T01n0045_大正句王經

大正藏第 01 冊 No. 0045 大正句王經

No. 45 [No. 26(68), cf. No. 1(2)]

大正句王經卷上

西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉　詔譯

如是我聞：

一時，尊者童子迦葉在憍薩羅國遊行，次第至於尸利沙大城之北，尸利沙林鹿野園中止住。是時有王名大正句，都尸利沙城。其王先來不信因果，每作是言：「無有來世，亦無有人，復無化生。」常起如是斷見。

爾時，尸利沙大城中有大婆羅門及長者主等，互相謂曰：「云何此沙門童子迦葉，來至此城之北尸利沙林鹿野園中？」是時尊者迦葉于彼城中名稱普聞，而彼城中一切人民，素聞迦葉善說法要，常說種種深妙之義，已得無病常行頭陀，是即應供是大阿羅漢。今既來此，我等宜共往詣彼林禮覲供養。於是城中大婆羅門及長者等，咸出城北往詣尸利沙林鹿野園中，欲伸參問。

爾時，大正句王在高樓上，遙見城中婆羅門長者等同共出城，行詣城北往尸利沙林鹿野園中。王既見已問侍臣曰：「云何城中婆羅門長者同共出城，詣尸利沙林鹿野園中？」侍臣白王：「有一沙門名童子迦葉，游化至此大城之北尸利沙林鹿野園中而為止住。是故城中諸婆羅門及長者等，同共出城禮覲供養。」王聞所奏即謂侍臣：「汝可往彼宣告彼眾婆羅門及長者等，汝宜且止須臾小待，我今速至當與汝等同共往彼，禮覲沙門童子迦葉。何以故？如我意者，或恐汝等婆羅門長者，為彼沙門童子迦葉邪法引導，不依智識妄稱有人及有他世，復有化生。」時彼侍臣受王敕已，往婆羅門長者處宣示王敕，謂彼眾言：「正句大王宣告：『汝等且止須臾，我當速至與汝同往，禮覲沙門童子迦葉。』」人眾受敕不敢前進。爾時，侍臣傳王命已，復還王處而上奏言：「臣適奉命往婆羅門長者眾處具傳聖旨，令婆羅門與長者等且止須臾，王今速至，當與汝等同禮沙門童子迦葉。彼眾奉命已止不進。」

時正句王嚴整車駕出於宮城，與婆羅門及長者眾同共往詣尸利沙林鹿野之園。王心憍慢，所乘車駕至不通處，方乃下車徒步而進，行至園中尊者住處。時正句王與婆羅門長者眾，等見於尊者童子迦葉，初未信重不甚恭肅。王與尊者互伸問訊退坐一面，時婆羅門長者眾等，見王如是亦微鄭重，咸共相與圍繞而住。

爾時，大王即伸問言：「尊者迦葉！當聽我語。如我意者，無有來世復無有人亦無化生。我意如是，尊者云何？」迦葉答言：「王若樂聞如是正義，先當誠心諦信而住。」王即報言：「唯然受教。」

爾時，迦葉告大王言：「王見日月為有無耶？此世來世于理顯然，不委大王，當云何見當云何聞？」王言：「迦葉！若此日月此世來世，如我見聞同於尊者。」迦葉復言：「如王所見，日月為有，來世亦然。大王！不應執如前見。」迦葉復言：「大王！如沙門婆羅門乃至應供、世間解等，須知定有若因若果此世來世，以智自通如實了知。大王！不應如前執于斷見。」

爾時，大王迷執未省，謂迦葉言：「汝今云何作如是言？如我意者實無來世，而汝迦葉勿復強言

現代漢語譯本：我聽聞是這樣的： 一時，尊者童子迦葉在憍薩羅國游化，逐漸來到尸利沙大城北邊的尸利沙林鹿野園中居住。當時有一位國王名叫大正句，統治著尸利沙城。這位國王過去不相信因果報應，常常說：『沒有來世，也沒有人死後會轉生，更沒有化生。』他總是抱持這樣的斷滅見。 那時，尸利沙大城裡的大婆羅門和長者們互相說道：『為什麼這位沙門童子迦葉會來到我們城北的尸利沙林鹿野園呢？』當時，尊者迦葉的名聲在城中廣為流傳，城裡的人民都知道迦葉善於說法，常常宣講各種深奧的道理，已經達到無病無惱，常行頭陀苦行，是值得供養的大阿羅漢。現在他既然來到這裡，我們應該一起去那片樹林拜見供養他。』於是，城裡的大婆羅門和長者們都出城北，前往尸利沙林鹿野園，想要請教問題。 當時，大正句王在高樓上，遠遠看見城裡的婆羅門和長者們一同出城，前往城北的尸利沙林鹿野園。國王看到后，問侍臣說：『為什麼城裡的婆羅門和長者們一同出城，前往尸利沙林鹿野園呢？』侍臣稟告國王說：『有一位沙門名叫童子迦葉，游化到我們大城北邊的尸利沙林鹿野園居住。所以城裡的婆羅門和長者們一同出城去拜見供養他。』國王聽了侍臣的稟告，就對侍臣說：『你到那裡去告訴那些婆羅門和長者們，讓他們先稍等片刻，我馬上就到，和你們一起去拜見沙門童子迦葉。為什麼呢？依我的想法，恐怕你們這些婆羅門和長者會被沙門童子迦葉的邪法所引導，不依據理智，妄稱有人死後會轉生，還有化生。』當時，侍臣接受國王的命令，前往婆羅門和長者們那裡傳達國王的命令，對他們說：『正句大王說：『你們先稍等片刻，我馬上就到，和你們一起去拜見沙門童子迦葉。』眾人接受命令，不敢再往前走。當時，侍臣傳達完國王的命令后，回到國王那裡稟告說：『臣下剛才奉命前往婆羅門和長者們那裡，傳達了您的旨意，讓婆羅門和長者們先稍等片刻，國王您馬上就到，和他們一起去拜見沙門童子迦葉。他們已經接受命令，停止前進了。』 當時，正句王整理好車駕，從宮城出發，和婆羅門及長者們一同前往尸利沙林鹿野園。國王心懷傲慢，乘坐的車駕到了不能通行的地方，才下車步行前進，走到園中尊者居住的地方。當時，正句王和婆羅門長者們見到尊者童子迦葉，起初並不信服，也不太恭敬。國王和尊者互相問候後退坐在一旁，當時婆羅門長者們看到國王這樣，也稍微收斂了態度，都圍在周圍。 這時，大王就開口問道：『尊者迦葉！請聽我說。依我的想法，沒有來世，也沒有人死後會轉生，更沒有化生。我的想法是這樣的，尊者您認為呢？』迦葉回答說：『大王如果想聽聞這樣的正義，應當先誠心誠意地相信並安住。』國王回答說：『好的，我接受您的教誨。』 這時，迦葉告訴大王說：『大王您看到日月是存在還是不存在呢？此世和來世的道理是顯而易見的，不明白的大王，應當如何看待，應當如何聽聞呢？』國王說：『迦葉！如果日月和此世來世，如我所見所聞和尊者一樣。』迦葉又說：『如大王所見，日月是存在的，來世也是如此。大王！不應該執著於之前的見解。』迦葉又說：『大王！像沙門、婆羅門乃至應供、世間解等，應當知道一定有因果，此世和來世，以智慧通達如實了知。大王！不應該像之前那樣執著于斷滅見。』 這時，大王執迷不悟，對迦葉說：『你現在為什麼說這樣的話？依我的想法，確實沒有來世，而你迦葉不要再強詞奪理了。』

