T14n0513_佛說琉璃王經
大正藏第 14 冊 No. 0513 佛說琉璃王經
No. 513
佛說琉璃王經
西晉月氏國三藏竺法護譯
聞如是：
一時，佛游迦維羅衛釋氏精舍，尼拘類樹下，與五百比丘、侍者阿難、金剛力士樓由俱。
于城中有舍夷貴姓五百長者，共為世尊造立講堂，自相興誓：「講堂成已，當請正覺于上設供，沙門、梵志、長者居士、群黎人民，不得先佛妄升此堂；若違要者，罪在不測。」
舍衛國王，時有太子名維樓黎——產育之初，與琉璃寶俱，因以為號——領衛士定省外氏，方來入城，見視講堂，高廣嚴凈，都雅殊妙，世所希有，則于其上，頓止息涼。
監講堂者，往白諸貴姓言：「舍衛太子來止講堂。」貴姓聞之，興怒罵曰：「吾等家產。有何異德，敢登此堂？本造斯殿，乃為佛舉，當具上饌，延屈世尊至真聖眾，供養畢訖，然後吾等乃宜自處；而微者前尊，置體於此。」尋遣使者面罵辱之，催逐發遣，令不久滯，所蹈之地，刬去足跡，所履寶階，輒更貿易。
時，琉璃太子聞其罵音，姿色變動，心懷毒恚，敕太史曰：「深憶記之，須吾為王，當誅此類。」太史阿薩陀(晉名無信)能觀天文、占究災怪，令書此狀內于帶中，俠惡識非，嚴
【現代漢語翻譯】 現代漢語譯本 《佛說琉璃王經》
西晉月氏國三藏竺法護譯
我聽到的是這樣的：
一時，佛陀在迦維羅衛（Kapilavastu）的釋迦族（Sakya）精舍，尼拘類樹（Nigrodha）下，與五百比丘、侍者阿難（Ananda）、金剛力士樓由（Lohita）在一起。
在城中，有舍夷（Sravasti）貴族中的五百位長者，共同為世尊建造講堂，他們互相發誓：『講堂建成后，應當邀請正覺（Sammasambuddha）來此接受供養，沙門（Sramana）、婆羅門（Brahmana）、長者居士、以及普通百姓，都不得在佛陀之前擅自登上此堂；如果有人違背誓言，罪責難逃。』
當時，舍衛國（Sravasti）國王有一位太子名叫維樓黎（Virudhaka）——他出生時，伴隨著琉璃寶（beryl），因此以此為名——率領衛士前往外祖父家問安，返回進入城中時，看見這座講堂，高大寬廣，莊嚴清凈，非常典雅殊妙，世間罕見，便在上面稍作休息。
負責看管講堂的人，去稟告各位貴族說：『舍衛國太子來此講堂休息。』貴族們聽了，勃然大怒，罵道：『這是我們家族的產業。他有什麼特別的德行，竟敢登上此堂？我們建造這座殿堂，是爲了供養佛陀，應當準備上好的食物，恭請世尊至真聖眾，供養完畢后，我們才能自己使用；而地位卑微的人卻先於尊者，在此休息。』隨即派遣使者當面辱罵他，催促他離開，不讓他久留，他所踩過的地方，都要剷去足跡，他所踏過的寶階，都要更換新的。
當時，琉璃太子聽到他們的罵聲，臉色大變，心中充滿怨恨，命令太史說：『牢牢記住這件事，等我做了國王，一定要誅殺這些人。』太史阿薩陀（Asadha，晉名無信）擅長觀察天文、占卜災禍，便將此事記錄下來，藏在腰帶中，心懷惡意，暗中記下這些事。
【English Translation】 English version No. 513
The Buddha Speaks of King Virudhaka Sutra
Translated by Dharmaraksa of the Western Jin Dynasty from the Yuezhi Kingdom
Thus have I heard:
At one time, the Buddha was dwelling at the Sakya (釋氏) monastery in Kapilavastu (迦維羅衛), under the Nigrodha (尼拘類) tree, with five hundred Bhikshus (比丘), his attendant Ananda (阿難), and the Vajra (金剛) warrior Lohita (樓由).
