T32n1670B_那先比丘經

大正藏第 32 冊 No. 1670B 那先比丘經

No. 1670 (B)

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。諸天王大臣長者人民。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。佛意欲舍人眾去到閑屏處坐思惟念道。佛即舍人眾去入山至校羅叢樹間。其樹有神佛坐其下思念清凈之道。去叢樹不遠有群像五百餘頭。中有象王賢善知善惡之事。譬如人狀象輩眾多周匝象王邊。中有雄雌長齒中齒少齒者。像王渴欲行飲水時諸小象走居前入水飲。飲已於水中走戲撓撈水令濁惡。像王不能得清水飲。像王饑欲行食草諸小象復走居前食啖美草。走戲蹈踐其上。像王不能得凈草食。像王自念我群眾多患。是諸象及小象子撓水令濁令草不凈。而返常飲濁水食足踐之草。像王自念我欲棄是諸象去至一屏處快耶。像王即棄群而去轉行入山到校羅叢樹間。像王見佛佛坐樹下心大歡喜。則前至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間。像王亦復棄眾象來到是樹間。其義適同。佛為象王說經言。佛於人中最尊。像王于諸象中亦尊。佛言我心與象王心適相中合。我與象王俱樂是樹間。像王聽經

【現代漢語翻譯】現代漢語譯本《那先比丘經》捲上

（佚名，附東晉錄）

佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）中。當時，有比丘（bhikkhu）、比丘尼（bhikkhunī）、優婆塞（upāsaka）、優婆夷（upāsikā），以及諸天王、大臣、長者、人民，還有九十六種外道修行者，總共一萬多人每天聚集在佛陀面前聽經。佛陀心想，每天這麼多人聚集，自己無法得到安寧。佛陀想要離開人群，到安靜的地方去禪思修道。於是，佛陀離開人群，進入山中，來到校羅叢樹（Kakara）之間。這樹中有神靈，佛陀便坐在樹下，思念清凈之道。離叢樹不遠的地方，有一群五百多頭的大象。其中有一頭象王，賢明善良，能夠分辨善惡。如同人類一樣，眾多的大象圍繞在象王身邊。其中有雄象、雌象，有長牙的、中等牙齒的、短牙齒的。像王口渴想去喝水時，那些小象爭先恐後地跑到前面，跳入水中飲水。飲完水后，又在水中嬉戲，攪動水，使水變得渾濁。像王無法喝到清水。像王飢餓想去吃草時，那些小象又爭先恐後地跑到前面，吃那些鮮美的草，還在上面跑來跑去，踐踏草地。像王無法吃到乾淨的草。像王心想，我的象群給我帶來很多麻煩。這些大象和小象攪渾水，使草變得不乾淨，而我卻只能喝渾濁的水，吃被踐踏過的草。像王心想，我不如拋棄這些像群，到一個安靜的地方去，豈不快哉？於是，像王就離開了象群，獨自進入山中，來到校羅叢樹之間。像王看見佛陀坐在樹下，心中非常歡喜。便走到佛陀面前，低下頭，彎曲膝蓋，向佛陀行禮，然後站在一旁。佛陀心想，我離開眾人來到這裡，像王也離開象群來到這樹下，我們的想法竟然如此相同。佛陀為象王說法，說道：『我在人類中最尊貴，像王在眾象中也最尊貴。』佛陀說：『我的心和象王的心意相合，我與象王一起在這樹下感到快樂。』象王聽佛陀說法。

【English Translation】 English version Nāgasena Bhikshu Sutra, Volume 1

(Attributed to an unknown translator, appended to the Eastern Jin record)

The Buddha was in the Jeta Grove of Anathapindika (Jetavana-anāthapindika-ārāma) in Śrāvastī. At that time, there were monks (bhikkhu), nuns (bhikkhunī), laymen (upāsaka), laywomen (upāsikā), as well as various heavenly kings, ministers, elders, people, and practitioners of ninety-six kinds of heterodox paths, totaling over ten thousand people, who gathered daily before the Buddha to listen to the teachings. The Buddha thought to himself, 'With so many people gathering every day, I cannot find peace.' The Buddha wanted to leave the crowd and go to a quiet place to meditate and cultivate the Way. Therefore, the Buddha left the crowd, entered the mountains, and came to the Kakara grove. There was a spirit in this tree, and the Buddha sat under the tree, contemplating the pure Way. Not far from the grove, there was a herd of over five hundred elephants. Among them was an elephant king, wise and virtuous, able to distinguish between good and evil. Like humans, many elephants surrounded the elephant king. Among them were male elephants, female elephants, those with long tusks, medium tusks, and short tusks. When the elephant king was thirsty and wanted to drink water, the young elephants rushed ahead, jumped into the water to drink. After drinking, they played in the water, stirring it up and making it muddy. The elephant king could not drink clean water. When the elephant king was hungry and wanted to eat grass, the young elephants rushed ahead again, eating the delicious grass and running around on it, trampling the grass. The elephant king could not eat clean grass. The elephant king thought to himself, 'My herd brings me much trouble. These elephants and young elephants stir up the water, making it muddy, and make the grass unclean, yet I can only drink muddy water and eat trampled grass.' The elephant king thought, 'Wouldn't it be better for me to abandon these elephants and go to a quiet place?' Therefore, the elephant king left the herd and entered the mountains alone, arriving at the Kakara grove. The elephant king saw the Buddha sitting under the tree and was very happy. He went before the Buddha, lowered his head, bent his knees, paid homage to the Buddha, and then stood aside. The Buddha thought to himself, 'I left the crowd to come here, and the elephant king also left the herd to come to this tree. Our thoughts are so similar.' The Buddha spoke the Dharma to the elephant king, saying, 'I am 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 accord. I am happy to be here under this tree with the elephant king.' The elephant king listened to the Buddha's teachings.

竟心即開解曉知佛意。便視佛所彷徉經行處。以鼻取水灑地以鼻撈草掃地。以足蹈地令平好。像王日朝暮承事。如是久后佛便取無為泥洹道去。像王不知佛處為周旋行求索佛不得。啼泣愁憂不樂不敢食飲。時國中有佛寺。舍在山上名迦羅洹。中有五百沙門共止其中。皆已得阿羅漢道。常以月六齋日誦經至明時。像王亦在山上近於寺邊。像王知有六齋日誦經。至其日象王常行入寺聽經。諸沙門知象王喜聽經。欲誦經時須象王來到乃誦經。像王聽經徹明不睡不臥不動不搖。像王數聞經承事佛故。久后象王亦以壽終。死便得為人作子生婆羅門家。不復聞佛經亦不見沙門。便棄家入深山學婆羅門道在山上。止近比亦有一婆羅門道人俱在山上。相與往來共為知識。其一人自念我厭世間縣官憂苦老病死後當入地獄餓鬼畜生貧窮中。用是故我除頭須。被袈裟作沙門求度世無為道。其一人自念我愿欲求作國王得自在。令天下人民皆共屬我隨我教令。兩人共愿如是。久后二人各復壽終得於世間作人。其一人前世宿命欲求作國王者。生於海邊為國王太子。父母便字子為彌蘭其一人前世宿命欲求度世無為泥洹道者。生於天竺罽賓縣。父母便字為陀獵。生便被袈裟俱生。所以與袈裟俱生者本宿命所愿。其家有一象王亦同日生。天竺名象為那。父

【現代漢語翻譯】現代漢語譯本：領悟內心就能理解佛的旨意。於是（象王）就觀察佛陀經常徘徊和經行的地方，用鼻子取水灑掃地面，用鼻子捲起草來清掃地面，用腳踩踏地面使之平整。像王日日夜夜承侍佛陀。這樣過了很久，佛陀就證得無為涅槃之道離開了。像王不知道佛陀去了哪裡，四處徘徊尋找佛陀卻找不到，於是啼哭、憂愁、不快樂，不敢吃喝。當時，國中有一座佛寺，坐落在山上，名叫迦羅洹（Kālaruvana，黑林）。其中有五百位沙門共同居住，都已證得阿羅漢道。他們常常在每月六齋日誦經直到天亮。像王也住在山上，靠近寺廟。像王知道有六齋日誦經，每到這一天，像王常常進入寺廟聽經。各位沙門知道象王喜歡聽經，想要誦經時，必須等象王來到才開始誦經。像王聽經徹夜不眠不臥，不動不搖。像王多次聽經，承事佛陀的緣故，很久以後，像王也壽終正寢。死後就轉世為人，投胎到婆羅門家。不再聽到佛經，也不再見到沙門。於是就捨棄家庭，進入深山，學習婆羅門道，住在山上。附近也有一位婆羅門道人，兩人一起住在山上，互相往來，成為朋友。其中一人心想：『我厭倦世間的縣官的憂愁和痛苦，以及衰老、疾病、死亡，死後將墮入地獄、餓鬼、畜生、貧窮之中。』因此我剃除鬚髮，披上袈裟，做沙門，尋求度脫世間的無為之道。另一人心想：『我希望能夠成為國王，得到自在，讓天下人民都歸屬於我，聽從我的教令。』兩人共同發願如此。很久以後，兩人各自壽終正寢，又在世間轉世為人。前世宿命想要成為國王的那個人，出生在海邊，成為國王的太子。父母就給兒子取名為彌蘭（Milinda，彌蘭王）。前世宿命想要度脫世間無為涅槃道的那個人，出生在天竺罽賓縣（Kashmir）。父母就給他取名為陀獵（Dharma Rakshita，法護）。出生時就穿著袈裟。之所以與袈裟一同出生，是因為前世宿命的願望。他家有一頭象王，也與他同一天出生。天竺稱象為那（Naga，龍），父親

【English Translation】 English version: Comprehending the mind is to understand the Buddha's intent. Then, the elephant king observed the places where the Buddha often walked and strolled, using its trunk to draw water to sprinkle and sweep the ground, and using its feet to tread the ground to make it level and smooth. The elephant king served the Buddha day and night. After a long time, the Buddha attained the path of non-action Nirvana and departed. The elephant king, not knowing where the Buddha had gone, wandered around searching for the Buddha but could not find him. Therefore, he wept, grieved, was unhappy, and dared not eat or drink. At that time, there was a Buddhist temple in the country, located on a mountain called Kālaruvana (Black Forest). There were five hundred Shramanas (monks) living together in it, all of whom had attained the state of Arhat (worthy one). They often recited scriptures until dawn on the six fasting days of each month. The elephant king also lived on the mountain, near the temple. The elephant king knew that there were scripture recitations on the six fasting days, and on those days, the elephant king would often enter the temple to listen to the scriptures. The Shramanas knew that the elephant king liked to listen to the scriptures, and when they wanted to recite the scriptures, they had to wait for the elephant king to arrive before they began. The elephant king listened to the scriptures all night long without sleeping, lying down, moving, or shaking. Because the elephant king had listened to the scriptures many times and served the Buddha, after a long time, the elephant king also died of old age. After death, he was reborn as a human, reincarnated into a Brahmin family. He no longer heard the Buddhist scriptures, nor did he see the Shramanas. Therefore, he abandoned his family and entered the deep mountains to study the Brahmin path, living on the mountain. Nearby, there was also a Brahmin ascetic, and the two lived together on the mountain, interacting with each other and becoming friends. One of them thought to himself, 'I am tired of the worries and sufferings of the world, such as the troubles of government officials, old age, sickness, and death. After death, I will fall into hell, the realm of hungry ghosts, the realm of animals, and poverty.' Therefore, I shave my head and beard, put on the kasaya (robe), become a Shramana, and seek the path of non-action to liberate myself from the world. The other one thought to himself, 'I wish to become a king, to be free and in control, so that all the people in the world will belong to me and follow my teachings.' The two of them made these vows together. After a long time, the two of them each died of old age and were reborn as humans in the world. The one who had vowed in his previous life to become a king was born by the sea, becoming the prince of a king. His parents named their son Milinda (King Milinda). The one who had vowed in his previous life to seek the path of non-action Nirvana to liberate himself from the world was born in Kashmir (Kashmir) in India. His parents named him Dharma Rakshita (Protected by Dharma). He was born wearing a kasaya (robe). The reason he was born with a kasaya was because of the vow he had made in his previous life. His family had an elephant king who was also born on the same day as him. In India, elephants are called Naga (Dragon), and the father

母便因象字其子名為那先。那先長大年十五六有舅父字樓漢。樓漢作沙門。有絕妙之才世間無比。眼能徹視耳能徹聽自知所從來。生行即能飛出能無間入無孔自在變化無所不作。天上天下人民及蜎飛蠕動之類。心所念樓漢皆預知之。那先便自往到舅父計自說言。我意佛道欲除頭須被袈裟作沙門。今我當爲舅父作弟子寧可持我作沙門耶。樓漢知那先宿命作善有慧甚重哀之因聽令作沙彌。那先始作小沙彌受十戒日。誦經學問思惟經戒即得四禪悉知諸經。獨未受大沙門戒。於時國山中有佛寺舍名曰和禪。和禪寺中有五百沙門皆得阿羅漢道。中有第一阿羅漢名頞陂曰。能知天上天下去來見在之事。那先年滿二十因作大沙門受大沙門戒。便到和禪寺中至頞陂曰所。時五百阿羅漢。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。眾沙門悉坐。頞陂曰悉視坐中諸沙門心皆是阿羅漢。獨那先未得羅漢道。頞陂曰便說譬喻經言。若入折米米正白中有黑米即剔不好。今我坐中皆清白獨那先為黑未得阿羅漢道。那先聞頞陂曰說經如是大愁。便起為五百沙門作禮已即出去。那先自念我不宜在是座中坐。我亦未得度脫其餘沙門皆已度脫。譬若眾師子中有狐狗今我亦如是。我從今不得道者不復入眾中坐也。頞陂曰知那先意便呼那先

【現代漢語翻譯】現代漢語譯本：母親因為『象』字給她的兒子取名為那先（Nagasena）。那先長大到十五六歲時，他的舅父，字樓漢（Lohan），是一位沙門（Sramana，出家修行者）。樓漢有絕妙的才能，世間無人能比。他的眼睛能透視，耳朵能徹聽，自己知道從哪裡來。他行走時就能飛行，能無間隙地出入，能隨意變化，無所不能。天上天下的人民以及所有會飛的、蠕動的生物，心裡所想的，樓漢都能預先知道。那先於是親自去見舅父，向他表達自己的想法說：『我心向佛道，想要剃除頭髮，披上袈裟，做沙門。現在我想做舅父的弟子，您能允許我做沙門嗎？』樓漢知道那先宿世行善，有很深的智慧，非常憐憫他，就答應讓他做沙彌（Sramanera，小沙門）。那先開始做小沙彌，受了十戒后，誦讀經文，學習知識，思維經戒，很快就得到了四禪（Dhyana，禪定），完全瞭解了各種經書。只是還沒有受大沙門戒（Bhiksu，比丘戒）。當時，在國山中有一座佛寺，名叫和禪寺。和禪寺中有五百位沙門，都證得了阿羅漢（Arhat，斷絕煩惱，證入涅槃的聖者）的果位。其中有一位第一阿羅漢，名叫頞陂曰（Anapaya），能知道天上天下過去、未來、現在的事情。那先年滿二十歲，於是想做大沙門，受大沙門戒。他便到和禪寺中，去見頞陂曰。當時五百位阿羅漢，正值十五日，在講堂上宣說大沙門戒經，大家都坐在那裡。大沙門們都進來了，那先也在其中。眾沙門都坐定后，頞陂曰觀察坐在其中的所有沙門，他們的心都是阿羅漢。只有那先還沒有證得阿羅漢道。頞陂曰便說譬喻經說：『如果把米倒入容器中，米本來是潔白的，但其中有黑米，就要剔除掉，因為不好。現在我們坐在這裡的都是清白的，只有那先是黑色的，還沒有證得阿羅漢道。』那先聽到頞陂曰說經如此，非常憂愁。他便起身，向五百位沙門行禮后就出去了。那先心想：『我不應該在這個座位上坐。我還沒有得到解脫，其餘的沙門都已經解脫了。譬如在眾多的獅子中有一隻狐貍或狗，我現在就像這樣。我從今以後，如果不能得道，就不再進入大眾中坐了。』頞陂曰知道那先的心意，便呼喚那先。

【English Translation】 English version: Because of the word 'elephant' (象), the mother named her son Nagasena (那先). When Nagasena grew to be fifteen or sixteen years old, his uncle, named Lohan (樓漢), was a Sramana (沙門, a renunciate practitioner). Lohan had extraordinary talent, unmatched in the world. His eyes could see through things, his ears could hear everything, and he knew where he came from. He could fly as he walked, enter and exit without obstruction, transform at will, and do anything. The people of heaven and earth, as well as all flying and crawling creatures, whatever they thought in their hearts, Lohan could foresee. Nagasena then went to see his uncle in person, expressing his thoughts, saying, 'My heart is set on the Buddha's path, and I want to shave my head, don the kasaya (袈裟, monastic robe), and become a Sramana. Now I want to be your disciple, can you allow me to become a Sramana?' Lohan knew that Nagasena had accumulated good deeds in past lives and had deep wisdom, so he had great compassion for him and agreed to let him become a Sramanera (沙彌, novice monk). Nagasena began as a novice monk, and after receiving the ten precepts, he recited scriptures, studied knowledge, and contemplated the precepts, quickly attaining the four Dhyanas (四禪, meditative states) and fully understanding various scriptures. He had not yet received the Bhiksu (比丘, full monastic) precepts. At that time, in the mountain of the country, there was a Buddhist temple called Hechan Temple. In Hechan Temple, there were five hundred Sramanas, all of whom had attained the state of Arhat (阿羅漢, a perfected being who has extinguished all defilements and entered Nirvana). Among them was the foremost Arhat, named Anapaya (頞陂曰), who could know the past, future, and present events of heaven and earth. When Nagasena turned twenty, he wanted to become a full monk and receive the Bhiksu precepts. He went to Hechan Temple to see Anapaya. At that time, the five hundred Arhats were on the fifteenth day, expounding the Bhiksu precepts in the lecture hall, and everyone was seated there. The Bhiksus all entered, and Nagasena was among them. After all the Sramanas were seated, Anapaya observed all the Sramanas sitting there, and their minds were all those of Arhats. Only Nagasena had not yet attained the path of Arhat. Anapaya then spoke a parable, saying, 'If you pour rice into a container, the rice is originally white, but if there is black rice in it, it must be removed because it is not good. Now all of us sitting here are pure white, only Nagasena is black and has not yet attained the path of Arhat.' When Nagasena heard Anapaya speak the scripture in this way, he was very sad. He then stood up, bowed to the five hundred Sramanas, and left. Nagasena thought to himself, 'I should not be sitting in this seat. I have not yet attained liberation, and the other Sramanas have already attained liberation. It is like having a fox or dog among many lions, and that is what I am like now. From now on, if I cannot attain the path, I will no longer sit among the assembly.' Anapaya knew Nagasena's intention and called out to Nagasena.

著前。以手摩那先頭。汝今得阿羅漢不久勿愁憂也。頞陂曰便欲坐止那先。那先復有一師年八十餘字迦惟曰。其縣中有一優婆塞大賢善。常日飯迦惟曰弟子。那先至為師持應器行取飯具。師令那先口含水行到優婆塞家取飯具。優婆塞見那先年少端正行與人絕異。宿知有慧預聞有明志之名能說經道。優婆塞見那先入其舍中。便即起立前為作禮卻叉手言。我飯諸沙門日久。來嘗有為我說經者。今從我那先求哀愿。為我說經解我愚癡。那先即自念我受師教令我口含水不得語。我今吐水者為犯師戒。如是當云何。那先念優婆塞亦高才有志。我為其說經想即得道。那先便吐水而坐即為說經。人佈施作善奉行經戒。今世安隱後世便生天上。下生人中即當明慧富貴。后不復入地獄餓鬼畜生中。人不奉行經戒者於今世苦。後世復墮三惡道中無有出時。優婆塞聞經心即歡喜。那先知優婆塞心歡喜。便復說深經言。世間萬物皆當過去無有常在者。萬物過去皆苦世間人身亦如是。世間人皆言是我身過我許。是皆不得自在泥洹道者。最樂泥洹者不生不老不病不死不愁不憂。諸惡勤苦皆悉消滅。那先說經已。優婆塞即得第一須陀洹道。那先亦自得須陀洹道。優婆塞大歡喜。便為那先好美飯。那先語優婆塞先取具著師缽中。那先飯竟澡漱訖畢持飯具

還與師。師見飯具言若今日持飯具來大好已犯眾人約當逐出汝。那先愁不樂。師言會眾比丘僧眾。比丘僧悉會坐。師言那先犯我曹眾人約來。當共逐出不得止眾中也。頞陂曰說譬喻言。如人持一箭射兩準。如是曹人不應逐出也。那先自說得道亦令優婆塞得道。不應逐出。那先師迦維曰言。正使一箭中百準會為眾人約。不得留止。餘人悉不能如那先得道當已絕後不逐出那先者。餘人復效無以卻後眾坐中皆默然。隨師教即逐出那先。那先便以頭面著師足。起遍為眾比丘僧作禮。禮竟便去入深山中坐樹下。晝夜精進念道不懈。便自成得阿羅漢道。能飛行亦能眼徹視耳徹聽。亦能知他人心所念。自知前世所從來生。得阿羅漢已便即來還入和禪寺中。諸眾比丘僧中叩頭求哀悔過和禪諸比丘僧。諸比丘僧即聽之。那先作禮竟便出去。那先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。中有得須陀洹道。中有得斯陀含道者。中得阿那含道者。中有作沙門得阿羅漢道者。第一四天王。第二忉利天帝釋。第七梵天王皆來到那先前。作禮以頭面著足卻坐。那先皆為諸人說經。名字徹聞四天。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

【現代漢語翻譯】現代漢語譯本：他又去見了他的老師。老師看見他拿著飯具來了，就說：『如果你今天拿著飯具來，那就太糟糕了，你已經違反了我們大家的約定，應當被驅逐出去。』那先（Nāgasena）感到憂愁不樂。他的老師說：『召集所有的比丘僧眾。』比丘僧眾都聚集坐好后，老師說：『那先違反了我們大家的約定，應當一起把他驅逐出去，不能讓他留在僧眾中。』頞陂（Abhaya）說了一個譬喻：『如同一個人用一支箭射中兩個目標。像這樣的人，不應該被驅逐出去。』那先自己說他已經證得了道，也令優婆塞（Upāsaka，男居士）證得了道，不應該被驅逐出去。那先的老師迦維（Kapila）說：『即使一支箭射中一百個目標，但既然違反了大家的約定，就不能留下。』其他人都沒有像那先一樣證得道，如果驅逐了那先，道統就要斷絕了。如果不驅逐那先，其他人又無法效仿，以後就難以約束僧眾了。眾人都沉默不語。於是聽從老師的教導，就把那先驅逐了出去。那先便以頭面觸碰老師的腳，起身遍向所有的比丘僧眾行禮。行禮完畢后，就離開了，進入深山中，坐在樹下。日夜精進地修習佛道，毫不懈怠。於是自己證得了阿羅漢（Arhat）道，能夠飛行，也能用眼睛看穿一切，用耳朵聽見一切，也能知道他人心中所想。自己也知道前世從哪裡來，今生到哪裡去。證得阿羅漢后，便立即回到和禪寺中。在眾比丘僧眾中叩頭，請求哀憐，懺悔過錯。和禪寺的眾比丘僧就原諒了他。那先行禮完畢后就出去了。那先轉而前往各個郡縣的街巷裡弄，為人說法，勸人行善。其中有受持五戒的人，有證得須陀洹（Srotāpanna，入流果）道的人，有證得斯陀含（Sakrdāgāmin，一來果）道的人，有證得阿那含（Anāgāmin，不來果）道的人，有出家修行證得阿羅漢道的人。第一四天王（Caturmahārājakāyikas），第二忉利天（Trāyastriṃśa）的帝釋（Śakra），第七梵天王（Brahmā）都來到那先面前，行禮，以頭面觸碰他的腳，然後退坐一旁。那先都為他們說法。他的名字傳遍了四天。那先所到的地方，諸天、人民、鬼神、龍，見到那先沒有不歡喜的，都得到了福報。那先便轉而前往天竺（India）的舍竭國（Śāgala）止泄坻迦寺（Chetikā），在那裡遇到了一位前世的故交，正在海邊做國王。

【English Translation】 English version: Then he went to his teacher. The teacher, seeing him with the food utensils, said, 'If you bring the food utensils today, it's terrible. You have violated the agreement of everyone and should be expelled.' Nāgasena was worried and unhappy. His teacher said, 'Gather all the Bhikkhu (monk) Sangha (community).' The Bhikkhu Sangha all gathered and sat down. The teacher said, 'Nāgasena has violated the agreement of everyone. We should all expel him and not let him stay in the Sangha.' Abhaya gave a parable: 'Like a person who shoots one arrow and hits two targets. Such a person should not be expelled.' Nāgasena himself said that he had attained the Dharma (the way) and also caused Upāsakas (male lay devotees) to attain the Dharma, so he should not be expelled. Nāgasena's teacher, Kapila, said, 'Even if one arrow hits a hundred targets, since he has violated the agreement of everyone, he cannot stay.' No one else has attained the Dharma like Nāgasena. If Nāgasena is expelled, the lineage of the Dharma will be cut off. If Nāgasena is not expelled, others will not be able to follow, and it will be difficult to restrain the Sangha in the future.' Everyone was silent. Then they followed the teacher's instructions and expelled Nāgasena. Nāgasena then touched the teacher's feet with his head and face, and then got up and bowed to all the Bhikkhu Sangha. After bowing, he left and went into the deep mountains, sitting under a tree. Day and night, he diligently practiced the Dharma without懈怠. Then he attained Arhat (one who has attained Nirvana)ship himself, able to fly, able to see through everything with his eyes, able to hear everything with his ears, and able to know what others are thinking in their hearts. He also knew where he came from in his previous life and where he would go in this life. After attaining Arhatship, he immediately returned to the Hòa Thiền Temple. He prostrated himself among the Bhikkhu Sangha, begging for pity and repenting of his mistakes. The Bhikkhu Sangha of Hòa Thiền Temple then forgave him. After Nāgasena finished bowing, he left. Nāgasena then went to the streets and alleys of various counties, preaching the Dharma and teaching people to do good. Among them were those who observed the Five Precepts, those who attained Srotāpanna (stream-enterer)ship, those who attained Sakrdāgāmin (once-returner)ship, those who attained Anāgāmin (non-returner)ship, and those who became monks and attained Arhatship. The first Four Heavenly Kings (Caturmahārājakāyikas), the second Śakra (ruler of Trāyastriṃśa heaven), and the seventh Brahmā (creator god) all came before Nāgasena, bowed, touched his feet with their heads and faces, and then sat aside. Nāgasena preached the Dharma to all of them. His name spread throughout the four heavens. Wherever Nāgasena went, the devas (gods), people, ghosts, and dragons who saw Nāgasena were all delighted and received blessings. Nāgasena then went to the Chetikā Temple in Śāgala (city in ancient India) in India, where he met an old friend from a previous life who was a king by the sea.

太子名彌蘭。彌蘭少小好喜讀經學異道悉知異道。經法難異道人無有能勝者。彌蘭父王壽終。彌蘭即立為國王。王問左右邊臣言。國中道人及人民誰能與我共難經道者。邊臣白王言。有有學佛道者。人呼為沙門。其人智慧博達。能與大王共難經道。今在北方大秦國。國名舍竭古王之宮其國中外安隱人民皆善。其城四方皆複道行。諸城門皆雕文刻鏤。宮中婦女各有處所。諸街市裡羅列成行。官道廣大列肆成行。像馬車步男女熾盛乘門道人親戚工師細民。及諸小國皆多高明。人民被服五色焜煌婦女傅白皆著珠環。國土高燥珍寶眾多。四方賈客賣買皆以金錢。五穀豐賤家有儲畜。市邊羅賣諸美羹飯饑即得食。渴飲蒲萄雜酒樂不可言。其國王字彌蘭以正法治國。彌蘭者高才有智。明世經道能難去來見在之事。明於官事戰鬥之術。智謀無不通達。時王出城遊戲諸兵眾屯繞外。其王心自貢高。我為王能答九十六種經道。人所問不窮人心適發便豫知所言。王語諸傍臣曰。尚早入城亦無所作。是間寧有明經道人沙門能與我共難經說道者無。王傍臣名沾彌利望群。沾彌利望群白王言。然有沙門字野和羅大明經道。能與王共難經說道。王便敕沾彌利望群行往請來。沾彌利望群即行請野和羅言大王欲見大師。野和羅言大善王欲相見者當自來耳

【現代漢語翻譯】現代漢語譯本：太子名叫彌蘭（Milinda）。彌蘭從小就喜歡閱讀經書，對各種外道學說都非常瞭解。各種經書和道理，外道中沒有人能勝過他。彌蘭的父王去世后，彌蘭就登基成爲了國王。國王問左右大臣說：『國內的道人和百姓，誰能與我一起辯論經書道理？』大臣稟告國王說：『有學習佛道的人，人們稱他們為沙門（Śrāmaṇa，出家修道者）。他們智慧淵博，能夠與大王一起辯論經書道理。現在他們在北方的大秦國（指羅馬帝國），國名叫舍竭（Sāgala），在古王之宮。那個國家內外安定，人民都很善良。那座城市的四面都有複道通行。各個城門都雕刻著精美的花紋。宮中的婦女各有自己的住所。各個街市排列成行。官道寬廣，店舖排列成行。騎象的、騎馬的、坐車的、步行的男女非常多，擁擠在城門道上。道人、親戚、工匠、小民，以及各個小國，都有很多聰明的人。人民穿著五彩繽紛的衣服，婦女們塗著白粉，都戴著珠環。那裡的國土乾燥，珍寶很多。四方的商人買賣都用金錢。五穀豐收，價格低廉，家家都有儲蓄。市場邊上擺著各種美味的羹飯，餓了就可以吃。渴了可以喝葡萄酒和各種酒，快樂得難以言說。那裡的國王名叫彌蘭，用正法治理國家。彌蘭這個人，才華橫溢，很有智慧，精通世間的經書道理，能夠辯論過去、未來和現在的事情。精通官場事務和戰鬥之術，智謀沒有不通達的。』當時國王出城遊玩，各個軍隊都駐紮在城外。國王心裡很驕傲，心想：『我作為國王，能夠回答九十六種經書道理。別人所問的問題，我還沒有問完，我就已經預先知道他要說什麼了。』國王對各位大臣說：『現在還早，進城也沒有什麼事情可做。這裡有沒有精通經書道理的道人或者沙門，能夠與我一起辯論經書道理的？』國王身邊的大臣名叫沾彌利望群（Campiya），沾彌利望群稟告國王說：『確實有沙門名叫野和羅（Yaśas），非常精通經書道理，能夠與大王一起辯論經書道理。』國王就命令沾彌利望群前去邀請他來。沾彌利望群就前去邀請野和羅，說：『大王想要見大師。』野和羅說：『很好，國王想要見我，應當自己來。』 English version: The crown prince was named Milinda. From a young age, Milinda loved to read scriptures and was knowledgeable about various heterodox doctrines. No one among the heterodox could surpass him in scriptures and reasoning. After Milinda's father passed away, Milinda ascended the throne and became king. The king asked his ministers, 'Who among the ascetics and people in the country can debate scriptures and doctrines with me?' A minister reported to the king, 'There are those who study the Buddha's path, and people call them Śrāmaṇas (ascetics). They are wise and knowledgeable and can debate scriptures and doctrines with Your Majesty. They are currently in the northern country of Da Qin (referring to the Roman Empire), in a kingdom called Sāgala, in the palace of the ancient king. That country is peaceful and secure, and the people are kind. The city has covered roads on all four sides. The city gates are carved with intricate patterns. The women in the palace each have their own quarters. The streets and markets are arranged in rows. The official roads are wide, and shops are lined up. There are many men and women riding elephants, horses, carriages, and on foot, crowded on the city gate roads. Ascetics, relatives, artisans, commoners, and people from various small countries are all intelligent. The people wear colorful clothes, and the women wear white powder and pearl rings. The land is dry, and there are many treasures. Merchants from all directions trade with gold coins. The five grains are abundant and cheap, and every family has savings. Various delicious soups and meals are sold by the market, and one can eat when hungry. When thirsty, one can drink wine and various alcoholic beverages, and the joy is indescribable. The king there is named Milinda, and he governs the country with the righteous Dharma. Milinda is talented and wise, knowledgeable in worldly scriptures and doctrines, and can debate about the past, future, and present. He is proficient in official affairs and the art of warfare, and his wisdom is all-encompassing.' At that time, the king went out of the city for leisure, and the various armies were stationed outside the city. The king was proud in his heart, thinking, 'As king, I can answer ninety-six kinds of scriptural doctrines. Before others finish asking questions, I already know what they are going to say.' The king said to his ministers, 'It is still early, and there is nothing to do in the city. Is there an ascetic or Śrāmaṇa here who is knowledgeable in scriptural doctrines and can debate scriptures and doctrines with me?' A minister named Campiya reported to the king, 'Indeed, there is a Śrāmaṇa named Yaśas who is very knowledgeable in scriptural doctrines and can debate scriptures and doctrines with Your Majesty.' The king then ordered Campiya to invite him. Campiya went to invite Yaśas, saying, 'The king wishes to see the master.' Yaśas said, 'Very well, if the king wishes to see me, he should come himself.'

【English Translation】 The crown prince was named Milinda. From a young age, Milinda loved to read scriptures and was knowledgeable about various heterodox doctrines. No one among the heterodox could surpass him in scriptures and reasoning. After Milinda's father passed away, Milinda ascended the throne and became king. The king asked his ministers, 'Who among the ascetics and people in the country can debate scriptures and doctrines with me?' A minister reported to the king, 'There are those who study the Buddha's path, and people call them 'Sramanas' (Śrāmaṇa, meaning renunciates or ascetics). They are wise and knowledgeable and can debate scriptures and doctrines with Your Majesty. They are currently in the northern country of 'Da Qin' (referring to the Roman Empire), in a kingdom called 'Sāgala', in the palace of the ancient king. That country is peaceful and secure, and the people are kind. The city has covered roads on all four sides. The city gates are carved with intricate patterns. The women in the palace each have their own quarters. The streets and markets are arranged in rows. The official roads are wide, and shops are lined up. There are many men and women riding elephants, horses, carriages, and on foot, crowded on the city gate roads. Ascetics, relatives, artisans, commoners, and people from various small countries are all intelligent. The people wear colorful clothes, and the women wear white powder and pearl rings. The land is dry, and there are many treasures. Merchants from all directions trade with gold coins. The five grains are abundant and cheap, and every family has savings. Various delicious soups and meals are sold by the market, and one can eat when hungry. When thirsty, one can drink wine and various alcoholic beverages, and the joy is indescribable. The king there is named Milinda, and he governs the country with the righteous Dharma. Milinda is talented and wise, knowledgeable in worldly scriptures and doctrines, and can debate about the past, future, and present. He is proficient in official affairs and the art of warfare, and his wisdom is all-encompassing.' At that time, the king went out of the city for leisure, and the various armies were stationed outside the city. The king was proud in his heart, thinking, 'As king, I can answer ninety-six kinds of scriptural doctrines. Before others finish asking questions, I already know what they are going to say.' The king said to his ministers, 'It is still early, and there is nothing to do in the city. Is there an ascetic or 'Sramana' here who is knowledgeable in scriptural doctrines and can debate scriptures and doctrines with me?' A minister named 'Campiya' reported to the king, 'Indeed, there is a 'Sramana' named 'Yaśas' who is very knowledgeable in scriptural doctrines and can debate scriptures and doctrines with Your Majesty.' The king then ordered 'Campiya' to invite him. 'Campiya' went to invite 'Yaśas', saying, 'The king wishes to see the master.' 'Yaśas' said, 'Very well, if the king wishes to see me, he should come himself.'

