(a)

At this time, most of the time had passed unconsciously, and the wonderful questions and answers between King Milan and the monk Naxian had deeply attracted the ministers of civil and military affairs in the main hall.

Such a wonderful debate is rare in a lifetime and a rare occurrence in a century. Everyone listened with bated breath, for fear of missing a sentence, forgetting that they hadn't eaten at noon, and even their stomachs had been rumbling for a while.

King Milan said, "Then bhikkhus, let me ask you, after death, is there any way for this present body to follow to the next life?"

The first bhikkhu replied, "No." The lights in the palace have been as bright as day, and the maids have changed the candles many times, and the current light is no longer the original candles. But because we just need light to see each other when we talk, no one in the hall cares whether the present light comes from a past candle or a new candle.

Lord, let me ask you another question, you are full of books, you are knowledgeable, and all the people of the country admire you, may I ask the king, are all the books you have read since you were a child are the original manuscripts written by the author? Did the author personally teach you to interpret it?

King Milan shook his head and said: Not all of them read the author's original manuscript, and they rarely have the opportunity to meet the author to explain it in person. Most of them are copies of later generations, and they are explained and guided by teachers in all aspects.

Then the first bhikshu said, "Yes, O king, because all the king wants is knowledge, so the king does not have to ask for the original people and things." It is the same with us as we walk through the sea of life and death. Because what a cultivator wants is the wisdom to understand the truth and the strength to face the truth, and what he wants is to rejuvenate the inherent light and infinite potential of life, so he does not care whether the original body is following in the course of each life. In fact, just as clothes are worn out, they don't hurt the body, and the body is the same, is it bad to get a new one?

King Milan said, "However, there is one thing that I don't quite understand, why does the body do evil in this life, and the bad karma will continue to the body in the next life to be retribution?"

Then the first bhikkhu said, "King, I heard that a few days ago you tried a case in which a citizen planted a small sapling in his yard a few years ago, and then the tree grew and bore fruit, and a thief stole the fruit from the tree, so the citizen sued the government, and I don't know how the king decided?"

King Millan said, "Of course I convict the thief, because he has violated the rights of that citizen."

Then the first bhikkhu said, "Then I don't understand, when the people planted the saplings, there was no fruit on the tree, how could the king determine that the fruit belonged to him?"

King Miran said, "For if he had not planted that tree before, there would be no fruit on it now."

Then the first bhikkhu said, "O king, when you were judging a case a few days ago, you did not deny the connection between cause and effect, why did you flatly deny the connection between cause and effect when you were discussing with me in the temple today?"

(b)

King Milan said, "You Shamen, you say all day long that you see the Buddha and see the Buddha, where is your Buddha?" Do you point one out, and let this king and me see it too?

The first bhikshu said, "The Buddha that the king wants to see should be Gautama. Prince Siddhartha. If the Buddha the king is referring to is Prince Siddhartha, then I can't point it out to you.

King Milan smiled and said, "So, even if we are ordinary people, we can't see the Buddha?"

Then the first bhikkhu said, "I have heard that a fire broke out in one of the king's side halls last month, so please point out the light of the fire to us."

King Millam said, "It has been a long time since the fire was extinguished, so how can I point out the light of the fire to you now?"

Then the first monk said, "It has been a long time since Prince Siddhartha passed away, so how can I point it out to the king?"

King Millan said, "Well, even if you succeed in your quibble." However, first of all, I heard that Shamen is not in love with the flesh, and since he is not in love with the flesh, why should you eat and sleep like us ordinary people, and wear clothes when it is cold, and fan the wind when it is hot?

Then the first bhikkhu asked, "May I ask you, O king, have you ever been injured in battle?"

King Millan said, "Of course there is." I've been on the battlefield for many years, so how can I not be injured.

Then the first bhikkhu said, "So, after the king was injured, did he take good care of the wound, wash it, wrap it, and apply medicine to it?"

King Millan said, "Of course there is a care for it."

Then the first bhikkhu said, "So, O king, do you love this sore?"

King Milan said, "Of course I won't love it."

Then the first bhikkhu said, "Since the king is not in love with it, why should he take such care of it?"

King Milan said: I want it to heal as soon as possible, return to normal functions, and do not delay my governance of the country.

