Chinese
王闻加悸，不能自宁，将破敌军，即悸退还。太史谏曰：“大王莫惧！慎无败却。舍夷人民，皆奉佛戒，为清信士，慈仁不杀，以箭恐人，无伤害意，宁自丧身，不夭生命。且更整阵，并心扑讨，将牢持重，克捷不久。” 诸臣启曰：“察敌军射，陷远无形，非力所距，惧被摧折，永令臣等为糜戮之，虑箭不可当，置时据安，小史之谋，不足专从，各各心动，志在迸徂。”王大奋怒，催敕进战。 舍夷外众，奔走保城，闭门自固，列阵围绕。至于七日，示悟去就，招怀诱纳，唱令内寇，宜时归命，若不出降，殄灭尔类。 释氏共议，当坚城守御当闭门稽颡，当密潜奔窜，踌躇狼狈，则各赋筹，验定众心。受筹者多，不受者少，以少从多，开门助恶成祸，内与外应，欲令敌胜。劝善者少，得开门入，入挌杀门卫五百人，斩害不訾，生缚贵姓三万人，埋著于地，但令头现，驱迫群象，比足蹈杀，然后驾犁而耕其首，值此酷者，皆须陀洹。 释摩男者，波斯匿之旧好也，自谓国人：“谛观无常，苦毒之对，宿罪当偿，勿怀怨恨，生现寻死，存者忽终，若干之痛斧解五杌。”喟然悲叹：“食福同时，而受祸一处。” 豪族七万余生，复见生获，铁锁其 现代汉语译本：‘二十里、十里，近的只有七里。’ 国王听了更加惊恐，坐立不安，想要攻破敌军，却又惊恐地退了回来。太史劝谏说：‘大王不要害怕！千万不要失败退却。舍夷（Sakya）人民，都奉行佛的戒律，作为清净的信士，慈悲仁爱不杀生，用箭恐吓人，没有伤害的意思，宁愿自己丧命，也不伤害其他生命。而且应该重新整顿队伍，齐心协力地攻击，牢固地坚守，战胜敌人指日可待。’ 各位大臣禀告说：‘观察敌军的箭，射程远而且无影无形，不是力量可以抵挡的，恐怕会被摧毁折损，永远让我们这些人被消灭，担心箭无法抵挡，应该选择安全的地方据守，小吏的计谋，不足以完全听从，大家各自心怀恐惧，只想逃跑。’国王非常愤怒，催促命令军队前进作战。 舍夷（Sakya）城外的人民，奔跑逃入城中，关闭城门自我防守，列队环绕。到了第七天，向他们晓谕去留，招抚安抚，通令内部的贼寇，应该及时归顺，如果不投降，就灭绝你们这一类人。 释迦族（Sakya）人共同商议，是应该坚守城池，还是应该关闭城门叩头求饶，还是应该秘密地逃跑，犹豫狼狈，于是各自拿出筹码，验证确定众人的心意。接受筹码的人多，不接受的人少，按照少数服从多数的原则，打开城门帮助作恶，促成祸患，内部与外部相呼应，想要让敌人获胜。劝人向善的人少，得以打开城门让敌人进入，进入后格斗杀死了守门卫兵五百人，斩杀伤害的人数无法计算，活捉贵族三万人，埋在地下，只露出头，驱赶大象，用脚踩踏杀死，然后用犁来耕他们的头。遇到这种酷刑的人，都是须陀洹（Sotapanna）。 释摩男（Mahānāma）是波斯匿王（Pasenadi）的老朋友，他告诉国人：‘仔细观察世事无常，苦难毒害的报应，是过去所造的罪业应当偿还，不要怀有怨恨，活着现在马上就要死去，存在的人忽然就终结了，各种各样的痛苦就像用斧头砍断五根木桩一样。’他叹息道：‘享受福报的时候在一起，而遭受祸患却在同一个地方。’ 豪族七万多人，又被活捉，用铁链锁住他们。
English
English version: 'Twenty li, ten li, the closest is seven li.' (Li is a Chinese unit of distance) The king was even more frightened and restless. He wanted to break through the enemy army, but retreated in fear. The Grand Historian advised, 'Your Majesty, do not be afraid! Be careful not to fail and retreat. The Sakya (Sakya) people all follow the Buddha's precepts, acting as pure believers, compassionate and not killing. They use arrows to frighten people, without any intention of harming. They would rather lose their own lives than harm other lives. Moreover, you should reorganize your troops, attack with one heart and one mind, hold firm, and victory will be achieved soon.' The ministers reported, 'Observing the enemy's arrows, they shoot far and are invisible, not something that can be resisted by force. We fear being destroyed and annihilated, and that we will be wiped out forever. We worry that the arrows cannot be defended against. We should choose a safe place to defend. The petty official's plan is not worth following entirely. Everyone is afraid and only wants to flee.' The king was furious and urged the troops to advance and