲往娑婆世界見於釋迦牟尼如來，禮拜供養、聽所未聞。」
時彼諸佛各各告其大菩薩言：「善哉，善哉！善男子！宜知是時，隨逐二大童子俱往。何以故？彼佛、世尊難遭、難睹，聞法聽受及彼眾中同會共坐甚為難矣。」
爾時，釋迦牟尼多陀阿伽度、阿羅呵、三藐三佛陀從力莊嚴三昧而起，安庠徐步猶若鵝王，瞻視
【現代漢語翻譯】 現代漢語譯本： 比這釋迦牟尼如來（Śākyamuni Tathāgata）還要難上億倍。為什麼呢？因為那位佛、世尊往昔的因緣和誓願力，出生在雜穢的五濁剎土中，這是最難的。
『諸位比丘！而且，那位如來的名號不是虛假的。如果十方國土佛剎中的一切眾生，聽到這位釋迦牟尼如來勇猛精進、難行苦行，以及過去世所發的大誓願、菩薩行中各種難做之事，種種功德、名號具足，一切眾生都能得到利益。這樣聽聞之後，十方一切諸佛剎中不可計數無量的眾生，都能得到阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的授記，更何況是那些得到須陀洹（srota-āpanna，入流果）、斯陀含（sakṛdāgāmin，一來果）、阿那含（anāgāmin，不來果）、阿羅漢（arhat，無學果）果位的人呢？』
『所以，比丘們！當稱說這位釋迦牟尼如來大名號時，十方世界恒河沙數般的三千大千世界中的一切諸佛，都會像這樣讚歎釋迦牟尼如來、多陀阿伽度（Tathāgata，如來）、阿羅呵（Arhat，應供）、三藐三佛陀（Samyak-saṃbuddha，正等覺）的無量功德；這聲音又傳到其他地方，十方恒河沙數世界之外，還有同樣數量的恒河沙數世界佛剎，這些佛等又各自出聲為他們的大眾稱說釋迦如來的名號。』
當時，那些佛剎的諸大菩薩這樣聽聞后，各自對佛說：『稀有啊，世尊！我們現在想去娑婆世界（Sahā world）見釋迦牟尼如來，禮拜供養，聽聞從未聽聞的法。』
當時，那些諸佛各自告訴他們的大菩薩說：『好啊，好啊！善男子！應該知道時機已到，跟隨兩位大童子一同前往。為什麼呢？因為那位佛、世尊難以遇到、難以見到，聽聞佛法以及在他們的大眾中一同集會共坐，是非常難得的。』
這時，釋迦牟尼多陀阿伽度（Śākyamuni Tathāgata）、阿羅呵（Arhat）、三藐三佛陀（Samyak-saṃbuddha）從力莊嚴三昧中起身，安詳緩慢地行走，就像鵝王一樣，瞻視
【English Translation】 English version: It is a billion times more difficult than this Śākyamuni Tathāgata (釋迦牟尼如來). Why? Because that Buddha, the World-Honored One, due to past causes and conditions and the power of vows, was born in the impure and defiled five turbid realms, which is the most difficult thing to do.
『Monks! Moreover, that Tathāgata』s name is not spoken in vain. If all sentient beings in the Buddha-lands of the ten directions hear of this Śākyamuni Tathāgata』s courageous and diligent practice, difficult and ascetic practices, and the great vows made in past lives, the various difficult deeds performed in the Bodhisattva path, all kinds of merits, and the complete name, all will benefit. Having heard this, countless immeasurable beings in all the Buddha-lands of the ten directions will receive the prediction of anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), let alone those who attain the fruits of srota-āpanna (須陀洹, stream-enterer), sakṛdāgāmin (斯陀含, once-returner), anāgāmin (阿那含, non-returner), and arhat (阿羅漢, worthy one)?』
『Therefore, monks! When speaking of the great name of this Śākyamuni Tathāgata, all the Buddhas in the three thousand great thousand worlds, as numerous as the sands of the Ganges River in the ten directions, will praise the immeasurable merits of Śākyamuni Tathāgata, Tathāgata (多陀阿伽度), Arhat (阿羅呵), Samyak-saṃbuddha (三藐三佛陀) in this way; and that sound will be heard in other places, beyond the worlds as numerous as the sands of the Ganges River in the ten directions, and there will be Buddha-lands with the same number of Ganges sands. Those Buddhas will also speak out for their assemblies, proclaiming the name of Śākyamuni Tathāgata.』
At that time, the great Bodhisattvas in those Buddha-lands, having heard this, each said to the Buddha: 『Rare indeed, World-Honored One! We now wish to go to the Sahā world (娑婆世界) to see Śākyamuni Tathāgata, to pay homage and make offerings, and to hear what we have never heard before.』
At that time, those Buddhas each told their great Bodhisattvas: 『Excellent, excellent! Good men! You should know that the time is right, and go together with the two great youths. Why? Because that Buddha, the World-Honored One, is difficult to encounter and difficult to see, and it is very rare to hear the Dharma and to gather and sit together in their assembly.』
At this time, Śākyamuni Tathāgata (釋迦牟尼多陀阿伽度), Arhat (阿羅呵), Samyak-saṃbuddha (三藐三佛陀) arose from the Samadhi of Powerful Adornment, walking peacefully and slowly like a swan king, gazing
端平趣師子座。到已登上，手自展設於尼師壇，鋪已儼然結加趺坐，一切大眾四面圍繞。
爾時，文殊師利童子、智輪大海辯才童子等從東方還，共無量阿僧祇千萬億諸大菩薩摩訶薩眾俱，來到于釋迦牟尼佛、世尊前。彼二童子及余菩薩，各各頭面頂禮佛足，禮畢皆退坐蓮花座。
爾時，蓮花藏光一切眾生眼見童子、無邊心廣義慧童子等從南方還，共無量阿僧祇千萬億諸大菩薩摩訶薩眾俱，來到于釋迦牟尼佛、世尊前。彼二童子及余菩薩，各各頭面頂禮佛足，禮畢皆退坐蓮花座。
爾時，天寶善光照耀幢童子、難可譬喻善色愛見童子等從西方還，共無量阿僧祇千萬億諸大菩薩摩訶薩眾俱，來到于釋迦牟尼佛、世尊前。彼二童子及余菩薩，各各頭面頂禮佛足，禮畢皆退坐蓮花座。
爾時，觀諸眾生眼視不瞬童子、大愿不虛見童子等從北方還，共無量阿僧祇千萬億諸大菩薩摩訶薩眾俱，來到于釋迦牟尼佛、世尊前。彼二童子及余菩薩，各各頭面頂禮佛足，禮畢皆退坐蓮花座。
爾時，深遠雷震鼓音響聲童子、離障礙一切眾生眼童子等從東北還，共無量阿僧祇千萬億諸大菩薩摩訶薩眾俱，來到于釋迦牟尼佛、世尊前。彼二童子及余菩薩，各各頭面頂禮佛足，禮畢皆退坐蓮花座。
爾時
【現代漢語翻譯】 現代漢語譯本： 趣師子座設定完畢，佛陀登上，親手在尼師壇（Ni-shi-tan，座位名稱）上鋪設，鋪設完畢後莊嚴地結跏趺坐，所有大眾四面圍繞。 這時，文殊師利童子（Manjushri Bodhisattva）、智輪大海辯才童子等從東方返回，與無量阿僧祇（Asamkhya，極大的數字單位）千萬億諸大菩薩摩訶薩（Mahasattva，偉大的菩薩）眾一同來到釋迦牟尼佛（Sakyamuni Buddha）、世尊（World-Honored One）前。這兩位童子及其他菩薩，各自以頭面頂禮佛足，禮畢后都退回坐到蓮花座上。 這時，蓮花藏光一切眾生眼見童子、無邊心廣義慧童子等從南方返回，與無量阿僧祇千萬億諸大菩薩摩訶薩眾一同來到釋迦牟尼佛、世尊前。這兩位童子及其他菩薩，各自以頭面頂禮佛足，禮畢后都退回坐到蓮花座上。 這時，天寶善光照耀幢童子、難可譬喻善色愛見童子等從西方返回，與無量阿僧祇千萬億諸大菩薩摩訶薩眾一同來到釋迦牟尼佛、世尊前。這兩位童子及其他菩薩，各自以頭面頂禮佛足，禮畢后都退回坐到蓮花座上。 這時，觀諸眾生眼視不瞬童子、大愿不虛見童子等從北方返回，與無量阿僧祇千萬億諸大菩薩摩訶薩眾一同來到釋迦牟尼佛、世尊前。這兩位童子及其他菩薩，各自以頭面頂禮佛足，禮畢后都退回坐到蓮花座上。 這時，深遠雷震鼓音響聲童子、離障礙一切眾生眼童子等從東北返回，與無量阿僧祇千萬億諸大菩薩摩訶薩眾一同來到釋迦牟尼佛、世尊前。這兩位童子及其他菩薩，各自以頭面頂禮佛足，禮畢后都退回坐到蓮花座上。 這時
【English Translation】 English version: The lion throne was arranged, and the Buddha ascended it, personally spreading out the Ni-shi-tan (Ni-shi-tan, name of a seat). Having spread it out, he sat in full lotus posture with dignity, and all the assembly surrounded him on all sides. At that time, Manjushri Bodhisattva (Manjushri Bodhisattva), the Wisdom Wheel Great Ocean Eloquence Child, and others returned from the east, together with countless Asamkhya (Asamkhya, an extremely large numerical unit) trillions of great Bodhisattva Mahasattvas (Mahasattva, great Bodhisattvas). They came before Sakyamuni Buddha (Sakyamuni Buddha), the World-Honored One (World-Honored One). These two children and the other Bodhisattvas each bowed their heads and faces to the Buddha's feet, and after bowing, they retreated and sat on lotus seats. At that time, Lotus Treasury Light All Beings Eye-Seeing Child, Boundless Mind Vast Meaning Wisdom Child, and others returned from the south, together with countless Asamkhya trillions of great Bodhisattva Mahasattvas. They came before Sakyamuni Buddha, the World-Honored One. These two children and the other Bodhisattvas each bowed their heads and faces to the Buddha's feet, and after bowing, they retreated and sat on lotus seats. At that time, Heavenly Treasure Auspicious Light Illuminating Banner Child, Difficult to Compare Auspicious Color Beloved Seeing Child, and others returned from the west, together with countless Asamkhya trillions of great Bodhisattva Mahasattvas. They came before Sakyamuni Buddha, the World-Honored One. These two children and the other Bodhisattvas each bowed their heads and faces to the Buddha's feet, and after bowing, they retreated and sat on lotus seats. At that time, Observing All Beings Eye-Gazing Without Blinking Child, Great Vow Not Empty Seeing Child, and others returned from the north, together with countless Asamkhya trillions of great Bodhisattva Mahasattvas. They came before Sakyamuni Buddha, the World-Honored One. These two children and the other Bodhisattvas each bowed their heads and faces to the Buddha's feet, and after bowing, they retreated and sat on lotus seats. At that time, Deep and Far Thunderous Drum Sound Child, Free from Obstacles All Beings Eye Child, and others returned from the northeast, together with countless Asamkhya trillions of great Bodhisattva Mahasattvas. They came before Sakyamuni Buddha, the World-Honored One. These two children and the other Bodhisattvas each bowed their heads and faces to the Buddha's feet, and after bowing, they retreated and sat on lotus seats. At that time
，寶藏炎輪廣德童子、多福德眾生見勝幢童子等從東南還，共無量阿僧祇千萬億諸大菩薩摩訶薩眾俱，來到于釋迦牟尼佛、世尊前。彼二童子及余菩薩，各各頭面頂禮佛足，禮畢皆退坐蓮花座。
爾時，勝妙無邊香光童子、無邊力精進善大奮迅童子等從西南還，共無量阿僧祇千萬億諸大菩薩摩訶薩眾俱，來到于釋迦牟尼佛、世尊前。彼二童子及余菩薩，各各頭面頂禮佛足，禮畢皆退坐蓮花座。
爾時，牢固精進無邊智光幢童子、一切差別德勝智童子等從西北還，共無量阿僧祇千萬億諸大菩薩摩訶薩眾俱，來到于釋迦牟尼佛、世尊前。彼二童子及余菩薩，各各頭面頂禮佛足，禮畢皆退坐蓮花座。
爾時，不可破壞能常最勝童子、成就一切自在導師童子等從上方還，共無量阿僧祇千萬億諸大菩薩摩訶薩眾俱，來到于釋迦牟尼佛、世尊前。彼二童子及余菩薩，各各頭面頂禮佛足，禮畢皆退坐蓮花座。
爾時，相好莊嚴清凈福行善名稱童子、一切眾生最愛樂童子等從下方還，共無量阿僧祇千萬億諸大菩薩摩訶薩眾俱，來到于釋迦牟尼佛、世尊前。彼二童子及余菩薩，各各頭面頂禮佛足，禮畢皆退坐蓮花座。
力莊嚴三昧經卷上 大正藏第 15 冊 No. 0647 力莊嚴三昧經
【現代漢語翻譯】 現代漢語譯本： 這時，寶藏炎輪廣德童子（Baozang Yanlun Guangde Tongzi，擁有寶藏、火焰輪、廣闊美德的童子）、多福德眾生見勝幢童子（Duofude Zhongsheng Jian Shengchuang Tongzi，讓眾多有福德的眾生見到勝利寶幢的童子）等從東南方返回，與無量阿僧祇千萬億諸大菩薩摩訶薩眾一起，來到釋迦牟尼佛（Shijiamouni Fo）、世尊（Shizun）前。這兩位童子以及其餘的菩薩，各自以頭面頂禮佛足，禮畢后都退下坐到蓮花座上。 這時，勝妙無邊香光童子（Shengmiao Wubian Xiangguang Tongzi，殊勝美妙、無邊香光的童子）、無邊力精進善大奮迅童子（Wubian Li Jingjin Shan Da Fenxun Tongzi，擁有無邊力量、精進善良、大力奮迅的童子）等從西南方返回，與無量阿僧祇千萬億諸大菩薩摩訶薩眾一起，來到釋迦牟尼佛、世尊前。這兩位童子以及其餘的菩薩，各自以頭面頂禮佛足，禮畢后都退下坐到蓮花座上。 這時，牢固精進無邊智光幢童子（Laogu Jingjin Wubian Zhiguangchuang Tongzi，牢固精進、無邊智慧光芒寶幢的童子）、一切差別德勝智童子（Yiqie Chabie Desheng Zhi Tongzi，在一切差別功德上都殊勝有智慧的童子）等從西北方返回，與無量阿僧祇千萬億諸大菩薩摩訶薩眾一起，來到釋迦牟尼佛、世尊前。這兩位童子以及其餘的菩薩，各自以頭面頂禮佛足，禮畢后都退下坐到蓮花座上。 這時，不可破壞能常最勝童子（Buke Pohuai Neng Chang Zuisheng Tongzi，不可破壞、能夠永遠最殊勝的童子）、成就一切自在導師童子（Chengjiu Yiqie Zizai Daoshi Tongzi，成就一切自在的導師童子）等從上方返回，與無量阿僧祇千萬億諸大菩薩摩訶薩眾一起，來到釋迦牟尼佛、世尊前。這兩位童子以及其餘的菩薩，各自以頭面頂禮佛足，禮畢后都退下坐到蓮花座上。 這時，相好莊嚴清凈福行善名稱童子（Xianghao Zhuangyan Qingjing Fuxing Shan Mingcheng Tongzi，相貌美好莊嚴、清凈福德行為、善好名聲的童子）、一切眾生最愛樂童子（Yiqie Zhongsheng Zui Aile Tongzi，一切眾生最喜愛快樂的童子）等從下方返回，與無量阿僧祇千萬億諸大菩薩摩訶薩眾一起，來到釋迦牟尼佛、世尊前。這兩位童子以及其餘的菩薩，各自以頭面頂禮佛足，禮畢后都退下坐到蓮花座上。 《力莊嚴三昧經》捲上 大正藏第 15 冊 No. 0647 《力莊嚴三昧經》
【English Translation】 English version: At that time, Baozang Yanlun Guangde Tongzi (Treasure Store Flame Wheel Vast Virtue Youth), Duofude Zhongsheng Jian Shengchuang Tongzi (Many Fortunate Beings See Victory Banner Youth), and others returned from the southeast, together with immeasurable asamkhya (asaṃkhya) countless trillions of great Bodhisattva Mahasattvas, and came before Shakyamuni Buddha (Śākyamuni Buddha), the World-Honored One (Śākyamuni Buddha). The two youths and the other Bodhisattvas each bowed their heads to the Buddha's feet, and after bowing, they retreated and sat on lotus seats. At that time, Shengmiao Wubian Xiangguang Tongzi (Supreme Wonderful Boundless Fragrant Light Youth), Wubian Li Jingjin Shan Da Fenxun Tongzi (Boundless Strength Diligent Good Great Vigorous Swiftness Youth), and others returned from the southwest, together with immeasurable asamkhya countless trillions of great Bodhisattva Mahasattvas, and came before Shakyamuni Buddha, the World-Honored One. The two youths and the other Bodhisattvas each bowed their heads to the Buddha's feet, and after bowing, they retreated and sat on lotus seats. At that time, Laogu Jingjin Wubian Zhiguangchuang Tongzi (Firm Diligence Boundless Wisdom Light Banner Youth), Yiqie Chabie Desheng Zhi Tongzi (All Difference Virtue Victory Wisdom Youth), and others returned from the northwest, together with immeasurable asamkhya countless trillions of great Bodhisattva Mahasattvas, and came before Shakyamuni Buddha, the World-Honored One. The two youths and the other Bodhisattvas each bowed their heads to the Buddha's feet, and after bowing, they retreated and sat on lotus seats. At that time, Buke Pohuai Neng Chang Zuisheng Tongzi (Indestructible Able to Always Supreme Victory Youth), Chengjiu Yiqie Zizai Daoshi Tongzi (Accomplishing All Self-Mastery Guide Youth), and others returned from above, together with immeasurable asamkhya countless trillions of great Bodhisattva Mahasattvas, and came before Shakyamuni Buddha, the World-Honored One. The two youths and the other Bodhisattvas each bowed their heads to the Buddha's feet, and after bowing, they retreated and sat on lotus seats. At that time, Xianghao Zhuangyan Qingjing Fuxing Shan Mingcheng Tongzi (Marks and Characteristics Adorned Pure Merit Practice Good Name Youth), Yiqie Zhongsheng Zui Aile Tongzi (All Beings Most Loved and Delighted Youth), and others returned from below, together with immeasurable asamkhya countless trillions of great Bodhisattva Mahasattvas, and came before Shakyamuni Buddha, the World-Honored One. The two youths and the other Bodhisattvas each bowed their heads to the Buddha's feet, and after bowing, they retreated and sat on lotus seats. The first scroll of the Samadhi of Power Adornment Sutra Taisho Tripitaka Volume 15 No. 0647 Samadhi of Power Adornment Sutra
力莊嚴三昧經卷中
隋天竺三藏那連提耶舍譯
爾時，佛告長老阿難：「汝今可喚諸比丘集。」
是時阿難受佛教已，即歷處處告諸比丘說如是言：「汝等當知：世尊導師今命于汝，汝等當往。」
時諸比丘聞是語已，一切皆往，見佛坐于師子座上，光顏挺特、威德最尊，合掌低頭頂禮佛足，禮畢右繞各向蓮華座中而坐。
爾時，三千大千世界一切遍滿諸妙蓮華，其華開敷皆如寶座。又，此世界天栴檀樹、曼陀羅樹、天眾香樹，是諸林木一切皆各高七多羅。彼樹枝葉悉是蓮華，諸蓮華中皆滿菩薩結加趺坐，及此五百羅漢聲聞皆亦結加坐蓮華座，乃至有頂一切天、龍宮殿林苑悉有蓮華，亦各皆坐蓮華之上。
時此三千大千世界如是種種天香、栴檀和合普熏，芬芳充遍。聞者愛樂，悅樂熙怡；香風觸身清涼調適，能令眾生各皆歡喜。
爾時，如來在師子座入于影現三昧之中。以是三昧神力因緣，東方一切諸佛剎中所有眾生皆作是念：「如來、世尊今獨對我，憐愍於我、知於我心、解我言語；以知我心、憐愍我故，稱於我心為我說法，不為餘人。」
如是，南方、西方、北方、四維、上、下一切眾生乃至有頂諸天、龍、神皆如是念：「佛獨對我，不對餘人。」說法、知
【現代漢語翻譯】 現代漢語譯本 《力莊嚴三昧經》卷中
隋朝天竺三藏那連提耶舍譯
這時，佛告訴長老阿難（Ananda）: 『你現在可以召集所有比丘（bhiksu）前來。』
當時阿難（Ananda）接受佛的教令后，立即走遍各處告知眾比丘（bhiksu），這樣說道：『你們應當知道：世尊導師現在命令你們，你們應當前往。』
當時眾比丘（bhiksu）聽到這話后，全都前往，見到佛坐在獅子座上，容光煥發、威德最尊，合掌低頭頂禮佛足，禮畢后右繞佛座，各自面向蓮花座而坐。
這時，三千大千世界一切地方都遍佈著美妙的蓮花，這些蓮花開放，都像寶座一樣。而且，這個世界的天栴檀樹、曼陀羅樹、天眾香樹，這些樹木都各自高達七多羅（tala）。樹的枝葉都是蓮花，蓮花中都坐滿了結跏趺坐的菩薩（bodhisattva），以及這裡的五百羅漢（arhat）聲聞也都結跏趺坐在蓮花座上，乃至有頂天的一切天、龍宮殿林苑都有蓮花，也都各自坐在蓮花之上。
這時，這三千大千世界到處都散發著各種各樣的天香，栴檀香混合在一起普遍薰染，芬芳充滿。聞到的人都喜愛快樂，喜悅歡欣；香風吹拂身體，清涼舒適，能夠讓眾生各自都感到歡喜。
這時，如來（tathagata）在獅子座上進入影現三昧（samadhi）之中。憑藉這種三昧（samadhi）的神力因緣，東方一切諸佛剎土中的所有眾生都這樣想：『如來（tathagata）、世尊現在唯獨對我說法，憐憫我、瞭解我的心、理解我的語言；因爲了解我的心、憐憫我的緣故，說出符合我心意的話，為我說法，而不是為其他人。』
像這樣，南方、西方、北方、四維、上、下一切眾生乃至有頂天的諸天、龍、神都這樣想：『佛唯獨對我說法，不對其他人說法。』說法、瞭解
【English Translation】 English version The Sutra of the Samadhi of the Power of Adornment, Volume Middle
Translated by Narendrayasas of Tianzhu (India) of the Sui Dynasty
At that time, the Buddha said to the elder Ananda: 'You may now summon all the bhiksus (monks).'