In the city, there were five hundred elders from the noble Sravasti (舍夷) families who jointly built a lecture hall for the World Honored One. They made a vow to each other: 'Once the lecture hall is completed, we shall invite the Sammasambuddha (正覺) to receive offerings there. No Sramana (沙門), Brahmana (梵志), elder, householder, or common people shall ascend this hall before the Buddha. Whoever violates this vow shall bear immeasurable consequences.'
At that time, the King of Sravasti (舍衛) had a prince named Virudhaka (維樓黎) – from the beginning of his birth, he was accompanied by a beryl (琉璃) treasure, hence the name – leading guards to visit his maternal relatives. As he entered the city, he saw the lecture hall, tall and wide, solemn and pure, exceptionally elegant and wonderful, rare in the world. He then stopped there to rest.
The person in charge of the lecture hall went to report to the noble families, saying: 'The Prince of Sravasti has come to rest in the lecture hall.' The noble families, upon hearing this, became enraged and scolded: 'This is our family property. What special virtue does he possess that he dares to ascend this hall? We built this hall to honor the Buddha. We should prepare the finest food and respectfully invite the World Honored One, the truly holy assembly, to receive offerings. Only after the offerings are complete should we ourselves use it. How can someone of low status precede the honored one and rest here?' They immediately sent messengers to insult him to his face, urging him to leave quickly and not linger. The ground he stepped on was scraped clean of his footprints, and the precious steps he had walked on were replaced with new ones.
At that time, Prince Virudhaka heard their scolding, his expression changed, and his heart was filled with resentment. He ordered the Grand Historian: 'Remember this well. When I become king, I will execute these people.' The Grand Historian Asadha (阿薩陀, Jin name: Wuxin 無信), who was skilled in observing astronomy and divining calamities, recorded this matter and hid it in his belt, harboring evil intentions and secretly noting these events.
退還歸，不復前至朝覲外家。
太子父王名波斯匿，與后末利，駕乘導從，詣祇樹園。下車卻蓋，免冠解劍，屏拂脫屣，除四種兵。步涉小徑，與末利俱，五體投地，稽首為禮，卻坐一面。
琉璃太子時歸還宮，無所瞻睹，問左右曰：「父王、太后今為所？」湊曰：「造佛。」
太子聞問，欣率所領，不復解嚴，遂至精舍，曰：「宜知是時。」
於是，太子逼害翼從、王之近臣，五百餘人，一時夷滅，卻王冠幘蓋劍拂履服乘諸飾，外無白者。
於時，世尊為王及后說世無常、愛慾合、會別離法句，王立不退轉，后得睹道跡。佛說經已，王稽首退，不見侍輔，而殭屍狼籍，唯王衣冠二人得免，逃入樹間，還與王遇。王問之曰：「群僚所在？」二人答曰：「太子率勒所統，脅將還宮。」
王謂末利：「子造不順，謀逆如斯。素知此，吾當避，以國付，之精舍。」左有族姓，愍王及后體柔狀樂不堪步，濟以車乘，弊陋難處，遂升進邁至於城門。
先時，太子列五百人置門鎮衛，敕門監曰：「若父王來，勿聽使入。」王曰：「若不得入，吾將焉如？」曰：「詔大王當令出境。」
時，王波斯匿涕泣哽噎，以偈嘆曰：
「誠哉世尊教， 所演審而諦， 興衰與貴賤，
【現代漢語翻譯】 現代漢語譯本：於是，波斯匿王退朝回宮，不再像以前那樣去朝見他的外家（指末利夫人的孃家）。
他的兒子太子琉璃（Virudhaka）（琉璃太子）的父王名叫波斯匿王（Prasenajit），與王后末利夫人（Mallika），乘坐車駕，由侍從引導，前往祇樹園（Jetavana）。到達后，波斯匿王下車，收起車蓋，摘下王冠，解下佩劍，屏退拂塵，脫下鞋子，撤除四種衛兵。他步行走過小路，與末利夫人一同，五體投地，向佛陀稽首行禮，然後退坐在一旁。