。我不往也。沾彌利還白王如是。王即乘車與五百騎共往到寺中。王與野和羅相見。前問訊已便就坐。五百騎從悉皆亦坐。王即問野和羅言。卿用何故棄家捐妻子剃頭須。被袈裟作沙門乎。卿所求何等道。野和羅報王。我曹學佛道行忠政於今世得其福。後世亦得其福用。是故我除頭須被袈裟作沙門。王問野和羅言有人白衣有妻子。於家有妻子行忠政。於今世得其福不後世亦得其福不。野和羅言白衣於家有妻子。有行忠政。於今世得福於後世亦得其福。王言白衣於家有妻子有行忠政。於今世後世同得其福。卿無故而棄妻子除頭須被袈裟作沙門為。野和羅便默然無以報王。傍臣白言是沙門大明健有智迫。促未及說耳。王傍臣舉手言王得勝王得勝。野和羅便默然受負。王即左右顧視諸優婆塞。諸優婆塞面亦不慚。王念是諸優婆塞面亦難慚者。獨復有明經健沙門。能與我相難者耳。王語沾彌利寧復有明慧沙門。能與共難經說道者。無時那先者諸沙門師。常與諸沙門俱出入。諸沙門皆使說經。那先時皆知諸經要難。能說十二部經。說經而種種別異章斷句解已。知泥洹之道。無有能窮者無有能得勝者。能解諸疑能明思者。所言智如江海能伏九十六種道。為佛四輩弟子所敬。為諸智者所歸仰。常以經道教授人。那先來到舍竭國。其所

【現代漢語翻譯】現代漢語譯本：我不去了。沾彌利（人名）這樣回覆國王。國王隨即乘坐馬車，帶著五百名騎兵一同前往寺廟。國王與野和羅（Yavahala，人名）相見，上前問候后便坐下。五百名騎兵也跟隨坐下。國王隨即問野和羅說：『你因為什麼緣故拋棄家庭妻兒，剃掉頭髮鬍鬚，披上袈裟做沙門呢？你所尋求的是什麼道？』野和羅回答國王說：『我們學習佛道，奉行忠誠正直，在今世得到福報，後世也能得到福報。因此我剃除頭髮鬍鬚，披上袈裟做沙門。』國王問野和羅說：『有人做在家居士，有妻子兒女，在家奉行忠誠正直，在今世能得到福報嗎？後世也能得到福報嗎？』野和羅說：『在家居士有妻子兒女，如果奉行忠誠正直，在今世能得到福報，在後世也能得到福報。』國王說：『在家居士有妻子兒女，如果奉行忠誠正直，在今世後世都能得到福報，你無緣無故地拋棄妻子，剃除頭髮鬍鬚，披上袈裟做沙門是為什麼呢？』野和羅便沉默不語，無法回答國王。旁邊的臣子說：『這位沙門大名鼎鼎，才思敏捷，只是倉促之間還沒來得及回答罷了。』國王旁邊的臣子舉手高呼：『大王得勝！大王得勝！』野和羅便默默地認輸了。國王隨即左右環顧各位優婆塞（Upasaka，男居士），各位優婆塞的臉色也沒有慚愧之色。國王心想：這些優婆塞的臉皮真厚，難道還有其他精通佛經、才思敏捷的沙門，能與我辯論嗎？國王對沾彌利說：『難道還有其他聰明智慧的沙門，能與我一起辯論佛經、講述佛道嗎？』沾彌利回答說：『有位那先（Nagasena，人名）沙門，是眾沙門的老師，經常與眾沙門一同出入。眾沙門都讓他講解佛經。那先總是能掌握佛經的要點和難點，能講解十二部經，講解佛經時能詳細地分析章節段落，解釋經文含義，通曉涅槃（Nirvana）之道。沒有人能窮盡他的智慧，沒有人能戰勝他，他能解答各種疑問，能闡明各種思想，他的智慧如江海般深廣，能降伏九十六種外道，為佛陀的四輩弟子所敬重，為各位智者所仰慕。他經常用佛經教導人們。那先來到了舍竭國（Sagala，地名），他所……』

【English Translation】 English version: I will not go. Zhan Mili (沾彌利, personal name) replied to the king in this way. The king then rode in his chariot with five hundred horsemen to the temple. The king met Yavahala (野和羅, personal name), greeted him, and sat down. The five hundred horsemen also sat down. The king then asked Yavahala, 'For what reason did you abandon your family and children, shave your head and beard, and wear the kasaya robe to become a Shramana? What path are you seeking?' Yavahala replied to the king, 'We study the Buddha's path, practice loyalty and righteousness, and receive blessings in this life and in the next. Therefore, I shave my head and beard and wear the kasaya robe to become a Shramana.' The king asked Yavahala, 'If someone is a layman with a wife and children, and practices loyalty and righteousness at home, will they receive blessings in this life? Will they also receive blessings in the next life?' Yavahala said, 'A layman with a wife and children, if they practice loyalty and righteousness, will receive blessings in this life and in the next life.' The king said, 'If a layman with a wife and children receives blessings in both this life and the next by practicing loyalty and righteousness, why did you abandon your wife and children, shave your head and beard, and wear the kasaya robe to become a Shramana for no reason?' Yavahala was silent and could not answer the king. A minister beside him said, 'This Shramana is famous for his intelligence and quick wit, but he has not had time to answer yet.' The minister beside the king raised his hand and shouted, 'The king is victorious! The king is victorious!' Yavahala silently accepted defeat. The king then looked around at the Upasakas (優婆塞, male lay devotees), but none of them looked ashamed. The king thought, 'These Upasakas are shameless. Is there another Shramana who is knowledgeable in the scriptures and quick-witted who can debate with me?' The king said to Zhan Mili, 'Is there another wise and intelligent Shramana who can debate the scriptures and discuss the Buddha's path with me?' Zhan Mili replied, 'There is the Shramana Nagasena (那先, personal name), who is the teacher of many Shramanas and often goes in and out with them. The Shramanas all ask him to explain the scriptures. Nagasena always grasps the key points and difficulties of the scriptures. He can explain the twelve divisions of the scriptures, analyzing the chapters and sections in detail, explaining the meaning of the texts, and understanding the path to Nirvana (泥洹). No one can exhaust his wisdom, no one can defeat him. He can answer all questions, clarify all thoughts, and his wisdom is as deep and vast as the ocean. He can subdue the ninety-six kinds of heretical paths, and is respected by the fourfold assembly of the Buddha's disciples and admired by all wise people. He often teaches people with the scriptures. Nagasena has come to Sagala (舍竭國, place name), and he...'

相隨弟子皆復高明。那先如猛師子。沾彌利白王有異沙門。字那先智慧深妙明諸經要。能解諸疑無所不通。能與王共難經道。王問沾彌利審能與我共難經道不。沾彌利應唯然能與王共難經道。尚能與第七梵天共難經道。何況於人王。即敕沾彌利便行請那先來。沾彌利即往到那先所白言。大王欲相見。那先即與諸弟子相隨到王所。王雖未嘗與那先相見。那先在眾人中被服行步。與人絕異。王遙見陰知是那先。王自說言我前後所見人眾大多。入大座中大多。未嘗自覺恐怖。如今日見那先。那先今日定勝我。我定不如矣。我心惶惶不安也。沾彌利白王言。那先已來在外那先既至。王問沾彌利何所是那先者沾彌利因指示王王即大歡喜正我所隱者竟是那先。王即見那先衣被行步與眾人絕異。那先即到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為大利。人知厭足最為大富。人有所信最為大厚。泥洹道者最為大快。王便問那先。卿字何等那先言父母字我為那先。便呼我為那先。有時父母呼我為維先。有時父母呼我為首羅先。有時父母呼我維迦先。用是故人皆識知我世間人皆有是字耳。王問那先誰為那先者。王復問言頭為那先耶。那先言頭不為那先也。王復問眼耳鼻口為那先耶。那先言眼耳鼻口不為那先。王復問

【現代漢語翻譯】現代漢語譯本：跟隨那先比丘的弟子們也都非常傑出聰明。那先比丘就像勇猛的獅子。沾彌利（Jamili，人名）向彌利白王（Milinda，古希臘-印度國王）稟告說，有一位與衆不同的沙門（Shramana，修行者），名叫那先（Nagasena，佛教僧侶），智慧深邃玄妙，通曉各種經典要義，能夠解答各種疑問，無所不通。他能夠與大王您共同辯論經義。國王問沾彌利：『你確定他能與我共同辯論經義嗎？』沾彌利回答說：『當然能與大王您共同辯論經義，甚至還能與第七梵天（seventh Brahma heaven，佛教宇宙觀中的高級天神）辯論經義，更何況是人王您呢？』於是國王命令沾彌利立即去請那先前來。沾彌利立刻前往那先比丘的住所，稟告說：『大王想要見您。』那先比丘就與眾弟子一同前往國王的住所。國王雖然未曾與那先比丘見過面，但那先比丘在眾人之中，衣著舉止都與衆不同。國王遠遠地看見，心裡就知道是他。國王自言自語地說：『我前後所見過的人很多，進入大殿的人也很多，從未自覺恐懼。像今天見到那先比丘這樣，那先比丘今天必定勝過我，我必定不如他。我內心惶恐不安啊。』沾彌利稟告國王說：『那先比丘已經來到外面了。』那先比丘來到后，國王問沾彌利：『哪一位是那先比丘？』沾彌利就指給國王看。國王非常高興地說：『我所猜測的人果然是那先比丘。』國王看見那先比丘的衣著舉止與眾人截然不同。那先比丘走到國王面前互相問候，國王非常高興，於是共同對坐。那先比丘對國王說：『佛經上說，人能安穩是最為大利益的，人知足是最為大財富的，人有所信是最為大依靠的，證得涅槃（Nirvana，佛教術語，指解脫）之道是最為快樂的。』國王就問那先比丘：『你叫什麼名字？』那先比丘說：『父母給我取名叫那先，所以人們都叫我那先。有時父母叫我維先（Visena），有時父母叫我首羅先（Surasena），有時父母叫我維迦先（Vijayasena）。因此人們都知道我，世間人都有這樣的名字。』國王問那先比丘：『誰是那先？』國王又問：『頭是那先嗎？』那先比丘說：『頭不是那先。』國王又問：『眼睛、耳朵、鼻子、嘴巴是那先嗎？』那先比丘說：『眼睛、耳朵、鼻子、嘴巴不是那先。』國王又問：

【English Translation】 English version: The disciples who followed Nagasena were all highly intelligent and outstanding. Nagasena was like a fierce lion. Jamili (Jamili, a person's name) reported to King Milinda (Milinda, an ancient Greco-Indian king) that there was an extraordinary Shramana (Shramana, a practitioner), named Nagasena (Nagasena, a Buddhist monk), whose wisdom was profound and subtle, who was well-versed in the essentials of various scriptures, capable of answering all kinds of questions, and all-knowing. He was able to debate the meaning of the scriptures with Your Majesty. The king asked Jamili, 'Are you sure he can debate the meaning of the scriptures with me?' Jamili replied, 'Of course, he can debate the meaning of the scriptures with Your Majesty, and even debate the meaning of the scriptures with the seventh Brahma heaven (seventh Brahma heaven, a high-level deity in the Buddhist cosmology), let alone a human king like you!' So the king ordered Jamili to immediately invite Nagasena to come. Jamili immediately went to Nagasena's residence and reported, 'Your Majesty wants to see you.' Nagasena then went to the king's residence with his disciples. Although the king had never met Nagasena, Nagasena's clothes and behavior were different from others in the crowd. The king saw him from afar and knew in his heart that it was him. The king said to himself, 'I have seen many people before, and many people have entered the hall, but I have never felt afraid. Like seeing Nagasena today, Nagasena will surely surpass me today, and I will surely be inferior to him. My heart is uneasy.' Jamili reported to the king, 'Nagasena has arrived outside.' After Nagasena arrived, the king asked Jamili, 'Which one is Nagasena?' Jamili pointed him out to the king. The king was very happy and said, 'The person I guessed is indeed Nagasena.' The king saw that Nagasena's clothes and behavior were very different from others. Nagasena went to the king and greeted each other, and the king was very happy, so they sat down together. Nagasena said to the king, 'The Buddhist scriptures say that peace is the greatest benefit, contentment is the greatest wealth, having faith is the greatest reliance, and attaining Nirvana (Nirvana, a Buddhist term, referring to liberation) is the greatest happiness.' The king asked Nagasena, 'What is your name?' Nagasena said, 'My parents named me Nagasena, so people call me Nagasena. Sometimes my parents call me Visena, sometimes my parents call me Surasena, and sometimes my parents call me Vijayasena. Therefore, people know me, and everyone in the world has such names.' The king asked Nagasena, 'Who is Nagasena?' The king asked again, 'Is the head Nagasena?' Nagasena said, 'The head is not Nagasena.' The king asked again, 'Are the eyes, ears, nose, and mouth Nagasena?' Nagasena said, 'The eyes, ears, nose, and mouth are not Nagasena.' The king asked again:

頸項肩臂足手為那先耶。那先言不為那先。王復問髀腳為那先耶。那先言不為那先。王復問顏色為那先耶。那先言不為那先。王復問苦樂為那先耶。那先言不為那先。王復問善惡為那先耶。那先言不為那先。王復問身為那先耶。那先言不為那先。王復問肝肺心脾脈腸胃為那先耶。那先言不為那先。王復問顏色苦樂善惡身心合是五事寧為那先耶。那先言不為那先。王復問假使無顏色苦樂善惡身心無是五事寧為那先耶。那先言不為那先。王復問聲響喘息為那先耶。那先言不為那先。王復問何所為那先者。那先問王言名車何所為車者軸為車耶。王言軸不為車。那先言輞為車耶。王言輞不為車。那先言輻為車耶。王言輻不為車。那先言轂為車耶。王言轂不為車。那先言轅為車耶。王言轅不為車。那先言軛為車耶。王言軛不為車。那先言輿為車耶。王言輿不為車。那先言扛為車耶。王言扛不為車。那先言蓋為車耶。王言蓋不為車。那先言合聚是諸材木著一面寧為車耶。王言合聚是諸材木著一面不為車也。那先言假令不合聚是諸材木寧為車耶。王言不合聚是諸材木不為車。那先言音聲為車耶。王言音聲不為車。那先言何所為車者。王便默然不語。那先言佛經說之如合聚。是諸材木用作車因得車。人亦如是。合聚頭面耳鼻口頸項肩臂

【現代漢語翻譯】現代漢語譯本國王彌蘭陀問道：『頸項、肩膀、手臂、腳和手是那先（Nagasena）嗎？』那先回答：『不是那先。』國王又問：『大腿和腳是那先嗎？』那先回答：『不是那先。』國王又問：『顏色是那先嗎？』那先回答：『不是那先。』國王又問：『苦和樂是那先嗎？』那先回答：『不是那先。』國王又問：『善和惡是那先嗎？』那先回答：『不是那先。』國王又問：『身體是那先嗎？』那先回答：『不是那先。』國王又問：『肝、肺、心、脾、脈、腸、胃是那先嗎？』那先回答：『不是那先。』國王又問：『顏色、苦樂、善惡、身體、心，這五件事合在一起是那先嗎？』那先回答：『不是那先。』國王又問：『假如沒有顏色、苦樂、善惡、身體、心，沒有這五件事，是那先嗎？』那先回答：『不是那先。』國王又問：『聲音、氣息是那先嗎？』那先回答：『不是那先。』國王問：『那麼，什麼是那先呢？』那先反問國王：『您說名為「車」的東西，什麼是車呢？車軸是車嗎？』國王回答：『車軸不是車。』那先問：『車輪是車嗎？』國王回答：『車輪不是車。』那先問：『車輻是車嗎？』國王回答：『車輻不是車。』那先問：『車轂是車嗎？』國王回答：『車轂不是車。』那先問：『車轅是車嗎？』國王回答：『車轅不是車。』那先問：『車軛是車嗎？』國王回答：『車軛不是車。』那先問：『車廂是車嗎？』國王回答：『車廂不是車。』那先問：『車杠是車嗎？』國王回答：『車杠不是車。』那先問：『車蓋是車嗎？』國王回答：『車蓋不是車。』那先問：『將這些木材聚集在一起，放在一面，就是車嗎？』國王回答：『將這些木材聚集在一起，放在一面，也不是車。』那先問：『假如不將這些木材聚集在一起，就是車嗎？』國王回答：『不將這些木材聚集在一起，就不是車。』那先問：『聲音是車嗎？』國王回答：『聲音不是車。』那先問：『那麼，什麼是車呢？』國王便沉默不語。那先說：『佛經上說，就像聚集各種木材才能製造出車，因為有了這些部件的組合才能稱之為車。人也是如此，聚集了頭、面、耳、鼻、口、頸項、肩膀、手臂……』

【English Translation】 English version King Milinda asked: 'Are the neck, shoulders, arms, feet, and hands Nagasena (Nagasena)?' Nagasena replied: 'They are not Nagasena.' The king further asked: 'Are the thighs and legs Nagasena?' Nagasena replied: 'They are not Nagasena.' The king further asked: 'Is color Nagasena?' Nagasena replied: 'It is not Nagasena.' The king further asked: 'Are suffering and joy Nagasena?' Nagasena replied: 'They are not Nagasena.' The king further asked: 'Are good and evil Nagasena?' Nagasena replied: 'They are not Nagasena.' The king further asked: 'Is the body Nagasena?' Nagasena replied: 'It is not Nagasena.' The king further asked: 'Are the liver, lungs, heart, spleen, pulse, intestines, and stomach Nagasena?' Nagasena replied: 'They are not Nagasena.' The king further asked: 'Are color, suffering and joy, good and evil, body, and mind, these five things combined, Nagasena?' Nagasena replied: 'They are not Nagasena.' The king further asked: 'If there is no color, suffering and joy, good and evil, body, and mind, without these five things, is it Nagasena?' Nagasena replied: 'It is not Nagasena.' The king further asked: 'Are sound and breath Nagasena?' Nagasena replied: 'They are not Nagasena.' The king asked: 'Then, what is Nagasena?' Nagasena asked the king in return: 'You say something is called a 'chariot,' what is the chariot? Is the axle the chariot?' The king replied: 'The axle is not the chariot.' Nagasena asked: 'Is the wheel the chariot?' The king replied: 'The wheel is not the chariot.' Nagasena asked: 'Are the spokes the chariot?' The king replied: 'The spokes are not the chariot.' Nagasena asked: 'Is the hub the chariot?' The king replied: 'The hub is not the chariot.' Nagasena asked: 'Is the shaft the chariot?' The king replied: 'The shaft is not the chariot.' Nagasena asked: 'Is the yoke the chariot?' The king replied: 'The yoke is not the chariot.' Nagasena asked: 'Is the carriage the chariot?' The king replied: 'The carriage is not the chariot.' Nagasena asked: 'Is the carrying pole the chariot?' The king replied: 'The carrying pole is not the chariot.' Nagasena asked: 'Is the cover the chariot?' The king replied: 'The cover is not the chariot.' Nagasena asked: 'If these timbers are gathered together and placed on one side, is that the chariot?' The king replied: 'If these timbers are gathered together and placed on one side, it is not the chariot.' Nagasena asked: 'If these timbers are not gathered together, is that the chariot?' The king replied: 'If these timbers are not gathered together, it is not the chariot.' Nagasena asked: 'Is the sound the chariot?' The king replied: 'The sound is not the chariot.' Nagasena asked: 'Then, what is the chariot?' The king then remained silent and did not speak. Nagasena said: 'The Buddhist scriptures say that just as various timbers are gathered together to make a chariot, because of the combination of these parts it can be called a chariot. People are also like this, gathering together the head, face, ears, nose, mouth, neck, shoulders, arms...'

骨肉手足肝肺心脾腎腸胃顏色聲響喘息苦樂善惡合聚名為人。王言善哉善哉。王復問那先能與我共難經說道不。那先言如使王持智慧與我相問者能相難王持驕貴者意不能相難。王問那先言智者諸何等類。那先言智者談極相詰語相解語相上語相下語有勝有負正語不正語自知是非是。為最智智者不用作瞋怒智者如是。王復問那先言王者語何等類。那先言王者語自放恣敢有違戾不如王語者王即強誅罰之王者語如是。王言愿用智者語不用王者語。莫復持對王者意與我語與我語。當如與諸沙門語。當如與諸弟子語。當如與諸優婆塞語。當以與眾沙門給使者語。無得懷恐怖極正心。當相開悟。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。那先言王亦問我何等語。王言我無所問。那先言無所答。王內自思惟念是沙門大高明慧。我甫始當多有所問。王意自念日欲冥當云何明日。當請那先歸於宮中善相難問。王告沾彌利語。那先今日迫冥明日相請歸於宮中善相難問。沾彌利望群即白那先言。日欲冥王當還宮明日王欲請那先。那先言大善。王即騎馬還宮。于馬上王續念那先字意念欲言那先。那先念至明日。明日沾彌利望群及傍臣白言王。審當請那先不王言當請之。沾彌利望群言。請者當使與

【現代漢語翻譯】現代漢語譯本『骨肉、手足、肝、肺、心、脾、腎、腸、胃、顏色、聲響、喘息、苦、樂、善、惡』合在一起，被稱為人。（Naga Sena，那先比丘）國王說：『說得好啊，說得好啊！』國王又問那先：『你能與我一起辯論經義嗎？』那先說：『如果大王您以智慧與我相問，我便能與大王您辯論；如果大王您持驕傲自大的態度，我便不能與大王您辯論。』國王問那先：『智者是怎樣的一類人？』那先說：『智者談論精深微妙的道理，互相詰問，言語互相理解，言語有高下之分，有勝有負，能分辨正確與不正確的言語，能自知是非。這是最智慧的人，智者不會輕易發怒，智者就是這樣。』國王又問那先：『王者是怎樣說話的？』那先說：『王者說話放縱隨意，膽敢有人違背或不如王者所說，王者就會強行誅罰。王者說話就是這樣。』國王說：『我願意聽智者的話，不願意聽王者的話。不要再用對待王者的心態與我說話，與我說話，應當像與沙門說話一樣，應當像與弟子說話一樣，應當像與優婆塞（Upasaka，在家男居士）說話一樣，應當像與眾沙門的侍者說話一樣，不要心懷恐懼，要極度正直，互相開導領悟。』那先說：『很好。』國王說：『我想要問你一些問題。』那先說：『大王請問。』國王說：『我已經問了。』那先說：『我已經回答了。』國王說：『我回答了什麼話？』那先說：『大王您又問了什麼話？』國王說：『我沒有問什麼。』那先說：『那就沒有什麼可回答的。』國王內心思忖：『這位沙門真是非常高明有智慧。我剛開始應當多問一些問題。』國王心裡想著，天色將晚，明天該怎麼辦呢？明天應當邀請那先到宮中，好好地互相辯論問難。國王告訴沾彌利（Chamili）說：『那先今天天色已晚，明天邀請他到宮中，好好地互相辯論問難。』沾彌利望群立即稟告那先說：『天色已晚，國王將要回宮，明天國王想要邀請您。』那先說：『很好。』國王隨即騎馬回宮。在馬上，國王繼續想著那先的名字，心裡想著要說『那先』。那先想著明天的事情。第二天，沾彌利望群及身邊的臣子稟告國王說：『確實要邀請那先嗎？』國王說：『應當邀請他。』沾彌利望群說：『邀請他的時候，應當讓他……』

【English Translation】 English version 'Bones, flesh, hands, feet, liver, lungs, heart, spleen, kidneys, intestines, stomach, color, sound, breath, suffering, joy, good, evil' combined are called a person.' The king said, 'Well said, well said!' The king then asked Naga Sena (Naga Sena, a Bhikkhu): 'Can you debate the scriptures with me?' Naga Sena said, 'If Your Majesty questions me with wisdom, I can debate with Your Majesty; if Your Majesty holds an attitude of pride and arrogance, I cannot debate with Your Majesty.' The king asked Naga Sena: 'What kind of people are the wise?' Naga Sena said, 'The wise discuss profound and subtle principles, question each other, understand each other's words, have high and low points in their speech, have victory and defeat, and can distinguish between correct and incorrect speech. They can know right and wrong themselves. This is the wisest person. The wise do not easily get angry; the wise are like this.' The king then asked Naga Sena: 'What kind of speech does a king have?' Naga Sena said, 'The king's speech is unrestrained and arbitrary. If anyone dares to disobey or does not speak as the king says, the king will forcibly punish them. This is how the king speaks.' The king said, 'I would rather listen to the words of the wise than the words of the king. Do not treat me with the attitude of a king; speak to me as you would speak to a Shramana (monk), as you would speak to a disciple, as you would speak to an Upasaka (Upasaka, a male lay Buddhist), as you would speak to a servant of the monks. Do not be afraid, be extremely upright, and enlighten each other.' Naga Sena said, 'Very good.' The king said, 'I want to ask you some questions.' Naga Sena said, 'Your Majesty, please ask.' The king said, 'I have already asked.' Naga Sena said, 'I have already answered.' The king said, 'What did I answer?' Naga Sena said, 'What did Your Majesty ask?' The king said, 'I didn't ask anything.' Naga Sena said, 'Then there is nothing to answer.' The king thought to himself, 'This Shramana is truly very intelligent and wise. I should start by asking more questions.' The king thought, 'It is getting late, what should I do tomorrow? Tomorrow, I should invite Naga Sena to the palace to debate and question each other properly.' The king told Chamili (Chamili), 'Naga Sena, it is getting late today. Tomorrow, invite him to the palace to debate and question each other properly.' Chamili Wangqun (Chamili Wangqun) immediately reported to Naga Sena, 'It is getting late, the king is about to return to the palace. Tomorrow, the king wants to invite you.' Naga Sena said, 'Very good.' The king then rode his horse back to the palace. On the horse, the king continued to think about Naga Sena's name, thinking of saying 'Naga Sena'. Naga Sena thought about tomorrow's affairs. The next day, Chamili Wangqun and the surrounding ministers reported to the king, 'Are you sure you want to invite Naga Sena?' The king said, 'We should invite him.' Chamili Wangqun said, 'When inviting him, we should let him...'

幾沙門俱來。王言在那先欲與幾沙門俱來耳。王主藏者名慳。慳白王言令那先與十沙門俱來可(耳王)。復言聽那先欲與幾沙門俱來耳。慳復白王言令那先與十沙門俱來可。王復言聽那先自在欲與幾沙門俱來。慳復白王令那先與十沙門俱來可耳。王聞慳語大數王便瞋怒慳所汝真慳無輩。汝字為慳不望汝強惜王物自汝物當云何汝不知逆我意。當有誅罰之罪。王言可去哀赦汝罪今我作王為不能堪飯沙門耶。慳便慚愧不敢復語。沾彌利望群即往到那先所。便前作禮白言大王請那先那先言王當令我與幾沙門俱行。沾彌利望群言自在那先欲與幾沙門俱行。那先便與野和羅等八十沙門俱行。沾彌利望群悉俱行旦欲入城。沾彌利望群道中並問那先。昨日對王言無有何用為那先。那先問沾彌利望群卿意何所為那先者。沾彌利望群言我以喘息出入命氣為那先。那先問沾彌利望群言人氣一出不復還入其人寧復生不。沾彌利望群言氣出不還定為死也。那先言如人吹笳氣一出不復還入。如人持鍛金笛吹火氣一出時寧得復還入不。沾彌利望群言不復還入。如人以角吹地氣一出時寧復還入不。沾彌利望群言不復還入。那先言同氣出不復還入人何以故猶不死。沾彌利望群言喘息之間我不能知愿為我曹解說之。那先言喘息之氣皆身中事。如人心有所念者

【現代漢語翻譯】現代漢語譯本：幾位沙門一同前來。國王問道：『那先（Nagasena，一位著名的佛教僧侶）想要和幾位沙門一同前來呢？』負責國王倉庫的人名叫慳（Kanha，意為吝嗇）。慳稟告國王說：『讓那先和十位沙門一同前來就可以了。』國王又問：『聽憑那先的意願，他想和幾位沙門一同前來呢？』慳又稟告國王說：『讓那先和十位沙門一同前來就可以了。』國王再次問道：『聽憑那先的自由，他想和幾位沙門一同前來。』慳又稟告國王說：『讓那先和十位沙門一同前來就可以了。』國王聽到慳總是說同樣的大數，便生氣地對慳說：『你真是個吝嗇鬼，世上無人能比。你的名字叫慳，不要以為你會吝惜國王的財物，如果是你自己的東西，又會怎麼樣呢？你不知道違逆我的意思，會有被誅罰的罪過。』國王說：『可以走了，我赦免你的罪過，現在我作為國王，難道還不能供養沙門吃飯嗎？』慳便慚愧，不敢再說話。沾彌利望群（Jamiravamsa，人名）立刻前往那先所在的地方，上前作禮稟告說：『大王請那先前去。』那先問道：『國王讓我和幾位沙門一同前往？』沾彌利望群說：『聽憑那先的意願，想和幾位沙門一同前往。』那先便和野和羅（Yavanas，人名）等八十位沙門一同前往。沾彌利望群和他們一同出發，準備第二天早晨入城。沾彌利望群在路上問那先：『昨天對國王說沒有「那先」這個人，這是為什麼呢？』那先反問沾彌利望群：『你認為什麼是「那先」呢？』沾彌利望群說：『我認為以喘息出入的命氣為「那先」。』那先問沾彌利望群：『人的氣息一旦呼出不再吸入，這個人還能活嗎？』沾彌利望群說：『氣息呼出不再吸入，必定會死亡。』那先說：『如同人吹笳（一種樂器），氣息一旦呼出不再吸入；如同人拿著鍛金的吹火筒吹火，氣息一旦呼出時，還能再吸入嗎？』沾彌利望群說：『不能再吸入。』如同人以角（一種樂器）吹地，氣息一旦呼出時，還能再吸入嗎？』沾彌利望群說：『不能再吸入。』那先說：『同樣是氣息呼出不再吸入，人為什麼卻不會死呢？』沾彌利望群說：『在喘息之間，我不能理解，希望您為我們解釋。』那先說：『喘息的氣息都是身體內部的事情，如同人心有所念想一樣。』

【English Translation】 English version: Several Shramanas (ascetics) came together. The king asked: 'How many Shramanas does Nagasena (a renowned Buddhist monk) wish to bring along?' The king's treasurer, named Kanha (meaning 'miserly'), reported to the king: 'Let Nagasena come with ten Shramanas, that will be sufficient.' The king asked again: 'According to Nagasena's wish, how many Shramanas does he want to bring?' Kanha again reported to the king: 'Let Nagasena come with ten Shramanas, that will be sufficient.' The king asked once more: 'According to Nagasena's freedom, how many Shramanas does he want to bring?' Kanha again reported to the king: 'Let Nagasena come with ten Shramanas, that will be sufficient.' Hearing Kanha always saying the same large number, the king became angry and said to Kanha: 'You are truly a miser, unparalleled in the world. Your name is Kanha, don't think you can be stingy with the king's property; if it were your own, what would you do? You don't know that disobeying my will carries the penalty of execution.' The king said: 'You may leave; I pardon your crime. Now that I am king, am I unable to provide food for Shramanas?' Kanha then felt ashamed and dared not speak further. Jamiravamsa (a personal name) immediately went to where Nagasena was, stepped forward, bowed, and reported: 'Your Majesty invites Nagasena.' Nagasena asked: 'How many Shramanas does the king allow me to bring along?' Jamiravamsa said: 'According to Nagasena's wish, however many Shramanas he wants to bring.' Nagasena then went with Yavanas (a personal name) and eighty other Shramanas. Jamiravamsa and they set off together, preparing to enter the city the next morning. On the way, Jamiravamsa asked Nagasena: 'Yesterday, you told the king that there is no 'Nagasena' as a person, why is that?' Nagasena asked Jamiravamsa in return: 'What do you think 'Nagasena' is?' Jamiravamsa said: 'I consider the breath that goes in and out to be 'Nagasena'.' Nagasena asked Jamiravamsa: 'If a person's breath goes out and does not come back in, can that person still live?' Jamiravamsa said: 'If the breath goes out and does not come back in, that person will certainly die.' Nagasena said: 'Like a person playing the Jia (a musical instrument), once the breath goes out, it does not come back in; like a person using a bellows to blow fire, once the breath goes out, can it come back in?' Jamiravamsa said: 'It cannot come back in.' Like a person blowing into the ground with a horn (a musical instrument), once the breath goes out, can it come back in?' Jamiravamsa said: 'It cannot come back in.' Nagasena said: 'In the same way, the breath goes out and does not come back in, why doesn't the person die?' Jamiravamsa said: 'In the space between breaths, I cannot understand; I hope you can explain it to us.' Nagasena said: 'The breath of breathing is all within the body, just like the thoughts in a person's mind.'

舌為之言是為舌事。意有所疑心念之是為心事各有所主。分別視之皆空無有那先也。沾彌利望群心即開解便受五戒為優婆塞。那先便前入宮到王所上殿。王即為那先作禮而卻。那先即坐八十沙門皆共坐。王極作美飯食。王手自著那先前飯眾沙門飯食已竟。澡手畢訖。王即賜諸沙門人一張褻袈裟革屣各一量。賜那先野和羅各三領袈裟各一量革屣。王語那先野和羅言。留十人共止遣餘人。令去那先即遣余沙門。令去留十人共止。王敕後宮諸貴人妓女。悉于殿上帷中聽我與那先共難經道。時貴人妓女悉出殿上帷中。聽那先說經。時王持座坐于那先前。王言當說何等。那先言王欲聽要言者當說要言。王言卿曹道何等最要者用何等故作沙門。那先言我曹欲棄世間勤苦不欲更後世勤苦。用是故我曹作沙門。我曹用是為最要善。王言諸沙門皆不欲更今世後世勤苦故作沙門耶。那先言不悉用是故作沙門。沙門有四輩。王言何等四。那先言中有負債作沙門。中有畏縣官作沙門者。中有貧窮作沙門者。中有真欲棄滅今世後世勤苦故作沙門。那先言我本至心求道故作沙門耳。王言今卿用道故作沙門耶。那先言我少小作沙門有佛經道及弟子。諸沙門皆多高明。我從學經戒入我心中。以是故棄今世後世勤苦故作沙門。王言善哉。王問言寧有人死後

不復生者不。那先言中有於後世生者。中有不復生者。王言誰於後世生者。誰不復生者。那先言人有恩愛貪慾者後世便復生。人無恩愛貪慾者後世不復生也。王言人以一心念正法善故後世不復生耶。那先言人以一心念正法念善智慧及余善事故後世不復生。王言人以一心念正法善與智慧是二事其義寧同不。那先言其義各異不同。王問那先牛馬六畜頗有智無有智。那先言牛馬六畜各自有智其心不同。那先言王曾見獲麥者不左手持麥右手刈之。那先言智慧之人斷絕愛慾。譬如獲麥。王言善哉。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。那先言誠信者無所復疑。信有佛有佛經法信有比丘僧。信有阿羅漢信有今世。信有後世。信有孝順父母。信有作善得善。信有作惡得惡。得信是以後心便清凈。即去離五惡。何等五惡。一者貪淫。二者瞋恚。三者睡眠。四者戲樂。五者所疑。人不去是五噁心意不定。去是五惡意便清凈。那先言譬如遮迦越王車馬人從濿渡水令水濁惡過渡以去王渴欲得水飲。王有清水珠置水中水即為清。王便得清水飲之。那先言人心有惡譬如濁水。佛諸弟子得度死生之道心以清凈如珠清水人卻諸惡誠信清凈。譬如明月珠王言善哉善哉。王問言人精進誠信者云何。那

【現代漢語翻譯】現代漢語譯本不復生者是不復生嗎？那先（Nagasena，一位佛教僧侶）的教義中，既有來世會再次出生的，也有不再出生的。國王問道：『誰會再次出生？誰不會再次出生？』那先回答說：『人若有恩愛貪慾，來世便會再次出生；人若沒有恩愛貪慾，來世便不會再次出生。』國王問道：『人若一心念誦正法行善，來世就不會再次出生嗎？』那先回答說：『人若一心念誦正法，唸誦善行、智慧以及其他善事，來世就不會再次出生。』國王問道：『人一心念誦正法行善與具備智慧，這兩件事的意義相同嗎？』那先回答說：『它們的意義各自不同。』國王問道：『牛馬六畜有智慧嗎？』那先回答說：『牛馬六畜各自有智慧，但它們的心意不同。』那先問道：『大王曾見過收割麥子的人嗎？他們左手拿著麥子，右手用鐮刀收割。』那先說：『有智慧的人斷絕愛慾，就像收割麥子一樣。』國王說：『說得好。』國王又問那先：『什麼是其他的善事呢？』那先回答說：『誠信、孝順、精進、念善、一心和智慧，這些都是善事。』國王問道：『什麼是誠信呢？』那先回答說：『誠信就是不再疑惑。相信有佛（Buddha，覺悟者），相信有佛經法（Dharma，佛法），相信有比丘僧（Sangha，僧團），相信有阿羅漢（Arhat，已證悟者），相信有今世，相信有後世，相信孝順父母，相信作善得善報，相信作惡得惡報。』『獲得誠信之後，內心便會清凈，從而遠離五種惡行。什麼是五種惡行呢？一是貪淫，二是嗔恚，三是睡眠，四是戲樂，五是疑惑。人若不去除這五種惡行，心意便不會安定；去除這五種惡行，心意便會清凈。』那先說：『譬如遮迦越王（Chakravarti，轉輪聖王）率領車馬人眾涉水而過，使水變得渾濁不堪。國王口渴想喝水，便將清水珠放入水中，水立刻變得清澈。國王便能喝到清水。』那先說：『人心有惡念，就像渾濁的水；佛的弟子們證悟了脫離生死的道路，內心清凈如珠清水，能夠去除各種惡念，誠信清凈。』譬如明月珠。國王說：『說得好啊，說得好啊。』國王問道：『人如何才能做到精進和誠信呢？』

【English Translation】 English version 『Are those who are not reborn, not reborn?』 Nagasena (a Buddhist monk) said, 『In the teachings, there are those who are reborn in the afterlife, and there are those who are not reborn.』 The king asked, 『Who is reborn in the afterlife? Who is not reborn?』 Nagasena replied, 『Those who have affection and greed are reborn in the afterlife. Those who have no affection and greed are not reborn in the afterlife.』 The king asked, 『If a person single-mindedly recites the Dharma (Buddhist teachings) and does good deeds, will they not be reborn in the afterlife?』 Nagasena replied, 『If a person single-mindedly recites the Dharma, contemplates good deeds, wisdom, and other virtuous acts, they will not be reborn in the afterlife.』 The king asked, 『Is the meaning of single-mindedly reciting the Dharma and doing good deeds the same as having wisdom?』 Nagasena replied, 『Their meanings are different.』 The king asked, 『Do cattle, horses, and the six domestic animals have wisdom?』 Nagasena replied, 『Cattle, horses, and the six domestic animals each have their own wisdom, but their intentions are different.』 Nagasena asked, 『Has Your Majesty ever seen someone harvesting wheat? They hold the wheat with their left hand and cut it with a sickle in their right hand.』 Nagasena said, 『A wise person cuts off affection and desire, just like harvesting wheat.』 The king said, 『Well said.』 The king then asked Nagasena, 『What are the other virtuous acts?』 Nagasena replied, 『Integrity, filial piety, diligence, contemplating goodness, single-mindedness, and wisdom are all virtuous acts.』 The king asked, 『What is integrity?』 Nagasena replied, 『Integrity is having no more doubts. Believing in the Buddha (the Awakened One), believing in the Dharma (Buddhist teachings), believing in the Sangha (monastic community), believing in the Arhat (enlightened being), believing in this life, believing in the afterlife, believing in filial piety towards parents, believing that doing good brings good results, and believing that doing evil brings evil results.』『After gaining integrity, the mind becomes pure, thereby avoiding the five evil deeds. What are the five evil deeds? First is lust, second is anger, third is sleepiness, fourth is frivolous entertainment, and fifth is doubt. If a person does not remove these five evil deeds, their mind will not be stable; removing these five evil deeds, the mind will become pure.』 Nagasena said, 『For example, a Chakravarti (wheel-turning king) leads his chariots, horses, and people across a river, making the water turbid and foul. The king is thirsty and wants to drink water, so he puts a clear water pearl into the water, and the water immediately becomes clear. The king can then drink the clear water.』 Nagasena said, 『The evil thoughts in a person's mind are like turbid water; the Buddha's disciples realize the path to liberation from birth and death, and their minds are as pure as a clear water pearl, able to remove all kinds of evil thoughts, with integrity and purity.』 It is like a bright moon pearl. The king said, 『Well said, well said.』 The king asked, 『How can a person achieve diligence and integrity?』

先言佛諸弟子自相見輩中脫諸噁心。中有得須陀洹者。中有得斯陀含者。中有得阿那含者。中有得阿羅漢者。中有因相效奉行誠信者。皆亦得度世道。那先言譬如山上大雨其水下流廣大。兩邊人俱不知水深淺畏不敢渡。如有遠方人來視水隱知水廣狹深淺。自知力勢能入水便得渡過。兩邊人眾便效隨後亦得渡。去佛諸弟子亦如是。見前人凈心得須陀洹斯陀含阿那含阿羅漢道。皆從善心精進所致也。佛經言人有誠信之心。可自得度世道人能制止卻五所欲自知身苦者。乃能得度世人皆從智慧成其道德。王言善哉善哉。王言何等為孝順者。那先言諸善者皆為孝順。凡三十七品經皆由於孝順為本。王言何等為三十七品經。那先言有四意止有四意斷有四神足有五根有五力有七覺意有八種道行。王復問那先言何等為四意止者。那先報王言佛說一為身身觀止。二為觀痛癢痛癢止。三為觀意意止。四為觀法法止。是為四意止。王復言何等為四意斷。那先言佛說已分別止四事不復念是為四意斷。以得四意斷便自得四神足念。王復問何等為四神足念。那先言一者。眼能徹視。二者耳能徹聽。三者能知他人心中所念。四者身能飛行。是為四神足念。王復問何等為五根者。那先言一者眼見好色惡色意不貪著是為根。二者耳聞好聲惡罵聲意不貪著是

【現代漢語翻譯】現代漢語譯本：先言佛的弟子們互相見面時，要去除各種惡念。其中有證得須陀洹果（Sotapanna，入流果）的，有證得斯陀含果（Sakadagami，一來果）的，有證得阿那含果（Anagami，不還果）的，有證得阿羅漢果（Arhat，無學果）的。也有人因為互相學習效仿，奉行誠信，最終也能得度世間的道路。那先比丘說，譬如山上下大雨，水流下來非常寬廣，兩邊的人都不知道水的深淺，害怕不敢渡河。如果有個遠方來的人，觀察水勢，暗中知道水的廣度、深度和淺度，自認為有能力入水，便能渡過河。兩邊的人們便效仿跟隨，也能渡過河。佛的弟子們也是這樣。見到前面的人清凈心而證得須陀洹、斯陀含、阿那含、阿羅漢的果位，都是從善良的心和精進的修行所致。佛經上說，人有誠信之心，可以自己得度世間的道路；人能制止和捨棄五種慾望，自己知道身體的痛苦，才能得度。世人都是從智慧成就其道德。國王說：『說得好啊，說得好啊。』國王問：『什麼是孝順呢？』那先比丘說：『各種善行都是孝順。所有的三十七道品經，都是以孝順為根本。』國王問：『什麼是三十七道品經呢？』那先比丘說：『有四念處、四正勤、四神足、五根、五力、七覺支、八正道。』國王又問那先比丘：『什麼是四念處呢？』那先比丘回答國王說：『佛說，一是身念處，觀察身體而止息妄念；二是受念處，觀察感受（痛苦或快樂）而止息妄念；三是心念處，觀察心念而止息妄念；四是法念處，觀察諸法而止息妄念。這就是四念處。』國王又問：『什麼是四正勤呢？』那先比丘說：『佛說，已經分別捨棄四種惡事，不再憶念，這就是四正勤。』因為得到四正勤，便自然得到四神足念。國王又問：『什麼是四神足念呢？』那先比丘說：『一是眼睛能透徹地看；二是耳朵能透徹地聽；三是能知道他人心中所想；四是身體能飛行。這就是四神足念。』國王又問：『什麼是五根呢？』那先比丘說：『一是眼睛見到好的或壞的顏色，心裡不貪戀執著，這就是根。二是耳朵聽到好的聲音或惡罵的聲音，心裡不貪戀執著，這就是根。

【English Translation】 English version: First, the Buddha's disciples, when meeting each other, should rid themselves of all evil thoughts. Among them are those who have attained the Sotapanna (stream-enterer), those who have attained the Sakadagami (once-returner), those who have attained the Anagami (non-returner), and those who have attained the Arhat (worthy one). There are also those who, through mutual learning and emulation, practice with sincerity and ultimately attain the path to liberation. Nagasena said, 'It is like a great rain on a mountain, the water flowing down is vast. People on both sides do not know the depth of the water and are afraid to cross. If someone comes from afar, observes the water, and secretly knows its breadth, depth, and shallowness, and believes they have the strength to enter the water, they can cross the river. The people on both sides then follow and are also able to cross. The Buddha's disciples are also like this. Seeing those before them with pure minds attain the states of Sotapanna, Sakadagami, Anagami, and Arhat, all are achieved through a good heart and diligent practice. The Buddha's teachings say that a person with a sincere heart can attain the path to liberation; a person who can restrain and abandon the five desires, and knows the suffering of the body, can attain liberation. People all achieve their morality through wisdom.' The king said, 'Well said, well said.' The king asked, 'What is filial piety?' Nagasena said, 'All good deeds are filial piety. All thirty-seven factors of enlightenment are based on filial piety.' The king asked, 'What are the thirty-seven factors of enlightenment?' Nagasena said, 'There are the four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold path.' The king then asked Nagasena, 'What are the four foundations of mindfulness?' Nagasena replied to the king, 'The Buddha said, first is mindfulness of the body, observing the body and ceasing deluded thoughts; second is mindfulness of feelings, observing feelings (painful or pleasant) and ceasing deluded thoughts; third is mindfulness of the mind, observing the mind and ceasing deluded thoughts; fourth is mindfulness of dharmas, observing all phenomena and ceasing deluded thoughts. These are the four foundations of mindfulness.' The king then asked, 'What are the four right exertions?' Nagasena said, 'The Buddha said, having already distinguished and abandoned four evil things, no longer remembering them, these are the four right exertions.' Because of obtaining the four right exertions, one naturally obtains the four bases of power. The king then asked, 'What are the four bases of power?' Nagasena said, 'First, the eyes can see through things; second, the ears can hear through things; third, one can know what others are thinking in their minds; fourth, the body can fly. These are the four bases of power.' The king then asked, 'What are the five roots?' Nagasena said, 'First, the eyes see good or bad colors, but the mind is not greedy or attached, this is a root. Second, the ears hear good sounds or abusive sounds, but the mind is not greedy or attached, this is a root.'