Then Ananda, receiving the Buddha's instruction, immediately went everywhere and told the bhiksus, saying: 'You should know: the World-Honored One, the Teacher, now commands you; you should go.'
When the bhiksus heard these words, they all went and saw the Buddha seated on a lion throne, his countenance radiant and supremely majestic. They joined their palms, lowered their heads, and prostrated themselves at the Buddha's feet. Having paid their respects, they circumambulated the Buddha to the right and each sat facing a lotus seat.
At that time, throughout the entire three-thousand-great-thousand world, all places were filled with wondrous lotus flowers, and the blooming flowers were all like jeweled thrones. Moreover, in this world, the heavenly sandalwood trees, the mandara trees, and the heavenly fragrant trees, all these trees were each seven tala (unit of measurement) in height. The branches and leaves of the trees were all lotus flowers, and within each lotus flower was a bodhisattva (enlightenment being) seated in the lotus position, as well as the five hundred arhats (enlightened disciples) and sravakas (hearers) here, all also seated in the lotus position. Even in the heavens of the Realm of Neither Perception Nor Non-Perception, all the palaces, gardens, and forests had lotus flowers, and all were seated upon the lotus flowers.
At that time, this three-thousand-great-thousand world was filled with various heavenly fragrances, and the sandalwood fragrance mingled together, pervading everywhere with fragrance. Those who smelled it loved and rejoiced, feeling delighted and cheerful; the fragrant breeze touched their bodies, bringing coolness and comfort, enabling all beings to feel joy.
At that time, the Tathagata (Buddha) was seated on the lion throne, entering into the Samadhi (state of meditative consciousness) of Manifestation of Images. By the power of this samadhi, all beings in all the Buddha-lands of the East had this thought: 'The Tathagata, the World-Honored One, is now speaking only to me, having compassion for me, knowing my mind, and understanding my language; because he knows my mind and has compassion for me, he speaks words that accord with my heart, teaching the Dharma for me, and not for others.'
In this way, all beings in the South, West, North, intermediate directions, above, and below, even the devas (gods), nagas (dragons), and spirits of the Realm of Neither Perception Nor Non-Perception, all thought: 'The Buddha is speaking only to me, not to others.' Teaching the Dharma, knowing
心，亦復如是。
爾時，文殊師利童子于蓮華上恭敬起立，偏袒右肩向于如來，一心頂禮，長跪合掌而白佛言：「大聖世尊！一切世間愚癡眾生不信如是深妙之語：如來、世尊、多陀阿伽度、阿羅訶、三藐三佛陀菩提覺了得如來智、自在智、不可量智、無等等智、不可數智、阿僧祇智、大智、佛智、一切種智。」
佛言：「如是如是。文殊師利！一切世間不可思議；如是，多陀阿伽度、阿羅呵、三藐三佛陀菩提覺了及如來智乃至一切種智，亦復如是不可思議。諦聽諦聽，文殊師利！譬如世間有於一人，以如恒河沙等三千大千世界土地盡末作塵，如是諸塵合為一聚，以口一吹各令舊塵還複本剎，如先不異無有虧盈。于意云何？文殊師利！是可信不？」
文殊師利白佛言：「世尊！是事難信，世間眾生實無信者。」
佛告文殊師利：「如是如是。我今說言多陀阿伽度、阿羅呵、三藐三佛陀菩提覺已此如來智乃至一切種智，亦復如是，一切世間眾生難信。
「複次，文殊師利！譬如世間有於一人，以恒河沙等三千大千諸世界中所有災水——其波濤涌乃至二禪——盡皆掬取，悉內於一小藕孔中；既內中已，而是藕根不大、不破。于意云何？文殊師利！是可信不？」
文殊師利白佛言：「
【現代漢語翻譯】 現代漢語譯本：心也是如此。
當時，文殊師利童子（Manjushri Kumara）從蓮花座上恭敬地站起來，袒露右肩面向如來（Tathagata），一心頂禮，長跪合掌，對佛說：『大聖世尊！一切世間的愚癡眾生不相信這樣深奧微妙的話語：如來、世尊（Bhagavan）、多陀阿伽度（Tathagata，如來）、阿羅訶（Arhat，應供）、三藐三佛陀（Samyaksambuddha，正等覺者）菩提覺了所獲得的如來智、自在智、不可量智、無等等智、不可數智、阿僧祇智、大智、佛智、一切種智。』
佛說：『是這樣的，是這樣的。文殊師利！一切世間不可思議；像這樣，多陀阿伽度、阿羅訶、三藐三佛陀菩提覺了以及如來智乃至一切種智，也是不可思議的。仔細聽，仔細聽，文殊師利！譬如世間有這樣一個人，把像恒河沙一樣多的三千大千世界（trichiliocosm）的土地全部磨成灰塵，把這些灰塵合在一起，用口一吹，讓所有的灰塵回到原來的世界，和原來一樣，沒有減少也沒有增加。你認為怎麼樣？文殊師利！這可以相信嗎？』
文殊師利對佛說：『世尊！這件事難以置信，世間的眾生實在沒有相信的人。』
佛告訴文殊師利：『是這樣的，是這樣的。我現在說多陀阿伽度、阿羅訶、三藐三佛陀菩提覺了所獲得的如來智乃至一切種智，也是這樣，一切世間的眾生難以相信。』
『再者，文殊師利！譬如世間有這樣一個人，把像恒河沙一樣多的三千大千世界中所有的災水——那波濤洶涌甚至到達二禪天——全部舀起來，放到一個小小的藕孔中；放進去之後，這藕根沒有變大，也沒有破裂。你認為怎麼樣？文殊師利！這可以相信嗎？』
文殊師利對佛說：
【English Translation】 English version: The mind is also like this.
At that time, Manjushri Kumara, with reverence, rose from the lotus seat, bared his right shoulder towards the Tathagata, single-mindedly prostrated, knelt with palms joined, and said to the Buddha: 'Great Holy World Honored One! All foolish beings in the world do not believe in such profound and subtle words: Tathagata, World Honored One (Bhagavan), Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha) who has awakened to Bodhi and attained the Tathagata's wisdom, the wisdom of freedom, immeasurable wisdom, incomparable wisdom, countless wisdom, asamkhya wisdom, great wisdom, Buddha wisdom, and all-knowing wisdom.'
The Buddha said: 'So it is, so it is. Manjushri! All the world is inconceivable; likewise, the Tathagata, Arhat, Samyaksambuddha who has awakened to Bodhi, and the Tathagata's wisdom, even all-knowing wisdom, are also inconceivable. Listen carefully, listen carefully, Manjushri! For example, there is a person in the world who grinds all the land of the three thousand great thousand worlds (trichiliocosm), as numerous as the sands of the Ganges River, into dust, combines all these dusts into one mass, and with a single breath from his mouth, causes each of the original dusts to return to its original realm, just as before, without any loss or gain. What do you think? Manjushri! Is this believable?'
Manjushri said to the Buddha: 'World Honored One! This matter is difficult to believe; beings in the world truly have no faith.'
The Buddha told Manjushri: 'So it is, so it is. I now say that the Tathagata, Arhat, Samyaksambuddha who has awakened to Bodhi and attained the Tathagata's wisdom, even all-knowing wisdom, is also like this; it is difficult for all beings in the world to believe.'
'Furthermore, Manjushri! For example, there is a person in the world who scoops up all the calamitous waters in the three thousand great thousand worlds, as numerous as the sands of the Ganges River—waters whose waves surge even up to the Second Dhyana Heaven—and puts them all into a small lotus root hole; after putting them in, the lotus root does not become larger or break. What do you think? Manjushri! Is this believable?'
Manjushri said to the Buddha:
世尊！是事難信，世間眾生實無信者。」
佛告文殊師利：「如是如是。我今說言多陀阿伽度、阿羅呵、三藐三佛陀菩提覺已此如來智乃至一切種智，亦復如是，一切世間眾生難信。
「複次，文殊師利！譬如世間有於一人，以恒河沙等三千大千諸世界中所有劫火——其炎猛熾乃至梵天——彼一切火併其煙炎盡皆吸取內自腹中；如是竟已，或復食於一個小棗、或一胡麻、及一粳米，壽命住世逕恒沙劫，身不被燒、又亦不死。于意云何？文殊師利！是可信不？」
文殊師利白佛言：「世尊！是事難信，世間眾生實無信者。」
佛告文殊師利：「如是如是。我今說言多陀阿伽度、阿羅呵、三藐三佛陀菩提覺已此如來智乃至一切種智，亦復如是，一切世間眾生難信。
「複次，文殊師利！譬如世間有於一人，以恒河沙等三千大千諸世界中所有一切四方、四維、及以上下毗嵐猛吹，一切風輪盡皆和合，以手遮取置於一個小芥子中，而是芥子不大、不寬、不迮、不毀。于意云何？文殊師利！是可信不？」
文殊師利白佛言：「世尊！是事難信，世間眾生實無信者。」
佛告文殊師利：「如是如是。我今說言多陀阿伽度、阿羅呵、三藐三佛陀菩提覺已此如來智乃至一切種智，亦復如是
【現代漢語翻譯】 現代漢語譯本： 『世尊！這件事難以置信，世間的眾生實在沒有能相信的。』
佛告訴文殊師利（Manjushri，智慧的象徵）: 『是的，是的。我現在所說的多陀阿伽度（Tathagata，如來）、阿羅呵（Arhat，阿羅漢）、三藐三佛陀（Samyaksambuddha，正等覺者）覺悟后所獲得的如來智慧，乃至一切種智（Sarvajnatva，對一切事物本質的完全理解），也是這樣，一切世間的眾生難以相信。』
『再者，文殊師利！譬如世間有這麼一個人，他能將恒河沙數般的三千大千世界中所有的劫火——那火焰猛烈熾盛甚至到達梵天——將所有這些火焰連同煙焰全部吸入自己的腹中；這樣做了之後，他或者吃一顆小棗、或者一粒胡麻、或者一粒粳米，壽命住世經過恒河沙數般的劫數，身體不被燒燬、也不會死去。你認為如何？文殊師利！這可信嗎？』
文殊師利稟告佛說：『世尊！這件事難以置信，世間的眾生實在沒有能相信的。』
佛告訴文殊師利：『是的，是的。我現在所說的多陀阿伽度、阿羅呵、三藐三佛陀覺悟后所獲得的如來智慧，乃至一切種智，也是這樣，一切世間的眾生難以相信。』
『再者，文殊師利！譬如世間有這麼一個人，他能將恒河沙數般的三千大千世界中所有一切四方、四維、以及上下的毗嵐猛烈吹動的風，所有這些風輪全部彙集在一起，用手遮擋並放置在一個小小的芥子中，而這個芥子不大、不寬、不窄、不毀壞。你認為如何？文殊師利！這可信嗎？』
文殊師利稟告佛說：『世尊！這件事難以置信，世間的眾生實在沒有能相信的。』
佛告訴文殊師利：『是的，是的。我現在所說的多陀阿伽度、阿羅呵、三藐三佛陀覺悟后所獲得的如來智慧，乃至一切種智，也是這樣
【English Translation】 English version: 『World-Honored One! This matter is difficult to believe; there are truly no beings in the world who would believe it.』
The Buddha told Manjushri (Manjushri, symbol of wisdom): 『So it is, so it is. What I now speak of—the Tathagata (Tathagata, Thus Come One), Arhat (Arhat, Worthy One), Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One) having awakened to the wisdom of the Thus Come One, even to the All-Knowing Wisdom (Sarvajnatva, complete understanding of the essence of all things)—is also like this; it is difficult for all beings in the world to believe.』
『Furthermore, Manjushri! Suppose there were a person in the world who could take all the kalpa fires—whose flames are fiercely blazing even up to the Brahma heavens—in the three thousand great thousand worlds, as numerous as the sands of the Ganges River, and absorb all those fires, along with their smoke and flames, into his own belly; having done so, he then eats a small jujube, or a sesame seed, or a grain of rice, and his life lasts for kalpas as numerous as the sands of the Ganges River, his body is not burned, nor does he die. What do you think? Manjushri! Is this believable?』
Manjushri said to the Buddha: 『World-Honored One! This matter is difficult to believe; there are truly no beings in the world who would believe it.』
The Buddha told Manjushri: 『So it is, so it is. What I now speak of—the Tathagata, Arhat, Samyaksambuddha having awakened to the wisdom of the Thus Come One, even to the All-Knowing Wisdom—is also like this; it is difficult for all beings in the world to believe.』
『Furthermore, Manjushri! Suppose there were a person in the world who could gather together all the violently blowing winds from all directions, intermediate directions, and above and below, in the three thousand great thousand worlds, as numerous as the sands of the Ganges River, and hold them in his hand, placing them in a small mustard seed, and that mustard seed is not large, not wide, not narrow, and not destroyed. What do you think? Manjushri! Is this believable?』
Manjushri said to the Buddha: 『World-Honored One! This matter is difficult to believe; there are truly no beings in the world who would believe it.』
The Buddha told Manjushri: 『So it is, so it is. What I now speak of—the Tathagata, Arhat, Samyaksambuddha having awakened to the wisdom of the Thus Come One, even to the All-Knowing Wisdom—is also like this
，一切世間眾生難信。
「複次，文殊師利！譬如世間有於一人，以恒河沙等三千大千諸世界中一切虛空，其人慾一結加趺坐滿此虛空，或一劫住、或半劫住。于意云何？文殊師利！是可信不？」
文殊師利白佛言：「世尊！是事難信，世間眾生實無信者。」
佛告文殊師利：「如是如是。我今說言多陀阿伽度、阿羅呵、三藐三佛陀菩提覺已此如來智乃至一切種智，亦復如是，一切世間眾生難信。
「複次，文殊師利！譬如世間有於一人，以恒河沙等三千大千諸世界中所有一切諸眾生心，是人如是以一念頃合此無量眾生之心置於一處，令成一心。于意云何？文殊師利！是可信不？」
文殊師利白佛言：「世尊！是事難信，世間眾生實無信者。」
佛告文殊師利：「如是如是。我今說言多陀阿伽度、阿羅呵、三藐三佛陀菩提覺了此如來智乃至一切種智，亦復如是，一切世間眾生難信。」
爾時，智輪大海辯才童子于華座上偏袒右肩，胡跪合掌復白佛言：「世尊！多陀阿伽度、阿羅呵、三藐三佛陀，阿耨多羅三藐三菩提覺已，如來智、自在智、不可思議智、不可量智、無等等智、不可數智、阿僧祇智、大智、佛智、一切種智，其義云何？」
佛告智輪大海辯才童子言：
【現代漢語翻譯】 現代漢語譯本： 一切世間的眾生難以相信。
『再者，文殊師利（Manjushri，智慧的象徵）！譬如世間有這麼一個人，用恒河沙數般的三千大千世界中所有的虛空，這個人想要結跏趺坐填滿這些虛空，或者住一劫（kalpa，極長的時間單位），或者住半劫。你認為如何？文殊師利！這事可信嗎？』
文殊師利對佛說：『世尊！這事難以置信，世間的眾生實在沒有能相信的。』
佛告訴文殊師利：『是這樣，是這樣。我現在說如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、正等覺（Samyaksambuddha，完全覺悟者）菩提覺悟之後，這種如來的智慧乃至一切種智（sarvajnana，對一切事物和現象的徹底理解），也是這樣，一切世間的眾生難以相信。』
『再者，文殊師利！譬如世間有這麼一個人，用恒河沙數般的三千大千世界中所有一切眾生的心，這個人想要在一念之間把這些無量眾生的心合在一起，放在一處，使之成為一心。你認為如何？文殊師利！這事可信嗎？』
文殊師利對佛說：『世尊！這事難以置信，世間的眾生實在沒有能相信的。』
佛告訴文殊師利：『是這樣，是這樣。我現在說如來（Tathagata）、應供（Arhat）、正等覺（Samyaksambuddha）菩提覺悟之後，這種如來的智慧乃至一切種智（sarvajnana），也是這樣，一切世間的眾生難以相信。』
這時，智輪大海辯才童子在華座上偏袒右肩，右膝著地合掌，再次對佛說：『世尊！如來（Tathagata）、應供（Arhat）、正等覺（Samyaksambuddha），證得無上正等正覺（Anuttara-samyak-sambodhi，最高的、完全的覺悟）之後，如來智、自在智、不可思議智、不可量智、無等等智、不可數智、阿僧祇智、大智、佛智、一切種智（sarvajnana），這些的含義是什麼呢？』
佛告訴智輪大海辯才童子說：
【English Translation】 English version: All sentient beings in the world find it difficult to believe.