English version: Thus have I heard: At one time, the Venerable Kumara Kasyapa was traveling in the country of Kosala, gradually reaching the north of the great city of Srisava, where he stayed in the Deer Park of Srisava Forest. At that time, there was a king named Mahajustice, who ruled the city of Srisava. This king had previously not believed in cause and effect, and often said, 'There is no afterlife, nor is there anyone who is reborn, nor is there any transformation.' He always held such a view of annihilation. At that time, the great Brahmins and elders in the great city of Srisava said to each other, 'Why has this Shramana Kumara Kasyapa come to the Deer Park of Srisava Forest north of our city?' At that time, the Venerable Kasyapa's reputation was widely known in the city, and the people of the city knew that Kasyapa was good at teaching the Dharma, often expounding various profound principles, had attained freedom from illness and suffering, always practiced asceticism, and was a great Arhat worthy of offerings. Now that he has come here, we should all go to that forest to pay homage and make offerings to him.' Therefore, the great Brahmins and elders of the city all went out of the city to the north, heading to the Deer Park of Srisava Forest, wanting to ask questions. At that time, King Mahajustice was on a high tower, and from afar he saw the Brahmins and elders of the city going out of the city together, heading to the Deer Park of Srisava Forest in the north of the city. After seeing this, the king asked his attendants, 'Why are the Brahmins and elders of the city going out of the city together, heading to the Deer Park of Srisava Forest?' The attendants reported to the king, 'There is a Shramana named Kumara Kasyapa, who has traveled to the Deer Park of Srisava Forest north of our great city to stay. Therefore, the Brahmins and elders of the city are going out of the city together to pay homage and make offerings to him.' Upon hearing the attendants' report, the king said to the attendants, 'Go there and tell those Brahmins and elders to wait a moment, I will be there soon, and I will go with you to pay homage to the Shramana Kumara Kasyapa. Why? According to my thinking, I am afraid that you Brahmins and elders will be led astray by the evil teachings of the Shramana Kumara Kasyapa, not based on reason, falsely claiming that there is rebirth after death, and that there is transformation.' At that time, the attendants received the king's order and went to the Brahmins and elders to convey the king's order, saying to them, 'King Mahajustice says: 'You wait a moment, I will be there soon, and I will go with you to pay homage to the Shramana Kumara Kasyapa.'' The people received the order and dared not move forward. At that time, after the attendants conveyed the king's order, they returned to the king and reported, 'Your Majesty, I have just carried out your order and went to the Brahmins and elders, conveying your will, asking them to wait a moment, and that you will be there soon to pay homage to the Shramana Kumara Kasyapa with them. They have accepted the order and stopped moving forward.' At that time, King Mahajustice prepared his chariot and set out from the palace, going with the Brahmins and elders to the Deer Park of Srisava Forest. The king was arrogant, and his chariot reached a place where it could not pass, so he got out of the chariot and walked forward, reaching the place where the Venerable was staying in the park. At that time, King Mahajustice and the Brahmins and elders saw the Venerable Kumara Kasyapa, but at first they did not believe in him and were not very respectful. The king and the Venerable exchanged greetings and sat down to one side. At that time, the Brahmins and elders, seeing the king like this, also slightly restrained their attitude and all gathered around. At this time, the king spoke and asked, 'Venerable Kasyapa! Please listen to me. According to my thinking, there is no afterlife, nor is there anyone who is reborn, nor is there any transformation. This is my thinking, what do you think, Venerable?' Kasyapa replied, 'If the king wishes to hear such righteous principles, he should first sincerely believe and abide by them.' The king replied, 'Yes, I accept your teachings.' At this time, Kasyapa told the king, 'King, do you see that the sun and moon exist or not? The principles of this life and the next are obvious. If the king does not understand, how should he see, how should he hear?' The king said, 'Kasyapa! If the sun and moon and this life and the next are as I see and hear, the same as the Venerable.' Kasyapa said again, 'As the king sees, the sun and moon exist, and so does the next life. King! You should not cling to your previous views.' Kasyapa also said, 'King! Like Shramanas, Brahmins, and even those worthy of offerings, those who understand the world, etc., should know that there is definitely cause and effect, this life and the next, and with wisdom, they understand the truth. King! You should not cling to the view of annihilation as before.' At this time, the king was still confused and said to Kasyapa, 'Why do you say such things now? According to my thinking, there is indeed no afterlife, and you, Kasyapa, should not argue further.'

。」

複次，迦葉報大王言：「即今王身為有無耶？如王此身以為有者，云何斷見言無來世？當以何喻證於此理？」大王答言：「尊者迦葉！我今有喻證於此理，今身是有來世即無。」王言：「迦葉！如我親屬或染疾病，纏綿既久將趣命終，我時往彼問訊告言：『汝病深重定知不可，若是殞歿切有相囑。』我聞沙門及婆羅門先有是言：『若人破戒造惡業者，命終之後墮于地獄。』如沙門婆羅門等言若真實，汝等親屬命終之後必墮地獄。何以故？汝諸親屬破戒造罪，以此當知定落惡趣。若在惡趣當遣使來，或復自來告語於我：『今在地獄極受苦楚。』汝若來報我必往救。但有去人曾無來者。迦葉！如我之意，以此為喻，定無來世。」

迦葉報言：「大王！此喻雖陳，未為正說。我今問王，譬如有人犯于王法，為巡守者執之，將至王所而白王言：『是人違犯如是之罪不敢隱覆。』王聞所奏即敕有司，令將罪人反縛兩手牢固其身，驅往四衢多人聚處，鳴鼓告示：『今此罪人犯如是法。』東西南北遍於城內咸使聞知，后將出城，依法處斷。有司奉命，即將罪人，反縛兩手牢固其身，驅往四衢多人聚處，鳴鼓告示：『今此罪人犯如是法。』東西南北遍於城內，準王宣命處處告示，仕庶知已驅領出城依法處斷。如此罪人，臨赴法時告監守言：『愿垂哀愍放我少時，暫至家中辭別親屬。』大王！彼監守人，還敢暫放令歸家不？」王言：「不也。迦葉！設使此人種種哀切，彼監守人亦不敢放。何以故？王法所錄無容暫赦。」

尊者迦葉復言：「大王！王諸親屬以罪業故，命終之後墮地獄中，以其罪業常受苦楚。是諸罪人告其獄卒，乞暫相放還歸人間，至於王所求王救苦。大王！是地獄卒還肯放不？」王言：「不也。」迦葉復言：「大王！義同世間無暫放理。大王！勿將此喻同於來世，執斷見者非為正理。是故當知，有今世者定有來世，乃至沙門婆羅門、應供、世間解，以智自通，了知真實，不應更執如前之見。」王復報言：「尊者迦葉！斯言非當我意未允，不應更言實有後世。」