為根。三者鼻聞香臭意不貪著是為根。四者口得美味苦辛意不貪著是為根。五者身得細滑意亦不喜身得粗堅意亦不惡是為五根。王復問何等為五力者。那先言一能制眼。二能制耳。三能制鼻。四能制口。五能制身。令意不墮是為五力。王復問何等為七覺意者。那先言一意覺意。二分別覺意。三精進覺意。四可覺意。五猗覺意。六定覺意。七護意。是為七覺意。王復問何等為八種道行。那先言一直見。二直念。三直語。四直治。五直業。六直方便。七直意。八直定。是為八種道行。凡是三十七品經皆由孝順為本。那先言凡人負重致遠有所成立皆由地成。世間五穀樹木仰天之草皆由地生。那先言譬如師匠圖作大城當先度量作基址已乃可起城。那先言譬如伎人慾作當先凈除地平。乃作佛弟子求道。當先行經戒念善因知勤苦便棄諸愛慾便思念八種道行。王言當用何等棄諸愛慾。那先言一心念道愛慾自滅。王言善哉善哉。王復問言何等為精進者。那先言持善助善是為精進。那先言譬如垣墻欲倒從邊拄之舍欲傾壞亦復拄之是為精進。那先言譬如國王遣兵有所攻擊兵弱欲不如。王復遣兵往助之兵便得勝。人有諸惡如兵少弱時人持善心消滅噁心。譬如王增兵得勝。持五善心消五噁心。譬如戰鬥得勝。是為精進助善。如是那先言精進所助

【現代漢語翻譯】現代漢語譯本：為根。三種根是鼻子聞到香味或臭味時，內心不貪戀執著。四種根是口中嚐到美味或苦澀的味道時，內心不貪戀執著。五種根是身體感受到細膩柔滑時，內心不喜悅；身體感受到粗糙堅硬時，內心也不厭惡，這就是五根。國王又問：『什麼是五力？』那先回答說：『一是能控制眼睛。二是能控制耳朵。三是能控制鼻子。四是能控制口。五是能控制身體，使意念不墮落，這就是五力。』國王又問：『什麼是七覺意？』那先回答說：『一是意覺意（念覺支）。二是分別覺意（擇法覺支）。三是精進覺意（精進覺支）。四是可覺意（喜覺支）。五是猗覺意（輕安覺支）。六是定覺意（定覺支）。七是護意（舍覺支），這就是七覺意。』國王又問：『什麼是八種道行？』那先回答說：『一是正見。二是正念。三是正語。四是正治（正業）。五是正業（正命）。六是正方便（正精進）。七是正意（正念）。八是正定，這就是八種道行。』凡是三十七道品經，都是以孝順為根本。那先說：『凡是人負重致遠，有所成就，都是由大地成就的。世間五穀樹木，仰賴於天的草，都是由大地所生。』那先說：『譬如工匠要設計建造大城，應當先測量，打好地基，然後才可以建造城池。』那先說：『譬如藝人要表演，應當先清掃平整場地，然後才能表演。佛弟子求道，應當先行持經戒，唸誦善因，知道勤苦，便捨棄各種愛慾，便思念八種道行。』國王說：『應當用什麼來捨棄各種愛慾？』那先說：『一心念道，愛慾自然消滅。』國王說：『好啊，好啊。』國王又問：『什麼是精進？』那先說：『持守善法，幫助善法，這就是精進。』那先說：『譬如墻壁要倒塌，從旁邊支撐它；房屋要傾斜損壞，也支撐它，這就是精進。』那先說：『譬如國王派遣軍隊去攻打，軍隊弱小，將要失敗。國王又派遣軍隊去幫助它，軍隊便能得勝。人有各種惡念，如同兵少力弱時，人持守善心，消滅噁心。譬如國王增加兵力而得勝。持守五善心，消滅五噁心，譬如戰鬥得勝，這就是精進助善。』如此，那先說，精進所幫助的。

【English Translation】 English version: as roots. The three roots are: when the nose smells fragrance or foulness, the mind does not crave or cling to them. The four roots are: when the mouth tastes delicious or bitter flavors, the mind does not crave or cling to them. The five roots are: when the body feels fine and smooth, the mind is not pleased; when the body feels rough and hard, the mind is not displeased. These are the five roots. The king asked again: 'What are the five powers?' Nagasena (name of a Buddhist monk) replied: 'First is the ability to control the eyes. Second is the ability to control the ears. Third is the ability to control the nose. Fourth is the ability to control the mouth. Fifth is the ability to control the body, so that the mind does not fall. These are the five powers.' The king asked again: 'What are the seven factors of enlightenment?' Nagasena replied: 'First is mindfulness enlightenment factor. Second is investigation of phenomena enlightenment factor. Third is effort enlightenment factor. Fourth is joy enlightenment factor. Fifth is tranquility enlightenment factor. Sixth is concentration enlightenment factor. Seventh is equanimity enlightenment factor. These are the seven factors of enlightenment.' The king asked again: 'What are the eightfold path practices?' Nagasena replied: 'First is right view. Second is right thought. Third is right speech. Fourth is right action. Fifth is right livelihood. Sixth is right effort. Seventh is right mindfulness. Eighth is right concentration. These are the eightfold path practices.' All the thirty-seven factors of enlightenment sutras are based on filial piety. Nagasena said: 'Whenever people carry heavy loads far away and achieve something, it is all accomplished by the earth. The five grains, trees, and grasses that look up to the sky in the world are all born from the earth.' Nagasena said: 'For example, if a craftsman wants to design and build a large city, he should first measure and lay the foundation, and then he can build the city.' Nagasena said: 'For example, if a performer wants to perform, he should first clean and level the ground before performing. A Buddhist disciple seeking the path should first practice the sutras and precepts, recite good causes, know diligence and hardship, then abandon all desires, and then contemplate the eightfold path practices.' The king said: 'What should be used to abandon all desires?' Nagasena said: 'With one mind, contemplate the path, and desires will naturally disappear.' The king said: 'Good, good.' The king asked again: 'What is diligence?' Nagasena said: 'Upholding good and helping good, this is diligence.' Nagasena said: 'For example, if a wall is about to collapse, support it from the side; if a house is about to collapse and be damaged, also support it. This is diligence.' Nagasena said: 'For example, if a king sends troops to attack, and the troops are weak and about to fail, the king sends more troops to help them, and the troops can win. People have various evil thoughts, like when the troops are few and weak. When people uphold good thoughts, they eliminate evil thoughts. It is like the king increasing the troops and winning. Upholding the five good thoughts eliminates the five evil thoughts, like winning a battle. This is diligence helping good.' Thus, Nagasena said, what diligence helps.

致。人善道已。得度世道無有還期。王言善哉。王復問何等為意當念諸善事者。那先言譬如人取異種華以縷合連繫之風吹不能散。那先復言譬如王守藏者知王帑藏中金銀珠玉琉璃珍寶有其多少。道人慾得道時意念三十七品經。譬如是正所謂念度世之道者也。人有道意因知善惡知當可行知當不可行。分別白黑自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。知王有所不敬者。知有利王者。知有不利王者。守門者知王所敬者。知利王者便內之。知王不敬者知不利王者。守門者即不內。那先言人持意亦如是。諸善者當內之。諸不善者不當內。守意制心譬亦如是。那先說經言人當自堅守護其意及身中六愛慾持意堅守自當有度世。時王言善哉善哉。王問那先言何等為一其心者。那先言諸善中獨有一心最第一人能一其心諸善皆隨之。那先言譬如樓陛當有所倚諸為善者皆著一心。那先言譬如王將四種兵出行戰鬥。像兵馬兵車兵步兵皆導引王前後。佛諸經戒及余善事皆隨一心亦譬如兵。那先說經言諸善中一心為本學道人眾多皆當先歸一心。人身生死過去如水下流。前後相從無有住時。王言善哉。王復問何等為智慧者。那先言我前說己人有智慧能斷諸疑明諸善事是為智慧。那先言譬如持燈火入冥室。火適入室便亡其冥自明

【現代漢語翻譯】現代漢語譯本：國王說：『您說得真好。』已經走上正道的人，已經得度，世間輪迴沒有歸期。國王又問：『什麼叫做意念諸善事呢？』那先（Nāgasena）回答說：『譬如有人用不同種類的花，用線把它們連線起來，風吹也吹不散。』那先又說：『譬如國王的守藏者，知道國王的倉庫里金銀、珠玉、琉璃、珍寶有多少。』修道之人想要得道時，意念三十七道品經（三十七道品，佛教術語，是通往涅槃的三十七種修行方法），就像這樣，這正是所謂的意念得度世間之道。人有了正道之意，因此知道什麼是善，什麼是惡，知道什麼應該做，什麼不應該做。分辨黑白，自我思考之後，便捨棄惡行，走向善行。那先說：『譬如國王有守門人，知道國王所尊敬的人，知道國王所不尊敬的人，知道對國王有利的人，知道對國王不利的人。守門人知道國王所尊敬的人，知道對國王有利的人，便讓他們進去；知道國王不尊敬的人，知道對國王不利的人，守門人就不讓他們進去。』那先說：『人保持意念也是這樣。各種善念應當納入心中，各種不善的念頭不應當納入心中。守護意念，控制內心，就像這樣。』那先說經文說：『人應當自己堅定地守護自己的意念，以及身中的六種愛慾（眼、耳、鼻、舌、身、意對色、聲、香、味、觸、法產生的愛慾），持意堅定守護，自然能夠得度世間。』當時國王說：『說得好啊，說得好啊。』國王問那先說：『什麼叫做一心呢？』那先說：『各種善行中，唯獨一心最為重要，人能做到一心，各種善行都會隨之而來。』那先說：『譬如樓閣臺階，需要有所依靠，各種善行都依附於一心。』那先說：『譬如國王率領四種軍隊出行戰鬥，像兵、馬兵、車兵、步兵都在國王前後引導。佛的各種經戒以及其他善事都跟隨一心，也譬如這些軍隊。』那先說經文說：『各種善行中，一心是根本，學道之人眾多，都應當首先歸於一心。人身生死，過去就像水向下流，前後相隨，沒有停止的時候。』國王說：『說得好。』國王又問：『什麼叫做智慧呢？』那先回答說：『我之前已經說過，人有智慧，能夠斷除各種疑惑，明白各種善事，這就是智慧。』那先說：『譬如拿著燈火進入黑暗的房間，燈火剛進入房間，黑暗立刻消失，自然光明。』

【English Translation】 English version: The king said: 'Well said. Those who have entered the right path, have already been delivered, and there is no return date for worldly reincarnation.' The king then asked: 'What is meant by contemplating good deeds?' Nāgasena replied: 'For example, if someone takes different kinds of flowers and connects them with thread, the wind cannot scatter them.' Nāgasena further said: 'For example, the king's treasurer knows how much gold, silver, pearls, jade, lapis lazuli, and treasures are in the king's treasury.' When a person practicing the Way wants to attain enlightenment, contemplating the Thirty-Seven Limbs of Enlightenment (Bodhipakkhiyadhamma, 37 factors conducive to enlightenment), is like this, which is precisely what is meant by contemplating the path to deliverance from the world. When a person has the intention of the right path, they know what is good and what is evil, know what should be done and what should not be done. Distinguishing between black and white, after self-reflection, they abandon evil and turn to good. Nāgasena said: 'For example, a king has a gatekeeper who knows who the king respects, who the king does not respect, who benefits the king, and who harms the king. The gatekeeper knows who the king respects and who benefits the king, so he lets them in; he knows who the king does not respect and who harms the king, so the gatekeeper does not let them in.' Nāgasena said: 'A person's mind is also like this. All good thoughts should be taken into the heart, and all bad thoughts should not be taken into the heart. Guarding the mind and controlling the heart is like this.' Nāgasena said in the sutra: 'People should firmly guard their minds and the six desires in their bodies (the desires arising from the eye, ear, nose, tongue, body, and mind towards form, sound, smell, taste, touch, and dharma), firmly guarding their minds, and they will naturally be able to be delivered from the world.' At that time, the king said: 'Well said, well said.' The king asked Nāgasena: 'What is meant by one-pointedness of mind?' Nāgasena said: 'Among all good deeds, one-pointedness of mind is the most important. If a person can achieve one-pointedness of mind, all good deeds will follow.' Nāgasena said: 'For example, the steps of a building need something to rely on, and all good deeds rely on one-pointedness of mind.' Nāgasena said: 'For example, when a king leads four types of troops to battle, elephant troops, horse troops, chariot troops, and infantry all guide the king before and after. The Buddha's various precepts and other good deeds all follow one-pointedness of mind, just like these troops.' Nāgasena said in the sutra: 'Among all good deeds, one-pointedness of mind is the root. Many people who study the Way should first return to one-pointedness of mind. Human life and death, the past is like water flowing downwards, following one after another, without stopping.' The king said: 'Well said.' The king then asked: 'What is meant by wisdom?' Nāgasena replied: 'I have said before that a person with wisdom can cut off all doubts and understand all good deeds, and this is wisdom.' Nāgasena said: 'For example, if you bring a lamp into a dark room, as soon as the lamp enters the room, the darkness immediately disappears, and it is naturally bright.'

。明人有智慧譬如火光。那先言譬如人持利刀截木。人有智慧能截斷諸惡譬如利刀。那先言人於世間智慧最為第一。人有智慧能得度脫生死之苦。王言善哉。王言那先前後所說經種種別異。但欲趣卻一切惡耶。那先言然佛經所說種種諸善者。但欲卻一切惡也。那先言譬如王發四種兵。雖行戰鬥初發行時意但欲攻敵耳。佛所說經種種諸善。但欲共攻去一切惡耳。王言善哉善哉。那先說經甚快也。王復問那先言。人死所趣善惡之道續持故身神行生耶。更𧵍他神行生耶。那先言亦非故身神亦不離故身神。那先因問王身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隨精時至精濁時故精耶異也。堅為肌骨時故精耶異也。初生時至年數歲時故精耶異也。如人學書時傍人寧能代其工不。王言不能代其工。那先言如人犯法有罪寧可取無罪之人代不。王言不可。那先以精神罪法語王王意不解。王因言如人問那先那先解之云何。那先言我故小時身耳。從小至大續故身爾。大與小時含為一身養是命所養。那先問王言譬如人然燈火寧至天明不。王言然燈油至明。那先言燈中炷火至一夜時續故火光不至夜半時故火光不至明時故火光不。王言非故火光。那先言然燈從一夜至夜半復更然燈火耶向晨時復更然燈耶。王言不中夜起

【現代漢語翻譯】現代漢語譯本：明智的人的智慧就像火光一樣。那先（Nāgasena，一位佛教僧侶的名字）說，比如有人拿著鋒利的刀砍木頭，人有智慧就能像鋒利的刀一樣斬斷各種惡念。那先說，在世間，智慧是最重要的。人有了智慧，就能從生死的痛苦中解脫出來。國王說：『說得好啊！』國王又說：『那先，你前後所說的經文，內容各不相同，但都是爲了去除一切罪惡嗎？』那先回答說：『是的，佛經所說的各種善行，都是爲了去除一切罪惡。』那先說，比如國王派遣四種軍隊，雖然進行戰鬥，但最初出發時的目的只是爲了攻打敵人。佛所說的各種經文和善行，也都是爲了共同攻克和去除一切罪惡。』國王說：『說得好啊，說得真好啊！那先你講經講得真精彩！』國王又問那先：『人死後所去的善惡之道，是延續著原來的身體的神識去投生呢？還是換成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，也不是完全脫離原來身體的神識。』那先反問國王：『你小時候吃奶時的身體，和你長大后的身體，是延續著原來的身體嗎？』國王說：『小時候的身體和現在的身體不一樣了。』那先說：『人在母親的腹中，最初是精子的時候，到變成精濁的時候，是原來的精子嗎？還是已經不同了？變成肌肉骨骼的時候，是原來的精子嗎？還是已經不同了？剛出生的時候，到幾歲的時候，是原來的精子嗎？還是已經不同了？就像人學習書法的時候，旁邊的人能代替他完成嗎？』國王說：『不能代替他完成。』那先說：『如果有人犯了罪，可以找一個無罪的人代替他受罰嗎？』國王說：『不可以。』那先用精神、罪過和佛法的道理來開導國王，但國王還是不明白。國王於是說：『如果有人問那先，那先你會怎麼解釋呢？』那先說：『我現在的身體，確實是從小時候的身體延續下來的。從小到大，都是同一個身體，靠著生命力來維持。』那先問國王說：『比如人點燃燈火，能一直亮到天亮嗎？』國王說：『燈油能燒到天亮。』那先說：『燈中的燈芯的火，從一夜到半夜，是延續著原來的火光嗎？到半夜到天亮，是原來的火光嗎？』國王說：『不是原來的火光。』那先說：『那麼，從一夜到半夜，需要重新點燃燈火嗎？快到早晨的時候，需要重新點燃燈火嗎？』國王說：『不需要在半夜起來點燈。

【English Translation】 English version: The wisdom of the wise is like the light of a fire. Nāgasena (name of a Buddhist monk) said, 'For example, if a person holds a sharp knife to cut wood, a person with wisdom can cut off all evils like a sharp knife.' Nāgasena said, 'In the world, wisdom is the most important. A person with wisdom can be liberated from the suffering of birth and death.' The king said, 'Well said!' The king also said, 'Nāgasena, the scriptures you have spoken of before and after are different in content, but are they all intended to remove all evils?' Nāgasena replied, 'Yes, the various good deeds mentioned in the Buddhist scriptures are all intended to remove all evils.' Nāgasena said, 'For example, when a king sends out four kinds of troops, although they are fighting, the initial purpose is only to attack the enemy. The various scriptures and good deeds spoken of by the Buddha are also intended to jointly overcome and remove all evils.' The king said, 'Well said, well said! Nāgasena, you preach the scriptures wonderfully!' The king then asked Nāgasena, 'When a person dies and goes to the path of good and evil, does he continue to be reborn with the consciousness of the original body? Or does he change to another consciousness to be reborn?' Nāgasena replied, 'It is neither the consciousness of the original body, nor is it completely separated from the consciousness of the original body.' Nāgasena asked the king in return, 'Is the body you had when you were breastfeeding as a child the same as the body you have when you grow up, continuing the original body?' The king said, 'The body when I was a child is different from the body now.' Nāgasena said, 'When a person is in the mother's womb, is the sperm at the beginning the same as when it becomes turbid? Or is it already different? When it becomes muscle and bone, is it the original sperm? Or is it already different? When you are first born, until you are a few years old, is it the original sperm? Or is it already different? Just like when a person is learning calligraphy, can someone next to him complete it for him?' The king said, 'He cannot complete it for him.' Nāgasena said, 'If a person commits a crime, can he find an innocent person to take the punishment for him?' The king said, 'No.' Nāgasena enlightened the king with the principles of spirit, sin, and the Dharma, but the king still did not understand. The king then said, 'If someone asks Nāgasena, how would Nāgasena explain it?' Nāgasena said, 'My current body is indeed a continuation of the body from when I was a child. From small to large, it is the same body, maintained by vitality.' Nāgasena asked the king, 'For example, if a person lights a lamp, can it stay lit until dawn?' The king said, 'The lamp oil can burn until dawn.' Nāgasena said, 'Is the fire of the wick in the lamp, from one night to midnight, continuing the original light? From midnight to dawn, is it the original light?' The king said, 'It is not the original light.' Nāgasena said, 'Then, from one night to midnight, do you need to relight the lamp? When it is almost morning, do you need to relight the lamp?' The king said, 'There is no need to get up in the middle of the night to light the lamp.'

更然火續故一炷火至明耳。那先言人精神展轉相續亦譬如是。一者去一者來人從精神生至老死後精神更趣所向生。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。那先言譬如乳湩化作酪。取酪上肥煎成醍醐。寧可取醍醐與酪上肥還複名作乳湩。其人語寧可用不。王言其人語不可用。那先言人神乳湩從乳湩成酪從酪成肥從肥成醍醐。人神亦如是從精神生從生至長從長至老。從老至死死後神更復受生一身死當復更受一身。譬如兩主更相然。王言善哉善哉。王復問那先人有不復於後世生者。其人寧能自知不。那先言然有能自知者。王言用何知之。那先言其人自知無恩愛無貪慾無諸惡用。是故自知後世不復生。那先問王譬如田家耕犁種穀多收斂著𥫱中。至后歲不復耕不復種。但仰𥫱中谷食。其田家寧復望得新谷不。王言其田無所復望。那先言其田家何用知不復得谷。王言其田家不復耕不復種故無所望。那先言得道亦如是自知已棄捐恩愛苦樂無有貪心。是故自知後世不復生。王復言其人於後世不復生者於今寧有智異於人不。那先言然。有智異於人。王言寧能有明不。那先言然有明。王言智與明有異同乎。那先言智與明等耳。王言有智明者寧悉知萬事不寧有所不及知不。那先言人智有所及有所不及。王言何等為智

【現代漢語翻譯】現代漢語譯本：正如用一根點燃的蠟燭去續燃另一根蠟燭，這根蠟燭的光明可以一直延續到天亮。那先（Nagasena，一位佛教僧侶）說，人的精神輾轉相續也像這樣。一個精神消逝，另一個精神產生，人從精神而生，直到衰老死亡后，精神又會趨向新的去處而生。這種輾轉相續，既不是原來的精神，也離不開原來的精神。人死以後，精神自然會有所趨向而生。

那先說，譬如牛乳變成乳酪，從乳酪中提取精華煎成醍醐（ghī，一種澄清的奶油）。能否將醍醐或乳酪精華再稱作牛乳呢？那人會說可以嗎？國王（King Milinda，彌蘭陀王）說，那人不會那樣說。那先說，人的精神就像牛乳，從牛乳變成乳酪，從乳酪變成精華，從精華變成醍醐。人的精神也是這樣，從精神而生，從生到成長，從成長到衰老，從衰老到死亡，死後精神又會再次受生，一個身體死亡后，會再次接受另一個身體。就像兩根蠟燭互相續燃一樣。國王說，說得好，說得好。

國王又問那先，人有不再於後世出生的嗎？那人能夠自己知道嗎？那先說，是的，有能夠自己知道的人。國王問，用什麼來知道呢？那先說，那人自己知道沒有恩愛、沒有貪慾、沒有各種惡行。因此，他自己知道後世不再出生。

那先問國王，譬如農夫耕地犁田，播種穀物，收穫后儲藏在糧倉中。到了來年不再耕種，只依靠糧倉中的穀物食用。那農夫還會期望獲得新的穀物嗎？國王說，那農夫不會再期望獲得新的穀物。那先說，那農夫用什麼知道自己不會再獲得穀物呢？國王說，那農夫因為不再耕種，所以沒有期望。那先說，得道也是這樣，自己知道已經拋棄了恩愛、苦樂，沒有貪心。因此，自己知道後世不再出生。

國王又說，那在後世不再出生的人，在今世是否比其他人更有智慧呢？那先說，是的，更有智慧。國王問，是否更有光明呢？那先說，是的，更有光明。國王問，智慧與光明有區別嗎？那先說，智慧與光明是相同的。國王問，有智慧光明的人，是否全部知曉萬事，還是有所不知呢？那先說，人的智慧有所及，也有所不及。國王問，什麼是智慧呢？

【English Translation】 English version: Just as one lighted torch can be used to continue lighting another, and the light of that torch can continue until dawn. Nagasena (a Buddhist monk) said, the continuous succession of a person's spirit is also like this. One spirit departs, and another arises; a person is born from spirit, and after growing old and dying, the spirit goes to another destination to be born again. This continuous succession is neither the same as the original spirit, nor is it separate from the original spirit. After a person dies, the spirit naturally has a destination to be born.

Nagasena said, for example, milk is transformed into curds, and from the curds, the essence is extracted and clarified into ghee (ghī, clarified butter). Can one call ghee or the essence of curds milk again? Would that person say it is possible? The King (King Milinda) said, that person would not say that. Nagasena said, a person's spirit is like milk, from milk it becomes curds, from curds it becomes essence, from essence it becomes ghee. A person's spirit is also like this, from spirit it is born, from birth it grows, from growth it ages, from aging it dies, and after death the spirit is born again, one body dies and another body is received. It is like two torches continuing to light each other. The King said, well said, well said.

The King then asked Nagasena, are there people who are not born again in the afterlife? Can that person know it themselves? Nagasena said, yes, there are those who can know it themselves. The King asked, how does one know it? Nagasena said, that person knows themselves to be without affection, without greed, and without evil deeds. Therefore, they know themselves that they will not be born again in the afterlife.

Nagasena asked the King, for example, a farmer plows the field, sows seeds, harvests the grain, and stores it in the granary. When the next year comes, they no longer plow or sow, but only rely on the grain in the granary to eat. Does that farmer still expect to obtain new grain? The King said, that farmer no longer expects to obtain new grain. Nagasena said, how does that farmer know that they will no longer obtain grain? The King said, that farmer does not expect it because they no longer plow or sow. Nagasena said, attaining the Way is also like this, one knows that they have abandoned affection, pleasure and pain, and have no greed. Therefore, they know themselves that they will not be born again in the afterlife.

The King then said, does that person who is not born again in the afterlife have more wisdom than others in this life? Nagasena said, yes, they have more wisdom. The King asked, is there more light? Nagasena said, yes, there is more light. The King asked, is there a difference between wisdom and light? Nagasena said, wisdom and light are the same. The King asked, does a person with wisdom and light know everything, or are there things they do not know? Nagasena said, a person's wisdom has its limits, and there are things they do not know. The King asked, what is wisdom?

有所及有所不及。那先言人前所不學前所不及知。人前所學前所及知。智者所見人及萬物皆當過去歸空不得自在。人心所貪樂皆種苦本從是致苦。慧者知非常成敗之事。是智為異於人。王問言人有智慧癡愚所在。那先言人有智慧諸愚癡皆自消滅。那先言譬如人持燈火入冥室。室中皆明冥即消滅智如是。人有智慧諸癡愚皆悉消滅。王言人智今為所在。那先言人行智以後智便消滅智所作者故作。那先言譬如人夜於火下書火滅字續在。智者如是有所成已。智便消滅其所作續在。王言智有所成已便自滅是何等語。那先言譬如人備火豫作戒火五瓶水。如有失火者其人持五瓶水水滴滅火。火滅以後其救火人寧復望得完瓶歸家用不。王言其人不復望瓶破。火滅豈復望瓶耶。那先言道人持五善心消滅諸惡亦譬如瓶水滅火。王言何等為五善。那先言一者信善有惡。二者不毀經戒。三者精進。四者有慧念善。五者一心念道。為是五善。人能奉行是五善者。便得智慧便知身及萬物非常。便知苦不得自在。便知空無所有。那先言譬如醫師持五種藥詣病者家以藥飲病人。病者飲藥得愈醫寧復望得故藥復行治人不。王言不復望得故藥。那先言五種藥者。如五善智。其醫者。如求道人。其病者。如諸惡。愚癡者。如病人。得道度世者。如病得愈人。智

【現代漢語翻譯】現代漢語譯本有所及和有所不及。那先（Nagasena，比丘）說，人們有先前沒有學到和沒有理解的。人們也有先前學到和理解的。智者所見，人和萬物都將過去，歸於空無，不得自在。人心所貪戀的都是產生痛苦的根源，由此導致痛苦。有智慧的人知道世事無常，有成有敗。這種智慧與常人不同。國王問道：『人的智慧和愚癡在哪裡？』那先回答說：『人有了智慧，各種愚癡自然消滅。』那先說：『譬如人拿著燈火進入黑暗的房間，房間里立刻光明，黑暗隨即消滅，智慧也是如此。人有了智慧，各種愚癡都會消滅。』國王說：『人的智慧現在在哪裡？』那先回答說：『人在運用智慧之後，智慧便會消滅，因為智慧已經完成了它的作用。』那先說：『譬如有人晚上在火光下寫字，火滅了，字跡卻留下來。智者也是如此，有所成就之後，智慧便會消滅，但其所作所為卻會留下來。』國王說：『智慧有所成就之後便自行消滅，這是什麼意思？』那先回答說：『譬如有人準備好火種，預先準備了五瓶水。如果發生火災，這個人用五瓶水來滅火。火滅了之後，這個人還會希望把完整的瓶子拿回家用嗎？』國王說：『這個人不會再希望得到完整的瓶子，火滅了，哪裡還會希望得到瓶子呢？』那先說：『修道之人用五種善心來消滅各種惡念，也像用水瓶滅火一樣。』國王說：『什麼是五種善心？』那先回答說：『一是相信善有善報，惡有惡報；二是不毀壞經書和戒律；三是精進修行；四是有智慧地思考善事；五是專心一意地念誦佛道。這就是五種善心。人如果能夠奉行這五種善心，便能獲得智慧，便能知道自身和萬物都是無常的，便能知道痛苦，不得自在，便能知道一切都是空無所有。』那先說：『譬如醫生帶著五種藥物到病人家裡，用藥物給病人服用。病人服藥后病好了，醫生還會希望把用過的藥物拿回去再給別人治病嗎？』國王說：『不會再希望得到用過的藥物。』那先說：『五種藥物，就像五種善智。醫生，就像求道之人。疾病，就像各種惡念。愚癡的人，就像病人。得道度世的人，就像病癒的人。』這就是智慧。

【English Translation】 English version There are things that can be reached and things that cannot be reached. Nagasena (a Bhikkhu) said that people have things they have not learned before and things they have not understood before. People also have things they have learned and understood before. What the wise see is that people and all things will pass away, return to emptiness, and not be free. What the human heart covets is the root of suffering, which leads to suffering. The wise know that things are impermanent, with success and failure. This wisdom is different from ordinary people. The king asked: 'Where is human wisdom and ignorance?' Nagasena replied: 'When a person has wisdom, all kinds of ignorance will naturally disappear.' Nagasena said: 'For example, if a person takes a lamp into a dark room, the room will immediately be bright, and the darkness will disappear. Wisdom is also like this. When a person has wisdom, all kinds of ignorance will disappear.' The king said: 'Where is human wisdom now?' Nagasena replied: 'After a person uses wisdom, the wisdom will disappear, because the wisdom has completed its function.' Nagasena said: 'For example, if someone writes words under the light of a fire at night, the fire goes out, but the words remain. The wise are also like this. After achieving something, wisdom will disappear, but what they have done will remain.' The king said: 'Wisdom disappears by itself after achieving something. What does this mean?' Nagasena replied: 'For example, if someone prepares a fire and prepares five bottles of water in advance. If a fire breaks out, this person uses five bottles of water to put out the fire. After the fire is extinguished, will this person still hope to take the complete bottles home for use?' The king said: 'This person will no longer hope to get the complete bottles. The fire is extinguished, so why would he still hope to get the bottles?' Nagasena said: 'A person who cultivates the Way uses five good minds to eliminate all kinds of evil thoughts, just like using bottles of water to put out a fire.' The king said: 'What are the five good minds?' Nagasena replied: 'First, believe that good deeds will be rewarded with good, and evil deeds will be punished with evil; second, do not destroy scriptures and precepts; third, practice diligently; fourth, think about good deeds with wisdom; fifth, concentrate on reciting the Buddha's Way. These are the five good minds. If a person can practice these five good minds, he will gain wisdom, he will know that himself and all things are impermanent, he will know suffering and not be free, and he will know that everything is empty.' Nagasena said: 'For example, a doctor brings five kinds of medicine to a patient's home and gives the patient medicine to take. After the patient takes the medicine and gets well, will the doctor still hope to take the used medicine back to treat others?' The king said: 'He will no longer hope to get the used medicine.' Nagasena said: 'The five kinds of medicine are like the five kinds of good wisdom. The doctor is like a person seeking the Way. The disease is like all kinds of evil thoughts. The ignorant person is like the patient. The person who attains the Way and saves the world is like the person who recovers from illness.' This is wisdom.