『Furthermore, Manjushri (Manjushri, symbol of wisdom)! Suppose there is a person in the world who uses all the space in the three thousand great thousand worlds, as numerous as the sands of the Ganges River. This person wants to sit in the lotus position, filling all this space, either staying for one kalpa (kalpa, an extremely long unit of time) or half a kalpa. What do you think? Manjushri! Is this believable?』
Manjushri said to the Buddha: 『World Honored One! This is difficult to believe; there are truly no beings in the world who can believe it.』
The Buddha told Manjushri: 『It is so, it is so. I now say that after the Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, one who is worthy of offerings), Samyaksambuddha (Samyaksambuddha, a fully enlightened being) has awakened to Bodhi, this wisdom of the Tathagata, up to and including all-knowing wisdom (sarvajnana, complete understanding of all things and phenomena), is also like this; all sentient beings in the world find it difficult to believe.』
『Furthermore, Manjushri! Suppose there is a person in the world who uses the minds of all sentient beings in the three thousand great thousand worlds, as numerous as the sands of the Ganges River. This person wants to combine these immeasurable minds in a single moment, placing them in one place, making them one mind. What do you think? Manjushri! Is this believable?』
Manjushri said to the Buddha: 『World Honored One! This is difficult to believe; there are truly no beings in the world who can believe it.』
The Buddha told Manjushri: 『It is so, it is so. I now say that after the Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha) has awakened to Bodhi, this wisdom of the Tathagata, up to and including all-knowing wisdom (sarvajnana), is also like this; all sentient beings in the world find it difficult to believe.』
At that time, the Youth of Eloquence, Ocean of Wisdom Wheel, bared his right shoulder on the lotus seat, knelt on his right knee, joined his palms, and again said to the Buddha: 『World Honored One! After the Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha) has awakened to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, the highest, complete enlightenment), what is the meaning of the Tathagata's wisdom, the wisdom of freedom, the inconceivable wisdom, the immeasurable wisdom, the wisdom without equal, the uncountable wisdom, the asamkhya wisdom, the great wisdom, the Buddha's wisdom, and all-knowing wisdom (sarvajnana)?』
The Buddha said to the Youth of Eloquence, Ocean of Wisdom Wheel:
「善男子！諦聽諦聽，善思念之，我當爲汝分別解說。
「善男子！一切眾生平等故，一切法亦平等，此如來智；一切法平等故，一切眾生亦平等，此如如不異、如如實如如，智輪童子！當知此名如來智。是智因緣故，如來處智、非處智、處非處智，如來實知。
「複次，智輪大海辯才童子！如來知一切眾生自在生故，一切法亦自在生；一切法因緣自生故，一切眾生亦因緣自生。此如來智。何以故？一切眾生非自作、非他作，非過去、現在及以當來，推求不得。何以故？作者無故。無作者故，一切眾生過去世空、現在世空、當來亦空，眾生如是，無作者故。一切法亦如是，無過去、當來及現作者。何以故？作者悉無。若有說言：『有作者』者，當知是人虛誑妄語。智輪童子！當知此名如來自在智。是智因緣故，一切行業所趣，如來實知。
「複次，智輪大海辯才童子！如來知一切眾生不可思議智故，如一切眾生不可思議智，如是，一切法亦不可思議智故，如一切法不可思議智；如是，一切眾生不可思議知、亦一切法不可思議知。何以故？非一切眾生彼意識可見、可知。猶如虛空，無有別異、不可覺知，一切眾生真實體性不可思量。如是，一切眾生實義因緣不可思議故，一切法亦不可思議；如一切法
【現代漢語翻譯】 現代漢語譯本： 『善男子！仔細聽，仔細聽，好好思考，我將為你分別解說。 『善男子！一切眾生平等，所以一切法也平等，這就是如來的智慧；一切法平等，所以一切眾生也平等，這就是如如不異、如如實如如。智輪童子（擁有智慧之輪的童子）！應當知道這叫做如來智。因為這種智慧的因緣，如來對於什麼是合理的、什麼是不合理的、什麼是合理與不合理的，都真實地知曉。 『再者，智輪大海辯才童子（擁有智慧之輪，如大海般辯才無礙的童子）！如來知道一切眾生是自在生的，所以一切法也是自在生的；一切法因為因緣而自生，所以一切眾生也因為因緣而自生。這就是如來智。為什麼呢？因為一切眾生不是自己造作的，也不是他人造作的，無論是過去、現在還是未來，都無法推求得到。為什麼呢？因為沒有作者的緣故。因為沒有作者的緣故，一切眾生在過去世是空的、現在世是空的、未來也是空的，眾生就是這樣，因為沒有作者的緣故。一切法也是這樣，沒有過去、未來和現在的作者。為什麼呢？因為作者完全沒有。如果有人說：『有作者』，應當知道這個人是虛假說謊的。智輪童子！應當知道這叫做如來自在智。因為這種智慧的因緣，一切行業所趨向的，如來都真實地知曉。 『再者，智輪大海辯才童子！如來知道一切眾生有不可思議的智慧，如一切眾生有不可思議的智慧一樣，一切法也有不可思議的智慧，如一切法有不可思議的智慧一樣；這樣，一切眾生有不可思議的知，一切法也有不可思議的知。為什麼呢？因為一切眾生的意識不是可以被看見、可以被知曉的。就像虛空一樣，沒有差別、不可覺知，一切眾生的真實體性不可思量。這樣，一切眾生真實意義的因緣是不可思議的，所以一切法也是不可思議的；如一切法
【English Translation】 English version: 『Good man! Listen carefully, listen carefully, and contemplate well, and I will explain it to you in detail. 『Good man! Because all sentient beings are equal, all dharmas are also equal; this is the wisdom of the Tathagata (one who has thus come, a title of the Buddha). Because all dharmas are equal, all sentient beings are also equal; this is suchness without difference, suchness in reality as suchness. Wise Wheel Child (a child possessing the wheel of wisdom)! You should know that this is called the Tathagata's wisdom. Because of this wisdom, the Tathagata truly knows what is appropriate, what is inappropriate, and what is both appropriate and inappropriate. 『Furthermore, Wise Wheel Great Ocean Eloquence Child (a child possessing the wheel of wisdom and eloquence as vast as the ocean)! The Tathagata knows that all sentient beings are born freely, therefore all dharmas are also born freely; because all dharmas arise spontaneously due to conditions, all sentient beings also arise spontaneously due to conditions. This is the Tathagata's wisdom. Why? Because all sentient beings are not self-created, nor are they created by others; whether in the past, present, or future, they cannot be found by investigation. Why? Because there is no creator. Because there is no creator, all sentient beings are empty in the past, empty in the present, and empty in the future; sentient beings are like this, because there is no creator. All dharmas are also like this, without a past, future, or present creator. Why? Because there is absolutely no creator. If someone says, 『There is a creator,』 you should know that this person is speaking falsely and lying. Wise Wheel Child! You should know that this is called the Tathagata's self-existent wisdom. Because of this wisdom, the Tathagata truly knows where all actions lead. 『Furthermore, Wise Wheel Great Ocean Eloquence Child! The Tathagata knows that all sentient beings have inconceivable wisdom; just as all sentient beings have inconceivable wisdom, so too all dharmas have inconceivable wisdom; just as all dharmas have inconceivable wisdom, so too all sentient beings have inconceivable knowledge, and all dharmas have inconceivable knowledge. Why? Because the consciousness of all sentient beings is not visible or knowable. Like space, there is no difference, it is imperceptible; the true nature of all sentient beings is immeasurable. Thus, because the true meaning of all sentient beings is inconceivable, all dharmas are also inconceivable; like all dharmas
不可思議故，如是，一切眾生亦不可思議。智輪童子！當知此名如來不可思議智。是智因緣故，過去、現在及以當來一切垢凈因緣、果報，如來實知。
「複次，智輪大海辯才童子！如來知一切眾生不可量故，一切法亦不可量智；一切法不可量故，一切眾生亦不可量智。何以故？非一切眾生心意識不可見、不可知，如虛空不可稱、如一切眾生實義不可量。如是，一切眾生不可量故，一切法亦不可量；一切法不可量故，一切眾生亦不可量。智輪童子！當知此名如來不可思量智。是智因緣故，一切眾生，根精進差別眾生，如來實知。
「複次，智輪大海辯才童子！如來知一切眾生平等故，一切法平等智；一切法平等故，亦一切眾生平等智。何以故？若涅槃體性與一切眾生有異者，則是譬喻不相應。當知：涅槃、眾生，一不二故，如一切眾生體性不異涅槃故，非不異如如。一切眾生平等故，一切法亦平等；一切法非平等故，亦一切眾生非平等智。智輪童子！當知此名如來無等等智。是無等等智因緣故，一切眾生無量界、種種界，如來實知。
「複次，智輪大海辯才童子！如來知一切眾生不可數因緣故，亦一切法不可數智；一切法不可數因緣故，亦一切眾生不可數智。如法界體性不可數，如是，智輪大海辯
【現代漢語翻譯】 現代漢語譯本： 『因為不可思議的緣故，就是這樣，一切眾生也是不可思議的。智輪童子（智輪菩薩）！你應該知道這叫做如來的不可思議智。因為這種智慧的因緣，過去、現在以及未來的一切垢染和清凈的因緣、果報，如來都真實地知道。』
『再者，智輪大海辯才童子（智輪菩薩）！如來知道一切眾生不可衡量，所以一切法也是不可衡量的智慧；一切法不可衡量，所以一切眾生也是不可衡量的智慧。為什麼這樣說呢？因為一切眾生的心意識是不可見、不可知的，就像虛空不可稱量、就像一切眾生的真實意義不可衡量一樣。像這樣，一切眾生不可衡量，所以一切法也是不可衡量的；一切法不可衡量，所以一切眾生也是不可衡量的。智輪童子（智輪菩薩）！你應該知道這叫做如來的不可思量智。因為這種智慧的因緣，一切眾生，根器和精程序度有差別的眾生，如來都真實地知道。』
『再者，智輪大海辯才童子（智輪菩薩）！如來知道一切眾生是平等的，所以一切法也是平等的智慧；一切法是平等的，所以一切眾生也是平等的智慧。為什麼這樣說呢？如果涅槃的體性和一切眾生有所不同，那就是譬喻不相應。應當知道：涅槃和眾生，是一不是二的，就像一切眾生的體性和涅槃沒有差異一樣，不是不異於如如（真如）。一切眾生是平等的，所以一切法也是平等的；一切法不是平等的，所以一切眾生也不是平等的智慧。智輪童子（智輪菩薩）！你應該知道這叫做如來的無等等智。因為這種無等等智的因緣，一切眾生無量的界限、種種的界限，如來都真實地知道。』
『再者，智輪大海辯才童子（智輪菩薩）！如來知道一切眾生不可數的因緣，所以一切法也是不可數的智慧；一切法不可數的因緣，所以一切眾生也是不可數的智慧。就像法界的體性不可數一樣，就是這樣，智輪大海辯』
【English Translation】 English version: 'Because of the inconceivable nature, it is so, all sentient beings are also inconceivable. Jizhun Tongzi (Jizhun Bodhisattva)! You should know that this is called the Tathagata's inconceivable wisdom. Because of this wisdom, the Tathagata truly knows all the causes and conditions of defilement and purity, and their karmic retributions, in the past, present, and future.'
'Furthermore, Jizhun Dahai Biancai Tongzi (Jizhun Bodhisattva)! The Tathagata knows that all sentient beings are immeasurable, therefore all dharmas are also immeasurable wisdom; because all dharmas are immeasurable, all sentient beings are also immeasurable wisdom. Why is this so? Because the mind-consciousness of all sentient beings is invisible and unknowable, just as the void cannot be measured, just as the true meaning of all sentient beings cannot be measured. In this way, because all sentient beings are immeasurable, all dharmas are also immeasurable; because all dharmas are immeasurable, all sentient beings are also immeasurable. Jizhun Tongzi (Jizhun Bodhisattva)! You should know that this is called the Tathagata's immeasurable wisdom. Because of this wisdom, the Tathagata truly knows all sentient beings, those with different roots and levels of diligence.'
'Furthermore, Jizhun Dahai Biancai Tongzi (Jizhun Bodhisattva)! The Tathagata knows that all sentient beings are equal, therefore all dharmas are also equal wisdom; because all dharmas are equal, all sentient beings are also equal wisdom. Why is this so? If the nature of Nirvana is different from that of all sentient beings, then the analogy would not be appropriate. It should be known that Nirvana and sentient beings are one, not two, just as the nature of all sentient beings is not different from Nirvana, not undifferent from Suchness (Tathata). Because all sentient beings are equal, all dharmas are also equal; because all dharmas are not equal, all sentient beings are also not equal wisdom. Jizhun Tongzi (Jizhun Bodhisattva)! You should know that this is called the Tathagata's unequalled wisdom. Because of this unequalled wisdom, the Tathagata truly knows all sentient beings' immeasurable realms and various realms.'
'Furthermore, Jizhun Dahai Biancai Tongzi (Jizhun Bodhisattva)! The Tathagata knows that all sentient beings have innumerable causes and conditions, therefore all dharmas are also innumerable wisdom; because all dharmas have innumerable causes and conditions, all sentient beings also have innumerable wisdom. Just as the nature of the Dharma Realm is innumerable, so it is, Jizhun Dahai Bian'
才童子！一切眾生離自分故不可數，如是，一切法亦不可數；亦一切眾生不可數故，一切法不可數、乃至一切眾生不可數。智輪童子！當知此名如來不可數智。是不可數智因緣故，如來一切眾生種種樂心，如來實知。
「複次，智輪大海辯才童子！如來知一切眾生阿僧祇因緣故，一切法阿僧祇智；如一切法阿僧祇因緣故，一切眾生阿僧祇智；亦一切眾生阿僧祇因緣故，一切法阿僧祇智。智輪童子！當知此名如來阿僧祇智。是阿僧祇智因緣故，如來一切禪定解脫及三摩提、三摩跋提、煩惱寂滅、起動、斷除，如來實知。
「複次，智輪大海辯才童子！如來知一切眾生大故，亦一切法大智；一切法大智故，亦一切眾生大智離於障礙。離障礙者，此名一切眾生名字；又，離障者名為離暗。離於暗者，此名體性照耀光明；照耀明者，于諸境界無有塵垢；無塵垢故，名離障礙。眾生大界一而無異，此名眾生體性大界；一切眾生大界因緣故，亦一切法離於塵垢不異故大；亦一切法大故，一切眾生大。可知離塵垢一切法離暗。若有說言：『一切有暗生』者，無有是處。智輪童子！此名如來離暗大智。亦大智因緣故，如來天眼見一切眾生生死，現在、當來天人中生、地獄、畜生、餓鬼中生，餘業因緣眾生受生，如來實知。
【現代漢語翻譯】 現代漢語譯本 才童子（Cai Tong Zi）！一切眾生因為各自的分離，所以不可計數，同樣，一切法（dharma）也是不可計數的；也因為一切眾生不可計數，所以一切法不可計數，乃至一切眾生不可計數。智輪童子（Zhi Lun Tong Zi）！你應該知道這叫做如來（Tathagata）的不可數智。因為這不可數智的因緣，如來真實地知道一切眾生的種種快樂的心。
『再者，智輪大海辯才童子（Zhi Lun Da Hai Bian Cai Tong Zi）！如來知道一切眾生阿僧祇（asamkhya，無數）的因緣，所以有一切法阿僧祇的智慧；因為一切法阿僧祇的因緣，所以有一切眾生阿僧祇的智慧；也因為一切眾生阿僧祇的因緣，所以有一切法阿僧祇的智慧。智輪童子！你應該知道這叫做如來的阿僧祇智。因為這阿僧祇智的因緣，如來真實地知道一切禪定（dhyana）、解脫（vimoksha）以及三摩提（samadhi）、三摩跋提（samapatti）、煩惱寂滅、起動、斷除。』
『再者，智輪大海辯才童子！如來知道一切眾生的大，所以也有一切法的大智；因為一切法的大智，所以也有一切眾生的大智，遠離於障礙。遠離障礙的人，這叫做一切眾生的名字；而且，遠離障礙的人叫做遠離黑暗。遠離黑暗的人，這叫做體性照耀光明；照耀光明的人，對於各種境界沒有塵垢；因為沒有塵垢，所以叫做遠離障礙。眾生的大界是一而沒有差異的，這叫做眾生體性的大界；因為一切眾生大界的因緣，所以一切法也遠離於塵垢，因為不異所以大；也因為一切法大，所以一切眾生大。可以知道遠離塵垢的一切法遠離黑暗。如果有人說：『一切有黑暗產生』，這是沒有道理的。智輪童子！這叫做如來遠離黑暗的大智。也因為大智的因緣，如來用天眼看見一切眾生的生死，現在、將來在天人中出生、在地獄、畜生、餓鬼中出生，因為其餘業的因緣眾生受生，如來真實地知道。』
【English Translation】 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.』
「複次，智輪大海辯才童子！如來知過去、現在、未來一切眾生因緣故，亦過去、現在、未來一切法如來智；亦過去、現在、未來一切法因緣故，亦過去、現在、未來一切眾生如來智。智輪！如過去、現在、未來三世法界叵見，爾時過去、現在、未來三世眾生界亦不可見；如過去、現在、未來眾生界叵見，爾時過去、現在、未來一切法界亦不可見。此不可見法性、法體、一切佛身及非佛身、眾生身等，一種無異。智輪童子！當知此名如來佛智。是智因緣故，一切三世所有生死，如來實知。
「複次，智輪大海辯才童子！如來知一切眾生一切智故，如來一切法一切種智；如來一切法一切智故，如來一切眾生一切種智；一切眾生一切智故，如來智；如來智因緣故，一切眾生一切智如來智。智輪童子！如一切眾生一切智故，如來智；如是，如來智，一切眾生一切智。如是，一切法一切智因緣故，如來一切智因緣故，乃至一切法一切智。如是，智輪！此過去、當來、現在佛，如來過去一切智、當來一切智、現在一切智，是智一切故，如來過去生義智、亦當來生義智、亦現在生義智。智輪！是名如來一切種智。是一切種智因緣故，如來漏盡智實智。
「云何是智？過去世空、當來世空、現在世空，三世皆空
【現代漢語翻譯】 現代漢語譯本 『再者，智輪大海辯才童子！如來知曉過去、現在、未來一切眾生的因緣，也知曉過去、現在、未來一切法的如來智慧；也因為過去、現在、未來一切法的因緣，也知曉過去、現在、未來一切眾生的如來智慧。智輪！如同過去、現在、未來三世的法界難以看見，那時過去、現在、未來三世的眾生界也無法看見；如同過去、現在、未來眾生界難以看見，那時過去、現在、未來一切法界也無法看見。這不可見的法性、法體、一切佛身以及非佛身、眾生身等，都是一種，沒有差異。智輪童子！應當知道這名為如來佛智。因為這智慧的因緣，一切三世所有的生死，如來真實知曉。 『再者，智輪大海辯才童子！如來因為知曉一切眾生的一切智慧，所以如來具有一切法的一切種智（sarvajñāna，一切種類的智慧）；如來因為具有一切法的一切智慧，所以如來具有一切眾生的一切種智；一切眾生因為具有一切智慧，所以如來具有智慧；因為如來智慧的因緣，一切眾生的一切智慧就是如來的智慧。智輪童子！如同一切眾生因為具有一切智慧，所以如來具有智慧；同樣，如來的智慧，就是一切眾生的一切智慧。同樣，一切法因為具有一切智慧的因緣，如來因為具有一切智慧的因緣，乃至一切法具有一切智慧。這樣，智輪！這過去、未來、現在的佛，如來具有過去的全部智慧、未來的全部智慧、現在的全部智慧，因為這智慧是全部，所以如來具有過去生義的智慧、也具有未來生義的智慧、也具有現在生義的智慧。智輪！這名為如來的一切種智。因為這全部種智的因緣，如來具有漏盡智（āsravakṣayajñāna，斷絕煩惱的智慧）和真實智慧。 『什麼是智慧？過去世是空，未來世是空，現在世是空，三世都是空。』
【English Translation】 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.』
