T32n1670A_那先比丘經

大正藏第 32 冊 No. 1670A 那先比丘經

No. 1670 (A)

那先比丘經卷上

失譯人名附東晉錄

佛在舍衛國祇樹給孤獨園。時諸比丘僧比丘尼優婆塞優婆夷。諸天大臣長者人民。及事九十六種道者。凡萬餘人。日于佛前聽經。佛自念。人眾日多身不得安。佛意欲舍人眾去至閑避處坐思念道。佛即舍人眾去。入山至藂樹間。其樹大有神。佛坐其下思念道。去樹不遠有群像五六百頭。中有象王賢善知善惡之事。譬如人狀。像輩眾多周匝象王邊。諸小象走居前水中。走戲㧌撈水令濁惡。諸小象復走居前食啖美草。走戲蹈踐其上。我眾大多患。是諸象及小象子。㧌撈水令濁惡令草不凈。而反常饑飲濁惡水。食足踐之草。像王自念。我欲棄是諸象去。至一避處快耶。像王即棄諸象而去。轉行入山到頭羅藂樹間。像王見佛坐樹下。心大歡喜。即前到佛所。低頭屈膝為佛作禮。卻在一面住。佛自念。我棄眾人來在是樹間。像王亦棄眾象來到是樹間。其義適同。佛為象王說經言。佛於人中最尊。像王于象中最尊。佛言我心與象王心適相中。今我與象王俱樂是樹間。像王聽經心意即開解知佛意。像王即視佛所仿佯經行處。以鼻取水灑地。以鼻撈草掃地。以足蹈地令平好。像王

【現代漢語翻譯】現代漢語譯本

大藏經第32冊 No. 1670A 那先比丘經

No. 1670 (A)

那先比丘經卷上

佚名譯者，附東晉記錄

佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，眾多的比丘（bhikkhu）、比丘尼（bhikkhunī）、優婆塞（upāsaka）、優婆夷（upāsikā），以及諸天（deva）、大臣、長者、人民，還有九十六種外道修行者，總共一萬多人，每天都到佛陀面前聽經。佛陀心想，人眾日益增多，自身不得安寧。佛陀想要離開眾人，到清靜的地方去靜坐思道。佛陀於是離開眾人，進入山中，來到一片茂密的樹林間。這片樹林里有一棵巨大的樹，樹里住著神靈。佛陀坐在樹下思道。離樹不遠的地方有一群大象，大約五六百頭。其中有一頭象王，賢明善良，能夠分辨善惡，就像人一樣。眾多的大象都聚集在象王身邊。一些小象跑到前面，在水中嬉戲，用鼻子攪動水，使水變得渾濁骯髒。還有一些小象跑到前面，吃美味的草，嬉戲玩耍，踐踏草地。像王心想，我的族群數量太多，令人厭煩。這些大象和小象們，攪動水使之渾濁骯髒，使草地變得不乾淨，反而常常飢餓，飲用渾濁骯髒的水，吃被踐踏過的草。像王心想，我想要拋棄這些大象，到一個清靜的地方去，這樣不是更好嗎？像王於是拋棄了眾象，離開了象群。它獨自前行，進入山中，來到頭羅樹林間。像王看見佛陀坐在樹下，心中非常歡喜。它立刻走到佛陀面前，低下頭，彎曲膝蓋，向佛陀行禮，然後退到一旁站立。佛陀心想，我拋棄眾人來到這片樹林間，像王也拋棄眾象來到這片樹林間，我們的想法竟然相同。佛陀為象王說法，說道：『佛陀在人類中最尊貴，像王在象群中最尊貴。』佛陀說：『我的心和象王的心意相合。現在我與象王一起在這片樹林間感到快樂。』象王聽了佛陀的說法，心意立刻開悟，明白了佛陀的心意。像王於是觀察佛陀所走動的地方，用鼻子取水灑在地上，用鼻子撈起草來清掃地面，用腳踩踏地面使之平整乾淨。像王

【English Translation】 English version

Tripitaka Volume 32 No. 1670A The Questions of King Milinda

No. 1670 (A)

The Questions of King Milinda, Volume 1

Translator unknown, appended to the Eastern Jin Dynasty record

The Buddha was in the Jeta Grove of Anathapindika in Shravasti (Śrāvastī). At that time, many monks (bhikkhu), nuns (bhikkhunī), laymen (upāsaka), laywomen (upāsikā), as well as devas (deva), ministers, elders, people, and practitioners of ninety-six kinds of heterodox paths, totaling more than ten thousand people, came to the Buddha every day to listen to the teachings. The Buddha thought to himself, 'The number of people is increasing day by day, and I cannot find peace.' The Buddha wanted to leave the crowd and go to a quiet place to sit and contemplate the Way. So the Buddha left the crowd and entered the mountains, arriving at a dense grove of trees. There was a large tree in this grove, and a spirit lived in the tree. The Buddha sat under the tree and contemplated the Way. Not far from the tree, there was a herd of elephants, about five or six hundred in number. Among them was an elephant king, wise and virtuous, able to distinguish between good and evil, just like a human being. Many elephants gathered around the elephant king. Some young elephants ran ahead, playing in the water, stirring it up with their trunks, making the water muddy and dirty. Some young elephants also ran ahead, eating delicious grass, playing and trampling on the grass. The elephant king thought to himself, 'My herd is too large and annoying. These elephants and young elephants stir up the water, making it muddy and dirty, and make the grass unclean. Instead, they are often hungry, drinking muddy and dirty water, and eating trampled grass.' The elephant king thought, 'Wouldn't it be better for me to abandon these elephants and go to a quiet place?' So the elephant king abandoned the herd and left. It traveled alone, entering the mountains and arriving at the Tuolo grove. The elephant king saw the Buddha sitting under the tree and was very happy. It immediately went to the Buddha, lowered its head, bent its knees, paid homage to the Buddha, and then stood aside. The Buddha thought to himself, 'I abandoned the crowd and came to this grove, and the elephant king also abandoned the herd and came to this grove. Our thoughts are the same.' The Buddha spoke to the elephant king, saying, 'The Buddha is the most honored among humans, and the elephant king is the most honored among elephants.' The Buddha said, 'My heart and the elephant king's heart are in harmony. Now I am happy with the elephant king in this grove.' The elephant king listened to the Buddha's teachings, and its mind immediately opened up, understanding the Buddha's intention. The elephant king then observed the places where the Buddha walked, using its trunk to draw water and sprinkle it on the ground, using its trunk to gather grass and sweep the ground, and using its feet to trample the ground to make it flat and clean. The elephant king

曰。朝暮承事佛如是。佛久后般泥洹去。像王不知佛所在。為周旋行求索佛不得。便啼垂淚愁憂不樂不能食飲。時國中有佛寺舍。在山上名加羅洹寺。中有五百沙門常止其中。皆已得阿羅漢道。常以月八日十四日十五日二十三日二十九日三十日。常以是日誦經。至明時象王亦在山上止於寺中。像王知有六日誦經。至其日當行入寺中聽經。諸沙門知象王意聽經。欲誦經時湏象王來。乃誦經。像王聽經。至明不睡不臥不動不搖。像王數聞經承事佛故。后象王以壽命盡死。死後便化為人作子生婆羅門家。以後年長大不聞佛經亦不見沙門。便棄家去入深山學異道。在山上止。近比亦有一婆羅門道人俱在山上。相與往來共為知識。其一人自念言。我不能於世間懸憂苦老病。死後當入地獄畜生餓鬼貧窮中。用是故我欲剃頭須披袈裟。欲求羅漢泥洹道。其有一人自念言。我願欲求作國王得自在。令天下人民隨我教令。如是久后二人各命盡。俱生世間作人。其一人前求作國王者。生於海邊為國王太子字彌蘭。其一人前世欲剃頭作沙門求羅漢泥洹者。生於天竺字陀獵與肉袈裟俱生其家。有一大象同日生。天竺名象為那。父母便字為那先。年十五六。那先有舅父字樓漢。學道作沙門大高才世間無比。已得阿羅漢道。能出無間入無孔。自在變

【現代漢語翻譯】現代漢語譯本：他說：『早晚侍奉佛陀是這樣的。佛陀很久以後入般涅槃離去。像王不知道佛陀在哪裡，四處徘徊尋找佛陀卻找不到，便啼哭流淚，憂愁不快樂，不能飲食。』當時國中有一座佛寺，在山上，名叫加羅洹寺（Karohana Temple）。其中有五百位沙門（Shramana），常住其中，都已證得阿羅漢（Arhat）道。他們常在每月的初八、十四、十五、二十三、二十九、三十日，在這些日子誦經。到了早上，像王也來到山上，停留在寺中。像王知道有六天誦經，到了那天就進入寺中聽經。眾沙門知道象王要來聽經，想誦經時，必須等象王來才誦經。像王聽經，從早到晚不睡不臥，不動不搖。像王多次聽經侍奉佛陀的緣故，後來象王壽命盡了死去，死後便轉世為人，出生在婆羅門（Brahmin）家。以後年紀大了，不聽聞佛經，也不見到沙門，便捨棄家庭，進入深山學習其他道法，在山上居住。附近也有一位婆羅門道人，一同在山上，互相往來，成為朋友。其中一人心想：『我不能在世間懸念憂愁，受老病死的痛苦，死後將墮入地獄、畜生、餓鬼、貧窮之中。因此我想要剃頭鬚髮，披上袈裟，想要尋求羅漢涅槃（Nirvana）之道。』另一人心想：『我希望能夠成為國王，得到自在，讓天下人民都聽從我的教令。』這樣過了很久，兩人各自壽命盡了，都轉生到世間做人。先前想做國王的那個人，出生在海邊，成為國王的太子，名叫彌蘭（Milinda）。先前想要剃頭做沙門，尋求羅漢涅槃的那個人，出生在天竺（India），名叫那先（Nagasena），與肉色袈裟一同出生在他家。有一頭大象也在同一天出生。天竺稱象為那（Naga），父母便給他取名為那先。十五六歲時，那先有一位舅父，名叫樓漢（Rohana），學道做了沙門，才華極高，世間無人能比，已經證得阿羅漢道，能出入無間隙，自在變化。

【English Translation】 English version: He said, 'Serving the Buddha morning and evening is like this. The Buddha, after a long time, entered Parinirvana and departed. The Elephant King did not know where the Buddha was, and wandered around searching for the Buddha but could not find him, so he wept and shed tears, was sad and unhappy, and could not eat or drink.' At that time, there was a Buddhist temple in the country, on a mountain, named Karohana Temple. There were five hundred Shramanas (Shramana), who often resided there, and all had attained the Arhat (Arhat) path. They often recited scriptures on the eighth, fourteenth, fifteenth, twenty-third, twenty-ninth, and thirtieth days of each month. In the morning, the Elephant King also came to the mountain and stayed in the temple. The Elephant King knew that there were six days of scripture recitation, and on those days he would enter the temple to listen to the scriptures. The Shramanas knew that the Elephant King wanted to listen to the scriptures, and when they wanted to recite the scriptures, they had to wait for the Elephant King to come before reciting. The Elephant King listened to the scriptures, from morning to night, without sleeping or lying down, without moving or shaking. Because the Elephant King had listened to the scriptures and served the Buddha many times, later the Elephant King's life ended and he died, and after death he was reborn as a human, born into a Brahmin (Brahmin) family. Later, when he grew older, he did not hear Buddhist scriptures, nor did he see Shramanas, so he abandoned his family and entered the deep mountains to learn other doctrines, and lived on the mountain. Nearby, there was also a Brahmin ascetic, who also lived on the mountain, and they interacted with each other and became friends. One of them thought to himself, 'I cannot be concerned with worldly worries, suffering from the pain of old age, sickness, and death, and after death I will fall into hell, the animal realm, the realm of hungry ghosts, and poverty. Therefore, I want to shave my head and beard, put on the kasaya (robe), and seek the path of Arhat Nirvana (Nirvana).' The other one thought to himself, 'I wish to become a king, to gain freedom, and to have all the people in the world follow my teachings.' After a long time, the lives of both of them ended, and they were both reborn into the world as humans. The one who previously wanted to become a king was born by the sea, became the prince of a king, and was named Milinda (Milinda). The one who previously wanted to shave his head and become a Shramana, seeking Arhat Nirvana, was born in India (India), named Nagasena (Nagasena), and was born into his family with a flesh-colored kasaya. An elephant was also born on the same day. In India, an elephant is called Naga (Naga), so his parents named him Nagasena. When he was fifteen or sixteen years old, Nagasena had an uncle named Rohana (Rohana), who studied the Way and became a Shramana, with extremely high talent, unparalleled in the world, and had already attained the Arhat path, able to enter and exit without gaps, and transform freely.

化無所不作。天上天下人民及蠕動之類。心所念皆豫知之。生所從來死趣何道。那先至舅父所自說言。我喜佛道欲作沙門為舅父作弟子。寧可持我作沙門。樓漢哀之。即聽作沙彌受十戒。日誦經思惟經戒便得四禪。悉知諸經要。時國中有佛寺舍名和戰。寺中有五百沙門皆得羅漢道。其中有第一羅漢名頞波曰。能知天上天下去來現在之事。那先年至二十。便受大沙門經戒。便到和戰寺中至頞波曰所。時五百羅漢適以十五日說大沙門戒經。在講堂上坐。大沙門皆入。那先亦在其中。諸沙門悉坐。頞波曰悉視坐中諸沙門心皆是羅漢。獨那先未得羅漢。頞波曰言。譬若揚米。米正白中有黑米。即揚為不好。今我坐中皆白清凈。獨那先黑未得羅漢耳。那先聞頞波曰說如是。大憂愁起為五百沙門作禮出去。自念我不宜在是座中坐。譬若眾師子中有狐狗。我從今以後不得道不入中坐。頞波曰知那先意。以手摩那先頭言。汝得羅漢道不久莫愁憂。便止留那先。那先復有一師年八九十字加維曰。其中有一優婆塞大賢善。日飯加維。那先且為師持缽行取飯食具。師令那先口含水。行到優婆塞家取飯食具。優婆塞見那先年少端正與人絕異有名字。智慧廣遠有志能說經道。優婆塞見那先前為作禮叉手言。飯諸沙門日久。未曾為我說經者。今我從

【現代漢語翻譯】化現無所不能。天上天下的人民以及蠕動的生物，心中所想的都能預先知道。知道他們從哪裡來，死後往哪裡去。那先（Nāgasena，佛教僧侶）去舅父那裡，自己說：『我喜歡佛法，想要做沙門（Śrāmaṇa，出家求道者），做舅父的弟子。您能允許我做沙門嗎？』樓漢（舅父的名字）憐憫他，就允許他做沙彌（Śrāmaṇera，沙門預備階段），受持十戒。每天誦讀佛經，思維經文和戒律，就得到了四禪（catvāri dhyānāni，四種禪定境界）。完全通曉了各種經書的要義。當時，國中有一座佛寺，寺院的名字叫和戰。寺中有五百沙門，都證得了阿羅漢（Arhat，斷盡煩惱的聖者）的果位。其中有一位第一阿羅漢，名叫頞波曰（Arbapāla），能夠知道天上天下過去、現在的事情。那先年滿二十歲，就受持了大沙門（Bhikkhu，比丘）的具足戒。然後來到和戰寺中，去見頞波曰。當時，五百阿羅漢正在十五日誦說大沙門戒經，坐在講堂上。大沙門都進入講堂，那先也在其中。各位沙門都坐定后，頞波曰觀察在座的各位沙門，知道他們的心都是阿羅漢，只有那先還沒有證得阿羅漢果位。頞波曰說：『譬如揚米，米本來是白的，但其中有黑米，揚掉它是因為它不好。現在我們坐中的各位都是白凈清凈的，只有那先是黑的，還沒有證得阿羅漢果位。』那先聽到頞波曰這樣說，非常憂愁，向五百沙門行禮后離開了。心想我不應該坐在這個座位上，譬如眾獅子中有狐貍和狗。我從今以後，如果不能得道，就不再進入這個座位。頞波曰知道那先的心意，用手摩那先的頭說：『你證得阿羅漢道的時間不遠了，不要愁憂。』於是就留下了那先。那先還有一位老師，年紀八九十歲，名叫加維（Gāvī）。其中有一位優婆塞（Upāsaka，在家男居士），非常賢善，每天供養加維。那先就為老師拿著缽去乞食。老師讓那先口中含著水，走到優婆塞家去乞食。優婆塞看到那先年紀輕輕，相貌端正，與衆不同，有名字，智慧廣遠，有志向能夠講說經道。優婆塞見到那先，先為他作禮，合掌說道：『供養各位沙門很久了，沒有誰為我說過經。現在我從

【English Translation】 He transforms and creates without limit. He knows in advance the thoughts of all beings in the heavens, on earth, and among the crawling creatures. He knows where they come from in life and where they go after death. Nāgasena (Buddhist monk) went to his uncle and said, 'I love the Buddha's teachings and wish to become a Śrāmaṇa (one who leaves home to seek the Way), a disciple of my uncle. Can you ordain me as a Śrāmaṇa?' Louhan (uncle's name) took pity on him and allowed him to become a Śrāmaṇera (novice monk), receiving the ten precepts. He recited scriptures daily, contemplating the sutras and precepts, and attained the four dhyānas (catvāri dhyānāni, four states of meditative absorption). He fully understood the essence of all the scriptures. At that time, there was a Buddhist temple in the kingdom called Hezhan. In the temple were five hundred Śrāmaṇas, all of whom had attained the state of Arhat (Arhat, a perfected being who has extinguished all defilements). Among them was the foremost Arhat named Arbapāla, who could know the past, present, and future events in the heavens and on earth. When Nāgasena reached the age of twenty, he received the full precepts of a Bhikkhu (fully ordained monk). Then he went to Hezhan Temple to see Arbapāla. At that time, the five hundred Arhats were reciting the Great Śrāmaṇa Precepts on the fifteenth day of the month, sitting in the lecture hall. All the great Śrāmaṇas entered, and Nāgasena was among them. After all the Śrāmaṇas were seated, Arbapāla observed the minds of all the Śrāmaṇas present and knew that they were all Arhats, except for Nāgasena, who had not yet attained the state of Arhat. Arbapāla said, 'It is like winnowing rice. The rice is originally white, but if there are black grains among them, they are winnowed away because they are not good. Now, all of you seated here are white and pure, except for Nāgasena, who is black and has not yet attained the state of Arhat.' When Nāgasena heard Arbapāla say this, he became very worried. He bowed to the five hundred Śrāmaṇas and left. He thought to himself, 'I should not be sitting in this seat, like a fox or a dog among lions. From now on, if I cannot attain the Way, I will not enter this seat again.' Arbapāla knew Nāgasena's intention and stroked Nāgasena's head, saying, 'Your attainment of the Arhat path is not far off, do not worry.' So he kept Nāgasena there. Nāgasena also had a teacher named Gāvī, who was eighty or ninety years old. Among them was a Upāsaka (Upāsaka, a lay male devotee), who was very virtuous and offered food to Gāvī every day. Nāgasena would carry the bowl to beg for food for his teacher. The teacher told Nāgasena to hold water in his mouth and go to the Upāsaka's house to beg for food. The Upāsaka saw that Nāgasena was young and handsome, extraordinary, had a name, had vast wisdom, and had the aspiration to preach the scriptures. The Upāsaka saw Nāgasena and first bowed to him, clasping his hands, and said, 'I have been offering food to the Śrāmaṇas for a long time, but no one has ever preached the scriptures to me. Now I from'

那先求哀愿。與我說經解我心意。那先自念。我受師教戒令我口含水不得語。我今吐水者為犯師要。如是當云何。那先知優婆塞亦高才有志。我為其說經想即當得道。那先便吐水卻坐為說經言。人當佈施作福善奉行佛經戒。死後生世間得富貴。人不犯經戒者。后不復入地獄餓鬼畜生中貧窮中。得生天上。優婆塞聞那先說經心大歡喜。那先知優婆塞心歡喜。便復為說經。世間萬物皆當過去無有常。諸所作皆勤苦。萬物皆不得自在。泥洹道者不生不老不病不死不愁不惱。諸惡勤苦皆消滅。那先說經竟。優婆塞便得第一須陀洹道。那先亦得須陀洹道。優婆塞大歡喜。便極與那先作美飯具。那先語優婆塞。先取飯具置師缽中。那先飯竟澡漱訖畢。持飯具還與師。師見言。汝今日持好飯具來。以犯眾人要。當逐出汝。那先大愁憂不樂。師教言。會比丘僧。悉會皆坐。師言。那先犯我曹眾人要來。當逐出無令在眾中止頞波曰說經言。譬若人持一箭射中兩準。那先自得道。亦復令優婆塞得道。不應逐出。師迦維曰。政使一箭射中百準。會為犯眾人。要不得止。餘人持戒不能如那先得道。如效那先當用絕後。眾坐中皆默然師教即逐出那先。那先便以頭面禮師足起。遍為比丘僧作禮訖竟。便出去入深山坐樹下。晝夜精進思惟道不懈。自成

【現代漢語翻譯】那麼先請求哀憐，希望（您）為我講解經文，解除我心中的疑惑。那先（Nāgasena，一位著名的佛教僧侶）心想，我受師父教誨，戒律要求我口含水不得說話，如果我現在吐水，就違背了師父的教誨。這樣該怎麼辦呢？那先知道這位優婆塞（Upāsaka，在家男居士）也很有才華和志向，我為他說經，他應該就能得道。於是那先便吐出水，然後坐下為他說經：『人應當佈施，多做善事，奉行佛經中的戒律。死後轉生到世間，就能得到富貴。人不違犯經中的戒律，死後就不會再墮入地獄、餓鬼、畜生道中，也不會貧窮，能夠轉生到天上。』優婆塞聽了那先的說法，心中非常歡喜。那先知道優婆塞心中歡喜，便又為他說經：『世間萬物終將過去，沒有什麼是永恒不變的。一切所作所為都是辛苦的。萬物都不能自在。泥洹（Nirvana，涅槃）之道，不生不老不病不死，沒有憂愁和煩惱，一切痛苦都將消滅。』那先說完經，優婆塞便證得了第一果須陀洹道（Sotāpanna，入流果）。那先也證得了須陀洹道。優婆塞非常歡喜，就盡心盡力地為那先準備了美好的飯食。那先對優婆塞說：『先將飯食放在我師父的缽中。』那先吃完飯，洗漱完畢，將剩下的飯食還給師父。師父看見后說：『你今天拿這麼好的飯食來，是違犯了大家的規定，應當把你趕出去。』那先非常憂愁不樂。師父教導說：『召集所有比丘僧（Bhikkhu Sangha，僧團），全部到齊坐好。』師父說：『那先違犯了我們大家的規定，應當趕出去，不能讓他留在僧團中。』止頞波曰（一位長老的名字）說經文道：『譬如有人用一支箭射中了兩個目標。那先自己得道，也讓優婆塞得道，不應該趕出去。』師迦維曰（另一位長老的名字）說：『即使一支箭射中了一百個目標，終究是違犯了大家的規定，不能留下。其他人持戒不能像那先一樣得道，如果效仿那先，將會斷絕後患。』眾僧都沉默不語。師父下令立即趕走那先。那先便以頭面禮拜師父的腳，起身，向所有比丘僧作禮完畢，就離開了，進入深山，坐在樹下，日夜精進思惟佛道，毫不懈怠，最終成就。 English version: Then, first, I beg for compassion. (I hope you) explain the scriptures to me and resolve the doubts in my heart.' Nāgasena (a famous Buddhist monk) thought to himself, 'I have received my teacher's instruction, and the precepts require me to keep water in my mouth and not speak. If I spit out the water now, I will be violating my teacher's instructions. What should I do?' Nāgasena knew that this Upāsaka (a lay male devotee) was also very talented and ambitious. If I explain the scriptures to him, he should be able to attain enlightenment. So Nāgasena spat out the water, then sat down and explained the scriptures to him: 'People should give alms, do good deeds, and follow the precepts in the Buddhist scriptures. After death, if they are reborn in this world, they will gain wealth and honor. If people do not violate the precepts in the scriptures, after death they will not fall into hell, the realm of hungry ghosts, or the animal realm again, nor will they be poor. They will be able to be reborn in heaven.' The Upāsaka listened to Nāgasena's explanation and was very happy in his heart. Nāgasena knew that the Upāsaka was happy in his heart, so he explained the scriptures to him again: 'All things in the world will eventually pass away, and nothing is permanent. All actions are laborious. All things cannot be free. The path of Nirvana (liberation from suffering) is without birth, old age, sickness, or death, without sorrow or vexation, and all suffering will be extinguished.' After Nāgasena finished explaining the scriptures, the Upāsaka attained the first stage of Sotāpanna (stream-enterer). Nāgasena also attained the stage of Sotāpanna. The Upāsaka was very happy and wholeheartedly prepared a delicious meal for Nāgasena. Nāgasena said to the Upāsaka, 'First, place the meal in my teacher's bowl.' After Nāgasena finished eating and washing, he returned the remaining meal to his teacher. The teacher saw it and said, 'You have brought such a good meal today, which violates everyone's rules. You should be expelled.' Nāgasena was very sad and unhappy. The teacher instructed, 'Summon all the Bhikkhu Sangha (monk community), and have them all sit down.' The teacher said, 'Nāgasena has violated our rules and should be expelled. He cannot remain in the Sangha.' Zhi Ebōyuē (name of an elder) said, quoting a scripture, 'It is like a person shooting an arrow and hitting two targets. Nāgasena has attained enlightenment himself and has also enabled the Upāsaka to attain enlightenment. He should not be expelled.' Shi Jiaweiyue (name of another elder) said, 'Even if an arrow hits a hundred targets, it is still a violation of everyone's rules and cannot be allowed to stay. Others who observe the precepts cannot attain enlightenment like Nāgasena. If we imitate Nāgasena, it will cut off future troubles.' All the monks remained silent. The teacher ordered that Nāgasena be expelled immediately. Nāgasena bowed to his teacher's feet with his head and face, got up, paid respects to all the Bhikkhu Sangha, and then left, entered the deep mountains, sat under a tree, and diligently contemplated the Buddha's path day and night without懈怠, eventually achieving enlightenment.