Then the first bhikshu said, "This is the same with our samun." Taking care of the body and not letting it mess with it is so as not to delay opening up the wisdom and seeing the truth of life in the universe. Shamen looked at his own body as the king looked at his own sores, no different.

(c)

King Millan said, "Let's explore the deeper problem. Mortals in the world will mourn and cry when their parents pass away, and I see some shamen, when they read Buddhist scriptures, they also weep and communicate with themselves. Is there any difference between these two types of crying?

The first bhikshu said, "The death of a person in the world is nothing more than because he is grateful for the nurturing grace of his parents, and he is reluctant to give up on the loss of his parents, or he is afraid that others will blame him for his unfilial piety, or he feels confused and afraid of death. And when Shaman reads the Buddhist scriptures, he weeps because he has opened his wisdom and has compassion and compassion for all sentient beings, and when he sees that all sentient beings have no beginning, they are upside down and confused, they suffer from themselves, they hurt each other, and they suffer all kinds of wanderings, so they shed tears from their sincere, pure, and soft hearts, and such tears are very blessed.

King Miran asked, "The past is gone, and it is gone, how can a man remember it in a thought?" Since you can think about it, does it mean that those things still exist? Or is there any?

Then the first bhikkhu said, "O king, do you think that the way people perceive the past is different from the way they perceive the present?" Do you think that everything in the present does not exist in human perception like everything in the past? Do you think that everything in the present is not the same as everything in the past, and that without perception, there can be no existence? Do you think that what can be touched today is not in the process of "past"? Do you think that what can be touched at the moment must really "exist"?

King Milan said, "Since the Buddha is omniscient and omnipotent, why doesn't he teach his disciples all the omniscient and omnipotent, but only a little?" That's not what I said, it's the Buddha himself. He said, "What I have taught you is equal to the leaves in your hand, and what I have not taught you is equal to all the leaves of the forest." Is there such a sentence in the Buddhist scriptures?

The first bhikkhu replied, "It is indeed said in the Buddhist scriptures." May I ask you, your imperial physician, does your imperial physician know the use of thousands of medicinal herbs in the world?

King Milan said: Of course I know, otherwise he would not be able to be the king's imperial doctor.

Then the first monk said, "So, every time he sees the king, will he use all the medicinal herbs in the world on the king?"

King Milan said: Of course not, he only uses a few symptomatic ones every time, and where there are no symptoms, of course there is no need for medicine.

The first monk said, "Buddhism guides disciples like this, where there is no disease, they will not be drugged."

King Milan said: There is a Shaman who said that if a person has done many evils in his life, if he can initiate great repentance at the moment of his death, and recite the Buddha wholeheartedly, he will finally be able to live in a bright place. I don't believe that.

Then the first bhikshu said, "O king, may I ask you, if you put a small stone on the water, what will happen to the stone?"

King Milan said, "It will sink."

Then the first bhikkhu said, "Well, if you put many big stones on a big boat that is parked on the water, what will happen to the stones?"

King Milan said, "It will not sink."

Naxian bhikshu: The thought of repentance to the Buddha at the end of his life is equivalent to putting all the sins of his life in the same boat.

(iv)

King Milan said: The Great Brahma is so far away from here, there are n light years, right? I don't believe that the Great Arhat can fly to the Great Brahma in an instant.

Then the first bhikkhu said, "Excuse me, where is the king's hometown?"

King Millam said: On the Greek peninsula. It's thousands of miles away.

Then the first bhikshu asked, "So, will the king always miss the people and things of his homeland?"

King Millan said, "Of course it will." This king misses his hometown all the time.

Then the first bhikshu said, "When the king misses his hometown, will he often see the scenery and people of his hometown in his heart?"

King Millan said, "It is so, and it is often the case at present."

Then the first bhikkhu said, "When the king saw this, how long was it until he thought of it?"

King Miran said, "When you think of it, you see."

Bhikkhu: The way an arhat arrives at the great Brahma is the same as the way the great king reaches his homeland. In the future world, the distance of all human beings on the Internet is only a little distance of a mouse, and in the realm of the Great Arhat, all spatial distances are just the distance of a thought. For mobile phone users, please browse and read,