。無生、無盡，無住、無異，非如、非異，如如，名如來智；作因緣無，名自在智；離心、意、識諸境界，故名不可思議智；虛空無異故，名不可量智；無等因緣故，名無等等智；法界無數故，名不可數智；阿僧祇阿僧祇因緣故，名阿僧祇智；無障礙因緣故，名為大智；過去、當來、現在佛因緣故，名為佛智；過去、現在及以當來一切諸有智因緣故，是名如來一切種智。
「此一切智、一切智處，及名味句、一切字語、和合因緣，我今字字如是略說：一切處順如來、多陀阿伽度、阿羅呵、三藐三佛陀勝阿耨多羅三藐三菩提智，此名如來智、自在智、不可思議智、不可量智、無等等智、不可數智、阿僧祇智、大智、佛智、一切種智。」
爾時，智輪大海辯才童子白佛言：「世尊！云何眾生力因緣生故，如來力亦生；如來力生故，眾生力亦生？」
佛言：「如是，智輪童子！如來力、眾生力，此之二力一不異故，名為一界如。眾生力因緣，如來力生；如來力因緣，眾生力生；是故，如來一切智覺。」
爾時，智輪大海辯才童子白佛言：「世尊！云何如來、多陀阿伽度、阿羅呵、三藐三佛陀一切種智生？」
佛言：「十二因緣生故，智輪童子！如來、多陀阿伽度、阿羅呵、三藐三佛陀一切種
智生。智輪童子！十二因緣者，所謂眼、色、耳、聲、鼻、香、舌、味、身、觸、意、法。此因緣智故，一切種智生(言因緣智故，恐因緣生故)。」
爾時，智輪大海辯才童子白佛言：「世尊！無量如來、多陀阿伽度、阿羅呵、三藐三佛陀，一切智眼、一切智色、一切智耳、一切智聲、一切智鼻、一切智香、一切智舌、一切智味、一切智身、一切智觸、一切智意、一切智法？」
如是問已，佛報智輪大海辯才童子言：「無量一切眾生，一切眾生眼、一切眾生色、一切眾生耳、一切眾生聲、一切眾生鼻、一切眾生香、一切眾生舌、一切眾生味、一切眾生身、一切眾生觸、一切眾生意、一切眾生法。如是，智輪童子！如來、多陀阿伽度、阿羅呵、三藐三佛陀，一切智眼、一切智色、一切智耳、一切智聲、一切智鼻、一切智香、一切智舌、一切智味、一切智身、一切智觸、一切智意、一切智法。無量如來，一切智眼、一切智色、一切智耳、一切智聲、一切智鼻、一切智香、一切智舌、一切智味、一切智身、一切智觸、一切智意、一切智法；如是，一切眾生亦一切智眼、一切智色、一切智耳、一切智聲、一切智鼻、一切智香、一切智舌、一切智味、一切智身、一切智觸、一切智意、一切智法。」
佛告智
【現代漢語翻譯】 現代漢語譯本 智生。智輪童子！十二因緣指的是眼、色、耳、聲、鼻、香、舌、味、身、觸、意、法。因為有了對這些因緣的智慧，一切種智（sarvajna，指佛陀所具有的對一切事物和現象的智慧）才能產生（之所以說因緣智，是恐怕誤解為因緣本身產生一切種智）。
當時，智輪大海辯才童子問佛說：『世尊！無量的如來（tathagata，佛的稱號之一，意為『如實而來』）、多陀阿伽度（tathagata，與『如來』同義）、阿羅呵（arhat，指已斷除一切煩惱，達到涅槃境界的聖者）、三藐三佛陀（samyaksambuddha，正等覺者，指通過自身努力達到徹底覺悟的佛陀），是否具有對一切事物的智慧之眼、對一切事物的智慧之色、對一切事物的智慧之耳、對一切事物的智慧之聲、對一切事物的智慧之鼻、對一切事物的智慧之香、對一切事物的智慧之舌、對一切事物的智慧之味、對一切事物的智慧之身、對一切事物的智慧之觸、對一切事物的智慧之意、對一切事物的智慧之法呢？』
這樣問完之後，佛告訴智輪大海辯才童子說：『無量的一切眾生，具有一切眾生的眼、一切眾生的色、一切眾生的耳、一切眾生的聲、一切眾生的鼻、一切眾生的香、一切眾生的舌、一切眾生的味、一切眾生的身、一切眾生的觸、一切眾生的意、一切眾生的法。同樣，智輪童子！如來、多陀阿伽度、阿羅呵、三藐三佛陀，也具有對一切事物的智慧之眼、對一切事物的智慧之色、對一切事物的智慧之耳、對一切事物的智慧之聲、對一切事物的智慧之鼻、對一切事物的智慧之香、對一切事物的智慧之舌、對一切事物的智慧之味、對一切事物的智慧之身、對一切事物的智慧之觸、對一切事物的智慧之意、對一切事物的智慧之法。無量的如來，具有對一切事物的智慧之眼、對一切事物的智慧之色、對一切事物的智慧之耳、對一切事物的智慧之聲、對一切事物的智慧之鼻、對一切事物的智慧之香、對一切事物的智慧之舌、對一切事物的智慧之味、對一切事物的智慧之身、對一切事物的智慧之觸、對一切事物的智慧之意、對一切事物的智慧之法；同樣，一切眾生也具有對一切事物的智慧之眼、對一切事物的智慧之色、對一切事物的智慧之耳、對一切事物的智慧之聲、對一切事物的智慧之鼻、對一切事物的智慧之香、對一切事物的智慧之舌、對一切事物的智慧之味、對一切事物的智慧之身、對一切事物的智慧之觸、對一切事物的智慧之意、對一切事物的智慧之法。』
佛告訴智
【English Translation】 English version Wise One. Wise Wheel Youth! The twelve links of dependent origination refer to eye, form, ear, sound, nose, smell, tongue, taste, body, touch, mind, and dharma. Because of the wisdom of these links of dependent origination, all-knowing wisdom (sarvajna, referring to the wisdom possessed by the Buddha regarding all things and phenomena) arises (the reason for saying 'wisdom of dependent origination' is to avoid misunderstanding that dependent origination itself produces all-knowing wisdom).'
At that time, Wise Wheel Great Ocean Eloquence Youth asked the Buddha: 'World Honored One! Do the immeasurable Tathagatas (tathagata, one of the titles of the Buddha, meaning 'thus come'), Tathagatas (tathagata, synonymous with 'Tathagata'), Arhats (arhat, referring to a saint who has eradicated all afflictions and attained Nirvana), Samyaksambuddhas (samyaksambuddha, perfectly enlightened one, referring to a Buddha who has attained complete enlightenment through their own efforts), possess the all-knowing eye for all things, the all-knowing form for all things, the all-knowing ear for all things, the all-knowing sound for all things, the all-knowing nose for all things, the all-knowing smell for all things, the all-knowing tongue for all things, the all-knowing taste for all things, the all-knowing body for all things, the all-knowing touch for all things, the all-knowing mind for all things, and the all-knowing dharma for all things?'
After asking this, the Buddha told Wise Wheel Great Ocean Eloquence Youth: 'Immeasurable all sentient beings possess the eye of all sentient beings, the form of all sentient beings, the ear of all sentient beings, the sound of all sentient beings, the nose of all sentient beings, the smell of all sentient beings, the tongue of all sentient beings, the taste of all sentient beings, the body of all sentient beings, the touch of all sentient beings, the mind of all sentient beings, and the dharma of all sentient beings. Likewise, Wise Wheel Youth! The Tathagata, Tathagata, Arhat, Samyaksambuddha, also possess the all-knowing eye for all things, the all-knowing form for all things, the all-knowing ear for all things, the all-knowing sound for all things, the all-knowing nose for all things, the all-knowing smell for all things, the all-knowing tongue for all things, the all-knowing taste for all things, the all-knowing body for all things, the all-knowing touch for all things, the all-knowing mind for all things, and the all-knowing dharma for all things. Immeasurable Tathagatas possess the all-knowing eye for all things, the all-knowing form for all things, the all-knowing ear for all things, the all-knowing sound for all things, the all-knowing nose for all things, the all-knowing smell for all things, the all-knowing tongue for all things, the all-knowing taste for all things, the all-knowing body for all things, the all-knowing touch for all things, the all-knowing mind for all things, and the all-knowing dharma for all things; likewise, all sentient beings also possess the all-knowing eye for all things, the all-knowing form for all things, the all-knowing ear for all things, the all-knowing sound for all things, the all-knowing nose for all things, the all-knowing smell for all things, the all-knowing tongue for all things, the all-knowing taste for all things, the all-knowing body for all things, the all-knowing touch for all things, the all-knowing mind for all things, and the all-knowing dharma for all things.'
The Buddha told Wise
輪：「于汝意云何？頗有一色不為眾生眼見者不？」
智輪言：「世尊！無有一色不為眾生眼所見者，但令是色悉皆睹見。」
佛言：「智輪！而世間中有如是色，亦為眾生眼不見不？」
智輪言：「世尊！無如此色眾生不見。」
佛言：「智輪！無如此色於世間中，亦一切智眼不見者。智輪童子！此之方便，當知無量一切眾生眼，如是，一切智眼；無量一切眾生色，如是，一切智色。
「複次，智輪大海辯才童子！於世間中，頗有一聲亦為一切眾生耳識不聞者不？」
智輪言：「世尊！無如是聲不為眾生耳不聞者。」
佛言：「智輪！無如是聲於世間中，亦一切智耳不聞者。智輪童子！此之方便，當知無量一切眾生耳，如是，一切智耳；無量一切眾生聲，如是，一切智聲。
「複次，智輪大海辯才童子！於世間中，頗有一香亦為一切眾生鼻中不嗅者不？」
智輪言：「世尊！無如是香不為眾生鼻不嗅者。」
佛言：「智輪！無如是香於世間中，亦一切智鼻不熏者。智輪童子！此之方便，當知無量一切眾生鼻，如是，一切智鼻；無量一切眾生香，如是，一切智香。
「複次，智輪大海辯才童子！於世間中，頗有一味亦為一切眾生舌中不嘗者不？
【現代漢語翻譯】 現代漢語譯本 佛問智輪（Zhilun，人名）: 『你認為如何？是否有一種顏色不被眾生的眼睛所見呢？』 智輪迴答說：『世尊（Shìzūn，對佛的尊稱）！沒有一種顏色不被眾生的眼睛所見，所有的顏色都能被看到。』 佛說：『智輪！那麼世間中存在這樣的顏色，不被眾生的眼睛所見嗎？』 智輪迴答說：『世尊！沒有這樣的顏色是眾生見不到的。』 佛說：『智輪！沒有這樣的顏色在世間中，也不被一切智眼（Yīqièzhì yǎn，佛的智慧之眼）所不見。智輪童子！你應該知道，這種方便法門，就像無量一切眾生的眼睛一樣，一切智眼也是如此；就像無量一切眾生的顏色一樣，一切智色也是如此。』 『再者，智輪大海辯才童子（Zhilun Dàhǎi Biàncái Tóngzǐ，智輪的稱號）！在世間中，是否有一種聲音不被一切眾生的耳朵所聽聞呢？』 智輪迴答說：『世尊！沒有這樣的聲音不被眾生的耳朵所聽聞。』 佛說：『智輪！沒有這樣的聲音在世間中，也不被一切智耳（Yīqièzhì ěr，佛的智慧之耳）所聽聞。智輪童子！你應該知道，這種方便法門，就像無量一切眾生的耳朵一樣，一切智耳也是如此；就像無量一切眾生的聲音一樣，一切智聲也是如此。』 『再者，智輪大海辯才童子！在世間中，是否有一種氣味不被一切眾生的鼻子所嗅到呢？』 智輪迴答說：『世尊！沒有這樣的氣味不被眾生的鼻子所嗅到。』 佛說：『智輪！沒有這樣的氣味在世間中，也不被一切智鼻（Yīqièzhì bí，佛的智慧之鼻）所嗅到。智輪童子！你應該知道，這種方便法門，就像無量一切眾生的鼻子一樣，一切智鼻也是如此；就像無量一切眾生的氣味一樣，一切智香也是如此。』 『再者，智輪大海辯才童子！在世間中，是否有一種味道不被一切眾生的舌頭所嚐到呢？』
【English Translation】 English version The Buddha asked Zhilun (智輪, a name): 'What do you think? Is there any color that is not seen by the eyes of sentient beings?' Zhilun replied: 'World Honored One (世尊, a respectful title for the Buddha)! There is no color that is not seen by the eyes of sentient beings; all colors can be seen.' The Buddha said: 'Zhilun! Then, is there such a color in the world that is not seen by the eyes of sentient beings?' Zhilun replied: 'World Honored One! There is no such color that sentient beings cannot see.' The Buddha said: 'Zhilun! There is no such color in the world that is not seen by the All-Knowing Eye (一切智眼, the Buddha's eye of wisdom). Zhilun, young man! You should know that this expedient means is like the countless eyes of all sentient beings; so is the All-Knowing Eye. Just as there are countless colors of all sentient beings, so are the All-Knowing colors.' 'Furthermore, Zhilun, Great Ocean Eloquence Youth (智輪大海辯才童子, Zhilun's title)! In the world, is there any sound that is not heard by the ears of all sentient beings?' Zhilun replied: 'World Honored One! There is no such sound that is not heard by the ears of sentient beings.' The Buddha said: 'Zhilun! There is no such sound in the world that is not heard by the All-Knowing Ear (一切智耳, the Buddha's ear of wisdom). Zhilun, young man! You should know that this expedient means is like the countless ears of all sentient beings; so is the All-Knowing Ear. Just as there are countless sounds of all sentient beings, so are the All-Knowing sounds.' 'Furthermore, Zhilun, Great Ocean Eloquence Youth! In the world, is there any fragrance that is not smelled by the noses of all sentient beings?' Zhilun replied: 'World Honored One! There is no such fragrance that is not smelled by the noses of sentient beings.' The Buddha said: 'Zhilun! There is no such fragrance in the world that is not smelled by the All-Knowing Nose (一切智鼻, the Buddha's nose of wisdom). Zhilun, young man! You should know that this expedient means is like the countless noses of all sentient beings; so is the All-Knowing Nose. Just as there are countless fragrances of all sentient beings, so are the All-Knowing fragrances.' 'Furthermore, Zhilun, Great Ocean Eloquence Youth! In the world, is there any taste that is not tasted by the tongues of all sentient beings?'
」
智輪言：「世尊！無如是味不為眾生舌不嘗者。」
佛言：「智輪！無如是味於世間中，亦一切智舌不嘗者。智輪童子！此之方便，當知無量一切眾生舌，如是，一切智舌；無量一切眾生味，如是，一切智味。
「複次，智輪大海辯才童子！於世間中，頗有一觸亦為一切眾生身中不覺者不？」
智輪言：「世尊！無如是觸不為眾生身不覺者。」
佛言：「智輪！無如是觸於世間中，亦一切智身不覺者。智輪童子！此之方便，當知無量一切眾生身，如是，一切智身；無量一切眾生觸，如是，一切智觸。
「複次，智輪大海辯才童子！於世間中，頗有一法亦為一切眾生意中不知者不？」
智輪言：「世尊！無如是法不為眾生意不知者。」
佛言：「智輪！無如是法於世間中，亦一切智意不知者。智輪童子！此之方便，當知無量一切眾生心，如是，一切智心；無量一切眾生法，如是，一切智法。如是，一切眾生心者，一切智心者；一切眾生法者，一切智法者；此之二種，一無有異。
「複次，智輪大海辯才童子！如一切眾生眼、一切眾生色，乃至一切眾生意、一切眾生法，一切智眼、一切智色，乃至一切智意、一切智法，如是二邊是一法界。
「智輪！
【現代漢語翻譯】 現代漢語譯本 智輪（Zhilun）說：『世尊！沒有哪種味道是不被眾生的舌頭嘗過的。』 佛說：『智輪（Zhilun）！沒有哪種味道在這個世間，是不被一切智者的舌頭嘗過的。智輪（Zhilun）童子！你應該知道，這是個方便法門，無量一切眾生的舌頭，就像一切智者的舌頭；無量一切眾生的味道，就像一切智者的味道。』 『再者，智輪（Zhilun）大海辯才童子！在這個世間，有沒有哪種觸覺是不被一切眾生的身體感覺到的呢？』 智輪（Zhilun）說：『世尊！沒有哪種觸覺是不被眾生的身體感覺到的。』 佛說：『智輪（Zhilun）！沒有哪種觸覺在這個世間，是不被一切智者的身體感覺到的。智輪（Zhilun）童子！你應該知道，這是個方便法門，無量一切眾生的身體，就像一切智者的身體；無量一切眾生的觸覺，就像一切智者的觸覺。』 『再者，智輪（Zhilun）大海辯才童子！在這個世間，有沒有哪種法是不被一切眾生的意識所知的呢？』 智輪（Zhilun）說：『世尊！沒有哪種法是不被眾生的意識所知的。』 佛說：『智輪（Zhilun）！沒有哪種法在這個世間，是不被一切智者的意識所知的。智輪（Zhilun）童子！你應該知道，這是個方便法門，無量一切眾生的心，就像一切智者的心；無量一切眾生的法，就像一切智者的法。像這樣，一切眾生的心，就是一切智者的心；一切眾生的法，就是一切智者的法；這兩種，沒有差別。』 『再者，智輪（Zhilun）大海辯才童子！就像一切眾生的眼、一切眾生的色，乃至一切眾生的意、一切眾生的法，一切智者的眼、一切智者的色，乃至一切智者的意、一切智者的法，這兩邊都是同一法界。』 『智輪（Zhilun）！』
【English Translation】 English version Zhilun (Wisdom Wheel) said: 'World Honored One! There is no such taste that is not tasted by the tongues of sentient beings.' The Buddha said: 'Zhilun (Wisdom Wheel)! There is no such taste in this world that is not tasted by the tongue of the All-Knowing One. Zhilun (Wisdom Wheel) child! You should know that this is a skillful means; the tongues of countless sentient beings are like the tongue of the All-Knowing One; the tastes of countless sentient beings are like the taste of the All-Knowing One.' 'Furthermore, Zhilun (Wisdom Wheel), Great Ocean Eloquence child! In this world, is there any touch that is not felt by the bodies of all sentient beings?' Zhilun (Wisdom Wheel) said: 'World Honored One! There is no such touch that is not felt by the bodies of sentient beings.' The Buddha said: 'Zhilun (Wisdom Wheel)! There is no such touch in this world that is not felt by the body of the All-Knowing One. Zhilun (Wisdom Wheel) child! You should know that this is a skillful means; the bodies of countless sentient beings are like the body of the All-Knowing One; the touches of countless sentient beings are like the touch of the All-Knowing One.' 'Furthermore, Zhilun (Wisdom Wheel), Great Ocean Eloquence child! In this world, is there any dharma (law, principle) that is not known by the minds of all sentient beings?' Zhilun (Wisdom Wheel) said: 'World Honored One! There is no such dharma (law, principle) that is not known by the minds of sentient beings.' The Buddha said: 'Zhilun (Wisdom Wheel)! There is no such dharma (law, principle) in this world that is not known by the mind of the All-Knowing One. Zhilun (Wisdom Wheel) child! You should know that this is a skillful means; the minds of countless sentient beings are like the mind of the All-Knowing One; the dharmas (laws, principles) of countless sentient beings are like the dharmas (laws, principles) of the All-Knowing One. Thus, the minds of all sentient beings are the mind of the All-Knowing One; the dharmas (laws, principles) of all sentient beings are the dharmas (laws, principles) of the All-Knowing One; these two are not different.' 'Furthermore, Zhilun (Wisdom Wheel), Great Ocean Eloquence child! Just as the eyes of all sentient beings, the forms of all sentient beings, and so on, up to the minds of all sentient beings, the dharmas (laws, principles) of all sentient beings, the eyes of the All-Knowing One, the forms of the All-Knowing One, and so on, up to the mind of the All-Knowing One, the dharmas (laws, principles) of the All-Knowing One, these two sides are the same Dharma Realm.' 'Zhilun (Wisdom Wheel)!'
