Name: Milindapañha · Volume 1 (那先比丘经 · 第一)
Author: Buddha

About 那先比丘經

13,752 · about 46 min

The Milinda Pañha is an important Buddhist scripture, traditionally recorded as a dialogue between the Venerable Nāgasena and the Greek King Menander. Its author is unknown, and it is believed to have been composed around the 1st century BCE. This scripture documents how the Venerable Nāgasena, with his wisdom, answered King Menander's questions regarding Buddhist teachings. Its content touches upon core doctrines such as rebirth, karma, and Nirvana, showcasing the early exchange between Buddhism and Greek culture. Presented in a question-and-answer format, the text is logically structured and profound yet accessible, hailed as a model of Buddhist dialectics. It holds a significant place in the Theravada Buddhist tradition and serves as an important document for the study of Buddhist philosophy and cross-cultural transmission, offering unique insights into the spread of Buddhism between India and the Hellenistic world.

佛在舍衛國祇樹給孤獨園，時諸比丘僧、比丘尼、優婆塞、優婆夷，諸天、大臣、長者、人民，及事九十六種道者，凡萬餘人，日於佛前聽經。佛自念：「人眾日多，身不得安。」佛意欲捨人眾，去至閑避處坐思念道。佛即捨人眾去，入山至藂樹間。其樹大有神，佛坐其下思念道。去樹不遠有群象五六百頭，中有象王，賢善知善惡之事，譬如人狀。象輩眾多周匝象王邊，諸小象走居前，水中走戲㧌撈水令濁惡。諸小象復走居前，食噉美草、走戲蹈踐其上。「我眾大多患。是諸象及小象子，㧌撈水令濁惡、令草不淨，而反常飢飲濁惡水、食足踐之草。」象王自念：「我欲棄是諸象，去至一避處快耶！」象王即棄諸象而去，轉行入山到頭羅藂樹間。象王見佛坐樹下，心大歡喜，即前到佛所，低頭屈膝為佛作禮，却在一面住。佛自念：「我棄眾人來在是樹間，象王亦棄眾象來到是樹間，其義適同。」佛為象王說經言：「佛於人中最尊，象王於象中最尊。」佛言：「我心與象王心適相中，今我與象王俱樂是樹間。」象王聽經，心意即開，解知佛意。象王即視佛所仿佯經行處，以鼻取水灑地，以鼻撈草掃地，以足蹈地令平好。象王曰：「朝暮承事佛如是。」

The Buddha was in the Jetavana Grove in the city of Shravasti. At that time, the community of bhikkhus, bhikkhunis, upasakas, upasikas, heavenly beings, ministers, elders, ordinary people, and followers of ninety-six different schools of thought—over ten thousand in all—gathered daily before the Buddha to listen to the Dharma. The Buddha thought to himself, "The crowd grows larger each day, and I find no peace." He wished to leave the assembly and go to a secluded place to sit and contemplate the Way. So the Buddha left the crowd and entered the mountains, arriving at a dense grove of trees. Among them was a great tree inhabited by a spirit, and the Buddha sat beneath it to meditate on the Way.

Not far from the tree was a herd of five or six hundred elephants. Among them was an elephant king, wise and virtuous, who understood matters of good and evil like a human. The elephants gathered around their king, while the young elephants ran ahead, playing in the water, stirring it up and making it muddy. The young elephants also ran ahead to graze on the tender grass, trampling and spoiling it as they played. The elephant king thought, "My herd is too large, and this is troublesome. These elephants and their young stir the water until it is foul and muddy, and they trample the grass until it is unclean. Yet they still drink the muddy water and eat the trampled grass." The elephant king reflected, "I wish to leave this herd and go to a secluded place where I can be at ease!" So the elephant king abandoned the herd and traveled alone into the mountains until he reached the same grove of trees.

The elephant king saw the Buddha sitting beneath the tree and was filled with great joy. He approached the Buddha, bowed his head, bent his knees in reverence, and then stood to one side. The Buddha thought to himself, "I left the crowd of people to come to this grove, and the elephant king also left his herd to come here. Our purpose is the same." The Buddha then spoke to the elephant king, saying, "The Buddha is the most revered among humans, and the elephant king is the most revered among elephants." The Buddha continued, "My heart and the elephant king’s heart are in harmony. Now both the elephant king and I delight in this grove."

