EĀ 24.8
Ekottarāgama 增壹阿含经
24.8 （八）长寿
Parallel to: MN 31 (~) / MN 128 (~) / MĀ 72 (~) / MĀ 185 (~)
Thus have I heard: | 闻如是： |
At one time the Buddha was staying in the city of Kuśinagara in the grove of the Mallas. | 一时，佛在拘深城瞿师罗园中。 |
At that time, the monk Kuśinagara was always fond of quarreling and committing evil deeds, discussing them face to face, sometimes even resorting to weapons. At that time, the World-Honored One went to where those monks were in the morning. Having arrived, the World-Honored One said to those monks, "You monks, be careful not to quarrel or criticize each other. Monks, you should be harmonious, have the same teacher, and be like water and milk. Why quarrel?" | 尔时，拘深比丘恒好鬪讼，犯诸恶行，面相谈说，或时刀杖相加。尔时，世尊清旦往诣彼比丘所。到已，世尊告彼比丘：「汝等比丘，慎莫鬪讼，莫相是非。诸比丘！当共和合，共一师侣，同一水乳，何为鬪讼？」 |
At that time, the monk Kuśinagara said to the World-Honored One, "May the World-Honored One not worry about this matter! I will take care of this matter myself; I will recognize my own faults in this matter." | 尔时，拘深比丘白世尊曰：「唯愿世尊勿忧此事！我当自虑此理；如此过状，自识其罪。」 |
The World-Honored One said, "Why do you practice the path? Is it for the sake of the royal family, out of fear, or because of the scarcity of the world?" | 世尊告曰：「汝等云何，为王种作道，为畏恐故作道，为以世俭故作道耶？」 |
The monks replied, "No, World-Honored One!" | 诸比丘对曰：「非也。世尊！」 |
The World-Honored One said, "Monks, do you not wish to leave birth and death and seek the unconditioned path? Therefore, the five aggregates of the body are truly impermanent." | 世尊告曰：「云何，比丘！汝等岂非欲离生死，求无为道故作道乎？然五阴之身实不可保。」 |
The monks replied, "Yes, World-Honored One! As the World-Honored One teaches, the reason we sons of noble families have left home to study the path is to seek the unconditioned path and extinguish the five aggregates of the body. Therefore, we study the path." | 诸比丘对曰：「如是。世尊！如世尊教，我等族姓子所以出家学道者，以求无为道，灭五阴身，是以学道。」 |
The World-Honored One said, "Monks, you should not practice the path while quarreling, striking each other with fists, criticizing each other, and speaking ill of each other. You should accomplish this practice: to have the same Dharma, to receive from the same teacher, and to practice these six dharmas. You should also practice these bodily, verbal, and mental actions, and you should also practice making offerings to those who practice the Brahma way of life." | 世尊告曰：「诸比丘！不应作道而复鬪诤，手拳相加，面相是非，恶声相向。汝等当应成就此行：共同一法，共一师受，亦当行此六种之法，亦当行此身、口、意行，亦当行此供养诸梵行者。」 |
The monks replied, "This is our responsibility, World-Honored One! Do not worry about this matter." | 诸比丘对曰：「此是我等事，世尊勿足虑此事。」 |
At that time, the World-Honored One said to the monk Guhe, "How is it, foolish man! Do you not believe the words of the Tathāgata? You just said to the Tathāgata not to worry about this matter, but you will yourself receive the retribution for this wrong view." | 尔时，世尊告拘深比丘：「云何，愚人！汝等不信如来语乎？方语如来勿虑此事，然汝等自当受此邪见之报。」 |
At that time, the World-Honored One further addressed the monks, "Long ago, in this city of Śrāvastī, there was a king named King Longevity, who was intelligent and wise, knowing everything. He was skilled in the art of swords and weapons, but lacked precious objects. His treasuries were empty, and his wealth and goods were scarce. His four divisions of troops were also not numerous, and his ministers and subjects were also few. At that time, in the country of Vārāṇasī, there was a king named Brahmadatta, who was brave and strong, and none could subdue him. His treasuries were full of money and the seven treasures, and his four divisions of troops were also not lacking. His ministers were complete. | 尔时，世尊重告彼比丘曰：「过去久远，此舍卫城中有王，名曰长寿王，聪明黠慧，无事不知。然善明刀剑之法，又乏宝物，诸藏无充，财货减少，四部之兵，亦复不多，臣佐之属，亦复减少。当于尔时，波罗［木＊奈］国有王名梵摩达，勇猛刚健，靡不降伏，钱财、七宝，悉皆满藏，四部之兵，亦复不乏，臣佐具足。 |
At that time, King Brahmadatta thought, 'This King Longevity has no ministers and subjects, and lacks wealth and goods, and has no precious treasures. I should now go and punish his country.' At that time, King Brahmadatta then raised his troops and went to punish his country. | 「尔时，梵摩达王便作是念：『此长寿王无有臣佐，又乏财货，无有珍宝，我今可往攻罚其国。』尔时，梵摩达王即便兴兵，往罚其国。 |
At that time, King Longevity heard that they were raising troops to punish his country, and immediately devised a plan: 'Although I now have no wealth of the seven treasures, ministers and subjects, or four divisions of troops, although that king has many troops, with the strength of one man today, I can destroy his hundreds of thousands of troops. The killing of sentient beings is immeasurable. I cannot make the glory of one lifetime into the sin of many lifetimes. I should now leave this city and go to another country, so that there is no fighting.' | 「尔时，长寿王闻兴兵攻罚其国，即设方计：『我今虽无七宝之财，臣佐之属，四部之兵，彼王虽复多诸兵众，如我今日一夫之力，足能坏彼百千之众，杀害众生，不可称计，不可以一世之荣，作永世之罪。我今可出此城，更在他国，使无鬪诤。』 |