如是，無量一切眾生眼，如是一切智眼，乃至無量一切眾生意法，如是一切智意法。如是，如來、多陀、阿伽度、阿羅呵、三藐三佛陀眼智、眼煩惱智、眼寂滅智、眼煩惱寂滅智，色智、色煩惱智、色寂滅智、色煩惱寂滅智，耳智、耳煩惱智、耳寂滅智、耳煩惱寂滅智，聲智、聲煩惱智、聲寂滅智、聲煩惱寂滅智，鼻智、鼻煩惱智、鼻寂滅智、鼻煩惱寂滅智，香智、香煩惱智、香寂滅智、香煩惱寂滅智，舌智、舌煩惱智、舌寂滅智、舌煩惱寂滅智，味智、味煩惱智、味寂滅智、味煩惱寂滅智，身智、身煩惱智、身寂滅智、身煩惱寂滅智，觸智、觸煩惱智、觸寂滅智、觸煩惱寂滅智，意智、意煩惱智、意寂滅智、意煩惱寂滅智，法智、法煩惱智、法寂滅智、法煩惱寂滅智，一無有異。以無異故，一切眾生眼者，一切智眼者，乃至一切眾生法者，一切智法者；是一法界。
「智輪童子！譬如世間智慧之人自知于苦、自知於樂、自知不苦、自知不樂。何以故？身自受故。智輪童子！如是，如來、多陀阿伽度、阿羅呵、三藐三佛陀，一切眾生眼智、色智、耳智、聲智、鼻智、香智、舌智、味智、身智、觸智、意智、法智、煩惱智、寂滅智、亦煩惱寂滅智盡知。何以故？一切種智得故。
「一切眾生十二入智，此名
【現代漢語翻譯】 現代漢語譯本： 『是的，就像無量的一切眾生的眼，就像一切智慧的眼一樣，乃至無量的一切眾生的意念和法則，就像一切智慧的意念和法則一樣。是的，如來（Tathagata，意為「如來」）、多陀（Tathata，意為「如是」）、阿伽度（Arhat，意為「阿羅漢」）、阿羅呵（Arhat，意為「阿羅漢」）、三藐三佛陀（Samyaksambuddha，意為「正等覺者」）的眼智、眼煩惱智、眼寂滅智、眼煩惱寂滅智，色智、色煩惱智、色寂滅智、色煩惱寂滅智，耳智、耳煩惱智、耳寂滅智、耳煩惱寂滅智，聲智、聲煩惱智、聲寂滅智、聲煩惱寂滅智，鼻智、鼻煩惱智、鼻寂滅智、鼻煩惱寂滅智，香智、香煩惱智、香寂滅智、香煩惱寂滅智，舌智、舌煩惱智、舌寂滅智、舌煩惱寂滅智，味智、味煩惱智、味寂滅智、味煩惱寂滅智，身智、身煩惱智、身寂滅智、身煩惱寂滅智，觸智、觸煩惱智、觸寂滅智、觸煩惱寂滅智，意智、意煩惱智、意寂滅智、意煩惱寂滅智，法智、法煩惱智、法寂滅智、法煩惱寂滅智，完全沒有差異。因為沒有差異的緣故，一切眾生的眼，就是一切智慧的眼，乃至一切眾生的法則，就是一切智慧的法則；這就是唯一的法界。』 『智輪童子！譬如世間的有智慧的人，自己知道什麼是苦，自己知道什麼是樂，自己知道什麼是不苦，自己知道什麼是不樂。為什麼呢？因為身體自己感受的緣故。智輪童子！像這樣，如來（Tathagata）、多陀阿伽度（Tathata Arhat）、阿羅呵（Arhat）、三藐三佛陀（Samyaksambuddha），對於一切眾生的眼智、色智、耳智、聲智、鼻智、香智、舌智、味智、身智、觸智、意智、法智、煩惱智、寂滅智，以及煩惱寂滅智，全部都知道。為什麼呢？因為證得了一切種智的緣故。』 『一切眾生十二入智，這叫做』
【English Translation】 English version: 'Thus, the eyes of immeasurable beings are like the eyes of all wisdom; even the minds and laws of immeasurable beings are like the minds and laws of all wisdom. Thus, the eye-wisdom, eye-affliction wisdom, eye-cessation wisdom, and eye-affliction-cessation wisdom of the Tathagata (如來, 'Thus Gone'), Tathata (多陀, 'Suchness'), Arhat (阿伽度/阿羅呵, 'Worthy One'), Samyaksambuddha (三藐三佛陀, 'Perfectly Enlightened One'); the form-wisdom, form-affliction wisdom, form-cessation wisdom, and form-affliction-cessation wisdom; the ear-wisdom, ear-affliction wisdom, ear-cessation wisdom, and ear-affliction-cessation wisdom; the sound-wisdom, sound-affliction wisdom, sound-cessation wisdom, and sound-affliction-cessation wisdom; the nose-wisdom, nose-affliction wisdom, nose-cessation wisdom, and nose-affliction-cessation wisdom; the smell-wisdom, smell-affliction wisdom, smell-cessation wisdom, and smell-affliction-cessation wisdom; the tongue-wisdom, tongue-affliction wisdom, tongue-cessation wisdom, and tongue-affliction-cessation wisdom; the taste-wisdom, taste-affliction wisdom, taste-cessation wisdom, and taste-affliction-cessation wisdom; the body-wisdom, body-affliction wisdom, body-cessation wisdom, and body-affliction-cessation wisdom; the touch-wisdom, touch-affliction wisdom, touch-cessation wisdom, and touch-affliction-cessation wisdom; the mind-wisdom, mind-affliction wisdom, mind-cessation wisdom, and mind-affliction-cessation wisdom; the dharma-wisdom, dharma-affliction wisdom, dharma-cessation wisdom, and dharma-affliction-cessation wisdom are all without difference. Because there is no difference, the eyes of all beings are the eyes of all wisdom, and even the laws of all beings are the laws of all wisdom; this is the one Dharma Realm.' 'Wise Wheel Child! For example, a wise person in the world knows for themselves what is suffering, knows for themselves what is joy, knows for themselves what is neither suffering nor joy. Why? Because the body experiences it for itself. Wise Wheel Child! Thus, the Tathagata (如來), Tathata Arhat (多陀阿伽度), Arhat (阿羅呵), Samyaksambuddha (三藐三佛陀) knows completely the eye-wisdom, form-wisdom, ear-wisdom, sound-wisdom, nose-wisdom, smell-wisdom, tongue-wisdom, taste-wisdom, body-wisdom, touch-wisdom, mind-wisdom, dharma-wisdom, affliction-wisdom, cessation-wisdom, and also affliction-cessation wisdom of all beings. Why? Because they have attained all-knowing wisdom.' 'The wisdom of the twelve entrances of all beings, this is called'
如來名，一切眾生入，此如來色。
「如來一切身業，三世隨智慧行；如來一切口業、一切意業，亦三世隨智慧行。如來一切受、一切種智現前悉知；如來一切智正知、一切種智正知，如來以一切種智知有為行。如來一切智、一切種智知已，彼中亦一切眾生四陰離色，此名如來名，亦一切眾生色陰，此名如來色；以如是名色故，如來、多陀阿伽度、阿羅呵、三藐三佛陀，名一切智、一切見、一切觸、一切覺。」
力莊嚴三昧經卷中 大正藏第 15 冊 No. 0647 力莊嚴三昧經
力莊嚴三昧經卷下
隋天竺三藏那連提耶舍譯
爾時，佛告智輪大海辯才童子言：「善男子！汝見一切如來身不？」
智輪童子即白佛言：「世尊！我見。」
佛問智輪：「汝言見者，所見何等？」
智輪言：「世尊！我見一切諸佛、如來。若恒河沙等所有世界，於是國土亦見恒河沙等諸佛、如來，一切皆于自剎土中各各說法；如是，第二及以第三佛如是問，智輪童子亦如是答。」
時佛復更問智輪言：「善男子！汝見如來右手掌不？」
智輪言：「見。」
佛言：「智輪！汝言見者，所見何等？」
智輪言：「世尊！我見一切諸佛、如來右手指掌各
【現代漢語翻譯】 現代漢語譯本 如來的名號，是一切眾生可以進入的境界，這就是如來的色身。
『如來的一切身業，過去、現在、未來三世都隨順智慧而行；如來的一切口業、一切意業，也都是過去、現在、未來三世隨順智慧而行。如來對於一切感受、一切種類的智慧，都能當下明瞭；如來以一切智慧正確地了知，以一切種類的智慧正確地了知，如來以一切種類的智慧了知有為法的執行。如來以一切智慧、一切種類的智慧了知之後，在那其中，一切眾生的四陰（受、想、行、識）都離開了色陰，這稱為如來的名號，也是一切眾生的色陰，這稱為如來的色身；因為這樣的名和色，如來、多陀阿伽度（Tathagata，如來）、阿羅呵（Arhat，阿羅漢）、三藐三佛陀（Samyaksambuddha，正等覺者），被稱為一切智、一切見、一切觸、一切覺。』
《力莊嚴三昧經》卷中 大正藏第 15 冊 No. 0647 《力莊嚴三昧經》
《力莊嚴三昧經》卷下
隋朝天竺三藏那連提耶舍（Narendrayasas）譯
這時，佛告訴智輪大海辯才童子說：『善男子！你見到一切如來的身嗎？』
智輪童子立刻對佛說：『世尊！我見到了。』
佛問智輪：『你說見到了，所見的是什麼？』
智輪說：『世尊！我見到一切諸佛、如來。如果在恒河沙數那麼多的世界中，在那些國土裡也見到恒河沙數那麼多的諸佛、如來，一切諸佛、如來都在各自的剎土中各自說法；像這樣，第二位以及第三位佛像這樣問，智輪童子也像這樣回答。』
這時佛又問智輪說：『善男子！你見到如來的右手掌嗎？』
智輪說：『見到了。』
佛說：『智輪！你說見到了，所見的是什麼？』
智輪說：『世尊！我見到一切諸佛、如來的右手指掌各自……』
【English Translation】 English version The name of the Tathagata (Tathagata, 如來), is that which all beings can enter; this is the Rupa (form, 色) of the Tathagata.
'All the body karma of the Tathagata, in the three periods of time, past, present, and future, accords with wisdom; all the speech karma and all the mind karma of the Tathagata also accord with wisdom in the three periods of time. The Tathagata knows all feelings and all kinds of wisdom immediately; the Tathagata knows with perfect knowledge of all wisdom, and knows with perfect knowledge of all kinds of wisdom. The Tathagata knows the workings of conditioned phenomena with all kinds of wisdom. After the Tathagata knows with all wisdom and all kinds of wisdom, within that, the four Skandhas (aggregates, 陰) of all beings (Vedana(feeling, 受), Samjna(perception, 想), Samskara(mental formations, 行), Vijnana(consciousness, 識)) are separate from the Rupa Skandha (form aggregate, 色陰). This is called the name of the Tathagata, and it is also the Rupa Skandha of all beings; this is called the Rupa of the Tathagata. Because of such name and form, the Tathagata (Tathagata, 如來), Arhat (Arhat, 阿羅漢), Samyaksambuddha (Samyaksambuddha, 三藐三佛陀), is called all-knowing, all-seeing, all-touching, and all-awakening.'
《The Samadhi of Forceful Adornment Sutra》, Middle Scroll Taisho Tripitaka Volume 15, No. 0647, 《The Samadhi of Forceful Adornment Sutra》
《The Samadhi of Forceful Adornment Sutra》, Lower Scroll
Translated by Narendrayasas (那連提耶舍), a Tripitaka Master from India during the Sui Dynasty
At that time, the Buddha told the Youthful Disciple of Wisdom Wheel Great Ocean Eloquence: 'Good man! Do you see all the bodies of the Tathagatas?'
The Youthful Disciple of Wisdom Wheel immediately said to the Buddha: 'World Honored One! I see them.'
The Buddha asked Wisdom Wheel: 'You say you see them, what do you see?'
Wisdom Wheel said: 'World Honored One! I see all the Buddhas, the Tathagatas. If there are worlds as numerous as the sands of the Ganges River, in those lands I also see Buddhas and Tathagatas as numerous as the sands of the Ganges River, all of them teaching the Dharma in their respective Buddha-fields; in this way, if the second and third Buddhas ask in the same way, the Youthful Disciple of Wisdom Wheel would also answer in the same way.'
At that time, the Buddha again asked Wisdom Wheel: 'Good man! Do you see the right palm of the Tathagata?'
Wisdom Wheel said: 'I see it.'
The Buddha said: 'Wisdom Wheel! You say you see it, what do you see?'
Wisdom Wheel said: 'World Honored One! I see the right fingers and palms of all the Buddhas, the Tathagatas, each...'
于其剎等說諸法亦復如是。」
「智輪童子！如是方便，當知一切諸眾生等心意及法，此如來名，一切眾生眼、色、耳、聲、鼻、香、舌、味、身、觸，此如來色；此如來名、此色，名如來一切智、亦名一切見。」
爾時，智輪大海辯才童子白佛言：「世尊！如來所說不可思議，多陀阿伽度微妙最大不可思議如來境界。」
佛言：「如是如是，智輪童子！不可思議，多陀阿伽度微妙最大不可思議如來境界。
「智輪童子！我于阿說他樹下端坐思惟阿耨多羅三藐三菩提，覺已得一切種智。智輪童子！我發是心：『不可思議、微妙最大不可思議，此是諸佛、如來境界。』
「我于爾時作是不可思議念已，從阿說他樹下而起，不近、不遠，對於此樹一心諦觀，熟視不瞬，得歡喜食離余飲食；如是，逕於七日七夜見阿說他菩提之樹。我此樹下如是坐已，一切世間無能信佛得如來智、得自在智、得不可思議智、得不可量智、得無等等智、得不可數智、得阿僧祇智、得大智、得佛智、得一切種智。
「複次，智輪！對阿說他菩提之樹，即彼處所有塔名為不瞬眼視，是我不可思議之心見阿說他菩提樹下起眼不瞬，乃至七日得歡喜食離餘食想，彼大支提常為天人之所供養。智輪童子！如此方便，
【現代漢語翻譯】 現代漢語譯本：『在其他佛土等處宣說諸法也是如此。』
『智輪童子（Zhilun Tongzi）！像這樣的方便法門，應當瞭解一切眾生等的心意和法。這個如來的名稱，就是一切眾生的眼、色、耳、聲、鼻、香、舌、味、身、觸，這就是如來的色身；這個如來的名稱和這個色身，名為如來的一切智慧，也名一切見。』
當時，智輪大海辯才童子（Zhilun Dahai Biancai Tongzi）對佛說：『世尊！如來所說的真是不可思議，多陀阿伽度（Tathagata，如來）的微妙廣大真是不可思議的如來境界。』
佛說：『是的，是的，智輪童子（Zhilun Tongzi）！不可思議，多陀阿伽度（Tathagata，如來）的微妙廣大真是不可思議的如來境界。』
『智輪童子（Zhilun Tongzi）！我在阿說他樹（Asvattha，菩提樹）下端坐思惟阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），覺悟后獲得一切種智（Sarvajnana，一切智慧）。智輪童子（Zhilun Tongzi）！我發這樣的心念：『不可思議、微妙廣大不可思議，這是諸佛、如來的境界。』
『我在那時生起這種不可思議的念頭后，從阿說他樹（Asvattha，菩提樹）下起身，不遠不近，面對著這棵樹一心一意地仔細觀看，目不轉睛地注視，獲得歡喜的禪悅，遠離其他的飲食；就這樣，經過七天七夜，觀看阿說他（Asvattha，菩提樹）菩提樹。我在這棵樹下這樣坐著，一切世間沒有誰能相信佛能獲得如來智（Tathagatajnana，如來的智慧）、獲得自在智（Svatantryajnana，自在的智慧）、獲得不可思議智（Acintyajnana，不可思議的智慧）、獲得不可量智（Aprameyajnana，不可計量的智慧）、獲得無等等智（Asamasamajnana，無與倫比的智慧）、獲得不可數智（Asamkhyajnana，不可數的智慧）、獲得阿僧祇智（Asamkhyeyajnana，無數的智慧）、獲得大智（Mahajnana，偉大的智慧）、獲得佛智（Buddhajnan，佛的智慧）、獲得一切種智（Sarvajnana，一切智慧）。』
『再者，智輪（Zhilun）！對著阿說他（Asvattha，菩提樹）菩提樹，就在那個地方有一座塔，名為不瞬眼視（Animesalocana），這是我不可思議的心，看見在阿說他（Asvattha，菩提樹）菩提樹下，我起身眼不轉睛地注視，乃至七天獲得歡喜的禪悅，遠離其他的飲食念頭，那座大支提（Mahacaitya，大佛塔）常常被天人所供養。智輪童子（Zhilun Tongzi）！像這樣的方便法門，'
【English Translation】 English version: 'Likewise, the Dharma is also expounded in other Buddha-lands and so on.'
'Zhilun Tongzi (智輪童子, Wise Wheel Youth)! With such expedient means, one should understand the minds and Dharmas of all sentient beings. This name of the Tathagata (如來, Thus Come One) is the eye, form, ear, sound, nose, scent, tongue, taste, body, and touch of all sentient beings; this is the body of the Tathagata. This name of the Tathagata and this body are called the All-Wisdom of the Tathagata, and also called All-Seeing.'
At that time, Zhilun Dahai Biancai Tongzi (智輪大海辯才童子, Wise Wheel Great Eloquence Youth) said to the Buddha: 'World Honored One! What the Tathagata (如來, Thus Come One) speaks is inconceivable; the subtle and great inconceivable realm of the Tathagata (如來, Thus Come One) of the Tathagata (多陀阿伽度, Tathagata) is truly inconceivable.'
The Buddha said: 'So it is, so it is, Zhilun Tongzi (智輪童子, Wise Wheel Youth)! Inconceivable, the subtle and great inconceivable realm of the Tathagata (如來, Thus Come One) of the Tathagata (多陀阿伽度, Tathagata) is truly inconceivable.'
'Zhilun Tongzi (智輪童子, Wise Wheel Youth)! I sat in meditation under the Asvattha (阿說他, Bodhi tree) tree, contemplating Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment), and upon awakening, I attained Sarvajnana (一切種智, all-knowing wisdom). Zhilun Tongzi (智輪童子, Wise Wheel Youth)! I made this resolution: 'Inconceivable, subtle, great, and inconceivable, this is the realm of all Buddhas and Tathagatas (如來, Thus Come Ones).'