所成致人度世道人已得道智亦自滅。那先言譬如健斗人把弓持箭前行向敵以五箭射敵得勝。其人寧復望箭歸歸不。王言不復望箭。那先言五箭者。人五智也。智人從智得道如健鬥得勝敵家。諸惡者。如諸惡道人持五善心滅卻諸惡。諸惡皆滅善智即生。人從善智得成度世道者常在不滅。王言善哉。王言如人得道後世不復生者后寧復更苦不。那先言或有更苦者或有不更苦者。王言更苦不更苦云何。那先言身更苦耳心意不更苦。王言身更苦心意不更苦云何。那先言身所以更苦者。其身見在故更苦心意棄捐諸惡無有諸欲。是故不復更苦。王言假令得道人不能得離身苦者是為未得泥洹道耶。王言人得道已無所恩愛身苦意安何用為得道。王言假令人得道已成當復何留。那先言譬如果物未熟不強熟也。已熟亦無所復待。那先言王屬所道者舍犁曰所說舍犁曰在時言。我亦不求死我亦不求生我但須時可時至便去。王言善哉善哉。

那先比丘經卷上大正藏第 32 冊 No. 1670B 那先比丘經

那先比丘經卷中

失譯人名附東晉錄

王問人更樂者為善耶不善也。人更苦為善耶為不善也。佛得無不說有樂或有苦。王言如使有為無有苦。那先問王言如人燒鐵著手中寧燒人手不。復取冰著手中其冰寧復燒

【現代漢語翻譯】現代漢語譯本：所成就的能引導人們脫離世俗之道的得道之人，其智慧也自然消滅。那先（Nāgasena，一位著名的佛教論師）說，譬如一個勇猛的戰士，拿著弓箭，前進射擊敵人，用五支箭射中敵人並取得勝利。這個人還會期望那些箭再回來嗎？國王（指彌蘭王，即米林達王）說，不會再期望箭回來。那先說，這五支箭就是人的五種智慧。有智慧的人通過智慧獲得解脫之道，就像勇猛的戰士戰勝敵人一樣。各種邪惡，就像各種惡道。人懷有五種善良的心，就能消滅各種邪惡。各種邪惡都被消滅后，善良的智慧就會產生。人通過善良的智慧獲得成就，成為引導人們脫離世俗之道的人，這樣的人常在而不滅。國王說，說得好啊。國王問，得道之人死後不再轉生，那麼死後還會再受苦嗎？那先說，有些人會再受苦，有些人不會再受苦。國王問，什麼叫再受苦，什麼叫不再受苦？那先說，身體會再受苦，但心意不會再受苦。國王問，什麼叫身體會再受苦，心意不會再受苦？那先說，身體之所以會再受苦，是因為身體仍然存在，所以會再受苦；而心意已經拋棄了各種邪惡，沒有了各種慾望，所以不會再受苦。國王問，如果得道之人不能脫離身體的痛苦，那是不是就還沒有得到涅槃（Nirvana，佛教術語，指解脫）之道呢？國王問，人得道之後，不再貪戀恩愛，身體受苦而心意安寧，那得道還有什麼用呢？國王問，如果人已經得道成就，那還會留下什麼呢？那先說，譬如果實沒有成熟，就不能強行催熟；已經成熟了，也就沒有什麼可等待的了。那先說，國王您所說的，是舍犁曰（Śāriputra，即舍利弗，佛陀十大弟子之一）所說的。舍犁曰在世時說過，『我不求死，我也不求生，我只是等待時機，時機到了就離開。』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. 1670B 《那先比丘經》

《那先比丘經》卷中

失譯人名附東晉錄

國王問，人再次獲得快樂是好事還是壞事？人再次遭受痛苦是好事還是壞事？佛陀難道沒有說過既有快樂也有痛苦嗎？國王說，如果讓有為變成沒有，那就沒有痛苦了。那先問國王，如果有人把燒紅的鐵放在手中，會燒傷手嗎？如果把冰放在手中，冰會燒傷嗎？

【English Translation】 English version: The wisdom of a person who has attained the path to liberate people from the world, which he has achieved, will also naturally disappear. Nāgasena (a famous Buddhist philosopher) said, 'For example, a brave warrior, holding a bow and arrow, advances to shoot the enemy, hitting the enemy with five arrows and winning the victory. Would that person still expect those arrows to return?' The King (referring to King Milinda) said, 'He would not expect the arrows to return.' Nāgasena said, 'These five arrows are the five wisdoms of a person. A wise person attains the path to liberation through wisdom, just like a brave warrior defeating the enemy. Various evils are like various evil paths. If a person has five good intentions, he can eliminate various evils. When various evils are eliminated, good wisdom will arise. A person achieves success through good wisdom and becomes a person who guides people to liberate themselves from the world. Such a person is always present and does not perish.' The King said, 'Well said!' The King asked, 'If a person who has attained enlightenment is no longer reborn after death, will he still suffer after death?' Nāgasena said, 'Some people will suffer again, and some people will not suffer again.' The King asked, 'What is suffering again, and what is not suffering again?' Nāgasena said, 'The body will suffer again, but the mind will not suffer again.' The King asked, 'What is it that the body will suffer again, and the mind will not suffer again?' Nāgasena said, 'The reason why the body will suffer again is because the body still exists, so it will suffer again; but the mind has abandoned various evils and has no desires, so it will not suffer again.' The King asked, 'If a person who has attained enlightenment cannot escape the suffering of the body, then has he not yet attained the path of Nirvana (Buddhist term, referring to liberation)?' The King asked, 'After a person attains enlightenment, he no longer craves love and affection, and the body suffers while the mind is at peace. What is the use of attaining enlightenment?' The King asked, 'If a person has already attained enlightenment, what will be left?' Nāgasena said, 'For example, if a fruit is not ripe, it cannot be forced to ripen; if it is already ripe, there is nothing to wait for.' Nāgasena said, 'What you said, O King, was said by Śāriputra (one of the ten great disciples of the Buddha). Śāriputra said when he was alive, 'I do not seek death, nor do I seek life, I am just waiting for the time, and when the time comes, I will leave.'' The King said, 'Well said, well said!'

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

Nāgasena Bhikshu Sutra, Volume 2

Lost translator's name, attached to the Eastern Jin record

The King asked, 'Is it good or bad for a person to experience happiness again? Is it good or bad for a person to suffer again? Didn't the Buddha say that there is both happiness and suffering?' The King said, 'If you let existence become non-existence, then there is no suffering.' Nāgasena asked the King, 'If someone puts a red-hot iron in his hand, will it burn his hand? If you put ice in your hand, will the ice burn?'

人手不。王言然兩手皆威也。那先問王言。如是兩手中物皆熱耶。王言不兩熱。那先言兩冷耶。王言不兩冷也。那先言兩手中皆燒。那先言我重問王。王前後兩熱當言兩熱。兩冷當言兩冷。何緣一冷一熱能同言燒人手乎。王言智慮甚淺近不能及是難也。愿那先為我解之。那先言佛經說之。凡有六事。令人內喜。有六事令人內愁。復有六事。令人不喜亦不愁。外復有六事。令人愁。王問何等為六事。令人內喜。那先言。一者目有所視復有所望。是故令人內喜。二者耳聞好聲復有所望。是故令人內喜。三者鼻聞好香復有所望。是故令人內喜。四者舌得美味復有所望。是故令人內喜。五者身得細滑復有所望。是故令人內喜。六者心得樂受復有所望。是故令人內喜。如是六事令人內喜。王復問何等為外六事。令人喜。那先言一者眼見好色念之不可常得皆當棄捐便自思惟審然無常。是故令人外喜。二者耳聞好聲念之不可常得皆當棄捐。是故令人外喜。三者鼻聞好香念之不可常得皆當棄捐。是故令人外喜。四者口得美味念之不可常得皆當棄捐。是故令人外喜。五者身得細滑念之不可常得皆當棄捐。是故令人外喜。六者心念愛慾思惟念之是皆無常皆當棄捐念之是以後更喜。是為六事令人外喜。王復問何等為內六事令人內愁。那先言。

【現代漢語翻譯】現代漢語譯本『人手不？』（是人的手嗎？）國王回答說：『兩手都是威嚴的。』那先（Nagasena，一位佛教聖人）問國王說：『如果是這樣，兩手中的東西都是熱的嗎？』國王回答說：『不是兩手都熱。』那先說：『兩手都是冷的嗎？』國王回答說：『不是兩手都冷。』那先說：『兩手中都是燒灼感。』那先說：『我再次問國王，國王先前說兩手熱就應該說兩手都熱，兩手冷就應該說兩手都冷。為什麼一手冷一手熱卻能同時說燒灼人的手呢？』國王說：『我的智慧和思慮非常淺薄，不能理解這個難題。希望那先為我解釋。』那先說：『佛經中說，有六件事，使人內心喜悅；有六件事，使人內心憂愁；又有六件事，使人不喜也不憂愁；另外有六件事，使人憂愁。』國王問：『哪六件事使人內心喜悅？』那先說：『第一，眼睛看到東西並且有所期望，因此使人內心喜悅。第二，耳朵聽到好聽的聲音並且有所期望，因此使人內心喜悅。第三，鼻子聞到好聞的香味並且有所期望，因此使人內心喜悅。第四，舌頭嚐到美味並且有所期望，因此使人內心喜悅。第五，身體感到細滑並且有所期望，因此使人內心喜悅。第六，內心感受到快樂並且有所期望，因此使人內心喜悅。』像這樣的六件事使人內心喜悅。國王又問：『哪六件事使人外在喜悅？』那先說：『第一，眼睛看到美好的事物，想到這些事物不可能永遠擁有，最終都會被拋棄，於是便自己思考，確實是無常的。因此使人外在喜悅。第二，耳朵聽到好聽的聲音，想到這些聲音不可能永遠存在，最終都會消失。因此使人外在喜悅。第三，鼻子聞到好聞的香味，想到這些香味不可能永遠存在，最終都會消散。因此使人外在喜悅。第四，口中嚐到美味，想到這些美味不可能永遠存在，最終都會消失。因此使人外在喜悅。第五，身體感到細滑，想到這種感覺不可能永遠存在，最終都會失去。因此使人外在喜悅。第六，心中想著愛慾，思考這些都是無常的，最終都會被拋棄，想到這些之後反而更加喜悅。』這就是六件事使人外在喜悅。國王又問：『哪六件事使人內心憂愁？』那先說：

【English Translation】 English version 『Is it a human hand?』 The king replied, 『Both hands are majestic.』 Nagasena (a Buddhist saint) asked the king, 『If so, are the things in both hands hot?』 The king replied, 『Not both are hot.』 Nagasena said, 『Are both cold?』 The king replied, 『Not both are cold.』 Nagasena said, 『Is there a burning sensation in both hands?』 Nagasena said, 『I ask the king again, if the king said both hands are hot, he should say both are hot; if both are cold, he should say both are cold. Why can one hand being cold and one being hot simultaneously be described as burning the hand?』 The king said, 『My wisdom and thoughts are very shallow, unable to comprehend this difficult question. I hope Nagasena can explain it to me.』 Nagasena said, 『The Buddhist scriptures say that there are six things that make people happy internally; six things that make people sad internally; and six things that make people neither happy nor sad; and another six things that make people sad.』 The king asked, 『What are the six things that make people happy internally?』 Nagasena said, 『First, the eyes see something and have expectations, therefore making people happy internally. Second, the ears hear good sounds and have expectations, therefore making people happy internally. Third, the nose smells good fragrances and has expectations, therefore making people happy internally. Fourth, the tongue tastes delicious flavors and has expectations, therefore making people happy internally. Fifth, the body feels smooth and has expectations, therefore making people happy internally. Sixth, the mind feels joy and has expectations, therefore making people happy internally.』 These six things make people happy internally. The king then asked, 『What are the six things that make people externally happy?』 Nagasena said, 『First, the eyes see beautiful things, and think that these things cannot be possessed forever and will eventually be discarded, so they contemplate that they are indeed impermanent. Therefore, it makes people externally happy. Second, the ears hear good sounds, and think that these sounds cannot exist forever and will eventually disappear. Therefore, it makes people externally happy. Third, the nose smells good fragrances, and thinks that these fragrances cannot exist forever and will eventually dissipate. Therefore, it makes people externally happy. Fourth, the mouth tastes delicious flavors, and thinks that these flavors cannot exist forever and will eventually disappear. Therefore, it makes people externally happy. Fifth, the body feels smooth, and thinks that this feeling cannot exist forever and will eventually be lost. Therefore, it makes people externally happy. Sixth, the mind thinks of love and desire, and contemplates that these are all impermanent and will eventually be discarded, and thinking about these things makes them even happier.』 These are the six things that make people externally happy. The king then asked, 『What are the six things that make people internally sad?』 Nagasena said:

一者令人內愁者目所不喜而見之令人內愁。二者耳不欲所聞而聞之令人內愁。三者鼻不欲所臭而嗅之令人內愁。四者口不欲所得而得之令人內愁。五者身不欲所著而著之令人內愁。六者心不可所喜而有之令人內愁。是為六事令人內愁。王復問何等為外六事。令人不喜。那先言。一者目見惡色令人不喜。二者耳聞惡聲令人不喜。三者鼻聞臭腥令人不喜。四者舌得苦辛令人不喜。五者身著粗堅令人不喜。六者心有所憎令人不喜。是為外六事令人不喜。王復問何等為六事。令人不愁亦不喜。那先言。一者目有所見亦不喜不愁。二者耳有所聞音亦不喜亦不愁。三者鼻有所嗅亦不喜亦不愁。四者口有所得亦不喜亦不愁。五者身有所觸亦不喜亦不愁。六者心有所念亦不喜亦不愁。是為內六事。令人不喜不愁。王復問何等為外六事。令人愁者。那先言。一者目所見死者因自念身及萬物無常。其人自念言我有是念何以不得道因外愁。二者耳不樂好音其人自念言。我有是念何以不得道因外愁。三者鼻不喜臭香其人自念言。我有是念何以不得道因外愁。四者口不味苦甜其人自念。我有是念何以不得道因外愁。五者身不好細滑亦不得粗堅其人自念言。我有是念何以不得道因外愁。六者心不喜愛慾其人自念言。我有是念何以不得道因外愁。是為

【現代漢語翻譯】現代漢語譯本：一、使人內心憂愁的，是眼睛看到不喜歡的事物而心生憂愁；二、耳朵聽到不想聽的聲音而心生憂愁；三、鼻子聞到不想聞的氣味而心生憂愁；四、口中得到不想得到的食物而心生憂愁；五、身體接觸到不想接觸的衣物而心生憂愁；六、心中存在不喜歡的事物而心生憂愁。這六件事使人內心憂愁。國王又問：『什麼是使人不悅的六種外在事物？』那先（Nāgasena，一位著名的佛教僧侶）回答說：『一、眼睛看到醜惡的顏色使人不悅；二、耳朵聽到難聽的聲音使人不悅；三、鼻子聞到臭味使人不悅；四、舌頭嚐到苦辣的味道使人不悅；五、身體接觸到粗糙堅硬的東西使人不悅；六、心中有所憎恨使人不悅。』這就是使人不悅的六種外在事物。國王又問：『什麼是使人不憂愁也不喜悅的六種事物？』那先說：『一、眼睛看到事物，既不喜悅也不憂愁；二、耳朵聽到聲音，既不喜悅也不憂愁；三、鼻子聞到氣味，既不喜悅也不憂愁；四、口中得到食物，既不喜悅也不憂愁；五、身體有所觸碰，既不喜悅也不憂愁；六、心中有所念想，既不喜悅也不憂愁。』這就是使人不喜悅也不憂愁的六種內在事物。國王又問：『什麼是使人憂愁的六種外在事物？』那先說：『一、眼睛看到死者，因此想到自身及萬物都是無常的，這人自己想：『我有這樣的念頭，為什麼不能得道？』因此產生外在的憂愁；二、耳朵聽不到美妙的聲音，這人自己想：『我有這樣的念頭，為什麼不能得道？』因此產生外在的憂愁；三、鼻子聞不到美好的香氣，這人自己想：『我有這樣的念頭，為什麼不能得道？』因此產生外在的憂愁；四、口中嘗不到甘甜的味道，這人自己想：『我有這樣的念頭，為什麼不能得道？』因此產生外在的憂愁；五、身體接觸不到細滑的觸感，也接觸不到粗糙堅硬的觸感，這人自己想：『我有這樣的念頭，為什麼不能得道？』因此產生外在的憂愁；六、心中不喜愛慾望，這人自己想：『我有這樣的念頭，為什麼不能得道？』因此產生外在的憂愁。』這就是

【English Translation】 English version: Firstly, what causes inner sorrow is seeing things that displease the eyes, leading to inner sorrow. Secondly, hearing sounds that the ears do not wish to hear, leading to inner sorrow. Thirdly, smelling odors that the nose does not wish to smell, leading to inner sorrow. Fourthly, obtaining things that the mouth does not wish to obtain, leading to inner sorrow. Fifthly, wearing clothes that the body does not wish to wear, leading to inner sorrow. Sixthly, having things in the mind that are not pleasing, leading to inner sorrow. These are the six things that cause inner sorrow. The king then asked: 'What are the six external things that cause displeasure?' Nāgasena (a famous Buddhist monk) replied: 'Firstly, seeing unpleasant sights causes displeasure. Secondly, hearing unpleasant sounds causes displeasure. Thirdly, smelling foul odors causes displeasure. Fourthly, tasting bitter and spicy flavors causes displeasure. Fifthly, wearing rough and hard things causes displeasure. Sixthly, having hatred in the mind causes displeasure.' These are the six external things that cause displeasure. The king then asked: 'What are the six things that cause neither sorrow nor joy?' Nāgasena said: 'Firstly, seeing something with the eyes causes neither joy nor sorrow. Secondly, hearing a sound with the ears causes neither joy nor sorrow. Thirdly, smelling an odor with the nose causes neither joy nor sorrow. Fourthly, obtaining something with the mouth causes neither joy nor sorrow. Fifthly, feeling something with the body causes neither joy nor sorrow. Sixthly, thinking of something with the mind causes neither joy nor sorrow.' These are the six internal things that cause neither joy nor sorrow. The king then asked: 'What are the six external things that cause sorrow?' Nāgasena said: 'Firstly, seeing a dead person causes one to reflect on the impermanence of oneself and all things. The person thinks to themselves: 'I have such thoughts, why can't I attain enlightenment?' Thus, they experience external sorrow. Secondly, not hearing pleasant sounds causes the person to think: 'I have such thoughts, why can't I attain enlightenment?' Thus, they experience external sorrow. Thirdly, not smelling pleasant fragrances causes the person to think: 'I have such thoughts, why can't I attain enlightenment?' Thus, they experience external sorrow. Fourthly, not tasting sweet flavors causes the person to think: 'I have such thoughts, why can't I attain enlightenment?' Thus, they experience external sorrow. Fifthly, not feeling smooth and delicate textures, nor feeling rough and hard textures, causes the person to think: 'I have such thoughts, why can't I attain enlightenment?' Thus, they experience external sorrow. Sixthly, not loving desires causes the person to think: 'I have such thoughts, why can't I attain enlightenment?' Thus, they experience external sorrow.' These are

六事令人外愁。王言善哉善哉。王復問那先人以死後誰於後世生者。那先言名與身於後世生。王問那先故人名身行生耶。那先言不也。非故名亦非故身持是名身於今世作善惡乃於後世生耳。王言如使今世用是名身作善惡於後世身不復生者極可作善惡徑可得脫不復更諸苦耶。那先言於今世作善後世不復生者便可得脫無耶。人作善惡不止當後生耳是故不得脫。那先言譬如人盜他人果蓏其主得盜果者將至王前白言。是人盜我果其盜者言。我不盜是人果是人所種小栽耳本不種果也。我自取果我何用為盜我不盜是人果我不應有罪過。那先問王言。如是兩人共爭誰為直者誰不直者。王言種栽家為直本造所種盜者無狀應為有罪。那先言盜何用為有罪。王言所以盜者有罪本種栽家所種從栽根生故上有果耳。那先言人生亦譬如是人今世用是名身作善惡乃生於後世今世作善惡者是本也。那先言。譬如人盜他人禾穟其主得盜便牽問之汝盜我禾穟。為盜者言我不盜卿禾穟卿自種禾我自取穟我何用為犯盜。兩人相牽至王前白如是誰為直者誰為不直。王言種禾穀為直盜者為不直。那先言何以知盜禾穟者為不直。王言是種禾者為本有不種禾者為無緣何有穟。那先言人生亦譬如是。人今世用是名身作善惡。乃生於後世。今世作善惡者是其本也。那先言。

【現代漢語翻譯】現代漢語譯本六件事讓人從外部感到憂愁。國王（王）說：『說得好啊，說得好啊。』國王又問那先比丘（Nagasena，佛教僧侶）關於人死後誰會轉生到後世的問題。那先回答說：『是名（nāma，精神）與身（rūpa，物質）轉生到後世。』國王問那先：『是同一個名身（nāmarūpa，名色）繼續轉生嗎？』那先回答說：『不是的。不是同一個名，也不是同一個身。而是這個名身在今世所作的善惡，導致其轉生到後世。』國王說：『如果今世用這個名身作善惡，而後世的身不再是同一個，那麼就可以儘量作惡，從而徹底解脫，不再遭受諸般痛苦了嗎？』那先回答說：『如果今世作惡，後世不再受生，那就可以解脫了嗎？人作善作惡，不止於後世受生，所以不能解脫。』那先說：『譬如有人偷了別人的瓜果，果園的主人抓住了偷果的人，將他帶到國王面前，稟告說：『這個人偷了我的瓜果。』偷果的人辯解說：『我沒有偷他的瓜果，這只是他種的小樹苗而已，本來就沒種出果實。我是自己摘取果實，我怎麼能算是偷竊呢？我沒有偷他的果實，我不應該有罪。』那先問國王說：『像這樣兩個人爭執，誰是對的，誰是不對的？』國王說：『種植樹苗的人是對的，因為他是最初種植的人。偷果的人沒有道理，應該被判有罪。』那先問：『為什麼偷果的人有罪呢？』國王說：『因為偷果的人有罪，最初種植樹苗的人所種的樹苗，從樹根生長，所以才會有果實。』那先說：『人的一生也像這樣。今世用這個名身作善惡，就會轉生到後世。今世作善作惡，是根本原因。』那先說：『譬如有人偷了別人的稻穗，稻田的主人抓住了偷稻穗的人，便質問他：『你偷了我的稻穗！』偷稻穗的人辯解說：『我沒有偷你的稻穗，是你自己種的稻，我只是自己摘取稻穗，我怎麼能算是偷竊呢？』兩個人爭執不下，被帶到國王面前，稟告情況。像這樣誰是對的，誰是不對的？』國王說：『種植稻穀的人是對的，偷稻穗的人是不對的。』那先問：『怎麼知道偷稻穗的人是不對的呢？』國王說：『因為是種植稻穀的人最初種植，不種植稻穀的人沒有因緣，怎麼會有稻穗呢？』那先說：『人的一生也像這樣。人今世用這個名身作善惡，就會轉生到後世。今世作善作惡，是根本原因。』那先說。

【English Translation】 English version Six things cause external sorrow. The king (Raja) said, 'Well said, well said.' The king then asked Nagasena (a Buddhist monk) about who is reborn in the next life after death. Nagasena replied, 'It is name (nāma, mind) and form (rūpa, matter) that are reborn in the next life.' The king asked Nagasena, 'Is it the same name and form (nāmarūpa, name-and-form) that continues to be reborn?' Nagasena replied, 'No. It is not the same name, nor the same form. But it is the good and evil done by this name and form in this life that causes it to be reborn in the next life.' The king said, 'If in this life one uses this name and form to do good and evil, and the body in the next life is no longer the same, then one can do as much evil as possible, so as to be completely liberated and no longer suffer all kinds of pain?' Nagasena replied, 'If one does evil in this life and is not reborn in the next life, then can one be liberated? People doing good and evil is not limited to being born in the next life, so they cannot be liberated.' Nagasena said, 'For example, if someone steals another person's fruits, the owner of the orchard catches the thief and brings him before the king, reporting, 'This person stole my fruits.' The thief argues, 'I did not steal his fruits, it is just a small seedling he planted, which originally did not produce any fruit. I picked the fruits myself, how can I be considered stealing? I did not steal his fruits, I should not be guilty.' Nagasena asked the king, 'If two people argue like this, who is right and who is wrong?' The king said, 'The person who planted the seedlings is right, because he was the first to plant them. The thief is unreasonable and should be found guilty.' Nagasena asked, 'Why is the thief guilty?' The king said, 'Because the thief is guilty, the seedlings planted by the person who originally planted them grow from the roots, so there are fruits.' Nagasena said, 'A person's life is also like this. In this life, one uses this name and form to do good and evil, and will be reborn in the next life. Doing good and evil in this life is the root cause.' Nagasena said, 'For example, if someone steals another person's rice ears, the owner of the rice field catches the thief and questions him, 'You stole my rice ears!' The thief argues, 'I did not steal your rice ears, you planted the rice yourself, I just picked the rice ears myself, how can I be considered stealing?' The two people argue endlessly and are brought before the king to report the situation. Like this, who is right and who is wrong?' The king said, 'The person who planted the rice is right, and the person who stole the rice ears is wrong.' Nagasena asked, 'How do you know that the person who stole the rice ears is wrong?' The king said, 'Because the person who planted the rice planted it first, and the person who did not plant the rice has no cause, how can there be rice ears?' Nagasena said, 'A person's life is also like this. In this life, one uses this name and form to do good and evil, and will be reborn in the next life. Doing good and evil in this life is the root cause.' Nagasena said.

譬如人冬寒於一舍中然火欲自溫炙。其人棄火而去。稍稍然及壁土燒屋連及樓舍。舍主因言起火者牽至王前白言。是人起火延及燒我樓舍。然火者言我然小火自溫炙耳。我不燒樓舍。那先問王誰為直者。王言本然火者為不直本所生也。那先言人生亦爾。譬如人今世用是名身作善惡。乃生於後世今世作善惡者是本也。那先言譬如人夜然燭火著壁欲用自照飯食。燭稍卻及壁上及竹木林材。便燒一舍火大熾延及燒一城中。舉城中人民共㖃言。汝何為燒一城中乃如是。然火者言我但然小燭火以自照飯食耳。是自大火非我火也。如是便共爭訟相牽至王前。那先問王言。如是誰為直者誰為不直者。王言然火者為不直。那先言何以知。王言本是火所生也。汝飯食已不當滅火也而令火燒一城中。那先言。人生亦譬如是人今世用是名身作善惡。乃生於後世今世作善惡者是其本也。人用不知作善惡故不能得度脫。那先言。譬如人以錢娉求人家小女。以後女長大他人復更求娉求女得女以為婦。前所娉家來自說言。汝反取婦為。后家言。汝自小時娉女我自大時娉婦我何用為嬰汝婦耶。便相牽詣王前。那先言王如是誰為直者誰為不直者。王言前娉家為直。那先言王何以知。王言是女本小今稍長大是故知為直也。是前娉家婦也。那先言人生亦譬如是

【現代漢語翻譯】現代漢語譯本譬如有一個人在寒冷的冬天，在一間屋子裡點火取暖。這個人離開了火，火漸漸蔓延，燒著了墻壁和泥土，最終燒燬了房屋，甚至殃及樓房。房主於是將點火的人告到國王那裡，說：『這個人點火燒燬了我的樓房。』點火的人卻說：『我只是點了一小堆火來取暖，我並沒有燒燬樓房。』那先（Nāgasena，一位佛教高僧）問國王：『誰說得對呢？』國王說：『最初點火的人不對，因為火是他點燃的。』那先說：『人的一生也是如此。比如，人們今生用這個名為「身」的東西行善作惡，然後投生到後世。今生行善作惡是根本原因。』那先又說：『比如有人晚上點燃蠟燭，靠著墻壁，想要用燭光照明來吃飯。蠟燭漸漸靠近墻壁，引燃了竹木和木材，於是燒燬了一間屋子，火勢蔓延，燒燬了一座城池。全城的人民一起責罵他說：『你為什麼要燒燬一座城池？』點火的人卻說：『我只是點了一小支蠟燭來照明吃飯，這場大火不是我的火。』於是他們互相爭吵，被帶到國王面前。』那先問國王說：『像這種情況，誰說得對，誰說得不對？』國王說：『點火的人不對。』那先問：『為什麼？』國王說：『因為火是他點燃的。你吃完飯後，不應該熄滅火，才導致火燒燬了一座城池。』那先說：『人的一生也像這樣。人們今生用這個名為「身」的東西行善作惡，然後投生到後世。今生行善作惡是根本原因。人們因為不知道行善避惡，所以不能得到解脫。』那先說：『比如有人用錢財聘娶了別人家的小女兒。後來，這個女兒長大了，另一個人又來求聘，並娶了這個女子為妻。先前聘娶的人家前來理論說：『你竟然娶了我的妻子！』後來的那家說：『你是在她年幼時聘娶的，我是在她長大后聘娶的，我為什麼要歸還你的妻子呢？』於是他們互相爭執，被帶到國王面前。』那先問國王說：『國王，像這種情況，誰說得對，誰說得不對？』國王說：『先前聘娶的人家說得對。』那先問：『國王，您怎麼知道呢？』國王說：『因為這個女子原本年幼，現在漸漸長大，所以知道是先前聘娶的人家的妻子。』那先說：『人的一生也像這樣。』

【English Translation】 English version For example, a person in the cold winter in a house lights a fire to warm himself. That person abandons the fire and leaves. Gradually, the fire spreads and burns the walls and earth, eventually destroying the house and even affecting the buildings. The homeowner then sues the person who started the fire to the king, saying, 'This person started a fire and burned down my building.' The person who started the fire says, 'I just lit a small fire to warm myself; I didn't burn down the building.' Nāgasena (a Buddhist monk) asks the king, 'Who is right?' The king says, 'The person who initially lit the fire is wrong because he lit the fire.' Nāgasena says, 'A person's life is also like this. For example, people use this thing called 'body' to do good and evil in this life, and then are reborn in the next life. Doing good and evil in this life is the root cause.' Nāgasena also says, 'For example, someone lights a candle at night, leaning against the wall, wanting to use the candlelight to illuminate his meal. The candle gradually approaches the wall, igniting the bamboo, wood, and timber, and then burns down a house. The fire spreads and burns down a city. All the people in the city scold him together, saying, 'Why did you burn down a city?' The person who started the fire says, 'I just lit a small candle to illuminate my meal; this big fire is not my fire.' So they argue with each other and are brought before the king.' Nāgasena asks the king, 'In this situation, who is right and who is wrong?' The king says, 'The person who started the fire is wrong.' Nāgasena asks, 'Why?' The king says, 'Because he lit the fire. After you finished eating, you shouldn't have extinguished the fire, which led to the fire burning down a city.' Nāgasena says, 'A person's life is also like this. People use this thing called 'body' to do good and evil in this life, and then are reborn in the next life. Doing good and evil in this life is the root cause. People cannot attain liberation because they do not know to do good and avoid evil.' Nāgasena says, 'For example, someone uses money to betroth someone else's young daughter. Later, this daughter grows up, and another person comes to propose and marries this woman. The family that betrothed her earlier comes to argue, saying, 'You actually married my wife!' The later family says, 'You betrothed her when she was young, and I married her when she was grown up. Why should I return your wife?' So they argue with each other and are brought before the king.' Nāgasena asks the king, 'King, in this situation, who is right and who is wrong?' The king says, 'The family that betrothed her earlier is right.' Nāgasena asks, 'King, how do you know?' The king says, 'Because this woman was originally young, and now she has gradually grown up, so it is known that she is the wife of the family that betrothed her earlier.' Nāgasena says, 'A person's life is also like this.'

人今世用是名身作善惡。乃生於後世今世作善惡者是其本也。那先言譬如人持瓶從牧牛家買乳湩。得湩已復還寄其主言我今還。不久其人須臾來還取瓶湩湩以轉作酪。買湩家言。我持湩寄卿今反持酪還我牧牛者。言是汝故乳今自轉為酪。兩人因共爭訟相牽詣王前。那先問王言如是誰為直者。王言牧牛家為直那先言王何以知。王言汝自買湩停置地自轉成酪。牧牛家當有何過。那先言人生亦譬如是人今世用是名身作善惡。乃生於後世今世作善惡者是其本也。王復問今那先當復於後世生耶。那先報王言用是為問我前說已如使我有恩愛者後世當復生。如使我無恩愛者不復生。那先言譬如人竭力事王。王當知其善使賜其財物。其人得物極自施用衣被飲食歡樂自樂。其人論議言。我有功于王。王未曾有賞賜我也。那先問王如彼人得賞賜。反言未曾得其人語寧可用不。王言其人語不可用。那先言是故我語王言。如使我有恩愛者當復於後世生。如使我無恩愛者不復於後世生。王言善哉善哉。王問那先言。卿前所說人名與身何等為名何等為身者。那先言今見在為身心所念者為名。王復問人何故有名行於後世生而身不行生。那先言人身以名前後相連。譬如雞子中汁及與上皮乃成雞子。人名與身相連如是不分也。王言善哉。王復問那先何等為

【現代漢語翻譯】現代漢語譯本：人今生用這個被稱為『名身』（nama-rupa，由精神和物質構成的個體）的身體造作善惡業，因此會生於來世。今生所作的善惡業是其根本原因。那先（Nagasena，一位佛教僧侶）尊者說：『譬如有人拿著瓶子從牧牛人家裡買牛奶，得到牛奶后又寄存在他家，說：『我一會兒就回來。』不久，那人很快回來取瓶子和牛奶，但牛奶已經變成了奶酪。買牛奶的人說：『我把牛奶寄存在你這裡，現在你反而拿著奶酪還給我。』牧牛人說：『這是你原來的牛奶，現在自己轉化成了奶酪。』兩人因此爭吵不休，互相拉扯著去國王面前評理。那先尊者問國王：『您說誰有理？』國王說：『牧牛人有理。』那先尊者問：『國王您怎麼知道的？』國王說：『你自己買的牛奶，停放在那裡自己轉化成了奶酪，牧牛人有什麼過錯呢？』那先尊者說：『人的生命也像這樣，人今生用這個被稱為『名身』的身體造作善惡業，因此會生於來世。今生所作的善惡業是其根本原因。』國王又問：『那麼那先尊者您還會於來世再生嗎？』那先尊者回答國王說：『用這個來問我，我之前已經說過了，如果我還有恩愛執著，來世就會再生。如果我沒有恩愛執著，就不會再生。』那先尊者說：『譬如有人竭盡全力為國王做事，國王應當知道他的功勞，賞賜他財物。那人得到賞賜后，極盡所能地施用，用以衣被飲食，歡樂享樂。但那人卻議論說：『我為國王立了功，國王卻從未賞賜過我。』那先尊者問國王：『像那人得到賞賜，反而說從未得到，那人的話能算數嗎？』國王說：『那人的話不能算數。』那先尊者說：『所以我對國王說，如果我還有恩愛執著，就會於來世再生。如果我沒有恩愛執著，就不會於來世再生。』國王說：『說得好，說得好。』國王問那先尊者：『您之前所說的人的『名』和『身』，哪個是『名』，哪個是『身』呢？』那先尊者說：『現在可見的為『身』，心所念的為『名』。國王又問：『人為什麼只有『名』能行於後世而生，而『身』卻不能行於後世而生呢？』那先尊者說：『人的『身』因『名』而前後相連。譬如雞蛋中的汁液和外面的皮，才成為一個雞蛋。人的『名』與『身』相連也是這樣，不可分割。』國王說：『說得好。』國王又問那先尊者，什麼是……』

【English Translation】 English version: People in this life use this body called 'nama-rupa' (name and form, the individual composed of mind and matter) to create good and bad karma, and therefore are born in the next life. The good and bad deeds done in this life are the root cause. Venerable Nagasena (a Buddhist monk) said: 'For example, a person takes a bottle and buys milk from a cowherd's house. After getting the milk, he deposits it back with the owner, saying, 'I will be back soon.' Before long, that person quickly returns to get the bottle and milk, but the milk has turned into cheese. The person who bought the milk says, 'I deposited the milk with you, but now you are giving me cheese back.' The cowherd says, 'This is your original milk, which has now transformed into cheese.' The two of them argue endlessly, pulling each other to the king for judgment.' Venerable Nagasena asked the king: 'Who do you think is right?' The king said: 'The cowherd is right.' Venerable Nagasena asked: 'How does Your Majesty know?' The king said: 'You bought the milk yourself, left it there, and it turned into cheese on its own. What fault does the cowherd have?' Venerable Nagasena said: 'Human life is also like this. People in this life use this body called 'nama-rupa' to create good and bad karma, and therefore are born in the next life. The good and bad deeds done in this life are the root cause.' The king then asked: 'Then will Venerable Nagasena be reborn in the next life?' Venerable Nagasena replied to the king: 'To ask me this, I have already said before, if I still have love and attachment, I will be reborn in the next life. If I have no love and attachment, I will not be reborn.' Venerable Nagasena said: 'For example, a person works hard for the king, and the king should recognize his merits and reward him with wealth. After receiving the reward, that person uses it to the best of his ability, using it for clothing, food, and joyful enjoyment. But that person argues, 'I have done meritorious service for the king, but the king has never rewarded me.' Venerable Nagasena asked the king: 'If that person receives a reward but says he has never received one, can that person's words be counted?' The king said: 'That person's words cannot be counted.' Venerable Nagasena said: 'Therefore, I say to the king, if I still have love and attachment, I will be reborn in the next life. If I have no love and attachment, I will not be reborn in the next life.' The king said: 'Well said, well said.' The king asked Venerable Nagasena: 'Of the 'name' and 'form' of a person that you mentioned earlier, which is 'name' and which is 'form'?' Venerable Nagasena said: 'What is visible now is 'form', and what the mind thinks of is 'name'.' The king then asked: 'Why is it that only 'name' can go to the next life and be born, while 'form' cannot go to the next life and be born?' Venerable Nagasena said: 'A person's 'form' is connected before and after by 'name'. For example, the juice inside an egg and the skin outside make an egg. The connection between a person's 'name' and 'form' is also like this, inseparable.' The king said: 'Well said.' The king then asked Venerable Nagasena, what is...'