At that time, King Longevity did not inform his ministers and subjects. He took his first wife and one person and left the city of Shravasti to enter the deep mountains. At that time, the ministers and people of the city of Shravasti, not seeing King Longevity, immediately sent messengers to King Brahmadatta, saying, 'I only wish that the great king would come to this land. Now we do not know where King Longevity is.' At that time, King Brahmadatta came to the country of Kashi and governed it. | 「尔时，长寿王不语臣佐，将第一夫人，及将一人，出舍卫城，入深山中。是时，舍卫城中臣佐、人民，以不见长寿王，便遣信使，往诣梵摩达王所，而作是说：『唯愿大王来至此土，今长寿王莫知所在。』是时，梵摩达王来至迦尸国中，而自治化。 |
However, King Longevity had two wives, both of whom were pregnant and about to give birth. At that time, the wife dreamed that she was giving birth in the city, and as the sun first rose, the four divisions of troops, each holding a five-foot sword, surrounded her alone, and she gave birth without any assistance. Having seen this, she woke up in fright and told King Longevity about it. The king said to the wife, 'I am now in this deep mountain. How could I be in the city of Shravasti to give birth? If you want to give birth, you should give birth like a deer.' At that time, the wife said, 'If I cannot give birth like this, I will just die.' When King Longevity heard this, he immediately changed his clothes that night, did not bring any people, and entered the city of Shravasti. | 「然长寿王有二夫人，皆怀妊，临欲在产。是时，夫人自梦在都市中生，又日初出，四部之兵，手执五尺刀，各共围绕，而独自产无有佐者。见已，便自惊觉，以此因缘白长寿王。王告夫人曰：『我今在此深山之中，何缘乃当在舍卫城内，在都市中产乎？汝今欲生者，当如鹿生。』是时，夫人曰：『设我不得如此产者，正尔取死。』是时，长寿王闻此语已，即于其夜，更改衣服，不将人众，入舍卫城。 |
At that time, King Longevity had a great minister named Shanghua, whom he loved very much. For a small matter, he left the city and saw King Longevity entering the city. At that time, Minister Shanghua looked at the king and then left, sighing and shedding tears, returning the way he came. King Longevity then followed the minister to a secluded place and said, 'Be careful not to speak.' The minister replied, 'As the king commands. I wonder what instructions the king has?' King Longevity said, 'Remember my old kindness and there will be a return.' The minister replied, 'If the king has an order, I will carry it out.' King Longevity said, 'My wife dreamed last night of giving birth in the market, and there were the four divisions of troops surrounding her, giving birth to a very handsome son. If it is not like the dream, within seven days she will take her life.' The minister said, 'I can accomplish this matter as the king commands.' Having said this, they each left. | 「时，长寿王有一大臣，名曰善华，甚相爱念。有小事缘出城，而见长寿王入城。时，彼善华大臣熟视王已，便舍而去，叹息堕泪，复道而行。时，长寿王便逐彼大臣，将在屏处而语言；『慎莫出口。』大臣对曰：『如大王教，不审明王有何教勅？』长寿王曰：『忆我旧恩，便有反复。』时臣对曰：『大王有教令，我当办之。』长寿王曰：『我夫人者，昨夜梦在市中产，又有四部之兵而见围遶，生一男儿，极自端正。若不如梦产者，七日之中，当取命终。』大臣报曰：『我令堪办此事，如王来勅。』作此语已，各舍而去。 |
At that time, the minister went to King Brahmadatta and said, 'Within seven days, I wish to see the king's troops: elephant soldiers, horse soldiers, chariot soldiers, and infantry soldiers. How many are there?' At that time, King Brahmadatta ordered his attendants, 'Quickly assemble the troops as Shanghua says.' At that time, Minister Shanghua assembled the troops within seven days in the city of Shravasti. At that time, the wife came to the city within seven days. At that time, Minister Shanghua saw the wife coming from afar and said, 'Welcome, virtuous woman! Now is the right time.' | 「是时，大臣便往至梵摩达王所。到已，而作是说：『七日之中，意欲观看大王军众：象兵、马兵、车兵、步兵，竟为多少。』是时，梵摩达勅左右曰：『时催上兵众，如善华语。』是时，善华大臣七日之中即集兵众，在舍卫都市中。是时，彼夫人七日之中，来在都市中。时，善华大臣遥见夫人来，便作是说：『善来，贤女！今正是时。』 |
At that time, the wife, having seen the four divisions of troops, was filled with joy. She ordered her attendants to set up a large curtain. At that time, when the sun first rose, she gave birth to a son who was extremely handsome, rare in the world. At that time, the wife held the child and returned to the mountain. At that time, King Longevity saw the wife holding the child coming from afar and said, 'May the child live long and have boundless life.' The wife said to the king, 'Please name the child.' At that time, the king named him Changsheng. | 「尔时，夫人见四部兵众已，便怀欢喜，勅左右人，施张大幔。时，夫人日初出时，便生男儿，端政无双，世之希有。时，夫人抱儿还诣山中。时，长寿王遥见夫人抱儿而来，便作是语：『使儿老寿，受命无极。』夫人白王：『愿王当与立字！』时，王即以立字，名曰长生。 |