fight. The people outside Sakya (Sakya) city ran into the city, closed the gates, and defended themselves. After seven days, they were told to choose whether to stay or leave, to be appeased and welcomed, and the internal rebels were ordered to surrender in time. If they did not surrender, their kind would be exterminated. The Sakyas (Sakya) discussed together whether to defend the city, close the gates and beg for mercy, or secretly flee. Hesitating and in a state of confusion, they each took out tokens to verify the intentions of the people. More people accepted the tokens than rejected them. According to the principle of the minority obeying the majority, they opened the gates to help evil and cause disaster, with the inside and outside corresponding to each other, wanting the enemy to win. Few people advised goodness, allowing the enemy to enter through the opened gates. After entering, they fought and killed five hundred gate guards, and the number of people killed and injured was incalculable. Thirty thousand nobles were captured alive, buried in the ground with only their heads showing, and elephants were driven to trample them to death. Then their heads were plowed. Those who encountered this torture were all Stream-enterers (Sotapanna). Mahānāma (Mahānāma) was an old friend of King Pasenadi (Pasenadi). He said to the people of the country, 'Carefully observe the impermanence of things, the retribution of suffering and poison. The sins of the past must be repaid. Do not harbor resentment. Living now, we will die soon. Those who exist will suddenly end. All kinds of pain are like an axe cutting off five wooden stakes.' He sighed, 'We enjoyed blessings together, but we suffer misfortune in the same place.' More than seventy thousand members of the powerful clans were captured alive and chained with iron chains. --------------------------------------------------------------------------------
Chinese
颈。贵姓女千人，以锁贯之，罗竖道侧。贵姓年少婴儿，置于格上，而射杀之。 时琉璃王，见释摩男与众辛苦，顾谓臣曰：“是何人乎？”答曰：“释摩男。释摩男之来，欲有所乞。”王曰：“现之。” 释自陈曰：“王之大王！存遇隆厚，听纳所启，当具以闻。”王识委曲，恣其所说。“愿节威怒，唯权止兵，无令放逸，多所残害。我入池中，斯须当还，与王密议立见策也，待我出水，乃复耀旅。”王心与口言：“人在水中，势不得久。”即听所白。 于是摩男，为国人民遭大厄故，辞行入池，解发系树，自沉于水，良久不还。王大怪焉，遂遣左右，往求料索，于树根下，得其尸丧，出殡池侧。王甚怜之，有慈哀心：“用门族故，自沈而死，其义若兹。吾为国主，不忍小忿，岂当急战，使所害弥炽乎？” 前三亿人毕对并命；次三亿人蒙自次之，救得皆视息，奔突走脱，得全济命；又三亿人，修家供养，欢宴熙怡，伎乐自娱，不知外有并命之厄，亦不闻有奔波之怖，安雅如常，一无所豫。 琉璃王厚葬摩男，存宠其后，王平舍夷更立长，安慰毕讫，还舍卫国。 佛与弟子至迦维罗卫，见诸人民伤残者多，又察众女人，杌无手足耳鼻支体，身形裸露，委在坑堑，无用自蔽，世 现代汉语译本： 颈。你（指琉璃王）让一千名女子用锁链串起来，排列在道路旁边。