複次，迦葉報大王言：「王意如是，勿更有喻可為證耶？」王言：「迦葉！我今更有親屬之喻可以為證。迦葉！如我親屬染于重病，將其命斷還當付囑，告病人言：『我聞沙門及婆羅門常作是說：「若人持戒修諸善法，或有惠施三輪清凈，見他殊勝不生嫉意，是人命盡生於天界。」若彼沙門及婆羅門所言誠實，汝之命終必生天界。何以故？我觀于汝常具戒品及修善法，三輪清凈而行惠施，仍於他勝不生嫉意，以此當知定生天界。若得生天當遣使來，或復自來用報於我：「即今已得生於某天，受于快樂。」』迦葉！我諸親屬若實生天必來相報，云何親屬但見終歿無來報者？以此當知，定無來世。」

迦葉告大王言：「我今亦欲重說譬喻，令王得見實有來世。大王！譬如穢坑臭不可近，時有一人誤墮其中，臭穢難堪方便得出；身既出已即用諸香煮水沐浴，復以涂香以涂其身，身既香潔，又以殊妙迦尸迦衣及珍寶花鬘莊嚴其身，住於家中受其快樂。大王！于意云何？如是之人還復樂入前穢坑不？」王言：「不也。迦葉！彼穢惡坑人非所樂。」迦葉復言：「大王！彼人生天亦復如是，既得生天，豈復更思還來人間？

「複次，大王！人間百年等忉利天是一晝夜

現代漢語譯本：迦葉尊者再次對國王說：『現在，大王，您的身體是存在還是不存在呢？如果認為您的身體是存在的，又怎麼能斷言沒有來世呢？您用什麼比喻來證明這個道理呢？』國王回答說：『尊者迦葉，我有一個比喻可以證明這個道理，那就是今生存在，來世則不存在。』國王說：『迦葉，比如我的親屬如果得了重病，纏綿病榻很久，即將去世，我就會去看望他們，告訴他們：『你的病很重，肯定好不了了，如果去世，有什麼遺言要交代。』我聽沙門和婆羅門說過：『如果有人破戒作惡，死後會墮入地獄。』如果沙門和婆羅門說的是真的，那麼我的親屬死後肯定會墮入地獄。為什麼呢？因為我的親屬破戒作惡，所以肯定會墮入惡道。如果在惡道，他們應該派人來，或者自己來告訴我：『現在在地獄裡受苦。』如果他們來告訴我，我一定會去救他們。但是隻有去的人，沒有回來的。迦葉，我認為，以此為喻，可以斷定沒有來世。』 現代漢語譯本：迦葉回答說：『大王，您這個比喻雖然說了，但並不正確。我現在問您，比如有人觸犯了王法，被巡邏的人抓住，帶到您面前稟告說：『這個人犯了這樣的罪，不敢隱瞞。』您聽了稟告，就命令官員把罪犯反綁雙手，牢牢捆住，押到人多的十字路口，敲鼓宣告：『這個人犯了這樣的罪。』東西南北整個城裡都讓大家知道，然後押出城外，依法處置。官員奉命，就把罪犯反綁雙手，牢牢捆住，押到人多的十字路口，敲鼓宣告：『這個人犯了這樣的罪。』東西南北整個城裡，按照您的命令到處宣告，百姓都知道了，然後押出城外依法處置。這個罪犯，在臨刑的時候，對看守說：『希望您能可憐我，放我一會兒，讓我回家和親人告別。』大王，看守的人，還敢暫時放他回家嗎？』國王說：『不敢。迦葉，即使這個人再怎麼哀求，看守的人也不敢放他。為什麼呢？因為王法不允許，不能赦免。』 現代漢語譯本：尊者迦葉又說：『大王，您的親屬因為罪業，死後墮入地獄，因為罪業常常受苦。這些罪人會告訴獄卒，請求暫時放他們回到人間，到您這裡請求您救他們脫離苦難。大王，獄卒會放他們嗎？』國王說：『不會。』迦葉又說：『大王，道理和世間一樣，沒有暫時放人的道理。大王，不要把這個比喻和來世相提並論，執著于斷見是不正確的。所以應當知道，有今生就一定有來世，乃至沙門、婆羅門、應供、世間解，以智慧通達，瞭解真實，不應該再執著於之前的見解。』國王又說：『尊者迦葉，您說的話不符合我的想法，我不能接受，不應該再說有來世了。』 現代漢語譯本：迦葉尊者再次對國王說：『大王，您既然這樣認為，難道沒有其他比喻可以證明嗎？』國王說：『迦葉，我還有其他親屬的比喻可以證明。迦葉，比如我的親屬得了重病，即將去世，我就會囑咐他們，告訴病人說：『我聽沙門和婆羅門常說：「如果有人持戒修行各種善法，或者佈施時三輪清凈，看到別人比自己好不生嫉妒，這個人死後會升到天界。」如果那些沙門和婆羅門說的是真的，你死後肯定會升到天界。為什麼呢？我看你常常持戒，修行善法，佈施時三輪清凈，而且看到別人比自己好也不生嫉妒，所以肯定會升到天界。如果升到天界，應該派人來，或者自己來告訴我：「現在已經升到某某天，享受快樂。」』迦葉，我的親屬如果真的升到天界，一定會來告訴我，為什麼我的親屬只是死了，沒有來報信的呢？由此可以斷定，沒有來世。』 現代漢語譯本：迦葉告訴國王說：『我現在也想再說一個比喻，讓您看到確實有來世。大王，比如有一個很臟很臭的糞坑，讓人無法靠近，這時有一個人不小心掉進去了，臭得難以忍受，好不容易才出來；出來之後就用各種香料煮水洗澡，又用香料塗抹身體，身體變得乾淨香潔，又穿上精美的迦尸迦衣，戴上珍寶花鬘裝飾身體，住在家裡享受快樂。大王，您認為怎麼樣？這樣的人還會願意再回到之前的糞坑裡嗎？』國王說：『不會。迦葉，那個又臟又臭的糞坑，沒有人會喜歡。』迦葉又說：『大王，那個人升到天界也是這樣，既然已經升到天界，怎麼還會想再回到人間呢？』 現代漢語譯本：『再次，大王，人間一百年相當於忉利天的一晝夜。』