At that time, Prince Changsheng was eight years old. His father, King Longevity, had a minor matter and entered the city of Shravasti. At that time, King Longevity's former minister Jiebi saw the king enter the city and carefully observed him from head to toe. Having seen him, he went to King Brahmadatta and said, 'Great King! You are extremely indulgent. King Longevity is now in this city.' At that time, the king became angry and ordered his attendants to arrest King Longevity. | 「时，长生太子年向八岁。父王长寿有小因缘入舍卫城。尔时，长寿王昔臣劫比，见王入城，从头至足而熟观视。见已，便往至梵摩达王所。到已，而作是说：『大王！极为放逸，长寿王者今在此城。』时，王瞋恚，勅左右人催收捕长寿王。 |
At that time, the ministers of the left and right searched for Jiebi. At that time, Jiebi saw King Longevity from afar and pointed him out to the ministers, saying, 'This is King Longevity.' He then went forward to arrest him and brought him to King Brahmadatta. Having arrived, he said, 'Great King! This is the body of King Longevity.' The people of the country all heard that the body of King Longevity had been captured. | 「是时，左右大臣将此劫比，东西求索。时，劫比遥见长寿王，便目示语大臣曰：『此是长寿王。』即前收捕，至梵摩达王所。到已，白言：『大王！长寿王者此人身是。』国中人民，悉皆闻知捉得长寿王身。 |
At that time, the queen also heard that King Longevity had been captured by Brahmadatta. Having heard this, she thought, 'What use is it for me to live now? I would rather share the same fate as the great king.' At that time, the queen then took Prince Changsheng into the city of Shravasti. The queen said to Prince Changsheng, 'You should now seek a place to live.' At that time, Prince Changsheng heard this and remained silent. At that time, the queen went directly to King Brahmadatta. The king saw her coming from afar and was overjoyed, unable to contain himself. He then ordered a great minister, 'Take this queen and King Longevity to the crossroads and divide them into four parts.' At that time, the great ministers received the king's order and took the body of King Longevity and the queen. They all bound them and paraded them around the city of Shravasti, showing them to the people. At that time, the people were all heartbroken! | 「时，夫人亦复闻长寿王为梵摩达所捉得，闻已，便作是念：『我今复用活为？宁共大王一时同命。』是时，夫人即将太子入舍卫城。夫人语太子曰：『汝今更求活处。』时，长生太子闻已，默然不语。时，夫人径往至梵摩达王所，王遥见来，欢喜踊跃，不能自胜，即勅大臣：『将此夫人及长寿王，至四衢道头，分作四分。』时，诸大臣受王教令，将长寿王及夫人身，皆取返缚，遶舍卫城，使万民见。尔时，人民之类，莫不痛心！ |
At that time, Prince Changsheng was in the great assembly. He saw his parents being taken to the market to be killed, but his expression did not change. At that time, King Longevity turned to tell Changsheng, 'Do not see the long, do not see the short.' At that time, he then spoke this verse: | 「时，长生太子在大众中，见将父母诣市取杀，颜色不变。时，长寿王还顾告长生曰：『汝莫见长，亦莫见短。』尔时，便说此偈： |
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At that time, the ministers said to each other, 'This King Longevity is extremely foolish and deluded. Who is this Prince Changsheng, speaking this verse in front of us?' At that time, King Longevity told the ministers, 'I am not foolish or deluded, but only the wise can understand my words. You should know that with the strength of one man, I can destroy this army of a million. However, I also thought like this: "The number of beings who die is difficult to count. I cannot let myself suffer the consequences of this for generations. The enmity of the past is not at rest, this law has been so from ancient times. Without enmity, one can overcome enmity, this law will never decay."' | 「是时，诸臣自相谓曰：『此长寿王极为愚惑，长生太子竟是何人，在我等前而说此偈？』时，长寿王告诸臣曰：『我不愚惑，但其中智者乃明吾语耳。诸贤当知，以我一夫之力，足能坏此百万之众。然我复作是念：「此众生类死者难数，不可以我一身之故，历世受罪。怨怨不休息，自古有此法，无怨能胜怨，此法终不朽。」』 |
At that time, the ministers took King Longevity and his wife's bodies to the crossroads, divided them into four parts, and left them there. They each returned to their respective places. At dusk, Prince Changsheng gathered firewood and grass, and his parents left. | 「时，彼诸臣将长寿王及夫人身，到四衢道头，分作四分，即而舍去，各还所在。时，长生太子向暮收拾薪草，耶维父母而去。 |
At that time, King Brahmadatta was on a high tower. He saw from afar the bodies of the little boy, King Longevity, and his wife. Seeing this, he ordered his attendants, 'This must be a relative of King Longevity. You should quickly capture him.' At that time, the ministers and people went there, but before they arrived, the boy had already run away. | 「尔时，梵摩达王在高楼上，遥见有小儿耶维长寿王及夫人身，见已，勅左右曰：『此必是长寿王亲里，汝催收捉来。』时，诸臣民即往诣彼，未到之顷，儿已走去。 |