琉璃太子（Virudhaka）當時返回宮中，沒有看到父王和太后，便問左右侍從：『父王和太后現在在哪裡？』侍從回答說：『去拜見佛陀了。』
太子聽到后，高興地率領他的部下，沒有解除戒備，就直接到了精舍，說：『應該知道時機了。』
於是，太子逼迫殺害了跟隨他的侍從和國王的近臣，五百餘人，一時之間全部被消滅，奪走了國王的冠帽、頭巾、車蓋、佩劍、拂塵、鞋子、衣服和車乘等裝飾，沒有留下一個活口。
當時，世尊（Bhagavan）正在為國王和王后講述世間無常、愛慾結合終有離別等佛法真理，國王聽后堅定了不退轉的信心，王后也證得了須陀洹道跡。佛陀說完經后，國王稽首告退，卻發現侍從輔佐都不見了，只剩下僵硬的屍體雜亂地堆積著，只有兩個穿著國王衣冠的人得以倖免，逃入樹林中，又與國王相遇。國王問他們：『群臣在哪裡？』二人回答說：『太子率領他的部下，脅迫他們回宮了。』
國王對末利夫人（Mallika）說：『這個兒子行為不順，竟然策劃叛逆到這種地步。早知道這樣，我就應該避開他，把國家託付給精舍。』左邊有王族的人，憐憫國王和王后身體柔弱，不習慣步行，便用簡陋的車乘接濟他們，艱難地前進，到達了城門。
先前，太子已經安排了五百人在城門鎮守，命令門監說：『如果父王來了，不要讓他進去。』國王說：『如果我不能進去，我該怎麼辦？』門監回答說：『太子殿下命令大王您出境。』
當時，波斯匿王（Prasenajit）涕淚交流，哽咽著，用偈語嘆息道：
『誠實啊，世尊的教誨， 所演說的真實而諦實， 興盛衰敗與尊貴卑賤，』
【English Translation】 English version: Then King Prasenajit retreated, no longer going to visit his maternal relatives (referring to Mallika's family) as he had done before.
His son, Prince Virudhaka (Virudhaka), whose father was King Prasenajit, along with Queen Mallika, rode in a carriage, guided by attendants, to Jetavana. Upon arrival, King Prasenajit alighted from the carriage, put away the canopy, removed his crown, unsheathed his sword, dismissed the fly-whisk, took off his shoes, and dismissed the four types of soldiers. He walked along the small path, together with Queen Mallika, prostrated himself with his five limbs touching the ground, paid homage to the Buddha, and then sat down to one side.
Prince Virudhaka (Virudhaka) then returned to the palace and, not seeing his father the King and the Queen Mother, asked his attendants, 'Where are the King and Queen Mother now?' The attendants replied, 'They have gone to see the Buddha.'
Upon hearing this, the Prince happily led his troops, without dismissing their guard, directly to the monastery, saying, 'It is time to act.'
Then, the Prince forced and killed his attendants and the King's close ministers, more than five hundred people, all of whom were annihilated in an instant, taking away the King's crown, turban, canopy, sword, fly-whisk, shoes, clothes, carriage, and other ornaments, leaving no one alive.
At that time, the World Honored One (Bhagavan) was expounding to the King and Queen the Dharma truths of impermanence, the union of love and desire ending in separation, and other teachings. Upon hearing this, the King strengthened his unwavering faith, and the Queen attained the path of Stream-entry (Sotapanna). After the Buddha finished speaking the Sutra, the King bowed and retreated, only to find that his attendants and aides were gone, leaving only stiff corpses piled up in disarray. Only two people dressed in the King's attire managed to escape, fleeing into the forest, where they met the King again. The King asked them, 'Where are the ministers?' The two replied, 'The Prince has led his troops and forced them back to the palace.'