久者。那先言以過去事為久。當來事亦為久。見在事為無有久。王言善哉。王復問那先言審為有久不。那先言。或有久或無有久。王復言。何等為有久何等為無有久。那先言其得道泥洹者為無久。未得道當復更死生者為有久。人於今世好佈施孝于父母于當來世當得其福。王言善哉善哉。王復問那先言諸以過去事當來事今見在事是三事何所為本者。那先言已過去事當來事今見在事愚癡者是其本也。愚癡生即生神神生身身生名名生色色生六知。一為眼知。二為耳知。三為鼻知。四為口知五為身知。六為心知。是為六知。是六事皆外向。何等為外向眼向色耳向聲鼻向香口向味身向滑心向貪慾是為六外。向名為沛。沛者合沛者知苦知樂。從苦樂生恩愛。從恩愛生貪慾。從貪慾生有致便生因老。從老因病從病因死從死因哭從哭因憂從憂因內心痛。凡合是諸勤苦合名為人。人以是故生死無有絕時。人故本身不可得也。那先言譬如人種五穀生根從根生莖葉實至后得谷已。後年複種得谷甚多。那先問王如人種谷歲歲種穀寧有絕不生時不。王言歲歲種穀無有絕不生時也。那先言人生亦如是。展轉相生無有絕時。那先言譬如雞生卵卵生雞從卵生卵從雞生雞。人生死亦如是無有絕時。那先便畫地作車輪問王言。今是輪寧有角無。王言正圓無有

【現代漢語翻譯】現代漢語譯本久遠是指什麼？那先比丘（Nāgasena，古印度佛教高僧）說，過去的事情是久遠的，未來的事情也是久遠的，現在的事情則沒有久遠可言。國王（彌蘭陀王，Milinda）說：『說得好啊。』國王又問那先比丘：『確實有久遠嗎？』那先比丘說：『有時有久遠，有時沒有久遠。』國王又問：『什麼是有久遠，什麼是沒有久遠呢？』那先比丘說：『那些已經證得阿羅漢果，進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）的人，就沒有久遠了。那些尚未證得阿羅漢果，還要再次經歷生死輪迴的人，就是有久遠。』如果有人今生樂於佈施，孝順父母，那麼在來世就會得到福報。國王說：『說得好啊，說得好啊。』國王又問那先比丘：『所有過去的事情、未來的事情、現在的事情，這三者以什麼為根本呢？』那先比丘說：『過去的事情、未來的事情、現在的事情，愚癡（Avidyā，佛教術語，指對事物真相的迷惑）是它們的根本。』從愚癡產生業（Karma），從業產生神識（Vijñāna），從神識產生身（Kāya），從身產生名色（Nāmarūpa），從名色產生六入（Ṣaḍāyatana），也就是六種知覺能力。一是眼知，二是耳知，三是鼻知，四是口知，五是身知，六是心知。這就是六種知覺能力。這六種能力都向外追求。什麼是向外追求呢？眼睛追求色（Rūpa，佛教術語，指可見的形態），耳朵追求聲（Śabda），鼻子追求香（Gandha），口追求味（Rasa），身體追求觸（Sparśa），心追求貪慾（Rāga）。這就是六種向外追求。向外追求就叫做『沛』，『沛』就是結合，『沛』就是知道苦和樂。從苦和樂產生恩愛（Priya），從恩愛產生貪慾，從貪慾產生執取（Upādāna），進而產生老（Jarā）。從老產生病（Vyādhi），從病產生死（Maraṇa），從死產生哭泣（Krandana），從哭泣產生憂愁（Śoka），從憂愁產生內心痛苦（Daurmanasya）。所有這些勤苦加在一起，就叫做人。人因此而生死輪迴，沒有停止的時候。所以說，人的本身是不可得的。那先比丘說：『譬如有人種植五穀，生根發芽，從根生出莖葉，結出果實，最後得到穀子。第二年又繼續種植，得到更多的穀子。』那先比丘問國王：『如果有人種谷，年年種穀，難道會有停止生長的時候嗎？』國王說：『年年種穀，沒有停止生長的時候。』那先比丘說：『人生的道理也是這樣，輾轉相生，沒有停止的時候。』那先比丘說：『譬如雞生蛋，蛋生雞，從蛋生蛋，從雞生雞。人生的生死輪迴也是這樣，沒有停止的時候。』那先比丘便在地上畫了一個車輪，問國王說：『現在這個輪子有角嗎？』國王說：『是正圓的，沒有角。』

【English Translation】 English version 『What is long?』 Nāgasena (Nāgasena, an ancient Indian Buddhist monk) said, 『The past is long, the future is also long, but the present is not long.』 The king (King Milinda) said, 『Well said.』 The king then asked Nāgasena, 『Is there truly something that is long?』 Nāgasena said, 『Sometimes there is long, and sometimes there is not long.』 The king then asked, 『What is long, and what is not long?』 Nāgasena said, 『Those who have attained Arhatship and entered Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) have no long. Those who have not attained Arhatship and must experience the cycle of birth and death again have long.』 If someone is happy to give alms and is filial to their parents in this life, then they will receive blessings in the next life. The king said, 『Well said, well said.』 The king then asked Nāgasena, 『Of all the past, future, and present, what is the root of these three?』 Nāgasena said, 『The past, future, and present all have ignorance (Avidyā, a Buddhist term referring to delusion about the true nature of things) as their root.』 From ignorance arises karma (Karma), from karma arises consciousness (Vijñāna), from consciousness arises body (Kāya), from body arises name and form (Nāmarūpa), from name and form arises the six sense bases (Ṣaḍāyatana), which are the six faculties of perception. First is eye-consciousness, second is ear-consciousness, third is nose-consciousness, fourth is tongue-consciousness, fifth is body-consciousness, and sixth is mind-consciousness. These are the six faculties of perception. All six of these faculties seek outward. What is seeking outward? The eye seeks form (Rūpa, a Buddhist term referring to visible form), the ear seeks sound (Śabda), the nose seeks smell (Gandha), the tongue seeks taste (Rasa), the body seeks touch (Sparśa), and the mind seeks desire (Rāga). These are the six outward seekings. Seeking outward is called 『Peta,』『Peta』 is combination, 『Peta』 is knowing suffering and joy. From suffering and joy arises affection (Priya), from affection arises desire, from desire arises clinging (Upādāna), and then arises old age (Jarā). From old age arises sickness (Vyādhi), from sickness arises death (Maraṇa), from death arises weeping (Krandana), from weeping arises sorrow (Śoka), and from sorrow arises inner pain (Daurmanasya). All these toils combined are called a person. Therefore, people are in the cycle of birth and death without ceasing. So, the self of a person is unattainable. Nāgasena said, 『For example, if someone plants five grains, they take root and sprout, from the roots grow stems and leaves, bear fruit, and finally get the grains. The next year, they continue to plant and get more grains.』 Nāgasena asked the king, 『If someone plants grains, year after year, will there ever be a time when they stop growing?』 The king said, 『Year after year, there is no time when they stop growing.』 Nāgasena said, 『The principle of life is also like this, arising in succession without ceasing.』 Nāgasena said, 『For example, a chicken lays an egg, an egg hatches into a chicken, from an egg comes an egg, from a chicken comes a chicken. The cycle of birth and death is also like this, without ceasing.』 Nāgasena then drew a wheel on the ground and asked the king, 『Does this wheel have corners?』 The king said, 『It is perfectly round, without corners.』

角。那先言佛經說人生死如車輪展轉相生無有絕時。那先言人從眼萬物色識即覺知是三事合。從合生苦樂從苦樂生恩愛從恩愛生貪慾從貪慾生因有致從有致因生從生因作善惡從善惡便生。耳聞聲識即覺知三事合。從合生苦樂從苦樂生恩愛從恩愛生貪慾從貪慾生因有致從有致因生從因生作善惡從善惡便生。鼻聞香識即覺知三事合。從合生苦樂從苦樂生恩愛從恩愛生貪慾從貪慾生因有致從有致因生從生因作善惡從善惡便生。口得味識即覺知三事合。從合生苦樂從苦樂生恩愛從恩愛生貪慾從貪慾生因有致從有致因生從因生作善惡從善惡便生。身得細滑識即覺知三事合。從合生苦樂從苦樂生恩愛從恩愛生貪慾從貪慾生因有致從有致因生從生因作善惡從善惡便生。意有所念識即覺知三事合。從合生苦樂從苦樂生恩愛從恩愛生貪慾從貪慾生因有致從有致因生從因生作善惡從善惡便生。那先言人展轉相生無有絕。王言善哉。王復問那先卿言人生死不可得本不可得本意云何。那先言有本者當不復生。有本者當復過去用是為本。王言無本者當不復生。見有本者當過去如是本為未絕耶。那先言然皆當過去。王復問那先人生死寧有從旁增益者不。那先問王言世間人及蚑行蠕動之類寧有從旁增益者不。王言我不問那先世間人及蚑行蠕動之類。我

【現代漢語翻譯】現代漢語譯本：角。那先（Nāgasena，一位佛教僧侶的名字）言，《那先比丘經》（Milindapañha）說，人生的生死就像車輪一樣輾轉相生，沒有停止的時候。那先說，人從眼睛接觸萬物的顏色，產生識別，這就是三種事物（眼、色、識）的結合。從結合產生苦樂，從苦樂產生恩愛，從恩愛產生貪慾，從貪慾產生導致業力的原因，從導致業力的原因產生因，從因產生善惡的行為，從善惡的行為就產生（輪迴）。耳朵聽到聲音，產生識別，也是三種事物（耳、聲、識）的結合。從結合產生苦樂，從苦樂產生恩愛，從恩愛產生貪慾，從貪慾產生導致業力的原因，從導致業力的原因產生因，從因產生善惡的行為，從善惡的行為就產生（輪迴）。鼻子聞到氣味，產生識別，也是三種事物（鼻、香、識）的結合。從結合產生苦樂，從苦樂產生恩愛，從恩愛產生貪慾，從貪慾產生導致業力的原因，從導致業力的原因產生因，從因產生善惡的行為，從善惡的行為就產生（輪迴）。口嚐到味道，產生識別，也是三種事物（舌、味、識）的結合。從結合產生苦樂，從苦樂產生恩愛，從恩愛產生貪慾，從貪慾產生導致業力的原因，從導致業力的原因產生因，從因產生善惡的行為，從善惡的行為就產生（輪迴）。身體接觸到細滑的觸感，產生識別，也是三種事物（身、觸、識）的結合。從結合產生苦樂，從苦樂產生恩愛，從恩愛產生貪慾，從貪慾產生導致業力的原因，從導致業力的原因產生因，從因產生善惡的行為，從善惡的行為就產生（輪迴）。意識想到事物，產生識別，也是三種事物（意、法、識）的結合。從結合產生苦樂，從苦樂產生恩愛，從恩愛產生貪慾，從貪慾產生導致業力的原因，從導致業力的原因產生因，從因產生善惡的行為，從善惡的行為就產生（輪迴）。那先說，人的輾轉相生沒有停止的時候。國王說：『說得好！』國王又問那先：『你說人生的生死沒有根本，沒有根本是什麼意思呢？』那先說：『如果有根本，就不應當再次出生。如果有根本，就應當可以追溯過去，用這個作為根本。』國王說：『如果沒有根本，就不應當再次出生。看到有根本，就應當可以追溯過去，這樣根本就沒有斷絕嗎？』那先說：『是的，都應當可以追溯過去。』國王又問那先：『人生的生死難道有從旁邊增加的嗎？』那先反問國王說：『世間的人以及爬行蠕動的生物，難道有從旁邊增加的嗎？』國王說：『我不是問你世間的人以及爬行蠕動的生物，我 English version: Corner. Nāgasena (name of a Buddhist monk) said, 'The Milindapañha (name of a Buddhist text) says that the cycle of birth and death is like a wheel, constantly turning and arising without ceasing.' Nāgasena said, 'When a person's eye encounters the color of an object, recognition arises, and this is the combination of three things (eye, color, and consciousness). From this combination arises suffering and pleasure, from suffering and pleasure arises affection, from affection arises craving, from craving arises the cause that leads to karma, from the cause that leads to karma arises the cause, from the cause arises good and evil actions, and from good and evil actions arises (rebirth).' When the ear hears a sound, recognition arises, and this is the combination of three things (ear, sound, and consciousness). From this combination arises suffering and pleasure, from suffering and pleasure arises affection, from affection arises craving, from craving arises the cause that leads to karma, from the cause that leads to karma arises the cause, from the cause arises good and evil actions, and from good and evil actions arises (rebirth). When the nose smells an odor, recognition arises, and this is the combination of three things (nose, scent, and consciousness). From this combination arises suffering and pleasure, from suffering and pleasure arises affection, from affection arises craving, from craving arises the cause that leads to karma, from the cause that leads to karma arises the cause, from the cause arises good and evil actions, and from good and evil actions arises (rebirth). When the tongue tastes a flavor, recognition arises, and this is the combination of three things (tongue, taste, and consciousness). From this combination arises suffering and pleasure, from suffering and pleasure arises affection, from affection arises craving, from craving arises the cause that leads to karma, from the cause that leads to karma arises the cause, from the cause arises good and evil actions, and from good and evil actions arises (rebirth). When the body feels a smooth touch, recognition arises, and this is the combination of three things (body, touch, and consciousness). From this combination arises suffering and pleasure, from suffering and pleasure arises affection, from affection arises craving, from craving arises the cause that leads to karma, from the cause that leads to karma arises the cause, from the cause arises good and evil actions, and from good and evil actions arises (rebirth). When the mind thinks of something, recognition arises, and this is the combination of three things (mind, object, and consciousness). From this combination arises suffering and pleasure, from suffering and pleasure arises affection, from affection arises craving, from craving arises the cause that leads to karma, from the cause that leads to karma arises the cause, from the cause arises good and evil actions, and from good and evil actions arises (rebirth).' Nāgasena said, 'The cycle of rebirths continues without end.' The king said, 'Well said!' The king then asked Nāgasena, 'You say that there is no beginning to birth and death. What does it mean to say there is no beginning?' Nāgasena said, 'If there were a beginning, there should be no further rebirths. If there were a beginning, one should be able to trace back to the past and use that as the beginning.' The king said, 'If there is no beginning, there should be no further rebirths. Seeing that there is a beginning, one should be able to trace back to the past. In that case, would the beginning not be cut off?' Nāgasena said, 'Yes, all should be able to be traced back to the past.' The king then asked Nāgasena, 'Is there any increase in the cycle of birth and death from the outside?' Nāgasena asked the king in return, 'Is there any increase in the world's people and crawling creatures from the outside?' The king said, 'I am not asking you about the world's people and crawling creatures. I

【English Translation】 English version: Corner. Nāgasena (name of a Buddhist monk) said, 'The Milindapañha (name of a Buddhist text) says that the cycle of birth and death is like a wheel, constantly turning and arising without ceasing.' Nāgasena said, 'When a person's eye encounters the color of an object, recognition arises, and this is the combination of three things (eye, color, and consciousness). From this combination arises suffering and pleasure, from suffering and pleasure arises affection, from affection arises craving, from craving arises the cause that leads to karma, from the cause that leads to karma arises the cause, from the cause arises good and evil actions, and from good and evil actions arises (rebirth).' When the ear hears a sound, recognition arises, and this is the combination of three things (ear, sound, and consciousness). From this combination arises suffering and pleasure, from suffering and pleasure arises affection, from affection arises craving, from craving arises the cause that leads to karma, from the cause that leads to karma arises the cause, from the cause arises good and evil actions, and from good and evil actions arises (rebirth). When the nose smells an odor, recognition arises, and this is the combination of three things (nose, scent, and consciousness). From this combination arises suffering and pleasure, from suffering and pleasure arises affection, from affection arises craving, from craving arises the cause that leads to karma, from the cause that leads to karma arises the cause, from the cause arises good and evil actions, and from good and evil actions arises (rebirth). When the tongue tastes a flavor, recognition arises, and this is the combination of three things (tongue, taste, and consciousness). From this combination arises suffering and pleasure, from suffering and pleasure arises affection, from affection arises craving, from craving arises the cause that leads to karma, from the cause that leads to karma arises the cause, from the cause arises good and evil actions, and from good and evil actions arises (rebirth). When the body feels a smooth touch, recognition arises, and this is the combination of three things (body, touch, and consciousness). From this combination arises suffering and pleasure, from suffering and pleasure arises affection, from affection arises craving, from craving arises the cause that leads to karma, from the cause that leads to karma arises the cause, from the cause arises good and evil actions, and from good and evil actions arises (rebirth). When the mind thinks of something, recognition arises, and this is the combination of three things (mind, object, and consciousness). From this combination arises suffering and pleasure, from suffering and pleasure arises affection, from affection arises craving, from craving arises the cause that leads to karma, from the cause that leads to karma arises the cause, from the cause arises good and evil actions, and from good and evil actions arises (rebirth).' Nāgasena said, 'The cycle of rebirths continues without end.' The king said, 'Well said!' The king then asked Nāgasena, 'You say that there is no beginning to birth and death. What does it mean to say there is no beginning?' Nāgasena said, 'If there were a beginning, there should be no further rebirths. If there were a beginning, one should be able to trace back to the past and use that as the beginning.' The king said, 'If there is no beginning, there should be no further rebirths. Seeing that there is a beginning, one should be able to trace back to the past. In that case, would the beginning not be cut off?' Nāgasena said, 'Yes, all should be able to be traced back to the past.' The king then asked Nāgasena, 'Is there any increase in the cycle of birth and death from the outside?' Nāgasena asked the king in return, 'Is there any increase in the world's people and crawling creatures from the outside?' The king said, 'I am not asking you about the world's people and crawling creatures. I

但欲問卿人生死本耳。那先言樹木生以栽為本五穀生以谷為本。天下萬物皆各以其類本生。人從六情恩愛為本。那先言人有眼有色有識。有耳有聲有識。有鼻有香有識。有舌有味有識。有身有細滑有識。有念有法有識。從是生苦樂從苦樂生恩愛從恩愛生貪慾從貪慾生合是諸苦乃成為人耳。眼耳鼻口身神識念使有致併合為沛。從沛生苦樂從苦樂生恩愛從恩愛生貪慾從貪慾因生有致從有致因生從生因老因病從病因死因憂從憂因哭從哭因內心痛人生如是。那先言無眼不見色不覺不知從不覺不知無有合。無有合無有苦樂無有苦樂便不生恩愛。無恩愛不生貪慾無貪慾無有致無有致不生不老。不生不老不病不死不病不死不愁不哭。不愁不哭不內心痛無是諸苦便度脫得泥洹道。無耳無所聞無鼻無所嗅無口無所味無身無細滑無識無所念。無所念無沛無沛無苦樂無苦樂無恩愛無恩愛無貪慾無貪慾無胞胎。無所胞胎無所生不生不老不老不病不病不死不死不愁不愁不哭不哭不內心痛。捐棄諸苦便得泥洹道。王言善哉。王復問那先言世間寧有自然生物無。那先言無有自然生物皆當有所因。那先因問王。今王所坐殿有人功夫作之耶自然生乎。王言人功作之材椽出於樹木垣墻泥土出於地。那先言人生亦如是。界如和合乃成為人。是故無自然生物也皆

【現代漢語翻譯】現代漢語譯本：我想問你關於人生的生死根本。那先（Nagasena）回答說，樹木的生長以栽種為根本，五穀的生長以谷種為根本。天下萬物都各自以其類別為根本而生。人的根本在於六種情感和恩愛。那先（Nagasena）說，人有眼、有色、有識；有耳、有聲、有識；有鼻、有香、有識；有舌、有味、有識；有身、有細滑、有識；有念、有法、有識。從這些產生苦樂，從苦樂產生恩愛，從恩愛產生貪慾，從貪慾產生執著。這些苦難加在一起，才成為人。眼、耳、鼻、口、身、神識、念，使之有致，併合在一起成為『沛』。從『沛』產生苦樂，從苦樂產生恩愛，從恩愛產生貪慾，從貪慾產生執著，從執著產生有，從有產生生，從生產生老，從老產生病，從病產生死，從死產生憂愁，從憂愁產生哭泣，從哭泣產生內心痛苦。人生就是這樣。那先（Nagasena）說，如果沒有眼，就不能見色，不能覺知，不能認識，沒有覺知和認識，就沒有『合』。沒有『合』就沒有苦樂，沒有苦樂就不會產生恩愛。沒有恩愛就不會產生貪慾，沒有貪慾就沒有執著，沒有執著就不會有生老。沒有生老就沒有病死，沒有病死就沒有憂愁哭泣。沒有憂愁哭泣就沒有內心痛苦。沒有這些苦難，就能解脫，得到涅槃之道。沒有耳就無所聞，沒有鼻就無所嗅，沒有口就無所味，沒有身就無所觸，沒有識就無所念。沒有念就沒有『沛』，沒有『沛』就沒有苦樂，沒有苦樂就沒有恩愛，沒有恩愛就沒有貪慾，沒有貪慾就沒有胞胎。沒有胞胎就沒有生，沒有生就沒有老，沒有老就沒有病，沒有病就沒有死，沒有死就沒有憂愁，沒有憂愁就沒有哭泣，沒有哭泣就沒有內心痛苦。捨棄這些苦難，就能得到涅槃之道。國王說：『說得好！』國王又問那先（Nagasena）說：『世間難道有自然產生的生物嗎？』那先（Nagasena）回答說：『沒有自然產生的生物，都應當有所因。』那先（Nagasena）反問國王：『現在國王所坐的殿堂，是有人工建造的呢，還是自然產生的呢？』國王說：『是人工建造的，木材來自樹木，墻壁的泥土來自大地。』那先（Nagasena）說：『人生的道理也是這樣。各種因素和合在一起，才成為人。所以沒有自然產生的生物，都是因緣和合而成的。』

【English Translation】 English version: I wish to ask you about the root of life and death. Nagasena said, 'The growth of trees is rooted in planting, and the growth of grains is rooted in seeds. All things in the world are born from their respective categories. The root of human beings lies in the six emotions and affections.' Nagasena said, 'Humans have eyes, colors, and consciousness; ears, sounds, and consciousness; noses, smells, and consciousness; tongues, tastes, and consciousness; bodies, textures, and consciousness; thoughts, laws, and consciousness. From these arise suffering and joy, from suffering and joy arise affection, from affection arises greed, and from greed arises attachment. These sufferings combined make a person.' Eyes, ears, noses, mouths, bodies, consciousness, and thoughts cause things to happen, and together they become 'Pei'. From 'Pei' arise suffering and joy, from suffering and joy arise affection, from affection arises greed, from greed arises attachment, from attachment arises existence, from existence arises birth, from birth arises old age, from old age arises sickness, from sickness arises death, from death arises sorrow, from sorrow arises weeping, and from weeping arises inner pain. Such is human life. Nagasena said, 'Without eyes, one cannot see colors, cannot perceive, cannot know. Without perception and knowledge, there is no 'union'. Without 'union', there is no suffering or joy. Without suffering or joy, affection does not arise. Without affection, greed does not arise. Without greed, there is no attachment. Without attachment, there is no birth or old age. Without birth or old age, there is no sickness or death. Without sickness or death, there is no sorrow or weeping. Without sorrow or weeping, there is no inner pain. Without these sufferings, one can be liberated and attain the path of Nirvana (Nirvana: a state of perfect peace and happiness, like heaven).' Without ears, there is nothing to hear. Without noses, there is nothing to smell. Without mouths, there is nothing to taste. Without bodies, there is nothing to touch. Without consciousness, there is nothing to think about. Without thought, there is no 'Pei'. Without 'Pei', there is no suffering or joy. Without suffering or joy, there is no affection. Without affection, 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 inner pain. Abandoning these sufferings, one can attain the path of Nirvana (Nirvana: a state of perfect peace and happiness, like heaven).' The king said, 'Well said!' The king then asked Nagasena, 'Are there naturally occurring beings in the world?' Nagasena replied, 'There are no naturally occurring beings; everything must have a cause.' Nagasena asked the king in return, 'The palace you are sitting in now, was it built by human effort or did it arise naturally?' The king said, 'It was built by human effort; the timber comes from trees, and the mud for the walls comes from the earth.' Nagasena said, 'The principle of human life is the same. Various factors come together to make a person. Therefore, there are no naturally occurring beings; everything is created by the combination of causes and conditions.'

有所因。那先言譬如窯家作器取土水和以為泥燒作雜器物其泥不能自成為器。會當須人工有薪火乃成為器耳。世間無有自然生者也。那先語王言譬如箜篌無弦無柱無人鼓者寧能作聲不。王言不能自作聲。那先言如使箜篌有弦有柱有人工鼓者其聲寧出不。王言有聲。那先言如是天下無自然生物皆當有所因。那先問王如鉆火燧無兩木無人鉆者寧能得火不。王言不能得火。那先言設有兩木有人鉆之寧能生火不。王言然即生火。那先言天下無有自然生物皆當有所因。那先問王言譬如陽燧鉤無人持之亦無日無天寧能得火。那先言如陽燧有人持之有天有日寧能得火不。王言得火。那先言天下無有自然生物皆當有因。那先問王言若人無鏡無明人慾自照寧能自見其形不。王言不能自見。那先言如有有鏡有明有人自照寧能自見形不。王言然即能自見。那先言天下無有自然生物皆有所因。王言善哉。王復問那先世間人寧為有人無。那先言世間不能審有人也適當呼誰為人。王言身中命即為人不。那先問王人身中命能用眼視色。不能用耳聽音聲。不能用鼻聞香。不能用舌知味。不能用身知細滑。不能用意有所知不。王言能。那先言今我與王其于殿上四面有窗自在欲從何窗者寧能見不。王言得見。那先言設令人命在身中自在欲從何孔視耳能以眼視

【現代漢語翻譯】現代漢語譯本有所因。那先（Nāgasena，一位佛教僧侶的名字）說譬如窯工製作器物，取土和水混合成泥，燒製成各種器物，那泥土不能自己成為器物。必定需要人工，有柴火才能成為器物。世間沒有自然產生的東西。那先對國王說，譬如箜篌，沒有弦，沒有柱，沒有人彈奏，能夠發出聲音嗎？國王說不能自己發出聲音。那先說，如果箜篌有弦，有柱，有人工彈奏，那聲音能夠發出嗎？國王說能發出聲音。那先說，如此說來，天下沒有自然產生的生物，都應當有所因緣。那先問國王，如果鉆木取火，沒有兩塊木頭，沒有人鉆，能夠得到火嗎？國王說不能得到火。那先說，如果設有兩塊木頭，有人鉆它，能夠生火嗎？國王說，是的，就能生火。那先說，天下沒有自然產生的生物，都應當有所因緣。那先問國王說，譬如陽燧（一種古代的取火工具），沒有人拿著它，也沒有太陽，沒有天空，能夠得到火嗎？那先說，如果陽燧有人拿著它，有天空有太陽，能夠得到火嗎？國王說能得到火。那先說，天下沒有自然產生的生物，都應當有所因緣。那先問國王說，如果人沒有鏡子，沒有光明，想要自己照看自己，能夠自己看到自己的形貌嗎？國王說不能自己看到。那先說，如果如有鏡子，有光明，有人自己照看，能夠自己看到形貌嗎？國王說，是的，就能自己看到。那先說，天下沒有自然產生的生物，都應當有所因緣。國王說，說得好。國王又問那先，世間人是有人還是沒有人？那先說，世間不能確定有人，應當稱誰為人？國王說，身中的命就是人嗎？那先問國王，人身中的命能夠用眼睛看顏色，不能用耳朵聽聲音，不能用鼻子聞香，不能用舌頭知道味道，不能用身體知道細滑，不能用意識有所知嗎？國王說能。那先說，現在我和國王，在這殿上，四面有窗戶，隨意想從哪個窗戶看，能夠看到嗎？國王說能看到。那先說，如果令人命在身中，隨意想從哪個孔看，耳朵能夠用眼睛看嗎？

【English Translation】 English version There is a cause. Nāgasena (name of a Buddhist monk) said, 'For example, a potter makes utensils, taking earth and water to mix into mud, and firing it to make various utensils. The mud cannot become a utensil by itself. It must require human labor and firewood to become a utensil. There is nothing in the world that arises naturally.' Nāgasena said to the king, 'For example, a konghou (a type of Chinese harp), without strings, without a pillar, without someone playing it, can it make a sound?' The king said, 'It cannot make a sound by itself.' Nāgasena said, 'If the konghou has strings, has a pillar, and has someone playing it, can the sound be produced?' The king said, 'There is sound.' Nāgasena said, 'Thus, there are no beings in the world that arise naturally; all must have a cause.' Nāgasena asked the king, 'If drilling for fire, without two pieces of wood, without someone drilling, can fire be obtained?' The king said, 'Fire cannot be obtained.' Nāgasena said, 'If there are two pieces of wood, and someone drills them, can fire be produced?' The king said, 'Yes, fire is produced.' Nāgasena said, 'There are no beings in the world that arise naturally; all must have a cause.' Nāgasena asked the king, 'For example, a yangsui (an ancient fire-starting tool), without someone holding it, without the sun, without the sky, can fire be obtained?' Nāgasena said, 'If the yangsui is held by someone, with the sky and the sun, can fire be obtained?' The king said, 'Fire can be obtained.' Nāgasena said, 'There are no beings in the world that arise naturally; all must have a cause.' Nāgasena asked the king, 'If a person has no mirror, no light, wanting to see themselves, can they see their own form?' The king said, 'They cannot see themselves.' Nāgasena said, 'If there is a mirror, there is light, and someone looks at themselves, can they see their form?' The king said, 'Yes, they can see themselves.' Nāgasena said, 'There are no beings in the world that arise naturally; all must have a cause.' The king said, 'Well said.' The king then asked Nāgasena, 'Are there people in the world, or are there no people?' Nāgasena said, 'The world cannot be certain about people; who should be called a person?' The king said, 'Is the life within the body a person?' Nāgasena asked the king, 'Can the life within a person's body use the eyes to see colors, but not use the ears to hear sounds, not use the nose to smell fragrances, not use the tongue to know flavors, not use the body to know smoothness, not use the mind to know things?' The king said, 'It can.' Nāgasena said, 'Now, you and I, in this hall, with windows on all four sides, wanting to look from any window, can we see?' The king said, 'We can see.' Nāgasena said, 'If the life is in the body, wanting to look from any hole, can the ear see with the eyes?'

色。不能用耳視色。不能用鼻視色。不能用口視色。不能用身視色。不能用意視色不。王言不能。那先言設令命在耳能以耳有所聞。不能以耳有所見。不能以耳知香臭。不能以耳知味。不能以耳知細滑。不能以耳有所念不。那先言設令命在鼻能以鼻知香臭。不能以鼻聞音聲。不能以鼻知味。不能以鼻知細滑。不能以鼻有所念不。那先言設令命在口能以口知味。不能以口有所見。不能以口聽音聲。不能以口聞臭香。不能以口知細滑。不能以口有所念不。那先言設令命在身中能以身知細滑。不能以身有所見。不能以身聽音聲。不能以身知臭香。不能以身知味。不能以身有所念不。那先言設令命在識能以識有所念。不能以識聽音聲。不能以識知臭香。不能以識知味。不能以識知細滑不。王言不能知也。那先言王所語前後不相副。那先言如我與王共在殿上坐徹壞四窗者視寧廣遠不。王言然廣遠。那先言設令命在身中挒眼去之其視寧廣遠不。決耳令大其聽寧能遠不。決鼻令大聞香寧能遠不。決口令大知味寧能多不。副剝面板知細滑寧多不。決判去意其令寧大不。王言不也。那先言王亦語前後不相副。那先問王言王持藏人來入在王前住王寧覺知在前住不。王言知在前。那先言持藏者即入王室寧知入室不。王言知入室也。那先言設令

【現代漢語翻譯】現代漢語譯本『色』（Rūpa，物質現象）。不能用耳朵去看『色』。不能用鼻子去看『色』。不能用嘴巴去看『色』。不能用身體去看『色』。不能用意識去看『色』，對嗎？』國王回答：『不能。』那先（Nāgasena，佛教僧侶）說：『假設生命在於耳朵，能用耳朵聽到聲音，但不能用耳朵看到東西。不能用耳朵知道香臭。不能用耳朵知道味道。不能用耳朵知道細膩光滑。不能用耳朵產生念頭，對嗎？』那先說：『假設生命在於鼻子，能用鼻子知道香臭，但不能用鼻子聽到聲音。不能用鼻子知道味道。不能用鼻子知道細膩光滑。不能用鼻子產生念頭，對嗎？』那先說：『假設生命在於嘴巴，能用嘴巴知道味道，但不能用嘴巴看到東西。不能用嘴巴聽到聲音。不能用嘴巴聞到香臭。不能用嘴巴知道細膩光滑。不能用嘴巴產生念頭，對嗎？』那先說：『假設生命在於身體中，能用身體知道細膩光滑，但不能用身體看到東西。不能用身體聽到聲音。不能用身體知道香臭。不能用身體知道味道。不能用身體產生念頭，對嗎？』那先說：『假設生命在於意識（識，Vijñāna），能用意識產生念頭，但不能用意識聽到聲音。不能用意識知道香臭。不能用意識知道味道。不能用意識知道細膩光滑，對嗎？』國王回答：『不能知道。』那先說：『大王您所說的話前後不一致。』那先說：『如果我和大王一同坐在殿堂上，徹底拆毀四面的窗戶，看東西是更廣闊還是更狹窄呢？』國王回答：『當然是更廣闊。』那先說：『假設生命在於身體中，挖掉眼睛，那看東西是更廣闊嗎？挖大耳朵，那聽聲音能更遠嗎？挖大鼻子，聞香味能更遠嗎？挖大嘴巴，知道味道能更多嗎？剝掉面板，知道細膩光滑能更多嗎？割裂開意識，那意識能更大嗎？』國王回答：『不能。』那先說：『大王您所說的話也是前後不一致。』那先問國王說：『大王您拿著**（此處原文有缺失，指某種物品）進來，站在大王面前，大王您能覺察到它站在前面嗎？』國王回答：『知道它在前面。』那先說：『如果拿著藏起來的東西進入大王的房間，大王您能知道它進入房間了嗎？』國王回答：『知道它進入房間了。』那先說：『假設……』

【English Translation】 English version 『Rūpa』 (form/matter). Can one see 『rūpa』 with the ear? Can one see 『rūpa』 with the nose? Can one see 『rūpa』 with the mouth? Can one see 『rūpa』 with the body? Can one see 『rūpa』 with the mind, is it so?』 The king said, 『No.』 Nāgasena (Buddhist monk) said, 『Suppose life resides in the ear, one can hear sounds with the ear, but one cannot see things with the ear. One cannot know fragrance with the ear. One cannot know taste with the ear. One cannot know smoothness with the ear. One cannot generate thoughts with the ear, is it so?』 Nāgasena said, 『Suppose life resides in the nose, one can know fragrance with the nose, but one cannot hear sounds with the nose. One cannot know taste with the nose. One cannot know smoothness with the nose. One cannot generate thoughts with the nose, is it so?』 Nāgasena said, 『Suppose life resides in the mouth, one can know taste with the mouth, but one cannot see things with the mouth. One cannot hear sounds with the mouth. One cannot smell fragrance with the mouth. One cannot know smoothness with the mouth. One cannot generate thoughts with the mouth, is it so?』 Nāgasena said, 『Suppose life resides in the body, one can know smoothness with the body, but one cannot see things with the body. One cannot hear sounds with the body. One cannot know fragrance with the body. One cannot know taste with the body. One cannot generate thoughts with the body, is it so?』 Nāgasena said, 『Suppose life resides in consciousness (Vijñāna), one can generate thoughts with consciousness, but one cannot hear sounds with consciousness. One cannot know fragrance with consciousness. One cannot know taste with consciousness. One cannot know smoothness with consciousness, is it so?』 The king said, 『Cannot know.』 Nāgasena said, 『What Your Majesty has said is inconsistent.』 Nāgasena said, 『If I and Your Majesty were sitting together in the hall, and the four windows were completely destroyed, would seeing be wider or narrower?』 The king said, 『Of course, it would be wider.』 Nāgasena said, 『Suppose life resides in the body, if the eyes are gouged out, would seeing be wider? If the ears are made larger, would hearing be farther? If the nose is made larger, would smelling fragrance be farther? If the mouth is made larger, would knowing taste be more? If the skin is peeled off, would knowing smoothness be more? If the mind is cut open, would the mind be larger?』 The king said, 『No.』 Nāgasena said, 『What Your Majesty has said is also inconsistent.』 Nāgasena asked the king, 『Your Majesty, if you bring in a ** (something is missing in the original text, referring to an object), and it stands before Your Majesty, can Your Majesty perceive that it is standing in front?』 The king said, 『Know that it is in front.』 Nāgasena said, 『If something hidden is brought into Your Majesty's room, can Your Majesty know that it has entered the room?』 The king said, 『Know that it has entered the room.』 Nāgasena said, 『Suppose...』

人命在身中人持味著口中能知甜醋酸咸辛苦。王言知之。那先言王所語前後不相副也。那先言如人沽美酒著大器中急塞一人口倒置酒中令嘗酒其人寧知酒味不。王言其人不知。那先言何以故不知味。王言未入口到舌上故不知味。那先言王所語前後不相副。王言我愚癡智未及是難愿相解之。那先言人從眼見色神動。神動即生苦樂。意念合耳鼻口身意皆同合為意有所念神動。神動即生苦樂從苦樂生意從生念展轉相成適無常主。王言善哉。王復問那先人生眼時眼與神俱生耶。那先言然同時俱生。王復問眼居前生耶。神居前生耶。那先言眼居前生神居後生。王言眼語神言我所行生處。汝當隨我後生相語言兩耶。神語眼言汝所生處。我當隨汝後生兩相語不。那先言兩不相與語。王言卿不言同時俱生何以故不相語。那先言有四事俱不相語。那先自言何等四。一為下行二為向門三為行轍四者為數。是四事俱不相語。王復問何等為下行者。那先報王言高山上天雨其水隨流當如何行。王言下行。那先言后復天雨其水流當復如何行。王言當隨前流水處行。那先問王言。前水寧語后水言汝當隨我後來。后水寧語前水言我當隨汝處流行。前水后水相語言爾不。王言水流各自行。前後不相語也。那先言眼亦如水。眼不語神言汝當隨我後生。神亦不

【現代漢語翻譯】現代漢語譯本：人的生命在於身體之中，人通過嘴巴品嚐味道，能夠知道甜、酸、咸、苦等味道。國王說：『是的，我知道。』那先（Nagasena，一位佛教僧侶的名字）說：『國王您所說的話前後不一致啊。』那先說：『如果有人把美酒放在一個大容器中，然後迅速地用一個蓋子塞住容器口，再把容器倒過來，讓人在酒中品嚐酒的味道，這個人能知道酒的味道嗎？』國王說：『這個人不知道。』那先說：『為什麼不知道味道呢？』國王說：『因為酒沒有入口，沒有到達舌頭上，所以不知道味道。』那先說：『國王您所說的話前後不一致啊。』國王說：『我愚笨，智慧還不夠，希望您能為我解釋這個難題。』那先說：『人從眼睛看到顏色時，神識（意識）會隨之動搖。神識動搖就會產生苦和樂。意念與耳、鼻、口、身、意結合，都會在意念產生時使神識動搖。神識動搖就會產生苦和樂，從苦和樂產生意念，從意念產生念頭，輾轉相成，沒有永恒的主宰。』國王說：『說得好啊。』國王又問那先：『人出生時，眼睛和神識是同時產生的嗎？』那先說：『是的，同時產生。』國王又問：『是眼睛先產生，還是神識先產生？』那先說：『眼睛先產生，神識后產生。』國王說：『眼睛會對神識說：『我所行走的出生之處，你應當跟隨我之後出生。』這樣互相說話嗎？或者神識會對眼睛說：『你所出生之處，我應當跟隨你之後出生。』這樣互相說話嗎？』那先說：『兩者都不互相說話。』國王說：『您剛才不是說同時產生嗎？為什麼不互相說話呢？』那先說：『有四件事是同時發生但不互相說話的。』那先自己說：『哪四件事呢？一是下行，二是向門，三是行轍，四是計數。這四件事是同時發生但不互相說話的。』國王又問：『什麼是下行呢？』那先回答國王說：『在高山上天下雨，雨水隨著地勢流動，會如何流動呢？』國王說：『向下流動。』那先說：『之後再次下雨，雨水流動又會如何流動呢？』國王說：『會沿著之前的水流流動的方向流動。』那先問國王說：『之前的水會告訴之後的水說：『你應當跟隨我之後來。』嗎？之後的水會告訴之前的水說：『我應當跟隨你流動的方向流動。』嗎？』之前的水和之後的水會互相說話嗎？國王說：『水流各自流動，前後不互相說話。』那先說：『眼睛也像水一樣，眼睛不會告訴神識說：『你應當跟隨我之後出生。』神識也不會...』

【English Translation】 English version: Human life resides within the body. A person uses their mouth to taste flavors and can discern sweet, sour, salty, and bitter tastes. The king said, 'Yes, I know.' Nagasena (the name of a Buddhist monk) said, 'Your Majesty, what you say is inconsistent.' Nagasena said, 'If someone puts fine wine in a large container, quickly seals the opening, and then turns the container upside down, allowing someone to taste the wine within the wine itself, would that person know the taste of the wine?' The king said, 'That person would not know.' Nagasena said, 'Why would they not know the taste?' The king said, 'Because the wine has not entered the mouth and reached the tongue, so they do not know the taste.' Nagasena said, 'Your Majesty, what you say is inconsistent.' The king said, 'I am foolish, and my wisdom is not sufficient. I hope you can explain this difficult question to me.' Nagasena said, 'When a person sees a color with their eyes, the consciousness (spirit) is moved. When the consciousness is moved, suffering and joy arise. When thought combines with the ear, nose, mouth, body, and mind, it causes the consciousness to move when a thought arises. When the consciousness is moved, suffering and joy arise. From suffering and joy, thought arises; from thought, ideas arise, which develop and become established, without a permanent master.' The king said, 'Well said.' The king then asked Nagasena, 'When a person is born, do the eyes and consciousness arise simultaneously?' Nagasena said, 'Yes, they arise simultaneously.' The king then asked, 'Do the eyes arise first, or does the consciousness arise first?' Nagasena said, 'The eyes arise first, and the consciousness arises later.' The king said, 'Do the eyes say to the consciousness, 'The place where I go and am born, you should follow me and be born after me,' speaking to each other in this way? Or does the consciousness say to the eyes, 'The place where you are born, I should follow you and be born after you,' speaking to each other in this way?' Nagasena said, 'The two do not speak to each other.' The king said, 'Didn't you say they arise simultaneously? Why do they not speak to each other?' Nagasena said, 'There are four things that occur simultaneously but do not speak to each other.' Nagasena himself said, 'What are these four things? First, downward flow; second, the direction of a door; third, the path of a wheel; and fourth, counting. These four things occur simultaneously but do not speak to each other.' The king then asked, 'What is downward flow?' Nagasena replied to the king, 'When it rains on a high mountain, and the water flows according to the terrain, how does it flow?' The king said, 'It flows downward.' Nagasena said, 'If it rains again later, how will the water flow then?' The king said, 'It will flow in the same direction as the previous water flow.' Nagasena asked the king, 'Does the previous water tell the later water, 'You should follow me and come after me?' Does the later water tell the previous water, 'I should follow the direction you flow?' Do the previous water and the later water speak to each other?' The king said, 'The water flows on its own, and the previous and later water do not speak to each other.' Nagasena said, 'The eyes are also like water. The eyes do not tell the consciousness, 'You should follow me and be born after me.' The consciousness also does not...'

