Chinese
智轮童子重白佛言：“世尊！过去如来已入涅槃，实难再睹；当来诸佛未出世间，不可预见；现在世尊正住教化，未入涅槃。彼佛如如，非异如如、非不异如如，常恒、常常、住不异法，其义云何？” 作是问已，佛答：“智轮！此是佛智。智轮！当知如是言说是世间法、非第一义。真如法中有是言说，亦非言说所可觉知，是佛智力之所知觉。智轮童子！此名佛智。 “云何力智？如一切众生平等故，一切法平等；一切法平等故，一切众生平等如如。不异如如、非不异如如，此名菩萨摩诃萨第一如来力；是力因缘故，处、非处如实知。云何名为是处、非处？有因缘处此名为处，离于因缘是名非处。 “又复，智轮童子！于汝意云何？如过去世已皆尽灭，不可得见、不可得知；过去众生造三业行亦复过去，为有、为无？” 智轮童子答佛言：“有。” 佛告智轮：“汝意云何？当来世中诸法未生，不可得见、不可得知、无有一物。彼当来中三种行业众生有不？” 智轮童子答佛言：“有。” 佛告智 现代汉语译本 智轮（Zhilun，人名）又问：‘未来将有多少如来（Rulai，佛的称号）出世？’ 佛（Fo，对释迦牟尼的尊称）说：‘智轮！如恒河沙数那么多。’ 智轮又问：‘现在有多少如来正在说法？’ 佛说：‘智轮童子！也如恒河沙数一样多。’ 智轮童子再次对佛说：‘世尊（Shizun，对佛的尊称）！过去的如来已经进入涅槃（Nirvana，佛教术语，指解脱），实在难以再见到；未来的诸佛尚未出世，无法预先见到；现在的世尊正住世教化，尚未进入涅槃。这些佛的如如（Ruru，指真如，事物的本性），非异如如、非不异如如，常恒、常常、住不异法，这其中的含义是什么呢？’ 问完这些问题后，佛回答说：‘智轮！这是佛的智慧。智轮！应当知道这样的言说是世间法，不是第一义谛（Diyi yidi，佛教术语，指最高的真理）。真如法中有这样的言说，也不是言说所能觉知的，是佛的智慧力量才能知觉的。智轮童子！这叫做佛智。’ ‘什么是力智？就像一切众生平等，所以一切法平等；一切法平等，所以一切众生平等如如。不异如如、非不异如如，这叫做菩萨摩诃萨（Pusa mohesa，指伟大的菩萨）第一如来力；因为这种力量的缘故，处、非处如实知。什么叫做是处、非处？有因缘的地方叫做处，离开因缘叫做非处。’ ‘还有，智轮童子！你认为如何？过去的世间已经全部消灭，不可能见到、不可能得知；过去众生所造的身、口、意三业（Sanye，佛教术语，指身体、语言和思想的行为）也已经过去，是存在还是不存在呢？’ 智轮童子回答佛说：‘存在。’ 佛告诉智轮：‘你认为如何？未来的世间中诸法尚未产生，不可能见到、不可能得知、没有一样东西。那未来的世间中，三种行业（指善业、恶业、无记业）的众生存在吗？’ 智轮童子回答佛说：‘存在。’ 佛告诉智
English
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 --------------------------------------------------------------------------------
Chinese
轮：“汝意云何？现在世中现有众生可见、可知，彼三业行众生有不？” 智轮童子答佛言：“有。” 佛告：“智轮！云何为有？” 智轮童子言：“世尊！过去之世虽复灭谢，然诸众生所造三种业行不亡；又复，当来虽复未有、未生、未见，不觉、不知，以因缘故，未来世中有三业行；今现在世因缘起故、众生生故、三业作故，如是种种有诸业行。” 佛言：“如是。智轮童子！过去世中一切种智故，有过去佛；当来世中一切种智故，有当来佛；现在世中一切种智诸因缘故，现在有佛。 “又复，云何是处、非处离依止故，无处、非处？” 佛言：“智轮童子！于汝意云何？如过去虚空悉皆尽灭，无去、异去？” 智轮童子言：“不也。世尊！何以故？离依止故，过去虚空，处、非处尽故、不净故、不异故、不动不动法故。” 佛言：“智轮童子！于汝意云何？如当来虚空未生、未睹、不见、不记？” 智轮童子言：“不也。世尊！何以故？如是离依止故，处、非处当来不异去，不动不动法故。” “如是，现在虚空不尽、不异、不灭、不动不动法。智轮童子！如是，过去诸佛、如来不依止故，不尽、不去、不异、不灭、不动不动法；如是，当来 现代汉语译本 轮：‘你认为怎么样？现在这个世界里，现有的众生可以看见、可以知道，这些众生有身、口、意三种行为吗？’ 智轮童子回答佛说：‘有。’ 佛告诉智轮：‘怎么说是有呢？’ 智轮童子说：‘世尊！过去的世代即使已经消逝，但是众生所造的身、口、意三种业行不会消失；而且，未来的世代即使还没有出现、没有出生、没有看见，没有感觉、不知道，因为因缘的缘故，未来世中会有三种业行；现在这个世代因为因缘生起，众生出生，三种业行产生，像这样种种都有这些业行。’ 