At that time, Prince Changsheng thought, 'This King Brahmadatta killed my parents and now occupies my country. I will now avenge my parents' enmity.' Then, Prince Changsheng went to the lute teacher and said, 'I now wish to learn to play the lute.' The lute teacher asked, 'What is your surname now? Where are your parents?' The boy replied, 'I have no parents. I originally lived in this city of Shravasti, but my parents died early.' The lute teacher said, 'If you wish to learn, then learn. | 「时，长生太子便作是念：『此梵摩达王杀我父母，又住我国中，我今当报父母之怨。』是时，长生太子便往至弹琴师所。到已，便作是说：『我今欲学弹琴。』时琴师问曰：『今汝姓谁？父母为所在？』小儿对曰：『我无父母，我本住此舍卫城中，父母早死。』琴师报曰：『欲学者便学之。』 |
Bhikkhus, you should know that at that time, Prince Changsheng learned to play the lute and sing. Prince Changsheng was naturally intelligent. In just a few days, he could play the lute and sing. There was nothing he did not know. At that time, Prince Changsheng took his lute and went to King Brahmadatta. In the elephant stable, at a time when no one was around, he played the lute and sang. At that time, King Brahmadatta was on a high tower. Hearing the sound of the lute and singing, he asked his attendants, 'Who is playing the lute and singing alone in the elephant stable?' The ministers replied, 'There is a boy in the city of Shravasti who is playing the lute and singing alone.' The king then told his attendant, 'You should summon that boy to come here and play. I wish to see him.' At that time, the messenger summoned the boy and brought him to the king. King Brahmadatta asked the boy, 'Did you play the lute in the elephant stable last night?' He replied, 'Yes, Your Majesty!' Brahmadatta said, 'You can stay by my side now, playing the lute and singing. I will provide you with clothing and food. | 「比丘当知，尔时，长生太子便学弹琴歌曲。时，长生太子素自聪明，未经数日，便能弹琴歌曲，无事不知。是时，长生太子抱琴诣梵摩达王所，在象廐中，非人之时而独弹琴，并复清歌。尔时，梵摩达王在高楼上，闻弹琴歌曲之声，便问勅左右人曰：『此何人在象廐中，而独弹琴歌戏？』臣佐报曰：『此舍卫城中有小儿，而独弹琴歌戯。』时，王告侍者曰：『汝可约勅使此小儿来在此戯，吾欲见之。』时，彼使人唤此小儿，来至王所。是时，梵摩达王问小儿：『汝昨夜在象廐中弹琴乎？』对曰：『如是，大王！』梵摩达曰：『汝今可在吾侧，弹琴歌舞，我当供给衣被、饭食。』 |
Bhikkhus, you should know that at that time, Prince Changsheng played the lute and sang in front of King Brahmadatta. It was extremely wonderful. At that time, King Brahmadatta heard the sound of the lute and was extremely delighted. He then told Prince Changsheng, 'I will give you the treasures in my treasury to guard.' At that time, Prince Changsheng accepted the king's order and never made a mistake. He always followed the king's wishes, first smiling and then speaking, always understanding the king's intentions. At that time, King Brahmadatta again ordered, 'Excellent! Excellent! You are now a very intelligent person. I now order you to know what is acceptable and unacceptable in the inner palace.' At that time, Prince Changsheng taught the palace women with the sound of the lute, and also taught them how to ride elephants and horses. There was nothing he did not know. | 「比丘当知，尔时，长生太子在梵摩达前，弹琴歌舞，极为精妙。时，梵摩达王闻此琴音，极怀欢喜，便告长生太子：『当与吾守藏珍宝。』时，长生太子受王教勅，未曾有失，恒随王意，先笑后语，恒认王意。尔时，梵摩达王复告勅曰：『善哉！善哉！汝今作人极为聪明，今复勅汝宫内可否？汝斯知之。』是时，长生太子在内宫中，以此琴音教诸妓女，亦复使乘象马妓术，无事不知。 |
At that time, King Brahmadatta wanted to go out to the garden for entertainment. He immediately ordered Changsheng to hurry and drive the jeweled chariot. At that time, Prince Changsheng accepted the king's order and immediately had the jeweled chariot harnessed. He put on the golden and silver saddles and bridles for the elephants. He then returned to inform the king, 'The chariot is ready. The king may know the time.' King Brahmadatta rode in the jeweled chariot, with Changsheng driving it, and took the four divisions of troops. | 「是时，梵摩达意欲出游园馆，共相娱乐，即勅长生，催驾宝羽之车。时，长生太子即受王教，令寻驾宝羽之车，被象金银鞍勒，还来白王：『严驾已办，王知是时。』梵摩达王乘宝羽之车，使长生御之，及将四部兵众。 |
At that time, Prince Changsheng drove the chariot and led the way, always away from the crowd. At that time, King Brahmadatta asked Prince Changsheng, 'Where are the troops today?' Changsheng replied, 'I do not know where the troops are.' The king said, 'Stop for a moment. I am tired and want to rest.' At that time, Prince Changsheng stopped and allowed the king to rest. Soon, the troops had not yet arrived. | 「时，长生太子御车引导，恒离大众。时，梵摩达王问长生太子曰：『今日军众，斯为所在？』长生对曰：『臣亦不知军众所在？』时王告曰：『可小停住，吾体疲极，欲小止息。』时，长生太子即自停住，使王懈息。比顷，军众未至。 |