語眼言我當隨汝後行生也。眼與神俱不相語也。是名為下行。耳目鼻口身意亦爾。王復問何等為向門者。那先言譬如大城都有一門。其中有一人慾出當從何向。王言當從門出耳。那先言后復有一人慾出當復從何向出。王言故當從前一人門出耳。那先言王前出人寧語後人言。汝當隨我后出。後人寧語前人言。我當隨卿所從門出。兩人寧相語言爾不。王言前人後人俱不相語也。那先言眼亦如門。眼不語神言汝當隨我後生。神亦不語眼言我今當隨汝後生。眼與神俱不相語也。是為向門。耳鼻口身意亦爾。王復問那先言何等為轍行者。那先問王言前車行有轍後車行當從何所行。王言後車當從前車轍中行。那先言前車輪寧語後輪言汝當隨我處從後來。後車輪寧語前輪我當隨汝處行。寧相語言爾不。王言俱不相語也。那先言人亦如是。眼不語神我所生處汝當隨我生。神亦不語眼我當隨卿後生。那先言耳鼻口身神俱不相語。王復問那先何等為數。那先言數者校計也書疏學問是為數。耳目鼻口身神稍稍習知共合。是六事乃為有所知。不從一事有所知也。王言善哉。王復問那先言。人目生時與苦樂俱生不。那先言目與苦樂俱生皆根從合生。王復言何等為合者。那先言兩相觸為合。合者譬如兩羊相抵是為合。一羊如目一羊如色。合為名沛。

【現代漢語翻譯】現代漢語譯本：那先（Nāgasena）說：『眼睛說，我應當隨在你之後產生。』眼睛和神識（mind）一起，卻並不互相告知。這叫做下行。耳朵、鼻子、嘴巴、身體、意識也是這樣。』國王又問：『什麼是向門呢？』那先說：『譬如大城都有一個門，其中有一個人想要出去，應當從哪裡出去呢？』國王說：『應當從門出去。』那先說：『後來又有一個人想要出去，應當從哪裡出去呢？』國王說：『當然是從前面那個人出去的門出去。』那先說：『國王，前面出去的人會告訴後面的人說：『你應當跟隨在我之後出去。』後面的人會告訴前面的人說：『我應當跟隨你所從出的門出去。』兩個人會互相告知嗎？』國王說：『前面的人和後面的人都不會互相告知。』那先說：『眼睛也像門一樣。眼睛不告訴神識說：『你應當跟隨在我之後產生。』神識也不告訴眼睛說：『我現在應當跟隨在你之後產生。』眼睛和神識並不互相告知。這叫做向門。耳朵、鼻子、嘴巴、身體、意識也是這樣。』國王又問那先：『什麼是轍行呢？』那先問國王說：『前面的車行駛有車轍，後面的車行駛應當從哪裡行駛呢？』國王說：『後面的車應當從前面車的車轍中行駛。』那先說：『前面的車輪會告訴後面的車輪說：『你應當跟隨我所處的地方從後面來。』後面的車輪會告訴前面的車輪說：『我應當跟隨你所處的地方行駛。』會互相告知嗎？』國王說：『都不會互相告知。』那先說：『人也是這樣。眼睛不告訴神識說：『我所產生的地方，你應當跟隨我產生。』神識也不告訴眼睛說：『我應當跟隨在你之後產生。』那先說，耳朵、鼻子、嘴巴、身體、神識都不互相告知。國王又問那先：『什麼是數（number）呢？』那先說：『數，就是校計、書寫、疏通、學問，這就是數。耳朵、眼睛、鼻子、嘴巴、身體、神識，慢慢地學習知道，共同結合。這六件事才會有所知，不是從一件事就能有所知的。』國王說：『說得好。』國王又問那先：『人的眼睛產生時，是和苦樂一起產生嗎？』那先說：『眼睛和苦樂一起產生，都是根源從結合而產生。』國王又說：『什麼是合（combination）呢？』那先說：『兩兩相觸就叫做合。合，譬如兩隻羊互相牴觸，這就叫做合。一隻羊像眼睛，一隻羊像顏色。合在一起就叫做沛（contact）。』

【English Translation】 English version: Nāgasena said, 'The eye says, 'I should arise following after you.' The eye and the mind together, but do not inform each other. This is called 'going down.' The ear, nose, mouth, body, and consciousness are also like this.' The king then asked, 'What is a 'facing door'?' Nāgasena said, 'For example, a large city has a gate. If a person inside wants to go out, from where should they go out?' The king said, 'They should go out from the gate.' Nāgasena said, 'If later another person wants to go out, from where should they go out?' The king said, 'Of course, they should go out from the gate that the person before them went out from.' Nāgasena said, 'King, would the person who went out before tell the person who went out after, 'You should follow after me and go out'? Would the person who went out after tell the person who went out before, 'I should follow the gate from which you went out'? Would the two people inform each other?' The king said, 'The person before and the person after would not inform each other.' Nāgasena said, 'The eye is also like a door. The eye does not tell the mind, 'You should arise following after me.' The mind also does not tell the eye, 'I should now arise following after you.' The eye and the mind do not inform each other. This is called a 'facing door.' The ear, nose, mouth, body, and consciousness are also like this.' The king then asked Nāgasena, 'What is 'following a track'?' Nāgasena asked the king, 'If the front cart travels and leaves a track, where should the rear cart travel?' The king said, 'The rear cart should travel in the track of the front cart.' Nāgasena said, 'Would the front wheel tell the rear wheel, 'You should follow where I am and come from behind'? Would the rear wheel tell the front wheel, 'I should follow where you are traveling'? Would they inform each other?' The king said, 'They would not inform each other.' Nāgasena said, 'People are also like this. The eye does not tell the mind, 'Where I arise, you should follow me and arise.' The mind also does not tell the eye, 'I should arise following after you.' Nāgasena said, the ear, nose, mouth, body, and mind do not inform each other.' The king then asked Nāgasena, 'What is number?' Nāgasena said, 'Number is calculation, writing, explanation, and learning. This is number. The ear, eye, nose, mouth, body, and mind gradually learn and know, and combine together. These six things are what allow one to know something; one cannot know something from just one thing.' The king said, 'Well said.' The king then asked Nāgasena, 'When a person's eye arises, does it arise together with suffering and pleasure?' Nāgasena said, 'The eye arises together with suffering and pleasure; they all arise from a combination of roots.' The king then said, 'What is combination?' Nāgasena said, 'When two things touch each other, it is called combination. Combination is like two sheep butting each other; this is called combination. One sheep is like the eye, and one sheep is like color. Combining together is called contact (沛).'

譬如一手為目一手為色兩手合為沛。譬如兩石一石為目一石為色。兩石合為沛。耳目鼻身神皆同合為沛。譬如雨石一石如神一石如志。兩石合為沛。神志合如是。是名為沛。王言善哉。王復問那先。樂何等類。那先言自覺知為樂。那先言譬若人事國王。其人賢善。王賜與財物。其人得之。用自快樂。在所欲為。其人自念。我事王得賞賜。今得樂樂如是。那先言譬如人心念善口言善身行善。行善如是死後得生天上。其人于天上極意自娛樂自念言。我在世間時心念善口言善身行善。是故我自致生此間。得樂甚樂。是為覺。王言善哉。王復問那先。何等為覺者。那先言從知為覺。譬如王有持藏者入藏室中自視室中。自知有若干錢金銀珠玉繒帛雜香色皆知雜處。是為覺知。王言善哉。王復問那先言。人有所念何等類。那先言人有所念因有所作。譬如人和毒藥自飲。亦復行飲人。身自苦亦復苦他人身。那先言譬如人作惡死後當入泥犁中。諸所教者皆入泥犁中。惡人有所念所作言如是。王言善哉。王復問那先言。何等為內動者。那先言志念內便動。王言動行時云何。那先言譬如銅鋗銅釜。有人往燒之。其器有聲。舉乎有餘音。而行人如是志動念因行。那先言燒時為動有餘音為行。王言善哉。王復問那先言。能合取分別之不。是為合

【現代漢語翻譯】現代漢語譯本：例如，一隻手代表眼睛，另一隻手代表顏色，兩隻手合在一起成為『沛』（paì，此處指一種組合或整體）。例如，兩塊石頭，一塊代表眼睛，一塊代表顏色，兩塊石頭合在一起成為『沛』。耳朵、眼睛、鼻子、身體、精神，都同樣組合在一起成為『沛』。例如，兩塊石頭，一塊像精神，一塊像意志，兩塊石頭合在一起成為『沛』。精神和意志這樣結合，就叫做『沛』。國王說：『說得好啊！』國王又問那先（Nāxiān，佛教僧侶的名字）：『快樂屬於哪一類呢？』那先回答說：『自我覺知就是快樂。』那先說，譬如有人侍奉國王，這個人賢能善良，國王賞賜他財物，這個人得到財物后，用它來讓自己快樂，想做什麼就做什麼。這個人心裡想：我侍奉國王得到賞賜，現在得到快樂就是這樣。』那先說，『譬如一個人心裡想著善事，口裡說著善言，身體力行善事，這樣行善，死後就能升到天上。這個人在天上盡情地娛樂，心裡想著：我在世間的時候，心裡想著善事，口裡說著善言，身體力行善事，所以我才能夠來到這裡，得到極大的快樂。』這就是覺知。國王說：『說得好啊！』國王又問那先：『什麼是覺者呢？』那先回答說：『從知曉而來就是覺。』譬如國王有掌管倉庫的人，進入倉庫中自己察看，自己知道倉庫里有多少錢、金銀、珠寶、絲綢、各種香料，各種顏色都清楚地知道在哪裡，這就是覺知。國王說：『說得好啊！』國王又問那先：『人有所思念，屬於哪一類呢？』那先回答說：『人有所思念，是因為有所作為。』譬如人喝毒藥，自己喝也給別人喝，自己身體痛苦也讓別人身體痛苦。那先說，『譬如人作惡，死後應當墮入泥犁（Nílí，地獄）中，所有被他教唆的人都墮入泥犁中。惡人有所思念，所作所為就是這樣。』國王說：『說得好啊！』國王又問那先：『什麼是內在的動呢？』那先回答說：『意志和念頭在內在就產生了動。』國王說：『動發生的時候是怎樣的呢？』那先回答說：『譬如銅鋗（tóng xuān，一種銅製器皿）或銅釜（tóng fǔ，一種銅製鍋），有人去燒它，器皿發出聲音，舉起來還有餘音。而修行人也是這樣，意志動了，念頭就產生了行為。』那先說：『燒的時候是動，餘音是行為。』國王說：『說得好啊！』國王又問那先：『能夠合取和分別嗎？』這就是合。'

【English Translation】 English version: For example, one hand represents the eye, and the other hand represents color. When the two hands are combined, they become 『Pei』 (沛, here referring to a combination or a whole). For example, two stones, one representing the eye and the other representing color, when combined, become 『Pei』. Ears, eyes, nose, body, and spirit, all similarly combine to become 『Pei』. For example, two stones, one like spirit and the other like will, when combined, become 『Pei』. The combination of spirit and will in this way is called 『Pei』. The king said, 『Well said!』 The king then asked Nāxiān (那先, the name of a Buddhist monk), 『To what category does happiness belong?』 Nāxiān replied, 『Self-awareness is happiness.』 Nāxiān said, 『For example, someone serves the king, and this person is virtuous and good. The king rewards him with wealth, and this person, having obtained the wealth, uses it to make himself happy, doing whatever he desires. This person thinks to himself, 'I serve the king and receive rewards, and now I am happy like this.'』 Nāxiān said, 『For example, a person thinks good thoughts in his heart, speaks good words from his mouth, and practices good deeds with his body. By doing good deeds in this way, after death, he can ascend to heaven. This person enjoys himself to the fullest in heaven, thinking to himself, 'When I was in the world, I thought good thoughts in my heart, spoke good words from my mouth, and practiced good deeds with my body. That is why I was able to come here and obtain great happiness.'』 This is awareness. The king said, 『Well said!』 The king then asked Nāxiān, 『What is an enlightened one?』 Nāxiān replied, 『Enlightenment comes from knowing.』 For example, the king has a treasurer who enters the treasury and examines it himself, knowing how much money, gold, silver, jewels, silk, and various fragrances are in the treasury, and knowing clearly where each color is located. This is awareness. The king said, 『Well said!』 The king then asked Nāxiān, 『To what category does a person's thoughts belong?』 Nāxiān replied, 『A person's thoughts arise because of actions.』 For example, a person drinks poison, drinking it himself and also giving it to others to drink, causing suffering to his own body and also causing suffering to the bodies of others. Nāxiān said, 『For example, a person who does evil should fall into Nílí (泥犁, hell) after death, and all those who are instigated by him will fall into Nílí. This is how evil people think and act.』 The king said, 『Well said!』 The king then asked Nāxiān, 『What is internal movement?』 Nāxiān replied, 『Will and thought move internally.』 The king said, 『What is it like when movement occurs?』 Nāxiān replied, 『For example, a bronze xuān (銅鋗, a type of bronze vessel) or a bronze fǔ (銅釜, a type of bronze pot), someone goes to heat it, and the vessel makes a sound, and when lifted, there is still an aftersound. And it is the same with practitioners, when the will moves, thoughts produce actions.』 Nāxiān said, 『The heating is the movement, and the aftersound is the action.』 The king said, 『Well said!』 The king then asked Nāxiān, 『Is it possible to combine and differentiate?』 This is combination.

。是為智。是爲念。是為意。是為動。那先言假令以合不可復分別也。那先言王使宰人作美羹。中有水有肉有蔥蒜有姜有鹽豉有糯。王敕廚下人言。所作美羹如前取羹中水味來。次取蔥味來。次取姜味來。次取鹽豉味來。次取糯味來。羹以成人寧能一一取羹味與王不。王言羹一合以後不能一一別味也。那先言諸事亦如是。一合不可別也。是為苦樂是為智是為動是爲念。王言善哉善哉。王復問那先言。人持目視鹽味寧可別知不。那先言王知乃如是耶。能持目視知鹽味。王言目不知鹽味耶。那先言人持舌能知鹽味取。不能以目知鹽味也。王復言人用舌知味云。那先言人皆用舌別知味。王言諸鹽味皆當用舌別知耶。那先言然。諸鹽味皆當用舌別知耳。王復問那先言。車載鹽牛軛鹽。車牛寧能別知鹽味不。那先言車牛不能別知知鹽味也。王問那先言。鹽味寧可稱不。那先言王智乃爾能稱鹽味。王問那先言。鹽味不可稱也。其輕重可稱耳。王言善哉。王復問那先。凡人身中五知作眾事所成耶。作一事成五知耶。那先言作眾事所成。非一事所成也。譬如一地五穀當生時各各自生動類人身中五事皆用眾事各所生。王言善哉善哉。王復問那先。世間人頭鬚髮膚面目耳鼻口身體四支手足皆完具。何故中有壽命長者。中有短命者。有多病者

【現代漢語翻譯】現代漢語譯本：『這就是智慧。這就是念頭。這就是意志。這就是行動。』那先說道：『假設它們結合在一起，就不能再區分開來了。』那先說：『大王，讓廚師做一道美味的羹湯，裡面有水、有肉、有蔥、有蒜、有姜、有鹽豉、有糯米。大王命令廚房的人說：「把做好的美味羹湯，像之前那樣，從羹湯中取出水的味道來，然後取出蔥的味道來，然後取出姜的味道來，然後取出鹽豉的味道來，然後取出糯米的味道來。」羹湯已經做成，難道能一一取出羹湯的味道給大王嗎？』大王說：『羹湯一旦混合在一起，就不能一一分辨出味道了。』那先說：『各種事物也是這樣，一旦混合在一起就不能分辨了。』『這就是苦樂，這就是智慧，這就是行動，這就是念頭。』大王說：『說得好啊，說得好啊。』大王又問那先：『人用眼睛看鹽的味道，能夠分辨出來嗎？』那先說：『大王您知道是這樣的嗎？能用眼睛看就知道鹽的味道？』大王說：『眼睛不知道鹽的味道嗎？』那先說：『人用舌頭能知道鹽的味道，不能用眼睛知道鹽的味道。』大王又說：『人用舌頭知道味道』那先說：『人們都用舌頭來分辨味道。』大王說：『各種鹽的味道都應當用舌頭來分辨嗎？』那先說：『是的，各種鹽的味道都應當用舌頭來分辨。』大王又問那先：『車上裝鹽，牛拉著鹽，車和牛能夠分辨出鹽的味道嗎？』那先說：『車和牛不能分辨出鹽的味道。』大王問那先：『鹽的味道能夠稱量嗎？』那先說：『大王的智慧竟然到了能稱量鹽的味道的地步？』大王問那先：『鹽的味道不能稱量，它的輕重可以稱量。』大王說：『說得好。』大王又問那先：『凡是人身中的五種知覺，是共同作用完成各種事情呢？還是完成一件事情產生五種知覺呢？』那先說：『是共同作用完成各種事情，不是完成一件事情產生五種知覺。』譬如一塊土地，五穀生長的時候，各自生長；同樣，人類身體中的五種知覺，都是通過共同作用各自產生。大王說：『說得好啊，說得好啊。』大王又問那先：『世間人頭、鬚髮、面板、面、目、耳、鼻、口、身體、四肢、手足都完整具備，為什麼有壽命長的，有短命的，有多病的？』

【English Translation】 English version: 'This is wisdom. This is thought. This is intention. This is action.' Nāgasena (name of a Buddhist monk) said, 'Suppose they are combined, they cannot be distinguished again.' Nāgasena said, 'Your Majesty, let the cook make a delicious soup, containing water, meat, scallions, garlic, ginger, salted beans, and glutinous rice. Your Majesty ordered the kitchen staff to say, "Take the delicious soup that has been made, and as before, take the taste of water from the soup, then take the taste of scallions, then take the taste of ginger, then take the taste of salted beans, then take the taste of glutinous rice." The soup has been made, can the taste of the soup be taken out one by one for Your Majesty?' The king said, 'Once the soup is mixed together, the tastes cannot be distinguished one by one.' Nāgasena said, 'All things are like this, once combined they cannot be distinguished.' 'This is suffering and pleasure, this is wisdom, this is action, this is thought.' The king said, 'Well said, well said.' The king then asked Nāgasena, 'Can a person distinguish the taste of salt by looking at it with their eyes?' Nāgasena said, 'Does Your Majesty know it to be so? Can one know the taste of salt by looking at it with their eyes?' The king said, 'Do the eyes not know the taste of salt?' Nāgasena said, 'People can know the taste of salt with their tongues, but they cannot know the taste of salt with their eyes.' The king then said, 'People know the taste with their tongues.' Nāgasena said, 'People all use their tongues to distinguish tastes.' The king said, 'Should all the tastes of salt be distinguished with the tongue?' Nāgasena said, 'Yes, all the tastes of salt should be distinguished with the tongue.' The king then asked Nāgasena, 'If a cart carries salt and an ox pulls the salt, can the cart and the ox distinguish the taste of salt?' Nāgasena said, 'The cart and the ox cannot distinguish the taste of salt.' The king asked Nāgasena, 'Can the taste of salt be weighed?' Nāgasena said, 'Has Your Majesty's wisdom reached the point where you can weigh the taste of salt?' The king asked Nāgasena, 'The taste of salt cannot be weighed, but its weight can be weighed.' The king said, 'Well said.' The king then asked Nāgasena, 'Are the five senses in a person's body working together to accomplish various things? Or does the accomplishment of one thing produce five senses?' Nāgasena said, 'They work together to accomplish various things, not that the accomplishment of one thing produces five senses.' For example, when five grains grow on a piece of land, they each grow separately; similarly, the five senses in the human body are all produced by working together. The king said, 'Well said, well said.' The king then asked Nāgasena, 'People in the world have heads, beards, hair, skin, faces, eyes, ears, noses, mouths, bodies, limbs, hands, and feet all complete. Why are some long-lived, some short-lived, and some sickly?'

。中有少病者。中有貧者。中有富者。中有貴者。中有賤者。中有大士者。中有小士者。中有端正者。中有丑者。中有為人所信者。中有為人所疑者。中有明孝者。中有愚者。何故不同。那先言譬如諸樹木果眾中有醋不甜者。中有苦者。中有辛者。中有甜者。中有正醋者。那先問王言。是皆樹木何故不同。王言所以不同者。其裁各自異。那先言人亦如是。心所念者各各異。是故令世間人不同耳。中有短命者。中有長命者中有多病者中有少病者中有富者中有貧者中有貴者中有賤者中有大士者中有小士者中有端正者中有丑者中有語用者中有語不用者中有明者中有愚者。那先言是故佛所言隨其人作善惡自當得之。中有豪貴者中有貧窮者。皆是前世宿命世作善惡各自隨其德得之。王言善哉善哉。王復問那先言。人有欲作善者。目前作之耶。當後作之乎。那先言當居前作之在後作之。不能益人也。居前作者有益於人。那先問王言。王渴欲飲時使人掘地作井。能赴王渴不。王言不赴渴也。當居前作井耳。那先言人亦如是。人所居皆當居前。在後作者無益也。那先問王。王饑時乃使人耕地糞地種穀。饑寧用飯耶。當豫有儲。王言不也。當先有儲貯。那先言人亦如是。當先作善。有急乃作善者無益身也。那先問王。譬如王有怨。當臨時

【現代漢語翻譯】現代漢語譯本：有人生來就體弱多病，有人生來貧窮，有人生來富裕，有人生來尊貴，有人生來低賤，有人是偉大的修行者（大士），有人是渺小的凡夫俗子（小士），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，有人非常明智孝順，有人愚昧無知。為什麼人們的境遇如此不同呢？那先（Nagasena）回答說：『譬如各種樹木所結的果實，有的酸澀不甜，有的苦澀難嚥，有的辛辣刺激，有的香甜可口，有的酸味純正。』那先問國王說：『這些果實都來自樹木，為什麼味道各不相同呢？』國王回答說：『因為樹木本身的性質各不相同。』那先說：『人也是如此。每個人的心思念頭各不相同，所以才導致世間的人千差萬別。有人短命，有人長壽，有人多病，有人少病，有人富有，有人貧窮，有人尊貴，有人低賤，有人是偉大的修行者（大士），有人是渺小的凡夫俗子（小士），有人相貌端正，有人相貌醜陋，有人說話有用，有人說話沒用，有人聰明，有人愚笨。』那先說：『所以佛陀說，根據每個人所作的善惡行為，自己會得到相應的果報。有人豪門顯貴，有人貧困潦倒，都是前世所造的業力決定的，今生所作的善惡也會各自隨著他的德行而得到相應的回報。』國王讚歎道：『說得好啊！說得好啊！』國王又問那先說：『如果有人想要行善，應該提前做呢，還是事後再做呢？』那先回答說：『應該提前做，事後再做對人沒有益處。提前做善事才能利益他人。』那先問國王說：『國王口渴想喝水的時候，才讓人去挖井，能解國王的口渴嗎？』國王說：『不能解渴啊，應該提前挖好井。』那先說：『人也是如此。凡事都應該提前做好準備，事後再做就沒什麼用處了。』那先問國王：『國王飢餓的時候，才讓人去耕地、施肥、播種，飢餓的時候能用得上飯嗎？應該事先有所儲備。』國王說：『不能，應該事先有所儲備。』那先說：『人也是如此。應該事先行善積德，等到緊急情況才行善，對自身沒有益處。』那先問國王：『譬如國王有仇敵，應該臨時……』

【English Translation】 English version: Among them, some are with few illnesses, some are poor, some are rich, some are noble, some are lowly, some are great beings (Mahasattvas), some are small beings, some are handsome, some are ugly, some are trusted by others, some are doubted by others, some are clearly filial, some are foolish. Why are they different? Nagasena said, 'For example, among the fruits of various trees, some are sour and not sweet, some are bitter, some are spicy, some are sweet, some are purely sour.' Nagasena asked the king, 'These are all from trees, why are they different?' The king said, 'The reason they are different is that their natures are different.' Nagasena said, 'People are also like this. What each person thinks is different, therefore it makes the people in the world different. Some are short-lived, some are long-lived, some have many illnesses, some have few illnesses, some are rich, some are poor, some are noble, some are lowly, some are great beings (Mahasattvas), some are small beings, some are handsome, some are ugly, some's words are useful, some's words are useless, some are wise, some are foolish.' Nagasena said, 'Therefore, what the Buddha said is that according to the good and evil deeds that people do, they will receive the corresponding results. Some are wealthy and noble, some are poor, all are determined by the karma created in previous lives, and the good and evil deeds done in this life will each receive corresponding rewards according to their merits.' The king praised, 'Well said! Well said!' The king then asked Nagasena, 'If someone wants to do good, should they do it in advance or do it later?' Nagasena replied, 'They should do it in advance, doing it later will not benefit others. Doing good deeds in advance can benefit others.' Nagasena asked the king, 'When the king is thirsty and wants to drink, if he asks someone to dig a well, can it quench the king's thirst?' The king said, 'It cannot quench the thirst, the well should be dug in advance.' Nagasena said, 'People are also like this. Everything should be prepared in advance, doing it later is useless.' Nagasena asked the king, 'When the king is hungry, if he asks someone to plow the land, fertilize the land, and sow seeds, can he use the rice when he is hungry? There should be storage in advance.' The king said, 'No, there should be storage in advance.' Nagasena said, 'People are also like this. They should do good deeds in advance, doing good deeds only when there is an emergency will not benefit oneself.' Nagasena asked the king, 'For example, if the king has an enemy, should he temporarily...'

出戰鬥。王能使人教馬教象教人作戰鬥具乎。王言不也。當宿有儲貯。臨時便可戰鬥。臨時教馬教象教人無益也。那先言佛經說言。人當先自念身作善。在後作善無益也。那先言王莫棄大道就邪道。無效愚人棄善作惡。後坐啼哭無所益也。人家棄捐忠正就於不正。臨死時悔在後。王言善哉善哉。王復問那先。卿曹諸沙門言。世間火不如泥犁中火熱也。卿曹復言。持小石著世間火中。至暮不消也。卿曹復言。極取大石著泥犁火中即消盡。是故我不信也。卿曹復言。人作惡死在泥犁中。數千萬歲其人不消死。是故我重不信是語也。那先問王。王寧聞見水中有雌蟒雌蛟雌鱉雌蟹懷子以沙石為食不。王言然。皆以是為食。那先問王。沙石在腹中寧消不。王言然皆消。那先言其腹中懷子寧復消不。王言不消也。那先言何以故不消。王言相祿獨當然故不消。那先言泥犁中人亦如是。數千萬歲不消死者。其人所作罪過未盡故不消死。那先問王言。雌師子雌虎雌狗雌貓懷子。皆肉食啖骨入腹中時寧消不。王言皆消盡。那先問王言。其腹懷子寧復消不。王言不消也。那先言用何故不消。王言獨用祿相故不消也。那先言泥犁中人亦如是。數千萬歲不消死者。泥犁中人所作過惡未解故不消死。那先問王言。雌牛雌馬雌驢雌麋雌鹿懷子。皆食草

【現代漢語翻譯】現代漢語譯本：出戰打仗。大王您能讓人教馬、教象、教人制造戰鬥工具嗎？國王說：『不能。』（那是因為）平時就有儲備，臨時才能戰鬥。臨時教馬、教象、教人是沒有用的。那先（Nagasena，一位佛教高僧）說：『佛經上說，人應當先反省自身行善，之後再行善就沒有益處了。』那先說：『大王您不要拋棄大道而走向邪道。就像愚蠢的人拋棄善行而作惡，之後再後悔哭泣也沒有用處。』有人拋棄忠誠正直而走向邪惡不正，臨死時後悔也已經晚了。國王說：『說得好啊，說得好啊。』國王又問那先：『你們這些沙門（Sramana，出家修道者）說，世間的火不如地獄（Naraka）中的火熱。你們又說，把小石頭放在世間的火中，到晚上也不會融化。你們又說，把極大的石頭放在地獄的火中，立刻就融化了。因此我不相信。你們又說，人作惡死後在地獄中，數千萬年也不會消亡。因此我更加不相信這些話。』那先問國王：『大王您是否聽說過水中有的雌蟒、雌蛟、雌鱉、雌蟹懷著卵，以沙石為食物？』國王說：『是的，它們都以沙石為食物。』那先問國王：『沙石在它們的腹中能消化嗎？』國王說：『是的，都能消化。』那先問國王：『它們腹中懷著的卵能被消化嗎？』國王說：『不能消化。』那先問：『為什麼不能消化呢？』國王說：『因為卵有其特殊的相和福報，所以不能消化。』那先說：『地獄中的人也是這樣。數千萬年不消亡，是因為他們所造的罪業還沒有完結，所以不能消亡。』那先問國王說：『雌獅子、雌老虎、雌狗、雌貓懷孕時，吃肉啃骨頭進入腹中時能消化嗎？』國王說：『都能消化乾淨。』那先問國王說：『它們腹中懷著的幼崽能被消化嗎？』國王說：『不能消化。』那先問：『用什麼緣故不能消化呢？』國王說：『因為幼崽有其特殊的福報和相，所以不能消化。』那先說：『地獄中的人也是這樣。數千萬年不消亡，是因為地獄中的人所造的罪惡還沒有解除，所以不能消亡。』那先問國王說：『雌牛、雌馬、雌驢、雌麋、雌鹿懷孕時，都吃草。

【English Translation】 English version: Going to battle. Can Your Majesty have people teach horses, teach elephants, teach people to make battle equipment? The king said, 'No.' (Because) there are usually reserves, and only then can one fight in times of emergency. Teaching horses, teaching elephants, teaching people at the last minute is useless. Nagasena (a Buddhist monk) said, 'The Buddhist scriptures say that people should first reflect on themselves and do good deeds, and then doing good deeds later is of no benefit.' Nagasena said, 'Your Majesty, do not abandon the great path and go to the evil path. It is like a foolish person abandoning good deeds and doing evil, and then regretting and crying is of no use.' Some people abandon loyalty and integrity and go to evil and injustice, and it is too late to regret it when they are about to die. The king said, 'Well said, well said.' The king then asked Nagasena: 'You monks (Sramanas, ascetics) say that the fire in the world is not as hot as the fire in hell (Naraka). You also say that if you put a small stone in the fire of the world, it will not melt by evening. You also say that if you put a very large stone in the fire of hell, it will melt immediately. Therefore, I do not believe it. You also say that if a person does evil and dies in hell, he will not perish for tens of millions of years. Therefore, I do not believe these words even more.' Nagasena asked the king: 'Has Your Majesty ever heard of female pythons, female dragons, female turtles, and female crabs in the water that are pregnant and eat sand and stones?' The king said, 'Yes, they all eat sand and stones.' Nagasena asked the king: 'Can the sand and stones be digested in their stomachs?' The king said, 'Yes, they can all be digested.' Nagasena asked the king: 'Can the eggs they are carrying in their stomachs be digested?' The king said, 'They cannot be digested.' Nagasena asked: 'Why can't they be digested?' The king said, 'Because the eggs have their special characteristics and blessings, so they cannot be digested.' Nagasena said: 'The people in hell are also like this. They do not perish for tens of millions of years because the sins they have committed have not been exhausted, so they cannot perish.' Nagasena asked the king: 'When female lions, female tigers, female dogs, and female cats are pregnant, can they digest the meat and bones they eat when they enter their stomachs?' The king said, 'They can all be digested completely.' Nagasena asked the king: 'Can the cubs they are carrying in their stomachs be digested?' The king said, 'They cannot be digested.' Nagasena asked: 'For what reason can't they be digested?' The king said, 'Because the cubs have their special blessings and characteristics, so they cannot be digested.' Nagasena said: 'The people in hell are also like this. They do not perish for tens of millions of years because the sins committed by the people in hell have not been resolved, so they cannot perish.' Nagasena asked the king: 'When female cows, female horses, female donkeys, female elk, and female deer are pregnant, they all eat grass.'

芻為餐不。王言然。皆以是為食。那先言其芻草寧于腹中消盡不。王言皆消盡。那先言其腹中子寧消盡不。王言不消盡也。那先言何故不消盡。王言獨以相祿當然故使不消盡。那先言泥犁中人亦如是。是罪過未盡故不消死。那先問王言。夫人及長者富家女。飲食皆美恣意食。食于腹中寧消不。王言皆消。那先問王言。腹中懷子寧消不。王言不消也。那先言何以故不消。王言獨相祿故使不消也。那先言泥犁中人亦如是。所以數千歲不消死者。用先世作惡故未解故不消死。那先言人在泥犁中長在泥犁中老過盡乃當死。王言善哉。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。我不信是也。那先便前取王書水適以三指撮舉之問王言。是中水為風所持不。王言然。為風所持。那先言風持水亦如是。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也。那先言愚癡之人徑來索內外身愛。坐是故不能得度脫于老病死。那先言智者學道人內外身不著也。人無有恩愛無有恩愛者無貪慾。無貪慾者無有胞胎。無有胞胎者不生不老。不生不老不病不死。不病不憂不哭。不憂不哭不內心痛。便得泥洹道。王言善哉。王復問那先言。諸學道者悉能得泥洹道不。那先言不能悉得泥洹道也。正向善道

【現代漢語翻譯】現代漢語譯本：那先問道：『吃草可以充飢嗎？』國王回答：『是的，人們都用草來當食物。』那先又問：『那麼，吃進肚子里的草，最終會完全消化掉嗎？』國王說：『是的，都會消化掉。』那先問：『那肚子里的胎兒，會被消化掉嗎？』國王回答：『不會被消化掉。』那先問：『為什麼不會被消化掉呢？』國王說：『這是因為胎兒有其特殊的福報，所以不會被消化掉。』那先說：『地獄中的人也是如此，因為他們的罪業尚未消盡，所以不會死去。』那先問國王：『夫人和長者家的富家女，飲食都很精美，可以隨意吃喝，吃進肚子里的食物，最終會消化掉嗎？』國王回答：『是的，都會消化掉。』那先問：『那肚子里的胎兒，會被消化掉嗎？』國王回答：『不會被消化掉。』那先問：『為什麼不會被消化掉呢？』國王說：『這是因為胎兒有其特殊的福報，所以不會被消化掉。』那先說：『地獄中的人也是如此，他們之所以數千年不死，是因為前世作惡的緣故，罪業未了，所以不會死去。』那先說：『人在地獄中出生，在地獄中衰老，直到罪業受盡才會死去。』國王說：『說得好啊！』國王又問那先：『你們這些沙門（Śrāmaṇa，出家修行者）說，天下的大地都在水上，水在風上，風在空中，我不相信這些。』那先於是上前取來國王的書寫用水，用三根手指蘸取一點，問國王說：『這水是被風支撐著的嗎？』國王說：『是的，是被風支撐著的。』那先說：『風支撐著水也是如此。』國王說：『說得好啊！』國王又問那先：『涅槃（Nirvāṇa，佛教術語，指解脫生死的狀態）之道，都已經過去了，沒有什麼可以再獲得的了嗎？』那先回答：『涅槃之道沒有什麼可以再獲得的了。』那先說：『愚癡的人總是執著于自身內外，貪愛不捨，因此不能從衰老、疾病和死亡中解脫出來。』那先說：『有智慧的學道之人，不會執著于自身內外。人沒有貪愛，沒有貪愛就不會有貪慾。沒有貪慾就不會有胞胎，沒有胞胎就不會出生，不出生就不會衰老。不出生不衰老，就不會生病不死。不生病不憂愁不哭泣。不憂愁不哭泣就不會內心痛苦，這樣就能證得涅槃之道。』國王說：『說得好啊！』國王又問那先：『所有學道的人都能證得涅槃之道嗎？』那先回答：『不能全部證得涅槃之道。只有那些走在正道上，行持善法的人才能證得。』

【English Translation】 English version: Nāgasena asked, 'Is grass edible?' The king replied, 'Yes, everyone uses it as food.' Nāgasena then asked, 'Does the grass that is eaten into the stomach eventually get completely digested?' The king said, 'Yes, it all gets digested.' Nāgasena asked, 'Does the fetus in the womb get digested?' The king replied, 'It does not get digested.' Nāgasena asked, 'Why does it not get digested?' The king said, 'It is because the fetus has its own special merit, so it does not get digested.' Nāgasena said, 'The same is true for people in hell (Niraya, 地獄), because their sins have not been exhausted, they do not die.' Nāgasena asked the king, 'The ladies and daughters of wealthy families, their food and drink are very fine, they can eat and drink as they please. Does the food they eat into their stomachs eventually get digested?' The king replied, 'Yes, it all gets digested.' Nāgasena asked, 'Does the fetus in the womb get digested?' The king replied, 'It does not get digested.' Nāgasena asked, 'Why does it not get digested?' The king said, 'It is because the fetus has its own special merit, so it does not get digested.' Nāgasena said, 'The same is true for people in hell (Niraya, 地獄), the reason they do not die for thousands of years is because of the evil deeds they committed in their previous lives. Their sins have not been resolved, so they do not die.' Nāgasena said, 'People are born in hell (Niraya, 地獄), grow old in hell (Niraya, 地獄), and die only when their sins are exhausted.' The king said, 'Well said!' The king then asked Nāgasena, 'You Śrāmaṇas (Śrāmaṇa, 出家修行者) say that all the land in the world is on water, water is on wind, and wind is in the air. I do not believe this.' Nāgasena then stepped forward, took the king's writing water, dipped a little with three fingers, and asked the king, 'Is this water supported by the wind?' The king said, 'Yes, it is supported by the wind.' Nāgasena said, 'The wind supports the water in the same way.' The king said, 'Well said!' The king then asked Nāgasena, 'Has the path to Nirvāṇa (Nirvāṇa, 佛教術語，指解脫生死的狀態) already passed, and is there nothing more to be gained?' Nāgasena replied, 'There is nothing more to be gained on the path to Nirvāṇa (Nirvāṇa, 佛教術語，指解脫生死的狀態).' Nāgasena said, 'Foolish people are always attached to their own internal and external selves, clinging to love and not letting go, therefore they cannot be liberated from old age, sickness, and death.' Nāgasena said, 'Wise practitioners do not cling to their own internal and external selves. If people have no love, they will have no desire. If they have no desire, they will have no womb. If they have no womb, they will not be born, and if they are not born, they will not age. If they are not born and do not age, they will not get sick and will not die. If they do not get sick, they will not worry and will not cry. If they do not worry and do not cry, they will not have inner pain, and then they will attain the path to Nirvāṇa (Nirvāṇa, 佛教術語，指解脫生死的狀態).' The king said, 'Well said!' The king then asked Nāgasena, 'Can all practitioners attain the path to Nirvāṇa (Nirvāṇa, 佛教術語，指解脫生死的狀態)?' Nāgasena replied, 'Not all can attain the path to Nirvāṇa (Nirvāṇa, 佛教術語，指解脫生死的狀態). Only those who walk on the right path and practice good deeds can attain it.'