The King said to Mallika, 'This son is disobedient and has plotted rebellion to such an extent. Had I known this earlier, I would have avoided him and entrusted the country to the monastery.' To the left was a member of the royal family who, pitying the King and Queen's weak bodies and unaccustomedness to walking, provided them with a simple carriage, and they advanced with difficulty to the city gate.
Previously, the Prince had stationed five hundred men to guard the city gate, ordering the gatekeeper, 'If the King comes, do not let him in.' The King said, 'If I cannot enter, what shall I do?' The gatekeeper replied, 'His Royal Highness has ordered that Your Majesty should leave the country.'
At that time, King Prasenajit (Prasenajit) wept and sobbed, lamenting in verse:
'Truly, the Buddha's teachings, What is expounded is true and real, Prosperity and decline, nobility and lowliness,'
一切無常住。 寧守戒念道， 不貪厚俸祿， 僥聞講法會， 不願億國土。 王據國恣情， 饕穢遑所欲， 聞法蒙解脫， 塵垢用消除。」
爾時，觀者無數千人，聞王嘆音，八百人發大道意，皆立不退，轉憂色不悅。王后末利白王曰：「幸勿愁憒，可共俱逝還我父國。」即便進發，七日七夜，到迦維羅衛兜薩聚，值冥門閉，亦不得入。各共飢渴，無所向仰，求乞無地，止於水傍人洗菜處，得迸蘿蔔食之，臚脹腹痛而薨。
王后悲慟，舉聲大哭，守聚者問曰：「何人乎？」曰：「吾王后也。」又問：「王為在何乎？」后曰：「痛哉！王薨水側。」
聚守門者即馳白舍夷諸貴姓，貴姓聞兇，奔波驚愕，尋皆來，出赗贈殯棺，阇維如法，咸皆號悼，莫不摧感。
爾時，貴族釋摩男者，瞿夷之父也，與諸豪右，以偈嘆曰：
「有子有財思惟波波， 我自非我何有子財， 愚癡自怙豪尊有終， 太子用國殪入地獄。」
釋氏貴姓二百五十，深惟無常，得不退轉。五百女人，未出家者，得不起法忍。
於是，琉璃太子聞父王薨，即在殿稱制為王。異道太史出帶中書，證案本狀記惡之忌。聞之大怒，心意憤踴，召四種兵，伐迦維羅衛。
佛知其意，從
【現代漢語翻譯】 現代漢語譯本 一切事物都是無常的，不會永恒存在。 寧願遵守戒律，心懷正念修行佛道，也不貪圖豐厚的俸祿。 有幸聽聞佛法講習的機會，也不願意要無數的國土。 國王憑藉權勢在自己的國家裡放縱私慾，貪圖污穢之物，隨心所欲。 聽聞佛法得以解脫，洗去內心的塵垢。
這時，無數的觀看者，聽到國王的嘆息聲，有八百人發起追求無上智慧的心，都立於不退轉的境界，轉變了憂愁不悅的神色。王后末利對國王說：『希望您不要憂愁煩悶，我們可以一起回我的父國去。』 隨即出發，經過七天七夜，到達迦維羅衛（Kapilavastu）的兜薩聚（Dousa），正趕上城門關閉，無法進入。大家都飢渴難耐，無處可去，乞討無門，只好在水邊人們洗菜的地方，找到被丟棄的蘿蔔來吃，結果腹脹疼痛而死。
王后悲痛萬分，放聲大哭，守城的人問道：『是什麼人？』回答說：『我是王后。』又問：『國王在哪裡？』王后說：『可悲啊！國王死在水邊。』
守城門的人立即飛奔去稟告舍夷（Shakya）的各位貴族，貴族們聽到噩耗，奔走驚慌，紛紛趕來，拿出贈送的喪葬品和棺材，按照禮法火化，都號啕大哭，無不悲傷感動。
這時，貴族釋摩男（Sakyamana），瞿夷（Goyi）的父親，與各位富豪，用偈頌嘆息道： 『有了兒子有了財產還不斷地思慮更多，我自身尚且不是我所能擁有的，又哪裡來的兒子和財產呢？ 愚癡的人自恃豪強尊貴終有盡時，琉璃太子爲了國家而墮入地獄。』
釋迦（Shakya）氏貴族二百五十人，深刻地思考無常的道理，證得不退轉的境界。五百名未出家的女子，證得不起法忍。
這時，琉璃太子（Virudhaka）聽到父王去世的訊息，立即在宮殿里稱制為王。異道的太史從衣帶中拿出書，拿出記錄著惡事的本狀。琉璃太子聽到這些非常憤怒，心中怒火中燒，召集四種軍隊，攻打迦維羅衛（Kapilavastu）。 佛陀知道他的意圖，從...
