Chinese
后世论。为求法故，从南方来至摩吒罗所，礼其足已，白言：“大师！我欲于邬波驮耶处学问。”问曰：“欲学何艺？”白言：“欲学无后世论。”报曰：“任汝所作。”既受法已，若放学时，论说之事，如前广说。其童子底沙后在王前共师论，各立两宗。此摩吒罗最为年尊，可应先举。其摩吒啰便作是念：“彼婆罗门子，新学论成，恐难不得，今应捉彼错处。”作是念已，时摩吒啰即先举出长五百颂。彼婆罗门子复颂答已，便捉过失：“此是非言，此言非类，此说不可。”彼遂默然而住。凡论难不如，无言答者，是为堕负。于时国王问大臣曰：“此谁得胜？”臣白王曰：“底沙婆罗门为胜。”时王告言：“胜者赐其村邑。”时诸大臣前白王言：“若来论难得胜，即赐村邑，其摩揭陀国不久总尽。应取摩吒啰村，与彼受用。”时王告言：“如是。”即夺摩吒啰受用所封，与彼底沙。其摩吒啰即命妻曰：“贤首！宜速装束，往诣余方。”其妻问曰：“何故？”时夫答言：“我久承事国王，今论难之时不护于我，夺我村邑。”其妻装束欲去。时诸亲族既闻此事，即来问曰：“邬波驮耶！何故装束？”答言：“我久承事国王，论难之时不护于我，是故余去。”亲族报言：“此住甚好，于亲族中，请住于此。”彼即颂曰： 现代汉语译本 后世论。为了寻求佛法，（我）从南方来到摩吒罗（Matara，人名）所在的地方，礼拜了他的脚后，禀告说：‘大师！我想要在邬波驮耶（Upadhayaya，亲教师）处学习。’（摩吒罗）问道：‘想要学习什么技艺？’（我）回答说：‘想要学习没有后世的理论。’（摩吒罗）回答说：‘随你所做。’接受了教法之后，如果放学的时候，辩论的事情，如同前面广泛叙述的那样。这个童子底沙（Tissa，人名）后来在国王面前与老师辩论，各自树立两种宗派。这位摩吒罗最为年长，应该先开始。这位摩吒罗便这样想：‘那个婆罗门（Brahmin）的儿子，新学辩论成功，恐怕难以胜过，现在应该抓住他的错误之处。’这样想了之后，当时摩吒罗就先举出了长达五百颂的论点。那个婆罗门儿子回答了颂文之后，便抓住了（摩吒罗的）过失：‘这是非理性的言论，这种言论不合逻辑，这种说法不可靠。’（摩吒罗）于是沉默不语。凡是辩论不如别人，没有话语回答的人，就是失败了。当时国王问大臣说：‘这次谁获胜了？’大臣禀告国王说：‘底沙婆罗门获胜了。’当时国王宣告说：‘胜者赏赐他村庄。’当时各位大臣上前禀告国王说：‘如果因为辩论获胜就赏赐村庄，那么摩揭陀国（Magadha，古印度王国）不久就会全部耗尽。应该拿走摩吒罗的村庄，给他享用。’当时国王宣告说：‘就这样。’于是夺走了摩吒罗享用的封地，给了那个底沙。那个摩吒罗就命令妻子说：‘贤首（贤明的妻子）！应该赶快收拾行装，前往其他地方。’他的妻子问道：‘为什么？’丈夫回答说：‘我长期侍奉国王，现在辩论的时候不保护我，夺走了我的村庄。’他的妻子收拾行装准备离开。当时各位亲族听说了这件事，就来问道：‘邬波驮耶！为什么要收拾行装？’（摩吒罗）回答说：‘我长期侍奉国王，辩论的时候不保护我，所以我要离开。’亲族们回答说：‘住在这里很好，在亲族之中，请住在这里。’他于是吟诵道：
English
English version The Discourse on the Afterlife. Seeking the Dharma, (I) came from the south to the place where Matara (a person's name) was, and after bowing at his feet, reported: 'Master! I wish to study with Upadhayaya (Upadhayaya, a respected teacher).' (Matara) asked: 'What skill do you wish to learn?' (I) replied: 'I wish to learn the theory that there is no afterlife.' (Matara) replied: 'Do as you please.' After receiving the teachings, if it was time to dismiss the class, the matters of debate were as described extensively before. This boy, Tissa (a person's name), later debated with the teacher in front of the king, each establishing two doctrines. This Matara was the most senior and should begin first. This Matara then thought: 'That Brahmin's (Brahmin) son, newly learned in debate, I fear it will be difficult to overcome him, now I should seize his mistakes.' After thinking this, Matara then first put forward a long argument of five hundred verses. That Brahmin son, after answering the verses, then seized (Matara's) faults: 'This is irrational speech, this speech is illogical, this statement is unreliable.' (Matara) then remained silent. Whoever debates worse than others, and has no words to answer, is defeated. At that time, the king asked the ministers: 'Who has won this time?' The ministers reported to the king: 'Tissa the Brahmin has won.' At that time, the king announced: 'The victor will be rewarded with a village.' At that time, the ministers stepped forward and reported to the king: 'If villages are rewarded for winning debates, then the kingdom of Magadha (Magadha, an ancient Indian kingdom) will soon be completely exhausted. Matara's village should be taken and