Hearing the Buddha’s words, the elephant king’s mind opened, and he understood the Buddha’s meaning. The elephant king then observed the path where the Buddha walked in meditation. With his trunk, he drew water and sprinkled it on the ground, gathered grass to sweep the area, and used his feet to level the earth, making it smooth and pleasant. The elephant king said, "From morning till evening, I will serve the Buddha in this way."

佛久後般泥洹去，象王不知佛所在，為周旋行求，索佛不得，便啼垂淚愁憂不樂不能食飲。時國中有佛寺舍在山上，名加羅洹寺，中有五百沙門常止其中，皆已得阿羅漢道，常以月八日、十四日、十五日、二十三、日二十九日、三十日，常以是日誦經至明。時象王亦在山上，止於寺中。象王知有六日誦經，至其日當行入寺中聽經。諸沙門知象王意聽經，欲誦經時湏象王來乃誦經。象王聽經至明，不睡不臥不動不搖。象王數聞經、承事佛故，後象王以壽命盡死，死後便化為人作子生婆羅門家。以後年長大，不聞佛經亦不見沙門，便棄家去入深山學異道，在山上止。近比亦有一婆羅門道人俱在山上，相與往來共為知識。其一人自念言：「我不能於世間懸憂苦老病，死後當入地獄、畜生、餓鬼貧窮中。用是故，我欲剃頭鬚披袈裟，欲求羅漢泥洹道。」其有一人自念言：「我願欲求作國王得自在，令天下人民隨我教令。」

Long after the Buddha had entered final nirvana, the elephant king did not know where the Buddha was. He wandered around searching, but could not find the Buddha. He wept, shed tears, and was filled with sorrow and distress, unable to eat or drink.

At that time, there was a Buddhist temple on a mountain in the country, called the Kālavana Monastery. Five hundred monks constantly resided there, all of whom had attained the path of the arhat. They regularly chanted scriptures until dawn on the eighth, fourteenth, fifteenth, twenty-third, twenty-ninth, and thirtieth days of each month.

The elephant king also stayed on the mountain, residing in the monastery. Knowing that there were six days for chanting scriptures, he would enter the monastery on those days to listen. The monks understood the elephant king's intention to listen to the scriptures, so when they were about to chant, they would wait for him to arrive before beginning. The elephant king would listen to the scriptures until dawn, without sleeping, lying down, moving, or swaying.

Because the elephant king frequently listened to the scriptures and served the Buddha, when his life came to an end, he died and was reborn as a human child in a Brahmin family. As he grew older, he neither heard the Buddha's teachings nor saw any monks, so he left his home and went deep into the mountains to study other paths, staying on a mountain.

Nearby, there was also a Brahmin ascetic living on the mountain, and the two became acquainted and often visited each other. One of them thought to himself, "I cannot endure the worries, suffering, old age, and sickness of this world. After death, I will fall into hell, be reborn as an animal, or become a hungry ghost in poverty. For this reason, I wish to shave my head and beard, don monastic robes, and seek the path of arhatship and nirvana."

The other thought to himself, "I wish to become a king, to have freedom and power, and to command all the people of the world to follow my teachings."

如是久後二人各命盡，俱生世間作人。其一人前求作國王者，生於海邊，為國王太子字彌蘭。其一人前世欲剃頭作沙門求羅漢泥洹者，生於天竺，字陀獵，與肉袈裟俱生其家。有一大象同日生，天竺名象為那，父母便字為那先。年十五六，那先有舅父字樓漢，學道作沙門，大高才世間無比，已得阿羅漢道，能出無間入無孔，自在變化無所不作，天上天下人民及蠕動之類心所念皆豫知之，生所從來死趣何道。那先至舅父所，自說言：「我喜佛道，欲作沙門，為舅父作弟子。寧可持我作沙門？」樓漢哀之，即聽作沙彌，受十戒。日誦經思惟經戒便得四禪，悉知諸經要。