者學知正事。當所奉行者奉行之。不當奉行者遠棄之當所念者念。不當所念者棄之。人如是者得泥洹道。王言善哉。王復問那先。人不得泥洹道者。寧知泥洹道為快不。那先言然。雖未得泥洹道。由知泥洹道為快也。王言人未得泥洹道者。何以知為快耶。那先問王言。人生未嘗截手足為痛處。王言人雖未嘗更截手足。由知為痛也。那先言何用知為痛也。王言其人截手足時𠲳呼用是知為痛。那先言人亦如是。前得泥洹道者轉相語泥洹道快。用是故信之。王言善哉。王復問那先。那先寧曾見佛不。那先言未曾見也。王言那先諸師寧曾見佛不。那先言諸師亦不見佛也。如使那先及諸師不見佛者定為無有佛也。那先問王言。王見五百水所合聚處不。王言我不見也。那先言王父及太父皆見是水不。王言皆不見也。那先言王父及太父皆不見此五百水合聚處。天下定為無此五百水所聚處耶。王言雖我父及太父皆不見此水者。實有此水。那先言雖我諸師不見佛者。其實有佛。王言善哉。

那先比丘經卷中大正藏第 32 冊 No. 1670B 那先比丘經

那先比丘經卷下

失譯人名附東晉錄

王復問言。無有復勝佛者耶。那先言然。無有勝佛者。王復問。何以知為無有勝佛者。那先問王言。如人未

【現代漢語翻譯】現代漢語譯本：學者應該學習正確的道理。應該奉行的就奉行，不應該奉行的就遠離拋棄。應該想念的就想念，不應該想念的就拋棄。人如果這樣做，就能得到涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）之道。國王說：『說得好！』國王又問那先（Nagasena，古印度佛教僧侶）：『人沒有得到涅槃之道，能知道涅槃之道是快樂的嗎？』那先回答說：『是的。即使沒有得到涅槃之道，也能知道涅槃之道是快樂的。』國王說：『人沒有得到涅槃之道，怎麼知道是快樂的呢？』那先問國王說：『人生來沒有被截斷手腳，知道那是痛苦的嗎？』國王說：『人即使沒有親自經歷截斷手腳，也知道那是痛苦的。』那先問：『用什麼知道那是痛苦的呢？』國王說：『那人被截斷手腳時，會哀嚎呼叫，因此知道那是痛苦的。』那先說：『人也是這樣。先得到涅槃之道的人互相轉告涅槃之道是快樂的，因此相信它。』國王說：『說得好！』國王又問那先：『那先你曾經見過佛（Buddha，佛教創始人）嗎？』那先回答說：『未曾見過。』國王說：『那先你的老師們曾經見過佛嗎？』那先回答說：『我的老師們也沒有見過佛。如果那先你和你的老師們都沒有見過佛，那一定是沒有佛了。』那先反問國王說：『國王見過五百條河流匯聚的地方嗎？』國王說：『我沒有見過。』那先問：『你的父王和祖父都見過這水嗎？』國王說：『都沒有見過。』那先說：『你的父王和祖父都沒有見過這五百條河流匯聚的地方，那麼天下一定沒有這五百條河流匯聚的地方嗎？』國王說：『即使我的父王和祖父都沒有見過這水，實際上是有這水的。』那先說：『即使我的老師們沒有見過佛，實際上是有佛的。』國王說：『說得好！』《那先比丘經》卷中大正藏第 32 冊 No. 1670B 《那先比丘經》《那先比丘經》卷下失譯人名附東晉錄國王又問道：『沒有比佛更殊勝的嗎？』那先回答說：『是的，沒有比佛更殊勝的。』國王又問：『憑什麼知道沒有比佛更殊勝的呢？』那先反問國王說：『如果有人未曾……』

【English Translation】 English version: A scholar should learn the correct principles. What should be practiced, practice it; what should not be practiced, abandon it. What should be contemplated, contemplate it; what should not be contemplated, abandon it. If a person does this, they will attain the path of Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). The king said, 'Well said!' The king then asked Nagasena (Nagasena, an ancient Indian Buddhist monk), 'If a person has not attained the path of Nirvana, can they know that the path of Nirvana is blissful?' Nagasena replied, 'Yes. Even if one has not attained the path of Nirvana, one can know that the path of Nirvana is blissful.' The king said, 'How can a person who has not attained the path of Nirvana know that it is blissful?' Nagasena asked the king, 'Has a person been cut off their hands and feet since birth, knowing that it is painful?' The king said, 'Even if a person has not personally experienced being cut off their hands and feet, they know that it is painful.' Nagasena asked, 'How do they know that it is painful?' The king said, 'When that person's hands and feet are cut off, they will wail and cry out, therefore knowing that it is painful.' Nagasena said, 'People are also like this. Those who have attained the path of Nirvana first tell each other that the path of Nirvana is blissful, therefore believing it.' The king said, 'Well said!' The king then asked Nagasena, 'Nagasena, have you ever seen the Buddha (Buddha, the founder of Buddhism)?' Nagasena replied, 'I have never seen him.' The king said, 'Have your teachers ever seen the Buddha?' Nagasena replied, 'My teachers have also not seen the Buddha. If neither you, Nagasena, nor your teachers have seen the Buddha, then there must be no Buddha.' Nagasena countered by asking the king, 'Has the king seen the place where five hundred rivers converge?' The king said, 'I have not seen it.' Nagasena asked, 'Have your father and grandfather seen this water?' The king said, 'Neither have seen it.' Nagasena said, 'If your father and grandfather have not seen the place where these five hundred rivers converge, then is it certain that there is no place in the world where these five hundred rivers converge?' The king said, 'Even if my father and grandfather have not seen this water, in reality, there is this water.' Nagasena said, 'Even if my teachers have not seen the Buddha, in reality, there is a Buddha.' The king said, 'Well said!' 《Nagasena Bhikshu Sutra》 Volume Middle Taisho Tripitaka Volume 32 No. 1670B 《Nagasena Bhikshu Sutra》《Nagasena Bhikshu Sutra》 Volume Lower Lost Translator's Name Appended to the Eastern Jin Record The king then asked, 'Is there no one more superior than the Buddha?' Nagasena replied, 'Yes, there is no one more superior than the Buddha.' The king then asked, 'How do you know that there is no one more superior than the Buddha?' Nagasena countered by asking the king, 'If a person has never...'

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。一者名恒。二者名信他。三者名私他。四者名𧪹叉。五者名施披夷。爾五河水晝夜流入海。海水亦不增不減。那先言王寧能聞知不。王言實知。那先言以得道人共道說無有能勝佛者。是故我信之。王言善哉。王復問那先。何用知無有能勝佛者。那先問王。造作書師者為誰。王言造書師者名質。那先言王寧曾見質不。王言質以死久遠未曾見。那先言王未曾見質。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。人知佛經戒已后便轉相教。用是故我知為無有能勝佛者。王復問那先。自見佛經道可久行之。那先言佛所施教禁經戒甚快。當奉行之至老。王言善哉。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。那先言譬如燈中炷更相然。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。師寧復知。本經書耶。悉舊得其本經書。王言不也。師續自知本經書耳。那先言人身如此。置故更受新身。王言善哉。王復問那先。審為有智無。那先言無有智。那先言譬如人盜他人果蓏。

【現代漢語翻譯】現代漢語譯本曾有人進入大海之中，您知道海水的容量有多大嗎？有五條大河，每條河又有五百條小河流入其中。第一條名叫恒河（Ganges），第二條名叫信他河（Sindhu），第三條名叫私他河（Sita），第四條名叫𧪹叉河（Vaksha），第五條名叫施披夷河（Shipi）。這五條河的水晝夜不停地流入大海，但海水也不會因此增加或減少。那先比丘，您能知道這些嗎？國王回答說：『確實知道。』那先比丘說：『因為得道之人共同認為沒有人能勝過佛陀，所以我相信這一點。』國王說：『說得好。』國王又問那先比丘：『憑什麼知道沒有人能勝過佛陀呢？』那先比丘反問國王：『創作書寫文字的人是誰？』國王回答說：『創作文字的人名叫質。』那先比丘問國王：『您曾經見過質嗎？』國王說：『質已經去世很久了，我從未見過他。』那先比丘說：『您從未見過質，憑什麼知道質是文字的創造者呢？』國王說：『通過古代流傳下來的文字，人們互相教導，因此我知道他名叫質。』那先比丘說：『同樣，我們通過佛經和戒律，就像親眼見到佛陀一樣。佛陀所說的經義非常深刻精妙，人們在瞭解佛經和戒律之後便互相傳授。因此我知道沒有人能勝過佛陀。』國王又問那先比丘：『親自見到佛經的教義，可以長久奉行嗎？』那先比丘說：『佛陀所施行的教誨、禁令和戒律非常精妙，應當奉行到老。』國王說：『說得好。』國王又問那先比丘：『人死之後，身體不會隨同來世一起產生嗎？』那先比丘說：『人死之後會接受新的身體，所以舊的身體不會隨同。』那先比丘說：『譬如燈中的燈芯不斷燃燒，舊的燈芯延續到新的燈芯，繼續燃燒。人的身體也是如此，舊的身體不會隨同，而是接受新的身體。』那先比丘問國王：『您小時候跟隨老師學習書寫和誦讀經書嗎？』國王回答說：『是的，我不斷地學習。』那先比丘問國王：『您跟隨老師學習的經書，老師是否還記得原本的經書？是否完全得到了原本的經書？』國王回答說：『不是的，老師只是不斷地瞭解經書而已。』那先比丘說：『人的身體也是如此，捨棄舊的，接受新的身體。』國王說：『說得好。』國王又問那先比丘：『確實有智慧嗎？』那先比丘說：『沒有永恒不變的智慧。』那先比丘說：『譬如有人偷盜他人的瓜果蔬菜。

【English Translation】 English version Once someone entered the great ocean. Do you know how vast the ocean's water is? There are five great rivers, each with five hundred smaller rivers flowing into them. The first is named Ganga (Ganges), the second is named Sindhu (Indus), the third is named Sita, the fourth is named Vaksha, and the fifth is named Shipī. These five rivers flow into the ocean day and night, yet the ocean neither increases nor decreases. Venerable Nāgasena, do you know this?' The king replied, 'Indeed, I know.' Nāgasena said, 'Because enlightened beings commonly say that no one can surpass the Buddha, I believe it.' The king said, 'Well said.' The king then asked Nāgasena, 'How do you know that no one can surpass the Buddha?' Nāgasena asked the king, 'Who is the creator of writing?' The king replied, 'The creator of writing is named Jita.' Nāgasena asked the king, 'Have you ever seen Jita?' The king said, 'Jita has been dead for a long time; I have never seen him.' Nāgasena said, 'You have never seen Jita, how do you know that Jita is the creator of writing?' The king said, 'Through the ancient writings that have been passed down, people teach each other, and therefore I know his name is Jita.' Nāgasena said, 'Similarly, through the Buddha's teachings and precepts, it is as if we see the Buddha himself. The Buddha's teachings are very profound and wonderful, and people teach each other after understanding the Buddha's teachings and precepts. Therefore, I know that no one can surpass the Buddha.' The king then asked Nāgasena, 'Having personally seen the Buddha's teachings, can they be practiced for a long time?' Nāgasena said, 'The teachings, prohibitions, and precepts taught by the Buddha are very wonderful and should be practiced until old age.' The king said, 'Well said.' The king then asked Nāgasena, 'After a person dies, does the body not accompany the next life?' Nāgasena said, 'After a person dies, they receive a new body, so the old body does not accompany them.' Nāgasena said, 'For example, the wick in a lamp continues to burn, the old wick continues into the new wick, and continues to burn. The human body is like this; the old body does not continue, but a new body is received.' Nāgasena asked the king, 'When you were young, did you follow a teacher to learn writing and recite scriptures?' The king replied, 'Yes, I studied continuously.' Nāgasena asked the king, 'The scriptures you learned from your teacher, does the teacher still remember the original scriptures? Did he fully obtain the original scriptures?' The king replied, 'No, the teacher only continuously understands the scriptures.' Nāgasena said, 'The human body is like this; discarding the old and receiving a new body.' The king said, 'Well said.' The king then asked Nāgasena, 'Is there truly wisdom?' Nāgasena said, 'There is no unchanging wisdom.' Nāgasena said, 'For example, if someone steals another person's fruits and vegetables.'

盜者寧有過無。王言有過。那先言初種栽時上無果蓏。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。用今世作善惡。生於後世更受新身。王言人用是故身行作善惡。更新善惡所在。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。火至覆成之。今世所作行後世成。如受之如是。王言善哉。王言那先寧能分別指視善惡所在不耶。那先言不可得知善惡所在。那先問王。樹木未有果時言寧能分別指視言其枝間無有果。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。王復問人當於後世生者。寧能自知不。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。猶知當得谷多。那先言人亦如是。人當於後世生豫自知。王言善哉。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。那先言不能指示佛在某處。佛以般泥洹去不可得指示指示見處。那先言譬如人然大火。以即滅其火。火寧可復指示知光所在不。王言不可知處。那先言佛以般泥洹去不可復知處。王言善哉。王復問那先。沙門寧。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。

【現代漢語翻譯】現代漢語譯本『盜竊者難道有罪嗎？』國王說：『有罪。』那先比丘（Nāgasena，佛教高僧）說：『最初種植的時候，地上並沒有果實，為什麼盜竊者會有罪呢？』國王說：『如果不種植，怎麼會有果實呢？所以盜竊者是無理的。』那先比丘說：『人也是這樣，用今世所作的善惡，在後世承受新的身體。』國王說：『人是用這個身體行作善惡，新的善惡又在哪裡呢？』那先比丘說：『人所作的善惡都跟隨人，就像影子跟隨身體一樣。人死了只是失去了身體，但不會失去所作的行為。譬如用火在夜裡寫字，火熄滅了，字跡仍然存在，等到火再來時，字跡又會顯現。今世所作的行為，在後世會成熟，就像承受果報一樣。』國王說：『說得好。』國王說：『那先比丘能分別指出善惡在哪裡嗎？』那先比丘說：『不能得知善惡在哪裡。』那先比丘反問國王：『樹木還沒有結果實的時候，您能分別指出哪根樹枝上沒有果實，並且預先知道嗎？』國王說：『不能知道。』那先比丘說：『人沒有得道，就不能預先知道善惡在哪裡。』國王說：『說得好。』國王又問：『將要在後世出生的人，能自己知道嗎？』那先比丘說：『將要出生的人自己知道。』國王說：『用什麼知道呢？』那先比丘說：『譬如農夫耕種，在下雨的時節，他能預先知道會獲得穀物嗎？』國王說：『是的，知道會獲得很多穀物。』那先比丘說：『人也是這樣，將要在後世出生，預先自己知道。』國王說：『說得好。』國王又問那先比丘：『確實有涅槃（Nirvana，佛教術語，指解脫）嗎？』那先比丘說：『確實有。』國王說：『那先比丘能指示我在哪裡能見到佛嗎？』那先比丘說：『不能指示佛在哪裡。佛已經進入般涅槃（Parinirvana，佛教術語，指佛的最終涅槃），無法指示見到他的地方。』那先比丘說：『譬如人點燃大火，然後熄滅了火焰，火焰的光芒還能被指示在哪裡嗎？』國王說：『不能知道在哪裡。』那先比丘說：『佛已經進入般涅槃，無法再知道他在哪裡。』國王說：『說得好。』國王又問那先比丘：『沙門（Sramana，佛教出家修行者）愛惜自己的身體嗎？』那先比丘說：『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，那麼……』

【English Translation】 English version 'Do thieves have guilt or not?' The king said, 'They have guilt.' Nāgasena (Nāgasena, a high-ranking Buddhist monk) said, 'When the initial planting occurs, there are no fruits on the ground. Why should thieves have guilt?' The king said, 'If there is no planting, how can there be fruit? Therefore, thieves are unreasonable.' Nāgasena said, 'People are the same. They use the good and evil deeds done in this life to receive a new body in the next life.' The king said, 'People use this body to perform good and evil deeds. Where are the new good and evil deeds located?' Nāgasena said, 'The good and evil deeds that people do follow them, like a shadow follows the body. When people die, they only lose their body, but they do not lose their actions. For example, writing at night with a fire. When the fire is extinguished, the writing remains. When the fire comes again, it reappears. The actions done in this life will mature in the next life, just like receiving the consequences.' The king said, 'Well said.' The king said, 'Can Nāgasena distinguish and point out where good and evil are located?' Nāgasena said, 'It is impossible to know where good and evil are located.' Nāgasena asked the king, 'When trees have not yet borne fruit, can you distinguish and point out which branch has no fruit and know it in advance?' The king said, 'It is impossible to know.' Nāgasena said, 'People who have not attained enlightenment cannot know in advance where good and evil are located.' The king said, 'Well said.' The king then asked, 'Can those who are to be born in the next life know it themselves?' Nāgasena said, 'Those who are to be born know it themselves.' The king said, 'How do they know it?' Nāgasena said, 'For example, when farmers cultivate the land during the rainy season, can they know in advance that they will obtain grain?' The king said, 'Yes, they know they will obtain a lot of grain.' Nāgasena said, 'People are the same. When they are to be born in the next life, they know it themselves in advance.' The king said, 'Well said.' The king then asked Nāgasena, 'Is there truly Nirvana (Nirvana, a Buddhist term referring to liberation)?' Nāgasena said, 'There truly is.' The king said, 'Can Nāgasena show me where I can see the Buddha?' Nāgasena said, 'It is impossible to show where the Buddha is. The Buddha has entered Parinirvana (Parinirvana, a Buddhist term referring to the Buddha's final Nirvana), and it is impossible to point out the place where he can be seen.' Nāgasena said, 'For example, if someone lights a big fire and then extinguishes the flame, can the light of the flame still be pointed out?' The king said, 'It is impossible to know where it is.' Nāgasena said, 'The Buddha has entered Parinirvana, and it is no longer possible to know where he is.' The king said, 'Well said.' The king then asked Nāgasena, 'Do Sramanas (Sramana, Buddhist renunciates) cherish their bodies?' Nāgasena said, 'Sramanas do not cherish their bodies.' The king said, 'If Sramanas do not cherish their bodies, then...'

何以故。自訊息臥欲得安溫軟。飲食慾得美善自護視何以故。那先問王言。寧曾入戰鬥中不。王言然。我曾入戰鬥中。那先言在戰鬥中曾為刀刃箭所中不。王言我曾頗為刀刃所中。那先問王。刀刃矛箭瘡柰何。王言我以膏藥綿絮裹耳。那先問王言。王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。何以持膏藥綿絮裹以護之。王言我欲使疾愈耳。不愛其瘡。那先言沙門亦如是。不愛其身。雖飲食心不樂。不用作美。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。為九矛瘡。諸孔皆臭處不凈。王言善哉。王復問那先。佛為審有三十二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皆有金色有光影。王言佛父母寧復有三十二相八十種好身皆金色有光影耶。那先言佛父母無是相。王言如使父母無是相者。佛亦無是相。王復言人生子像其種類。父母無有是相者。佛定無是相。那先言佛父母雖無是三十二相八十種好身金色者。佛審有是相。那先問王。王曾見蓮華不。王言我見之。那先言此蓮華生於地。長於泥水之中。色甚香好寧復像類泥水色不。王言不像類地泥水色。那先言雖佛父母無是諸相者。佛審有是諸相。佛生於世間長於世間。而不像世間之事。王言善哉。王復問那

【現代漢語翻譯】現代漢語譯本為什麼呢？因為（人們）從休息睡眠中醒來，想要得到安穩溫暖舒適的環境，飲食想要美味可口，並且會保護自己，這是為什麼呢？那先（Nāgasena，古印度佛教高僧）問道：『您曾經參加過戰鬥嗎？』國王回答：『是的，我曾經參加過戰鬥。』那先說：『在戰鬥中，您是否曾被刀刃或箭矢擊中過？』國王回答：『我曾經多次被刀刃擊中。』那先問國王：『刀刃、長矛和箭矢造成的創傷，您是如何處理的？』國王回答：『我用藥膏和棉絮包紮傷口。』那先問國王說：『您是因為喜愛這些創傷，才用藥膏和棉絮包紮它們嗎？』國王回答：『我不喜愛這些創傷。』那先說：『既然您不喜愛這些創傷，為什麼還要用藥膏和棉絮包紮保護它們呢？』國王回答：『我想要讓它們儘快痊癒，我並不喜愛這些創傷。』那先說：『沙門（Śrāmaṇa，佛教出家修行者）也是如此，他們不貪愛自己的身體，即使飲食，心中也不追求快樂，不追求美味，不追求外表好看，不爲了讓臉色好看，只是爲了維持身體，奉行佛經的戒律。』佛經上說：『人有九個孔竅，就像九個矛瘡，每個孔竅都是污穢不凈之處。』國王說：『說得好啊！』國王又問那先：『佛陀確實具有三十二相（Lakṣaṇa-mahāpuruṣa， महानपुरुष लक्षण， महानपुरुष लक्षण，佛陀的三十二種殊勝的身體特徵）和八十種好（Anuvyañjana， अअनुव्यञ्जन，佛陀的八十種較小的身體特徵），全身金色，並且有光芒嗎？』那先回答說：『佛陀確實具有三十二相和八十種好，全身金色，並且有光芒。』國王說：『那麼佛陀的父母是否也具有三十二相和八十種好，全身金色，並且有光芒呢？』那先回答說：『佛陀的父母沒有這些相好。』國王說：『如果父母沒有這些相好，那麼佛陀也不應該有這些相好。』國王又說：『人生下的孩子相貌像其父母，如果父母沒有這些相好，那麼佛陀肯定也沒有這些相好。』那先說：『雖然佛陀的父母沒有這三十二相和八十種好，全身金色，但佛陀確實具有這些相好。』那先問國王：『您曾經見過蓮花嗎？』國王回答：『我見過。』那先說：『這蓮花生於土地，長於泥水之中，顏色非常鮮艷，氣味芬芳美好，那麼它的顏色和氣味像泥土和水的顏色和氣味嗎？』國王回答：『不像泥土和水的顏色和氣味。』那先說：『雖然佛陀的父母沒有這些相好，但佛陀確實具有這些相好。佛陀生於世間，長於世間，但不像世間的事物。』國王說：『說得好啊！』國王又問那先。

【English Translation】 English version Why is that? Because (people), waking up from rest and sleep, desire a secure, warm, and comfortable environment; they desire delicious food and protect themselves. Why is that? Nāgasena (ancient Indian Buddhist monk) asked: 'Have you ever been in battle?' The king replied: 'Yes, I have been in battle.' Nāgasena said: 'In battle, have you ever been struck by swords or arrows?' The king replied: 'I have been struck by swords many times.' Nāgasena asked the king: 'How do you treat the wounds caused by swords, spears, and arrows?' The king replied: 'I wrap the wounds with ointment and cotton wool.' Nāgasena asked the king: 'Do you wrap them with ointment and cotton wool because you love these wounds?' The king replied: 'I do not love these wounds.' Nāgasena said: 'Since you do not love these wounds, why do you wrap and protect them with ointment and cotton wool?' The king replied: 'I want them to heal quickly; I do not love the wounds.' Nāgasena said: 'Monastics (Śrāmaṇa, Buddhist renunciates) are also like that. They do not crave their bodies. Even when eating, they do not seek pleasure in their hearts, do not seek deliciousness, do not seek a good appearance, and do not seek to improve their complexion. They only want to maintain their bodies and follow the precepts of the Buddhist scriptures.' The Buddhist scriptures say: 'People have nine orifices, like nine spear wounds. Each orifice is an impure and unclean place.' The king said: 'Well said!' The king then asked Nāgasena: 'Does the Buddha truly have the thirty-two marks (Lakṣaṇa-mahāpuruṣa, the thirty-two auspicious bodily marks of the Buddha) and the eighty minor marks (Anuvyañjana, the eighty minor characteristics of the Buddha), a golden body, and radiance?' Nāgasena replied: 'The Buddha truly has the thirty-two marks and the eighty minor marks, a golden body, and radiance.' The king said: 'Then do the Buddha's parents also have the thirty-two marks and the eighty minor marks, a golden body, and radiance?' Nāgasena 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.' Nāgasena said: 'Although the Buddha's parents do not have these thirty-two marks and eighty minor marks, and a golden body, the Buddha truly has these marks.' Nāgasena asked the king: 'Have you ever seen a lotus flower?' The king replied: 'I have seen it.' Nāgasena said: 'This lotus flower grows in the earth, in muddy water. Its color is very bright, and its fragrance is beautiful. Does its color and fragrance resemble the color and fragrance of mud and water?' The king replied: 'It does not resemble the color and fragrance of earth and muddy water.' Nāgasena said: 'Although the Buddha's parents do not have these marks, the Buddha truly has these marks. The Buddha was born in the world and grew up in the world, but he is not like the things of the world.' The king said: 'Well said!' The king then asked Nāgasena.

先。佛審如第七天王梵所行。不與婦女交會不。那先言然。審離於婦女。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。鳥鳴聲何等類。王言鳥鳴聲如雁聲。那先言如是鳥為是雁。弟子各自異類。佛亦如是。非第七天王梵弟子。王言善哉。王復問那先。佛寧悉學知奉行經戒不。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。佛不如諸弟子學知佛所教。諸弟子皆當奉行至老。王言善哉。王復問那先。人父母死時悲啼哭淚出。人有聞佛經。亦復悲啼淚出。俱淚出寧有別異不。那先言人有父母啼泣皆感思愛恩念愁憂苦痛。此曹憂者愚癡憂耳。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。王復問那先。以得度脫者。未得度脫者。有何等別異。那先言人未得度脫者。有貪慾之心。人得度脫者。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。那先言人未得度脫者。飯食用作榮樂好。人得度脫者。雖飯食不以為樂不以為甘。趣欲支命。王言善哉。王復問那先。人家有所作。念

【現代漢語翻譯】現代漢語譯本：先。[彌蘭王問道：]佛陀是否像第七天王梵（第七天界的梵天，以清凈著稱）那樣修行，不與婦女交往？那先比丘回答：『是的，佛陀遠離婦女，清凈無瑕。』國王說：『如果佛陀像第七天王梵那樣修行，那麼佛陀就是第七天王梵的弟子了。』那先比丘反問道：『第七天王梵是有念頭的還是沒有念頭的？』國王回答：『第七天王梵是有念頭的。』那先比丘說：『因此，第七天王梵以及更上面的諸天都應是佛陀的弟子。』那先比丘問國王：『鳥的鳴叫聲屬於哪一類？』國王回答：『鳥的鳴叫聲像雁的叫聲。』那先比丘說：『既然如此，鳥就是雁嗎？弟子和老師各自屬於不同的類別。佛陀也是這樣，不是第七天王梵的弟子。』國王讚歎道：『說得好。』國王又問那先比丘：『佛陀是否全部學習、瞭解並奉行經戒？』那先比丘回答：『佛陀全部學習、瞭解並奉行經戒。』國王問：『佛陀從哪位老師那裡學習經戒？』那先比丘回答：『佛陀沒有老師。佛陀證悟時，便自然通曉所有經典和道理。佛陀不像弟子那樣學習佛陀所教導的內容。所有弟子都應當終生奉行佛陀的教誨。』國王讚歎道：『說得好。』國王又問那先比丘：『人在父母去世時悲傷哭泣，流下眼淚。有人聽聞佛經時，也會悲傷哭泣，流下眼淚。同樣是流淚，有什麼區別嗎？』那先比丘回答：『人在父母去世時哭泣，是因為感念父母的恩情，思念父母，感到憂愁痛苦。這種憂愁是愚癡的憂愁。而聽聞佛經道理流下眼淚的人，都具有慈悲之心，想到世間的勤勞困苦，所以流下眼淚。他們得到的福報非常大。』國王讚歎道：『說得好。』國王又問那先比丘：『已經得到解脫的人和尚未得到解脫的人，有什麼區別？』那先比丘回答：『尚未得到解脫的人，有貪慾之心。得到解脫的人，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，都想讓自己身體舒適，想得到美食，沒有滿足的時候。』那先比丘回答：『尚未得到解脫的人，把飯食當作榮耀和快樂。得到解脫的人，即使吃飯，也不覺得快樂和甘美，只是爲了維持生命。』國王讚歎道：『說得好。』國王又問那先比丘：『人家裡有事情要做，想著

【English Translation】 English version: Then. [King Milinda asked:] Does the Buddha act like the Seventh Heavenly King Brahma (the Brahma of the seventh heaven, known for its purity), not associating with women? Nagasena replied: 'Yes, the Buddha is far from women, pure and without blemish.' The king said: 'If the Buddha acts like the Seventh Heavenly King Brahma, then the Buddha is a disciple of the Seventh Heavenly King Brahma.' Nagasena asked in return: 'Does the Seventh Heavenly King Brahma have thoughts or not?' The king replied: 'The Seventh Heavenly King Brahma has thoughts.' Nagasena said: 'Therefore, the Seventh Heavenly King Brahma and the heavens above should all be disciples of the Buddha.' Nagasena asked the king: 'What kind of sound is the sound of a bird?' The king replied: 'The sound of a bird is like the sound of a goose.' Nagasena said: 'Since that's the case, is the bird a goose? Disciples and teachers each belong to different categories. The Buddha is also like this, not a disciple of the Seventh Heavenly King Brahma.' The king praised: 'Well said.' The king then asked Nagasena: 'Did the Buddha fully learn, understand, and practice the scriptures and precepts?' Nagasena replied: 'The Buddha fully learned, understood, and practiced the scriptures and precepts.' The king asked: 'From which teacher did the Buddha learn the scriptures and precepts?' Nagasena replied: 'The Buddha had no teacher. When the Buddha attained enlightenment, he naturally understood all the scriptures and principles. The Buddha does not learn what the Buddha teaches like the disciples do. All disciples should practice the Buddha's teachings until old age.' The king praised: 'Well said.' The king then asked Nagasena: 'When people's parents die, they cry sadly and shed tears. When someone hears the Buddhist scriptures, they also cry sadly and shed tears. Since both are shedding tears, what is the difference?' Nagasena replied: 'When people cry when their parents die, it is because they are grateful for their parents' kindness, miss their parents, and feel sad and painful. This kind of sorrow is foolish sorrow. Those who shed tears when hearing the Buddhist scriptures have compassion and think of the hard work and suffering in the world, so they shed tears. The merit they obtain is very great.' The king praised: 'Well said.' The king then asked Nagasena: 'What is the difference between those who have attained liberation and those who have not attained liberation?' Nagasena replied: 'Those who have not attained liberation have desires. Those who have attained liberation have no desires, but only need food to sustain life.' The king said: 'I see that people in the world want to make their bodies comfortable, want to get delicious food, and are never satisfied.' Nagasena replied: 'Those who have not attained liberation regard food as glory and pleasure. Those who have attained liberation do not feel pleasure or sweetness even when eating, but only want to sustain life.' The king praised: 'Well said.' The king then asked Nagasena: 'When there is something to do in a household, thinking

久遠之事不。那先言人愁憂時。皆念久遠之事。王言用何等念之。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。以後復忽忘之。那先言王是時無忘耶而忘之乎。王言我時妄念。那先言可差王為有象。王復問那先。人有所作皆念。如甫始有所作。今見在所作皆用念知耶。那先言已去之事皆用念知之。今見在之事亦用念知之。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。王言善哉。王復問那先。人用幾事生念耶。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。九者像生念。十者曾有所忘生念。十一者因識生念。十二者校計生念。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。為十六事生。一王復問那先。何等爲念久者。那先言佛弟子阿難女弟子優婆夷鳩仇單罷。念億世宿念時事。及余道人皆能念去世之事。如阿難女弟輩甚眾多。念此以便生念。二王復問。何等為新所學生念者。那先言如人曾學知校

【現代漢語翻譯】現代漢語譯本『久遠之事不然嗎？』那先（Nagasena，一位佛教智者）說，『人們憂愁的時候，都會想到久遠的事情。』國王問道：『用什麼來憶念呢？是用志（citta，心）來憶念，還是用念（sati，正念）來憶念？』那先反問國王：『您曾經學過什麼知識，後來又憶念起來嗎？』國王回答：『是的，我曾經學過一些知識，後來又忽然忘記了。』那先說：『國王您當時是沒有忘記，還是忘記了呢？』國王說：『我當時是妄念。』那先說：『可以認為國王您有形象（有記憶）。』國王又問那先：『人們有所作為，都會憶念。比如剛開始有所作為，現在所作的，都用憶念來了解嗎？』那先說：『已經過去的事情，都用憶念來了解。現在正在做的事情，也用憶念來了解。』國王說：『如果這樣，人們只能憶念過去的事情，不能再憶念新的事情了。』那先說：『假如新的事情有所作為，不可憶念，也是這樣嗎？』國王說：『人們新學習書寫技巧，豈不是白費力氣嗎？』那先說：『人們新學習書畫，因為有憶念，所以能讓弟子學者有所瞭解。因此，有憶念的緣故。』國王說：『說得好。』國王又問那先：『人們用多少種事情產生憶念呢？』那先說：『人們凡是有十六種事情產生憶念。一是久遠所作的事情產生憶念；二是新有所學的事情產生憶念；三是若有大事發生產生憶念；四是思善產生憶念；五是曾經經歷的痛苦產生憶念；六是自己思惟產生憶念；七是曾經雜亂所作的事情產生憶念；八是教導他人產生憶念；九是形象產生憶念；十是曾經有所忘記的事情產生憶念；十一是因認識產生憶念；十二是校計產生憶念；十三是負債產生憶念；十四是一心產生憶念；十五是讀書產生憶念；十六是曾經有所寄託，再次見到產生憶念。』因為這十六種事情產生憶念。國王又問那先：『什麼叫做憶念久遠的事情呢？』那先說：『佛的弟子阿難（Ananda，佛陀的侍者），女弟子優婆夷（Upasika，在家女信徒）鳩仇單罷（Khujjuttara），憶念億世宿命的事情，以及其他道人都能憶念去世的事情。像阿難女弟子輩非常多，憶念這些，因此產生憶念。』國王又問：『什麼叫做新學習的事情產生憶念呢？』那先說：『比如人們曾經學習瞭解校

【English Translation】 English version 『Isn't it so regarding things of the distant past?』 Nagasena (a Buddhist sage) said, 『When people are sorrowful, they all think of things of the distant past.』 The king asked, 『With what do they remember? Do they remember with citta (mind), or with sati (mindfulness)?』 Nagasena asked the king in return, 『Have you ever learned something and then remembered it later?』 The king replied, 『Yes, I have learned some knowledge and then suddenly forgotten it.』 Nagasena said, 『King, were you without forgetting at that time, or did you forget?』 The king said, 『I had false thoughts at that time.』 Nagasena said, 『It can be considered that you, O King, have an image (memory).』 The king then asked Nagasena, 『When people do something, they all remember. For example, when they have just started doing something, do they understand what they are doing now through memory?』 Nagasena said, 『Things that have already passed are understood through memory. Things that are being done now are also understood through memory.』 The king said, 『If that is the case, people can only remember past things and cannot remember new things anymore.』 Nagasena said, 『If new things are done and cannot be remembered, is it also like that?』 The king said, 『Wouldn't it be a waste of effort for people to newly learn writing skills?』 Nagasena said, 『People who newly learn calligraphy and painting have memory, so they can enable disciples and learners to understand. Therefore, it is because of memory.』 The king said, 『Well said.』 The king then asked Nagasena, 『With how many things do people generate memory?』 Nagasena said, 『People generate memory with sixteen things. First, things done in the distant past generate memory; second, newly learned things generate memory; third, if major events occur, they generate memory; fourth, thinking of goodness generates memory; fifth, past suffering generates memory; sixth, self-reflection generates memory; seventh, past miscellaneous things done generate memory; eighth, teaching others generates memory; ninth, images generate memory; tenth, things that were once forgotten generate memory; eleventh, recognition generates memory; twelfth, calculation generates memory; thirteenth, being in debt generates memory; fourteenth, single-mindedness generates memory; fifteenth, reading generates memory; sixteenth, things that were once entrusted and are seen again generate memory.』 Because of these sixteen things, memory is generated. The king then asked Nagasena, 『What is called remembering things of the distant past?』 Nagasena said, 『The Buddha's disciple Ananda (the Buddha's attendant), the female disciple Upasika (female lay devotee) Khujjuttara, remember things of a billion lifetimes of past existences, and other ascetics can also remember past events. Like Ananda's female disciples and others, there are very many who remember these things, and therefore memory is generated.』 The king then asked, 『What is called generating memory from newly learned things?』 Nagasena said, 『For example, people who have learned and understood school』

計。后復忘之。見人校計便更生念。三王復問那先。何等為大事生念者。那先言譬如太子立為王。自念為王豪貴。是為大事生念。四王復問那先。何等為思善生念者。那先言譬如為人所請呼極善意賓遇待之。其人自念言。昔日為某所請呼善意待人。是為思善生念。五王復問那先。何等為更苦生念。那先言譬如人曾為人所撾捶閉繫牢獄。是為更苦生念。六王復問那先言。何等為自思惟生念者。那先言譬如曾有所見。若家室宗親及畜生。是為自思惟生念。七王復問那先言。何等為曾雜所作生念者。那先言譬如人名萬物字類色香臭甜苦。念此語事是為雜生念。八王復問那先言。何等為教人生念者。那先言人自喜忘邊人或有者或忘者。忘為教人生念。九王復問那先言。何等為像生念者。那先言人牛馬各自有像類。是為像生念。十王復問那先。何等為曾所忘生念者。那先言譬如人卒有所忘。數數獨念得之。是為曾所忘生念。十一王復問那先。何等為因識生念者。那先言學書者能求其字。是為因識生念。十二王復問那先。何等為校計生念者。那先言如人共校計成就悉知策術分明。是為校計生念。十三王復問那先。何等為負債生念者。那先言譬如顧鼓所當債歸。是為債局生念。十四王復問那先。何等為一心生念者。那先言沙門一其心

【現代漢語翻譯】現代漢語譯本：計。之後又忘記了。見到別人計算便又產生念頭。三王又問那先（Nāgasena，一位佛教聖人）。什麼叫做大事生念呢？那先說，譬如太子被立為王，自己想到身為國王的尊貴，這就是大事生念。四王又問那先。什麼叫做思善生念呢？那先說，譬如被人邀請，以極好的心意款待，那人自己想到，過去曾被某人邀請並以善意相待，這就是思善生念。五王又問那先。什麼叫做更苦生念呢？那先說，譬如人曾經被人毆打、囚禁在牢獄中，這就是更苦生念。六王又問那先。什麼叫做自思惟生念呢？那先說，譬如曾經見過的，無論是家室宗親還是畜生，這就是自思惟生念。七王又問那先。什麼叫做曾雜所作生念呢？那先說，譬如人說出萬物的名稱、字詞的類別、顏色、香味、甜味、苦味，想到這些語言事物，這就是雜生念。八王又問那先。什麼叫做教人生念呢？那先說，人自己容易忘記，旁邊的人有的記得，有的忘記，從記得的人那裡得到教導而產生念頭，這就是教人生念。九王又問那先。什麼叫做像生念呢？那先說，人、牛、馬各自有其形象種類，這就是像生念。十王又問那先。什麼叫做曾所忘生念呢？那先說，譬如人突然忘記了某事，多次獨自思念而想起，這就是曾所忘生念。十一王又問那先。什麼叫做因識生念呢？那先說，學習書法的人能夠尋求字的寫法，這就是因識生念。十二王又問那先。什麼叫做校計生念呢？那先說，如同人們共同計算，完成之後完全瞭解策略方法，非常清楚，這就是校計生念。十三王又問那先。什麼叫做負債生念呢？那先說，譬如聽到鼓聲知道應該歸還所欠的債務，這就是債局生念。十四王又問那先。什麼叫做一心生念呢？那先說，沙門專一其心。

【English Translation】 English version: He calculates. Afterwards, he forgets it again. Seeing others calculate, he then generates the thought again. King Three then asked Nāgasena (a Buddhist saint). What is called 'generating a thought about a great matter'? Nāgasena said, 'For example, a crown prince is established as king, and he thinks to himself about the honor and nobility of being a king. This is called 'generating a thought about a great matter'.' King Four then asked Nāgasena. What is called 'generating a thought about remembering kindness'? Nāgasena said, 'For example, someone is invited and treated with extreme kindness. That person thinks to himself, 'In the past, I was invited by so-and-so and treated with kindness.' This is called 'generating a thought about remembering kindness'.' King Five then asked Nāgasena. What is called 'generating a thought about experiencing suffering'? Nāgasena said, 'For example, someone has been beaten, imprisoned, and confined in jail. This is called 'generating a thought about experiencing suffering'.' King Six then asked Nāgasena. What is called 'generating a thought about self-reflection'? Nāgasena said, 'For example, something that has been seen before, whether it be family members, relatives, or livestock. This is called 'generating a thought about self-reflection'.' King Seven then asked Nāgasena. What is called 'generating a thought about past miscellaneous actions'? Nāgasena said, 'For example, a person speaks the names of all things, the categories of words, colors, smells, tastes of sweetness and bitterness. Thinking about these linguistic matters is called 'generating a miscellaneous thought'.' King Eight then asked Nāgasena. What is called 'generating a thought by being taught'? Nāgasena said, 'People themselves easily forget, and those nearby either remember or forget. From those who remember, one receives instruction and generates a thought. This is called 'generating a thought by being taught'.' King Nine then asked Nāgasena. What is called 'generating a thought from an image'? Nāgasena said, 'People, cows, and horses each have their own image and kind. This is called 'generating a thought from an image'.' King Ten then asked Nāgasena. What is called 'generating a thought about something previously forgotten'? Nāgasena said, 'For example, a person suddenly forgets something, and after repeatedly thinking about it alone, remembers it. This is called 'generating a thought about something previously forgotten'.' King Eleven then asked Nāgasena. What is called 'generating a thought based on knowledge'? Nāgasena said, 'Someone learning calligraphy is able to seek the form of the characters. This is called 'generating a thought based on knowledge'.' King Twelve then asked Nāgasena. What is called 'generating a thought about calculation'? Nāgasena said, 'Like people calculating together, and after completing it, fully understanding the strategies and methods, being very clear. This is called 'generating a thought about calculation'.' King Thirteen then asked Nāgasena. What is called 'generating a thought about being in debt'? Nāgasena said, 'For example, hearing the sound of a drum and knowing that one should repay the debt owed. This is called 'generating a thought about being in debt'.' King Fourteen then asked Nāgasena. What is called 'generating a thought with a focused mind'? Nāgasena said, 'A Shramana (wandering ascetic) focuses his mind.'