'At that time, after generating this inconceivable thought, I arose from under the Asvattha (阿說他, Bodhi tree) tree, neither too close nor too far, and with one-pointed attention, I gazed intently at this tree, staring without blinking, obtaining the joy of meditation, detached from other foods; in this way, for seven days and seven nights, I beheld the Asvattha (阿說他, Bodhi tree) Bodhi tree. Having sat in this way under this tree, no one in all the world can believe that the Buddha can attain Tathagatajnana (如來智, Tathagata's wisdom), attain Svatantryajnana (自在智, independent wisdom), attain Acintyajnana (不可思議智, inconceivable wisdom), attain Aprameyajnana (不可量智, immeasurable wisdom), attain Asamasamajnana (無等等智, incomparable wisdom), attain Asamkhyajnana (不可數智, countless wisdom), attain Asamkhyeyajnana (阿僧祇智, asankhyeya wisdom), attain Mahajnana (大智, great wisdom), attain Buddhajnan (佛智, Buddha's wisdom), and attain Sarvajnana (一切種智, all-knowing wisdom).'
'Furthermore, Zhilun (智輪, Wise Wheel)! Facing the Asvattha (阿說他, Bodhi tree) Bodhi tree, in that very place, there is a stupa called Animesalocana (不瞬眼視, Unblinking Eyes), this is my inconceivable mind, seeing under the Asvattha (阿說他, Bodhi tree) Bodhi tree, I arose and gazed without blinking, even for seven days, obtaining the joy of meditation, detached from thoughts of other foods, that great Mahacaitya (大支提, great stupa) is constantly offered to by gods and humans. Zhilun Tongzi (智輪童子, Wise Wheel Youth)! With such expedient means,'
當知即是不可思議諸佛、如來甚深境界。
「複次，智輪！汝今莫作如是思念，獨謂如來菩提覺已，對阿說他以不瞬眼看于彼樹，得歡喜食離余飲食，七日夜住。智輪童子！慎勿如此起於是心。何以故？過去一切十方諸佛、多陀阿伽度、阿羅呵、三藐三佛陀——今已入于寂滅涅槃——彼諸如來亦各坐于菩提樹下，坐已皆得阿耨多羅三藐三菩提及一切種智，悉發是心不可思議、最大不可思議、諸佛甚深如來境界。彼佛亦各起如是心不可思議，彼菩提樹——從樹下起至於余處——以不瞬眼直視此樹，得歡喜食離於餘食；七日夜住，亦復如是。
「智輪童子！若當來世一切十方諸佛、如來亦菩提樹下坐，得阿耨多羅三藐三菩提及得一切種智不可思議，乃至最大不可思議如來境界。彼佛、如來亦發不可思議之心念菩提樹，觀樹以起不瞬眼睹，得歡喜食離餘食想；七日夜住，亦復如是。
「智輪童子！若今現在一切十方諸佛住世乃至說法，彼佛、如來亦菩提樹下坐，得阿耨多羅三藐三菩提及一切種智已，亦如是念，乃至最大不可思議如來境界。彼佛、如來得不可思議心已，從菩提樹下起，以不瞬眼觀菩提樹，得歡喜食離余飲食；七日夜住，亦復如是。」
爾時，智輪大海辯才童子復白佛言：「世尊！云
【現代漢語翻譯】 現代漢語譯本：應當知道這就是不可思議的諸佛、如來甚深境界。
『再者，智輪（Zhilun，人名）！你現在不要這樣想，僅僅認為如來菩提覺悟后，對著阿說他（Aśvattha，菩提樹）以不眨眼的姿態看著那棵樹，獲得歡喜食而離開其他飲食，住了七日七夜。智輪童子！千萬不要這樣生起這樣的想法。為什麼呢？過去一切十方諸佛、多陀阿伽度（Tathāgata，如來）、阿羅呵（Arhat，阿羅漢）、三藐三佛陀（Samyaksaṃbuddha，正等覺者）——現在已經進入寂滅涅槃——那些如來也各自坐在菩提樹下，坐下後都證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）及一切種智，都發起這種不可思議、最大不可思議、諸佛甚深如來境界的心。那些佛也各自生起這樣不可思議的心，對於那菩提樹——從樹下起身到其他地方——以不眨眼的姿態直視這棵樹，獲得歡喜食而離開其他食物；住了七日七夜，也是這樣。
『智輪童子！如果當未來世一切十方諸佛、如來也在菩提樹下坐，證得阿耨多羅三藐三菩提及證得一切種智不可思議，乃至最大不可思議如來境界。那些佛、如來也發起不可思議的心念菩提樹，觀察樹而生起不眨眼地觀看，獲得歡喜食而離開其他食物的想法；住了七日七夜，也是這樣。
『智輪童子！如果現在一切十方諸佛住世乃至說法，那些佛、如來也在菩提樹下坐，證得阿耨多羅三藐三菩提及一切種智后，也這樣想，乃至最大不可思議如來境界。那些佛、如來獲得不可思議的心后，從菩提樹下起身，以不眨眼的姿態觀看菩提樹，獲得歡喜食而離開其他飲食；住了七日七夜，也是這樣。』
這時，智輪大海辯才童子又對佛說：『世尊！云』
【English Translation】 English version: Know that this is the inconceivable, profound realm of all Buddhas and Tathagatas (Tathāgata, Thus Gone One).
『Furthermore, Zhilun (Zhilun, a name)! Do not think in this way, solely believing that after the Tathagata (Tathāgata, Thus Gone One) awakened to Bodhi (Bodhi, Enlightenment), he gazed at the Aśvattha (Aśvattha, Bodhi tree) with unblinking eyes, obtained the food of joy, abstained from other food, and stayed for seven days and nights. Zhilun, child! Be careful not to give rise to such thoughts. Why? All the Buddhas of the past, in the ten directions, the Tathagatas (Tathāgata, Thus Gone One), Arhats (Arhat, Worthy One), Samyaksaṃbuddhas (Samyaksaṃbuddha, Perfectly Enlightened One)—who have now entered into the silence of Nirvana (Nirvana, cessation of suffering)—those Tathagatas also each sat under the Bodhi tree, and upon sitting, all attained Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed, complete and perfect enlightenment) and all-knowing wisdom, and all gave rise to this inconceivable, most inconceivable, profound realm of the Buddhas and Tathagatas. Those Buddhas also each gave rise to such an inconceivable thought, and regarding that Bodhi tree—from rising from under the tree to going elsewhere—they gazed directly at this tree with unblinking eyes, obtained the food of joy, and abstained from other food; they stayed for seven days and nights, and it was also like this.
『Zhilun, child! If in the future, all the Buddhas and Tathagatas in the ten directions also sit under the Bodhi tree, attain Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed, complete and perfect enlightenment) and attain all-knowing wisdom, which is inconceivable, even to the most inconceivable realm of the Tathagatas. Those Buddhas and Tathagatas also give rise to an inconceivable thought of the Bodhi tree, observing the tree and giving rise to unblinking gaze, obtaining the food of joy and abstaining from the thought of other food; they stay for seven days and nights, and it is also like this.
『Zhilun, child! If now, all the Buddhas in the ten directions dwell in the world and even teach the Dharma, those Buddhas and Tathagatas also sit under the Bodhi tree, and after attaining Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed, complete and perfect enlightenment) and all-knowing wisdom, they also think in this way, even to the most inconceivable realm of the Tathagatas. Those Buddhas and Tathagatas, after obtaining the inconceivable mind, rise from under the Bodhi tree, and gaze at the Bodhi tree with unblinking eyes, obtain the food of joy, and abstain from other food; they stay for seven days and nights, and it is also like this.』
At that time, Zhilun (Zhilun, a name), the child with the great ocean of eloquence, again said to the Buddha: 『World Honored One! How』
何如來及一切佛、多陀阿伽度、阿羅呵、三藐三佛陀，菩提樹下得阿耨多羅三藐三菩提及一切種智已，作如是念不可思議亦如是觀，對菩提樹不瞬眼視，得歡喜食離余飲食，或二七日住於是處？」
佛告智輪童子言：「善男子！非一切多陀阿伽度、阿羅呵、三藐三佛陀，對菩提樹七日七夜不瞬眼住。智輪童子！有諸佛、如來得阿耨多羅三藐三菩提，覺已乃至入于無漏涅槃，於此時間不可思議、唸佛境界不可思議。智輪童子！此之方便，如是當知：諸佛常念不可思議諸佛境界、最大不可思議如來境界。」
智輪童子復白佛言：「世尊！如來、多陀阿伽度、阿羅呵、三藐三佛陀所有境界多少云何？」
佛告智輪：「諸佛境界依如一切眾生境界。」
智輪童子復白佛言：「世尊！一切眾生境界多少？」
佛告智輪：「如是一切諸佛境界，此名一切眾生境界。又復，智輪！汝今當知：諸佛境界及以一切眾生境界，此二境界是一法界，無有差別。」
智輪童子復白佛言：「世尊！云何名佛？何者是法？」
佛告智輪：「汝今當知：一切眾生名為佛法。」
智輪復問：「眾生何者？云何是名佛？」
佛告智輪：「眾生界者，當知此義是佛境界。」
佛告智輪：「我
【現代漢語翻譯】 現代漢語譯本：『如何如來（Tathagata，佛的稱號之一）及一切佛、多陀阿伽度（Tathagata，如來）、阿羅呵（Arhat，阿羅漢）、三藐三佛陀（Samyaksambuddha，正等覺者），在菩提樹下證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）及一切種智后，作如此不可思議之念，亦如此觀照，對菩提樹不眨眼地注視，獲得歡喜食而遠離其他飲食，或者在那裡住兩個七日（十四天）？』
佛告訴智輪童子說：『善男子！並非一切多陀阿伽度、阿羅呵、三藐三佛陀，都對菩提樹七日七夜不眨眼地住視。智輪童子！有些佛、如來證得阿耨多羅三藐三菩提，覺悟之後乃至進入無漏涅槃（Nirvana，寂滅），在這段時間裡，不可思議，憶念佛的境界不可思議。智輪童子！這個方便，應當這樣理解：諸佛常念不可思議的諸佛境界、最大不可思議的如來境界。』
智輪童子又問佛說：『世尊！如來、多陀阿伽度、阿羅呵、三藐三佛陀所有的境界有多少呢？』
佛告訴智輪：『諸佛的境界依賴於一切眾生的境界。』
智輪童子又問佛說：『世尊！一切眾生的境界有多少呢？』
佛告訴智輪：『就像一切諸佛的境界一樣，這就是一切眾生的境界。而且，智輪！你現在應當知道：諸佛的境界以及一切眾生的境界，這兩種境界是一個法界（Dharmadhatu，宇宙萬法所依之本體），沒有差別。』
智輪童子又問佛說：『世尊！如何稱之為佛？什麼是法？』
佛告訴智輪：『你現在應當知道：一切眾生名為佛法。』
智輪又問：『眾生是什麼？如何稱之為佛？』
佛告訴智輪：『眾生界，應當知道這個意義就是佛的境界。』
佛告訴智輪：『我』
【English Translation】 English version: 'How do the Tathagatas (Tathagata, one of the titles of the Buddha) and all Buddhas, Tathagatas (Tathagata, Thus Come One), Arhats (Arhat, one who is worthy), Samyaksambuddhas (Samyaksambuddha, Perfectly Enlightened One), after attaining Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment) and all-knowing wisdom under the Bodhi tree, contemplate in such an inconceivable way, and gaze at the Bodhi tree without blinking, obtaining the food of joy and abstaining from other food, or stay there for two weeks (fourteen days)?'
The Buddha told the youth Zhilun: 'Good son! Not all Tathagatas, Arhats, Samyaksambuddhas, stay gazing at the Bodhi tree for seven days and seven nights without blinking. Zhilun! Some Buddhas, Tathagatas, after attaining Anuttara-samyak-sambodhi, from the time of their enlightenment until they enter into Nirvana (Nirvana, liberation) without outflows, during this time, it is inconceivable, the realm of remembering the Buddha is inconceivable. Zhilun! This expedient means, you should understand it this way: all Buddhas constantly contemplate the inconceivable realms of all Buddhas, the greatest inconceivable realm of the Tathagata.'
The youth Zhilun again asked the Buddha: 'World Honored One! How much is the realm of all Tathagatas, Arhats, Samyaksambuddhas?'
The Buddha told Zhilun: 'The realm of all Buddhas depends on the realm of all sentient beings.'
The youth Zhilun again asked the Buddha: 'World Honored One! How much is the realm of all sentient beings?'
The Buddha told Zhilun: 'Just like the realm of all Buddhas, this is the realm of all sentient beings. Moreover, Zhilun! You should now know: the realm of all Buddhas and the realm of all sentient beings, these two realms are one Dharmadhatu (Dharmadhatu, the fundamental nature of all phenomena), without any difference.'
The youth Zhilun again asked the Buddha: 'World Honored One! How is one called a Buddha? What is Dharma?'
The Buddha told Zhilun: 'You should now know: all sentient beings are called Buddha-dharma.'
Zhilun again asked: 'What are sentient beings? How is one called a Buddha?'
The Buddha told Zhilun: 'The realm of sentient beings, you should know that this meaning is the realm of the Buddha.'
The Buddha told Zhilun: 'I'
今問汝，隨汝意答。云何名心？何因緣故如來得阿耨多羅三藐三菩提？」
智輪童子答言：「世尊！一切眾生自體性故，多陀阿伽度、阿羅呵、三藐三佛陀。」
爾時，世尊復更重問智輪童子言：「智輪！汝意云何？汝知如來智慧云何？」
智輪童子即答佛言：「一切眾生境界知故，多陀阿伽度、阿羅呵、三藐三佛陀智慧具足。」
佛告智輪：「汝當知此：如是方便，無量諸佛、如來境界與諸眾生境界一種，若有一切眾生境界即佛境界。如是，一切如來境界及以一切眾生境界，是一境界，無二、無別。」
爾時，智輪大海辯才童子白佛言：「世尊！如我解佛所說義趣，知于諸佛不異眾生，一切眾生亦即如來。」
佛時印可智輪童子言：「善哉，善哉。智輪童子！汝今善知如來語義。又亦曾於過去無量恒河沙等佛、世尊所植眾德本、聞佛所說微妙法門、日夜長修般若波羅蜜，恒于生世得義辯才、得法辯才、得辭辯才、得樂說辯才，為諸眾生問答無礙。」
爾時，智輪大海辯才童子復白佛言：「世尊！云何如來及諸菩薩摩訶薩等，能作如是，得如來智、自在智、不可思議智、不可量智、無等等智、不可數智、阿僧祇智、大智、佛智、一切種智，達了覺知？」
如是問已
【現代漢語翻譯】 現代漢語譯本：現在我問你，隨你的意思回答。什麼叫做『心』？因為什麼樣的因緣，如來才能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）？」
智輪童子回答說：『世尊！一切眾生因為自身本性的緣故，就是多陀阿伽度（Tathagata，如來）、阿羅呵（Arhat，應供）、三藐三佛陀（Samyak-sambuddha，正等覺）。』
當時，世尊又再次問智輪童子說：『智輪！你認為怎麼樣？你知道如來的智慧是怎樣的嗎？』
智輪童子立即回答佛說：『因為知曉一切眾生的境界，所以多陀阿伽度（Tathagata，如來）、阿羅呵（Arhat，應供）、三藐三佛陀（Samyak-sambuddha，正等覺）的智慧才得以具足。』
佛告訴智輪：『你應該知道這個道理：這樣的方便法門，使得無量諸佛、如來的境界與一切眾生的境界成為一體，如果存在一切眾生的境界，那就是佛的境界。這樣，一切如來的境界以及一切眾生的境界，就是一個境界，沒有兩種，沒有差別。』
當時，智輪大海辯才童子稟告佛說：『世尊！依我理解佛所說的意義，知道諸佛與眾生沒有差異，一切眾生也就是如來。』
佛當時印可智輪童子說：『很好，很好。智輪童子！你現在很好地理解了如來的意義。而且你也曾在過去無量恒河沙數那麼多的佛、世尊那裡，種植了眾多功德的根本，聽聞了佛所說的微妙法門，日夜長久地修習般若波羅蜜（Prajna-paramita，智慧到彼岸），所以在生生世世都能獲得義辯才、法辯才、辭辯才、樂說辯才，為眾生問答沒有障礙。』
當時，智輪大海辯才童子又稟告佛說：『世尊！如來以及諸位菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）等，如何能夠做到這樣，獲得如來智、自在智、不可思議智、不可量智、無等等智、不可數智、阿僧祇智、大智、佛智、一切種智，通達明瞭覺知呢？』
這樣問完之後
【English Translation】 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
，佛即告言：「智輪童子！我于般若波羅蜜中不亂心行。智輪童子！以不亂心行般若故，菩薩摩訶薩能作如是得如來智、自在智、不可思議智、不可量智、無等等智、不可數智、阿僧祇智、佛智、大智、一切種智，如是覺知。」
智輪童子復白佛言：「世尊！云何如來及諸菩薩摩訶薩等，于般若波羅蜜中行，行已亦不捨想不想中行、亦非想證？」