Bhikṣus, you should know that at that time, King Brahmadatta immediately rested his head on Prince Changsheng's lap and fell asleep. At that time, Prince Changsheng, seeing the king asleep, had this thought: 'This king is my great enemy. He also took my parents and killed them, and added to my territory. If I do not repay the enmity now, when will I repay it? I will now cut off his life root.' At that time, Prince Changsheng pulled out his sword with his right hand and touched the king's hair with his left hand. Then he had this thought: 'When my father was about to die, he told me, "Changsheng, you should know: do not see the long, do not see the short." He also spoke this verse: | 「比丘当知，尔时，梵摩达王即枕太子长生膝上睡眠。时，长生太子以见王眠，便作是念：『此王于我极是大怨，又取我父母杀之，加住我国界，今不报怨者，何时当报怨？我今断其命根。』时，长生太子右手自拔剑，左手摸王发，然复作是念：『我父临欲命终时，而告我言：「长生当知：亦莫见长，亦莫见短。」加说此偈： |
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"This king is my great enemy. He also took my parents and killed them, and added to my territory. If I do not repay the enmity now, when will I repay it? I will now cut off his life root." At that time, he again had this thought: "You Changsheng, do not see the long, do not see the short. The father king had this instruction: "Vengeful grudges do not cease, this has been the law since ancient times. No grudge can overcome a grudge, this law will never decay." I should now abandon this grudge." He then put away his sword. | 「『我今舍此怨。』即还内剑。如是再三，复作是念：『此王于我极是大怨，又取我父母杀之，加住我界，今不报怨者，何日当尅？我今正尔断此命根，乃名为报怨。』是时，复作忆念：『汝长生，亦莫见长，亦莫见短。父王有是教勅：「怨怨不休息，自古有此法，无怨能胜怨，此法终不朽。」我今可舍此怨。』即还内剑。 |
"At that time, King Brahmadatta dreamed that Prince Changsheng, the son of King Changshou, wanted to take him and kill him. He was immediately frightened and woke up. At that time, Prince Changsheng said: "Great King! Why are you so startled?" Brahmadatta said: "Just now, while sleeping, I dreamed that Prince Changsheng, the son of King Changshou, drew his sword and wanted to take me and kill me. That is why I was startled. | 「是时，王梵摩达梦见长寿王儿长生太子，欲取我杀，即便恐惧，寻时得觉。时，长生太子曰：『大王！何故惊起，乃至于斯？』梵摩达曰：『向者睡眠，梦见长寿王儿长生太子拔剑欲取吾杀，是故惊耳。』 |
"At that time, Prince Changsheng had this thought: "This king already knows that I am Prince Changsheng." He then drew his sword with his right hand, grabbed the king's hair with his left hand, and said to the king: "I am now indeed the Prince Changsheng, the son of King Changshou. But you are my great enemy. You also took my parents and killed them, and added to my territory. If I do not repay the enmity now, when will I repay it?" At that time, King Brahmadatta said to Changsheng: "My life is now in your hands. Please spare me and let me live!" Changsheng replied: "I can spare the king, but the king will not spare my life." The king said to Changsheng: "Please save me, and I will never take you and kill you!" At that time, Prince Changsheng made a vow with the king: "If we both save each other's lives, we will never harm each other. | 「是时，长生太子便作是念：『今此王已知我是长生太子。』即右手拔剑，左手捉发，而语王曰：『我今正是长寿王儿长生太子，然王是我大怨，又取我父母杀之，加住我国界，今不报怨，何日当克？』时，梵摩达王即向长生而作是说：『我今命在汝手，愿垂原舍，得全生命！』长生报曰：『我可活王，然王不全我命。』王报长生：『唯愿垂济，吾终不取汝杀！』是时，长生太子与王共作言誓：『俱共相济命者，终不相害。』 |
Bhikṣus, you should know that at that time, Prince Changsheng revived the king's life. At that time, King Brahmadatta said to Prince Changsheng: "Please, Prince, return my chariot with jeweled feathers and go back to my territory." At that time, the prince immediately prepared the chariot with jeweled feathers. The two of them rode together and went straight to Śrāvastī. | 「比丘当知，尔时，长生太子即活王命。是时，梵摩达王语长生太子言：『愿太子还与我严驾宝羽之车，还诣国界。』是时，太子即严驾宝羽之车，二人共乘，径来至舍卫城。 |
At that time, King Brahmadatta gathered his ministers and said: 'If you see the son of King Changshou, what would you do to him?' Some ministers said: 'Cut off his hands and feet.' Some said: 'Cut him into three pieces.' Some said: 'Take him and kill him.' At that time, Prince Changsheng was sitting beside the king, with proper body and proper mind, contemplating the coming words. King Brahmadatta personally took Prince Changsheng by the hand and said to the people: 'This is Prince Changsheng, the son of King Changshou. This is the person. You should not speak any more. If you dare to speak, it will be because Prince Changsheng saved my life, and I also saved his life.' When the ministers heard these words, they marveled: 'This king and prince are very extraordinary! They are able to not repay enmity with enmity.' | 「时，王梵摩达即集群臣而作是说：『设卿等见长寿王儿，欲取何为？』其中或有大臣而作是说：『当断手足。』或有言：『当分身三段。』或有言：『当取杀之。』是时，长生太子在王侧坐，正身正意，思惟来言。时，梵摩达王躬自手捉长生太子，语诸人言：『此是长寿王儿长生太子，此人身是。卿等勿得复有语，敢有所说。所以然者，长生太子见活吾命，吾亦活此人命。』时，诸群臣闻此语已，叹未曾有：『此王、太子甚奇！甚特！及能于怨而不报怨。』 |