【English Translation】 Then I beg for mercy. Explain the scriptures to me and resolve my doubts. Nāgasena (a famous Buddhist monk) thought to himself, 'I have received my teacher's teachings, and the precepts require me to keep water in my mouth and not speak. If I spit out the water now, I will be violating my teacher's instructions. What should I do?' Nāgasena knew that this Upāsaka (layman) was also very talented and ambitious. If I explain the scriptures to him, he should be able to attain enlightenment. So Nāgasena spat out the water, then sat down and explained the scriptures to him: 'People should give alms, do good deeds, and follow the precepts in the Buddhist scriptures. After death, if they are reborn in this world, they will gain wealth and honor. If people do not violate the precepts in the scriptures, after death they will not fall into hell, the realm of hungry ghosts, or the animal realm again, nor will they be poor. They will be able to be reborn in heaven.' The Upāsaka listened to Nāgasena's explanation and was very happy in his heart. Nāgasena knew that the Upāsaka was happy in his heart, so he explained the scriptures to him again: 'All things in the world will eventually pass away, and nothing is permanent. All actions are laborious. All things cannot be free. The path of Nirvana (liberation) is without birth, old age, sickness, or death, without sorrow or vexation, and all suffering will be extinguished.' After Nāgasena finished explaining the scriptures, the Upāsaka attained the first stage of Sotāpanna (stream enterer). Nāgasena also attained the stage of Sotāpanna. The Upāsaka was very happy and wholeheartedly prepared a delicious meal for Nāgasena. Nāgasena said to the Upāsaka, 'First, place the meal in my teacher's bowl.' After Nāgasena finished eating and washing, he returned the remaining meal to his teacher. The teacher saw it and said, 'You have brought such a good meal today, which violates everyone's rules. You should be expelled.' Nāgasena was very sad and unhappy. The teacher instructed, 'Summon all the Bhikkhu Sangha (monk community), and have them all sit down.' The teacher said, 'Nāgasena has violated our rules and should be expelled. He cannot remain in the Sangha.' Zhi Ebōyuē (name of an elder) said, quoting a scripture, 'It is like a person shooting an arrow and hitting two targets. Nāgasena has attained enlightenment himself and has also enabled the Upāsaka to attain enlightenment. He should not be expelled.' Shi Jiaweiyue (name of another elder) said, 'Even if an arrow hits a hundred targets, it is still a violation of everyone's rules and cannot be allowed to stay. Others who observe the precepts cannot attain enlightenment like Nāgasena. If we imitate Nāgasena, it will cut off future troubles.' All the monks remained silent. The teacher ordered that Nāgasena be expelled immediately. Nāgasena bowed to his teacher's feet with his head and face, got up, paid respects to all the Bhikkhu Sangha, and then left, entered the deep mountains, sat under a tree, and diligently contemplated the Buddha's path day and night without懈怠, eventually achieving enlightenment.

得羅漢道。能飛行徹視徹聽。知他人心所念善惡。自知前世所更從來生。得羅漢道已。便來還入和戰寺中。詣諸比丘所。前頭面悔過求和解。諸比丘僧即聽之。那先作禮訖竟。便出去轉行入諸郡縣街曲里巷。為人說經戒。教人為善。中有受五戒者。得須陀洹道者。中有得斯陀含道者。中有得阿那含道者。中有作沙門得羅漢道者。第二忉利天帝釋。第七天王梵第四天王皆來到那先所作禮。以頭面著足卻坐。那先便為諸天說經。名字聞四遠。那先所行處。諸天人民鬼神龍見那先無不歡喜者。皆得其福。那先便轉到天竺舍竭國。止泄坻迦寺中。有前世故知識一人在海邊。作國王子名彌蘭。彌蘭少小好讀經學異道。悉知異道經法。異道人無能勝者。彌蘭父王壽盡。彌蘭立為王。王問左右邊臣言。國中道人及人民誰能與我共難經道者。邊臣白言。有學佛道者。人呼為沙門。其人智慧妙達。能與王共難經道。北方大臣國名沙竭。古王之宮。其國中外安隱人民皆善。其城四方皆複道行。諸城門皆刻鏤。及余小國皆多高明。人民被服五色焜煌。國土高燥珍寶眾多。四方賈客賣買皆以金錢。五穀豐賤家有餘畜樂不可言。其王彌蘭以正法治國。高才有智謀明於官事。戰鬥之術無不通達。能知九十六種道。所問不窮人適發言。便豫知其所趣。

【現代漢語翻譯】現代漢語譯本證得阿羅漢果位，能飛行，能徹視、徹聽，知曉他人心中所想的善惡，也能自知前世經歷以及從何處轉生而來。證得阿羅漢果位后，那先（Nāgasena）便返回和戰寺中，去到各位比丘（bhikkhu）處，當面懺悔過錯，請求和解。眾比丘僧接受了他的請求。那先行禮完畢后，便出去四處遊歷，進入各個郡縣的街巷裡弄，為人宣講佛經戒律，教導人們行善。其中有人受持五戒，證得須陀洹（Sotāpanna）果位；有人證得斯陀含（Sakadāgāmin）果位；有人證得阿那含（Anāgāmin）果位；有人出家修行證得阿羅漢果位。第二忉利天（Tāvatiṃsa）的帝釋（Śakra），第七天的天王，梵（Brahmā）天第四天王都來到那先處向他行禮，以頭面觸地，然後退坐一旁。那先便為諸天宣講佛經，他的名字傳遍四方。那先所到之處，諸天、人民、鬼神、龍見到那先沒有不歡喜的，都因此得到福報。那先隨後前往天竺（India）的舍竭國（Śāgala），住在泄坻迦寺（Cetika-giri vihara）中。他前世的一位故交，在海邊擔任國王，名叫彌蘭（Milinda）。彌蘭從小就喜歡閱讀經書，學習各種外道，對外道的經法都非常精通，沒有外道之人能勝過他。彌蘭的父王去世后，彌蘭繼位為王。國王問左右大臣說：『國內的道人和百姓中，誰能與我辯論經道？』大臣稟告說：『有一位學習佛道的人，人們稱他為沙門（śrāmaṇa），此人智慧高妙通達，能與大王辯論經道。』北方的大臣說，國家名叫沙竭（Śāgala），是古代國王的宮殿。國內外安定，人民都善良。城池四方都有複道通行，各個城門都雕刻精美，其他小國也大多高大光明。人民穿著五彩繽紛的服飾，國土高亢乾燥，珍寶眾多，四方商人買賣都用金錢。五穀豐收，物價低廉，家家戶戶都富足快樂，難以言表。』彌蘭王以正法治理國家，才華橫溢，智慧超群，精通官場事務，對戰鬥之術無不通曉，能瞭解九十六種外道。他所提出的問題沒有窮盡，別人剛一開口，他便能預先知道對方的意圖。

【English Translation】 English version He attained the state of Arhat (Arahat), capable of flying, with unobstructed vision and hearing, knowing the good and evil thoughts of others, and knowing his past lives and where he came from. Having attained the state of Arhat, Nāgasena then returned to the Wattha Monastery, went to the bhikkhus (monks), and repented before them, seeking reconciliation. The Sangha of bhikkhus accepted his request. After Nāgasena finished his salutations, he went out and traveled to various districts, counties, streets, and alleys, preaching the scriptures and precepts to the people, teaching them to do good. Among them, some took the five precepts and attained the state of Sotāpanna (stream-enterer); some attained the state of Sakadāgāmin (once-returner); some attained the state of Anāgāmin (non-returner); some became monks and attained the state of Arhat. Śakra (Indra), the lord of the second heaven, Tāvatiṃsa, the king of the seventh heaven, and the fourth Brahmā (Brahma) king all came to Nāgasena, paid homage to him, touched their heads to his feet, and sat aside. Nāgasena then preached the scriptures to the devas (gods), and his name spread far and wide. Wherever Nāgasena went, the devas, people, ghosts, and dragons who saw Nāgasena were all delighted and received blessings. Nāgasena then traveled to Śāgala (Sialkot) in India, staying in the Cetika-giri vihara (Cetiyagiri Vihara). A former acquaintance of his, who was a king by the sea named Milinda (Menander I). From a young age, Milinda loved to read scriptures and study various heterodoxies, and he was very knowledgeable about the scriptures of heterodoxies, with no heterodox person able to defeat him. After Milinda's father, the king, passed away, Milinda was established as king. The king asked his ministers, 'Among the ascetics and people in the country, who can debate the scriptures with me?' The ministers reported, 'There is a person who studies the Buddha's way, whom people call a śrāmaṇa (ascetic). This person has profound wisdom and can debate the scriptures with the king.' The northern minister said that the country is named Śāgala, which is the palace of the ancient kings. The country is peaceful inside and out, and the people are all virtuous. The city has covered roads on all four sides, and all the city gates are exquisitely carved. The other small countries are also mostly tall and bright. The people wear colorful clothes, the land is high and dry, and there are many treasures. Merchants from all directions trade with gold coins. The five grains are abundant and cheap, and every household is prosperous and happy beyond words.' King Milinda ruled the country with righteousness, was talented and intelligent, knowledgeable in official affairs, and proficient in the art of warfare. He understood ninety-six kinds of heterodoxies. His questions were inexhaustible, and as soon as someone spoke, he could foresee their intentions.

王語傍臣言。是間寧有明經沙門。能與我共難經說道者不。王傍臣名沾彌利望群。白王言。然有沙門字野和羅。明經道能與王難經道。王便敕沾彌利望群。即行往請野和羅言。大王欲見大師。野和羅言。王欲相見者大善。王當自來耳。我不往。沾彌利望群即還白王如是。王即乘車與五百伎共行到寺中。與野和羅相見。前相問訊就坐。五百騎從皆坐。王問野和羅。卿用何等故棄家捐妻子。剃頭須披袈裟作沙門。卿所求何等道。野和羅言。我曹學佛道行中正。於今世得其福。於後世亦得其福。用是故我剃頭須被袈裟作沙門。王問野和羅。若有白衣居家。有妻子行中正。於今世得其福。於後世亦得其福不。野和羅言。白衣居家有妻子行中正。於今世得其福。於後世亦得其福。王言。卿空棄家捐妻子。剃頭須被袈裟作沙門為。野和羅默然無以報王。王傍臣白言。是沙門大明達有智者。迫促不及言耳。王傍臣皆舉手言。王得勝。野和羅默然受負。王左右顧視。優婆塞面亦不慚。王自念。是諸優婆塞面不慚者。復有明健沙門能與我共相難者耳。王語傍臣沾彌利。寧復有明智沙門能與我共難經道者無。那先者諸沙門師。知諸經要難。巧說十二品經。種種別異章斷句解。知泥洹之道。無有能窮者。無能勝者。智如江海。能伏九十六種道

【現代漢語翻譯】現代漢語譯本：國王對身邊的大臣說：『這裡有沒有精通佛經的沙門（shāmén，出家修道者），能與我一起辯論佛經的道理？』國王身邊的大臣名叫沾彌利望群（Zhān mí lì wàng qún）。他稟告國王說：『確實有一位沙門，名叫野和羅（Yě hé luó），精通佛經，能夠與國王辯論佛經的道理。』國王便命令沾彌利望群，立即前去邀請野和羅，（沾彌利望群）對野和羅說：『大王想要見大師。』野和羅說：『國王想要見我，那很好。國王應當親自來，我不去。』沾彌利望群立即回去，向國王稟告了這些話。國王便乘坐車子，與五百名騎兵一同前往寺廟，與野和羅相見。上前互相問候后就坐。五百名騎兵隨從也都坐下。國王問野和羅：『你因為什麼緣故拋棄家庭，捨棄妻子，剃掉頭髮和鬍鬚，披上袈裟，做沙門？你所追求的是什麼道？』野和羅說：『我們學習佛道，奉行中正之道，在今世能夠得到福報，在後世也能夠得到福報。因此我剃掉頭髮和鬍鬚，披上袈裟，做沙門。』國王問野和羅：『如果在家居住的白衣（báiyī，在家信徒），有妻子，奉行中正之道，在今世能夠得到福報，在後世也能夠得到福報嗎？』野和羅說：『在家居住的白衣，有妻子，奉行中正之道，在今世能夠得到福報，在後世也能夠得到福報。』國王說：『你白白地拋棄家庭，捨棄妻子，剃掉頭髮和鬍鬚，披上袈裟，做沙門做什麼呢？』野和羅沉默不語，無法回答國王。國王身邊的大臣稟告說：『這位沙門非常明智，只是被您逼問得太緊，一時說不出話來罷了。』國王身邊的大臣都舉起手說：『大王得勝！』野和羅默默地接受了失敗。國王左右環顧，優婆塞（yōupósāi，男居士）們面色也沒有慚愧之色。國王心想：『這些優婆塞面色沒有慚愧之色，一定還有聰明強健的沙門能夠與我一起辯論。』國王對身邊的大臣沾彌利說：『還有沒有聰明有智慧的沙門能夠與我一起辯論佛經的道理？』那先（Nà xiān）是眾沙門的老師，通曉各種佛經的要義和疑難，擅長講解十二部經，能夠詳細地分析各種章節和斷句，瞭解涅槃（Níhuán）的道路。沒有人能夠窮盡他的智慧，沒有人能夠戰勝他。他的智慧如江海般深廣，能夠降伏九十六種外道。

【English Translation】 English version: The king said to his ministers, 'Is there a Shamen (śrāmaṇa, a wandering ascetic or monk) here who is well-versed in the scriptures and can debate the principles of the scriptures with me?' The minister beside the king, named Zhan Mi Li Wang Qun (Zhān mí lì wàng qún), reported to the king, 'Indeed, there is a Shamen named Ye He Luo (Yě hé luó) who is knowledgeable in the scriptures and can debate the principles of the scriptures with the king.' The king then ordered Zhan Mi Li Wang Qun to immediately go and invite Ye He Luo, (Zhan Mi Li Wang Qun) said to Ye He Luo, 'The great king wishes to see the master.' Ye He Luo said, 'If the king wishes to see me, that is excellent. The king should come himself; I will not go.' Zhan Mi Li Wang Qun immediately returned and reported these words to the king. The king then rode in a chariot with five hundred cavalrymen to the temple to meet Ye He Luo. They greeted each other and sat down. The five hundred cavalrymen also sat down. The king asked Ye He Luo, 'For what reason did you abandon your family, forsake your wife, shave your head and beard, don the kasaya (kāṣāya, monastic robe), and become a Shamen? What path are you seeking?' Ye He Luo said, 'We study the Buddha's path and practice the Middle Way. We can obtain blessings in this life and also in the afterlife. Therefore, I shave my head and beard, wear the kasaya, and become a Shamen.' The king asked Ye He Luo, 'If a layman (báiyī, a householder) living at home, with a wife, practices the Middle Way, can he obtain blessings in this life and also in the afterlife?' Ye He Luo said, 'A layman living at home, with a wife, practicing the Middle Way, can obtain blessings in this life and also in the afterlife.' The king said, 'Then why do you abandon your family, forsake your wife, shave your head and beard, and wear the kasaya to become a Shamen for nothing?' Ye He Luo remained silent and could not answer the king. The minister beside the king reported, 'This Shamen is very intelligent, but he is just unable to speak because he is being pressed too hard.' The ministers beside the king all raised their hands and said, 'The king has won!' Ye He Luo silently accepted defeat. The king looked around, and the Upasakas (upāsaka, a male lay Buddhist devotee) did not show any shame on their faces. The king thought to himself, 'Since these Upasakas do not show any shame on their faces, there must be another intelligent and strong Shamen who can debate with me.' The king said to his minister Zhan Mi Li, 'Is there another intelligent and wise Shamen who can debate the principles of the scriptures with me?' Nagasena (Nà xiān) is the teacher of all the Shamen, understands the essentials and difficulties of all the scriptures, is skilled in explaining the twelve divisions of the scriptures, can analyze various chapters and sentences in detail, and knows the path to Nirvana (Níhuán). No one can exhaust his wisdom, and no one can defeat him. His wisdom is as vast as the ocean and can subdue ninety-six kinds of heretical paths.

。為佛弟子所敬愛。以經道教授。那先來到舍竭國。其所相隨弟子皆復高明。那先如猛師子。沾彌利白王。有沙門字那先。智慧微妙諸經道。要。能解人所疑無所不通。能與王難經說道。王問沾彌利。審能與我共難經道不。沾彌利言。唯然常與第七梵天共難經說道。何況於人王。即敕沾彌利。便行請那先來。沾彌利即到那先所白言。大王欲相見。那先言大善。即與弟子相隨行到王所。王雖未嘗見。那先在眾人中披服行步。與人有絕異。王遙見隱知那先。王自說言。我前後所更見眾大多。入大坐中大多。未嘗自覺恐怖。如今日見那先。今日那先定勝我。我心惶惶不安。沾彌利居前白王言。那先以發旦到。王即問沾彌利。何所是那先者。沾彌利白。因指示王。王即大歡喜。正我所隱意是。那先即到。王因前相問訊語言。王便大歡喜。因共對坐。那先語王言。佛經說言。人安隱最大利。人知足最為大富。人有所信最為大厚。泥洹道最為大快。王便問那先卿字何等。那先言。父母字我為那先。人呼我為那先。有時父母呼我為首那先。有時父母呼我為維迦先。用是故人皆識知我。世間人皆有是耳。王問那先。誰為那先者。王復問言。頭為那先耶。不為那先。王復言。耳鼻口為那先耶。不為那先。王復言。頤項肩臂手足為那先耶。

【現代漢語翻譯】現代漢語譯本：他為佛弟子所敬愛，以佛經教義教授他人。那先（Nāgasena）來到了舍竭國（Sagala），他所跟隨的弟子們也都非常傑出。那先就像一頭勇猛的獅子。沾彌利（Chamili）稟告彌蘭陀王（Milinda）說：『有一位沙門名叫那先，他的智慧精妙，通曉各種佛經要義，能夠解答人們的疑惑，無所不通，能與大王辯論佛經教義。』國王問沾彌利：『你真的能與我一同辯論佛經教義嗎？』沾彌利回答說：『是的，我經常與第七梵天（Seventh Brahma Heaven）辯論佛經教義，更何況是人間的國王呢。』於是國王命令沾彌利，立刻去請那先來。沾彌利隨即來到那先的住所，稟告說：『大王想要見您。』那先說：『很好。』便與弟子們一同前往國王的住所。國王雖然未曾見過那先，但見他在眾人之中，衣著舉止都與衆不同，國王遠遠地看見，便知道是他。國王自言自語道：『我前後所見的人很多，進入大會場的人也很多，從未自覺恐懼，像今天見到那先這樣。今天那先必定勝過我，我心中惶惶不安。』沾彌利走在前面稟告國王說：『那先已經抵達。』國王便問沾彌利：『哪一位是那先？』沾彌利指給國王看。國王非常高興，說：『果然正如我所料。』那先隨即上前，與國王互相問候。國王非常高興，便與那先相對而坐。那先對國王說：『佛經上說，人的安穩是最大的利益，人的知足是最大的財富，人的有所信賴是最為深厚的，涅槃（Nirvana）之道是最大的快樂。』國王便問那先：『您的名字是什麼？』那先回答說：『父母給我取名為那先，人們也稱呼我為那先。有時父母稱呼我為首那先（Sena），有時父母稱呼我為維迦先（Vigasena）。因此人們都認識我，世間人都有名字。』國王問那先：『誰是那先？』國王又問：『頭是那先嗎？』回答說：『不是那先。』國王又問：『耳朵、鼻子、嘴巴是那先嗎？』回答說：『不是那先。』國王又問：『下巴、脖子、肩膀、手臂、手、腳是那先嗎？』

【English Translation】 English version: He is revered by the Buddha's disciples and teaches the Dharma. Nāgasena arrived at Sagala. The disciples who followed him were all highly intelligent. Nāgasena was like a fierce lion. Chamili reported to King Milinda: 'There is a Shramana named Nāgasena, whose wisdom is subtle and profound, and who is well-versed in the essential principles of the scriptures. He can resolve people's doubts and is all-knowing. He can debate the scriptures with the King.' The King asked Chamili: 'Are you truly able to debate the scriptures with me?' Chamili replied: 'Yes, I often debate the scriptures with the Seventh Brahma Heaven, let alone a human king.' Then the King ordered Chamili to immediately invite Nāgasena. Chamili then went to Nāgasena's residence and reported: 'The King wishes to see you.' Nāgasena said: 'Very well.' He then went with his disciples to the King's residence. Although the King had never seen Nāgasena, he saw that among the crowd, his clothes and behavior were different from others. The King saw him from afar and knew it was him. The King said to himself: 'I have seen many people before, and many people have entered the assembly, but I have never felt fear like I do today seeing Nāgasena. Today Nāgasena will surely defeat me, and my heart is uneasy.' Chamili went ahead and reported to the King: 'Nāgasena has arrived.' The King then asked Chamili: 'Which one is Nāgasena?' Chamili pointed him out to the King. The King was very happy and said: 'It is indeed as I expected.' Nāgasena then stepped forward and greeted the King. The King was very happy and sat down opposite Nāgasena. Nāgasena said to the King: 'The Buddha's scriptures say that a person's peace is the greatest benefit, a person's contentment is the greatest wealth, a person's trust is the most profound, and the path to Nirvana is the greatest happiness.' The King then asked Nāgasena: 'What is your name?' Nāgasena replied: 'My parents named me Nāgasena, and people also call me Nāgasena. Sometimes my parents call me Sena, and sometimes my parents call me Vigasena. Therefore, people all know me, and everyone in the world has a name.' The King asked Nāgasena: 'Who is Nāgasena?' The King then asked: 'Is the head Nāgasena?' He replied: 'It is not Nāgasena.' The King then asked: 'Are the ears, nose, and mouth Nāgasena?' He replied: 'They are not Nāgasena.' The King then asked: 'Are the chin, neck, shoulders, arms, hands, and feet Nāgasena?'

不為那先。王復言。髀腳為那先耶。不為那先。王復言。顏色為那先耶不為那先。王復言。苦樂為那先耶。不為那先。王復言。善惡為那先耶。不為那先。王復言。身為那先耶。不為那先。王復言。肝肺心脾腸胃為那先耶。不為那先。王復言。顏色。為那先耶。不為那先。苦樂善惡身心合。是事寧為那先耶。言不為那先。王復言。無有苦樂無有顏色無有善惡無有身心。無是五事。寧為那先耶。那先言。不為那先。王復言。聲響喘息寧為那先耶。言不為那先。何等為那先者。那先問王。何所為車者。軸為車耶。不為車。那先言。轂為車耶。王言轂不為車。那先言。輻為車耶。不為車。那先言。輞為車耶。不為車。那先言。轅為車耶。不為車。軛為車耶。不為車。那先言。輿為車耶。不為車。那先言。蓋為車耶。不為車。那先言。合聚是材木著一面。寧為車耶。不為車。那先言。音聲為車耶。不為車。那先言。何等為車耶。王默然不語那先言。佛經說。合聚是諸材木。用作車因得車。人亦如是。合聚頭面目耳鼻口頸項肩臂骨肉手足肺肝心脾腎腸胃顏色聲響喘息苦樂善惡合為一人。王言。善哉善哉。

王復問言。那先能與我難經說道不。那先言。如使王作智者問。能相答王。作王者問愚者問。不能相答。王言。智者問

【現代漢語翻譯】現代漢語譯本不（是）。那先（Nagasena，一位佛教僧侶）答道。國王又問：『髀腳（身體的一部分）是那先嗎？』答：『不（是）。』國王又問：『顏色（容貌）是那先嗎？』答：『不（是）。』國王又問：『苦樂（感受）是那先嗎？』答：『不（是）。』國王又問：『善惡（行為）是那先嗎？』答：『不（是）。』國王又問：『身體是那先嗎？』答：『不（是）。』國王又問：『肝、肺、心、脾、腸、胃是那先嗎？』答：『不（是）。』國王又問：『顏色是那先嗎？』答：『不（是）。』國王又問：『苦樂、善惡、身心合在一起，是那先嗎？』答：『不（是）。』國王又問：『沒有苦樂，沒有顏色，沒有善惡，沒有身心，沒有這五件事，是那先嗎？』那先答道：『不（是）。』國王又問：『聲響、喘息是那先嗎？』答：『不（是）。』那麼，什麼是那先呢？那先反問國王：『什麼是車呢？車軸是車嗎？』答：『不是車。』那先問：『輪轂是車嗎？』國王答道：『輪轂不是車。』那先問：『輻條是車嗎？』答：『不是車。』那先問：『車輞是車嗎？』答：『不是車。』那先問：『車轅是車嗎？』答：『不是車。』車軛是車嗎？』答：『不是車。』那先問：『車輿是車嗎？』答：『不是車。』那先問：『車蓋是車嗎？』答：『不是車。』那先問：『把這些木材聚集在一起，放在一個地方，就是車嗎？』答：『不是車。』那先問：『聲音是車嗎？』答：『不是車。』那先問：『那麼，什麼是車呢？』國王沉默不語。那先說：『佛經上說，聚集這些木材，用來製造車，因此才有了車。人也是這樣，聚集頭、面、目、耳、鼻、口、頸、項、肩、臂、骨、肉、手、足、肺、肝、心、脾、腎、腸、胃、顏色、聲響、喘息、苦樂、善惡，合在一起才成為一個人。』國王說：『好啊！好啊！』國王又問：『那先能與我辯論經義嗎？』那先說：『如果國王以智者的身份提問，我能回答國王。如果以國王的身份提問，那是愚者之問，我不能回答。』國王說：『智者之問。』

【English Translation】 English version 'No,' Nagasena (a Buddhist monk) replied. The king further asked, 'Is the body part called thigh and foot Nagasena?' 'No.' The king further asked, 'Is the appearance Nagasena?' 'No.' The king further asked, 'Are feelings of pleasure and pain Nagasena?' 'No.' The king further asked, 'Are good and evil deeds Nagasena?' 'No.' The king further asked, 'Is the body Nagasena?' 'No.' The king further asked, 'Are the liver, lungs, heart, spleen, intestines, and stomach Nagasena?' 'No.' The king further asked, 'Is the appearance Nagasena?' 'No.' The king further asked, 'Are pleasure, pain, good, evil, body, and mind combined Nagasena?' He said, 'No.' The king further asked, 'Without pleasure, without appearance, without good, without evil, without body, without mind, without these five things, is it Nagasena?' Nagasena said, 'No.' The king further asked, 'Are sounds and breaths Nagasena?' He said, 'No.' What then is Nagasena? Nagasena asked the king in return, 'What is a chariot? Is the axle the chariot?' 'No, it is not the chariot.' Nagasena asked, 'Is the hub the chariot?' The king said, 'The hub is not the chariot.' Nagasena asked, 'Are the spokes the chariot?' 'No, it is not the chariot.' Nagasena asked, 'Is the rim the chariot?' 'No, it is not the chariot.' Nagasena asked, 'Is the shaft the chariot?' 'No, it is not the chariot.' Is the yoke the chariot?' 'No, it is not the chariot.' Nagasena asked, 'Is the carriage the chariot?' 'No, it is not the chariot.' Nagasena asked, 'Is the cover the chariot?' 'No, it is not the chariot.' Nagasena asked, 'If these materials are gathered together and placed in one place, is that the chariot?' 'No, it is not the chariot.' Nagasena asked, 'Is the sound the chariot?' 'No, it is not the chariot.' Nagasena asked, 'What then is the chariot?' The king remained silent. Nagasena said, 'The Buddhist scriptures say that by gathering these materials and using them to make a chariot, one obtains a chariot. People are also like this: gathering the head, face, eyes, ears, nose, mouth, neck, shoulders, arms, bones, flesh, hands, feet, lungs, liver, heart, spleen, kidneys, intestines, stomach, appearance, sounds, breaths, pleasure, pain, good, and evil together makes a person.' The king said, 'Excellent! Excellent!' The king further asked, 'Nagasena, can you debate the scriptures with me?' Nagasena said, 'If the king asks as a wise person, I can answer the king. If you ask as a king, that is a foolish question, and I cannot answer.' The king said, 'A wise person's question.'