English version: Again, Venerable Kasyapa said to the king, 'Now, Your Majesty, is your body existent or non-existent? If you consider your body to be existent, how can you assert that there is no afterlife? What analogy do you use to prove this point?' The king replied, 'Venerable Kasyapa, I have an analogy to prove this point, which is that this life exists, but there is no afterlife.' The king said, 'Kasyapa, for example, if my relatives become seriously ill, linger in bed for a long time, and are about to die, I will visit them and tell them: 'Your illness is severe, and you will certainly not recover. If you pass away, is there anything you want to say?' I have heard the Shramanas and Brahmins say: 'If someone breaks the precepts and commits evil deeds, they will fall into hell after death.' If what the Shramanas and Brahmins say is true, then my relatives will certainly fall into hell after death. Why? Because my relatives have broken the precepts and committed evil deeds, so they will certainly fall into evil realms. If they are in evil realms, they should send someone or come themselves to tell me: 'Now I am suffering in hell.' If they come to tell me, I will certainly go to save them. But there are only those who go, and none who return. Kasyapa, I believe that this analogy proves that there is no afterlife.' English version: Kasyapa replied, 'Your Majesty, although you have stated this analogy, it is not correct. I now ask you, for example, if someone violates the king's law, is caught by the patrol, and brought before you, and they report to you: 'This person has committed such a crime and dares not conceal it.' When you hear the report, you order the officials to bind the criminal's hands behind their back, tie them securely, and take them to a crowded intersection, where they beat a drum and announce: 'This person has committed such a crime.' The news is spread throughout the city, and then they are taken out of the city and punished according to the law. The officials, following your orders, bind the criminal's hands behind their back, tie them securely, and take them to a crowded intersection, where they beat a drum and announce: 'This person has committed such a crime.' The news is spread throughout the city, and according to your orders, the announcement is made everywhere. The people know, and then they are taken out of the city and punished according to the law. This criminal, when facing execution, says to the guard: 'I beg you to have mercy on me and let me go home for a while to say goodbye to my family.' Your Majesty, would the guard dare to let him go home temporarily?' The king said, 'No. Kasyapa, even if this person pleads with great sorrow, the guard would not dare to let him go. Why? Because the king's law does not allow it, and there is no pardon.' English version: Venerable Kasyapa further said, 'Your Majesty, your relatives, because of their karmic sins, fall into hell after death, and because of their karmic sins, they constantly suffer. These sinners will tell the jailers, asking them to temporarily release them to return to the human world, to come to you and ask you to save them from suffering. Your Majesty, would the jailers release them?' The king said, 'No.' Kasyapa further said, 'Your Majesty, the principle is the same as in the world, there is no reason to release them temporarily. Your Majesty, do not compare this analogy to the afterlife. Holding onto the view of annihilation is not correct. Therefore, it should be known that if there is this life, there must be an afterlife, and even the Shramanas, Brahmins, Arhats, and World-Knowers, through their wisdom, understand the truth and should not cling to the previous views.' The king replied, 'Venerable Kasyapa, your words do not agree with my thoughts, I cannot accept them, and you should not say that there is an afterlife.' English version: Again, Venerable Kasyapa said to the king, 'Your Majesty, since you think this way, is there no other analogy that can prove it?' The king said, 'Kasyapa, I have another analogy about my relatives that can prove it. Kasyapa, for example, if my relatives become seriously ill and are about to die, I will instruct them, telling the sick person: 'I have heard the Shramanas and Brahmins often say: 'If someone upholds the precepts and cultivates various good deeds, or gives alms with the three wheels of purity, and does not feel jealousy when seeing others superior to themselves, this person will be reborn in the heavens after death.' If what those Shramanas and Brahmins say is true, you will certainly be reborn in the heavens after death. Why? I see that you often uphold the precepts, cultivate good deeds, give alms with the three wheels of purity, and do not feel jealousy when seeing others superior to yourself, so you will certainly be reborn in the heavens. If you are reborn in the heavens, you should send someone or come yourself to tell me: 'Now I have been reborn in such and such a heaven, enjoying happiness.' Kasyapa, if my relatives are truly reborn in the heavens, they would certainly come to tell me, why is it that my relatives have only died and not sent any news? From this, it can be concluded that there is no afterlife.' English version: Kasyapa told the king, 'I would now like to give another analogy to let you see that there is indeed an afterlife. Your Majesty, for example, there is a very dirty and smelly cesspool that is unbearable to approach. At this time, someone accidentally falls into it, the stench is unbearable, and they barely manage to get out. After getting out, they use various fragrant substances to boil water for bathing, and then apply fragrant substances to their body. Their body becomes clean and fragrant, and they put on exquisite Kashi silk clothes and adorn themselves with precious flower garlands, and live in their home enjoying happiness. Your Majesty, what do you think? Would such a person be willing to go back to the previous cesspool?' The king said, 'No. Kasyapa, that dirty and smelly cesspool is not something anyone would like.' Kasyapa further said, 'Your Majesty, that person's rebirth in the heavens is also like this. Since they have been reborn in the heavens, how would they want to return to the human world?' English version: 'Furthermore, Your Majesty, one hundred years in the human world is equivalent to one day and night in the Trayastrimsha Heaven.'

。大王親屬修諸善法，既生天界晝夜受樂，豈復更思還來報王，我生天界晝夜受樂。大王！汝與天人壽命長短為相等不？」王言：「不也。迦葉！」迦葉復言：「大王！天界人界本自懸隔，不應如愚颙望相報，然後方可信有後世。大王！彼沙門婆羅門、應供、世間解，乃至後世須知實有，可以自智如實了知，不應更作無後世見。」

王報迦葉：「如尊者言亦未可信。何以故？所云人間百年等忉利天為一晝夜，有何人來告語于汝，人間百年等忉利天為一晝夜？」迦葉復言：「如王所見喻生盲人。何以故？生盲之人本自不見青黃赤白、細妙粗惡長短色相，便作是言：『本無如是青黃赤白、細妙粗惡長短色相。』又言：『我亦不知我亦不見。』是生盲人以己不見，便乃執云本無如是青黃赤白乃至長短色相。大王！勿同生盲執無色相。」

王言：「迦葉！如我意者，而彼天界若實有者，我即言有，既實本無，云何令我說雲實有？」復言：「迦葉！汝非善人。何以故？我見本正，云何喻我同彼生盲？迦葉！汝前所說生天等事，我實不信，若信此言，如食毒藥如刃臨身，如上山墜身自害其命。如是諸惡我皆遠離。」

複次，迦葉報大王言：「我念往昔有婆羅門，家中巨富又乃耆年，唯有一子年才十六，母即喪亡。彼婆羅門不能鰥獨遂再婚娶，未久之間妻乃有妊，妻未生產，其婆羅門尋亦命終。於是其子白繼母言：『家中財物金銀珍寶，乃至一切受用之具悉屬於我，更無別人分我財物。』時彼繼母聞子語已，即告子言：『我今所懷汝父遺體，待其長育與汝均分。』其子時復再言其事，母起思念：『此子年幼情性癡騃，雖與深言未能分曉。』又以貪惜欲疾㝃身，多設方便求于速產，日月未滿返損其孕。大王！彼之女人以貪嫉故返損其孕，大王！今者以愚癡故起于斷見。」

王復報言：「迦葉尊者！莫如前言。持戒修善及行惠施，命終之後得生天上，壽命長遠常處快樂。我實不信。我今若信迦葉之語，是食毒藥是受刀劍，是墜高山自害其命。云何，迦葉！堅作是語？如我之意，定無有人，無有後世亦無化生。」

複次，迦葉告大王言：「莫復有喻證於斯事？」王言：「迦葉！我復有喻證於斯事，知無有人無有後世亦無化生。迦葉！如我親屬或染重病，我即往彼安慰問訊，命未斷者還與我語說其苦惱，及命終已無有與我說苦惱者。以此可知，定無後世亦無化生。」