At that time, King Brahmadatta asked Changsheng: 'You should have killed me. Why did you see me and not kill me? What is the reason? I now wish to hear it.' Changsheng replied: 'Great King! Listen well. When your father, the king, was about to die, he said: "You should not see the long, nor the short." He also said: "Enmity does not cease, this is the law from ancient times. There is no enmity that can overcome enmity, this law will never decay." At that time, the ministers heard these words of the father king and all said to each other: "This madman speaks a lot. Who is this Changsheng?" King Changshou replied: "You should know that only the wise among you will understand these words." Remembering these words of the father king, that is why I spared the king's life." When King Brahmadatta heard these words, he was very surprised and marveled: "He is able to keep the instructions of his deceased father and not fall into error. | 「时，梵摩达王问长生曰：『汝应取我杀，何故见放，复不杀之。将有何因缘？今愿闻之。』长生对曰：『大王！善听，父王临欲命终之时，而作是说：「汝今亦莫见长，亦莫见短。」又作是语：「怨怨不休息，自古有此法，无怨能胜怨，此法终不朽。」是时，群臣闻父王此语，皆相谓言：「此狂惑，多有所说，长生者竟是何人？」长寿王对曰：「卿等当知，其中有智之人，乃明此语耳。」忆父王此语已，是故全王命根耳。』梵摩达王闻此语已，甚奇所作，叹未曾有，乃能守亡父教勅，不有所堕。 |
At that time, King Brahmadatta said to the prince: 'The meaning of what you have just said, I still do not understand. Now please explain it to me so that I may understand.' At that time, Prince Changsheng replied: 'Great King! Listen well! I shall explain it. If King Brahmadatta kills King Changshou, and if King Changshou's ministers who are very close to him are also killed, and if King Brahmadatta's ministers are also killed, then enmity will never cease. If one wishes to end enmity, one must be a person who does not retaliate. I now see this meaning, and that is why I did not harm the king.' At that time, King Brahmadatta, having heard these words, was very joyful and could not contain himself. This king and prince are extremely wise, able to extensively explain the meaning. | 「时，梵摩达王语太子曰：『汝今所说之义，吾犹不解，今可与吾说其义，使得意解。』时，长生太子对曰：『大王！善听！我当说之。梵摩达王取长寿王杀，设复长寿王本所有群臣极有亲者，亦当取王杀之；设复梵摩达王所有臣佐，复当取长寿王臣佐杀之，是谓怨怨终不断绝。欲使怨断者，唯有无报人。我今观此义已，是故不害王也。』是时，梵摩达王闻此语已，甚怀踊跃，不能自胜，此王太子极为聪明，乃能广演其义。 |
At that time, King Brahmadatta immediately confessed: 'It is my fault to have killed King Changshou.' He then took off his crown and gave it to Changsheng to wear. He also gave him his daughter in marriage, and returned the land and people of Shewei to him. He then handed over Changsheng to rule. The king returned to Varanasi to govern. | 「时，王梵摩达即向忏悔：『是我罪过，而取长寿王杀之。』即自脱天冠与长生使著，复加嫁女，还付舍卫国土、人民，寻付长生使领，王还波罗［木＊奈］治。 |
"Bhikṣus, you should know that in ancient times, the kings had this constant rule. Although there were these laws of contention for the country, they still tolerated each other and did not harm each other. How much more so for you bhikṣus, who have left home to study the path with firm faith, abandoning the minds of greed, anger, and delusion. Now you are still competing and not harmonious, not tolerating each other and not repenting and changing. Bhikṣus, you should know from this cause and condition that fighting is not appropriate. You are of the same teacher and the same water and milk, do not fight with each other." | 「比丘当知，然古昔诸王有此常法；虽有此诤国之法，犹相堪忍，不相伤害。况汝等比丘，以信坚固，出家学道，舍贪欲、瞋恚、愚痴心，今复诤竞不相和顺，各不相忍而不忏改。诸比丘！当以此因缘，知鬪非其宜然。同一师侣，共一水乳，勿共鬪讼。」 |
At that time, the World-Honored One then spoke this verse: | 尔时，世尊便说此偈： |
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"Therefore, bhikṣus, you should cultivate patience. Thus, bhikṣus, you should train in this way." | 「是故，诸比丘！当修行忍辱。如是，诸比丘！当作是学。」 |
At that time, the bhikṣu Kūśin said to the World-Honored One, "May the World-Honored One not worry about this matter. We ourselves will clarify this matter. World-Honored One! Although there are these words, the matter is not so." At that time, the World-Honored One then left and went to the country of the Mallas. | 是时，拘深比丘白世尊曰：「唯愿世尊勿虑此事，我等自当分明此法。世尊！虽有此语，其事不然。」是时，世尊便舍而去，诣跋耆国。 |
At that time, in the country of the Mallas, there were three clansmen: Aniruddha, Nandi, and Kimbila. Those clansmen made an agreement: Whoever goes out to beg for alms, the one who stays behind should sweep and clean the ground, and not be lacking in anything. When the one who gets food comes back, they should share it and eat together. If there is enough, it is good. If there is not enough, they should do as they please. If there is any leftover, pour it into a vessel and leave it. If the last one to beg for alms comes back, if there is enough, it is good. If there is not enough, then take the food from the vessel and put it in one's own bowl. Then take the water bottle and put it in another place. Then sweep and clean the dwelling for the day. Then go to a quiet place, straighten the body and mind, focus the mind in front, contemplate the wonderful Dharma, and do not speak to each other, each remaining silent. | 尔时，跋耆国中有三族姓子：阿那律、难提、金毘罗。然彼族姓子，共作制限：其有出乞食者，后住者便扫洒地使净，事事不乏。其得食来者分与使食，足者则善，不足者随意所如。有遗余者，泻著器中，便舍而去。若复最后乞食来者，足者则善，不足者便取器中食而自著钵中。尔时，便取水瓶，更著一处，即当一日扫除房舍，复更在闲静之处，正身正意，系念在前，思惟妙法，然复彼人终不共语，各自寂然。 |