你让你年轻的婴儿被放在架子上，然后用箭射杀他们。 当时琉璃王，看到释摩男（释迦族人，意为‘释迦族的男子’）和他的族人非常痛苦，就对他的臣子说：‘这些人是谁？’臣子回答说：‘是释摩男。释摩男来这里，是想向您请求什么。’琉璃王说：‘让他过来。’ 释摩男亲自陈述说：‘大王！如果允许我陈述，并听取我的请求，我将全部说出来。’琉璃王知道其中有隐情，就允许他尽情诉说。‘希望您能控制怒火，暂时停止战争，不要放纵士兵，以免造成更多伤害。我将进入池塘中一会儿，很快就会回来，与您秘密商议一个立即见效的策略。等我从水中出来，再重新展示您的军队。’琉璃王心想：‘人在水中，不可能待太久。’就答应了他的请求。 于是，摩男为了国家人民遭受大灾难的缘故，告别后进入池塘，解开头发系在树上，自己沉入水中，很久没有回来。琉璃王非常奇怪，就派左右侍从去寻找，在树根下找到了他的尸体，抬到池塘边安葬。琉璃王非常怜悯他，心生慈悲：‘为了保护家族，他竟然自沉而死，他的义气如此之重。我作为国君，不应该因为小小的愤怒，就发动紧急战争，使得伤害更加严重。’ 先前被杀的三亿人全部同时丧命；接着被救的三亿人，蒙受了被依次救出的机会，救出来的人都还活着，四处奔跑逃脱，得以保全性命；还有三亿人，在家中修缮房屋，供养生活，欢宴喜乐，用歌舞音乐自娱自乐，不知道外面有被杀的灾难，也不知道有奔波逃亡的恐惧，安稳如常，一点也没有参与到战事中。 琉璃王厚葬了摩男，优待他的后人，琉璃王公平地安置了被夷平的村庄，重新设立了村长，安慰完毕后，返回舍卫国（Śrāvastī）。 佛陀（Buddha）和弟子们来到迦维罗卫（Kapilavastu），看到许多人民伤残，又看到许多女人，没有手脚耳朵鼻子等肢体，身体赤裸，被丢弃在坑里，没有东西可以遮蔽身体，世
English
English version: Neck. You (referring to King Virudhaka) had a thousand women chained together and lined up along the road. You had your young infants placed on racks and then shot them with arrows. At that time, King Virudhaka, seeing Shakya Maudgalyayana (Śākya Maudgalyāyana, meaning 'a man of the Shakya clan') and his people in great suffering, said to his ministers, 'Who are these people?' The ministers replied, 'It is Shakya Maudgalyayana. Shakya Maudgalyayana has come here to ask you for something.' The king said, 'Bring him here.' Shakya Maudgalyayana personally stated, 'Great King! If you allow me to speak and listen to my request, I will tell you everything.' King Virudhaka, knowing there was something hidden, allowed him to speak freely. 'I hope you can control your anger and temporarily stop the war, do not indulge your soldiers, lest they cause more harm. I will enter the pond for a while and return soon to secretly discuss with you an immediately effective strategy. After I come out of the water, I will show you your army again.' King Virudhaka thought, 'A person cannot stay in the water for too long.' So he agreed to his request. Therefore, Shakya Maudgalyayana, for the sake of the people of the country suffering great disasters, bid farewell and entered the pond, untied his hair and tied it to a tree, and drowned himself in the water, not returning for a long time. King Virudhaka was very surprised and sent his attendants to search for him, finding his body at the root of the tree, and carrying it to the side of the pond for burial. King Virudhaka felt great pity for him and had a compassionate heart: 'To protect his clan, he drowned himself, his