王者問愚者問何等類。那先言。智者語對相詰相上語相下語。語有勝負則自知是為智者語。王者語自放恣。敢有違戾不如王言者。王即強誅罰之。是為王者語。愚者語。語長不能自知。語短不能自知。𢤱悷自用得勝而已。是為愚者語。王言。愿用智者言。不用王者愚者言。莫持王者意與我語。當如與諸沙門語。當如與諸弟子語。如與優婆塞語。當如與給使者語。當以相開悟。那先言大善。王言。我欲有所問。那先言。王便問。王言。我已問。那先言。我已答。王言。答我何等語。那先言。王問我何等語。王言。我無所問。那先言。我亦無所答。王即知那先大明慧。王言。我甫始當多所問。日反欲冥當云何明日當請。那先於宮中善相難問。沾彌利望群。即白那先言。日暮王當還宮。明日王當請那先。那先言大善。王即為那先作禮騎還歸宮。于馬上續念那先。至明日沾彌利望群及傍臣白王言。當請那先不。王言當請。沾彌利望群言。請者當使與幾沙門俱來。王言自在。那先與幾沙門俱來。主藏者名慳。慳白王言。令那先與十沙門共來可。如是至三。王瞋恚言。何故齊令那先與十沙門共來。王言。汝字慳。不妄強惜王物自汝物。當云何汝逆我意。當有誅罰之罪。可言可哀赦汝過。今我作國王不堪飯沙門耶。慳大恐怖不敢復語

【現代漢語翻譯】現代漢語譯本國王問愚者是什麼樣的。那先（Nāgasena，一位著名的佛教論師）回答說：『智者說話，會互相辯論，有高有低。通過辯論的勝負，自己能明白，這就是智者說的話。國王說話，隨心所欲，敢有違背或不如國王所說的人，國王就強行誅罰。這就是國王說的話。愚者說話，話說長了自己也不知道，話說短了自己也不知道，只是固執己見，自以為是。這就是愚者說的話。』國王說：『我願意聽智者的話，不聽國王和愚者的話。不要用對待國王的心態與我說話，應當像與各位沙門（Śrāmaṇa，佛教出家修行者）說話一樣，像與各位弟子說話一樣，像與優婆塞（Upāsaka，在家男居士）說話一樣，像與給使者說話一樣，應當互相啓發開悟。』那先說：『很好。』國王說：『我想要問你一些問題。』那先說：『國王請問。』國王說：『我已經問了。』那先說：『我已經回答了。』國王說：『我回答了什麼？』那先說：『國王問了什麼？』國王說：『我沒有問什麼。』那先說：『我也就沒有回答什麼。』國王立刻知道那先非常聰明有智慧。國王說：『我剛開始想問很多問題，但天色已晚，該怎麼辦？明天再請教吧。』那先在宮中善於辯論，沾彌利望群（大臣名）就稟告那先說：『天色已晚，國王要回宮了，明天國王會再請您來。』那先說：『很好。』國王向那先行禮，騎馬返回王宮，在馬上一路都在想著那先。到了第二天，沾彌利望群和旁邊的臣子問國王說：『要請那先來嗎？』國王說：『要請。』沾彌利望群問：『請他來的時候，讓他帶幾個沙門一起來呢？』國王說：『隨便他。那先帶幾個沙門來呢？』管理倉庫的人名叫慳（一位大臣的名字，意為吝嗇）。慳稟告國王說：『讓那先帶十個沙門一起來就可以了。』這樣說了三次。國王生氣地說：『為什麼總是讓那先帶十個沙門一起來？』國王說：『你的名字叫慳，難道是吝嗇國王的財物，還是吝嗇你自己的財物？為什麼你要違揹我的意思？應當處以誅罰的罪過。說些可憐的話，或許可以赦免你的過錯。現在我作為國王，難道還供養不起沙門嗎？』慳非常害怕，不敢再說話了。

【English Translation】 English version The king asked what kind of people are fools. Nāgasena (a famous Buddhist philosopher) replied: 'The words of the wise involve mutual questioning and debate, with superior and inferior arguments. Through the victory or defeat in debate, one knows oneself. These are the words of the wise. The words of a king are unrestrained; anyone who dares to disagree or whose words are not as good as the king's will be forcibly punished by the king. These are the words of a king. The words of a fool are long without the fool knowing it, or short without the fool knowing it; they are stubborn and self-righteous, thinking only of winning. These are the words of a fool.' The king said, 'I wish to hear the words of the wise, not the words of kings or fools. Do not speak to me with the attitude of addressing a king, but as you would speak to the Śrāmaṇas (Buddhist renunciates), as you would speak to your disciples, as you would speak to the Upāsakas (lay male devotees), as you would speak to servants. We should enlighten each other.' Nāgasena said, 'Very good.' The king said, 'I want to ask you some questions.' Nāgasena said, 'Please ask, Your Majesty.' The king said, 'I have already asked.' Nāgasena said, 'I have already answered.' The king said, 'What did I answer?' Nāgasena said, 'What did the king ask?' The king said, 'I asked nothing.' Nāgasena said, 'Then I answered nothing.' The king immediately knew that Nāgasena was very intelligent and wise. The king said, 'I was just about to ask many questions, but it is getting late. What should we do? I will ask again tomorrow.' Nāgasena was good at debate in the palace. Zhan Mili Wang Qun (name of a minister) then reported to Nāgasena, 'It is getting late, and the king is about to return to the palace. The king will invite you again tomorrow.' Nāgasena said, 'Very good.' The king bowed to Nāgasena, mounted his horse, and returned to the palace, thinking about Nāgasena all the way. The next day, Zhan Mili Wang Qun and the other ministers asked the king, 'Should we invite Nāgasena?' The king said, 'We should invite him.' Zhan Mili Wang Qun asked, 'When inviting him, how many Śrāmaṇas should we ask him to bring?' The king said, 'It is up to him. How many Śrāmaṇas should Nāgasena bring?' The person in charge of the treasury, named Qian (name of a minister, meaning miserly), reported to the king, 'Let Nāgasena bring ten Śrāmaṇas with him, that should be enough.' He said this three times. The king angrily said, 'Why do you always say to let Nāgasena bring ten Śrāmaṇas?' The king said, 'Your name is Qian. Are you being miserly with the king's property, or are you being miserly with your own property? Why do you go against my wishes? You should be punished. Say something pitiful, and perhaps your transgression can be forgiven. Now that I am king, am I not able to provide for Śrāmaṇas?' Qian was very frightened and dared not speak again.

。沾彌利望群到那先所。為作禮白言大王請。那先言。王當令我與幾沙門共行。沾彌利望群言。自在那先與幾沙門共行。那先便與野和羅八十沙門共行。沾彌利望群旦欲入城時。于道中並問那先。往曰對王言無有那先。何以那先問沾彌利望群。卿意何所為那先者。沾彌利望群言。我以為喘息出入命氣為那先。那先問言。人氣一出不復還入。其人寧復生不。沾彌利望群言。氣出不復還入者定為死。那先言。如人吹笳氣出不復還入。如人持鍛金䇶吹火氣。一出時寧得復還入不。沾彌利望群言。不復還。那先言。同氣出不復入。人何故猶不死。沾彌利望群言。喘息之間我不知。愿那先為我曹解之。那先言。喘息之氣皆身中事。如人心有所念者舌為之言是為舌事。意有所疑心念之是為心事。各有所主。視之虛空無有那先。沾彌利望群心即開解。便作優婆塞。受五戒。那先便前入宮到王所上殿。王即前為那先作禮而卻。那先即坐。八十沙門皆共坐。王手自持美飯食著那先前。飯食已竟澡手水畢訖。王即賜諸沙門人一張疊袈裟革屣各一緉。賜那先野和羅各三領袈裟各一緉革屣。王語那先野和羅言。留十人共止。遣餘人皆令去。那先即遣余沙門去。與十人共止留。王敕後宮諸貴人伎女。悉出於殿上。帳中聽我與那先共難經道。時貴人

【現代漢語翻譯】現代漢語譯本：沾彌利望群來到那先（Nagasena，一位佛教僧侶的名字）那裡，行禮並說道：『大王，請（允許我提問）。』那先說：『大王打算讓我和多少沙門（Sramana，出家修行者）一起去？』沾彌利望群說：『那先可以隨意和多少沙門一起去。』那先於是和野和羅（Yaguarara，人名）以及八十位沙門一同前往。沾彌利望群早上將要進城時，在路上問那先：『之前（我）對國王說沒有那先這個人，為什麼（現在）那先要問沾彌利望群呢？你認為什麼是那先呢？』沾彌利望群說：『我認為呼吸出入的命氣就是那先。』那先問道：『人的氣一旦呼出不再吸入，這個人還能活嗎？』沾彌利望群說：『氣呼出不再吸入的人一定會死。』那先說：『比如人吹笳（一種樂器），氣呼出不再吸入；又如人拿著鍛金的吹火筒吹火，氣一旦呼出還能再吸入嗎？』沾彌利望群說：『不能再吸入。』那先說：『同樣是氣呼出不再吸入，人為什麼卻不會死呢？』沾彌利望群說：『在呼吸之間，我不知道（原因），希望那先為我們解釋。』那先說：『呼吸之氣都是身體內部的事情，比如人心中有所想，就用舌頭說出來，這是舌頭的事情；心中有所疑惑，就用心去思考，這是心的事情。』各自有其主管。觀察（這些），（你會發現）虛空中並沒有一個叫『那先』的東西。』沾彌利望群心中立刻開悟，於是成為優婆塞（Upasaka，在家居士），受持五戒。那先於是向前進入王宮，來到國王那裡登上大殿。國王立刻向前向那先行禮然後退後，那先隨即坐下，八十位沙門也都一起坐下。國王親手拿著美味的飯食放在那先面前。飯食完畢，洗手完畢。國王賞賜給每位沙門一張疊好的袈裟（Kasaya，僧侶的法衣）和一雙革屣（皮革鞋子），賞賜給那先和野和羅各三件袈裟和一雙革屣。國王對那先和野和羅說：『留下十個人一起住在這裡，其餘的人都讓他們離開。』那先於是遣走了其餘的沙門，留下十個人一起居住。國王命令後宮的各位貴人和伎女，全部來到殿上的帳中，聽我和那先一起辯論經道。這時，貴人……

【English Translation】 English version: Jhamilavagga approached Nagasena (Nagasena, the name of a Buddhist monk), bowed, and said, 'Great King, please (allow me to ask).' Nagasena said, 'Great King, how many Sramanas (Sramana, renunciates) do you intend for me to go with?' Jhamilavagga said, 'Nagasena can go with as many Sramanas as he pleases.' Nagasena then went with Yaguarara (a personal name) and eighty Sramanas. When Jhamilavagga was about to enter the city in the morning, he asked Nagasena on the way, 'Before, (I) told the king that there was no such person as Nagasena, why (now) does Nagasena ask Jhamilavagga? What do you think Nagasena is?' Jhamilavagga said, 'I think the breath that goes in and out is Nagasena.' Nagasena asked, 'If a person's breath goes out and does not come back in, can that person still live?' Jhamilavagga said, 'A person whose breath goes out and does not come back in will definitely die.' Nagasena said, 'For example, when a person plays the flute (a musical instrument), the breath goes out and does not come back in; also, when a person uses bellows to blow fire, once the breath goes out, can it come back in?' Jhamilavagga said, 'It cannot come back in.' Nagasena said, 'Since the breath goes out and does not come back in, why doesn't the person die?' Jhamilavagga said, 'In between breaths, I do not know (the reason), I hope Nagasena can explain it to us.' Nagasena said, 'The breath is all a matter within the body, just as when a person has something in mind, they use their tongue to speak it, this is the tongue's business; when there is doubt in the mind, the mind thinks about it, this is the mind's business.' Each has its own master. Observe (these), (you will find that) there is no such thing as 'Nagasena' in the void.' Jhamilavagga's mind immediately opened up, and he became an Upasaka (Upasaka, a lay devotee), upholding the five precepts. Nagasena then went forward into the palace, came to the king and ascended the hall. The king immediately went forward to bow to Nagasena and then stepped back, Nagasena then sat down, and the eighty Sramanas also sat down together. The king personally took delicious food and placed it before Nagasena. After the meal was finished, and the hands were washed. The king bestowed upon each Sramana a folded Kasaya (Kasaya, a monk's robe) and a pair of leather shoes (leather shoes), and bestowed upon Nagasena and Yaguarara three Kasayas each and a pair of leather shoes. The king said to Nagasena and Yaguarara, 'Leave ten people to stay here together, and let the rest leave.' Nagasena then sent the rest of the Sramanas away, leaving ten people to live together. The king ordered all the nobles and female entertainers in the harem to come to the tent in the hall to listen to me and Nagasena debate the scriptures. At this time, the nobles...

伎女悉出於殿上。帳中聽那先說經。時王持座坐于那先前。王問那先言。當道說何等。那先言。王欲聽要言者當說要言。王言。卿曹道何等最為善者。用何故作沙門。那先言。我曹輩欲棄世間苦惱。不復更後世苦惱故作沙門。王言沙門者悉爾不。那先言不悉用是故作沙門。中有負債作沙門者。中有畏縣官作沙門者。中有貧窮作沙門者。那先言。我但說欲脫愛慾苦惱滅今世勤苦。至心未道作沙門者耳。王言。今卿用是故作沙門耶。那先言。少少作沙門有佛經道。是故欲棄今世後世苦惱作沙門。王言。善哉善哉。

王問言。寧有人死後復生不。那先言。人有恩愛貪慾者。後世便復生為人。無恩愛貪慾者。後世便不復生。王言。人以一心念正法。後世不復生耶。那先言。人一心念正法。智慧及余善事。後世不復生。王言。人以善心念正法與黠慧者。是二事其義寧同不。那先言。其義各異不同。王言。牛馬六畜各自有智謀其心不同。那先言。王曾見獲麥者不。左手持麥右手刈之。那先言。黠慧之人斷絕愛慾。譬如獲麥者。王言。善哉善哉。

王復問。那先何等為余善事者。那先言誠信孝順精進念善一心智慧是為善事。王言。何等為誠信者。那先言。誠信解人疑。信有佛信經法信有比丘僧。信有羅漢道。信有今世信

【現代漢語翻譯】現代漢語譯本伎女們都從殿上退下，在帳中聽那先（Nāgasena，一位佛教僧侶的名字）說法。國王拿著座位坐在那先面前。國王問那先說：『您現在要講什麼？』那先說：『大王如果想聽重要的道理，我就講重要的道理。』國王說：『你們所說的什麼是最有益的？因為什麼原因要做沙門（Śrāmaṇa，出家修行者）？』那先說：『我們這些人想要捨棄世間的苦惱，不再承受後世的苦惱，所以才做沙門。』國王說：『所有的沙門都這樣嗎？』那先說：『不是所有人都因為這個原因才做沙門。其中有因為欠債而做沙門的，有因為害怕官府而做沙門的，有因為貧窮而做沙門的。』那先說：『我只是說想要脫離愛慾的苦惱，滅除今世的辛勞，真心向道才做沙門的人。』國王說：『現在您是因為這個原因才做沙門嗎？』那先說：『少數做沙門的人有佛經的教導，所以想要捨棄今世和後世的苦惱才做沙門。』國王說：『好啊，好啊。』國王問道：『難道有人死後還會復生嗎？』那先說：『人如果有恩愛和貪慾，後世就會再次轉生為人。如果沒有恩愛和貪慾，後世就不會再次轉生。』國王說：『人如果一心念誦正法，後世就不會再次轉生嗎？』那先說：『人如果一心念誦正法，增長智慧以及其他善事，後世就不會再次轉生。』國王說：『人以善良的心念誦正法與聰明智慧的人，這兩件事的意義相同嗎？』那先說：『它們的意義各自不同。』國王說：『牛馬六畜各自有智謀，它們的心不同。』那先說：『大王曾經見過收割麥子的人嗎？左手拿著麥子，右手收割它。』那先說：『聰明智慧的人斷絕愛慾，就像收割麥子的人一樣。』國王說：『好啊，好啊。』國王又問：『什麼才是其他的善事呢？』那先說：『誠信、孝順、精進、念善、一心、智慧，這些都是善事。』國王說：『什麼是誠信呢？』那先說：『誠信能解除人的疑惑，相信有佛（Buddha，覺悟者），相信經法（Dharma，佛法），相信有比丘僧（Bhikṣu Saṃgha，佛教僧團），相信有阿羅漢道（Arhat，證悟者），相信有今世，相信有來世。』

【English Translation】 English version The courtesans all withdrew from the hall and listened to Nāgasena (Nāgasena, name of a Buddhist monk) expounding the scriptures from within the tent. The king, holding a seat, sat before Nāgasena. The king asked Nāgasena, 'What will you speak about now?' Nāgasena said, 'If Your Majesty wishes to hear essential teachings, I will speak of essential teachings.' The king said, 'What do you say is most beneficial? For what reason do you become a Śrāmaṇa (Śrāmaṇa, a renunciate or ascetic)?' Nāgasena said, 'We wish to abandon the suffering of the world and no longer endure the suffering of future lives, therefore we become Śrāmaṇas.' The king said, 'Are all Śrāmaṇas like this?' Nāgasena said, 'Not all become Śrāmaṇas for this reason. Among them are those who become Śrāmaṇas because of debt, some because of fear of government officials, and some because of poverty.' Nāgasena said, 'I only speak of those who wish to escape the suffering of desire and extinguish the hardships of this life, and sincerely seek the path to become Śrāmaṇas.' The king said, 'Is it for this reason that you have become a Śrāmaṇa?' Nāgasena said, 'A few who become Śrāmaṇas have the teachings of the Buddha, therefore they wish to abandon the suffering of this life and future lives to become Śrāmaṇas.' The king said, 'Good, good.' The king asked, 'Is it possible for someone to be reborn after death?' Nāgasena said, 'If a person has affection and desire, they will be reborn as a human in the next life. If they have no affection and desire, they will not be reborn in the next life.' The king said, 'If a person single-mindedly contemplates the true Dharma, will they not be reborn in the next life?' Nāgasena said, 'If a person single-mindedly contemplates the true Dharma, increases wisdom, and performs other good deeds, they will not be reborn in the next life.' The king said, 'Is the meaning of a person who contemplates the true Dharma with a good heart the same as that of a wise person?' Nāgasena said, 'Their meanings are different.' The king said, 'Cows, horses, and the six domestic animals each have their own intelligence, and their minds are different.' Nāgasena said, 'Has Your Majesty ever seen someone harvesting wheat? Holding the wheat with the left hand and cutting it with the right.' Nāgasena said, 'A wise person cuts off desire, just like someone harvesting wheat.' The king said, 'Good, good.' The king further asked, 'What are the other good deeds?' Nāgasena said, 'Faith, filial piety, diligence, mindfulness of goodness, single-mindedness, and wisdom are good deeds.' The king said, 'What is faith?' Nāgasena said, 'Faith resolves people's doubts, believing in the Buddha (Buddha, the awakened one), believing in the Dharma (Dharma, the teachings), believing in the Bhikṣu Saṃgha (Bhikṣu Saṃgha, the monastic community), believing in the path of the Arhat (Arhat, the enlightened one), believing in this life, and believing in the next life.'

有後世信孝父母。信作善得善。信作惡得惡。信有是以後心便清凈去離五惡。何等五。一者淫妷。二者瞋怒。三者嗜臥。四者歌樂。五者疑。人不去是五惡。心意不定。去是五惡。心便清凈。那先言。譬如遮迦越王。車馬人從厲度。令水濁惡過度以去。王渴欲得水飲。王有清水珠置水中水即為清。王便得清水飲之。那先言。人心有五惡如濁水。佛諸弟子度脫生死之道。人心清凈如珠清水。人卻諸惡誠信清凈如明月珠。王言。善哉善哉。

王復問那先。精進誠信者云何。那先言。佛諸弟子自相見輩中說諸清凈。中有得須陀洹道者。中有得斯陀含道者。中有得阿那含道者。中有得阿羅漢道者。因欲相效行誠信便得度世道。那先言。譬如山上大雨。其水下流廣大。兩邊人俱不知水淺深。畏不敢前。若有遠方人來。視水隱知水廣狹深淺。自知力勢能入水便得過度去。兩邊人眾便隨後度去。佛諸弟子如是。人心清凈便為須陀洹道。得斯陀含道。得阿那含道。得阿羅漢道。善心精進得道如是。佛經說言。人有誠信之心可自得度。世人能自制止卻五所欲。人自知身苦惱能自度脫。人皆以智慧成其道德。王言。善哉善哉。王復問那先。何等為孝順者。那先言。諸善者皆為孝順。那先言。有四善事心意所止。言何等四心意所止者。

【現代漢語翻譯】現代漢語譯本有後世之人，相信孝敬父母，相信行善得善報，作惡得惡報，相信這些道理之後，內心便能清凈，遠離五種惡行。哪五種呢？一是淫慾放蕩，二是嗔恨惱怒，三是貪睡，四是沉迷歌舞娛樂，五是疑慮。人若不去除這五種惡行，心意便不能安定。去除這五種惡行，內心便能清凈。那先（Nagasena）尊者說：『譬如轉輪聖王（Cakravartin），車馬隨從涉水而過，使水變得渾濁不堪。聖王口渴想喝水，便將清水珠放入水中，水立刻變得清澈。聖王便能喝到清水。』那先尊者說：『人心有五種惡行，就像渾濁的水。佛陀的弟子們修習解脫生死之道，使人心清凈，就像清水珠使水變清一樣。人去除各種惡行，以誠信保持清凈，就像明月珠一樣。』國王說：『說得好啊！說得好啊！』

國王又問那先尊者：『什麼是精進和誠信呢？』那先尊者說：『佛陀的弟子們在同修之間互相交流清凈的修行體驗，其中有人證得了須陀洹（Srotapanna）果位，有人證得了斯陀含（Sakrdagamin）果位，有人證得了阿那含（Anagamin）果位，有人證得了阿羅漢（Arhat）果位。因為想要互相學習效仿，努力修行誠信，便能因此而得度，脫離世俗的輪迴。』那先尊者說：『譬如山上降下大雨，雨水向下流淌，水勢浩大。兩岸的人都不知道水的深淺，害怕而不敢前進。如果有個遠方來的人，觀察水面，知道水的寬窄深淺，自知有能力進入水中，便能渡過河去。兩岸的人們便隨後跟著渡河而去。』佛陀的弟子們也是這樣，內心清凈便能證得須陀洹果，證得斯陀含果，證得阿那含果，證得阿羅漢果。以善良的心精進修行，證得果位就是這樣。佛經上說，人有誠信之心，便能自我解脫。世人能夠自我控制，止息五種慾望。人若能自知身心的苦惱，便能自我解脫。人人都以智慧成就其道德。』國王說：『說得好啊！說得好啊！』國王又問那先尊者：『什麼是孝順呢？』那先尊者說：『諸善行都是孝順。』那先尊者說：『有四種善事是心意所專注的。』國王問：『哪四種心意所專注的善事呢？』

【English Translation】 English version Those in later generations who believe in filial piety towards their parents, believe that doing good brings good results, and doing evil brings evil results, will have their minds purified and be able to stay away from the five evils. What are the five? First, lust and licentiousness; second, anger and wrath; third, fondness for sleep; fourth, indulgence in singing and dancing; and fifth, doubt. If a person does not abandon these five evils, their mind will be unsettled. Abandoning these five evils will purify the mind. Nagasena said, 'For example, a Cakravartin (universal monarch) with his chariots, horses, and retinue crosses a river, making the water turbid and foul. The king, thirsty, desires to drink water. He has a clear water pearl, which he places in the water, and the water immediately becomes clear. The king can then drink the clear water.' Nagasena said, 'The human mind has five evils like turbid water. The Buddha's disciples practice the path of liberation from birth and death, purifying the mind like the clear water pearl purifies the water. When people abandon all evils and maintain purity with sincerity, they are like a bright moon pearl.' The king said, 'Excellent! Excellent!'

The king then asked Nagasena, 'What are diligence and sincerity?' Nagasena said, 'The Buddha's disciples, in their interactions with fellow practitioners, share their experiences of pure practice. Among them, some have attained the Srotapanna (stream-enterer) stage, some have attained the Sakrdagamin (once-returner) stage, some have attained the Anagamin (non-returner) stage, and some have attained the Arhat (worthy one) stage. Because they want to learn from and emulate each other, diligently practicing with sincerity, they can attain liberation and escape the cycle of worldly existence.' Nagasena said, 'For example, when heavy rain falls on a mountain, the water flows down in a great torrent. People on both sides of the river do not know the depth of the water and are afraid to proceed. If someone from afar comes, observes the water, and knows its width, depth, and shallowness, and knows that they have the strength to enter the water, they can cross the river. The people on both sides then follow and cross the river.' The Buddha's disciples are like this. A pure mind leads to the attainment of the Srotapanna stage, the Sakrdagamin stage, the Anagamin stage, and the Arhat stage. Diligently practicing with a good heart leads to enlightenment in this way. The Buddhist scriptures say that a person with a sincere heart can attain liberation. People can control themselves and stop the five desires. If people know their own suffering, they can liberate themselves. Everyone achieves their morality through wisdom.' The king said, 'Excellent! Excellent!' The king then asked Nagasena, 'What is filial piety?' Nagasena said, 'All good deeds are filial piety.' Nagasena said, 'There are four good deeds to which the mind is devoted.' The king asked, 'What are the four good deeds to which the mind is devoted?'