At that time, Venerable Aniruddha contemplated the thought of impurity in desire, and peacefully dwelled in the first dhyāna with joy and ease. At that time, Nandi and Kimbila knew what Venerable Aniruddha was thinking in his mind, and also contemplated the thought of impurity in desire, peacefully dwelling in the first dhyāna with joy and ease. If Venerable Aniruddha contemplated the second, third, and fourth dhyānas, then Venerables Nandi and Kimbila also contemplated the second, third, and fourth dhyānas. If Venerable Aniruddha contemplated the sphere of space, the sphere of consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception, then Venerable Nandi also contemplated the sphere of space, the sphere of consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception. If Venerable Aniruddha contemplated the cessation of perception and feeling, then Venerable Nandi also contemplated the cessation of perception and feeling. These dharmas, the virtuous ones contemplate these dharmas. | 尔时，尊者阿那律思惟欲不净想，念恃喜安而游初禅。是时，难提、金毘罗知阿那律心中所念，亦复思惟欲不净想，念恃喜安而游初禅。若复尊者阿那律思惟二禅、三禅、四禅，尔时尊者难提、金毘罗亦复思惟二禅、三禅、四禅。若复尊者阿那律思惟空处、识处、不用处、有想无想处，是时尊者难提亦复思惟空处、识处、不用处、有想无想处。若复尊者阿那律思惟灭尽定，尔时尊者难提，亦复思惟灭尽定。如此诸法，诸贤思惟此法。 |
At that time, the World-Honored One went to the country of Śītavana. At that time, the border guards saw the World-Honored One coming from afar and said, "Ascetic, do not come into the country. The reason is that there are three clansmen in this country named Aniruddha, Nandi, and Kimbila. Do not disturb them." | 尔时，世尊往师子国中。尔时，守国人遥见世尊来，便作是说：「沙门勿来入国中。所以然者，此国中有三族姓子，名阿那律、难提、金毘罗，慎莫触娆。」 |
At that time, Venerable Aniruddha, with his pure divine eye and divine ear, heard the border guards speaking to the World-Honored One like this, preventing the World-Honored One from entering the country. At that time, Venerable Aniruddha came out and told the gatekeeper, "Do not stop him. The World-Honored One is coming now, wishing to come here to see. | 是时，尊者阿那律以天眼清净及天耳通，闻守国人与世尊作如是说，使世尊不得入国。是时，尊者阿那律即出告守门人曰：「勿遮，世尊今来，欲至此看。」 |
At that time, Venerable Aniruddha immediately went in and told Kimbila, "Come quickly, the World-Honored One is now outside the gate." At that time, the three Venerables arose from their samādhi and went to where the World-Honored One was. Having arrived, they bowed their heads at his feet and stood to one side, each saying, "Welcome, World-Honored One!" Venerable Aniruddha took the World-Honored One's bowl, Venerable Nandi spread out a seat, and Venerable Kimbila took water to wash the World-Honored One's feet. | 是时，尊者阿那律寻入告金毘罗曰：「速来，世尊今在门外。」是时，尊者三人即从三昧起，往至世尊所。到已，头面礼足，在一面住，各自称言：「善来，世尊！」尊者阿那律前取世尊钵，尊者难提前敷座，尊者金毘罗取水与世尊洗足。 |
At that time, the World-Honored One said to Aniruddha, "The three of you here are in harmony, without any other thoughts. Is it satisfactory to beg for alms?" | 尔时，世尊告阿那律曰：「汝等三人在此和合，无有他念，乞食如意乎？」 |
Aniruddha said, "Yes, World-Honored One! Begging for alms is not considered tiring. The reason is this: when I contemplate the first dhyāna, at that time Nandi and Kimbila also contemplate the first dhyāna. When I contemplate the second, third, fourth dhyānas, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, and the cessation of perception and feeling, at that time Nandi and Kimbila also contemplate the second, third, fourth dhyānas, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, and the cessation of perception and feeling. Thus, World-Honored One, we contemplate these dharmas. | 阿那律曰：「如是。世尊！乞食不以为劳。所以然者，若我思惟初禅时，尔时难提、金毘罗亦复思惟初禅。若我思惟二禅、三禅、四禅、空处、识处、不用处、有想无想处、灭尽三昧，尔时难提、金毘罗亦复思惟二禅、三禅、四禅、空处、识处、不用处、有想无想处、灭尽定。如是，世尊！我等思惟此法。」 |
The World-Honored One said, "Excellent! Excellent! Aniruddha! Is there ever a time when you attain the dharmas of the noble ones?" | 世尊告曰：「善哉！善哉！阿那律！汝为颇有是时更得上人法乎？」 |
Aniruddha replied, "Yes, World-Honored One! We attain the dharmas of the noble ones." | 阿那律报曰：「如是。世尊！我等更得上人法。」 |
The World-Honored One said, "What are the dharmas of the noble ones?" | 世尊告曰：「何者是上人之法？」 |