After a long time, both men passed away and were reborn in the human realm. The one who had wished to become a king was born by the sea as the prince of a kingdom, named Milinda. The other, who had wished to shave his head, become a monk, and attain Nirvana, was born in India, named Tāraka, with a robe of flesh born together with him. On the same day, an elephant was also born—in India, an elephant is called "nāga"—so his parents named him Nāgasena. At the age of fifteen or sixteen, Nāgasena had an uncle named Lohana, who had become a monk and attained great wisdom, unmatched in the world. He had already achieved the state of an Arhat, able to move freely through solid objects, transform at will, and do anything he wished. He could know the thoughts of all beings in the heavens, the human world, and even the smallest creatures, as well as where they came from and where they would go after death. Nāgasena went to his uncle and said, "I am drawn to the Buddha's path and wish to become a monk, to be your disciple. Will you allow me to become a monk?" Lohana took pity on him and agreed, letting him become a novice monk and receive the ten precepts. Nāgasena recited scriptures daily, contemplated the teachings and precepts, and soon attained the four stages of meditation, mastering the essence of all the scriptures.

時國中有佛寺舍名和戰，寺中有五百沙門，皆得羅漢道。其中有第一羅漢名頞波曰，能知天上天下去來現在之事。那先年至二十，便受大沙門經戒，便到和戰寺中至頞波曰所。時五百羅漢適以十五日說大沙門戒經，在講堂上坐。大沙門皆入，那先亦在其中，諸沙門悉坐。頞波曰悉視坐中諸沙門心皆是羅漢，獨那先未得羅漢。頞波曰言：「譬若揚米，米正白中有黑米，即揚為不好。今我坐中皆白清淨，獨那先黑未得羅漢耳。」那先聞頞波曰說如是，大憂愁起，為五百沙門作禮出去。自念：「我不宜在是座中坐，譬若眾師子中有狐狗。我從今以後不得道不入中坐。」頞波曰知那先意，以手摩那先頭言：「汝得羅漢道不久，莫愁憂。」便止留那先。那先復有一師，年八九十，字加維曰。其中有一優婆塞大賢善，日飯加維。那先且為師持鉢行取飯食具，師令那先口含水，行到優婆塞家取飯食具。優婆塞見那先年少端正與人絕異、有名字，智慧廣遠、有志、能說經道。優婆塞見那先，前為作禮，叉手言：「飯諸沙門日久，未曾為我說經者，今我從那先求哀，願與我說經解我心意。」那先自念：「我受師教戒，令我口含水不得語。我今吐水者為犯師要。如是當云何？」那先知優婆塞亦高才有志。「我為其說經，想即當得道。」那先便吐水却坐為說經言：「人當布施作福善、奉行佛經戒，死後生世間得富貴。人不犯經戒者，後不復入地獄、餓鬼、畜生中貧窮中，得生天上。」優婆塞聞那先說經，心大歡喜。那先知優婆塞心歡喜，便復為說經：「世間萬物皆當過去、無有常。諸所作皆懃苦，萬物皆不得自在，泥洹道者不生不老不病不死不愁不惱，諸惡懃苦皆消滅。」那先說經竟，優婆塞便得第一須陀洹道，那先亦得須陀洹道。優婆塞大歡喜，便極與那先作美飯具。那先語優婆塞：「先取飯具置師鉢中。」那先飯竟澡漱訖畢，持飯具還與師。師見言：「汝今日持好飯具來。以犯眾人要，當逐出汝。」那先大愁憂不樂。師教言：「會比丘僧。」悉會皆坐。師言：「那先犯我曹眾人要來，當逐出，無令在眾中止。」頞波曰說經言：「譬若人持一箭射中兩准，那先自得道，亦復令優婆塞得道，不應逐出。」師迦維曰：「政使一箭射中百准，會為犯眾人，要不得止。餘人持戒不能如那先得道，如效那先，當用絕後。」眾坐中皆默然，師教即逐出那先。那先便以頭面禮師足起，遍為比丘僧作禮訖竟，便出去入深山坐樹下，晝夜精進思惟道不懈，自成得羅漢道，能飛行徹視徹聽，知他人心所念善惡，自知前世所更從來生。得羅漢道已，便來還入和戰寺中，詣諸比丘所前，頭面悔過求和解。諸比丘僧即聽之。那先作禮訖竟便出去，轉行入諸郡縣街曲里巷，為人說經戒教人為善，中有受五戒者、得須陀洹道者、中有得斯陀含道者、中有得阿那含道者、中有作沙門得羅漢道者。第二忉利天帝釋、第七天王梵、第四天王皆來到那先所作禮，以頭面著足却坐，那先便為諸天說經，名字聞四遠。那先所行處，諸天、人民、鬼神龍見那先無不歡喜者，皆得其福。那先便轉到天竺舍竭國，止泄坻迦寺中。