迦葉告言：「我念往昔有一聚落，其中人民不識螺相，亦復未曾聞其螺聲。忽有一人從外而來，到彼聚落而便止住，是人常持一螺以為功業，每日執螺詣于聖像鳴螺供養，供養已訖復還住處。時聚落中一切人民，忽聞螺聲咸悉驚怪，互相謂曰：『此是何聲？我等眾人本所不聞。』大王！時聚落中一切人眾共往螺處，問彼螺言：『爾從何來可依實答，若不言實我當破汝，螺知我意速說其由。』大王！彼人民眾，于其螺相及與螺聲，本所不見本所不聞，欲使其螺共為問答，螺既無情豈能言答？何以故？亦如大王！與命終人慾共言論，人既命盡豈能再言。大王不應執如是見，謂無有人及無後世亦無化生。」

迦葉復言：「有沙門婆羅門具天眼者，以凈天眼悉見於人死此生彼，受身好惡端正醜陋，或得生天或墮惡趣。大王！如是等事皆可為證，不應更言無有後世亦無化生。」王言：「迦葉！雖說此喻我意未允

現代漢語譯本：大王的親屬如果修行各種善法，就會升到天界，日夜享受快樂，怎麼還會想著回來報答大王呢？我在天界日夜享受快樂。大王！你和天人的壽命長短一樣嗎？」國王說：「不一樣，迦葉！」迦葉又說：「大王！天界和人界本來就相隔遙遠，不應該像愚蠢的人那樣期望回報，然後才相信有來世。大王！那些沙門、婆羅門、應供、世間解，乃至來世確實存在，可以用自己的智慧如實瞭解，不應該再持有沒有來世的觀點。」 現代漢語譯本：國王對迦葉說：「像你說的，也不能讓人相信。為什麼呢？你說人間百年等於忉利天的一晝夜，有誰來告訴你，人間百年等於忉利天的一晝夜？」迦葉又說：「就像大王你所見，如同一個天生的盲人。為什麼呢？天生的盲人本來就看不見青黃赤白、細微粗糙、長短等顏色和形狀，就說：『本來就沒有青黃赤白、細微粗糙、長短等顏色和形狀。』又說：『我也不知道，我也看不見。』這個天生的盲人因為自己看不見，就執著地說本來就沒有青黃赤白乃至長短等顏色和形狀。大王！不要像天生的盲人那樣執著于沒有顏色和形狀。」 現代漢語譯本：國王說：「迦葉！如果我心裡認為天界真的存在，我就會說有，既然本來就沒有，怎麼能讓我說它真的存在呢？」又說：「迦葉！你不是個好人。為什麼呢？我看到的是正確的，怎麼能把我比作天生的盲人呢？迦葉！你之前說的昇天等事，我實在不相信，如果相信這些話，就像吃了毒藥，像刀刃臨身，像從山上墜落自取滅亡。這些惡事我都要遠離。」 現代漢語譯本：接著，迦葉告訴國王說：「我記得以前有個婆羅門，家裡非常富有，而且年紀很大，只有一個兒子，才十六歲，母親就去世了。那個婆羅門不能獨自生活，就再婚娶妻，沒過多久妻子就懷孕了，妻子還沒生產，那個婆羅門就去世了。於是他的兒子告訴繼母說：『家裡的財物、金銀珠寶，乃至一切享用的東西都屬於我，沒有別人來分我的財產。』當時那個繼母聽了兒子的話，就告訴兒子說：『我現在懷著你父親的遺腹子，等他長大后和你平分。』他的兒子又再次提起這件事，母親心想：『這個兒子年紀小，性情愚癡，即使跟他講深奧的道理他也不能明白。』又因為貪婪和吝嗇，想要儘快生下孩子，就想盡辦法加速生產，結果日月未滿就損害了胎兒。大王！那個女人因為貪婪嫉妒反而損害了胎兒，大王！現在你因為愚癡而產生斷滅的見解。」 現代漢語譯本：國王又對迦葉說：「迦葉尊者！不要再說之前的話了。持戒修行善法以及行佈施，死後就能升到天上，壽命長遠，常常處於快樂之中。我實在不相信。我現在如果相信迦葉的話，就像吃了毒藥，就像受到刀劍的傷害，就像從高山上墜落自取滅亡。為什麼，迦葉！你如此堅決地說這些話？依我的意思，一定沒有人，沒有來世，也沒有化生。」 現代漢語譯本：接著，迦葉告訴國王說：「難道沒有其他比喻來證明這件事嗎？」國王說：「迦葉！我還有比喻來證明這件事，知道沒有人，沒有來世，也沒有化生。迦葉！比如我的親屬如果得了重病，我就去安慰問候他們，如果還沒斷氣，他們還會跟我說話，說他們的痛苦，如果斷氣了，就沒有人跟我說痛苦了。由此可知，一定沒有來世，也沒有化生。」 現代漢語譯本：迦葉說：「我記得以前有個村落，那裡的人民不認識螺，也沒有聽過螺的聲音。忽然有個人從外面來到那個村落，在那裡住下，這個人常常拿著一個螺作為他的功課，每天拿著螺到佛像前吹螺供養，供養完畢就回到住處。當時村落里的人民，忽然聽到螺的聲音，都感到驚奇，互相說：『這是什麼聲音？我們這些人從來沒聽過。』大王！當時村落里的人們一起到螺那裡，問那個螺說：『你從哪裡來，要如實回答，如果不說實話，我就要砸爛你，螺知道我的意思，快說出原因。』大王！那些人民對於螺的形狀和螺的聲音，本來就沒見過也沒聽過，想要讓螺和他們對話，螺既然沒有感情，怎麼能回答呢？為什麼呢？也像大王你，想和死去的人對話，人既然死了，怎麼能再說話呢？大王不應該執著于這樣的見解，認為沒有人，也沒有來世，也沒有化生。」 現代漢語譯本：迦葉又說：「有沙門婆羅門具有天眼的人，用清凈的天眼，能看到人死後投生到哪裡，受什麼樣的身體，是好是壞，是端正還是醜陋，或者升到天上，或者墮入惡道。大王！這些事情都可以作為證據，不應該再說沒有來世，也沒有化生。」國王說：「迦葉！即使你說了這些比喻，我還是不相信。」