Aniruddha said, "There is this wonderful Dharma, surpassing the dharmas of the noble ones. If we further fill one direction with loving-kindness, two directions, three directions, and four directions are also like this. The four intermediate directions and above and below are also like this. In all of them, we fill them with loving-kindness, countless, limitless, and immeasurable. We play in them by ourselves. We also fill one direction with compassion, joy, and equanimity, two directions, three directions, and four directions are also like this. The four intermediate directions and above and below, we play in them by ourselves. This, World-Honored One, is what we further attain as the dharmas of the noble ones." | 阿那律曰：「有此妙法，出上人法上，若复我等以慈心，遍满一方，二方、三方、四方亦复如是，四维上下亦复如是，一切中一切，以慈心遍满其中，无数无限，不可称计，而自游戏。复以悲心、喜心、护心，遍满一方，二方、三方、四方亦复如是，四维上下而自游戏。是谓，世尊！我等更得此上人之法。」 |
At that time, Venerable Nandi and Kimbila said to Aniruddha, "Why did we come to your place to ask about this meaning? Now we proclaim it ourselves in the presence of the World-Honored One." | 尔时，尊者难提、金毘罗语阿那律曰：「我等何日至汝许问此义乎？今在世尊前而自称说。」 |
Aniruddha said, "You have never come to my place to ask about this meaning. But the devas came to me and spoke about this meaning. Therefore, I speak about this meaning in the presence of the World-Honored One. But I have long known the minds and intentions of the elders. However, because the elders have attained this samādhi, they speak these words in the presence of the World-Honored One." | 阿那律曰：「汝等亦未曾至我许而问此义？但诸天来至我所而说此义。是故，在世尊前而说此义耳。但我长夜之中知诸贤心意，然诸贤得此三昧故，在世尊前说此语耳。」 |
At that time, when this Dharma was being spoken, the great general of long life came to where the World-Honored One was, bowed his head at the Buddha's feet, and sat to one side. Then the great general of long life said to the World-Honored One, "Today, World-Honored One, did you speak the Dharma with these people?" | 尔时，说此法时，长寿大将至世尊所，头面礼足，在一面坐。是时，长寿大将白世尊曰：「今日，世尊与此诸人而说法乎？」 |
At that time, the World-Honored One fully explained this cause and condition to the great general of long life. | 是时，世尊以此因缘具向长寿大将说之。 |
At that time, the great general said to the World-Honored One, "The great country of the Vajjis has gained great benefits, having these three clansmen wandering and teaching: Anuruddha, Nandiya, and Kimbila." | 是时，大将白世尊曰：「跋耆大国快得大利，有此三族姓子而自游化：阿那律、难提、金毘罗。」 |
The World-Honored One said, "So it is, great general! As you say, the great country of the Vajjis has gained great benefits. Forget about the great country of the Vajjis, the great country of Magadha has gained great benefits, having these three clansmen. If the people of the great country of Magadha remember these three clansmen, they will gain peace and happiness for a long time. Great general, you should know that if there are these three clansmen in a county, city, or town, the people in that city or town will gain peace and happiness for a long time. The families in which these three clansmen are born will also gain great benefits, being able to give birth to such noble people. Their parents and five kinds of relatives, if they remember these three people, will also gain great benefits. If any gods, dragons, or spirits remember these three clansmen, they will also gain great benefits. If there are people who praise the arhats, they should also praise these three people. If there are people who praise those who are free from greed, ignorance, and anger, they should also praise these three people. If there are people who praise this field of merit, they should also praise these three people. As I practiced diligently for three asaṃkhyeya kalpas to attain the unsurpassed path, I made these three people accomplish this Dharma meaning. Therefore, great general! You should give rise to a joyful mind towards these three clansmen. Thus, great general! You should train in this way." | 世尊告曰：「如是，大将！如汝所言，跋耆大国快得善利。且舍跋耆大国，摩竭大国快得善利，乃有此三族姓子。若当摩竭大国人民之类，忆此三族姓子，便长夜获安隐。大将当知，若县邑城郭有此三族姓子者，彼城郭之中，人民之类，长夜获安隐。此三族姓子所生之家，亦获大利，乃能生此上尊之人，彼父母五种亲族，若当忆此三人者，亦获大利。若复天、龙、鬼神忆此三族姓子者，亦获大利。若有人叹说阿罗汉者，亦当叹说此三人。若有人叹说无贪欲、无愚痴、无瞋恚者，亦当叹说此三人。若有人叹说此福田者，亦当叹说此三人。如我于三阿僧祇劫所行懃苦，成无上道，使此三人成此法义。是故，大将！当于此三族姓子，起欢喜心。如是，大将！当作是学。」 |
At that time, the great general, having heard what the World-Honored One said, joyfully received and practiced it. | 尔时，大将闻世尊所说，欢喜奉行。 |
Translated from Chinese using Gemma-2-Mitra (Buddhist-NLP).
This is the classical Chinese root text of Ekottarāgama, a parallel to the Pali sutta(s) listed above. Source: CBETA (Taishō edition).