那先言。一者自觀其身中外內。二者知意苦樂。三者知心善惡。四者知正法。是為四。那先言。復有四事。何等四。一者制其意。二者諸有惡事不聽入心中。三者心中有惡事即出之索諸善。四者其心中有善制持不放。是為四。那先言。復有四事。自在欲所作。何等為四。一者卻欲。二者精進。三者制心。四者思惟。是為四。那先言。復有五效事。何等為五。一者誠信。二者孝順。三者精進。四者盡心念善。五者智慧。是為五。那先言。復有七事棄除諸惡。名為七善。亦名七覺意。復有八種道行。亦名為阿姤者。是凡三十七品經皆是孝順為本。那先言。凡人負金致遠有所成立。皆由地成。世間五穀樹木仰天之中皆由地生。那先言。譬若師匠圖作大城。先度量作基址已乃起城。那先言。譬若倡伎欲作。先凈掃地乃作。佛弟子求道先行經戒。作善因知勤苦棄諸愛慾。便思念八種道行。王言。善哉善哉。

王復問那先。何等為精進者。那先言。助善是為精進。那先言。譬若垣墻。欲倒從傍柱之。舍欲傾壞亦復柱之。那先言。譬若國王遣兵有所攻擊。兵少弱欲不如。王復遣兵往助之便得勝。人有諸惡如兵弱。人持善心消噁心。譬如國王增兵得勝。人持五戒譬如戰鬥得勝。是為精進助善如是。那先說經言。精進所助致人善道

【現代漢語翻譯】現代漢語譯本：那先（Nāgasena，一位佛教高僧）說道：『第一是觀察自身內外。第二是瞭解意念的苦與樂。第三是瞭解心的善與惡。第四是瞭解正法。這就是四件事。』那先說道：『還有四件事。是哪四件呢？第一是控制自己的意念。第二是不讓任何惡事進入心中。第三是心中有惡事就立即去除，尋求各種善事。第四是心中有善事就控制住不放縱。這就是四件事。』那先說道：『還有四件事，可以自在地隨心所欲。是哪四件呢？第一是捨棄慾望。第二是精進。第三是控制心。第四是思惟。這就是四件事。』那先說道：『還有五種有效的事情。是哪五種呢？第一是誠信。第二是孝順。第三是精進。第四是盡心念善。第五是智慧。這就是五件事。』那先說道：『還有七件事可以去除各種惡事，稱為七善，也稱為七覺支（Saptabodhyanga）。還有八種道行，也稱為阿姤者（Arya）。這總共三十七品經，都是以孝順為根本。』那先說道：『凡人揹負金錢到遠方有所成就，都是由土地成就的。世間的五穀樹木仰賴天空，但都是由土地生長。』那先說道：『譬如工匠要建造大城，先測量好，做好地基，然後才開始建造城墻。』那先說道：『譬如藝人要表演，先要把地打掃乾淨才能開始表演。佛弟子求道，首先要遵守經戒，行善積德，知道勤勞刻苦，捨棄各種愛慾，然後才能思念八種道行。』國王說道：『說得好！說得好！』國王又問那先：『什麼是精進呢？』那先說道：『幫助善事就是精進。』那先說道：『譬如墻壁要倒塌，從旁邊用柱子支撐它。房屋將要傾斜損壞，也用柱子支撐它。』那先說道：『譬如國王派遣軍隊去攻打敵人，兵力弱小，不能取勝。國王又派遣軍隊去幫助他們，就能取得勝利。人有各種惡念，就像兵力弱小一樣。人保持善心，就能消除惡念，譬如國王增加兵力就能得勝。人持守五戒，就像戰鬥得勝一樣。這就是精進幫助善事。』那先說經中說道：『精進所幫助，能使人達到善道。』

【English Translation】 English version: Nāgasena (a prominent Buddhist monk) said: 'First, observe one's own body, both internally and externally. Second, understand the suffering and happiness of the mind. Third, understand the good and evil of the heart. Fourth, understand the Righteous Dharma. These are the four things.' Nāgasena said: 'There are also four things. What are the four? First, control one's own mind. Second, do not allow any evil things to enter the heart. Third, if there are evil things in the heart, immediately remove them and seek all kinds of good things. Fourth, if there are good things in the heart, control them and do not let them go. These are the four things.' Nāgasena said: 'There are also four things that allow one to freely do as one pleases. What are the four? First, abandon desires. Second, diligence (Vīrya). Third, control the mind. Fourth, contemplation (Vimamsa). These are the four things.' Nāgasena said: 'There are also five effective things. What are the five? First, integrity (Śrāddha). Second, filial piety (Śuśrūṣā). Third, diligence (Vīrya). Fourth, wholeheartedly thinking of goodness. Fifth, wisdom (Prajñā). These are the five things.' Nāgasena said: 'There are also seven things to eliminate all evils, called the Seven Goods, also known as the Seven Factors of Enlightenment (Saptabodhyanga). There are also eight paths of practice, also known as Arya. These thirty-seven items of scripture are all rooted in filial piety.' Nāgasena said: 'When ordinary people carry gold to a distant place and achieve something, it is all achieved by the earth. The grains and trees in the world rely on the sky, but they all grow from the earth.' Nāgasena said: 'For example, if a craftsman wants to build a large city, he first measures and makes the foundation, and then begins to build the city walls.' Nāgasena said: 'For example, if a performer wants to perform, he must first sweep the ground clean before he can perform. Buddhist disciples seeking the Way must first observe the precepts, accumulate good deeds, know diligence and hardship, abandon all desires, and then contemplate the Eightfold Path.' The king said: 'Well said! Well said!' The king then asked Nāgasena: 'What is diligence (Vīrya)?' Nāgasena said: 'Helping good deeds is diligence (Vīrya).' Nāgasena said: 'For example, if a wall is about to collapse, prop it up with pillars from the side. If a house is about to collapse and be damaged, also prop it up with pillars.' Nāgasena said: 'For example, if a king sends troops to attack an enemy, but the troops are weak and cannot win, the king sends more troops to help them, and they can win. People have various evil thoughts, just like weak troops. If people maintain good thoughts, they can eliminate evil thoughts, just like a king increasing troops can win. People who uphold the Five Precepts are like winning a battle. This is how diligence (Vīrya) helps good deeds.' Nāgasena said in the scripture: 'Diligence (Vīrya) helps people reach the path of goodness.'

。所致善者無有逮斯。王言。善哉善哉。

王復問那先。何等為意當念諸善事。那先言。譬若取香華。以縷合連𢴲風不能吹散。那先復言。譬王守藏者。知中金銀珠玉琉璃珍寶有幾所。那先言。道人慾得道時。念三十七品經。佛道意念當如是正。所謂脫人道人有意。因知善惡知當所行。別知白黑思惟。以後便棄惡就善。那先言。譬如王有守門者。知王有所敬者。有所不敬者。知有不利王者。所敬利王者便內之。王所不敬者。不利王者。即不內。人持意若是。諸善者當內之。諸不善者不內。意制人善惡如是。那先說經言。人當自堅守其意。及身六愛慾持意甚堅。自當有度世時。王言。善哉善哉。王復問那先。何等為一其心者。那先言。諸善獨有一心最第一。一其心者諸善皆隨之。那先言。譬若樓陛當有所倚。諸善道者皆著一心。那先言。譬若王持四種兵行戰鬥。像兵馬兵車兵步兵王行出諸兵。皆隨引前後。佛經善事皆隨一心如是。那先說經言。諸善一心為主。學道人眾多皆當歸一心。人身死生過去。如流水前後相從。王言善哉善哉。

王復問那先。何等為智。那先言。前已對王說。是人智斷諸疑明諸善。那先言。譬如持燈火入冥中室。便亡其冥自明。人智如是。那先言。譬若人持利刀截木。人以智截諸惡如

【現代漢語翻譯】現代漢語譯本：所做的善事沒有能趕得上它的。國王說：『好啊，好啊。』國王又問那先（Nāgasena，一位佛教聖僧）：『什麼是意，應當思念各種善事？』那先說：『譬如用線把香花連線起來，風不能吹散。』那先又說：『譬如國王的守藏者，知道庫中金銀珠玉琉璃珍寶有多少。』那先說：『修道之人想要得道時，思念三十七道品經（三十七種修道的綱要）。佛道的意念應當這樣端正。』所謂脫離人道的人有意念，因此知道善惡，知道應當做什麼，分別知道黑白，思考以後便捨棄惡而就善。那先說：『譬如國王有守門的人，知道國王所尊敬的人，所不尊敬的人，知道對國王不利的人，對國王有利的人，就把所尊敬的、有利的人放進來，把國王所不尊敬的、不利的人就不放進來。人持守意念也是這樣，各種善念應當放入心中，各種不善的念頭不放入心中。意念控制人的善惡就是這樣。』那先說經文說：『人應當自己堅守自己的意念，以及身體的六種愛慾，持守意念要非常堅定，自然會有度過生死苦海的時候。』國王說：『好啊，好啊。』國王又問那先：『什麼是專一其心？』那先說：『各種善事中，專一其心是最重要的。專一其心，各種善事都隨之而來。』那先說：『譬如樓閣臺階需要有所依靠，各種善道都依附於專一的心。』那先說：『譬如國王率領四種軍隊去戰鬥，像兵、馬兵、車兵、步兵，國王出行，各種軍隊都跟隨在前後。佛經中的善事都跟隨專一的心一樣。』那先說經文說：『各種善事以專一的心為主。學道的人眾多，都應當歸於專一的心。人身死生過去，如流水前後相隨。』國王說：『好啊，好啊。』國王又問那先：『什麼是智？』那先說：『之前已經對國王說過，智就是能斷除各種疑惑，明白各種善事。』那先說：『譬如拿著燈火進入黑暗的房間，黑暗自然消失而光明出現。人的智慧也是這樣。』那先說：『譬如人拿著鋒利的刀砍木頭，人以智慧斬斷各種惡念，就像這樣。』

【English Translation】 English version: No good deed could overtake it. The king said, 'Excellent, excellent.' The king further asked Nāgasena (a venerable Buddhist monk), 'What is 'intention' (意), and how should one contemplate virtuous deeds?' Nāgasena replied, 'It is like taking fragrant flowers and connecting them with a thread, so that the wind cannot scatter them.' Nāgasena further said, 'It is like the king's treasurer, who knows how much gold, silver, pearls, jade, lapis lazuli, and precious jewels are in the treasury.' Nāgasena said, 'When a practitioner wishes to attain enlightenment, they contemplate the Thirty-Seven Limbs of Enlightenment (三十七品經, thirty-seven aspects of practice leading to enlightenment). The intention towards the Buddha's path should be upright in this way.' It is said that one who has escaped the human realm has intention, and therefore knows good and evil, knows what one should do, distinguishes between black and white, and after contemplation, abandons evil and embraces good. Nāgasena said, 'It is like a king having a gatekeeper, who knows who the king respects and who he does not, who is detrimental to the king and who is beneficial. He lets in those who are respected and beneficial to the king, and does not let in those who are not respected and detrimental to the king. Holding intention is like this: one should let in all virtuous thoughts and not let in any unwholesome thoughts. Intention controls a person's good and evil in this way.' Nāgasena spoke the sutra, saying, 'One should firmly guard one's own intention, and the six desires (六愛欲) of the body. Hold intention very firmly, and naturally there will be a time to cross over the sea of birth and death.' The king said, 'Excellent, excellent.' The king further asked Nāgasena, 'What is it to unify one's mind?' Nāgasena said, 'Among all virtuous deeds, unifying one's mind is the most important. When one unifies one's mind, all virtuous deeds follow.' Nāgasena said, 'It is like a staircase that needs something to lean on; all virtuous paths rely on a unified mind.' Nāgasena said, 'It is like a king leading four types of troops into battle: elephant troops, horse troops, chariot troops, and infantry. When the king goes out, all the troops follow, leading in front and behind. The virtuous deeds in the Buddha's teachings are all like this, following a unified mind.' Nāgasena spoke the sutra, saying, 'All virtuous deeds take a unified mind as their leader. Many practitioners should all return to a unified mind. The past of a person's birth and death is like flowing water, following one after another.' The king said, 'Excellent, excellent.' The king further asked Nāgasena, 'What is wisdom?' Nāgasena said, 'I have already told the king before that wisdom is what can cut off all doubts and clarify all virtuous deeds.' Nāgasena said, 'It is like holding a lamp into a dark room, and the darkness disappears and the light appears. Human wisdom is like this.' Nāgasena said, 'It is like a person holding a sharp knife to cut wood; a person uses wisdom to cut off all evil thoughts, just like that.'

是。那先言。人於世間智最為第一。度脫人生死之道。王言。善哉善哉。前後所說經種種智善也。

王復問那先。佛經但為趣欲卻諸惡事耶。那先言。然是所說種種諸善者。但欲卻一切惡。那先言。譬若王發四種兵象馬車步兵行戰鬥。初發行時意但欲攻敵耳。佛經說種種諸善。如是但欲共攻去諸惡耳。王言。善哉善哉。說經甚快也。

王復問那先言。人心趣善惡道。續持身故神行生乎。更貿他神行生耶。那先言。亦非故身神。亦不離故身神。那先問王。王小時哺乳時。身至長大時。續故身非。王言。小時身異。那先言。人在母腹中始為精時。至濁時故精耶異。堅為肌骨時故精耶異。初生時至年數歲時故精耶異。如人學書傍人寧代其工不。王言。不能代其工。那先言。如人法有罪語王。王不能解知。王言。如人問那先解之云何。那先言。我故小時從小兒至大續故身耳。大與小時合為一身。是命所養。那先問王。如人然燈火。至天曉時不。王言。人然燈火油至曉時。那先言。燈中炷一夜時續故炷火光不。至夜半至明時故火光不。王言。非故火光。那先言。然燈火從一夜至半夜。復更然燈火耶。向晨時復更然燈火耶。王言不。中夜更然火續故一炷火至明。那先言。人精神展轉相續如是。一者去二者來。從精神至

【現代漢語翻譯】現代漢語譯本：那先說道：『世間之人，以智慧為第一，能夠度脫人生死之道。』國王說：『說得好啊，說得好啊！你前後所說的經典，種種智慧都很好。』國王又問那先：『佛經只是爲了引導人們趨向善，去除各種惡事嗎？』那先回答說：『是的，佛經所說的種種善事，都是爲了去除一切惡事。』那先說：『譬如國王派遣四種軍隊——象兵、馬兵、車兵、步兵去戰鬥，最初出發時的意圖只是爲了攻打敵人。佛經所說的種種善事，也是這樣，只是爲了共同攻克去除各種惡事。』國王說：『說得好啊，說得好啊！你解說經典真是太好了。』國王又問那先：『人心趨向善惡之道，是延續著原來的身體，神識去投生呢？還是改變了其他的神識去投生呢？』那先回答說：『既不是原來的身體的神識，也不是脫離了原來的身體的神識。』那先反問國王：『國王您小時候吃奶的時候的身體，到長大時，還是原來的身體嗎？』國王說：『小時候的身體不一樣了。』那先說：『人在母親腹中，最初是精子的時候，到變成濃濁液體的時候，還是原來的精子嗎？堅硬成為肌肉骨骼的時候，還是原來的精子嗎？剛出生的時候到幾歲的時候，還是原來的精子嗎？就像人學習書法，旁邊的人能夠代替他的功夫嗎？』國王說：『不能代替他的功夫。』那先說：『如果有人犯了罪，告訴國王，國王不能理解知道。』國王說：『如果有人問那先，你如何解釋呢？』那先說：『我還是原來小時候的小孩，從小到大延續著原來的身體。長大和小時合為一個身體，是生命所養育的。』那先問國王：『如果有人點燃燈火，到天亮的時候還亮著嗎？』國王說：『人點燃燈火，燈油能燃燒到天亮。』那先說：『燈中的燈芯，一夜之間，延續著原來的燈芯的火光嗎？到半夜到天亮，還是原來的火光嗎？』國王說：『不是原來的火光。』那先說：『點燃燈火從一夜到半夜，又重新點燃燈火嗎？到早晨的時候又重新點燃燈火嗎？』國王說：『不，半夜沒有重新點燃火，延續著原來的一個燈芯的火光到天亮。』那先說：『人的精神輾轉相續也是這樣，一個精神離去，另一個精神到來，從精神到』

【English Translation】 English version: Nāgasena said, 'In this world, wisdom is the most important, capable of delivering people from the path of life and death.' The king said, 'Excellent, excellent! The scriptures you have spoken of, with their various wisdoms, are all good.' The king then asked Nāgasena, 'Are the Buddhist scriptures only intended to guide people towards goodness and to remove all evil deeds?' Nāgasena replied, 'Yes, the various good deeds spoken of in the Buddhist scriptures are all intended to remove all evil deeds.' Nāgasena said, 'For example, if a king sends four types of troops—elephantry, cavalry, chariots, and infantry—to battle, their initial intention is only to attack the enemy. The various good deeds spoken of in the Buddhist scriptures are also like this, only intended to jointly conquer and remove all evil deeds.' The king said, 'Excellent, excellent! Your explanation of the scriptures is truly wonderful.' The king then asked Nāgasena, 'When a person's mind inclines towards the path of good or evil, is it the same consciousness (神識) that continues with the body to be reborn, or is it a different consciousness that is reborn?' Nāgasena replied, 'It is neither the consciousness of the original body, nor is it separate from the consciousness of the original body.' Nāgasena then asked the king, 'When you, O King, were a child being breastfed, and now that you are grown, is it the same body?' The king said, 'The body of my childhood is different.' Nāgasena said, 'When a person is in the mother's womb, initially as semen, is it the same semen when it becomes a turbid liquid? When it hardens into muscles and bones, is it the same semen? From the time of birth to several years of age, is it the same semen? Just as when a person learns calligraphy, can someone else take over their skill?' The king said, 'They cannot take over their skill.' Nāgasena said, 'If someone commits a crime and tells the king, the king cannot understand it.' The king said, 'If someone asks Nāgasena, how would you explain it?' Nāgasena said, 'I am still the same child from my childhood, continuing with the same body from small to large. Growing up and being a child combine into one body, which is nourished by life.' Nāgasena asked the king, 'If someone lights a lamp, will it still be lit until dawn?' The king said, 'When a person lights a lamp, the oil can burn until dawn.' Nāgasena said, 'Does the flame of the wick in the lamp continue with the same wick throughout the night? Is it the same flame from midnight to dawn?' The king said, 'It is not the same flame.' Nāgasena said, 'Does one relight the lamp from one night to midnight? Does one relight the lamp again in the morning?' The king said, 'No, the fire is not relit in the middle of the night, the flame of the same wick continues until dawn.' Nāgasena said, 'The continuity of a person's spirit is like this, one spirit departs, and another spirit arrives, from spirit to'

老死。后精神趣所生。展轉相續是非故精神。亦不離故精神。人死以後精神乃有所趣向生。那先言。譬如乳湩作酪。取上𦘺作醍醐。與酪酥上𦘺還複名作乳湩。其人寧可用不。王言。其人語不可用。那先言。人神如乳湩。從乳湩成酪。從酪成𦘺。從𦘺成醍醐。人如是從精沫至生至中年。從中年至老至死。死後精神更受身生。人身死當復更生受一身。譬若兩炷更相然。王言。善哉善哉。

王復問那先。人不復生後世。其人寧能自知不。復生不。那先言。然有能自知不復於後世生。王言。何用知之。那先言。其人自知無有恩愛。無有貪慾無有諸惡。用是自知不復生後世。那先問王。譬若田家種谷。大得收斂盛簞簟中。至於後年不復耕種。寧復望得谷不。王言。不復望得谷。那先言。道人亦如是。棄捐苦樂恩愛無所復貪。是故自知後世不復生。王言。善哉善哉。

王復問。其人於後世不復生者。於今寧有智異於人不。那先言。然異於人。王言。明與智為同不。那先言。明與智等耳。王言。人有明智寧能悉知眾事。作一事成五事耶。那先言。作眾事所成非一。譬若一地種穀。當其生時各各自生種類。人身五事皆用眾事。各有所成。王言。善哉善哉。

王復問那先。世間人頭面目身體四支皆完具。何故有長命

【現代漢語翻譯】現代漢語譯本：老死之後，精神會根據其傾向而產生新的去處，輾轉相續，是非由此產生，但精神也不離原先的精神。人死之後，精神會根據業力而投向新的生命。那先（Nagasena，一位佛教僧人）說：『譬如從牛奶中製作酪，從酪中提取凝乳，再從凝乳中提取醍醐（一種純凈的乳製品）。如果將酪、酥、凝乳還複稱為牛奶，這可以接受嗎？』國王說：『這在道理上是說不通的。』那先說：『人的精神就像牛奶，從牛奶變成酪，從酪變成凝乳，從凝乳變成醍醐。人也是這樣，從精子和卵子的結合到出生，到中年，再到老年，直至死亡。死後，精神會再次受生。人身死亡后，會再次受生獲得新的身體，就像兩根蠟燭互相點燃一樣。』國王說：『說得好，說得好。』國王又問那先：『人不再次於後世受生，那他能自己知道自己不會再次受生嗎？』那先說：『是的，有人能自己知道自己不會再次於後世受生。』國王說：『用什麼方法知道呢？』那先說：『那人自己知道自己沒有恩愛，沒有貪慾，沒有各種惡念。用這個方法可以知道自己不會再次於後世受生。』那先問國王：『譬如農夫種植穀物，獲得大豐收，將穀物盛放在竹筐里，到了來年不再耕種。他還能期望獲得穀物嗎？』國王說：『不能期望獲得穀物。』那先說：『修行人也是這樣，捨棄苦樂，恩愛，不再貪戀任何事物。所以他自己知道後世不會再次受生。』國王說：『說得好，說得好。』國王又問：『那不再次於後世受生的人，現在是否在智慧上異於常人呢？』那先說：『是的，異於常人。』國王說：『明與智是相同的嗎？』那先說：『明與智是相等的。』國王說：『人有明智，是否能完全知曉所有事情，做一件事情能成就五件事情呢？』那先說：『所成就的是眾多事情，而不是一件。譬如在一塊土地上種植穀物，當它們生長時，各自生長出不同的種類。人身五蘊（色、受、想、行、識）都用於眾多事情，各自有所成就。』國王說：『說得好，說得好。』國王又問那先：『世間人頭面目身體四肢都完整具備，為什麼有長壽

【English Translation】 English version: Old age and death. Afterwards, the spirit, according to its inclinations, finds a new destination, transmigrating and continuing, from which right and wrong arise, yet the spirit does not depart from the original spirit. After a person dies, the spirit, according to its karma, is directed towards a new birth. Nagasena (a Buddhist monk) said: 'For example, from milk is made curd, from curd is extracted butter, and from butter is extracted ghee (a clarified butter). If the curd, butter, and ghee were still called milk, would that be acceptable?' The king said: 'That is not logically sound.' Nagasena said: 'The spirit of a person is like milk, from milk it becomes curd, from curd it becomes butter, and from butter it becomes ghee. A person is also like this, from the union of sperm and egg to birth, to middle age, and then to old age, until death. After death, the spirit will again be reborn. After the human body dies, it will be reborn again to receive a new body, just like two candles lighting each other.' The king said: 'Well said, well said.' The king further asked Nagasena: 'If a person is not reborn in the next life, can that person know for themselves that they will not be reborn?' Nagasena said: 'Yes, there are those who can know for themselves that they will not be reborn in the next life.' The king said: 'How can they know this?' Nagasena said: 'That person knows for themselves that they have no affection, no greed, and no evil thoughts. By this, they can know that they will not be reborn in the next life.' Nagasena asked the king: 'For example, if a farmer plants grain and has a great harvest, storing the grain in bamboo baskets, and then does not cultivate the land the following year, can they still expect to obtain grain?' The king said: 'They cannot expect to obtain grain.' Nagasena said: 'A practitioner is also like this, abandoning suffering and happiness, affection, and no longer craving anything. Therefore, they know for themselves that they will not be reborn in the next life.' The king said: 'Well said, well said.' The king further asked: 'If a person is not reborn in the next life, are they now different from ordinary people in wisdom?' Nagasena said: 'Yes, they are different from ordinary people.' The king said: 'Are clarity and wisdom the same?' Nagasena said: 'Clarity and wisdom are equal.' The king said: 'If a person has clarity and wisdom, can they fully know all things, and can they accomplish five things by doing one thing?' Nagasena said: 'What is accomplished are many things, not just one. For example, if grain is planted on a piece of land, when they grow, each grows into different kinds. The five skandhas (form, feeling, perception, mental formations, consciousness) of the human body are all used for many things, and each accomplishes something.' The king said: 'Well said, well said.' The king further asked Nagasena: 'The people in the world all have complete heads, faces, eyes, bodies, and limbs, why are there long-lived

者有短命者。有多病少病者。有貧者富者。有長者有卑者。有端正者有醜惡者。有為人所信者。為人所疑者。有明者有闇者。何以故不同。那先言。譬若眾樹木生果。有酢者有苦者。有辛者有甜者。那先問王。此等樹木何故不同。王言。不同者本栽各異。那先言。人所作各各異不同。故有長命有短命。有多病有少病有富有貧。有貴有賤。有端正有醜惡。有語用者有語不用者。有明者有闇者。那先言。佛經說。豪貴貧窮好醜。皆自宿命所作善惡自隨行得之。王言。善哉善哉。

那先比丘經卷上大正藏第 32 冊 No. 1670A 那先比丘經

那先比丘經卷下

失譯人名附東晉錄

王復問那先言。人慾作善目前作之。須後作之。那先言。當居前作之。在後作者不益人。那先言。王渴時乃掘地作井。能趣渴不。王言。不能趣渴。當居前作井耳。那先言。以是故所作當居前。那先問王。饑時乃使人耕種。須谷熟乃食耶。王言不。當先儲偫。那先言。人如是當先作善。有急乃作善者無益於身。那先問王。譬若王有怨。當臨時出戰斗具。王言不當宿有儲偫。那先言。佛說經言。人當先自唸作善。於後作善無益。莫棄大道就邪道。勿效愚人棄善作惡。後坐啼哭無益。人棄捐中正就於不正臨死時

【現代漢語翻譯】現代漢語譯本有人短命，有人長壽；有人多病，有人少病；有人貧窮，有人富有；有人地位高貴，有人地位卑賤；有人相貌端正，有人相貌醜陋；有人為人所信任，有人為人所懷疑；有人聰明，有人愚昧。這是什麼原因造成的不同呢？那先（Nāgasena，一位著名的佛教論師）回答說：『譬如眾多的樹木生長果實，有的酸，有的苦，有的辛辣，有的甜美。』那先問國王：『這些樹木為什麼不同呢？』國王回答說：『不同是因為它們原本栽種的種類各不相同。』那先說：『人們所作所為各不相同，所以有長壽有短命，有多病有少病，有富有貧窮，有尊貴有卑賤，有端正有醜陋，有被人信任的，有不被人信任的，有聰明的，有愚昧的。』那先說：『佛經上說，豪門貴族、貧窮百姓、相貌好壞，都是自己前世所作的善惡業力跟隨自己而得到的。』國王說：『說得好啊，說得好啊！』

《那先比丘經》捲上大正藏第 32 冊 No. 1670A 《那先比丘經》

《那先比丘經》卷下

失譯人名附東晉錄

國王又問那先：『人想要行善，是應該現在就做，還是應該以後再做呢？』那先說：『應當現在就做。在以後才做對人沒有益處。』那先說：『國王在口渴的時候才去掘地挖井，能解渴嗎？』國王說：『不能解渴。應該事先挖好井。』那先說：『因此，要做的事情應當現在就做。』那先問國王：『飢餓的時候才派人耕種，要等到穀物成熟才能吃嗎？』國王說：『不是的，應當事先儲備糧食。』那先說：『人也應當這樣，應當先做善事。等到緊急的時候才做善事，對自身沒有益處。』那先問國王：『譬如國王有仇敵，是應該臨時才拿出戰鬥的器具嗎？』國王說：『不應該，應當平時就有儲備。』那先說：『佛說經中講到，人應當先自己想著行善。在以後才行善沒有益處。不要拋棄大道而走向邪道，不要傚法愚人拋棄善行而作惡。以後再後悔哭泣也沒有用處。人拋棄中正之道而走向不正之道，臨死的時候』

【English Translation】 English version Some have short lives, while others have long lives; some are plagued by illness, while others are rarely sick; some are poor, while others are wealthy; some are of high status, while others are of low status; some are beautiful, while others are ugly; some are trusted by others, while others are doubted; some are wise, while others are ignorant. What is the reason for these differences? Nāgasena (a renowned Buddhist scholar) replied: 'It is like many trees bearing fruit, some sour, some bitter, some spicy, and some sweet.' Nāgasena asked the king: 'Why are these trees different?' The king replied: 'They are different because the types originally planted are different.' Nāgasena said: 'People's actions are different, so there are those with long lives and those with short lives, those with many illnesses and those with few illnesses, those who are rich and those who are poor, those who are noble and those who are base, those who are beautiful and those who are ugly, those who are trusted and those who are not trusted, those who are wise and those who are ignorant.' Nāgasena said: 'The Buddhist scriptures say that the nobility, the poor, the beautiful, and the ugly all obtain these qualities as a result of the good and bad deeds they have done in past lives, which follow them.' The king said: 'Excellent, excellent!'