English version: If the king's relatives cultivate various good deeds, they will ascend to the heavens and enjoy happiness day and night. How could they think of returning to repay the king? I enjoy happiness day and night in the heavens. O King! Are your lifespans and those of the heavenly beings the same?」 The king said, 「No, Kashyapa!」 Kashyapa said again, 「O King! The realms of heaven and humans are inherently far apart. One should not foolishly expect repayment and then believe in the afterlife. O King! Those Shramanas, Brahmins, Arhats, and World-Knowers, even the afterlife, are indeed real. One can understand them truthfully with one's own wisdom. One should not hold the view that there is no afterlife.」 English version: The king said to Kashyapa, 「What you say is also not believable. Why? You say that a hundred years in the human realm is equal to one day and night in the Trayastrimsha Heaven. Who came to tell you that a hundred years in the human realm is equal to one day and night in the Trayastrimsha Heaven?」 Kashyapa replied, 「As the king sees, it is like a person born blind. Why? A person born blind has never seen blue, yellow, red, white, fine, coarse, long, short colors and shapes, and then says, 『There are no such things as blue, yellow, red, white, fine, coarse, long, short colors and shapes.』 And also says, 『I do not know, nor do I see.』 This person born blind, because he does not see, insists that there are no such things as blue, yellow, red, white, and even long and short colors and shapes. O King! Do not be like a person born blind, clinging to the idea that there are no colors and shapes.」 English version: The king said, 「Kashyapa! If I believe in my heart that the heavens truly exist, I will say they exist. Since they do not exist, how can you make me say they truly exist?」 He also said, 「Kashyapa! You are not a good person. Why? What I see is correct. How can you compare me to a person born blind? Kashyapa! I do not believe what you said about ascending to the heavens. If I believe these words, it would be like eating poison, like a blade against my body, like falling from a mountain and killing myself. I will stay away from all these evils.」 English version: Then, Kashyapa told the king, 「I remember in the past there was a Brahmin, very wealthy and old, who had only one son, sixteen years old. His mother had passed away. That Brahmin could not live alone, so he remarried. Not long after, his wife became pregnant. Before the wife gave birth, the Brahmin passed away. Then his son told his stepmother, 『The family's wealth, gold, silver, jewels, and everything else belongs to me. No one else will share my property.』 When the stepmother heard her son's words, she told him, 『I am now pregnant with your father's child. When he grows up, he will share with you equally.』 Her son brought up the matter again. The mother thought, 『This son is young and foolish. Even if I explain profound principles to him, he will not understand.』 Because of greed and stinginess, she wanted to give birth quickly, so she tried all means to speed up the delivery, and as a result, she harmed the fetus before it was fully developed. O King! That woman harmed the fetus because of greed and jealousy. O King! Now you are creating a view of annihilation because of ignorance.」 English version: The king said to Kashyapa, 「Venerable Kashyapa! Do not repeat what you said before. By upholding precepts, cultivating good deeds, and practicing generosity, one can be reborn in the heavens after death, with a long lifespan and constant happiness. I do not believe it. If I believe Kashyapa's words, it would be like eating poison, like being harmed by a sword, like falling from a high mountain and killing myself. Why, Kashyapa! Do you say these things so firmly? In my opinion, there is definitely no person, no afterlife, and no spontaneous birth.」 English version: Then, Kashyapa told the king, 「Is there no other analogy to prove this matter?」 The king said, 「Kashyapa! I have another analogy to prove this matter, knowing that there is no person, no afterlife, and no spontaneous birth. Kashyapa! For example, if my relatives become seriously ill, I go to comfort and inquire about them. If they have not yet died, they will still talk to me and tell me about their suffering. If they have died, no one will tell me about their suffering. From this, it can be known that there is definitely no afterlife and no spontaneous birth.」 English version: Kashyapa said, 「I remember in the past there was a village where the people did not know what a conch shell was, nor had they ever heard its sound. Suddenly, a person came from outside and settled in that village. This person always held a conch shell as his practice. Every day, he would take the conch shell to the Buddha statue and blow it as an offering. After the offering, he would return to his dwelling. At that time, the people in the village suddenly heard the sound of the conch shell and were all surprised. They said to each other, 『What is this sound? We have never heard it before.』 O King! At that time, the people in the village went to the place where the conch shell was and asked the conch shell, 『Where did you come from? You must answer truthfully. If you do not tell the truth, we will smash you. The conch shell knows what we mean, so tell us the reason quickly.』 O King! Those people had never seen the shape of the conch shell or heard its sound. They wanted the conch shell to talk to them. Since the conch shell has no feelings, how can it answer? Why? It is like you, O King, wanting to talk to a dead person. Since the person is dead, how can they speak again? O King, you should not cling to such a view, thinking that there is no person, no afterlife, and no spontaneous birth.」 English version: Kashyapa also said, 「There are Shramanas and Brahmins who have the divine eye. With their pure divine eye, they can see where people are reborn after death, what kind of body they receive, whether it is good or bad, beautiful or ugly, whether they ascend to the heavens or fall into evil realms. O King! These things can all serve as evidence. You should not say that there is no afterlife and no spontaneous birth.」 The king said, 「Kashyapa! Even if you give these analogies, I still do not believe.」

。如我之見，定無有人亦無化生及無後世。」

複次，迦葉告大王言：「若如是者，復有何喻可證無人亦無後世及無化生？」王言：「尊者！譬如官吏執法理人，及其臨蒞自違條制，后被彈奏，王遂具知，乃敕法司將犯罪人依法斷理。王復令言：『彼犯罪人可縛雙手，將赴法處而苦治之，以繩繫縛秤輕重，割皮削肉懸置異處。』是人命在知其痛苦，若命已斷自無聲息。又彼罪人命末斷時身即柔軟，命既斷已其身僵硬，至於輕重死活不同。尊者！我以此知定無來世，亦無有人復無化生。」

迦葉復言：「大王！于意云何？譬如鐵丸亦有輕重軟硬之異，其鐵熱時體輕而軟，其鐵冷后體重而硬。大王！有情無情皆稟四大，以彼四大有其合散，是有軟硬冷熱之異，勿將此理比於後世及化生等。大王須知，實有彼沙門婆羅門或具天眼者，見於眾生死此生彼，乃至端正醜陋，或生天上或墮惡趣，悉可證知，實有來世及化生等。」王言：「尊者！如汝所言未為誠信。我之意者，實無有人無有後世亦無化生。」

大正藏第 01 冊 No. 0045 大正句王經

大正句王經卷下

複次迦葉告大王言：「勿更有喻，證彼無人及無後世亦無化生？」王言：「我復有喻可證斯理。尊者！譬如有人犯極重罪，近臣知已即白于王：『今有此人犯極重罪。』王既知已，乃令所司捉縛罪人依法斷理。法司奉命，即將罪人，縛其兩手鑊中煎煮。復宣令曰：『待其糜爛徹見骨已，可於鑊中以杖翻攪，子細尋覓彼後世人及化生等出入之者。』法司奉命，一依王旨，至糜爛時乃于鑊中翻攪尋覓，終不見有後世之人及化生等出入之者，乃至展轉重重尋覓亦終不見。」王言：「尊者！以此喻知，實無有人、無有後世亦無化生。」

於是迦葉告大王言：「大王！譬如有人，于眠睡時夢一殊勝園林，園中乃有種種樹木，花果茂盛池沼清潔，其人夢中甚可愛樂。大王！是彼園林為實有不？又復看玩及彼出入，為是實不？」王言：「不也。迦葉！如夢所見皆非真實。」迦葉報言：「亦如大王所執斷見，非為真實。大王！要須誠諦知實有人、有後世、有化生，乃至實有沙門婆羅門，具清凈天眼超越世間，見諸眾生死此生彼、端正醜陋，或得生天或墮地獄。斯是真實，不應更執如前斷見。」王言：「尊者！云何重重作如是說？如我之意，定知無人、無有後世亦無化生。」