有前世故知識一人在海邊，作國王子，名彌蘭。彌蘭少小好讀經學異道，悉知異道經法，異道人無能勝者。彌蘭父王壽盡，彌蘭立為王。王問左右邊臣言：「國中道人及人民，誰能與我共難經道者？」邊臣白言：「有學佛道者，人呼為沙門。其人智慧妙達，能與王共難經道。」北方大臣，國名沙竭，古王之宮，其國中外安隱、人民皆善。其城四方皆復道行，諸城門皆刻鏤。及餘小國皆多高明，人民被服五色焜煌，國土高燥珍寶眾多，四方賈客賣買皆以金錢，五穀豐賤、家有餘畜，樂不可言。其王彌蘭以正法治國，高才有智謀明於官事，戰鬪之術無不通達，能知九十六種道，所問不窮，人適發言，便豫知其所趣。王語傍臣言：「是間寧有明經沙門，能與我共難經說道者不？」王傍臣名沾彌利望群，白王言：「然。有沙門字野惒羅，明經道，能與王難經道。」王便勅。沾彌利望群即行，往請野惒羅，言：「大王欲見大師。」野惒羅言：「王欲相見者大善。王當自來耳，我不往。」沾彌利望群即還白王如是。王即乘車與五百伎共行到寺中，與野惒羅相見。前，相問訊就坐，五百騎從皆坐。

There was once a learned man in a past life who lived by the sea, the prince of a kingdom named Milinda. From a young age, Milinda loved to study scriptures and the teachings of different schools, mastering all their doctrines so thoroughly that no one from those schools could surpass him. When his father the king passed away, Milinda ascended the throne.

King Milinda asked his ministers, "Among the ascetics and people in this kingdom, who can debate the scriptures and teachings with me?" The ministers replied, "There are those who follow the Buddha's path, called monks. They possess profound wisdom and can engage in scriptural debate with Your Majesty."

In the northern region was a kingdom named Shajie, the ancient palace of former kings. The land was peaceful within and without, and its people were all virtuous. The city had covered walkways on all four sides, and its gates were intricately carved. Other smaller states were also highly civilized, with people dressed in brilliant five-colored robes. The land was elevated and dry, rich with treasures. Merchants from all directions traded using gold coins. The five grains were abundant and inexpensive, every household had surplus provisions, and the joy was beyond words.

King Milinda governed his kingdom with righteous law. He was highly talented, wise, and skilled in official affairs, thoroughly versed in the art of warfare. He knew the doctrines of ninety-six schools of thought, and no question could exhaust him. As soon as someone began to speak, he could anticipate where they were heading.

The king said to his ministers, "Is there any learned monk here who can debate the scriptures and teachings with me?" A minister named Zhanmili Wangqun replied, "Indeed, there is a monk named Yeheluo, well-versed in the teachings, who can debate the scriptures with Your Majesty."

The king then ordered Zhanmili Wangqun to go and invite Yeheluo, saying, "The great king wishes to see you, Master." Yeheluo replied, "If the king wishes to meet, that is excellent. But he should come himself; I will not go to him."

Zhanmili Wangqun returned and reported this to the king. The king then rode in his carriage with five hundred attendants and arrived at the monastery to meet Yeheluo. They approached, exchanged greetings, and took their seats, while the five hundred riders also sat down.

王言：「卿空棄家、捐妻子，剃頭鬚被袈裟作沙門為？」野惒羅默然無以報王。王傍臣白言：「是沙門大明達有智者，迫促不及言耳。」王傍臣皆舉手言：「王得勝。」野惒羅默然受負。王左右顧視優婆塞，面亦不慚。王自念：「是諸優婆塞面不慚者，復有明健沙門能與我共相難者耳？」王語傍臣沾彌利：「寧復有明智沙門能與我共難經道者無？」那先者諸沙門師，知諸經要難，巧說十二品經種種別異章斷句解，知泥洹之道，無有能窮者、無能勝者，智如江海，能伏九十六種道，為佛弟子所敬愛，以經道教授。那先來到舍竭國，其所相隨弟子皆復高明，那先如猛師子。沾彌利白王：「有沙門字那先，智慧微妙諸經道要，能解人所疑，無所不通。能與王難經說道。」王問沾彌利：「審能與我共難經道不？」沾彌利言：「唯。然常與第七梵天共難經說道，何況於人王。」即勅沾彌利便行請那先來。沾彌利即到那先所白言：「大王欲相見。」那先言：「大善。」即與弟子相隨行到王所。

The king asked, "Did you abandon your home, leave your wife and children, shave your head, and don the monastic robe to become a monk for nothing?" Yavakalpa remained silent and had no reply for the king.