Nāgasena Bhikshu Sutra, Volume 1 Taisho Tripitaka, Volume 32, No. 1670A, Nāgasena Bhikshu Sutra

Nāgasena Bhikshu Sutra, Volume 2

Name of the translator lost, appended to the Eastern Jin record

The king then asked Nāgasena: 'When a person wants to do good, should they do it now or later?' Nāgasena said: 'They should do it now. Doing it later does not benefit the person.' Nāgasena said: 'If the king only digs a well when he is thirsty, will it quench his thirst?' The king said: 'It will not quench his thirst. He should dig the well beforehand.' Nāgasena said: 'Therefore, what needs to be done should be done now.' Nāgasena asked the king: 'If you only send people to cultivate the land when you are hungry, will you wait until the grain is ripe before eating?' The king said: 'No, one should store up provisions beforehand.' Nāgasena said: 'People should be like that, they should do good deeds beforehand. Doing good deeds only when in distress does not benefit oneself.' Nāgasena asked the king: 'For example, if the king has enemies, should he only bring out the weapons of war at the time of battle?' The king said: 'No, he should have them stored up beforehand.' Nāgasena said: 'The Buddha said in the scriptures that people should first think of doing good. Doing good later is of no benefit. Do not abandon the great path and go to the evil path, do not imitate fools who abandon good and do evil. Later, weeping in regret is of no use. If a person abandons the path of righteousness and goes to the path of unrighteousness, at the time of death'

乃悔耳。王言善哉善哉。

王復問那先。卿曹諸沙門說言。世間火不如泥犁中火熱。復言。持小石著世間火中至暮不消。取大石著泥犁火中即消。是故我不信。復言。人作惡死在泥犁中。數千萬歲其人不消死。是故我重不信是語。那先問王。寧聞見水中大蟒蛟龍魚鱉。以沙石為食不。王言然。實以此為食。那先問王沙石寧消不。王言皆消。那先言。其腹中懷子寧復消不。王言不消。那先問王何故不消。王言。相祿獨當然故使不消。那先言。泥犁中人數千萬歲不消死者何所作。過惡未盡故不消死。那先問王言。師子虎狼皆肉食啖骨。入腹中時寧消盡不。王言消。那先問王。其腹中懷子寧復消不。王言不消。那先言用何故不消。王言獨相祿故不消死。那先問王言。牛馬麋鹿皆以芻草為食不。王言然。那先言。其芻草寧于腹中消不。王言皆消。那先言。其腹中懷子寧消不。王言不消。那先言。何以故不消。王言。獨以相祿當然故使不消。那先言。泥犁中人亦如是。過惡未盡故不消死。那先問王言。世間女人飲食皆美恣意食食于腹中寧消不。王言皆消。那先言。腹中懷子寧消不。王言子不消。那先言。何以故不消。王言獨相祿當然故使不消。那先言。泥犁中人亦如是所以數千萬歲不消死者。用先作惡未解故不消死。那先

【現代漢語翻譯】現代漢語譯本：於是國王后悔了。國王說：『說得好啊，說得好啊。』國王又問那先（Nāgasena，一位佛教高僧）：『你們這些沙門（Śrāmaṇa，出家修道者）說，世間的火不如泥犁（Naraka，地獄）中的火熱。又說，把小石頭放在世間的火中，到晚上也不會融化；把大石頭放在泥犁的火中，立刻就融化了。因此我不相信。又說，人作惡死後，在地獄中數千萬年都不會消亡死去。因此我更加不相信這些話。』那先問國王：『您是否聽說過水中大的蟒蛇、蛟龍、魚鱉，以沙石為食物？』國王說：『是的，確實以沙石為食物。』那先問國王：『沙石能被消化嗎？』國王說：『都能消化。』那先問國王：『它們的腹中懷有幼崽，能被消化嗎？』國王說：『不能消化。』那先問國王：『為什麼不能消化？』國王說：『這是因為它們各自的業力所致，所以不能消化。』那先說：『泥犁中的人在數千萬年中不消亡死去，是因為什麼呢？是因為他們所造的罪惡還沒有完結，所以不消亡死去。』那先問國王：『獅子、老虎、狼都吃肉，連骨頭也吃。這些東西進入它們的腹中時，能完全消化嗎？』國王說：『能消化。』那先問國王：『它們的腹中懷有幼崽，能被消化嗎？』國王說：『不能消化。』那先問國王：『因為什麼不能消化？』國王說：『因為各自的業力，所以不能消亡死去。』那先問國王：『牛、馬、麋鹿都以草料為食物，是嗎？』國王說：『是的。』那先說：『這些草料在它們的腹中能被消化嗎？』國王說：『都能消化。』那先說：『它們的腹中懷有幼崽，能被消化嗎？』國王說：『不能消化。』那先說：『因為什麼不能消化？』國王說：『因為各自的業力，自然如此，所以不能消化。』那先說：『泥犁中的人也是這樣，因為罪惡沒有完結，所以不消亡死去。』那先問國王：『世間的女人飲食都很精美，隨意吃喝，這些食物在腹中能被消化嗎？』國王說：『都能消化。』那先說：『腹中懷有幼崽，能被消化嗎？』國王說：『幼崽不能消化。』那先說：『因為什麼不能消化？』國王說：『因為各自的業力，自然如此，所以不能消化。』那先說：『泥犁中的人也是這樣，所以數千萬年不消亡死去，是因為先前所造的罪惡沒有解除，所以不消亡死去。』那先

【English Translation】 English version: Then the king repented. The king said, 'Well said, well said.' The king then asked Nāgasena (a Buddhist monk): 'You Śrāmaṇas (ascetics) say that the fire in this world is not as hot as the fire in Naraka (hell). You also say that if a small stone is placed in the fire of this world, it will not melt even by evening; but if a large stone is placed in the fire of Naraka, it will melt immediately. Therefore, I do not believe it. You also say that if a person commits evil and dies, they will remain in Naraka for tens of millions of years without being destroyed or dying. Therefore, I even more strongly disbelieve these words.' Nāgasena asked the king, 'Have you ever heard of large pythons, dragons, fish, and turtles in the water that eat sand and stones?' The king said, 'Yes, they do eat sand and stones.' Nāgasena asked the king, 'Can the sand and stones be digested?' The king said, 'They can all be digested.' Nāgasena asked the king, 'If they are carrying offspring in their bellies, can the offspring be digested?' The king said, 'They cannot be digested.' Nāgasena asked the king, 'Why can't they be digested?' The king said, 'It is because of their individual karma that they cannot be digested.' Nāgasena said, 'Why is it that the people in Naraka do not perish or die for tens of millions of years? It is because the evil they have committed has not yet been exhausted, so they do not perish or die.' Nāgasena asked the king, 'Lions, tigers, and wolves all eat meat and bones. When these things enter their bellies, can they be completely digested?' The king said, 'They can be digested.' Nāgasena asked the king, 'If they are carrying offspring in their bellies, can the offspring be digested?' The king said, 'They cannot be digested.' Nāgasena asked the king, 'Why can't they be digested?' The king said, 'It is because of their individual karma that they do not perish or die.' Nāgasena asked the king, 'Cows, horses, and deer all eat grass, don't they?' The king said, 'Yes.' Nāgasena said, 'Can the grass be digested in their bellies?' The king said, 'It can all be digested.' Nāgasena said, 'If they are carrying offspring in their bellies, can the offspring be digested?' The king said, 'They cannot be digested.' Nāgasena said, 'Why can't they be digested?' The king said, 'It is because of their individual karma that they cannot be digested.' Nāgasena said, 'The people in Naraka are the same; because their evil has not been exhausted, they do not perish or die.' Nāgasena asked the king, 'Women in this world eat delicious food and drink as they please. Can this food be digested in their bellies?' The king said, 'It can all be digested.' Nāgasena said, 'If they are carrying offspring in their bellies, can the offspring be digested?' The king said, 'The offspring cannot be digested.' Nāgasena said, 'Why can't they be digested?' The king said, 'It is because of their individual karma that they cannot be digested.' Nāgasena said, 'The people in Naraka are the same; the reason they do not perish or die for tens of millions of years is because the evil they committed earlier has not been resolved, so they do not perish or die.' Nāgasena

言。人在泥犁中生。在泥犁中長在泥犁中老。過盡乃當死。王言善哉善哉。

王復問那先。卿曹諸沙門言。天下地皆在水上水在風上風在空上我不信是。那先前取王書水。適以指撮之問王言。風持水若此。王言善哉。王復問。那先言。泥洹道皆過去無所復有耶。那先言。泥洹道無所復有。那先言。愚癡之人貪身愛惜。坐是故不能得度脫生老病死者。那先言。智者學道內外身不愛惜。便無有恩愛。無有恩愛者無貪慾。無貪慾者無胞胎。無胞胎者不生。不生者不老。不老者不病。不病者不死。不死者不憂。不憂者不哭。不哭者不痛。便得泥洹道。王復問。那先諸學道者。悉能得泥洹道不。那先言。不能悉得泥洹道。正向善道者學知正事。當所奉行者奉行之。不當奉行者棄遠之。當所念者念。不當所念棄之。如是能得泥洹道。王復問那先言。其不得泥洹道者。寧知泥洹道為快不。那先言。然雖未得泥洹道。由知泥洹道為快。王言。人未得泥洹道。何以故知快耶。那先問王言。人生未嘗截手足。寧知截手足為痛劇不。王言。雖未曾更截手足。猶知為痛。那先言。何用知為痛。王言見其人截手足呻呼。用是故知為痛。那先言。人前有得泥洹道者。轉相語泥洹道快。用是故信之。王言善哉善哉。

王復問那先寧曾見佛

【現代漢語翻譯】現代漢語譯本：說道：『人在泥犁（Niraya，地獄）中出生，在泥犁（Niraya，地獄）中成長，在泥犁（Niraya，地獄）中衰老，經歷完這些才死去。』國王說：『說得好，說得好。』國王又問那先（Nagasena，一位佛教僧侶）：『你們這些沙門（Sramana，出家修行者）說，天下的土地都在水上，水在風上，風在空上，我不相信這些。』那先（Nagasena，一位佛教僧侶）先取來國王書寫用的水，用手指蘸了一點，問國王說：『風托著水像這樣嗎？』國王說：『說得好。』國王又問：『那先（Nagasena，一位佛教僧侶）說，泥洹（Nirvana，涅槃）之道都已經過去，沒有什麼再存在了嗎？』那先（Nagasena，一位佛教僧侶）說：『泥洹（Nirvana，涅槃）之道沒有什麼再存在。』那先（Nagasena，一位佛教僧侶）說：『愚癡的人貪戀身體，愛惜自己，因此不能夠脫離生老病死。』那先（Nagasena，一位佛教僧侶）說：『有智慧的人學習佛道，不愛惜內外之身，便沒有恩愛，沒有恩愛就沒有貪慾，沒有貪慾就沒有胞胎，沒有胞胎就不會出生，不出生就不會衰老，不衰老就不會生病，不生病就不會死亡，不死亡就不會憂愁，不憂愁就不會哭泣，不哭泣就不會痛苦，便能得到泥洹（Nirvana，涅槃）之道。』國王又問：『那先（Nagasena，一位佛教僧侶），所有學道的人，都能得到泥洹（Nirvana，涅槃）之道嗎？』那先（Nagasena，一位佛教僧侶）說：『不能全部得到泥洹（Nirvana，涅槃）之道。只有走向正道的人，學習瞭解正確的事情，應該奉行的就奉行，不應該奉行的就遠離，應該想的就想，不應該想的就拋棄。』像這樣才能得到泥洹（Nirvana，涅槃）之道。國王又問那先（Nagasena，一位佛教僧侶）說：『那些沒有得到泥洹（Nirvana，涅槃）之道的人，難道知道泥洹（Nirvana，涅槃）之道是快樂的嗎？』那先（Nagasena，一位佛教僧侶）說：『是的，即使沒有得到泥洹（Nirvana，涅槃）之道，也知道泥洹（Nirvana，涅槃）之道是快樂的。』國王說：『人沒有得到泥洹（Nirvana，涅槃）之道，怎麼知道是快樂的呢？』那先（Nagasena，一位佛教僧侶）問國王說：『人生來沒有被截斷手腳，難道知道截斷手腳是極其痛苦的嗎？』國王說：『即使沒有經歷過截斷手腳，也知道是痛苦的。』那先（Nagasena，一位佛教僧侶）說：『用什麼知道是痛苦的呢？』國王說：『看到別人被截斷手腳時呻吟呼叫，因此知道是痛苦的。』那先（Nagasena，一位佛教僧侶）說：『以前有人得到泥洹（Nirvana，涅槃）之道，互相轉告泥洹（Nirvana，涅槃）之道是快樂的，因此相信它。』國王說：『說得好，說得好。』國王又問那先（Nagasena，一位佛教僧侶）：『你曾經見過佛（Buddha，覺悟者）嗎？』

【English Translation】 English version: He said, 'A person is born in Niraya (hell), grows up in Niraya (hell), and ages in Niraya (hell). Only after going through all of this will they die.' The king said, 'Well said, well said.' The king then asked Nagasena (a Buddhist monk), 'You monks (Sramanas, ascetics) say that all the land in the world is on water, the water is on wind, and the wind is on space. I do not believe this.' Nagasena (a Buddhist monk) first took the water the king used for writing, dipped a finger in it, and asked the king, 'Does the wind hold the water like this?' The king said, 'Well said.' The king then asked, 'Nagasena (a Buddhist monk) said that the path to Nirvana (liberation) has already passed, and nothing remains?' Nagasena (a Buddhist monk) said, 'The path to Nirvana (liberation) has nothing remaining.' Nagasena (a Buddhist monk) said, 'Foolish people are greedy for their bodies and cherish themselves, therefore they cannot escape birth, old age, sickness, and death.' Nagasena (a Buddhist monk) said, 'Wise people study the Buddha's way, and do not cherish their inner and outer bodies, then they have no love, and without love, there is no greed, without greed, there is no womb, without a womb, there is no birth, without birth, there is no old age, without old age, there is no sickness, without sickness, there is no death, without death, there is no sorrow, without sorrow, there is no weeping, without weeping, there is no pain, and then one can attain the path to Nirvana (liberation).' The king then asked, 'Nagasena (a Buddhist monk), can all those who study the way attain the path to Nirvana (liberation)?' Nagasena (a Buddhist monk) said, 'Not all can attain the path to Nirvana (liberation). Only those who go towards the right path, learn and understand the correct things, practice what should be practiced, and stay away from what should not be practiced, think about what should be thought about, and abandon what should not be thought about.' Only in this way can one attain the path to Nirvana (liberation). The king then asked Nagasena (a Buddhist monk), 'Do those who have not attained the path to Nirvana (liberation) know that the path to Nirvana (liberation) is joyful?' Nagasena (a Buddhist monk) said, 'Yes, even if they have not attained the path to Nirvana (liberation), they know that the path to Nirvana (liberation) is joyful.' The king said, 'How do people know it is joyful if they have not attained the path to Nirvana (liberation)?' Nagasena (a Buddhist monk) asked the king, 'Has a person ever had their hands and feet cut off since birth? Do they know that having their hands and feet cut off is extremely painful?' The king said, 'Even if they have never experienced having their hands and feet cut off, they still know it is painful.' Nagasena (a Buddhist monk) said, 'How do they know it is painful?' The king said, 'Seeing people groan and cry out when their hands and feet are cut off, therefore they know it is painful.' Nagasena (a Buddhist monk) said, 'People in the past who attained the path to Nirvana (liberation) told each other that the path to Nirvana (liberation) is joyful, therefore they believe it.' The king said, 'Well said, well said.' The king then asked Nagasena (a Buddhist monk), 'Have you ever seen the Buddha (the enlightened one)?'

不。那先言。未曾見。王言。那先諸師寧見佛不。那先言。諸師亦未曾見佛。王言。如使那先及諸師不見佛者。定為無有佛。那先言。王寧見五百溪水所合聚處不。王言我不見。王父及太父皆見水不。王言皆不見。那先言。王父及太父皆不見此水。天下定為無此五百溪水所聚處不。王言。雖我不見父及太父皆不見此水者。實有此水。那先言。雖我及諸師不見佛者。其實有佛。王復問言。無有復勝佛者耶。那先言然。無有勝佛者。王復問。何以為無能勝佛者。那先問王言。如人未曾入大海中。寧知海水為大不。有五河。河有五百小河流入大河。河一者名恒。二名信他。三名私他。四名博叉。五名施披夷爾。五河水晝夜流入海。海水亦不增減。那先言。王寧能聞知不。王言實知。那先語。以得道人共道說無有能勝佛者。是故我信之。王言善哉善哉。

王復問那先言。當何用知無有勝佛者。那先問王。造書師者為誰。王言造書師者名質。那先言。王寧曾見質不。王言。質已死久遠未曾見。那先言。王未見質。何用知質為造書師。王言。持古時書字轉相教告。用是故我知名為質。那先言。用是故我曹見佛經戒如見佛無異。佛所說經道甚深快人。知佛經戒以後便相效。用是故我知為有不能勝佛者。王復問。那先自見佛經道

【現代漢語翻譯】現代漢語譯本：不。那先（Nagasena，一位佛教僧侶的名字）說道：『我未曾見過。』國王問道：『那先，你的老師們見過佛陀嗎？』那先回答：『我的老師們也未曾見過佛陀。』國王說：『如果那先你和你的老師們都沒有見過佛陀，那麼一定沒有佛陀。』那先反問道：『國王您見過五百條溪水匯聚的地方嗎？』國王回答：『我沒有見過。』那您的父親和祖父見過那片水域嗎？』國王回答：『他們都沒有見過。』那先說：『既然您的父親和祖父都沒有見過那片水域，那麼天下就一定沒有這五百條溪水匯聚的地方嗎？』國王說：『即使我沒有見過，我的父親和祖父也沒有見過這片水域，但那片水域確實存在。』那先說：『即使我和我的老師們沒有見過佛陀，但佛陀確實存在。』國王又問道：『有沒有比佛陀更偉大的人呢？』那先回答說：『沒有，沒有比佛陀更偉大的人。』國王又問：『為什麼說沒有能勝過佛陀的人呢？』那先反問國王：『如果一個人從未進入過大海，他能知道海水有多大嗎？有五條大河，每條河都有五百條小河流入其中。這五條河分別是恒河（Ganges）、信他河（Sindhu）、私他河（Sita）、博叉河（Vaksha）、施披夷爾河（Shipi-Eer）。這五條河的水日夜流入大海，海水也不會因此增多或減少。』那先問道：『國王您能聽聞並理解嗎？』國王回答說：『確實理解了。』那先說：『因為得道之人共同宣說沒有能勝過佛陀的人，所以我相信這一點。』國王讚歎道：『說得好啊，說得好啊！』國王又問那先：『要如何才能知道沒有能勝過佛陀的人呢？』那先反問國王：『創造文字的人是誰？』國王回答說：『創造文字的人名叫質（Tissa）。』那先問道：『國王您曾經見過質嗎？』國王回答說：『質已經去世很久了，我從未見過他。』那先說：『國王您沒有見過質，怎麼知道質是創造文字的人呢？』國王回答說：『通過古代流傳下來的文字，人們互相教導，因此我知道他的名字叫質。』那先說：『因此，我們看到佛經和戒律，就如同見到佛陀一樣。佛陀所說的經文和道理非常深刻，令人愉快。瞭解佛經和戒律之後，人們便互相效仿。因此我知道沒有能勝過佛陀的人。』國王又問：『那先，你自己見過佛經的道理嗎？』

【English Translation】 English version: 『No,』 said Nagasena (Nagasena, name of a Buddhist monk). 『I have not seen him.』 The king said, 『Nagasena, have your teachers seen the Buddha?』 Nagasena replied, 『My teachers also have not seen the Buddha.』 The king said, 『If neither you, Nagasena, nor your teachers have seen the Buddha, then surely there is no Buddha.』 Nagasena countered, 『Have you, O king, seen the place where five hundred streams converge?』 The king replied, 『I have not seen it.』『Have your father and grandfather seen that water?』 The king replied, 『They have not seen it.』 Nagasena said, 『Since neither your father nor your grandfather has seen this water, does it follow that there is no place in the world where these five hundred streams converge?』 The king said, 『Although I have not seen it, and my father and grandfather have not seen this water, that water truly exists.』 Nagasena said, 『Although neither I nor my teachers have seen the Buddha, the Buddha truly exists.』 The king further asked, 『Is there anyone superior to the Buddha?』 Nagasena replied, 『No, there is no one superior to the Buddha.』 The king further asked, 『Why is it that no one can surpass the Buddha?』 Nagasena asked the king, 『If a man has never entered the ocean, can he know how vast the ocean is? There are five great rivers, each with five hundred small streams flowing into them. The names of these five rivers are the Ganges (Ganges), the Sindhu (Sindhu), the Sita (Sita), the Vaksha (Vaksha), and the Ship-Eer (Shipi-Eer). The waters of these five rivers flow into the ocean day and night, yet the ocean neither increases nor decreases.』 Nagasena asked, 『Can you hear and understand this, O king?』 The king replied, 『Indeed, I understand.』 Nagasena said, 『Because those who have attained enlightenment commonly declare that there is no one who can surpass the Buddha, therefore I believe it.』 The king exclaimed, 『Well said, well said!』 The king then asked Nagasena, 『How can one know that there is no one superior to the Buddha?』 Nagasena asked the king, 『Who was the creator of writing?』 The king replied, 『The creator of writing was named Tissa (Tissa).』 Nagasena asked, 『Have you ever seen Tissa, O king?』 The king replied, 『Tissa died long ago; I have never seen him.』 Nagasena said, 『You have not seen Tissa, O king, how do you know that Tissa was the creator of writing?』 The king replied, 『Through the letters of ancient books passed down and taught to one another, therefore I know his name was Tissa.』 Nagasena said, 『Therefore, when we see the Buddha's scriptures and precepts, it is as if we see the Buddha himself. The scriptures and teachings spoken by the Buddha are very profound and delightful. After understanding the Buddha's scriptures and precepts, people imitate them. Therefore, I know that there is no one who can surpass the Buddha.』 The king further asked, 『Nagasena, have you yourself seen the teachings of the Buddha's scriptures?』

可久行之。那先言。佛所施教禁戒經甚快。當奉行之至老。王言善哉善哉王復問那先。人死已後身不隨後世生耶。那先言。人死已后更受新身故身不隨。那先言。譬若燈中炷更相然。故炷續在新炷更然。人身如是故身不行更受新身。那先問王。王小時從師學書讀經不。王言然我續念之。那先問王。王所從師受經書師寧知本經書耶。王悉奪得其本經書。王言不也。師續自知本經書耳。那先言人身若此置故身更受新身。王言善哉善哉。

王復問那先。審為有智無。那先言無有智。譬若人盜他人果蓏。盜者寧有過無。王言有過。那先言。初種樹栽時上無有果何緣盜者當有過。王言。設不種栽何緣有果。是故盜者無狀。那先言人亦如是用今世身作善惡。生於後世更受新身。王言人用是故身行作善惡所在。那先言。人諸所作善惡隨人如影隨身。人死但亡其身不亡其行。譬如然火夜書火滅其字續在火至復更成之。今世所作行後世成如受之如是。王言善哉善哉。王言。那先寧能分別指示善惡所在不耶。那先言。不可得知善惡所在。那先問王。樹木未有果時。王寧能分別指示言某枝間有某果某枝間無有果。寧可豫知之不耶。王言不可知。那先言。人未得道不能豫知善惡所在。王言善哉善哉。

王復問。人當於後世生者。寧

【現代漢語翻譯】現代漢語譯本可以長久奉行。那先（Nagasena，一位佛教僧侶的名字）說：『佛陀所教導的禁戒經典非常精妙，應當奉行到老。』國王說：『好啊，好啊！』國王又問那先：『人死之後，身體不會隨同來世一起產生嗎？』那先說：『人死之後會接受新的身體，所以舊的身體不會隨同。』那先說：『譬如燈中的燈芯，互相點燃。舊的燈芯延續，新的燈芯被點燃。人的身體也是這樣，舊的身體不會隨同，而是接受新的身體。』那先問國王：『國王小時候跟隨老師學習書寫和誦讀經典嗎？』國王說：『是的，我不斷地學習。』那先問國王：『國王跟隨老師學習經典，老師完全知道原本的經典嗎？國王完全獲得了原本的經典嗎？』國王說：『不是的，老師不斷地自己理解原本的經典。』那先說：『人的身體就像這樣，捨棄舊的身體，接受新的身體。』國王說：『好啊，好啊！』國王又問那先：『確實存在智慧嗎？』那先說：『沒有所謂的智慧。』譬如有人偷盜他人的果實，偷盜者有罪過嗎？國王說：『有罪過。』那先說：『最初種植樹木的時候，樹上沒有果實，為什麼偷盜者會有罪過呢？』國王說：『如果沒有種植樹木，怎麼會有果實呢？所以偷盜者是有罪的。』那先說：『人也是這樣，用今世的身體行作善惡，在後世會接受新的身體。』國王說：『人是用這個舊的身體行作善惡的。』那先說：『人所做的一切善惡都會跟隨人，就像影子跟隨身體一樣。人死後只是失去了身體，但不會失去所作的行為。譬如點燃火來夜間書寫，火熄滅了，字跡仍然存在，火再來時又會重新顯現。今世所作的行為會在後世產生結果，就像接受果報一樣。』國王說：『好啊，好啊！』國王說：『那先，你能否分別指示善惡的所在呢？』那先說：『無法得知善惡的所在。』那先問國王：『樹木還沒有結果實的時候，國王能否分別指示說，某根樹枝間會有某個果實，某根樹枝間沒有果實，能夠預先知道嗎？』國王說：『無法知道。』那先說：『人沒有得道，就不能預先知道善惡的所在。』國王說：『好啊，好啊！』國王又問：『人將會在後世出生，難道...