複次迦葉報大王言：「復有何喻，可證無人、無有後世復無化生？」王言：「尊者！我復有喻以證斯理。譬如有人執行王事自違條格，近臣奏聞，王乃具知，令付法司鞫問情實。其罪既重宣令苦治，即使先割皮肉后斷筋脈、折骨挑髓，尋覓於人及化生者。法官奉命準法施行，如王所言不敢違越，一一次第于皮肉筋脈骨髓之內，尋覓於人及化生等，始終不見有人及化生等。尊者！以此喻知，實無有人亦無化生復無後世。」

迦葉告言：「大王！我念昔時，有一道人住于山中。時有商人，將多車乘載於財貨，近道人庵止宿而去。時彼道人乃于明旦觀彼宿處恐遺財物，果於是處見一童子，才離乳哺未識東西，是眾商人之所遺墜。道人慈愍，恐彼童子飢渴所損，將歸庵中如親養育

『依我看來，肯定沒有人，也沒有化生，更沒有來世。』 迦葉又對國王說：『如果這樣，還有什麼比喻可以證明沒有人，沒有來世，也沒有化生呢？』國王說：『尊者，比如官吏執行法律懲治人，當他們自己違反規章制度時，後來被彈劾，國王知道后，就命令法官將罪犯依法處理。國王又命令說：『把那個罪犯綁住雙手，帶到刑場嚴刑拷打，用繩子捆綁稱量輕重，割皮削肉懸掛在別處。』這個人活著的時候知道痛苦，如果死了就沒有任何聲息。而且罪犯沒死的時候身體柔軟，死了之後身體僵硬，至於輕重，死活不同。尊者，我由此知道肯定沒有來世，也沒有人，更沒有化生。』 迦葉又說：『大王，您認為如何？比如鐵丸也有輕重軟硬的不同，鐵熱的時候體輕而軟，鐵冷了之後體重而硬。大王，有情無情都稟受四大，因為四大有聚合和分散，所以有軟硬冷熱的不同，不要把這個道理比作來世和化生等。大王要知道，確實有那些沙門婆羅門，他們有天眼，能看到眾生死後轉生到哪裡，甚至能看到相貌端正或醜陋，或者升到天上或者墮入惡道，這些都可以證明，確實有來世和化生等。』國王說：『尊者，您說的話我並不相信。我的意思是，確實沒有人，沒有來世，也沒有化生。』 《大正句王經》捲上 《大正藏》第 01 冊 No. 0045 《大正句王經》 《大正句王經》卷下 迦葉又對國王說：『難道沒有其他比喻，可以證明沒有人，沒有來世，也沒有化生嗎？』國王說：『我還有比喻可以證明這個道理。尊者，比如有人犯了極重的罪，近臣知道后就稟告國王：『現在有這個人犯了極重的罪。』國王知道后，就命令有關部門捉拿罪犯，依法處理。法官奉命，就把罪犯綁住雙手，放在鍋里煎煮。又下令說：『等他被煮爛，能看到骨頭的時候，就可以在鍋里用棍子翻攪，仔細尋找他來世的人和化生等出入的地方。』法官奉命，完全按照國王的旨意，等到煮爛的時候，就在鍋里翻攪尋找，始終沒有看到來世的人和化生等出入的地方，甚至反覆尋找也沒有看到。』國王說：『尊者，用這個比喻可以知道，確實沒有人，沒有來世，也沒有化生。』 於是迦葉對國王說：『大王，比如有人在睡覺的時候夢見一個非常美好的園林，園中有各種樹木，花果茂盛，池塘清澈，那個人在夢中非常喜歡。大王，那個園林是真實存在的嗎？還有看玩和出入，是真實的嗎？』國王說：『不是的。迦葉，夢中所見都不是真實的。』迦葉說：『大王您所執著的斷見，也不是真實的。大王，一定要真實地知道，確實有人，有來世，有化生，甚至確實有沙門婆羅門，他們有清凈的天眼，超越世間，能看到眾生死後轉生到哪裡，相貌端正或醜陋，或者升到天上或者墮入地獄。這些是真實的，不應該再執著於之前的斷見。』國王說：『尊者，為什麼反覆這樣說？依我的意思，肯定知道沒有人，沒有來世，也沒有化生。』 迦葉又對國王說：『還有什麼比喻，可以證明沒有人，沒有來世，也沒有化生呢？』國王說：『尊者，我還有比喻可以證明這個道理。比如有人執行王事，自己違反了規章制度，近臣稟告，國王知道后，就命令法官審問實情。他的罪很重，就下令嚴刑拷打，先割皮肉，然後斷筋脈，折斷骨頭挑出骨髓，尋找人和化生。法官奉命，按照國王的命令執行，不敢違背，一次次地在皮肉筋脈骨髓中尋找人和化生，始終沒有看到人和化生。尊者，用這個比喻可以知道，確實沒有人，也沒有化生，更沒有來世。』 迦葉說：『大王，我記得以前，有一個修行人在山中居住。當時有商人，用很多車子裝載著貨物，在修行人的茅庵附近住宿后離開。當時那個修行人在第二天早上觀察他們住宿的地方，怕他們遺失財物，果然在那裡看到一個孩子，剛斷奶不久，還不懂事，是那些商人遺落的。修行人慈悲憐憫，怕那個孩子飢渴受損，就帶回茅庵像親生孩子一樣養育。