佛说：‘是这样的。智轮童子！因为过去世中一切种智（对一切事物和一切道理的智慧）的缘故，有过去的佛；未来世中因为一切种智的缘故，有未来的佛；现在世中因为一切种智的各种因缘，现在有佛。’ ‘还有，什么是处（可能性）、非处（不可能性）因为离开了依止的缘故，所以没有处、没有非处呢？’ 佛说：‘智轮童子！你认为怎么样？如果过去的虚空全部都消灭了，是消失了，还是变成了其他的样子？’ 智轮童子说：‘不是的。世尊！为什么呢？因为离开了依止的缘故，过去的虚空，处、非处都消失了，不清净了，没有变化了，是不动不动的法则。’ 佛说：‘智轮童子！你认为怎么样？如果未来的虚空还没有产生、没有看到、没有见到、没有记录呢？’ 智轮童子说：‘不是的。世尊！为什么呢？像这样离开了依止的缘故，处、非处在未来不会变成其他的样子，是不动不动的法则。’ ‘像这样，现在的虚空不会消失、不会变化、不会灭亡、是不动不动的法则。智轮童子！像这样，过去的诸佛、如来因为不依止的缘故，不会消失、不会离去、不会变化、不会灭亡、是不动不动的法则；像这样，未来的
English
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 --------------------------------------------------------------------------------
Chinese
诸佛、如来不依止故，未生、未有、亦非相随和合而有非余处、有非动非动法；如是，现在诸佛、如来住真实行，了达见常，常住不动，是处、非是处如实悉知。 “智轮童子！菩萨摩诃萨当知：此名诸佛第一处力，是力因缘，佛智所觉。” 智轮童子复白佛言：“世尊！一切世间无有能信如来此事。又，佛种智犹如虚空，一种无异，不生、不老，不死、不乱，非当来生、非烦恼、非寂灭。法界体性真实中住，如如平等，此如是法。佛转法轮，见诸众生生、老、病、死，故彼处生烦恼寂灭业因、业果。” 作是问已，佛答智轮童子言：“如是如是。智轮童子！一切世间无有能信、真实难信，此中唯独如来证知，又不退转诸大菩萨摩诃萨等，曾于过去无量佛所植众德本乃能信此。智轮童子！此处如是，最大难信。若有如来阿耨多罗三藐三菩提觉已如来智、自在智、不可思议智、不可量智、无等等智、不可数智、阿僧祇智、大智、佛智、一切种智，智轮童子！此名如来，一切世间不可信。如虚空无有异，一切众生一切法。如来说法及转法轮说于有生，其中亦无有生可说；说于老事亦无有老、说于患事亦无有患、说于死事亦无有死、说于漏事亦无有漏；说非彼生、非彼生事亦复是无；说染烦恼，染事亦无 现代汉语译本 诸佛、如来不依止任何事物，所以没有产生、没有存在，也不是相互随顺和合而有，不是在其他地方有，不是不动也不是动法；像这样，现在的诸佛、如来安住于真实的修行，了达并见到常恒，常住不动，对于什么是正确的、什么是不正确的，如实地完全知晓。 ‘智轮童子（智轮的年轻人）！菩萨摩诃萨（伟大的菩萨）应当知道：这叫做诸佛第一处力，因为这个力量的因缘，佛的智慧才能觉悟。’ 智轮童子又对佛说：‘世尊（佛的尊称）！一切世间没有能够相信如来（佛的称号）这件事。而且，佛的种智（佛的一切智慧）犹如虚空，一种性质没有差异，不生、不老，不死、不乱，不是将来会生，不是烦恼，不是寂灭。法界（宇宙万法存在的境界）的体性安住在真实之中，如如（真如）平等，这就像这样的法。佛转法轮（佛陀宣讲佛法，如转动轮子一样），见到各种众生有生、老、病、死，所以那个地方产生烦恼、寂灭的业因、业果。’ 听了这些问题后，佛回答智轮童子说：‘是这样的，是这样的。智轮童子！一切世间没有能够相信，真实难以相信，这里只有如来证悟知晓，而且不退转的各位大菩萨摩诃萨（伟大的菩萨）等，曾经在过去无量佛那里种植各种功德根本才能相信这些。智轮童子！这个地方是这样，最大最难相信。如果如来阿耨多罗三藐三菩提（无上正等正觉）觉悟后，如来智（佛的智慧）、自在智（自由自在的智慧）、不可思议智（无法想象的智慧）、不可量智（无法衡量的智慧）、无等等智（无与伦比的智慧）、不可数智（无法计数的智慧）、阿僧祇智（无数的智慧）、大智（伟大的智慧）、佛智（佛的智慧）、一切种智（了解一切事物的智慧），智轮童子！这叫做如来，一切世间不可信。如虚空没有差异，一切众生一切法。如来说法以及转法轮说有生，其中也没有生可以说的；说老的事情也没有老、说患病的事情也没有患病、说死的事情也没有死、说烦恼的事情也没有烦恼；说不是那个生，不是那个生事也是没有的；说染污烦恼，染污的事情也是没有的。