righteousness is so great. As a ruler, I should not start an urgent war because of a small anger, causing even greater harm.' The first three hundred million people who were killed all died at the same time; the next three hundred million people who were rescued were fortunate enough to be rescued in sequence, and those who were rescued were still alive, running around and escaping, and were able to save their lives; and another three hundred million people were repairing their homes, providing for their lives, feasting and rejoicing, entertaining themselves with songs and music, unaware of the disaster of being killed outside, and unaware of the fear of running away, stable as usual, and not involved in the war at all. King Virudhaka gave Shakya Maudgalyayana a grand burial, treated his descendants well, King Virudhaka fairly settled the leveled villages, re-established the village chiefs, and after comforting them, returned to Śrāvastī (Śrāvastī). The Buddha (Buddha) and his disciples came to Kapilavastu (Kapilavastu), and saw many people injured and disabled, and many women without limbs such as hands, feet, ears, and noses, their bodies naked, abandoned in pits, without anything to cover their bodies, the world -------------------------------------------------------------------------------- 间苦痛如是，不仁之人，相害甚酷。
Chinese
佛言诸比丘：“彼琉璃王，肆意恶逆，罪盛乃尔，却数七日，有地狱火，当烧杀之，现世作罪，便现世受。” 大史奏谶，怪与佛同，王大恐怖，乘船入海，冀得自免，停住海中。至于七日期尽，水中则有自然火出，烧船及王，一时灰灭。 世尊哀愍诸裸露者，即以威神动忉利天紫绀之殿，帝释及后、首耶之等，无数天子各赍天衣，俱供来下，以服覆遍裸露厄者。 佛为众女而说偈曰： “诸仁目所见， 现在变如是， 毕故莫造新， 后可长度脱。” 佛叹偈已，复为说法。诸来观者，天、龙、鬼神、阿须伦、迦留罗、真陀罗、摩休勒、梵志、居士、长者、人民，无央数千闻佛所说，五百比丘漏尽意解；五百梵志、其余现人，见国荒毁伤残之痛，出家遵道，皆为沙门；五百天子，立不起法忍；二百阿须伦、千龙王，皆发无上正真道意；沟坑五杌裸形男女，命尽得上生忉利天；千五百人得见道迹；千人得不还证。 佛说此已，一切遍闻，稽首而退。 佛说琉璃王经 现代汉语译本： 他们的痛苦是如此，那些不仁慈的人，互相残害非常残酷。 佛告诉众比丘：‘那个琉璃王（Virudhaka，意为增长），肆意作恶，罪孽深重到如此地步，将在七日之后，有地狱之火焚烧他，这就是现世作恶，现世受报。’ 大史所奏的预言，与佛所说的一样，琉璃王非常恐惧，于是乘船入海，希望能够逃脱灾祸，停留在海中。到了七日期满之时，海水中自然生出火焰，焚烧船只和琉璃王，一时之间全部化为灰烬。 世尊怜悯那些受难的妇女，于是以威神之力震动忉利天（Trāyastriṃśa，意为三十三天）的紫绀殿，帝释（Śakra，意为释提桓因）以及他的后妃、首耶（Sūryā，意为太阳）等，无数天子各自拿着天衣，一同降临下来，用天衣覆盖那些受难的妇女。 佛为众女说了以下偈语： ‘诸位仁者亲眼所见，现在发生这样的变故，结束过去的罪业，不要再造新的罪业，将来才可以长久地得到解脱。’ 佛说完偈语后，又为他们说法。前来观看的人，包括天、龙（Nāga，意为龙族）、鬼神、阿须伦（Asura，意为非天）、迦留罗（Garuda，意为金翅鸟）、真陀罗（Kiṃnara，意为紧那罗，歌神）、摩休勒（Mahoraga，意为大蟒神）、梵志（Brāhmaṇa，意为婆罗门）、居士、长者、人民，无数千人听闻佛所说之法，五百比丘断尽烦恼，心意解脱；五百梵志以及其他在场的人，看到国家荒废毁坏的痛苦，出家修行，都成为了沙门（Śrāmaṇa，意为出家修行者）；五百天子，证得不起法忍；二百阿须伦、千龙王，都发起了无上正真道意；那些在沟渠坑洼中赤身裸体的男女，命终之后都得以上生到忉利天；一千五百人证得见道之迹；一千人证得不还果。 佛说完这些话，一切众人都听闻了，稽首行礼后退下。 《佛说琉璃王经》