given to him to enjoy.' At that time, the king announced: 'So be it.' Thus, Matara's fiefdom was taken away and given to Tissa. That Matara then ordered his wife: 'Virtuous one (virtuous wife)! You should quickly pack your bags and go to another place.' His wife asked: 'Why?' The husband replied: 'I have served the king for a long time, but now he does not protect me during the debate and has taken away my village.' His wife packed her bags to leave. At that time, the relatives heard about this and came to ask: 'Upadhayaya! Why are you packing your bags?' (Matara) replied: 'I have served the king for a long time, but he does not protect me during the debate, so I am leaving.' The relatives replied: 'It is good to live here, among the relatives, please stay here.' He then recited: -------------------------------------------------------------------------------- “本国被人欺， 外国住最胜； 不被欺之处， 是本国亲族。”
Chinese
时底沙婆罗门闻已，报言：“邬波驮耶！我是客人，暂住即去；其邑受用，还当相与。”时摩吒啰，虽蒙恩惠亦不肯住。底沙又言：“且宜住此，分取半邑，我亦取半。”报曰：“善哉！”摩吒啰即命妻曰：“贤首！我久承事国王，不护于我，今底沙极大恩造，与我半邑。我以此女，与彼为妻。”妻曰：“待长子俱瑟耻罗。”其父即命子曰：“我久事王，于论难时不能护我。此底沙婆罗门，有大恩惠，分半邑与我。今嫁舍利，与彼为妻。”子白父言：“此之底沙，是父怨仇，夺邑将去，岂合为亲？”父便报曰：“汝是愚痴，无所识知。”父母正意，子不敢违，即依礼法，嫁女与彼底沙。 时俱瑟耻罗便作是念：“我今被欺，但由少学寡闻。然此底沙婆罗门，为解无后世论，今时得胜，我亦应学。”作是念已即问：“诸人何处方国明解无后世论？”有人报曰：“南方最善。”彼即渐次而行，至南天竺，遍问国内：“谁明无后世论？”有人报曰：“某甲梵志。”彼既闻已，即诣梵志处，白言：“尊者，我欲事仁为师，愿哀纳受。”彼师即问言：“欲求何事？”答曰：“欲学无后世论。”梵志报言：“我不教授俗人居士。”彼即答言：“ 现代汉语译本： ‘在本国被人欺负，到外国居住才是最好的； 不被欺负的地方，才是本国的亲族。’ 当时底沙婆罗门（Tissa Brahmana）听了这些话，回答说：‘邬波驮耶（Upadhaya，老师）！我是客人，只是暂时居住，很快就会离开；这个村邑的收益，还是应当分给你。’当时摩吒啰（Matara），虽然受到恩惠，也不肯留下。底沙（Tissa）又说：‘不如住在这里，分取一半的村邑，我也取一半。’摩吒啰（Matara）回答说：‘好啊！’摩吒啰（Matara）就命令妻子说：‘贤首（贤明的妻子）！我长久地侍奉国王，国王却不能保护我，现在底沙（Tissa）对我施以极大的恩惠，分给我一半的村邑。我打算把女儿嫁给他为妻。’妻子说：‘等长子俱瑟耻罗（Kushtila）回来再说。’他的父亲就命令儿子说：‘我长久地侍奉国王，在辩论的时候却不能保护我。这个底沙婆罗门（Tissa Brahmana），有很大的恩惠，分一半的村邑给我。现在我打算把舍利（女儿的名字）嫁给他为妻。’儿子对父亲说：‘这个底沙（Tissa），是父亲的仇人，夺取了村邑就要离开，怎么能和他结亲呢？’父亲就回答说：‘你真是愚痴，什么都不懂。’父母心意已决，儿子不敢违背，就按照礼法，把女儿嫁给了底沙（Tissa）。 当时俱瑟耻罗（Kushtila）就产生这样的想法：‘我现在被人欺骗，都是因为我学习太少，见识太浅。然而这个底沙婆罗门（Tissa Brahmana），因为精通无后世论，现在才得以获胜，我也应该去学习。’产生这个想法后，他就询问：‘各位，哪个地方的国家精通无后世论？’有人回答说：‘南方最好。’他就逐渐地行走，到达南天竺（Southern India），到处询问国内的人：‘谁精通无后世论？’有人回答说：‘某甲梵志（a certain Brahmin）。’他听了之后，就前往梵志（Brahmin）的住所，说道：‘尊者，我想要侍奉您为师，希望您能慈悲地接纳我。’那位老师就问他说：‘你想要求什么？’回答说：‘我想学习无后世论。’梵志（Brahmin）回答说：‘我不教授俗人和居士。’他就回答说：
English
English version: ‘When one is bullied in one's own country, living in a foreign land is the best; The place where one is not bullied is one's own family.’ Then Tissa Brahmana, having heard this, replied, ‘Upadhaya (teacher)! I am a guest, only staying temporarily and will soon leave; the benefits of this village should still be shared with you.’ At that time, Matara, although having received kindness, was unwilling to stay. Tissa then said, ‘It is better to stay here, taking half of the village, and I will also take half.’ Matara replied, ‘Good!’ Matara then ordered his wife, ‘Virtuous one! I have served the king for a long time, but he does not protect me. Now Tissa has shown great kindness, giving me half of the village. I intend to give our daughter to him as his wife.’ His wife said, ‘Wait for our eldest son, Kushtila.’ His father then ordered his son, ‘I have served the king for a long time, but he could not protect me during the debates. This Tissa Brahmana has shown great kindness, giving me half of the village. Now I intend to marry Shali (daughter's name) to him as his wife.’ The son said to his father, ‘This Tissa is our enemy, taking the village and about to leave, how can we become relatives with him?’ The father then replied, ‘You are foolish, knowing nothing.’ The parents' minds were made up, and the son dared not disobey, so according to the proper rituals, he married his daughter to Tissa. At that time, Kushtila had this thought: ‘I am being deceived now because I have learned too little and have too little knowledge. However, this Tissa Brahmana, because he is proficient in the doctrine of no afterlife, is now victorious, and I should also learn it.’ Having had this thought, he asked, ‘Everyone, which country is proficient in the doctrine of no afterlife?’ Someone replied, ‘The South is the best.’ He then gradually traveled, arriving in Southern India, asking everyone in the country, ‘Who is proficient in the doctrine of no afterlife?’ Someone replied, ‘A certain Brahmin.’ Having heard this, he went to the Brahmin's residence, saying, ‘Reverend one, I wish to serve you as my teacher, I hope you will kindly accept me.’ That teacher then asked him, ‘What do you seek?’ He replied, ‘I wish to learn the doctrine of no afterlife.’ The Brahmin replied, ‘I do not teach laypeople and householders.’ He then replied: --------------------------------------------------------------------------------
Chinese
若如是者，我今出家。”梵志即与出家，便自要期：“我若不解此论者，终不剪爪。”爪既渐长，时人皆号长爪梵志。 于时舍利与底沙婆罗门，欢娱欲乐。时有净天，久种善根，当受最后身，不乐生死，专求涅槃，不求后有。持最后身，从净天没，便于舍利腹中受胎。当受胎时，其母梦有人持炬入己腹中；复登大山、腾在虚空；又见大众而礼己身。是时舍利于梦觉已，即向夫说如是等梦。其底沙婆罗门，虽解梦书，不闲此事。即往明解梦书婆罗门处，说言：“我妻昨夜作如是梦。”彼即答言：“其梦甚善。”婆罗门记曰：“当生善子，年至十四，即能善诵天帝等论。复于一切论难问答，得为最胜。所言登大山、腾虚空、众礼等者，当得出家。有大威德，成就大戒，天人所敬。”作是记已，后于异时，底沙婆罗门而与舍利论难，舍利得胜。时底沙作如是念：“昔时论难，我已得胜。今时不如，此有何缘？”复作是念：“此应由胎，是彼威德。”乃于后时，十月满足，生一男子，形貌端严，色相具足，身紫金色、顶圆若盖、垂手过膝、额广平正、鼻高修直，广说如余。乃至宗亲集会，欲与立字，当作何名？父曰：“此儿宜可将诣外翁，当与立字。”既至翁处，白言：“大翁！此子当立何字？”其翁告曰：“既是底 现代汉语译本：如果真是这样，我现在就出家。’梵志立刻同意他出家，并自己立下誓言：‘我如果不能理解这个理论，就永远不剪指甲。’指甲渐渐长长，当时的人都称他为长爪梵志（长指甲的修行人）。 当时，舍利（Śāriputra，舍利弗，佛陀十大弟子之一）与底沙婆罗门（Tissa Brāhmaṇa）一同享受欢乐。那时，有一位净天（Śuddhāvāsa，色界天之一），长久以来种下善根，将要受最后一次轮回之身，不乐于生死，一心寻求涅槃（Nirvāṇa，解脱），不求来世。他带着最后之身，从净天界消失，便在舍利的腹中受胎。当他受胎时，他的母亲梦见有人拿着火炬进入自己的腹中；又梦见自己登上大山、腾飞在空中；又看见大众礼拜自己的身体。当时，舍利从梦中醒来后，就向丈夫讲述了这些梦。她的丈夫底沙婆罗门，虽然懂得解梦之书，却不熟悉此事。于是前往一位精通解梦之书的婆罗门处，说道：‘我的妻子昨晚做了这样的梦。’那人回答说：‘这个梦非常好。’婆罗门记录道：‘将会生下一个优秀的儿子，到十四岁时，就能熟练背诵天帝（Indra）等的理论。并且在一切论辩问答中，都能成为最优秀的人。梦中所说的登上大山、腾飞在空中、众人礼拜等，预示着他将会出家。具有大威德，成就大戒，受到天人的尊敬。’ 做了这样的记录后，后来在不同的时间，底沙婆罗门与舍利辩论，舍利获胜。当时底沙心想：‘过去辩论时，我已经获胜。现在不如她，这是什么原因呢？’又想：‘这应该是由于她腹中的胎儿，是他的威德所致。’于是，在十个月期满后，生下一个男孩，容貌端正庄严，色相具足，身体呈紫金色，头顶圆润如伞盖，双手下垂超过膝盖，额头宽阔平正，鼻子高挺修直，详细的描述如同其他经典所说。甚至宗族亲戚，想要为他取名，应该叫什么名字呢？父亲说：‘这个孩子应该带到外公那里，让他来取名。’到了外公家后，禀告说：‘外公！这个孩子应该取什么名字？’外公说：‘既然是底
English