佛告智輪：「此中菩薩摩訶薩等行般若波羅蜜時，眼中行、色中行、耳中行、聲中行、鼻中行、香中行、舌中行、味中行、身中行、觸中行、意中行、法中行。」
智輪童子言：「云何眼中行、色中行、耳中行、聲中行、鼻中行、香中行、舌中行、味中行、身中行、觸中行、意中行、法中行？」
佛言：「智輪！菩薩摩訶薩眼色中行，當知此眼為色作礙；耳為聲礙、鼻為香礙、舌為味礙、身為觸礙、意為法礙。」
智輪言：「云何眼為色礙，乃至云何意為法礙？」
佛言：「智輪！眼緣色故，心生歡喜、或生苦惱、或生舍受；心取著故，起貪、瞋、癡，因緣和合，造身、口、意種種諸業；造此業已，生於地獄、餓鬼、畜生、及阿修羅、天、人六道為依止處。彼中眼、色果報出生，受此報故，愚癡之人于當來世苦惱增廣。如是去來循環不
【現代漢語翻譯】 現代漢語譯本：佛陀於是告訴智輪童子：『智輪童子！我在般若波羅蜜（Prajnaparamita，智慧的完美）中，心不散亂而行。智輪童子！因為不亂心而行般若，菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）才能做到這樣，獲得如來智（Tathagatajnana，如來的智慧）、自在智（Svatantrajnana，自在的智慧）、不可思議智（Acintyajnan，不可思議的智慧）、不可量智（Apramanajnan，不可衡量的智慧）、無等等智（Asamasamajnana，無與倫比的智慧）、不可數智（Asamkhyeyajnana，不可數的智慧）、阿僧祇智（Asamkhyeyajnana，無數的智慧）、佛智（Buddhajnan，佛的智慧）、大智（Mahajnana，偉大的智慧）、一切種智（Sarvakarajnana，對一切事物本質的智慧），像這樣覺知。』 智輪童子又問佛陀：『世尊！如來和各位菩薩摩訶薩等，如何在般若波羅蜜中修行，修行之後也不捨棄在「想非想」（neither perception nor non-perception）中修行，也不是證得「非想」？』 佛陀告訴智輪：『這裡，菩薩摩訶薩等在修行般若波羅蜜時，在眼中修行、在色中修行、在耳中修行、在聲中修行、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、在觸中修行、在意識中修行、在法中修行。』 智輪童子問：『如何在眼中修行、在色中修行、在耳中修行、在聲中修行、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、在觸中修行、在意識中修行、在法中修行？』 佛陀說：『智輪！菩薩摩訶薩在眼和色中修行，應當知道這眼睛被色所障礙；耳朵被聲所障礙、鼻子被香所障礙、舌頭被味所障礙、身體被觸所障礙、意識被法所障礙。』 智輪問：『如何是眼睛被色所障礙，乃至如何是意識被法所障礙？』 佛陀說：『智輪！眼睛因為緣於色，心中生起歡喜、或者生起苦惱、或者生起舍受（upeksha，不苦不樂的感受）；心因為執取，生起貪（lobha，貪婪）、瞋（dvesha，嗔恨）、癡（moha，愚癡），因緣和合，造出身、口、意種種諸業；造了這些業之後，就生於地獄（naraka）、餓鬼（preta）、畜生（tiryagyoni）、以及阿修羅（asura）、天（deva）、人（manushya）六道作為依止之處。在那裡，眼睛和色的果報出生，因為承受這種果報，愚癡的人在未來世的苦惱就會增廣。像這樣去來循環不
【English Translation】 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
息，以是果故，眾苦不斷。何以故？于流轉中不見出道。凡夫眾生愚癡顛倒，不知如是耳因緣聲，乃至不知意因緣法，廣說如上。
「智慧之人應當至心諦觀：『此眼，眼為是誰？何者是眼？』推覓眼義及非眼義；如是，色義、色非色義，乃至耳、聲、鼻、香、舌、味、身、觸、意、法義及非義，一切皆覓都無所見。智者如是諦思惟已，眼義不見、非眼義亦不見、眼非眼義一切不見，乃至色義不見、非色義亦不見、色非色義一切不見；如是，耳、聲、鼻、香、舌、味、身、觸、意、法，如是法義不見、非法義亦不見、法非法義亦復不見。
「時彼行人不見眼、已離於眼義、亦復不見是眼非眼，不見是色、不見離色、亦復不見是色非色；如是，耳非耳、耳非非耳，聲非聲、聲非非聲，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，觸非觸、觸非非觸，意非意、意非非意，法非法、法非非法。
「又復，眼者不覺、非眼者亦不覺、眼非眼亦不覺；如是，色不覺、非色亦不覺、色非色亦不覺，耳不覺、非耳亦不覺、耳非耳亦不覺，聲不覺、非聲亦不覺、聲非聲亦不覺，鼻不覺、非鼻亦不覺、鼻非鼻亦不覺，香不覺、非香亦不覺、香非香亦不覺，舌不覺
【現代漢語翻譯】 現代漢語譯本：因此，由於這樣的果報，眾生的痛苦無法停止。為什麼呢？因為在生死流轉中，他們沒有找到解脫的道路。凡夫俗子愚昧無知、顛倒錯亂，不知道像這樣『耳』因緣『聲』，乃至不知道『意』因緣『法』，詳細的解釋就像上面所說的。 有智慧的人應當以至誠之心仔細觀察：『這個『眼』，『眼』是爲了誰而存在？什麼是『眼』的真正含義？』要推究探尋『眼』的含義以及『非眼』的含義；像這樣，也要探尋『色』的含義、『色非色』的含義，乃至『耳』、『聲』、『鼻』、『香』、『舌』、『味』、『身』、『觸』、『意』、『法』的含義以及『非義』，一切都要探尋，最終卻什麼也找不到。智者像這樣仔細思維之後，『眼』的含義也找不到，『非眼』的含義也找不到，『眼非眼』的含義一切都找不到，乃至『色』的含義也找不到，『非色』的含義也找不到，『色非色』的含義一切都找不到；像這樣，『耳』、『聲』、『鼻』、『香』、『舌』、『味』、『身』、『觸』、『意』、『法』，像這樣的『法』的含義找不到，『非法』的含義也找不到，『法非法』的含義也同樣找不到。 這時，那位修行人不見『眼』，已經脫離了『眼』的含義，也同樣不見什麼是『眼非眼』，不見什麼是『色』，不見脫離『色』，也同樣不見什麼是『色非色』；像這樣，『耳非耳』、『耳非非耳』，『聲非聲』、『聲非非聲』，『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』，『觸非觸』、『觸非非觸』，『意非意』、『意非非意』，『法非法』、『法非非法』。 更進一步，『眼』沒有感覺，『非眼』也沒有感覺，『眼非眼』也沒有感覺；像這樣，『色』沒有感覺，『非色』也沒有感覺，『色非色』也沒有感覺，『耳』沒有感覺，『非耳』也沒有感覺，『耳非耳』也沒有感覺，『聲』沒有感覺，『非聲』也沒有感覺，『聲非聲』也沒有感覺，『鼻』沒有感覺，『非鼻』也沒有感覺，『鼻非鼻』也沒有感覺，『香』沒有感覺，『非香』也沒有感覺，『香非香』也沒有感覺，『舌』沒有感覺
【English Translation】 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
、非舌亦不覺、舌非舌亦不覺，味不覺、非味亦不覺、味非味亦不覺，身不覺、非身亦不覺、身非身亦不覺，觸不覺、非觸亦不覺、觸非觸亦不覺，意不覺、非意亦不覺、意非意亦不覺，法不覺、非法亦不覺、法非法亦不覺。
「如是，舍離眼因緣故則色不生，色不生故離眼及色，既離眼、色，則無有愛及以不愛。如是，離於愛、不愛故，何處更有愛、不愛生？離愛、不愛故，無和合；和合無故，名為不著，亦名無礙，當知即是無障礙智。云何名為無障礙智？無礙智者，無量一切眾生眼，如是一切智眼，無量一切眾生色，如是一切智色。如是，一切眾生眼者，一切智眼者；一切眾生色者，一切智色者；此二種法是一無異。此非覺故，如是，耳、聲、乃至鼻、香、舌、味、身、觸、意、法一切不生。因緣離故則無有愛；無有愛故，法中不行；法不行故，故無障礙；離障礙故，無有染著；無染著故，是故離障；以離障故，無礙智生。智因緣故，無量一切眾生心，如是一切智心，無量一切眾生法，如是一切智法；如是，一切眾生心、一切智心，如是一切眾生法、一切智法，此二種法是一無異。
「智輪童子！般若波羅蜜中如是行，非想中行、亦非離想中行，非想中證、亦非離想中證。智輪童子！此名一切眾生心
【現代漢語翻譯】 現代漢語譯本 『非眼也不覺知，舌頭不是舌頭也不覺知，味道不覺知，不是味道也不覺知，味道不是味道也不覺知，身體不覺知，不是身體也不覺知，身體不是身體也不覺知，觸覺不覺知，不是觸覺也不覺知，觸覺不是觸覺也不覺知，意識不覺知，不是意識也不覺知，意識不是意識也不覺知，法（Dharma，佛法）不覺知，不是法也不覺知，法不是法也不覺知。』
『如此，捨棄眼（eye）的因緣，所以色（form）不生起，色不生起，所以脫離眼和色，既然脫離眼和色，就沒有愛和不愛。如此，脫離愛和不愛，哪裡還會有愛和不愛生起？脫離愛和不愛，就沒有和合；沒有和合，就叫做不執著，也叫做無礙，應當知道這就是無障礙智（unobstructed wisdom）。什麼叫做無障礙智？無礙智就是，無量一切眾生的眼，就是一切智眼（the eye of all wisdom），無量一切眾生的色，就是一切智色（the form of all wisdom）。如此，一切眾生的眼，就是一切智眼；一切眾生的色，就是一切智色；這兩種法（dharma）是一樣的沒有差異。這不是覺知的緣故，如此，耳（ear）、聲（sound），乃至鼻（nose）、香（smell），舌（tongue）、味（taste），身（body）、觸（touch），意（mind）、法（dharma）一切都不生起。因緣脫離的緣故就沒有愛；沒有愛的緣故，不在法中行；不在法中行，所以沒有障礙；脫離障礙的緣故，沒有染著；沒有染著的緣故，所以脫離障礙；因為脫離障礙的緣故，無礙智生起。智慧的因緣的緣故，無量一切眾生的心（mind），就是一切智心（the mind of all wisdom），無量一切眾生的法，就是一切智法（the dharma of all wisdom）；如此，一切眾生的心、一切智心，如此一切眾生的法、一切智法，這兩種法是一樣的沒有差異。』
『智輪童子（Jñānacakra Kumāra）！般若波羅蜜（Prajñāpāramitā，智慧到彼岸）中如此行，不在想中行、也不在脫離想中行，不在想中證、也不在脫離想中證。智輪童子！這叫做一切眾生的心』
【English Translation】 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.』
、一切眾生法、一切智心、一切智法平等智相。」
爾時，智輪大海辯才童子白佛言：「世尊！無生法者，如來眼、耳、鼻、舌、身、意，此六種識，其義云何？」
佛告智輪言：「無生者，眼識等空，本無有物。其中推覓一個物無，是故不生；以不生故，故空無物。
「智輪童子！譬如虛空本來不生，不生故，無滅；滅無故，無物；可離故，名虛空。如是，一切眾生、一切眾生法亦不生；不生故，無滅；亦無離物故，一切眾生、一切眾生法猶如虛空，一種無異。
「智輪童子！一切眾生、一切眾生法猶如虛空，不生、不滅，不動、不亂，非彼、非此，不染煩惱、非寂滅離。如是，不生、不滅，不動、不亂，非彼、非此，不染煩惱、非寂滅離，非一、非異，虛空如是。
「智輪童子！一切眾生、一切眾生法，不生、不滅，非動、非亂，非彼、非此，不染煩惱、非寂滅離。如是，過去、當來、現在諸佛、如來，非生、非滅，不動、不亂，非彼、非此，不染煩惱、非寂滅離。此名法住、亦名法行，如如非異、如如非不異，如如湛然常住，無有遷動，同一法界。」
爾時，智輪大海辯才童子復白佛言：「世尊！幾許如來已過於世？」
佛告智輪童子：「如恒河沙等。」
【現代漢語翻譯】 現代漢語譯本：『一切眾生的法，一切智慧的心，一切智慧的法，都是平等智慧的相。』
當時，智輪大海辯才童子（Zhilun Dahai Biancai Tongzi）問佛說：『世尊！無生法（Wusheng Fa）的意義是什麼呢？如來的眼、耳、鼻、舌、身、意這六種識，又是什麼意思呢？』
佛告訴智輪（Zhilun）說：『無生，是指眼識等都是空性的，本來就沒有實在的物體。在其中尋找一個物體是找不到的，所以說不生；因為不生，所以是空無一物的。』
『智輪童子（Zhilun Tongzi）！譬如虛空本來就不生，因為不生，所以沒有滅；沒有滅，所以沒有物體；可以遠離一切執著，所以叫做虛空。像這樣，一切眾生、一切眾生的法也不生；因為不生，所以沒有滅；也沒有可以遠離的物體，所以一切眾生、一切眾生的法就像虛空一樣，完全沒有差別。』
『智輪童子（Zhilun Tongzi）！一切眾生、一切眾生的法就像虛空一樣，不生、不滅，不動、不亂，不是彼、不是此，不被煩惱污染，也不是寂滅的解脫。像這樣，不生、不滅，不動、不亂，不是彼、不是此，不被煩惱污染，也不是寂滅的解脫，非一、非異，虛空就是這樣。』
『智輪童子（Zhilun Tongzi）！一切眾生、一切眾生的法，不生、不滅，非動、非亂，不是彼、不是此，不被煩惱污染，也不是寂滅的解脫。像這樣，過去、未來、現在諸佛、如來，非生、非滅，不動、不亂，不是彼、不是此，不被煩惱污染，也不是寂滅的解脫。這叫做法住（Fa Zhu），也叫做法行（Fa Xing），如如不動，沒有差別，如如不動，不是沒有差別，如如湛然常住，沒有遷動，同一法界。』
當時，智輪大海辯才童子（Zhilun Dahai Biancai Tongzi）又問佛說：『世尊！有多少如來已經過去於世呢？』
佛告訴智輪童子（Zhilun Tongzi）說：『像恒河沙一樣多。』
【English Translation】 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 (智輪大海辯才童子, Wise Wheel Great Eloquence Youth) said to the Buddha: 'World Honored One! What is the meaning of the Unborn Dharma (無生法, Wusheng Fa)? What is the meaning of the six consciousnesses of the Tathagata—eye, ear, nose, tongue, body, and mind?'
The Buddha told Zhilun (智輪, 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 (智輪童子, 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 (智輪童子, 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 (智輪童子, 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 (智輪大海辯才童子, 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 (智輪童子, Wise Wheel Youth): 'As many as the sands of the Ganges River.'
智輪又問：「幾許如來當來出生？」
佛言：「智輪！如恒河沙。」
智輪又問：「幾許如來現在說法？」
佛言：「智輪童子！亦如恒河沙等。」
智輪童子重白佛言：「世尊！過去如來已入涅槃，實難再睹；當來諸佛未出世間，不可預見；現在世尊正住教化，未入涅槃。彼佛如如，非異如如、非不異如如，常恒、常常、住不異法，其義云何？」
作是問已，佛答：「智輪！此是佛智。智輪！當知如是言說是世間法、非第一義。真如法中有是言說，亦非言說所可覺知，是佛智力之所知覺。智輪童子！此名佛智。
「云何力智？如一切眾生平等故，一切法平等；一切法平等故，一切眾生平等如如。不異如如、非不異如如，此名菩薩摩訶薩第一如來力；是力因緣故，處、非處如實知。云何名為是處、非處？有因緣處此名為處，離於因緣是名非處。
「又復，智輪童子！于汝意云何？如過去世已皆盡滅，不可得見、不可得知；過去眾生造三業行亦復過去，為有、為無？」
智輪童子答佛言：「有。」
佛告智輪：「汝意云何？當來世中諸法未生，不可得見、不可得知、無有一物。彼當來中三種行業眾生有不？」
智輪童子答佛言：「有。」
佛告智
【現代漢語翻譯】 現代漢語譯本 智輪（Zhilun，人名）又問：『未來將有多少如來（Rulai，佛的稱號）出世？』 佛（Fo，對釋迦牟尼的尊稱）說：『智輪！如恒河沙數那麼多。』 智輪又問：『現在有多少如來正在說法？』 佛說：『智輪童子！也如恒河沙數一樣多。』 智輪童子再次對佛說：『世尊（Shizun，對佛的尊稱）！過去的如來已經進入涅槃（Nirvana，佛教術語，指解脫），實在難以再見到；未來的諸佛尚未出世，無法預先見到；現在的世尊正住世教化，尚未進入涅槃。這些佛的如如（Ruru，指真如，事物的本性），非異如如、非不異如如，常恒、常常、住不異法，這其中的含義是什麼呢？』 問完這些問題后，佛回答說：『智輪！這是佛的智慧。智輪！應當知道這樣的言說是世間法，不是第一義諦（Diyi yidi，佛教術語，指最高的真理）。真如法中有這樣的言說，也不是言說所能覺知的，是佛的智慧力量才能知覺的。智輪童子！這叫做佛智。』 『什麼是力智？就像一切眾生平等，所以一切法平等；一切法平等，所以一切眾生平等如如。不異如如、非不異如如，這叫做菩薩摩訶薩（Pusa mohesa，指偉大的菩薩）第一如來力；因為這種力量的緣故，處、非處如實知。什麼叫做是處、非處？有因緣的地方叫做處，離開因緣叫做非處。』 『還有，智輪童子！你認為如何？過去的世間已經全部消滅，不可能見到、不可能得知；過去眾生所造的身、口、意三業（Sanye，佛教術語，指身體、語言和思想的行為）也已經過去，是存在還是不存在呢？』 智輪童子回答佛說：『存在。』 佛告訴智輪：『你認為如何？未來的世間中諸法尚未產生，不可能見到、不可能得知、沒有一樣東西。那未來的世間中，三種行業（指善業、惡業、無記業）的眾生存在嗎？』 智輪童子回答佛說：『存在。』 佛告訴智
【English Translation】 English version Zhilun (name) then asked: 'How many Tathagatas (Rulai, title for a Buddha) will come to be born in the future?' The Buddha (Fo, respectful term for Shakyamuni) said: 'Zhilun! As many as the sands of the Ganges River.' Zhilun then asked: 'How many Tathagatas are currently expounding the Dharma?' The Buddha said: 'Zhilun, young man! Also as many as the sands of the Ganges River.' The young man Zhilun again said to the Buddha: 'World Honored One (Shizun, respectful term for the Buddha)! The Tathagatas of the past have already entered Nirvana (Nirvana, Buddhist term for liberation), and it is truly difficult to see them again; the Buddhas of the future have not yet appeared in the world, and cannot be foreseen; the World Honored One of the present is dwelling in the world teaching and transforming, and has not yet entered Nirvana. The Thusness (Ruru, referring to suchness, the true nature of things) of these Buddhas, is neither different from Thusness nor not different from Thusness, constant, always abiding, dwelling in unchanging Dharma, what is the meaning of this?' After asking these questions, the Buddha replied: 'Zhilun! This is the wisdom of the Buddha. Zhilun! You should know that such speech is worldly Dharma, not the ultimate truth (Diyi yidi, Buddhist term for the highest truth). In the Dharma of Thusness there is such speech, but it is not something that speech can make known, it is something that the power of the Buddha's wisdom can perceive. Zhilun, young man! This is called Buddha wisdom.' 'What is the wisdom of power? Just as all sentient beings are equal, so all Dharmas are equal; because all Dharmas are equal, so all sentient beings are equally Thus. Neither different from Thusness nor not different from Thusness, this is called the first Tathagata power of a Bodhisattva Mahasattva (Pusa mohesa, referring to a great Bodhisattva); because of the cause and condition of this power, one knows what is possible and what is impossible as they truly are. What is called possible and impossible? A place with causes and conditions is called possible, and being apart from causes and conditions is called impossible.' 'Furthermore, Zhilun, young man! What do you think? The past world has already completely perished, impossible to see, impossible to know; the three karmic actions (Sanye, Buddhist term for actions of body, speech, and mind) created by sentient beings in the past have also passed, do they exist or not?' The young man Zhilun answered the Buddha: 'They exist.' The Buddha told Zhilun: 'What do you think? In the future world, the Dharmas have not yet arisen, impossible to see, impossible to know, there is not a single thing. In that future world, do sentient beings with three types of karma (referring to good karma, bad karma, and neutral karma) exist?' The young man Zhilun answered the Buddha: 'They exist.' The Buddha told Zhi
輪：「汝意云何？現在世中現有眾生可見、可知，彼三業行眾生有不？」
智輪童子答佛言：「有。」
佛告：「智輪！云何為有？」