【English Translation】 English version All things are impermanent and do not last forever. Better to uphold the precepts and cultivate the path with mindfulness, than to covet generous emoluments. More fortunate to hear the Dharma assembly, than to desire countless lands. The king, relying on his power, indulged his desires in his country,貪圖污穢之物，隨心所欲. Hearing the Dharma, he attained liberation, and the defilements were eliminated.
At that time, countless thousands of onlookers, hearing the king's sigh, eight hundred people aroused the aspiration for the Great Way, all stood in non-retrogression, and transformed their sorrowful and displeased expressions. Queen Mallika said to the king, 'I hope you will not be worried and troubled, we can go back to my father's country together.' Immediately they set out, and after seven days and seven nights, they arrived at Dousa near Kapilavastu, just as the city gate was closed, and they could not enter. Everyone was hungry and thirsty, with nowhere to go, and no way to beg for food, so they stopped by the water where people washed vegetables, and found discarded radishes to eat, resulting in abdominal distension, pain, and death.
The queen was deeply grieved and cried loudly. The gatekeeper asked, 'Who is it?' She replied, 'I am the queen.' He asked again, 'Where is the king?' The queen said, 'Alas! The king died by the water.'
The gatekeeper immediately rushed to report to the Shakya nobles. Upon hearing the bad news, the nobles ran about in alarm and came together, bringing funeral gifts and coffins. They cremated the body according to the Dharma, and everyone wailed and mourned, all deeply moved with sorrow.
At that time, the nobleman Sakyamana, the father of Goyi, together with the wealthy, lamented in verse: 'Having sons and wealth, they still think of more and more, even my own self is not mine, so where do sons and wealth come from? The foolish rely on their power and nobility, but they will eventually end. Prince Virudhaka, for the sake of the country, will fall into hell.'
Two hundred and fifty Shakya nobles deeply contemplated the principle of impermanence and attained the state of non-retrogression. Five hundred women who had not yet left home attained the patience of non-arising dharmas.
At this time, Prince Virudhaka, hearing the news of his father's death, immediately proclaimed himself king in the palace. The heretical astrologer took out a book from his belt, presenting the original record of evil deeds. Hearing this, Prince Virudhaka was furious, his heart filled with anger, and he summoned the four kinds of troops to attack Kapilavastu. The Buddha, knowing his intention, from...