A minister by the king's side spoke up, "This monk is profoundly wise and intelligent. He is simply at a loss for words under pressure." All the ministers raised their hands and declared, "The king has won." Yavakalpa silently accepted defeat.

The king glanced at the lay devotees, but their expressions showed no shame. The king thought to himself, "These lay devotees show no shame—could there be another wise and capable monk who can debate with me?"

The king asked his minister, Chameli, "Is there any other wise monk who can debate the teachings with me?"

Nāgasena was the teacher of the monks, well-versed in the essential points of the scriptures, skilled in explaining the twelve divisions of the teachings, able to analyze passages and sentences in various ways, and knowledgeable about the path to Nirvana. No one could exhaust his wisdom or defeat him. His wisdom was as vast as rivers and seas, capable of subduing the ninety-six kinds of doctrines. He was revered by the Buddha's disciples and taught the Dharma. Nāgasena had come to the kingdom of Śāketa, accompanied by disciples of high intelligence. Nāgasena was like a mighty lion.

Chameli replied to the king, "There is a monk named Nāgasena, whose wisdom is profound and subtle in the essential teachings. He can resolve people's doubts and is omniscient. He can debate the teachings with the king."

The king asked Chameli, "Is he truly capable of debating the teachings with me?"

Chameli said, "Yes. He often debates the teachings even with the seventh Brahma heaven, let alone with a human king."

The king immediately ordered Chameli to go and invite Nāgasena. Chameli went to Nāgasena and said, "The king wishes to meet you."

Nāgasena replied, "Excellent." He then went with his disciples to see the king.

王復問那先：「何等為餘善事者？」那先言：「誠信、孝順、精進念善、一心智慧是為善事。」王言：「何等為誠信者？」那先言：「誠信解人疑。信有佛、信經法、信有比丘僧、信有羅漢道、信有今世信有後世、信孝父母、信作善得善、信作惡得惡。信有是以後，心便清淨去離五惡。何等五？一者婬妷、二者瞋怒、三者嗜臥、四者歌樂、五者疑。人不去是五惡，心意不定。去是五惡，心便清淨。」那先言：「譬如遮迦越王，車馬人從厲度，令水濁惡；過度以去，王渴欲得水飲，王有清水，珠置水中水即為清，王便得清水飲之。」那先言：「人心有五惡如濁水。佛諸弟子度脫生死之道，人心清淨如珠清水。人却諸惡，誠信清淨如明月珠。」王言：「善哉善哉！」

The king asked Nāgasena again, "What other good deeds are there?"

Nāgasena replied, "Sincerity and faith, filial piety, diligent mindfulness of goodness, single-minded concentration, and wisdom—these are good deeds."

The king said, "What is meant by sincerity and faith?"

Nāgasena said, "Sincerity and faith resolve people's doubts. To believe there is a Buddha, to believe in the teachings, to believe in the community of monks, to believe in the path of the arhat, to believe in this life and the next, to believe in honoring one's parents, to believe that doing good brings good and doing evil brings evil. Once one possesses such faith, the mind becomes purified and free from five evils. What are these five? First, lust; second, anger; third, drowsiness and indolence; fourth, frivolous music and entertainment; fifth, doubt. If a person does not abandon these five evils, the mind remains unsettled. By abandoning these five evils, the mind becomes purified."

Nāgasena said, "It is like when a universal monarch crosses a river with his chariots, horses, and retinue, stirring the water and making it muddy. After crossing, the king, thirsty and wanting to drink, has a clear-water pearl. When he places it in the water, the water becomes clear, and the king is able to drink pure water."

Nāgasena said, "The human mind has these five evils, like turbid water. The disciples of the Buddha follow the path to liberation from birth and death, and the mind becomes purified like the pearl that clears the water. When a person discards all evils, sincerity and faith purify the mind like a bright moon pearl."

The king said, "Excellent, excellent!"