'In my view, there is certainly no one, no spontaneous birth, and no afterlife.' Furthermore, Kasyapa said to the king, 'If that is so, what other analogy can prove that there is no one, no afterlife, and no spontaneous birth?' The king said, 'Venerable one, for example, when officials enforce the law and punish people, and they themselves violate the rules, they are later impeached. When the king learns of this, he orders the judges to deal with the criminals according to the law. The king also orders, 'Bind the hands of that criminal, take him to the execution ground and torture him severely, tie him with ropes to weigh him, cut his skin and flesh and hang them in different places.' This person knows pain while alive, but if he dies, there is no sound. Moreover, when the criminal is not dead, his body is soft, but after death, his body becomes stiff. As for weight, life and death are different. Venerable one, from this I know that there is certainly no afterlife, no one, and no spontaneous birth.' Kasyapa said again, 'Great King, what do you think? For example, iron balls also have differences in weight, softness, and hardness. When iron is hot, it is light and soft, and when it is cold, it is heavy and hard. Great King, sentient and insentient beings are all composed of the four elements. Because these four elements combine and disperse, there are differences in softness, hardness, coldness, and heat. Do not compare this principle to the afterlife and spontaneous birth. Great King, you should know that there are indeed those Sramanas and Brahmins who have divine eyes and can see where beings are reborn after death, even seeing whether they are beautiful or ugly, whether they are born in heaven or fall into evil realms. These can all prove that there is indeed an afterlife and spontaneous birth.' The king said, 'Venerable one, I do not believe what you say. My meaning is that there is indeed no one, no afterlife, and no spontaneous birth.' The Sutra of King Mahaprajapati, Volume One Taisho Tripitaka, Vol. 01, No. 0045, The Sutra of King Mahaprajapati The Sutra of King Mahaprajapati, Volume Two Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Ming Jiao Da Shi, Chen Fa Xian, by Imperial Decree Furthermore, Kasyapa said to the king, 'Is there no other analogy to prove that there is no one, no afterlife, and no spontaneous birth?' The king said, 'I have another analogy to prove this principle. Venerable one, for example, if someone commits a very serious crime, and a close minister learns of it and reports to the king, 'There is now a person who has committed a very serious crime.' When the king learns of this, he orders the relevant department to arrest the criminal and deal with him according to the law. The judge, following the order, binds the criminal's hands and boils him in a pot. He also orders, 'When he is boiled until he is rotten and the bones are visible, you can stir him in the pot with a stick and carefully look for the places where his afterlife person and spontaneous birth enter and exit.' The judge, following the order, does exactly as the king instructed. When the criminal is boiled until rotten, he stirs and searches in the pot, but never sees the places where the afterlife person and spontaneous birth enter and exit, even after searching repeatedly. The king said, 'Venerable one, from this analogy, it can be known that there is indeed no one, no afterlife, and no spontaneous birth.' Then Kasyapa said to the king, 'Great King, for example, when someone is sleeping, he dreams of a very beautiful garden, with various trees, lush flowers and fruits, and clear ponds. The person in the dream is very happy. Great King, is that garden real? And is the viewing and entering and exiting real?' The king said, 'No. Kasyapa, what is seen in a dream is not real.' Kasyapa said, 'The nihilistic view that you hold is also not real. Great King, you must truly know that there is indeed someone, there is an afterlife, there is spontaneous birth, and there are indeed Sramanas and Brahmins who have pure divine eyes that transcend the world and can see where beings are reborn after death, whether they are beautiful or ugly, whether they are born in heaven or fall into hell. These are real, and you should not cling to your previous nihilistic view.' The king said, 'Venerable one, why do you repeatedly say this? In my opinion, I certainly know that there is no one, no afterlife, and no spontaneous birth.' Kasyapa said again to the king, 'What other analogy can prove that there is no one, no afterlife, and no spontaneous birth?' The king said, 'Venerable one, I have another analogy to prove this principle. For example, if someone is carrying out royal duties and violates the rules, a close minister reports it, and the king learns of it, he orders the judge to investigate the facts. Because his crime is serious, he orders severe torture, first cutting his skin and flesh, then breaking his tendons, breaking his bones, and picking out his marrow, searching for the person and spontaneous birth. The judge, following the order, executes the king's command, not daring to disobey. He searches for the person and spontaneous birth in the skin, flesh, tendons, bones, and marrow, but never sees the person and spontaneous birth. Venerable one, from this analogy, it can be known that there is indeed no one, no spontaneous birth, and no afterlife.' Kasyapa said, 'Great King, I remember a long time ago, there was a practitioner living in the mountains. At that time, there were merchants who were carrying many carts of goods. They stayed overnight near the practitioner's hut and then left. The next morning, the practitioner observed the place where they had stayed, fearing that they might have lost some valuables. Sure enough, he saw a child there, who had just been weaned and did not know anything. He had been left behind by the merchants. The practitioner, out of compassion, feared that the child would suffer from hunger and thirst, so he took him back to his hut and raised him like his own child.'

。而彼道人事火為行，常專其心添續柴薪未曾斷滅，以彼童子日來月往，漸漸長大年十五六。道人思惟：『童子長大，堪可委付。』一日道人以緣事故，當入城隍，暫拋庵所，即誡童子：『我有事緣要須暫出，庵中之火，如我每日添續柴薪，勿令斷滅。』言訖便行。道人既出，童子癡騃由貪戲玩，為貪戲故忘其事火，以無添續火遂斷滅。爾時，童子見火滅已，收拾柴薪積于爐內，發言祝曰：『汝火速出，若火不出，我當壞汝。』是彼童子苦切求哀，火終不出。火不出故，更發惡言：『火不出者亦當打汝。』是時童子求火不出，心即憂怖：『道人歸來，必當辱我。』住在一面思惟火事。道人事畢歸還庵中，見子默坐便知火滅，謂童子言：『汝貪放逸緻火滅耶？』童子答言：『我暫忘失，火已滅矣。火滅之後積薪于爐，以善惡言祈火不出。』道人言曰：『汝甚癡騃！火若滅已，得火方然。未聞積薪于冷灰中有火自出，設汝爐中積無量薪作多方便，徒自疲勞無由得火。』大王！而此童子於火滅后灰中求火，亦如大王愚迷不回，于死屍中搜求於人及化生者，妄執無人起于斷見。大王！應須知，實有人及有化生、有於後世。」

王言：「尊者！莫如此言。我或從汝，言有後世，必為人議。何以故？今此都人便作是語：『王自昔來不信因果，常作是語，云無後世及無有人亦無化生。今日卻隨迦葉所化。』」

迦葉復言：「大王！我念往昔有二商主，皆有財寶一國無過，後於一時相約為侶，同往他邦貨鬻求利。是二商主，各集商人以為伴侶，於是各各多裝車乘，排比鞍馬同日上路，行赴前程。去國既遙，艱險在近，一人商主素知此路前有艱險，告一商主言：『汝今知不？前路艱險無有人煙，商眾既多宜其預備。』二主議已，一主先行，意在少人所須易足，所有米麵飲食之用，乃至柴薪皆亦持去。前行之次，忽逢一人相迎而來，身大黑色兩目皆赤，頂發稀疏衣服襤褸，駕一驢車其狀如鬼。商主問言：『仁者！前路還有飲食柴薪等不？』彼人答言：『前路之中甚有飲食柴薪等物，皆悉無乏，汝之所載咸可棄之，免汝前行為重所滯。』是時商主聞此語已，謂商眾曰：『汝等人眾咸聞所言，前路之中飲食等物既不乏少，何用赍持分外之物困於車馬？』商主及伴皆非智人，便以所持棄之而去。行第一日至於日沒，唯有曠野不逢人煙，四顧杳然無所取給，飲食既乏悉受飢渴，忍苦終夜強復前進，于第二日又行至夜，但在曠野余無所睹。商眾共議前所逢者，思其相貌定知是鬼：『我等無智便信彼言，妖妄惑人以致如是。』至第三日，人馬俱乏悉不能進，相顧無語待死而住。彼一商主隔日而進，亦逢是人相迎而來，乃問言曰：『前路之中還有飲食所須物不？』彼人同前一一妄說：『飲食所須皆不乏少，何用所持重滯車馬？是物可棄汝宜知之。』后一商主智慧聰明，凡所施為必先思慮，素知此路有大曠野艱險之處，度其地裡險難非遙，又察是人顏貌不常行李粗惡，或恐妖妄不可信之，與諸商人議論而進。至第三日，忽于路次見前商主及眾商人饑乏而住，顧問所以，果是亦逢醜惡之人妖妄所誤。商眾共議，即以所持飲食之分，均分相濟，令彼商眾同度艱險。大王！彼一商主，以愚癡故信彼妖妄，致於險路受大苦惱。大王！以愚癡故自執斷見，必于長夜受大苦惱