【English Translation】 English version It can be practiced for a long time. Nagasena (Nagasena, the name of a Buddhist monk) said, 'The precepts and scriptures taught by the Buddha are very wonderful and should be practiced until old age.' The king said, 'Good, good!' The king then asked Nagasena, 'After a person dies, does the body not come along with the next life?' Nagasena said, 'After a person dies, they receive a new body, so the old body does not come along.' Nagasena said, 'For example, the wicks in a lamp ignite each other. The old wick continues, and the new wick is ignited. The human body is like this; the old body does not come along, but a new body is received.' Nagasena asked the king, 'Did the king learn writing and recite scriptures from a teacher when he was young?' The king said, 'Yes, I studied continuously.' Nagasena asked the king, 'When the king learned the scriptures from the teacher, did the teacher fully know the original scriptures? Did the king fully obtain the original scriptures?' The king said, 'No, the teacher continuously understood the original scriptures himself.' Nagasena said, 'The human body is like this; it abandons the old body and receives a new body.' The king said, 'Good, good!' The king then asked Nagasena, 'Does wisdom truly exist?' Nagasena said, 'There is no such thing as wisdom.' For example, if someone steals fruit from another person, is the thief guilty? The king said, 'Guilty.' Nagasena said, 'When the tree was first planted, there was no fruit on it. Why should the thief be guilty?' The king said, 'If the tree had not been planted, how could there be fruit? Therefore, the thief is guilty.' Nagasena said, 'People are also like this; they perform good and evil deeds with their present body, and in the next life, they will receive a new body.' The king said, 'People use this old body to perform good and evil deeds.' Nagasena said, 'All the good and evil deeds that people do follow them, just like a shadow follows the body. When people die, they only lose their body, but they do not lose their actions. For example, when a fire is lit to write at night, the fire goes out, but the writing remains, and when the fire comes again, it will reappear. The actions performed in this life will produce results in the next life, just like receiving retribution.' The king said, 'Good, good!' The king said, 'Nagasena, can you distinguish and indicate where good and evil are?' Nagasena said, 'It is impossible to know where good and evil are.' Nagasena asked the king, 'When the trees have not yet borne fruit, can the king distinguish and indicate that a certain fruit will be on a certain branch and no fruit will be on another branch? Can you know in advance?' The king said, 'It is impossible to know.' Nagasena said, 'People who have not attained enlightenment cannot know in advance where good and evil are.' The king said, 'Good, good!' The king further asked: 'When people are born in the next life, do...

能自知不。那先言。其當生者自知。王言何用知之。那先言。譬如田家耕種。天雨時節其人寧豫知當得谷不。王言然知。知田當得谷多。那先言。人如是人當於後世生豫自知。王言善哉善哉。

王復問那先。審有泥洹無。那先言審有。王言那先寧能指示我佛在某處不。那先言。不能指示佛處。佛已泥曰去不可得指示見處。那先言。譬若人然大火已即滅其火焰。寧可復指示知光所在不。王言不可知處。那先言。佛已泥曰去不可復知處。王言善哉善哉。

王又問那先。沙門寧能自愛其身不。那先言。沙門不自愛其身。王言如令沙門不自愛其身者。何以故。自訊息臥欲得安溫濡飲食。欲得美善自護視。何以故那先言。王寧曾入戰鬥中不。王言然。曾入戰鬥中。那先言。在戰鬥中時。曾為刀刃牟箭瘡所中不。王言我頗為刀刃所中。那先問王。奈刀刃牟箭瘡何。王言我以膏藥綿裹耳。那先問王言。為愛瘡故。以膏藥綿絮裹耶。王言我不愛瘡。那先言。殊不愛瘡者。何以持膏藥綿絮裹而護之。王言。我欲使瘡早愈。那先言。沙門亦如是。不愛其身。雖飲食心。不樂用作美不用作好。不用作肌色趣欲支身體。奉行佛經戒耳。佛經說言。人有九孔為九弓瘡。諸孔皆臭處不凈。王言善哉善哉。

王復問那先。佛為有三

【現代漢語翻譯】現代漢語譯本：能自己知道嗎？那先（Nagasena，一位佛教僧侶的名字）回答說：『將要出生的人自己知道。』國王問道：『用什麼來知道呢？』那先回答說：『譬如農夫耕田播種，遇到適宜的雨水時節，那人能夠預先知道將要獲得收成嗎？』國王說：『當然知道，知道田地將獲得豐收。』那先說：『人也是這樣，將要在後世出生的人，預先自己知道。』國王說：『好啊，好啊！』

國王又問那先：『確實有涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）嗎？』那先回答說：『確實有。』國王說：『那先，你能夠指示我佛陀在什麼地方嗎？』那先回答說：『不能指示佛陀的處所。佛陀已經進入涅槃，離去，不可能指示找到他的處所。』那先說：『譬如有人點燃大火，火已經熄滅，它的火焰，還能再次指示知道光在哪裡嗎？』國王說：『不可能知道它的處所。』那先說：『佛陀已經進入涅槃離去，不可能再知道他的處所。』國王說：『好啊，好啊！』

國王又問那先：『沙門（Sramana，指佛教修行者）能夠愛惜自己的身體嗎？』那先回答說：『沙門不愛惜自己的身體。』國王說：『如果沙門不愛惜自己的身體，為什麼他們要調養身體，睡覺想要安穩溫暖，飲食想要美味，自己保護照看自己呢？』那先回答說：『大王您曾經進入戰場戰鬥過嗎？』國王說：『是的，曾經進入戰場戰鬥過。』那先說：『在戰鬥中時，曾經被刀刃、矛箭刺傷過嗎？』國王說：『我曾經被刀刃刺傷過。』那先問國王：『您對刀刃、矛箭造成的創傷怎麼辦呢？』國王說：『我用膏藥和棉花包裹它。』那先問國王說：『是爲了愛惜創傷，才用膏藥棉絮包裹它嗎？』國王說：『我不愛惜創傷。』那先說：『既然不愛惜創傷，為什麼要用膏藥棉絮包裹而保護它呢？』國王說：『我想要使創傷早點痊癒。』那先說：『沙門也是這樣，不愛惜自己的身體，雖然飲食，心裡不貪圖美味，不用來追求美好，不用來追求好的膚色，只是爲了維持身體，奉行佛經的戒律罷了。佛經上說，人有九個孔竅，如同九個弓箭造成的創傷，各個孔竅都是臭穢不潔凈的地方。』國王說：『好啊，好啊！』

國王又問那先：『佛陀有三種…？』

【English Translation】 English version: Can one know oneself? Nagasena (name of a Buddhist monk) replied, 'Those who are about to be born know themselves.' The king asked, 'How do they know?' Nagasena replied, 'For example, when a farmer cultivates and sows seeds, and the weather is favorable with timely rain, can that person know in advance whether they will have a harvest?' The king said, 'Of course, they know that the field will yield a good harvest.' Nagasena said, 'People are like that; those who are about to be born in the future know themselves in advance.' The king said, 'Good, good!'

The king then asked Nagasena, 'Is there truly Nirvana (Buddhist term referring to the state of liberation from the cycle of birth and death)?' Nagasena replied, 'There truly is.' The king said, 'Nagasena, can you point out to me where the Buddha is?' Nagasena replied, 'I cannot point out the Buddha's location. The Buddha has already entered Nirvana and departed; it is impossible to point out or find his location.' Nagasena said, 'For example, if someone lights a great fire, and the fire has already been extinguished, can one still point out and know where the light is?' The king said, 'It is impossible to know its location.' Nagasena said, 'The Buddha has already entered Nirvana and departed; it is impossible to know his location.' The king said, 'Good, good!'

The king then asked Nagasena, 'Can a Sramana (Buddhist practitioner) cherish their own body?' Nagasena replied, 'A Sramana does not cherish their own body.' The king said, 'If a Sramana does not cherish their own body, then why do they nourish their body, desire comfortable and warm sleep, desire delicious food, and protect and care for themselves?' Nagasena replied, 'Your Majesty, have you ever entered a battlefield?' The king said, 'Yes, I have entered a battlefield.' Nagasena said, 'While in battle, have you ever been wounded by swords, spears, or arrows?' The king said, 'I have been wounded by swords.' Nagasena asked the king, 'What do you do with the wounds caused by swords, spears, and arrows?' The king said, 'I apply ointment and wrap them with cotton.' Nagasena asked the king, 'Is it because you cherish the wounds that you wrap them with ointment and cotton?' The king said, 'I do not cherish the wounds.' Nagasena said, 'Since you do not cherish the wounds, why do you wrap and protect them with ointment and cotton?' The king said, 'I want the wounds to heal quickly.' Nagasena said, 'Sramanas are also like that; they do not cherish their bodies. Although they eat, they do not crave deliciousness, do not seek beauty, and do not seek good complexion, but only to sustain the body and uphold the precepts of the Buddha's teachings. The Buddha's teachings say that a person has nine orifices, like nine wounds caused by arrows, and all the orifices are foul and impure places.' The king said, 'Good, good!'

The king then asked Nagasena, 'Does the Buddha have three...?'

十二相八十種好身。皆金色有光影耶。那先言。佛審有三十二相八十種好身。皆有金色光影。王言。佛父母寧有三十二相八十種好身。皆有金色有光影耶。那先言。佛父母無是相。王言如是相好是父母無是相。佛亦無是相。王復言。人生子像其種類。父母無是相者佛定無是相。那先言。佛父母雖無是三十二相八十種好身金光色者。佛審有是相。那先言。王曾見蓮花不。王言我見之。那先言。此蓮花生於地長於泥水。其色甚好寧復類泥水色不。王言。不類地泥水色。那先言。雖佛父母無是相者。佛審有是相。佛生於世間長於世間。而不像世間之事。王言善哉善哉。

王復問那先。佛審如第七天王梵所行。不與婦女交會不。那先言然。審離於女人凈潔無瑕穢。王言。假令佛如第七天王所行者。佛為第七天王梵弟子。那先問王。第七天王者有念無念。王言。第七天王梵有念。那先言。是故第七天王梵及上諸天。皆為佛弟子。那先問王言。像鳴聲何等類。王言。像鳴聲如雁聲。那先言。如是象為是雁弟子。各自異類。佛亦如是非第七天王梵弟子。王言善哉善哉。

王復問那先。佛寧悉學知經戒不。那先言。佛悉學知奉行經戒。王言。佛從誰師受經戒那先言佛無師。佛得道時。便悉自知諸經道。佛不如諸弟子學知。

【現代漢語翻譯】現代漢語譯本三十二相和八十種好身，都是金色的並且有光芒嗎？那先（Nagasena，一位佛教僧侶）回答說：『佛確實有三十二相和八十種好身，而且都有金色的光芒。』國王問道：『佛的父母有三十二相和八十種好身，並且有金色的光芒嗎？』那先回答說：『佛的父母沒有這些相好。』國王說：『如果父母沒有這些相好，那麼佛也不應該有這些相好。』國王又說：『人生下的孩子像其父母。如果父母沒有這些相好，那麼佛肯定也沒有這些相好。』那先回答說：『佛的父母雖然沒有這三十二相和八十種好身以及金色的光芒，但佛確實有這些相好。』那先問道：『國王您見過蓮花嗎？』國王說：『我見過。』那先說：『這蓮花生於土地，長於泥水之中，它的顏色非常美好，難道像泥土和水的顏色嗎？』國王說：『不像泥土和水的顏色。』那先說：『即使佛的父母沒有這些相好，佛確實有這些相好。佛生於世間，長於世間，但不像世間的事物。』國王說：『說得好，說得好。』國王又問那先：『佛是否像第七天王梵（Brahma，印度教和佛教中的創造之神）那樣修行，不與婦女交合？』那先回答說：『是的，佛遠離女人，清凈無瑕穢。』國王說：『如果佛像第七天王那樣修行，那麼佛就是第七天王梵的弟子。』那先反問國王：『第七天王梵有念頭還是沒有念頭？』國王說：『第七天王梵有念頭。』那先說：『因此，第七天王梵以及上面的諸天，都是佛的弟子。』那先問國王說：『大象的叫聲像什麼？』國王說：『大象的叫聲像雁的叫聲。』那先說：『這樣，大象是雁的弟子嗎？它們各自不同類。佛也是這樣，不是第七天王梵的弟子。』國王說：『說得好，說得好。』國王又問那先：『佛是否全部學習並知道經戒？』那先回答說：『佛全部學習並知道，並且奉行經戒。』國王說：『佛從哪位老師那裡學習經戒？』那先回答說：『佛沒有老師。佛得道的時候，就全部自己知道了各種經典和道理。佛不像他的弟子那樣學習和知道。』

【English Translation】 English version Are the thirty-two marks and eighty minor marks of excellence all golden and radiant? Nagasena (a Buddhist monk) replied, 'The Buddha truly has the thirty-two marks and eighty minor marks of excellence, and they all have golden radiance.' The king asked, 'Do the Buddha's parents have the thirty-two marks and eighty minor marks of excellence, and are they all golden and radiant?' Nagasena replied, 'The Buddha's parents do not have these marks.' The king said, 'If the parents do not have these marks, then the Buddha should not have these marks either.' The king further said, 'A child born resembles its parents. If the parents do not have these marks, then the Buddha certainly does not have these marks.' Nagasena replied, 'Although the Buddha's parents do not have these thirty-two marks and eighty minor marks of excellence and golden radiance, the Buddha truly has these marks.' Nagasena asked, 'King, have you seen a lotus flower?' The king said, 'I have seen it.' Nagasena said, 'This lotus flower grows in the earth and in the mud and water. Its color is very beautiful. Does it resemble the color of the mud and water?' The king said, 'It does not resemble the color of the earth, mud, and water.' Nagasena said, 'Even though the Buddha's parents do not have these marks, the Buddha truly has these marks. The Buddha is born in the world and grows in the world, but he is not like the things of the world.' The king said, 'Well said, well said.' The king then asked Nagasena, 'Does the Buddha practice like the seventh Brahma (Brahma, the creator god in Hinduism and Buddhism), not engaging in intercourse with women?' Nagasena replied, 'Yes, he is far from women, pure and without defilement.' The king said, 'If the Buddha practices like the seventh Brahma, then the Buddha is a disciple of the seventh Brahma.' Nagasena asked the king, 'Does the seventh Brahma have thoughts or no thoughts?' The king said, 'The seventh Brahma has thoughts.' Nagasena said, 'Therefore, the seventh Brahma and the gods above are all disciples of the Buddha.' Nagasena asked the king, 'What is the sound of an elephant like?' The king said, 'The sound of an elephant is like the sound of a goose.' Nagasena said, 'In that case, is the elephant a disciple of the goose? They are of different kinds. The Buddha is also like this, not a disciple of the seventh Brahma.' The king said, 'Well said, well said.' The king then asked Nagasena, 'Does the Buddha fully learn and know the scriptures and precepts?' Nagasena replied, 'The Buddha fully learns and knows, and practices the scriptures and precepts.' The king said, 'From which teacher did the Buddha learn the scriptures and precepts?' Nagasena replied, 'The Buddha has no teacher. When the Buddha attained enlightenment, he knew all the scriptures and principles himself. The Buddha does not learn and know like his disciples.'

佛所教諸弟子皆當奉行至老。王又問那先。人父母死時悲啼哭淚出。人有聞佛經。亦復悲啼淚出俱爾。寧別異不。那先言。人為父母啼泣皆感恩愛。恩念愁憂苦痛。此曹憂者愚癡憂。其有聞佛經道淚出者。皆有慈哀之心。念世間勤苦。是故淚出。其得福甚大。王言善哉。王又問那先。以得度脫者有何等別異。那先言。人未得脫者有貪慾心。人得脫者無有貪慾之心。但欲趣得飯食支命耳。王言。我見世間人皆欲快身欲得美食。無有厭足。那先言。人未得度脫。飲食者用作榮樂好美。得度脫者。雖飲食不以為樂不以為甘。趣欲支命。王言善哉善哉。

王復問那先。人家有所作能念久遠之事不。那先言。人愁憂時皆念久遠之事。王用何等念之。用志念耶用唸唸耶。那先問王言。寧曾有所學知以後念之不。王言。然我曾有所學知以後忽忘之。那先言。王是時無志耶而忘之乎。王言我時忘念。那先言。可差王為有象。王復問那先。人有作皆念耶。若甫始有所作念見在所作。皆用念知耶。那先言。已去之事皆用念知之。今現在之事。亦用念知之。王言如是人但念去事。不能復念新事。那先言。假令新者有所作。不可念者亦如是。王言人新學書技巧為唐捐耶。那先言。人新學書畫者。有念故令弟子學者有知。是故有念耳。王言

【現代漢語翻譯】現代漢語譯本：佛陀教導所有弟子都應當奉行佛法直到年老。國王又問那先比丘（Nagasena，佛教高僧的名字）。人們在父母去世時悲傷哭泣流淚，有人聽聞佛經時，也同樣悲傷哭泣流淚，這兩種情況一樣嗎？有什麼區別嗎？那先比丘說，人們為父母啼哭，都是因為感恩和愛，恩情思念，憂愁痛苦。這種憂愁是愚癡的憂愁。而那些聽聞佛經道理而流淚的人，都是因為有慈悲哀憐之心，想到世間的勤勞困苦，所以流淚。他們得到的福報非常大。國王說：『說得好啊！』國王又問那先比丘：『已經得到解脫的人和沒有得到解脫的人有什麼區別？』那先比丘說：『人沒有得到解脫的時候，有貪慾之心；人得到解脫的時候，就沒有貪慾之心，只是爲了維持生命而需要飲食。』國王說：『我看到世間的人都想要讓自己身體舒適，想要得到美食，沒有滿足的時候。』那先比丘說：『人沒有得到解脫的時候，飲食是爲了享樂，爲了美味；得到解脫的人，即使飲食，也不覺得是快樂，不覺得是甘美，只是爲了維持生命。』國王說：『說得好啊！說得好啊！』國王又問那先比丘：『人們在做事的時候，能夠回憶起很久以前的事情嗎？』那先比丘說：『人們在憂愁的時候，都會回憶起很久以前的事情。』國王用什麼來回憶呢？是用志（citta，心）來回憶呢？還是用念（sati，正念）來回憶呢？那先比丘反問國王說：『您曾經學過什麼，知道以後又忘記了嗎？』國王說：『是的，我曾經學過一些東西，知道以後忽然又忘記了。』那先比丘說：『國王那時是沒有志（citta，心）嗎？所以忘記了？』國王說：『我那時是忘記了念（sati，正念）。』那先比丘說：『可以認為國王擁有一頭大象（比喻國王的記憶力像大象一樣）。』國王又問那先比丘：『人們在做事的時候，都會回憶嗎？如果剛開始做事，回憶現在所做的事情，都是用念（sati，正念）來知道的嗎？』那先比丘說：『已經過去的事情，都是用念（sati，正念）來知道的。現在正在做的事情，也是用念（sati，正念）來知道的。』國王說：『如果這樣，人們只是回憶過去的事情，不能再回憶新的事情了。』那先比丘說：『如果新的事情可以做，不可以回憶，也是一樣的。』國王說：『人們新學習的書法技巧，豈不是白費力氣嗎？』那先比丘說：『人們新學習書法繪畫，因為有念（sati，正念），所以讓弟子學習的人有所知。所以是有念（sati，正念）的緣故。』國王說：

【English Translation】 English version: The Buddha taught all disciples that they should practice the Dharma until old age. The king then asked Nagasena (Nagasena, name of a Buddhist monk, meaning 'serpent of the army'). When people's parents die, they weep and shed tears. When people hear the Buddhist scriptures, they also weep and shed tears. Are these two situations the same? Is there any difference? Nagasena said, 'People weep for their parents because of gratitude and love, affection and remembrance, sorrow and pain. This kind of sorrow is foolish sorrow. Those who shed tears upon hearing the teachings of the Buddhist scriptures do so because they have a compassionate heart and think of the hard work and suffering in the world. Therefore, they shed tears. The merit they obtain is very great.' The king said, 'Well said!' The king then asked Nagasena, 'What is the difference between those who have attained liberation and those who have not?' Nagasena said, 'Those who have not attained liberation have a greedy mind. Those who have attained liberation have no greedy mind, but only desire food to sustain life.' The king said, 'I see that people in the world all want to make their bodies comfortable and want to obtain delicious food, and they are never satisfied.' Nagasena said, 'Those who have not attained liberation use food for enjoyment and deliciousness. Those who have attained liberation, even when they eat, do not think of it as pleasure or sweetness, but only to sustain life.' The king said, 'Well said! Well said!' The king then asked Nagasena, 'When people are doing things, can they remember things from a long time ago?' Nagasena said, 'When people are worried, they remember things from a long time ago.' What does the king use to remember? Does he use citta (citta, mind) to remember, or does he use sati (sati, mindfulness) to remember? Nagasena asked the king in return, 'Have you ever learned something, known it, and then forgotten it?' The king said, 'Yes, I have learned some things, known them, and then suddenly forgotten them.' Nagasena said, 'Was the king without citta (citta, mind) at that time? Is that why he forgot?' The king said, 'I forgot sati (sati, mindfulness) at that time.' Nagasena said, 'It can be considered that the king has an elephant (a metaphor for the king's memory being like an elephant's).' The king then asked Nagasena, 'Do people remember everything when they are doing things? If they have just started doing something and remember what they are doing now, do they know it all through sati (sati, mindfulness)?' Nagasena said, 'Things that have already passed are all known through sati (sati, mindfulness). Things that are happening now are also known through sati (sati, mindfulness).' The king said, 'If that is the case, people only remember past things and cannot remember new things anymore.' Nagasena said, 'If new things can be done, and cannot be remembered, it is the same.' The king said, 'Wouldn't people's newly learned calligraphy skills be in vain?' Nagasena said, 'People who newly learn calligraphy and painting, because they have sati (sati, mindfulness), allow those who learn from them to have knowledge. Therefore, it is because of sati (sati, mindfulness).' The king said:

善哉善哉。王復問那先人用幾事生唸唸耶。那先言人凡有十六事生念。一者久遠所作生念。二者新有所學生念。三者若有大事生念。四者思善生念五者曾所更苦生念。六者自思惟生念。七者曾雜所作生念。八者教人生念。九者象生念。十者曾有所忘生念。十一者因識生念。十二者教計生念。十三者負債生念。十四者一心生念。十五者讀書生念。十六者曾有所寄更見生念。是為十六事生念。王復問。那先何等爲念久者。那先言佛弟子阿難女弟子優婆夷鳩仇單罷念千億世宿命之事及余道人。皆能念去世之事。如阿難女弟子輩甚眾多。念此已便生念。王又問。何等新所學生念者。那先言。如人曾學知挍計。后復忘之。見人挍計便更生念。王又問。那先何等為大事生念。那先言。譬若大子立為王。自念為豪貴是大事生念。王復問那先。何等為思善生念者。那先言。譬若人為人所請呼。極善意賓延遇待之。其人自念言。昔日為某所請呼。善意待人是為思善生念。王又問那先。何等為更苦生念者。那先言。譬若人曾為人所撾捶閉繫牢獄。是為更苦生念。王復問那先言。何等為自惟生念者。那先言。譬若人曾有所見。家室宗親及畜生。是為自惟生念。王又問那先言。何等為曾雜所作生念者。那先言。譬若人萬物字顏色香臭酢苦。念此