English version: 'If that is so, I will now renounce the world.' The Brahmin immediately allowed him to renounce, and he made a vow to himself: 'If I do not understand this theory, I will never cut my nails.' As his nails gradually grew long, people at that time all called him Long-Nailed Brahmin (one with long fingernails). At that time, Śāriputra (one of the ten great disciples of the Buddha) and Tissa Brāhmaṇa were enjoying pleasure and happiness together. At that time, there was a Śuddhāvāsa (a pure abode heaven in the Form Realm), who had planted good roots for a long time, and was about to receive his last rebirth. He was not fond of birth and death, and single-mindedly sought Nirvāṇa (liberation), not seeking future existence. Carrying his last body, he disappeared from the Śuddhāvāsa heaven and was conceived in Śāriputra's womb. When he was conceived, his mother dreamed that someone was holding a torch and entering her womb; she also dreamed of climbing a great mountain, soaring in the sky; and she also saw the masses bowing to her body. At that time, Śāriputra woke up from the dream and told her husband about these dreams. Her husband, Tissa Brāhmaṇa, although he understood dream interpretation books, was not familiar with this matter. So he went to a Brahmin who was proficient in dream interpretation books and said: 'My wife had such dreams last night.' That person replied: 'The dream is very good.' The Brahmin recorded: 'A good son will be born, and at the age of fourteen, he will be able to recite the theories of Indra (the lord of gods) and others fluently. And in all debates and questions and answers, he will be the most outstanding. The dream of climbing a great mountain, soaring in the sky, and the masses bowing, indicates that he will renounce the world. He will have great power and virtue, accomplish great precepts, and be respected by gods and humans.' After making this record, later at different times, Tissa Brāhmaṇa debated with Śāriputra, and Śāriputra won. At that time, Tissa thought: 'In the past, I had won the debates. Now I am not as good as her, what is the reason for this?' He also thought: 'This should be due to the fetus in her womb, it is his power and virtue.' So, after ten months were completed, a boy was born, with a dignified and beautiful appearance, complete with excellent marks, his body was purplish-golden, the top of his head was round like a canopy, his hands hung down past his knees, his forehead was broad and straight, his nose was high and straight, the detailed descriptions are as in other scriptures. Even the relatives of the clan wanted to give him a name, what name should he be given? The father said: 'This child should be taken to his maternal grandfather, let him give him a name.' After arriving at the grandfather's house, he reported: 'Grandfather! What name should this child be given? The grandfather said: 'Since it is Tissa's --------------------------------------------------------------------------------