智輪童子言：「世尊！過去之世雖覆滅謝，然諸眾生所造三種業行不亡；又復，當來雖復未有、未生、未見，不覺、不知，以因緣故，未來世中有三業行；今現在世因緣起故、眾生生故、三業作故，如是種種有諸業行。」
佛言：「如是。智輪童子！過去世中一切種智故，有過去佛；當來世中一切種智故，有當來佛；現在世中一切種智諸因緣故，現在有佛。
「又復，云何是處、非處離依止故，無處、非處？」
佛言：「智輪童子！于汝意云何？如過去虛空悉皆盡滅，無去、異去？」
智輪童子言：「不也。世尊！何以故？離依止故，過去虛空，處、非處盡故、不凈故、不異故、不動不動法故。」
佛言：「智輪童子！于汝意云何？如當來虛空未生、未睹、不見、不記？」
智輪童子言：「不也。世尊！何以故？如是離依止故，處、非處當來不異去，不動不動法故。」
「如是，現在虛空不盡、不異、不滅、不動不動法。智輪童子！如是，過去諸佛、如來不依止故，不盡、不去、不異、不滅、不動不動法；如是，當來
【現代漢語翻譯】 現代漢語譯本 輪：『你認為怎麼樣？現在這個世界裡，現有的眾生可以看見、可以知道，這些眾生有身、口、意三種行為嗎？』 智輪童子回答佛說：『有。』 佛告訴智輪：『怎麼說是有呢？』 智輪童子說：『世尊！過去的世代即使已經消逝，但是眾生所造的身、口、意三種業行不會消失；而且，未來的世代即使還沒有出現、沒有出生、沒有看見，沒有感覺、不知道，因為因緣的緣故，未來世中會有三種業行；現在這個世代因為因緣生起，眾生出生，三種業行產生，像這樣種種都有這些業行。』 佛說：『是這樣的。智輪童子！因為過去世中一切種智（對一切事物和一切道理的智慧）的緣故，有過去的佛；未來世中因為一切種智的緣故，有未來的佛；現在世中因為一切種智的各種因緣，現在有佛。』 『還有，什麼是處（可能性）、非處（不可能性）因為離開了依止的緣故，所以沒有處、沒有非處呢？』 佛說：『智輪童子！你認為怎麼樣？如果過去的虛空全部都消滅了，是消失了，還是變成了其他的樣子？』 智輪童子說：『不是的。世尊！為什麼呢？因為離開了依止的緣故，過去的虛空，處、非處都消失了，不清凈了，沒有變化了，是不動不動的法則。』 佛說：『智輪童子！你認為怎麼樣？如果未來的虛空還沒有產生、沒有看到、沒有見到、沒有記錄呢？』 智輪童子說：『不是的。世尊！為什麼呢？像這樣離開了依止的緣故，處、非處在未來不會變成其他的樣子，是不動不動的法則。』 『像這樣，現在的虛空不會消失、不會變化、不會滅亡、是不動不動的法則。智輪童子！像這樣，過去的諸佛、如來因為不依止的緣故，不會消失、不會離去、不會變化、不會滅亡、是不動不動的法則；像這樣，未來的
【English Translation】 English version The Wheel: 'What do you think? In the present world, are there existing sentient beings that can be seen and known, and do these sentient beings have the three karmic actions of body, speech, and mind?' The Youthful Wisdom Wheel answered the Buddha, 'Yes.' The Buddha said, 'Wisdom Wheel! How is it that there are?' The Youthful Wisdom Wheel said, 'World Honored One! Although the past ages have passed away, the three karmic actions performed by sentient beings do not perish; moreover, although the future has not yet existed, been born, or been seen, not felt, or known, because of causes and conditions, there will be three karmic actions in the future; in the present world, because of the arising of causes and conditions, the birth of sentient beings, and the performance of the three karmic actions, in this way, there are various karmic actions.' The Buddha said, 'It is so. Youthful Wisdom Wheel! Because of the all-knowing wisdom (sarvajna) in the past, there are Buddhas of the past; because of the all-knowing wisdom in the future, there will be Buddhas of the future; because of all the causes and conditions of all-knowing wisdom in the present, there are Buddhas in the present.' 'Furthermore, what are possibilities (sthana) and impossibilities (asthana) such that, because of being apart from reliance, there are no possibilities and no impossibilities?' The Buddha said, 'Youthful Wisdom Wheel! What do you think? If the past space were to completely vanish, would it be gone or changed?' The Youthful Wisdom Wheel said, 'No, World Honored One! Why? Because apart from reliance, the past space, possibilities and impossibilities have vanished, are impure, unchanged, and are the law of non-movement and non-change.' The Buddha said, 'Youthful Wisdom Wheel! What do you think? If the future space has not yet arisen, been seen, been perceived, or been recorded?' The Youthful Wisdom Wheel said, 'No, World Honored One! Why? Because, being apart from reliance, possibilities and impossibilities will not change in the future, and are the law of non-movement and non-change.' 'Likewise, the present space does not vanish, change, perish, and is the law of non-movement and non-change. Youthful Wisdom Wheel! Likewise, the Buddhas and Tathagatas (Tathagata: 'Thus Gone One', an epithet of the Buddha) of the past, because of not relying, do not vanish, depart, change, perish, and are the law of non-movement and non-change; likewise, the future
諸佛、如來不依止故，未生、未有、亦非相隨和合而有非余處、有非動非動法；如是，現在諸佛、如來住真實行，了達見常，常住不動，是處、非是處如實悉知。
「智輪童子！菩薩摩訶薩當知：此名諸佛第一處力，是力因緣，佛智所覺。」
智輪童子復白佛言：「世尊！一切世間無有能信如來此事。又，佛種智猶如虛空，一種無異，不生、不老，不死、不亂，非當來生、非煩惱、非寂滅。法界體性真實中住，如如平等，此如是法。佛轉法輪，見諸眾生生、老、病、死，故彼處生煩惱寂滅業因、業果。」
作是問已，佛答智輪童子言：「如是如是。智輪童子！一切世間無有能信、真實難信，此中唯獨如來證知，又不退轉諸大菩薩摩訶薩等，曾於過去無量佛所植眾德本乃能信此。智輪童子！此處如是，最大難信。若有如來阿耨多羅三藐三菩提覺已如來智、自在智、不可思議智、不可量智、無等等智、不可數智、阿僧祇智、大智、佛智、一切種智，智輪童子！此名如來，一切世間不可信。如虛空無有異，一切眾生一切法。如來說法及轉法輪說于有生，其中亦無有生可說；說于老事亦無有老、說于患事亦無有患、說于死事亦無有死、說于漏事亦無有漏；說非彼生、非彼生事亦復是無；說染煩惱，染事亦無
【現代漢語翻譯】 現代漢語譯本 諸佛、如來不依止任何事物，所以沒有產生、沒有存在，也不是相互隨順和合而有，不是在其他地方有，不是不動也不是動法；像這樣，現在的諸佛、如來安住于真實的修行，了達並見到常恒，常住不動，對於什麼是正確的、什麼是不正確的，如實地完全知曉。
『智輪童子（智輪的年輕人）！菩薩摩訶薩（偉大的菩薩）應當知道：這叫做諸佛第一處力，因為這個力量的因緣，佛的智慧才能覺悟。』
智輪童子又對佛說：『世尊（佛的尊稱）！一切世間沒有能夠相信如來（佛的稱號）這件事。而且，佛的種智（佛的一切智慧）猶如虛空，一種性質沒有差異，不生、不老，不死、不亂，不是將來會生，不是煩惱，不是寂滅。法界（宇宙萬法存在的境界）的體性安住在真實之中，如如（真如）平等，這就像這樣的法。佛轉法輪（佛陀宣講佛法，如轉動輪子一樣），見到各種眾生有生、老、病、死，所以那個地方產生煩惱、寂滅的業因、業果。』
聽了這些問題后，佛回答智輪童子說：『是這樣的，是這樣的。智輪童子！一切世間沒有能夠相信，真實難以相信，這裡只有如來證悟知曉，而且不退轉的各位大菩薩摩訶薩（偉大的菩薩）等，曾經在過去無量佛那裡種植各種功德根本才能相信這些。智輪童子！這個地方是這樣，最大最難相信。如果如來阿耨多羅三藐三菩提（無上正等正覺）覺悟后，如來智（佛的智慧）、自在智（自由自在的智慧）、不可思議智（無法想像的智慧）、不可量智（無法衡量的智慧）、無等等智（無與倫比的智慧）、不可數智（無法計數的智慧）、阿僧祇智（無數的智慧）、大智（偉大的智慧）、佛智（佛的智慧）、一切種智（瞭解一切事物的智慧），智輪童子！這叫做如來，一切世間不可信。如虛空沒有差異，一切眾生一切法。如來說法以及轉法輪說有生，其中也沒有生可以說的；說老的事情也沒有老、說患病的事情也沒有患病、說死的事情也沒有死、說煩惱的事情也沒有煩惱；說不是那個生，不是那個生事也是沒有的；說染污煩惱，染污的事情也是沒有的。
【English Translation】 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.'
；說于寂滅，寂滅亦無；說于涅槃，亦無眾生入涅槃者。智輪童子！此是如來，一切世間叵信、難信。
「一切眾生本無有名，假名故說；本無言語，假說置言；本無文字，假立文字。何以故？文字句說，一切世間種種差別能得知故，智輪童子！是一切法名字句味，一切先無今假說有。智輪童子！如來法輪亦復如是，先無今有。
「智輪童子！諸佛、如來轉於法輪，為二大事因緣故轉。何者是二大事因緣？如來世尊轉法輪時，一、眾生加，二者、法加。
「智輪童子！于汝意云何？眾生有生，此可說不？」
智輪童子言：「不也。世尊！」
時佛復告智輪童子：「于汝意云何？若諸眾生是不生者，法是可生，可說以不？」
智輪童子言：「不也。世尊！」
佛告智輪童子：「眾生名離因緣，眾生相亦非生；眾生相非生故，一切法、一切法相亦復不生，此不生法名一切智。以是一切智慧力故，聞于釋迦如來名已，此三千大千世界六種震動；當於是時十方一切諸佛剎土悉皆震動，如是世界諸佛眾中出，大蓮華各各遍覆。
「智輪童子！無量一切眾生眼如是一切智眼、無量一切眾生色如是一切智色。如是，一切眾生眼，一切智眼；如是，一切眾生色，一切智色；此之二種
【現代漢語翻譯】 現代漢語譯本：說到寂滅，寂滅本身也是空無；說到涅槃（Nirvana，解脫），也沒有眾生真正進入涅槃。智輪童子（智輪菩薩）！這些是如來所說，在一切世間是難以置信、難以相信的。
一切眾生本來沒有名字，只是爲了方便才假立名字；本來沒有言語，只是爲了方便才假說言語；本來沒有文字，只是爲了方便才假立文字。為什麼呢？因為通過文字語句的表達，一切世間種種差別才能被瞭解。智輪童子！一切法的名字、語句、意義，一切都是先沒有，現在才假說為有的。智輪童子！如來的法輪（Dharma wheel，佛法）也是這樣，先沒有，現在才有的。
智輪童子！諸佛、如來轉動法輪，是爲了兩大重要因緣。哪兩個是兩大重要因緣呢？如來世尊轉動法輪時，一是眾生的增加，二是法的增加。
智輪童子！你認為怎麼樣？眾生有生，這可以被說嗎？』
智輪童子說：『不能，世尊！』
這時佛又告訴智輪童子：『你認為怎麼樣？如果諸眾生是不生的，法是可以生的，可以這樣說嗎？』
智輪童子說：『不能，世尊！』
佛告訴智輪童子：『眾生的名稱脫離了因緣，眾生的相也不是生；眾生的相不是生，所以一切法、一切法相也不生，這不生的法名為一切智（Sarvajna，一切智慧）。因為這具足一切智慧的力量，聽到釋迦如來（Sakyamuni Buddha）的名字后，這三千大千世界會發生六種震動；當這時十方一切諸佛剎土都會震動，這樣的世界諸佛眾中會涌現出大蓮華，各自遍佈覆蓋。
智輪童子！無量一切眾生的眼就像一切智眼，無量一切眾生的色就像一切智色。這樣，一切眾生的眼，就是一切智眼；這樣，一切眾生的色，就是一切智色；這兩種
【English Translation】 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
當知是一非二。
「法界如是，一切眾生受、一切眾生想、一切眾生行、一切眾生識、一切眾生名，此名如來名。無量一切眾生色入於色陰，名如來色，此色名一切智、亦名一切見、亦名一切識、一切智。是故，一切種智不取智相、亦不著智，是名一切智、亦名一切識、亦名一切見佛眼。
「如是，見一切色亦不取相：『我眼能見彼。』如是，色乃至心法、識亦如是，如來不作是念：『是非識。』不如是念：『是我識。』何以故？眼非覺故、色非覺故，亦非覺事，乃至非覺心故、非覺法故。一切眼見事，如來見者一切知見；耳中一切響應者，一切聲聞；鼻中一切氣熏者，一切香嗅；舌中一切嘗者，一切味知；身中一切摩觸者，一切覺知；意中一切識緣者，一切法得。
「又復，如來如是念者：『眼中一切諸色皆見、眼中一切諸聲皆聞、眼中一切諸香皆嗅、眼中一切諸味皆嘗、眼中一切諸觸皆覺、眼中一切諸法皆緣。』如是，智輪！如來心中一切色見、一切聲聞、一切香嗅、一切味嘗、一切觸覺、一切法緣，一切眾生順故，一切種智慧如是作智因緣故。智輪童子！如是方便，當知如來亦一切智、亦一切見、亦一切識。」
爾時，智輪大海辯才童子白佛言：「世尊！如我解佛所說義趣，眼亦如來
【現代漢語翻譯】 現代漢語譯本：應當知道，『一』和『非二』實際上是相同的。
『法界（Dharmadhatu，宇宙萬法的總稱）是這樣，一切眾生的感受、一切眾生的思想、一切眾生的行為、一切眾生的意識、一切眾生的名稱，這些名稱就是如來（Tathagata，佛的稱號）的名號。無量的一切眾生的色蘊（Rupa-skandha，構成有情生命的五蘊之一，指物質現象）融入於色陰之中，這被稱為如來的色，這個色被稱為一切智（Sarvajna，佛陀所證得的智慧，能知一切法），也稱為一切見，也稱為一切識，一切智。因此，一切種智（Sarvakarajnana，佛陀所證得的智慧，能知一切事物的各個方面）不執取智慧的表相，也不執著于智慧，這被稱為一切智，也稱為一切識，也稱為一切見佛眼。
『像這樣，見到一切色法（Rupa，物質現象）也不執取表相：『我的眼睛能看見它。』像這樣，色法乃至心法（Dharma，此處指心理現象）、識（Vijnana，意識）也是這樣，如來不會這樣想：『這不是識。』也不會這樣想：『這是我的識。』為什麼呢？因為眼睛不是覺知的，色法也不是覺知的，也不是覺知的事物，乃至心不是覺知的，法也不是覺知的。一切眼睛所見的事物，如來所見的就是一切知見；耳朵中一切響應的聲音，就是一切聲聞（Sravaka，聽聞佛法而證悟的弟子）；鼻子中一切氣味薰染，就是一切香氣嗅覺；舌頭中一切嚐到的東西，就是一切味道知覺；身體中一切摩擦接觸，就是一切感覺知覺；意念中一切意識所緣，就是一切法所得。
『還有，如來這樣想：『眼中一切諸色都能看見、眼中一切諸聲都能聽見、眼中一切諸香都能嗅見、眼中一切諸味都能嘗見、眼中一切諸觸都能覺察、眼中一切諸法都能緣取。』像這樣，智輪（Jnana-chakra，智慧之輪）！如來心中一切色見、一切聲聞、一切香嗅、一切味嘗、一切觸覺、一切法緣，一切眾生順應的緣故，一切種智才能這樣作為智慧的因緣。智輪童子！像這樣方便，應當知道如來也是一切智、也是一切見、也是一切識。』
這時，智輪大海辯才童子（Jnana-chakra-maha-samudra-pratibhana-kumara）對佛說：『世尊！如我理解佛所說的義理，眼睛也是如來。
【English Translation】 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.』
一切種智、色亦如來一切種智；如是，耳、聲、鼻、香、舌、味、身、觸、意、法亦悉如來一切種智。是故，如來一切識、一切見、一切智。」
爾時，佛告智輪大海辯才童子言：「善男子！汝見如來一切身、一切智、法平等智，何者是因緣？菩薩摩訶薩一切眾生眼智、眼煩惱智、眼寂滅智、眼煩惱寂滅智，耳智、耳煩惱智、耳寂滅智、耳煩惱寂滅智，鼻智、鼻煩惱智、鼻寂滅智、鼻煩惱寂滅智，舌智、舌煩惱智、舌寂滅智、舌煩惱寂滅智，身智、身煩惱智、身寂滅智、身煩惱寂滅智，意智、意煩惱智、意寂滅智、意煩惱寂滅智。」
佛說是經已，一切比丘、一切菩薩，天、人、阿修羅、乾闥婆一切大眾，聞佛說法，歡喜奉行。
力莊嚴三昧經卷下
【現代漢語翻譯】 現代漢語譯本： 一切種智（sarvākārajñatā，對一切事物、一切道理的智慧），色（rūpa，物質、形態）也如如來的一切種智；同樣，耳（śrotra）、聲（śabda）、鼻（ghrāṇa）、香（gandha）、舌（jihvā）、味（rasa）、身（kāya）、觸（sparśa）、意（manas）、法（dharma）也都是如來的一切種智。因此，如來具有一切識、一切見、一切智。
這時，佛告訴智輪大海辯才童子說：『善男子！你所見的如來的一切身、一切智、法平等智，是何因緣所致？菩薩摩訶薩對一切眾生的眼智、眼煩惱智、眼寂滅智、眼煩惱寂滅智，耳智、耳煩惱智、耳寂滅智、耳煩惱寂滅智，鼻智、鼻煩惱智、鼻寂滅智、鼻煩惱寂滅智，舌智、舌煩惱智、舌寂滅智、舌煩惱寂滅智，身智、身煩惱智、身寂滅智、身煩惱寂滅智，意智、意煩惱智、意寂滅智、意煩惱寂滅智。』
佛說完這部經后，一切比丘（bhikkhu，佛教出家男眾）、一切菩薩（bodhisattva，為救度眾生而修行成佛的人），天（deva，天神）、人（manuṣya，人類）、阿修羅（asura，一種非天神）、乾闥婆（gandharva，一種天上的音樂神）等一切大眾，聽聞佛的說法，都歡喜地信受奉行。
《力莊嚴三昧經》卷下
【English Translation】 English version: All-knowledge (sarvākārajñatā), form (rūpa) is also like the Tathāgata's all-knowledge; likewise, ear (śrotra), sound (śabda), nose (ghrāṇa), smell (gandha), tongue (jihvā), taste (rasa), body (kāya), touch (sparśa), mind (manas), and dharma (dharma) are all the Tathāgata's all-knowledge. Therefore, the Tathāgata possesses all consciousness, all vision, and all wisdom.
At that time, the Buddha said to the Youthful Orator Ocean of Wisdom Wheel: 'Good man! What is the cause and condition for you to see the Tathāgata's all body, all wisdom, and the wisdom of equality of dharmas? The Bodhisattva-Mahāsattva's wisdom of the eye of all beings, wisdom of the afflictions of the eye, wisdom of the cessation of the eye, wisdom of the cessation of the afflictions of the eye; wisdom of the ear, wisdom of the afflictions of the ear, wisdom of the cessation of the ear, wisdom of the cessation of the afflictions of the ear; wisdom of the nose, wisdom of the afflictions of the nose, wisdom of the cessation of the nose, wisdom of the cessation of the afflictions of the nose; wisdom of the tongue, wisdom of the afflictions of the tongue, wisdom of the cessation of the tongue, wisdom of the cessation of the afflictions of the tongue; wisdom of the body, wisdom of the afflictions of the body, wisdom of the cessation of the body, wisdom of the cessation of the afflictions of the body; wisdom of the mind, wisdom of the afflictions of the mind, wisdom of the cessation of the mind, wisdom of the cessation of the afflictions of the mind.'
After the Buddha finished speaking this sutra, all the Bhikkhus (bhikkhu, Buddhist monks), all the Bodhisattvas (bodhisattva, beings who strive for enlightenment to save all sentient beings), Devas (deva, gods), humans (manuṣya, human beings), Asuras (asura, a type of demigod), Gandharvas (gandharva, celestial musicians), and all the great assembly, hearing the Buddha's teaching, rejoiced and practiced accordingly.
The Lower Scroll of the Samādhi of the Power Adornment Sūtra