【現代漢語翻譯】現代漢語譯本太好了，太好了。國王又問那先比丘（Nagasena，佛教僧侶的名字）：『人通過多少種事情產生念頭呢？』那先回答說：『人通常通過十六種事情產生念頭。一是由於久遠以前所做的事情而產生念頭；二是因為新近學到的事情而產生念頭；三是由於發生了重大的事情而產生念頭；四是思考善事而產生念頭；五是曾經經歷過的痛苦而產生念頭；六是自己思考而產生念頭；七是曾經混雜做過的事情而產生念頭；八是教導他人而產生念頭；九是（看到）景象而產生念頭；十是曾經遺忘的事情而產生念頭；十一是由於認識而產生念頭；十二是教人計算而產生念頭；十三是揹負債務而產生念頭；十四是專心致志而產生念頭；十五是讀書而產生念頭；十六是曾經寄放的東西再次見到而產生念頭。』這就是十六種產生念頭的事情。國王又問：『那先，什麼是由於久遠以前的事情而產生的念頭呢？』那先回答說：『佛陀的弟子阿難（Ananda，佛陀的十大弟子之一），女弟子優婆夷（Upasika，在家女信徒）鳩仇單罷（Kujjutthara，一位著名的女信徒）能夠回憶起千億世以前的宿命之事，以及其他的修行者，都能回憶起過去的事情。像阿難和女弟子們這樣的人非常多，回憶起這些事情就會產生念頭。』國王又問：『什麼是由於新近學到的事情而產生的念頭呢？』那先回答說：『比如，一個人曾經學習過計算，後來又忘記了，看到別人計算，就會再次產生念頭。』國王又問：『那先，什麼是由於發生了重大的事情而產生的念頭呢？』那先回答說：『比如，一位王子被立為國王，他自己想到自己變得豪貴，這就是由於發生了重大的事情而產生的念頭。』國王又問那先：『什麼是思考善事而產生的念頭呢？』那先回答說：『比如，一個人被別人邀請，受到非常友善的款待，他自己想到，過去曾經被某人邀請，受到友善的對待，這就是思考善事而產生的念頭。』國王又問那先：『什麼是曾經經歷過的痛苦而產生的念頭呢？』那先回答說：『比如，一個人曾經被人毆打、囚禁在牢獄中，這就是曾經經歷過的痛苦而產生的念頭。』國王又問那先：『什麼是自己思考而產生的念頭呢？』那先回答說：『比如，一個人曾經見過自己的家室、親屬以及牲畜，這就是自己思考而產生的念頭。』國王又問那先：『什麼是曾經混雜做過的事情而產生的念頭呢？』那先回答說：『比如，一個人（接觸過）萬物、文字、顏色、香味、臭味、酸味、苦味，想到這些……』

【English Translation】 English version Excellent, excellent. The king then asked Nagasena (Nagasena, name of a Buddhist monk): 'Through how many things does a person generate thoughts?' Nagasena replied: 'A person generally generates thoughts through sixteen things. First, thoughts arise from actions done long ago; second, thoughts arise from things newly learned; third, thoughts arise from major events that occur; fourth, thoughts arise from contemplating good deeds; fifth, thoughts arise from past suffering; sixth, thoughts arise from self-reflection; seventh, thoughts arise from things done in combination; eighth, thoughts arise from teaching others; ninth, thoughts arise from (seeing) sights; tenth, thoughts arise from things once forgotten; eleventh, thoughts arise from recognition; twelfth, thoughts arise from teaching calculation; thirteenth, thoughts arise from being in debt; fourteenth, thoughts arise from single-mindedness; fifteenth, thoughts arise from reading books; sixteenth, thoughts arise from seeing again something that was once entrusted to someone.' These are the sixteen things that generate thoughts. The king then asked: 'Nagasena, what are the thoughts that arise from things done long ago?' Nagasena replied: 'The Buddha's disciple Ananda (Ananda, one of the Buddha's ten great disciples), the female disciple Upasika (Upasika, a female lay devotee) Kujjutthara (Kujjutthara, a famous female devotee) can recall events from a hundred billion lifetimes ago, as can other practitioners. There are many like Ananda and the female disciples who, upon recalling these things, generate thoughts.' The king then asked: 'What are the thoughts that arise from things newly learned?' Nagasena replied: 'For example, if a person once learned calculation but later forgot it, seeing someone else calculate will cause them to generate the thought again.' The king then asked: 'Nagasena, what are the thoughts that arise from major events?' Nagasena replied: 'For example, if a prince is made king, and he thinks to himself that he has become wealthy and noble, this is a thought that arises from a major event.' The king then asked Nagasena: 'What are the thoughts that arise from contemplating good deeds?' Nagasena replied: 'For example, if a person is invited by someone and receives very kind hospitality, and he thinks to himself that he was once invited by someone and treated kindly, this is a thought that arises from contemplating good deeds.' The king then asked Nagasena: 'What are the thoughts that arise from past suffering?' Nagasena replied: 'For example, if a person was once beaten and imprisoned, this is a thought that arises from past suffering.' The king then asked Nagasena: 'What are the thoughts that arise from self-reflection?' Nagasena replied: 'For example, if a person has seen his family, relatives, and livestock, this is a thought that arises from self-reflection.' The king then asked Nagasena: 'What are the thoughts that arise from things done in combination?' Nagasena replied: 'For example, if a person (has contact with) all things, words, colors, fragrances, odors, sour tastes, bitter tastes, thinking of these...'

諸事是為曾雜生念。王復問那先言。何等為教人生念者。那先言。人自喜忘邊人。或有念者或有忘者。是教人生念。王又問那先言。何等為象生念者。那先言。人牛馬各自有象類。是為象生念。王又問那先言。何等為曾所忘生念者。那先言。譬若人卒有所忘。數數獨念得之。是為曾所忘生念。王復問那先。何等為因識生念者。那先言。學書者能次其字。是為因識生念。王復問那先。何等為挍計生念者。那先言。如人共挍計。成就悉知策術分明。是為挍計生念。王又問那先。何者為負債生念者。那先言。如人所當債所當歸。是為負債生念。王又問那先。何等為一心生念者。那先言。沙門一其心。自念所從來生千億世時事。是我為一其心生念。王又問那先。何等為讀書生念者。那先言。帝有久古之書。念言某帝某吏時書也。是為讀書生念。何等為曾有所寄更見生念者。那先言。若人有所寄更眼見之便生念。是為所寄生念。王言善哉善哉。

王復問那先言。佛寧悉知去事甫始當來事耶。那先言。然佛悉知之。王言。假令佛悉知諸事者。何故不一時教弟子。何故稍稍教之。那先問王。國中寧有醫師無。王言有醫師。那先言。其醫師寧能悉知天下諸藥不。王言能悉知諸藥。那先問王。其藥師治人病為一時與藥為稍稍與之。

【現代漢語翻譯】現代漢語譯本：國王問道：『什麼是由於曾經雜亂的念頭而產生的念？』那先（Nagasena，佛教僧侶）回答說：『人們常常容易忘記身邊的人，有時會想起，有時會忘記，這就是教人生起念頭。』國王又問那先：『什麼是由於形象而產生的念？』那先回答說：『人和牛馬各自有其形象類別，這就是由於形象而產生的念。』國王又問那先：『什麼是由於曾經遺忘而產生的念？』那先回答說：『譬如有人突然忘記了某事，反覆獨自思念，最終想起來了，這就是由於曾經遺忘而產生的念。』國王又問那先：『什麼是由於認識而產生的念？』那先回答說：『學習書法的人能夠按順序記住字，這就是由於認識而產生的念。』國王又問那先：『什麼是由於校對計算而產生的念？』那先回答說：『如同人們一起校對計算，最終完全瞭解其中的策略和方法，清清楚楚，這就是由於校對計算而產生的念。』國王又問那先：『什麼是由於負債而產生的念？』那先回答說：『如同人們記得自己所欠的債務和應該歸還的東西，這就是由於負債而產生的念。』國王又問那先：『什麼是一心產生的念？』那先回答說：『沙門（Sramana，修行者）專心致志，能夠回憶起自己過去千億世的事情，這就是一心產生的念。』國王又問那先：『什麼是由於讀書而產生的念？』那先回答說：『國王有古老的書籍，讀的時候會想到這是某位帝王或某位官員時代的書籍，這就是由於讀書而產生的念。什麼是由於曾經寄放的東西再次見到而產生的念？』那先回答說：『如果人們曾經寄放的東西再次親眼見到，就會產生念頭，這就是由於寄放的東西而產生的念。』國王說：『說得好，說得好。』國王又問那先：『佛陀（Buddha，覺悟者）是否完全知曉過去、現在和未來的事情？』那先回答說：『是的，佛陀完全知曉。』國王說：『如果佛陀完全知曉所有的事情，為什麼不一次性地教導弟子，而要逐漸地教導他們呢？』那先反問國王：『您的國家裡有醫生嗎？』國王說：『有醫生。』那先問：『那位醫生是否能夠完全瞭解天下所有的藥物呢？』國王說：『能夠完全瞭解所有的藥物。』那先問國王：『那位醫生治療人們的疾病，是一次性給藥還是逐漸給藥呢？』

【English Translation】 English version: The king asked, 'What is the memory that arises from mixed thoughts?' Nagasena (Buddhist monk) replied, 'People often easily forget those around them; sometimes they remember, sometimes they forget. This teaches people to have memory.' The king then asked Nagasena, 'What is the memory that arises from images?' Nagasena replied, 'People, cows, and horses each have their own categories of images. This is the memory that arises from images.' The king then asked Nagasena, 'What is the memory that arises from something previously forgotten?' Nagasena replied, 'For example, if someone suddenly forgets something, and repeatedly thinks about it alone, eventually remembering it, this is the memory that arises from something previously forgotten.' The king then asked Nagasena, 'What is the memory that arises from recognition?' Nagasena replied, 'Those who study calligraphy can remember the order of the characters. This is the memory that arises from recognition.' The king then asked Nagasena, 'What is the memory that arises from collation and calculation?' Nagasena replied, 'It is like people collating and calculating together, eventually fully understanding the strategies and methods within, clearly and distinctly. This is the memory that arises from collation and calculation.' The king then asked Nagasena, 'What is the memory that arises from being in debt?' Nagasena replied, 'It is like people remembering the debts they owe and what they should repay. This is the memory that arises from being in debt.' The king then asked Nagasena, 'What is the memory that arises from a focused mind?' Nagasena replied, 'A Sramana (ascetic) focuses their mind and can recall events from billions of lifetimes ago. This is the memory that arises from a focused mind.' The king then asked Nagasena, 'What is the memory that arises from reading books?' Nagasena replied, 'The king has ancient books, and when reading them, thinks of the emperor or official from whose era the book comes. This is the memory that arises from reading books. What is the memory that arises from seeing something that was previously entrusted to someone else?' Nagasena replied, 'If people see something they previously entrusted to someone else, they will have a memory. This is the memory that arises from something entrusted.' The king said, 'Well said, well said.' The king then asked Nagasena, 'Does the Buddha (Enlightened One) fully know the past, present, and future?' Nagasena replied, 'Yes, the Buddha fully knows them.' The king said, 'If the Buddha fully knows all things, why does he not teach his disciples all at once, but teaches them gradually?' Nagasena asked the king in return, 'Are there doctors in your kingdom?' The king said, 'There are doctors.' Nagasena asked, 'Is that doctor able to fully understand all the medicines in the world?' The king said, 'He is able to fully understand all the medicines.' Nagasena asked the king, 'When that doctor treats people's illnesses, does he give medicine all at once or gradually?'

王言未病不可豫與藥應病乃與藥耳。那先言佛雖悉知去來現在之事。亦不可一時教天下人。當稍稍授經戒令奉行之耳。王言善哉善哉。

王又問那先。卿曹沙門言。人在世間作惡至百歲。臨欲死時念佛。死後者皆生天上。我不信是語。復言殺一生死即入泥犁中。我不信是也。那先問王。如人持小石置水上。石浮耶沒耶。王言其石沒。那先言。如令持百枚大石置船上。其船寧沒不。王言不沒。那先言船中百枚大石。因船故不得沒。人雖有本惡一時念佛。用是不入泥犁中。便生天上。其小石沒者。如人作惡。不知佛經死後便入泥犁。王言善哉善哉。

王復問那先。卿曹用何等故。行學道作沙門。那先言。我今以過去苦現在苦當來苦。欲棄是諸苦。不欲復受更。故行學道作沙門。王復問那先。苦乃在後世何為豫學道作沙門。那先問王。王寧有敵國怨家。欲相攻擊不。王言然。有敵國怨家常欲相攻擊也。那先問王。敵主臨來時王乃作斗具備守掘塹耶。當豫作之乎。王言當豫有儲偫。那先問王。何等故先作儲偫。王言。備敵來無時故。那先問王。敵尚未來何故豫備之。那先又問王。饑乃田種渴乃鑿井。何故豫作備度。王言善哉善哉。王又問那先。第七梵天去是幾所。那先言甚遠。令大如王殿石。從第七梵天上墮之六

【現代漢語翻譯】現代漢語譯本：國王說：『沒有生病的時候，不可以預先給藥，應該等生病了才給藥。』那先（Nagasena，一位佛教僧侶的名字）說：『佛陀雖然完全知曉過去、現在、未來的事情，也不可能一下子教導天下所有人，應當慢慢地傳授經文和戒律，讓他們奉行。』國王說：『說得好，說得好。』國王又問那先：『你們沙門（Sramana，出家修行者的通稱）說，人在世間作惡到一百歲，臨死的時候唸佛，死後都能生到天上，我不相信這種說法。又說殺一條生命死後就會墮入泥犁（Naraka，地獄），我也不相信這種說法。』那先問國王：『如果有人拿一塊小石頭放在水上，石頭是浮起來還是沉下去呢？』國王說：『石頭會沉下去。』那先說：『如果用一百塊大石頭放在船上，船會沉沒嗎？』國王說：『不會沉沒。』那先說：『船中的一百塊大石頭，因為有船的緣故才不會沉沒。人雖然有原本的惡業，但如果臨終時念佛，就因為這個原因不會墮入泥犁，便能生到天上。』那個小石頭沉沒，就像人作惡，卻不知道佛經，死後便會墮入泥犁。』國王說：『說得好，說得好。』國王又問那先：『你們因為什麼緣故，修行學道，做沙門呢？』那先說：『我現在因為過去、現在、未來的苦，想要捨棄這些苦，不想再承受，所以修行學道，做沙門。』國王又問那先：『苦難是在後世，為什麼要預先修行學道，做沙門呢？』那先問國王：『國王您是否有敵國仇人，想要互相攻擊呢？』國王說：『是的，有敵國仇人常常想要互相攻擊。』那先問國王：『敵軍快要來的時候，國王才準備戰鬥的裝備、守衛、挖掘壕溝呢？還是應該預先準備呢？』國王說：『應當預先有所儲備。』那先問國王：『因為什麼緣故要先做準備呢？』國王說：『爲了防備敵人隨時來犯。』那先問國王：『敵人尚未到來，為什麼要預先準備呢？』那先又問國王：『飢餓了才耕種，口渴了才鑿井，為什麼要預先準備呢？』國王說：『說得好，說得好。』國王又問那先：『從這裡到第七梵天（seventh Brahma heaven，色界天的最高層）有多遠？』那先說：『非常遙遠。』假設有一塊像國王宮殿一樣大的石頭，從第七梵天上掉下來，六

【English Translation】 English version: The king said, 'One should not give medicine before sickness occurs; one should give medicine only when sickness arises.' Nagasena (Nagasena, name of a Buddhist monk) said, 'Although the Buddha knows all things of the past, present, and future, he cannot teach all people in the world at once. He should gradually impart the scriptures and precepts, instructing them to follow them.' The king said, 'Well said, well said.' The king then asked Nagasena, 'Your Sramanas (Sramana, a general term for renunciates) say that if a person commits evil deeds in the world for a hundred years, and recites the Buddha's name at the moment of death, they will all be reborn in heaven after death. I do not believe this. You also say that killing a single being leads to immediate entry into Naraka (Naraka, hell). I do not believe this either.' Nagasena asked the king, 'If a person holds a small stone and places it on the water, will the stone float or sink?' The king said, 'The stone will sink.' Nagasena said, 'If one hundred large stones are placed on a ship, will the ship sink?' The king said, 'It will not sink.' Nagasena said, 'The hundred large stones on the ship do not sink because of the ship. Although a person has inherent evil karma, if they recite the Buddha's name at the time of death, they will not enter Naraka and will be reborn in heaven.' The sinking of the small stone is like a person who commits evil deeds and does not know the Buddhist scriptures, and thus enters Naraka after death.' The king said, 'Well said, well said.' The king then asked Nagasena, 'For what reason do you practice and study the Way, becoming Sramanas?' Nagasena said, 'I now wish to abandon the suffering of the past, present, and future, and do not wish to experience it again. Therefore, I practice and study the Way, becoming a Sramana.' The king then asked Nagasena, 'If suffering is in the future, why practice and study the Way, becoming a Sramana in advance?' Nagasena asked the king, 'Does Your Majesty have enemy countries or adversaries who wish to attack each other?' The king said, 'Yes, there are enemy countries and adversaries who constantly wish to attack each other.' Nagasena asked the king, 'When the enemy is about to arrive, does Your Majesty then prepare the equipment for battle, defenses, and dig trenches? Or should you prepare in advance?' The king said, 'One should have preparations in advance.' Nagasena asked the king, 'For what reason do you prepare in advance?' The king said, 'To prepare for the enemy's attack at any time.' Nagasena asked the king, 'If the enemy has not yet arrived, why prepare in advance?' Nagasena then asked the king, 'One plows when hungry and digs a well when thirsty. Why prepare in advance?' The king said, 'Well said, well said.' The king then asked Nagasena, 'How far is it from here to the seventh Brahma heaven (seventh Brahma heaven, the highest level of the Realm of Form)?' Nagasena said, 'Very far.' Suppose a stone as large as Your Majesty's palace were to fall from the seventh Brahma heaven, six

日乃墮此間地耳。王言。卿曹諸沙門言。得羅漢道如人屈伸臂頃。以飛上第七梵天上。王言我不信。是行數千萬億里。何以疾乃爾。那先問王。王本生何國。王言我本生大秦國。國名阿荔散。那先問王。阿荔散去是間幾里。王言。去是二千由旬合八萬里。那先問王。曾頗於此遙念本國中事不。王言然恒念本國中事耳。那先言。王試復更念本國中事。曾有所作為者。王言我即念已。那先言。王行八萬里反覆何以疾。王言善哉善哉。王復問那先。若有兩人於此俱死。一人上生第七梵天。一人生罽賓。罽賓去七百二十里。誰為先到者。那先言。試念阿荔國。王言我已念之。那先復言。王試復念罽賓。王言我已念之。那先問王。念是兩國何所疾者。王言俱等耳。那先言。兩人俱死一人生第七梵天上。一人生罽賓亦等耳。那先問王。若有一雙飛鳥。一於一高樹上止。一鳥于卑樹上止。兩鳥俱飛誰影先在地者。王言其影俱到地耳。那先言。兩人俱死一人生第七天上。一人生罽賓。亦俱時至耳。王言善哉善哉。

王復問那先。人用幾事學知道。那先言。用七事學知道。何等為七。一者念善惡之事。二者精進。三者樂道。四者伏意為善。五者念道。六者一心。七者適無所憎愛。王又問那先。人用此七事學知道耶。那先言不悉用七

【現代漢語翻譯】現代漢語譯本太陽只是落在了這片土地上罷了。國王說：『你們這些沙門（出家修行的人）說，得到阿羅漢道（佛教修行的一種境界）的人，就像屈伸手臂那麼短的時間，就能飛到第七梵天（佛教中的一種天界）。』國王說：『我不相信。那要走數千萬億里，怎麼會這麼快呢？』那先（一位佛教僧侶）問國王：『國王您出生在哪個國家？』國王說：『我出生在大秦國（指羅馬帝國），國名叫阿荔散。』那先問國王：『阿荔散離這裡有多少里？』國王說：『離這裡二千由旬（古印度長度單位），合八萬里。』那先問國王：『您曾經在這裡遙念本國的事情嗎？』國王說：『當然，我經常思念本國的事情。』那先說：『國王您再試著想一下本國的事情，曾經做過的事情。』國王說：『我已經想好了。』那先說：『國王您往返八萬里，為什麼這麼快？』國王說：『說得好，說得好。』國王又問那先：『如果有兩個人在這裡同時死去，一個人上生第七梵天，一個人轉生到罽賓（古代地名，今克什米爾地區），罽賓離這裡七百二十里，誰先到？』那先說：『您試著想一下阿荔國。』國王說：『我已經想好了。』那先又說：『國王您再試著想一下罽賓。』國王說：『我已經想好了。』那先問國王：『想這兩個國家，哪個更快？』國王說：『一樣快。』那先說：『兩個人同時死去，一個上生第七梵天，一個轉生到罽賓，也是一樣的。』那先問國王：『如果有一雙飛鳥，一隻停在高樹上，一隻停在矮樹上，兩隻鳥同時飛起來，誰的影子先落地？』國王說：『它們的影子同時落地。』那先說：『兩個人同時死去，一個上生第七梵天，一個轉生到罽賓，也是同時到達的。』國王說：『說得好，說得好。』國王又問那先：『人要用幾件事來學習才能知道真理？』那先說：『要用七件事來學習才能知道真理。』哪七件事呢？一是念善惡之事，二是精進，三是樂道，四是伏意為善，五是念道，六是一心，七是適無所憎愛。國王又問那先：『人要用這七件事才能學習知道真理嗎？』那先說：『不是全部都要用。』

【English Translation】 English version The sun just sets on this earth. The king said, 'You monks (Shamen) say that those who attain the state of Arhat (a state of enlightenment in Buddhism) can fly to the Seventh Brahma Heaven (a realm in Buddhism) in the time it takes to bend and stretch an arm.' The king said, 'I don't believe it. That's tens of millions of miles. How can it be so fast?' Nagasena (a Buddhist monk) asked the king, 'What country were you born in?' The king said, 'I was born in the Great Qin Kingdom (referring to the Roman Empire), and the country is called Alisandā.' Nagasena asked the king, 'How many miles is Alisandā from here?' The king said, 'It is two thousand yojanas (an ancient Indian unit of length), which is eighty thousand miles.' Nagasena asked the king, 'Have you ever thought about the affairs of your home country from afar?' The king said, 'Of course, I often think about the affairs of my home country.' Nagasena said, 'King, try to think about the affairs of your home country again, the things you have done.' The king said, 'I have already thought about it.' Nagasena said, 'King, why are you so fast traveling back and forth eighty thousand miles?' The king said, 'Well said, well said.' The king then asked Nagasena, 'If two people die here at the same time, one is reborn in the Seventh Brahma Heaven, and the other is reborn in Kashmir (Kasmira, an ancient place name, now the Kashmir region), which is seven hundred and twenty miles away, who will arrive first?' Nagasena said, 'Try to think of Alisandā.' The king said, 'I have already thought of it.' Nagasena then said, 'King, try to think of Kashmir again.' The king said, 'I have already thought of it.' Nagasena asked the king, 'Which is faster to think of these two countries?' The king said, 'They are equally fast.' Nagasena said, 'When two people die at the same time, one is reborn in the Seventh Brahma Heaven, and the other is reborn in Kashmir, they arrive at the same time.' Nagasena asked the king, 'If there are two flying birds, one perched on a tall tree and the other perched on a short tree, when the two birds fly up at the same time, whose shadow will fall on the ground first?' The king said, 'Their shadows fall on the ground at the same time.' Nagasena said, 'When two people die at the same time, one is reborn in the Seventh Heaven, and the other is reborn in Kashmir, they also arrive at the same time.' The king said, 'Well said, well said.' The king then asked Nagasena, 'How many things does a person need to learn in order to know the truth?' Nagasena said, 'One needs to learn seven things in order to know the truth.' What are the seven things? First, mindfulness of good and evil deeds; second, diligence; third, joy in the path; fourth, subduing the mind for good; fifth, mindfulness of the path; sixth, one-pointedness of mind; seventh, being free from hatred and love. The king then asked Nagasena, 'Does a person need to use these seven things to learn to know the truth?' Nagasena said, 'Not all of them need to be used.'