。自念所從來生千億世時事。是我為一其心生念。十五王復問那先。何等為讀書生念者。那先言帝王有久古之書。念言某帝某年時書也。是為讀書生念。十六王復問那先。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。王復問那先。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。何故不一時教諸弟子。何故稍稍教之。那先問王。國中寧有醫師無。王言有醫師。寧能悉知天下諸藥不。王言能悉識知諸藥。那先問王。其醫師治病。為一時與藥。稍稍與之王言人未病。不可豫與藥。應病乃與藥耳。那先言佛雖悉知去來見在之事。亦不可一時悉教天下人。當稍稍授經戒令奉行之耳。王言善哉。王復問那先。卿曹沙門言。人在世間作惡。至百歲臨欲死時念佛。死後者皆得生天上。我不信是語。復言殺一生死即當入泥犁中。我不信是語。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。用是故不入泥犁中。便得生天上。其小石沒者如人作惡。不知佛經死後便入泥犁中。王言善哉。王復問那先。卿曹用何等故行學道作沙門。那先言我

【現代漢語翻譯】現代漢語譯本我回憶自己過去千億世的事情。這是我集中精神產生的念頭。十五王又問那先（Nāgasena，佛教僧侶的名字）：『什麼是讀書產生的念頭？』那先回答說：『帝王有古老的書籍，心中想著這是某帝某年時的書。』這就是讀書產生的念頭。十五王又問那先：『什麼是曾經寄託過東西，再次見到時產生的念頭？』那先回答說：『如果人寄託過東西，再次親眼見到它，就會產生念頭。』這就是寄託之物產生的念頭。』國王說：『說得好。』國王又問那先：『佛陀是否完全知曉過去、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事情，為什麼不一次性地教導所有弟子，而要慢慢地教導他們呢？』那先反問國王：『您的國家裡有醫生嗎？』國王說：『有醫生。』那先問：『醫生能完全知曉天下所有的藥物嗎？』國王說：『能完全知曉所有藥物。』那先問國王：『醫生給人治病，是一次性給藥，還是慢慢地給藥？』國王說：『人在沒有生病的時候，不能預先給藥，應該根據病情才給藥。』那先說：『佛陀雖然完全知曉過去、現在和未來的事情，也不能一次性地教導天下所有人，應當慢慢地傳授經書和戒律，讓他們奉行。』國王說：『說得好。』國王又問那先：『你們沙門（Śrāmaṇa，出家修行者）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。又說殺害一條生命死後就應當墮入泥犁（Naraka，地獄）中，我也不相信這種說法。』那先問國王：『如果人拿一塊小石頭放在水上，石頭是浮起來還是沉下去？』國王說：『石頭沉下去。』那先說：『如果拿一百枚大石頭放在船上，船會沉沒嗎？』國王說：『不會沉沒。』那先說：『船中的一百枚大石頭因為有船的緣故才不會沉沒。人雖然有原本的惡業，但臨終時一心念佛，因此不會墮入泥犁中，便能生到天上。那小石頭沉沒就像人作惡，不知道佛經，死後便墮入泥犁中。』國王說：『說得好。』國王又問那先：『你們用什麼原因修行學道，做沙門？』那先說：『我』

【English Translation】 English version I reflect on the events of my past billions of lives. This is a thought that arises from focusing my mind. King Milinda (Menander I, an Indo-Greek king) then asked Nāgasena (a Buddhist monk): 'What is the thought that arises from reading?' Nāgasena replied: 'Kings have ancient books, and they think, 'This is a book from the reign of such and such an emperor in such and such a year.' This is the thought that arises from reading.' King Milinda then asked Nāgasena: 'What is the thought that arises from seeing something that was once entrusted to someone?' Nāgasena replied: 'If a person has entrusted something to someone, and then sees it again with their own eyes, a thought arises. This is the thought that arises from something entrusted.' The king said: 'Well said.' The king then asked Nāgasena: 'Does the Buddha fully know the past, present, and future?' Nāgasena replied: 'Yes, the Buddha fully knows them.' The king said: 'If the Buddha fully knows all things, why does he not teach all his disciples at once, but teaches them gradually?' Nāgasena asked the king in return: 'Are there doctors in your kingdom?' The king said: 'There are doctors.' Nāgasena asked: 'Can the doctor fully know all the medicines in the world?' The king said: 'He can fully know all the medicines.' Nāgasena asked the king: 'When a doctor treats a patient, does he give medicine all at once, or does he give it gradually?' The king said: 'When a person is not sick, medicine cannot be given in advance; it should be given according to the illness.' Nāgasena said: 'Although the Buddha fully knows the past, present, and future, he cannot teach all the people in the world at once; he should gradually impart the scriptures and precepts, so that they may follow them.' The king said: 'Well said.' The king then asked Nāgasena: 'Your Śrāmaṇas (wandering ascetics) say that if a person does evil in the world, and recites the Buddha's name at the time of death at the age of one hundred, they will be reborn in heaven after death. I do not believe this. And they also say that killing a living being will cause one to fall into Naraka (hell) after death, and I do not believe this either.' Nāgasena asked the king: 'If a person takes a small stone and puts it on the water, will the stone float or sink?' The king said: 'The stone will sink.' Nāgasena said: 'If one hundred large stones are placed on a boat, will the boat sink?' The king said: 'It will not sink.' Nāgasena said: 'The one hundred large stones in the boat do not sink because of the boat. Although a person has original evil deeds, if they single-mindedly recite the Buddha's name at the time of death, they will not fall into Naraka because of this, and will be reborn in heaven. The small stone that sinks is like a person who does evil, does not know the Buddhist scriptures, and falls into Naraka after death.' The king said: 'Well said.' The king then asked Nāgasena: 'For what reason do you practice and study the Way, and become a Śrāmaṇa?' Nāgasena said: 'I'

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。王言當豫有儲待。那先問王。用何等故豫作儲待。王言備敵來無時故。那先問王。敵尚未來何故豫備之。那先復問王。饑乃田種渴乃掘井耶。王言皆當豫作之。那先言尚未飢渴。何故豫作排程。王言善哉。王復問那先。第七梵天去是幾所。那先言甚遠。令石大如王殿。從第七梵天上墮之。六月日乃墮此間地耳。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。何以疾乃爾耶。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。王言去二千由旬合八萬里。那先問王。頗曾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。王復問那先若有兩人於此俱時死。一人上生第七梵天。一人生罽賓。去是七百二十里。誰為先到者。那先言兩人俱時到耳。王言相去遠近大多何以俱至。那先

【現代漢語翻譯】現代漢語譯本以過去的苦、現在的苦、將來的苦。想要捨棄這些苦，不希望再次承受，所以修行學道，做沙門（出家修道的人）。國王又問那先（一位比丘的名字）尊者：『苦難是在後世，為何要預先修行學道，做沙門呢？』那先尊者反問國王：『大王是否有敵對的國家或仇家想要攻打您呢？』國王說：『是的，有敵對的國家和仇家，常常想要攻打我。』那先尊者問國王：『敵軍將要來臨的時候，大王是等到那時才準備戰鬥的裝備，挖掘戰壕呢？還是預先做好準備呢？』國王說：『應當預先有所儲備和準備。』那先尊者問國王：『因為什麼緣故要預先做好準備呢？』國王說：『爲了防備敵人隨時可能來犯。』那先尊者問國王：『敵人尚未到來，為何要預先準備呢？』那先尊者又問國王：『是飢餓了才去耕種，口渴了才去挖井嗎？』國王說：『都應當預先做好準備。』那先尊者說：『尚未飢餓口渴，為何要預先安排排程呢？』國王說：『說得好！』國王又問那先尊者：『從這裡到第七梵天（色界天的最高層）有多遠呢？』那先尊者說：『非常遙遠。如果有一塊石頭大如國王的宮殿，從第七梵天上掉下來，要六個月的時間才能落到這裡。』國王說：『你們這些沙門說，證得阿羅漢道（佛教修行的最高果位）的人，就像屈伸手臂那麼短的時間，就能飛到第七梵天上。我不相信。路程數千萬億里，怎麼會這麼快呢？』那先尊者問國王：『大王原本出生在哪個國家？』國王說：『我原本出生在大秦國（古羅馬），國名叫阿荔散。』那先尊者問國王：『阿荔散距離這裡有多遠？』國王說：『距離這裡二千由旬（古印度長度單位），合八萬里。』那先尊者問國王：『您是否曾在這裡遙念本國的事情呢？』國王說：『是的，常常思念本國的事情。』那先尊者說：『大王您再試著思念本國的事情，曾經做過的事情。』國王說：『我立刻就想到了。』那先尊者說：『大王您行走八萬里，思念的速度為何如此之快呢？』國王說：『說得好！』國王又問那先尊者：『如果這裡有兩個人同時死去，一個人往生到第七梵天，一個人往生到罽賓（古代地名，在今克什米爾），距離這裡七百二十里。誰先到達呢？』那先尊者說：『兩個人同時到達。』國王說：『相距遠近差別很大，為何能同時到達呢？』那先尊者

【English Translation】 English version 『It is about the suffering of the past, the suffering of the present, and the suffering of the future. Wishing to abandon all these sufferings and not wanting to experience them again, one practices the path and becomes a shramana (沙門) [a wandering ascetic or monk].』 The king then asked Nagasena (那先) [a Buddhist monk's name], 『If suffering is in the future, why practice the path and become a shramana in advance?』 Nagasena asked the king, 『Does Your Majesty have enemy countries or adversaries who wish to attack you?』 The king said, 『Yes, there are enemy countries and adversaries who constantly wish to attack me.』 Nagasena asked the king, 『When the enemy is about to arrive, does Your Majesty then prepare the equipment for battle and dig trenches, or do you prepare in advance?』 The king said, 『One should have reserves and preparations in advance.』 Nagasena asked the king, 『For what reason do you prepare in advance?』 The king said, 『To prepare for the enemy's possible arrival at any time.』 Nagasena asked the king, 『The enemy has not yet arrived, why prepare in advance?』 Nagasena further asked the king, 『Do you only sow seeds when you are hungry or dig a well when you are thirsty?』 The king said, 『One should prepare for all of these in advance.』 Nagasena said, 『You are not yet hungry or thirsty, why do you make arrangements in advance?』 The king said, 『Well said!』 The king then asked Nagasena, 『How far is it from here to the Seventh Brahma Heaven (第七梵天) [the highest heaven in the realm of form]?』 Nagasena said, 『It is very far. If a stone as large as Your Majesty's palace were to fall from the Seventh Brahma Heaven, it would take six months to fall to this earth.』 The king said, 『Your shramanas say that those who attain Arhatship (羅漢道) [the state of enlightenment] can fly to the Seventh Brahma Heaven in the time it takes to stretch or bend an arm. I do not believe this. The journey is tens of millions of li (里) [a Chinese unit of distance], how can it be so fast?』 Nagasena asked the king, 『In which country was Your Majesty originally born?』 The king said, 『I was originally born in the country of Daqin (大秦) [Roman Empire], and the country is called Alexandria (阿荔散).』 Nagasena asked the king, 『How far is Alexandria from here?』 The king said, 『It is two thousand yojanas (由旬) [an ancient Indian unit of distance], which is eighty thousand li.』 Nagasena asked the king, 『Have you ever remotely thought about matters in your home country while here?』 The king said, 『Yes, I often think about matters in my home country.』 Nagasena said, 『Your Majesty, try again to think about matters in your home country, things that you have done.』 The king said, 『I have thought of them immediately.』 Nagasena said, 『Your Majesty travels eighty thousand li, why is the speed of your thought so fast?』 The king 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 (罽賓) [an ancient region in South Asia], which is seven hundred and twenty li from here, who will arrive first?』 Nagasena said, 『The two will arrive at the same time.』 The king said, 『The difference in distance is great, how can they arrive at the same time?』 Nagasena

問王。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。一鳥于大樹上止。一鳥于小卑樹上止。兩鳥俱止。誰影先在地者。王言其影俱到地耳。那先言兩人俱死。一人生第七梵天上。一人生罽賓。亦俱時至耳。王言善哉。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。七者適遇無所憎愛。王復問那先。人用此七事學知道耶。那先言不悉用七事學知道。智者持智別知善惡。用是一事別知耳。王復問那先。假令用一事知者何為說七事。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。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杌無手足而取蓮華持上佛。佛即告諸比丘言。此杌手足兒卻後九十一劫不復墮入泥犁中畜生薜荔道中。得生天上。天上壽終復還

【現代漢語翻譯】現代漢語譯本問國王：『請您想一想阿荔國（地名）。』國王說：『我已經想過了。』那先（Nagasena，人名）又說：『請您再想一想罽賓（Kashmir，地名）。』國王說：『我已經想過了。』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，一個轉生到第七梵天（highest heaven in Buddhist cosmology），一個轉生到罽賓，也是一樣嗎？』那先問國王：『如果有一對飛鳥，一隻停在大樹上，一隻停在矮小的樹上，兩隻鳥同時停下，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，一個轉生到第七梵天，一個轉生到罽賓，也是同時到達嗎？』國王說：『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？』『一是憶念善惡之事，二是精進，三是樂於修道，四是控制心意行善，五是念道，六是專心致志，七是適逢其時，無所憎愛。』國王又問那先：『人要全部用這七件事來學習才能知道真理嗎？』那先說：『不必全部用七件事來學習才能知道真理。有智慧的人運用智慧，分別善惡，只用一件事就能分別。』國王又問那先：『如果用一件事就能知道真理，為什麼還要說七件事？』那先問國王：『如果有人把刀放在刀鞘里靠在墻上，刀能自己割東西嗎？』國王說：『不能割東西。』那先說：『人心雖然明白，但應當得到這六件事共同成就智慧。』國王說：『說得好。』國王又問那先：『人家行善得到的福報大，還是作惡得到的災禍大？』那先說：『人家行善得到的福報大，作惡得到的災禍小。人家作惡后，如果每天都後悔改過，所以他的過錯就會一天比一天小。人家行善後，如果日夜都想著歡喜，所以得到的福報就大。』那先說：『過去佛陀（Buddha，覺悟者）在世的時候，有一個國家裡有人沒有手腳，卻摘取蓮花獻給佛陀。佛陀就告訴眾比丘（bhikkhus，佛教僧侶）說：『這個沒有手腳的孩子，在九十一劫（kalpas，時間單位）之後，不會再墮入泥犁（Naraka，地獄）、畜生、薜荔（Pisacha，惡鬼）道中，能夠轉生到天上。在天上壽命終結后，還會回來。』

【English Translation】 English version The king asked: 『Please think of the country of Alis (a place name).』 The king said: 『I have already thought of it.』 Nagasena (a person's name) then said: 『Please think of Kashmir (a place name) again.』 The king said: 『I have already thought of it.』 Nagasena asked the king: 『When thinking of these two countries, which is faster?』 The king said: 『They are equally fast.』 Nagasena said: 『Two people die at the same time, one is reborn in the Seventh Brahma Heaven (highest heaven in Buddhist cosmology), and one is reborn in Kashmir, are they also the same?』 Nagasena asked the king: 『If there is a pair of flying birds, one perched on a large tree and one perched on a small, low tree, and both birds land at the same time, whose shadow will reach the ground first?』 The king said: 『Their shadows reach the ground at the same time.』 Nagasena said: 『Two people die at the same time, one is reborn in the Seventh Brahma Heaven, and one is reborn in Kashmir, do they also arrive at the same time?』 The king 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, remembering good and evil deeds; second, diligence; third, delighting in the path; fourth, controlling the mind to do good; fifth, contemplating the path; sixth, being single-minded; and seventh, being timely, without hatred or love.』 The king then asked Nagasena: 『Does a person need to use all seven things to learn in order to know the truth?』 Nagasena said: 『It is not necessary to use all seven things to learn in order to know the truth. A wise person uses wisdom to distinguish between good and evil, and can distinguish with just one thing.』 The king then asked Nagasena: 『If one thing can be used to know the truth, why talk about seven things?』 Nagasena asked the king: 『If someone puts a knife in its sheath and leans it against the wall, can the knife cut anything by itself?』 The king said: 『It cannot cut anything.』 Nagasena said: 『Although the human mind is clear, it should attain these six things to jointly achieve wisdom.』 The king said: 『Well said.』 The king then asked Nagasena: 『Is the merit gained from doing good greater, or is the calamity gained from doing evil greater?』 Nagasena said: 『The merit gained from doing good is greater, and the calamity gained from doing evil is smaller. If people repent and correct their mistakes every day after doing evil, then their mistakes will become smaller day by day. If people think of joy day and night after doing good, then the merit they gain will be great.』 Nagasena said: 『In the past, when the Buddha (Buddha, the enlightened one) was in the world, there was a person in a country who had no hands or feet, but picked lotus flowers and offered them to the Buddha. The Buddha then told the bhikkhus (bhikkhus, Buddhist monks): 『This child without hands and feet will not fall into Naraka (Naraka, hell), the animal realm, or the Pisacha (Pisacha, evil spirit) path after ninety-one kalpas (kalpas, units of time), and will be able to be reborn in heaven. After his life in heaven ends, he will return again.』

作人。是故我知人作小善得福大。作惡其人自悔過日消滅而盡。是故我知人作過其殃小。王言善哉。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。王言不如。那先言。王言我國治法大臣有過則罪之重。愚民有過則罪之輕。是故智者作惡得殃大。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。不知者爛手大。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。王復問。那先。人有能持此身飛行上至第七梵天上及至郁單越地及所欲至處者不。那先言能。王言。奈何持此身上第七梵天及郁單越地及所欲至處乎。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梵天上及至郁單越地者亦爾。王言善哉。王復問那先。卿曹諸沙門言。有骨長四千里。何等身骨乃長四千里。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。我曹聞之。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。王言奈何斷喘息氣耶。那先問王。寧曾聞志不。王

【現代漢語翻譯】現代漢語譯本做人是這樣的。因此我知道人做小小的善事會得到很大的福報，作惡的人如果能夠自我懺悔，罪過就會像太陽下的霜雪一樣逐漸消融殆盡。因此我知道人犯下的過錯，其災禍也會很小。國王說：『說得好啊！』國王又問：『那先（Nāgasena，古印度佛教高僧）。智者作惡和愚人作惡，這兩個人誰受到的災禍更多呢？』那先回答說：『愚人作惡受到的災禍更大，智人作惡受到的災禍較小。』國王說：『我不這樣認為。』那先說：『國王您看，在我國的法律中，大臣如果犯了過錯，就會受到更重的懲罰；而普通百姓如果犯了過錯，就會受到較輕的懲罰。因此，智者作惡受到的災禍更大，愚者作惡受到的災禍較小。』那先反問國王：『比如有一塊燒紅的鐵放在地上，一個人知道它是燒紅的鐵，另一個人不知道。兩個人都去拿這塊燒紅的鐵，誰的手會被燙得更厲害呢？』國王說：『不知道的人手會被燙得更厲害。』那先說：『愚蠢的人作惡，因為不能自我懺悔，所以受到的災禍更大；聰明的人作惡，知道自己做的事情是不應該做的，每天都會自我懺悔，所以受到的災禍較小。』國王說：『說得好啊！』國王又問：『那先，有人能夠憑藉自身的力量，飛行上升到第七梵天（seventh Brahmā heaven，色界最高的境界），以及到達郁單越（Uttarakuru，四大部洲之一）之地，以及到達任何他想去的地方嗎？』那先回答說：『能。』國王說：『如何能夠憑藉自身的力量，上升到第七梵天以及郁單越之地，以及到達任何他想去的地方呢？』那先反問國王：『您還記得小時候跳躍玩耍，能夠跳過一丈遠的地方嗎？』國王說：『我年少的時候，只要心裡想跳，就能跳過一丈多遠的地方。』那先說：『得道之人，只要心裡想跳到第七梵天，以及到達郁單越之地，也是一樣的。』國王說：『說得好啊！』國王又問那先：『你們這些沙門（śrāmaṇa，出家修道者）說，有骨頭長達四千里。這是什麼身體的骨頭，竟然能長達四千里呢？』那先反問國王：『您曾經聽說過大海中有一種大魚，名叫質（unidentified），身長二萬八千里嗎？』國王說：『是的，有這種說法，我聽說過。』那先說：『像這種身長二萬八千里的魚，它的肋骨就長達四千里。』國王對此感到驚異。國王又問那先：『你們這些沙門說，你們能夠斷絕呼吸。』國王問：『如何斷絕呼吸呢？』那先反問國王：『您曾經聽說過志（unidentified）嗎？』

【English Translation】 English version Such is the making of a person. Therefore, I know that a person who does small good deeds will receive great blessings. If a person who does evil can repent, their sins will gradually disappear and be completely extinguished like frost under the sun. Therefore, I know that when a person commits a mistake, the resulting disaster will be small. The king said, 'Well said!' The king then asked, 'Nāgasena (ancient Indian Buddhist monk), if a wise person commits evil and a foolish person commits evil, which of these two will suffer more calamity?' Nāgasena replied, 'A foolish person who commits evil will suffer greater calamity, while a wise person who commits evil will suffer less calamity.' The king said, 'I do not think so.' Nāgasena said, 'Your Majesty, in our country's laws, if a minister commits a mistake, they will be punished more severely; but if ordinary people commit a mistake, they will be punished more lightly. Therefore, a wise person who commits evil will suffer greater calamity, while a foolish person who commits evil will suffer less calamity.' Nāgasena asked the king in return, 'For example, if a piece of red-hot iron is placed on the ground, and one person knows it is red-hot while another does not, and both go to pick up the red-hot iron, whose hand will be burned more severely?' The king said, 'The one who does not know will have their hand burned more severely.' Nāgasena said, 'A foolish person who commits evil cannot repent, so the calamity they suffer is greater. A wise person who commits evil knows that what they are doing is wrong and repents daily, so the calamity they suffer is less.' The king said, 'Well said!' The king then asked, 'Nāgasena, is it possible for someone to use their own power to fly up to the seventh Brahmā heaven (the highest realm of the Form Realm), and to reach the land of Uttarakuru (one of the four great continents), and to go wherever they want?' Nāgasena replied, 'Yes.' The king said, 'How can one use their own power to ascend to the seventh Brahmā heaven and the land of Uttarakuru, and to go wherever they want?' Nāgasena asked the king in return, 'Do you remember when you were young, jumping and playing, and being able to jump over a distance of one zhang (approximately 3.3 meters)?' The king said, 'When I was young, as long as I wanted to jump, I could jump over a distance of more than one zhang.' Nāgasena said, 'It is the same for a person who has attained enlightenment; as long as they want to jump to the seventh Brahmā heaven and reach the land of Uttarakuru, it is possible.' The king said, 'Well said!' The king then asked Nāgasena, 'You śrāmaṇas (ascetics) say that there are bones that are four thousand li (approximately 2,000 kilometers) long. What kind of body has bones that are four thousand li long?' Nāgasena asked the king in return, 'Have you ever heard of a large fish in the ocean called Zhi (unidentified), which is 28,000 li (approximately 14,000 kilometers) long?' The king said, 'Yes, there is such a saying; I have heard of it.' Nāgasena said, 'The ribs of such a fish, which is 28,000 li long, are four thousand li long.' The king was amazed by this. The king then asked Nāgasena, 'You śrāmaṇas say that you can stop breathing.' The king asked, 'How do you stop breathing?' Nāgasena asked the king in return, 'Have you ever heard of Zhi (unidentified)?'

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。不能持經戒者。如此曹人亦不樂其身。那先言其學道人。能制身口能持經戒能一其心。得四禪便能不復喘息耳。王言善哉。王問那先。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。淡畜以來久遠及魚鱉蟲多共清便水中。是故令咸耳。王言善哉。王復問那先。人得道以寧。能悉思惟深奧眾事不。那先言然。人得道以能悉思惟深奧之事。那先言佛經最深奧知眾事。不可稱量眾事。皆智平斷之。王言善哉。王復問那先。人神智自然。此三事寧同各異。那先言人神者生覺。智者曉道。自然者虛空無有人。王復問那先言。得人何等為得人者。眼視色耳聽聲鼻聞香口知味身知粗軟意知善惡之事。何所為得人者。那先問王。如令人能目自視。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。開口令大。知味寧多不。剝割肌膚。寧令信知粗軟不。拔去其志。盛念寧多不。王言不也。那先言佛在所作甚難。佛所如甚妙。王復問那先。所作何等甚難何等甚妙。那先言佛言能知人腹中。目所見事悉能解之

【現代漢語翻譯】現代漢語譯本我說我聽到了。那先（Nagasena，一位佛教僧侶的名字）問國王，你認為『志』（citta，心意）在人的身體里嗎？國王回答說，我認為『志』在人的身體里。那先說，國王認為那些愚笨的人不能控制自己的身口意，不能遵守經文和戒律，這樣的人也不會喜歡自己的身體。那先又說，那些學道的人，能夠控制身口意，能夠遵守經文和戒律，能夠專一其心，得到四禪（catasso jhānas，四種禪定狀態），就能不再喘息了。國王說，說得好！國王問那先，是稱呼『海』為『海』，還是因為水才稱之為『海』？還是因為其他原因才稱之為『海』？那先回答說，人們之所以稱之為『海』，是因為水和鹽各佔一半，所以才稱之為『海』。國王又問那先，為什麼所有的海水都像鹽一樣是鹹的？那先回答說，海水之所以是鹹的，是因為從淡水積蓄以來已經很久遠了，而且魚、鱉、蟲等很多生物都在水中排泄，所以才使得海水變咸。國王說，說得好！國王又問那先，人得道（attain enlightenment）之後，能夠完全思惟深奧的眾事嗎？那先回答說，是的，人得道之後，就能夠完全思惟深奧的事情。那先說，佛經（Buddha's teachings）是最深奧的，能夠知曉眾事，不可稱量眾事，都能用智慧平等地判斷。國王說，說得好！國王又問那先，人的神（spirit）、智（wisdom）、自然（nature），這三件事是相同還是不同？那先回答說，人的神是指生覺（awareness of life），智是指曉道（understanding the path），自然是指虛空（emptiness），沒有人為。國王又問那先，得到人（attaining human form）的意義是什麼？眼睛看顏色，耳朵聽聲音，鼻子聞香氣，口知道味道，身體知道粗細軟硬，意知道善惡之事，那麼，什麼是得到人呢？那先反問國王，如果人能夠自己看到自己的眼睛，如果把瞳孔拿掉，看得會更遠嗎？如果把耳朵裂大，聽聲音會更遠嗎？如果把鼻子挖大，聞到的香氣會更多嗎？如果把嘴巴張大，知道的味道會更多嗎？如果剝割肌膚，能更清楚地知道粗細軟硬嗎？如果拔去心志，盛念會更多嗎？國王回答說，不會。那先說，佛（Buddha）所作的事情非常困難，佛所證悟的道理非常微妙。國王又問那先，所作的什麼事情非常困難？什麼道理非常微妙？那先回答說，佛說能夠知道人的腹中所想，眼睛所見的事情都能夠理解。

【English Translation】 English version I heard what you said. Nagasena (Nagasena, name of a Buddhist monk) asked the king, do you think 'citta' (citta, mind) is in the human body? The king replied, I think 'citta' is in the human body. Nagasena said, the king thinks that those foolish people who cannot control their body, speech, and mind, and cannot abide by the scriptures and precepts, will not like their own bodies. Nagasena also said that those who study the Way, who can control their body, speech, and mind, who can abide by the scriptures and precepts, who can focus their minds, and attain the four jhānas (catasso jhānas, four states of meditation), will no longer breathe. The king said, well said! The king asked Nagasena, is it because we call 'sea' as 'sea', or is it because of the water that we call it 'sea'? Or is it for other reasons that we call it 'sea'? Nagasena replied, the reason why people call it 'sea' is because water and salt each account for half, so it is called 'sea'. The king then asked Nagasena, why is all seawater salty like salt? Nagasena replied, the reason why seawater is salty is because it has been accumulating from fresh water for a long time, and many creatures such as fish, turtles, and insects excrete in the water, which makes the seawater salty. The king said, well said! The king then asked Nagasena, can a person who attains enlightenment (attain enlightenment) completely contemplate profound matters? Nagasena replied, yes, a person who attains enlightenment can completely contemplate profound matters. Nagasena said that the Buddha's teachings (Buddha's teachings) are the most profound, can know all things, immeasurable all things, and can be judged equally with wisdom. The king said, well said! The king then asked Nagasena, are the spirit (spirit), wisdom (wisdom), and nature (nature) of human beings the same or different? Nagasena replied, the spirit of human beings refers to the awareness of life, wisdom refers to understanding the path, and nature refers to emptiness, without human intervention. The king then asked Nagasena, what is the meaning of attaining human form (attaining human form)? The eyes see colors, the ears hear sounds, the nose smells fragrances, the mouth knows tastes, the body knows roughness and softness, and the mind knows good and evil. So, what is attaining human form? Nagasena asked the king in return, if a person can see his own eyes, if the pupils are removed, will he see farther? If the ears are torn open, will he hear farther? If the nose is dug out, will he smell more fragrances? If the mouth is opened wide, will he know more tastes? If the skin is peeled off, can he know the roughness and softness more clearly? If the mind is removed, will there be more thoughts? The king replied, no. Nagasena said, what the Buddha (Buddha) did was very difficult, and the truth that the Buddha realized was very subtle. The king then asked Nagasena, what things are very difficult to do? What principles are very subtle? Nagasena replied, the Buddha said that he can know what people think in their hearts, and he can understand everything that the eyes see.

。能解目事能解耳事能解鼻事能解口事能解身事能解敗事能解疑事能解所念事能解神事。那先言人取海水含之。寧能別知口中水是泉水是某流水是某河水。王言眾水皆合為一。難各別知。那先言佛所作為難皆能別知是諸水味。今海水見目前之事。王尚不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。那先言夜已半我欲去。王即敕傍臣取四端㲲布揾。置麻油中持以為炬。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已上那先。王語那先。從今已去愿那先日與八百沙門。共于宮中飯食及欲所得。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。那先言何等當自護及護王身。王報言恐人論議呼王為慳。那先為王解諸狐疑。而不能賜與。恐或人言那先不能解王狐疑故王不賞賜。王言那先受者當令我得其福。那先亦當護其名。王言譬如師子在金檻中。猶為拘閉常有慾望去心。今我雖為國王在宮省中其意不樂。欲棄國去而行學道。王語竟。那先

便起歸佛寺。那先適去王竊自念。我問那先為何等事。那先為解我何等事。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。王所問者我亦悉為解之。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。我復自念。所問那先。那先莫不解我意者。我念是語。歡喜安臥至明。那先言我行歸舍亦自念。王為問我何等事。我亦為王說何等事。我復自念。王所問我輒為解之。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：於是起身返回佛寺。Nagasena（那先，人名）離開后，國王暗自思忖：『我問Nagasena（那先）的是什麼事呢？Nagasena（那先）又為我解答了什麼事呢？』國王心想：『我所問Nagasena（那先）的問題，他莫非沒有理解我的意思嗎？』Nagasena（那先）回到佛寺后也在思忖：『國王問我的是什麼事呢？我又回答了國王什麼事呢？』Nagasena（那先）心想：『國王所問的問題，我全都為他解答了。』想著這些事直到天亮。第二天，Nagasena（那先）披著袈裟，拿著缽，直接進入王宮，登上殿堂就坐。國王上前向Nagasena（那先）行禮后才退坐一旁。國王對Nagasena（那先）說：『Nagasena（那先）您離開后，我一直在想，我問Nagasena（那先）的是什麼話，Nagasena（那先）又回答了我什麼話。我又在想，我所問Nagasena（那先）的問題，Nagasena（那先）莫非沒有理解我的意思嗎？』我思念著這些話，歡喜地安睡到天亮。』Nagasena（那先）說：『我回去的路上也在想，國王問我的是什麼事，我又為國王說了什麼事。我又在想，國王所問的問題，我都一一為他解答了。因此我歡喜到天亮。』說完，Nagasena（那先）想要離開。國王便起身為Nagasena（那先）行禮。《那先比丘經》卷下

【English Translation】 English version: Then he arose and returned to the Buddhist temple. After Nagasena (name of a person) had left, the king thought to himself, 'What sort of things did I ask Nagasena (name of a person)? What sort of things did Nagasena (name of a person) explain to me?' The king thought to himself, 'Could it be that Nagasena (name of a person) did not understand my meaning in what I asked him?' Nagasena (name of a person), upon returning to the Buddhist temple, also thought to himself, 'What sort of things did the king ask me? What sort of things did I answer the king?' Nagasena (name of a person) thought to himself, 'Whatever the king asked, I explained it all to him.' He pondered these things until dawn. The next day, Nagasena (name of a person), wearing his kasaya (袈裟, monastic robe) and carrying his bowl, went straight into the palace, ascended the hall, and sat down. The king came forward, paid his respects to Nagasena (name of a person), and then sat down to one side. The king said to Nagasena (name of a person), 'After you left, Nagasena (name of a person), I thought to myself, what sort of words did I ask Nagasena (name of a person), and what sort of words did Nagasena (name of a person) answer me. And I thought again, concerning what I asked Nagasena (name of a person), could it be that Nagasena (name of a person) did not understand my meaning?' I thought about these words and slept peacefully until dawn.' Nagasena (name of a person) said, 'On my way back, I also thought to myself, what sort of things did the king ask me, and what sort of things did I say to the king. And I thought again, whatever the king asked me, I explained it all to him. Therefore, I was happy until dawn.' After speaking, Nagasena (name of a person) wanted to leave. The king then arose and paid his respects to Nagasena (name of a person). Nagasena Bhikshu Sutra, Volume 2