事學知道。知者持知善惡。用是一事別知耳。王又問那先。假令用一事知者。何為說七言。那先問王。如人持刀著鞘中倚壁。刀寧能自有所割截不。王言。不能有所割截。那先言。人心雖明會。當得是六事共成智耳。王言善哉善哉。

王復問那先。人家作善得福大耶。作惡得殃大耶。那先言。人作善得福大。作惡得殃小。人家作惡日日自悔過。是故其過日小。人家作善日夜自念歡喜。是故得福大。那先言。昔者佛在時。其國中有人掘無手足。而取蓮花持上佛。佛即告諸比丘言。此掘足手兒。卻後九十一劫不復入泥犁中畜生劈荔道中。得生天上。天上壽終復還作人。是故我知人作小善得福大。作其惡人自悔過日消滅而盡。是故我知人作過其殃小。王言善哉善哉。王復問那先。智者作惡愚人作惡。此兩人殃咎誰得多者。那先言。愚人作惡得殃大。智人作惡得殃小。王言不知。那先言。王言我國治法。大臣有過則罪之重。小民有過罪之輕。是故我知智者作過惡得殃大。愚者作惡得殃小。那先問王。譬如燒鐵在地。一人知為燒鐵。一人不知。兩人俱前取燒鐵。誰爛手大者耶。王言。不知者手爛大。那先言。愚者作惡不能自悔故其殃大。智者作惡知不當所為。日自悔過。故其殃少。王言善哉善哉。

王復問那先。人

{ "translations": [ "現代漢語譯本", "事學知道（通過學習可以獲得知識）。知者持知善惡（有知識的人能夠辨別善惡）。用是一事別知耳（運用知識是爲了辨別事物）。", "國王又問那先（Nāgasena，一位佛教僧侶）。假令用一事知者（如果用一種方法就能知曉一切），何為說七言（為何要說七種智慧）？", "那先問國王。如人持刀著鞘中倚壁（比如一個人把刀放在刀鞘里靠在墻上），刀寧能自有所割截不（刀能自己割東西嗎）？", "國王說。不能有所割截（不能自己割東西）。", "那先說。人心雖明會（人的心智雖然明瞭），當得是六事共成智耳（但需要六種因素共同作用才能產生智慧）。", "國王說。善哉善哉（說得好啊說得好）。", "國王又問那先。人家作善得福大耶（人們行善得到的福報大），作惡得殃大耶（還是作惡得到的災禍大）？", "那先說。人作善得福大（人們行善得到的福報大），作惡得殃小（作惡得到的災禍小）。人家作惡日日自悔過（人們作惡后如果每天都懺悔），是故其過日小（所以他們的罪過會越來越小）。人家作善日夜自念歡喜（人們行善後如果日夜思念並感到歡喜），是故得福大（所以他們得到的福報會越來越大）。", "那先說。昔者佛在時（過去佛陀在世的時候），其國中有人掘無手足（他的國家裡有一個人天生沒有手腳），而取蓮花持上佛（但他採了蓮花獻給佛陀）。佛即告諸比丘言（佛陀就告訴眾比丘們），此掘足手兒（這個沒有手腳的人），卻後九十一劫不復入泥犁中畜生劈荔道中（在九十一劫之後都不會再墮入地獄、畜生、劈荔道中），得生天上（能夠往生到天上）。天上壽終復還作人（在天上壽命結束后還能再次轉生為人）。是故我知人作小善得福大（所以我知道人們即使行小小的善事也能得到很大的福報）。作其惡人自悔過日消滅而盡（作惡的人如果能夠每天懺悔，罪過就會逐漸消滅殆盡）。是故我知人作過其殃小（所以我知道人們作惡所受的災禍很小）。", "國王說。善哉善哉（說得好啊說得好）。國王又問那先。智者作惡愚人作惡（聰明人作惡和愚蠢的人作惡），此兩人殃咎誰得多者（這兩個人誰受到的災禍更多）？", "那先說。愚人作惡得殃大（愚蠢的人作惡受到的災禍更大），智人作惡得殃小（聰明人作惡受到的災禍更小）。", "國王說。不知（我不明白）。", "那先說。王言我國治法（國王您說說您治理國家的方法），大臣有過則罪之重（大臣犯錯就重罰），小民有過罪之輕（小民犯錯就輕罰）。是故我知智者作過惡得殃大（所以我知道聰明人作惡受到的災禍更大），愚者作惡得殃小（愚蠢的人作惡受到的災禍更小）。", "那先問國王。譬如燒鐵在地（比如一塊燒紅的鐵放在地上），一人知為燒鐵（一個人知道那是燒紅的鐵），一人不知（一個人不知道）。兩人俱前取燒鐵（兩個人都去拿那塊燒紅的鐵），誰爛手大者耶（誰的手會被燙得更嚴重）？", "國王說。不知者手爛大（不知道的人手會被燙得更嚴重）。", "那先說。愚者作惡不能自悔故其殃大（愚蠢的人作惡后不知道懺悔所以受到的災禍更大），智者作惡知不當所為（聰明的人作惡後知道自己做的不對），日自悔過（每天都懺悔），故其殃少（所以受到的災禍更小）。", "國王說。善哉善哉（說得好啊說得好）。", "國王又問那先。人" ], "english_translations": [ "English version", "Learning leads to knowledge. The knowledgeable discern good from evil. Knowledge is used to differentiate things.", "The king then asked Nāgasena (a Buddhist monk): 'If one thing can be known through one method, why are seven types of wisdom mentioned?'", "Nāgasena asked the king: 'If a person holds a sword in its scabbard, leaning against a wall, can the sword cut anything by itself?'", "The king said: 'It cannot cut anything.'", "Nāgasena said: 'Although the mind is clear and understanding, it requires six factors to collectively form wisdom.'", "The king said: 'Excellent, excellent!'", "The king then asked Nāgasena: 'Is the merit gained from doing good greater, or is the misfortune from doing evil greater?'", "Nāgasena said: 'The merit gained from doing good is greater, and the misfortune from doing evil is smaller. If people who do evil repent daily, their transgressions become smaller each day. If people who do good constantly think of it with joy, their merit becomes greater.'", "Nāgasena said: 'In the past, when the Buddha was alive, there was a person in his kingdom who was born without hands or feet. He picked a lotus flower and offered it to the Buddha. The Buddha then told the monks: \'This person without hands and feet will, after ninety-one kalpas (aeons), no longer be reborn in the hells, as an animal, or in the preta (hungry ghost) realm. He will be reborn in the heavens. After his life in the heavens ends, he will be reborn as a human again.\' Therefore, I know that even a small good deed brings great merit. If people who do evil repent daily, their transgressions will gradually disappear. Therefore, I know that the misfortune from doing evil is small.'", "The king said: 'Excellent, excellent!' The king then asked Nāgasena: 'If a wise person does evil and a foolish person does evil, which of these two receives greater misfortune?'", "Nāgasena said: 'The foolish person receives greater misfortune from doing evil, and the wise person receives less misfortune from doing evil.'", "The king said: 'I do not understand.'", "Nāgasena said: 'King, consider the laws of your kingdom. If a high-ranking official commits a transgression, the punishment is severe. If a commoner commits a transgression, the punishment is light. Therefore, I know that the wise person receives greater misfortune from doing evil, and the foolish person receives less misfortune from doing evil.'", "Nāgasena asked the king: 'Suppose there is a piece of hot iron on the ground. One person knows it is hot iron, and another does not. If both of them try to pick up the hot iron, whose hand will be burned more severely?'", "The king said: 'The hand of the one who does not know will be burned more severely.'", "Nāgasena said: 'The foolish person, because they do not know to repent after doing evil, receives greater misfortune. The wise person, knowing that what they did was wrong, repents daily, and therefore receives less misfortune.'", "The king said: 'Excellent, excellent!'", "The king then asked Nāgasena: 'If a person'" ] }

有能持此身。飛行上至第七梵天上。及至郁單曰地。及所欲至處者不耶。那先言能。王言。奈何持此身上第七梵天。及郁單曰地。及所欲至處乎。那先問王。王寧自念。少小時跳戲一丈地不。王言。我年少時意念欲跳。便跳一丈餘地。那先言。得道之人意欲跳至第七天上。及至郁單曰地者亦爾。王言善哉善哉。

王復問那先。卿曹諸沙門言。有骨長四千里。何等身骨長四千里。那先問。王曾聞大海中有大魚名質。身長二萬八千里者不。王言然有是。我曾聞之。那先言。如是二萬八千里魚。其脅骨長四千里王怪之為。王復問那先。卿曹諸沙門說言。我能斷喘息之事。王言奈何可斷喘息氣耶。那先問王。寧曾聞志不。王言我聞之。那先言。王以為志在人身中耶。王言。我以為志在人身中。那先言。王以為愚人不能制其身口者不能持經戒。如此曹人亦不樂其身。那先言。其學道人者。能制其身能制口能持經戒。能一其心得四禪。便能不復喘息耳。王言善哉善哉。王復問那先。為呼言海。海為是水名為海耶。用他事故言海。那先言。人所以呼為海者。水與鹽參各半。是故為海耳。王復問那先。何以故海悉咸如鹽味。那先言。所以海水咸者。啖畜以來久遠。及魚鱉蟲多共漬水中。是故令咸耳。王言善哉善哉。王復問那先。

【現代漢語翻譯】現代漢語譯本『有沒有人能夠保持這個身體，飛行上升到第七梵天（第七層天界），以及到達郁單曰地（北俱盧洲），以及任何想去的地方呢？』那先（Nagasena，佛教高僧）回答：『能。』國王問：『如何保持這個身體到達第七梵天，以及郁單曰地，以及任何想去的地方呢？』那先反問國王：『您是否還記得，小時候跳躍嬉戲能跳一丈遠嗎？』國王說：『我年少時，意念想要跳躍，就能跳一丈多遠。』那先說：『得道之人意念想要跳到第七天上，以及到達郁單曰地也是如此。』國王說：『好啊，好啊。』國王又問那先：『你們這些沙門（Sramana，出家修道者）說，有骨頭長四千里。是什麼樣的身骨長四千里呢？』那先反問：『國王是否聽說過大海中有一種大魚名叫質（Timiramingala），身長二萬八千里？』國王說：『是的，有這種魚。我曾聽說過。』那先說：『像這種身長二萬八千里的魚，它的脅骨長四千里，國王覺得奇怪嗎？』國王又問那先：『你們這些沙門說，我能斷絕喘息的事情。』國王問：『怎麼可能斷絕喘息之氣呢？』那先反問國王：『您是否聽說過志（Citta，心意）？』國王說：『我聽說過。』那先說：『國王認為志是在人身中嗎？』國王說：『我認為志在人身中。』那先說：『國王認為愚笨的人不能控制自己的身口，不能持守經戒。這樣的人也不喜歡自己的身體。』那先說：『那些學道的人，能控制自己的身，能控制自己的口，能持守經戒，能專一自己的心而得到四禪（四種禪定境界），就能不再喘息了。』國王說：『好啊，好啊。』國王又問那先：『是稱呼為海，還是水名為海呢？還是因為其他緣故稱之為海？』那先說：『人們之所以稱之為海，是因為水和鹽各佔一半，所以才稱為海。』國王又問那先：『為什麼海水都像鹽一樣咸呢？』那先說：『海水之所以咸，是因為從啖畜（Karmic beings）以來很久遠，以及魚鱉蟲等眾多生物共同浸泡在水中，所以才變得咸。』國王說：『好啊，好啊。』國王又問那先：

【English Translation】 English version 『Is there anyone who can maintain this body and fly up to the seventh Brahma heaven (the seventh heaven), and reach Uttarakuru (the Northern Kurus), and any place they desire to go?』 Nagasena (a Buddhist monk) replied, 『Yes.』 The king asked, 『How can one maintain this body to reach the seventh Brahma heaven, and Uttarakuru, and any place they desire to go?』 Nagasena asked the king, 『Do you remember when you were young, jumping and playing, could you jump a zhang (丈, a unit of length, approx. 3.3 meters) far?』 The king said, 『When I was young, if I intended to jump, I could jump more than a zhang.』 Nagasena said, 『It is the same for a person who has attained enlightenment; if they intend to jump to the seventh heaven, and reach Uttarakuru, they can do so.』 The king said, 『Good, good.』 The king further asked Nagasena, 『You monks say that there are bones that are four thousand li (里, a unit of length, approx. 0.5 kilometers) long. What kind of body has bones that are four thousand li long?』 Nagasena asked, 『Has the king ever heard of a large fish in the ocean named Timiramingala (質), whose body is twenty-eight thousand li long?』 The king said, 『Yes, there is such a fish. I have heard of it.』 Nagasena said, 『If such a fish is twenty-eight thousand li long, is it strange that its ribs are four thousand li long?』 The king further asked Nagasena, 『You monks say that I can stop the matter of breathing.』 The king asked, 『How can one stop the breath?』 Nagasena asked the king, 『Have you heard of Citta (志, mind)?』 The king said, 『I have heard of it.』 Nagasena said, 『Does the king think that Citta is in the human body?』 The king said, 『I think Citta is in the human body.』 Nagasena said, 『The king thinks that foolish people cannot control their body and mouth, and cannot uphold the precepts. Such people do not like their bodies either.』 Nagasena said, 『Those who study the Way can control their body, control their mouth, uphold the precepts, and concentrate their mind to attain the four Dhyanas (四禪, four meditative states), and then they can stop breathing.』 The king said, 『Good, good.』 The king further asked Nagasena, 『Is it called the sea, or is the water named the sea? Or is it called the sea for other reasons?』 Nagasena said, 『The reason why people call it the sea is because water and salt are half and half, so it is called the sea.』 The king further asked Nagasena, 『Why is the sea all salty like salt?』 Nagasena said, 『The reason why the sea water is salty is because it has been a long time since the Karmic beings (啖畜) and many creatures such as fish, turtles, and insects have been immersed in the water together, so it becomes salty.』 The king said, 『Good, good.』 The king further asked Nagasena:

人得道已寧能悉思惟深奧眾事不。那先言然。人得道已。能悉思惟深奧之事。佛經最深奧知眾事。不可稱量眾事。皆以智評之。王言善哉善哉。王復問那先。人神智自然此三事寧同不各異。那先言。人神者生覺。智者曉道。自然者虛空無有人也。王又問那先。人言得人何等為得人者。今眼視色耳聽聲鼻聞香臭口知味身知軟粗。志知善惡之事。何所為得人者。那先問王。如今合解用目視脫瞳子去之視寧廣遠不。裂大其耳聽聲寧廣遠不。決鼻令大其聞香寧多不。吻口令大知味寧多不。剝割肌膚寧令信知粗軟不。拔去其意盛念寧多不王言不也。那先言。佛所作甚難佛所知甚妙。王復問那先。所作何等甚難何等甚妙。那先言。佛能知人腹中目所不見事悉能解之。能解目事能解耳事。能解鼻事能解口事。能解身事能解販事。能解所念事能解神事。那先言。人取海水含之。寧能別知口中水。是某泉水是某流水。是某河水不。王言眾水皆合為一難各別知。那先言。佛所作為甚難。皆能別知。今人神不見人身。中有六事不可見。那先言。是故佛解之。從心念至目所見。從心念至耳所聽。從心念至鼻所嗅。從心念至口知味。從心念至身知苦樂寒溫粗堅。從心念有所向。佛悉知分別解之。王言善哉善哉。

那先言。夜已半我欲去。王

【現代漢語翻譯】現代漢語譯本人得道之後，是否能夠完全思索通透深奧繁多的事情呢？那先（Nagasena）回答說：『是的。人得道之後，能夠完全思索通透深奧的事情。佛經（Buddha's teachings）最為深奧，知曉眾多事情。不可稱量的事情，都可以用智慧來評判。』國王說：『說得好，說得好。』國王又問那先：『人的精神（spirit）、智慧（wisdom）、自然（nature）這三件事是相同還是各自不同？』那先回答說：『精神是指產生知覺，智慧是指明白道理，自然是指虛空，沒有人為。』國王又問那先：『人們常說「得人」，那麼什麼才是「得人」呢？現在眼睛能看到顏色，耳朵能聽到聲音，鼻子能聞到香臭，口能知道味道，身體能感覺到柔軟粗糙，意志能知道善惡的事情。那麼，什麼才是「得人」呢？』那先反問國王：『如果現在把眼睛合起來，把瞳孔去掉，視力會更廣闊嗎？把耳朵撕裂得更大，聽聲音會更廣闊嗎？把鼻子挖大，聞到的香味會更多嗎？把嘴唇弄大，知道的味道會更多嗎？剝割肌膚，能更清楚地知道粗糙柔軟嗎？拔去意志，盛大的意念會更多嗎？』國王回答說：『不會。』那先說：『佛所做的事情非常困難，佛所知道的事情非常微妙。』國王又問那先：『什麼事情非常困難，什麼事情非常微妙？』那先回答說：『佛能夠知道人腹中眼睛看不到的事情，全部都能夠理解。能夠理解眼睛的事情，能夠理解耳朵的事情，能夠理解鼻子的事情，能夠理解口的事情，能夠理解身體的事情，能夠理解交易的事情，能夠理解所念的事情，能夠理解精神的事情。』那先說：『人取海水含在口中，能夠分辨出口中的水，是某某泉水，是某某流水，是某某河水嗎？』國王說：『各種水都混合在一起，很難各自辨別。』那先說：『佛所做的事情非常困難，全部都能夠分別辨別。現在人的精神看不到人的身體，其中有六件事情是不可見的。』那先說：『因此佛能夠理解這些。從心念到眼睛所見，從心念到耳朵所聽，從心念到鼻子所嗅，從心念到口知道味道，從心念到身體知道苦樂寒溫粗堅，從心念到有所向往，佛全部都知道，分別理解這些。』國王說：『說得好，說得好。』那先說：『夜已經過半，我想要離開了。』國王

【English Translation】 English version After a person attains enlightenment, can they fully contemplate profound and numerous matters? Nagasena (Nagasena) replied: 'Yes. After a person attains enlightenment, they can fully contemplate profound matters. The Buddha's teachings (Buddha's teachings) are the most profound, knowing numerous things. Immeasurable things can all be judged with wisdom.' The king said: 'Well said, well said.' The king then asked Nagasena: 'Are a person's spirit (spirit), wisdom (wisdom), and nature (nature) the same or different?' Nagasena replied: 'Spirit refers to the arising of perception, wisdom refers to understanding the truth, and nature refers to emptiness, without human intervention.' The king then asked Nagasena: 'People often say 'attaining a person,' so what is 'attaining a person'? Now the eyes can see colors, the ears can hear sounds, the nose can smell fragrances and odors, the mouth can taste flavors, the body can feel softness and roughness, and the will can know good and evil. So, what is 'attaining a person'?' Nagasena asked the king in return: 'If you close your eyes now and remove the pupils, will your vision be broader? If you tear your ears wider, will you hear sounds more broadly? If you dig out your nose, will you smell more fragrances? If you enlarge your lips, will you know more flavors? If you peel your skin, will you know roughness and softness more clearly? If you remove your will, will grand thoughts be more numerous?' The king replied: 'No.' Nagasena said: 'What the Buddha does is very difficult, and what the Buddha knows is very subtle.' The king then asked Nagasena: 'What things are very difficult, and what things are very subtle?' Nagasena replied: 'The Buddha can know what is in a person's belly that the eyes cannot see, and can understand everything. He can understand the affairs of the eyes, the affairs of the ears, the affairs of the nose, the affairs of the mouth, the affairs of the body, the affairs of trade, the affairs of thoughts, and the affairs of the spirit.' Nagasena said: 'If a person takes seawater and holds it in their mouth, can they distinguish the water in their mouth, whether it is from a certain spring, a certain flowing stream, or a certain river?' The king said: 'All kinds of water are mixed together, and it is difficult to distinguish them individually.' Nagasena said: 'What the Buddha does is very difficult, and he can distinguish everything separately. Now a person's spirit cannot see a person's body, and there are six things that are invisible.' Nagasena said: 'Therefore, the Buddha can understand these. From the thought in the mind to what the eyes see, from the thought in the mind to what the ears hear, from the thought in the mind to what the nose smells, from the thought in the mind to what the mouth tastes, from the thought in the mind to what the body knows of suffering, pleasure, cold, warmth, roughness, and hardness, from the thought in the mind to where one aspires, the Buddha knows everything, and understands these separately.' The king said: 'Well said, well said.' Nagasena said: 'The night is already half over, I want to leave.' The king

即敕傍臣。取四端㲲布揾置油麻中持以為炬。當送那先歸。恭事那先如事我身。傍臣皆言受教。王言得師如那先。作弟子如我。可得道疾。王諸所問那先輒事事答之。王大歡喜王即出中藏好衣直十萬。以上那先。王語那先。從今以去愿那先日與八百沙門共于宮中飯食。及所欲皆從王取之。那先報王。我為道人略無所欲。王言那先當自護。亦當護我身。那先言。何等當自護護王身。王報言。恐人論議呼王為慳。那先為解諸狐疑。而不能賜與。或恐人言。那先不能解王疑故王不賞賜。王言那先受者令我得其福。那先亦當護其名。王言譬若師子在金檻中。由為拘閉常有慾望去心。今我雖為國宮省中。其意不樂。欲棄國去而行學道。王語竟那先便歸佛寺。那先適去王竊自念。我問那先為何等事。那先為我解何等事。王自念。我所問那先莫不解我意者。那先歸佛寺亦自念王問我何等事。我亦報王何等事。那先自念王所問者。我亦悉解之。念此事至天明。明日那先被袈裟持缽直入宮上殿坐王前為那先作禮已乃卻坐。王白那先。那先適去我自念。問那先何等語。那先報我何等語。我又自念所問那先。那先莫不解我意者。念是語歡喜安臥至明。那先言。我行歸舍亦自念。王為問我何等事。我亦為王解何等事。我復自念王所問我輒為解之

【現代漢語翻譯】即命令身邊的大臣，取四端粗布浸透油麻，做成火炬，護送那先（Nāgasena，一位佛教聖人）回去，恭敬侍奉那先如同侍奉我自身。大臣們都說遵命。國王說，得到像那先這樣的老師，像我這樣的弟子，就可以迅速得道。國王所有的問題，那先都能一一回答。國王非常高興，立即拿出內庫中價值十萬的好衣服，贈送給那先。國王對那先說：『從今以後，希望那先每天與八百位沙門（śrāmaṇa，佛教出家修行者）一起在宮中用膳，所需之物都從我這裡取用。』那先回答國王：『我作為修道之人，沒有什麼慾望。』國王說：『那先應當保護自己，也應當保護我的名聲。』那先問：『如何保護自己，保護國王的名聲呢？』國王回答說：『恐怕人們議論我慳吝，因為你為我解答了各種疑惑，卻不賞賜你。或者恐怕人們說，那先不能解答我的疑惑，所以我不賞賜。』國王說：『那先接受我的賞賜，能讓我得到福報，那先也應當維護我的名聲。』國王說：『譬如獅子被關在金籠中，因為被拘禁，常常有想要離開的心。如今我雖然身處王宮之中，內心卻不快樂，想要拋棄王位去修行學道。』國王說完，那先便回到佛寺。那先離開后，國王暗自思忖：我問了那先什麼事？那先為我解答了什麼事？國王心想：我所問的問題，那先莫非沒有理解我的意思？那先回到佛寺，也暗自思忖國王問了我什麼事？我又回答了國王什麼事？那先心想國王所問的問題，我都完全理解了。想著這些事直到天亮。第二天，那先披著袈裟，拿著缽，直接進入王宮，登上大殿，坐在國王面前。國王向那先行禮后才退坐一旁。國王對那先說：『那先離開后，我獨自思忖，問了那先什麼話？那先回答了我什麼話？我又心想，我所問的問題，那先莫非沒有理解我的意思？』想著這些話，我歡喜地安睡到天亮。那先說：『我回去的路上，也獨自思忖，國王問了我什麼事？我也為國王解答了什麼事？我又心想，國王所問的問題，我都一一解答了。』 English version: He then ordered his ministers to take four ends of coarse cloth, soak them in sesame oil, and use them as torches to escort Nāgasena (a Buddhist saint) back. 'Reverently serve Nāgasena as you would serve me,' he instructed. The ministers all obeyed. The king said, 'Having a teacher like Nāgasena and a disciple like me, one can quickly attain enlightenment.' Every question the king asked, Nāgasena answered in detail. The king was overjoyed and immediately took out fine clothes worth one hundred thousand from his inner treasury to give to Nāgasena. The king said to Nāgasena, 'From now on, I wish that Nāgasena would dine in the palace with eight hundred śrāmaṇas (Buddhist monks) every day, and take whatever you desire from me.' Nāgasena replied to the king, 'As a follower of the Way, I have few desires.' The king said, 'Nāgasena should protect himself and also protect my reputation.' Nāgasena asked, 'How should I protect myself and protect the king's reputation?' The king replied, 'I fear people will criticize me for being stingy, because you have resolved all my doubts, yet I do not reward you. Or perhaps people will say that Nāgasena could not resolve my doubts, so I do not reward him.' The king said, 'Nāgasena accepting my gifts will allow me to gain merit, and Nāgasena should also protect my reputation.' The king said, 'It is like a lion in a golden cage, constantly desiring to leave because it is confined. Although I am now in the royal palace, my heart is not happy. I want to abandon the kingdom and practice the Way.' After the king finished speaking, Nāgasena returned to the Buddhist temple. After Nāgasena left, the king secretly pondered, 'What did I ask Nāgasena? What did Nāgasena answer for me?' The king thought to himself, 'Could it be that Nāgasena did not understand my meaning in what I asked?' Nāgasena returned to the Buddhist temple and also pondered, 'What did the king ask me? What did I answer the king?' Nāgasena thought to himself, 'I fully understood what the king asked.' He pondered these things until dawn. The next day, Nāgasena, wearing his kāṣāya (Buddhist robe) and carrying his alms bowl, went directly into the palace, ascended the hall, and sat before the king. The king bowed to Nāgasena and then sat to the side. The king said to Nāgasena, 'After Nāgasena left, I pondered to myself, what words did I ask Nāgasena? What words did Nāgasena answer me? I also thought to myself, could it be that Nāgasena did not understand my meaning in what I asked?' Thinking these words, I happily slept soundly until dawn. Nāgasena said, 'On my way back, I also pondered to myself, what did the king ask me? What did I answer for the king? I also thought to myself, I answered everything the king asked.'

【English Translation】 He then ordered his ministers to take four ends of coarse cloth, soak them in sesame oil, and use them as torches to escort Nāgasena (a Buddhist saint) back. 'Reverently serve Nāgasena as you would serve me,' he instructed. The ministers all obeyed. The king said, 'Having a teacher like Nāgasena and a disciple like me, one can quickly attain enlightenment.' Every question the king asked, Nāgasena answered in detail. The king was overjoyed and immediately took out fine clothes worth one hundred thousand from his inner treasury to give to Nāgasena. The king said to Nāgasena, 'From now on, I wish that Nāgasena would dine in the palace with eight hundred śrāmaṇas (Buddhist monks) every day, and take whatever you desire from me.' Nāgasena replied to the king, 'As a follower of the Way, I have few desires.' The king said, 'Nāgasena should protect himself and also protect my reputation.' Nāgasena asked, 'How should I protect myself and protect the king's reputation?' The king replied, 'I fear people will criticize me for being stingy, because you have resolved all my doubts, yet I do not reward you. Or perhaps people will say that Nāgasena could not resolve my doubts, so I do not reward him.' The king said, 'Nāgasena accepting my gifts will allow me to gain merit, and Nāgasena should also protect my reputation.' The king said, 'It is like a lion in a golden cage, constantly desiring to leave because it is confined. Although I am now in the royal palace, my heart is not happy. I want to abandon the kingdom and practice the Way.' After the king finished speaking, Nāgasena returned to the Buddhist temple. After Nāgasena left, the king secretly pondered, 'What did I ask Nāgasena? What did Nāgasena answer for me?' The king thought to himself, 'Could it be that Nāgasena did not understand my meaning in what I asked?' Nāgasena returned to the Buddhist temple and also pondered, 'What did the king ask me? What did I answer the king?' Nāgasena thought to himself, 'I fully understood what the king asked.' He pondered these things until dawn. The next day, Nāgasena, wearing his kāṣāya (Buddhist robe) and carrying his alms bowl, went directly into the palace, ascended the hall, and sat before the king. The king bowed to Nāgasena and then sat to the side. The king said to Nāgasena, 'After Nāgasena left, I pondered to myself, what words did I ask Nāgasena? What words did Nāgasena answer me? I also thought to myself, could it be that Nāgasena did not understand my meaning in what I asked?' Thinking these words, I happily slept soundly until dawn. Nāgasena said, 'On my way back, I also pondered to myself, what did the king ask me? What did I answer for the king? I also thought to myself, I answered everything the king asked.'

。用是故歡喜至明。語竟那先欲去。王便起為那先作禮。

那先比丘經卷下

【現代漢語翻譯】現代漢語譯本：因此（國王）非常高興，直至天明。說完之後，那先（Nagasena，比丘的名字）想要離開。國王彌蘭陀（King Milinda）便起身為那先行禮。

《那先比丘經》卷下

【English Translation】 English version: Therefore, (the king) was very happy until dawn. After speaking, Nagasena (Nagasena, name of a Bhikkhu) wanted to leave. King Milinda then rose and paid respects to Nagasena.

The Nagasena Bhikkhu Sutra, Volume 2