精舍出，止於路要，坐于荄枯樹下。斯須之頃，太子軍至。
時，琉璃王遙見世尊，即便下象車，稽首于地，長跪問佛：「唯，天中天！有菩提附差、尼拘類、畢缽、優曇缽、薩羅、怛羅、揵尼赦羅，有此七樹，其蔭高大，有德茂盛，何因棄捨，處枯槁多刺樹耶？」
佛告琉璃王：「雖有七樹，樹蔭茂盛，盛豈有常？吾坐刺樹，以為安隱，用哀愍傷親屬故也。」
王心念言：「先古所載，藏室秘讖，用兵征旅遇沙門者，轉回軍還，況今值佛，焉得進乎？」稽首佛足，即便反旅。
還於舍衛來日未久，侍者阿難、力士樓由，翼從世尊還尼拘類園，令阿難敷座，宣告四輩，皆令集會。時佛尊顏姿容無耀，項無光明，衣服變色。阿難察坐已定，則整衣法服，右膝投地，叉手白言：「侍尊積年，未睹三變。」
佛告阿難：「卻數七日，迦維羅衛釋氏貴姓，皆當傷斃。現斯變者，為中家持服故也。」
大目揵連前白世尊：「是何足言？我之神力，正覺所究，能以右掌，舉舍夷國，跳置空中，上不至天，下不至地，琉璃王殺焉能得乎？」
佛告目連：「知汝威德，過足如斯，宿命之罪，誰當代受？」
又曰：「能以鐵文籠，䟽遮此國，上又以缽覆，使無形候，擲置他方異土；又
【現代漢語翻譯】 現代漢語譯本： 佛陀離開精舍，停留在道路要衝，坐在一棵枯樹下。不久之後，琉璃王（Virudhaka，意為增長）的軍隊到達。 當時，琉璃王遠遠地看見世尊（Bhagavan，意為有德者），立刻下象車，跪拜于地，長跪著問佛陀：『世尊！有菩提樹（Bodhi tree，覺悟之樹）、尼拘類樹（Nigrodha tree，榕樹）、畢缽樹（Pippala tree，菩提樹的一種）、優曇缽樹（Udumbara tree，無花果樹）、薩羅樹（Sala tree，娑羅樹）、怛羅樹（Tala tree，棕櫚樹）、揵尼赦羅樹（Khani-sara tree，不確定種類的樹），這七種樹，樹蔭高大，德行茂盛，為何捨棄它們，而處身於這枯槁多刺的樹下呢？』 佛陀告訴琉璃王：『雖然有七種樹，樹蔭茂盛，但茂盛豈能長久？我坐在這多刺的樹下，是爲了安穩，也是爲了哀憐傷痛我的親屬。』 琉璃王心中想道：『先古的記載，藏室的秘密預言，用兵征戰的軍隊遇到沙門（Sramana，修行者）就會轉回，何況現在遇到佛陀，怎麼能再前進呢？』於是跪拜佛足，立刻命令軍隊返回。 返回舍衛城（Sravasti）沒過多久，侍者阿難（Ananda，歡喜）和力士樓由（Raudraka），跟隨世尊返回尼拘類園（Nigrodharama，榕樹園），讓阿難鋪設座位，宣告四眾弟子，都來集合。當時佛陀的尊顏姿容沒有光彩，頸項沒有光明，衣服也變了顏色。阿難觀察到座位已經安排妥當，就整理好衣袍，右膝著地，合掌稟告說：『侍奉世尊多年，從未見過這樣的變化。』 佛陀告訴阿難：『從今天算起七天後，迦毗羅衛（Kapilavastu）的釋迦（Sakya）貴族，都將遭受殺戮。現在顯現這樣的變化，是爲了替中等人家服喪的緣故。』 大目犍連（Mahamaudgalyayana，神通第一的弟子）上前稟告世尊：『這有什麼可說的呢？我的神通力量，是正覺（Samyak-sambuddha，正等覺者）所認可的，能夠用右手掌托起舍夷國（Kosala），拋到空中，上不至天，下不至地，琉璃王殺戮他們又怎麼能夠得逞呢？』 佛陀告訴目連：『我知道你的威德，確實能夠做到這樣，但是宿命的罪業，誰能夠代替承受呢？』 又說：『即使能用鐵籠罩住這個國家，嚴密地遮蔽起來，上面又用缽覆蓋住，使它沒有絲毫的縫隙，然後拋到其他地方的異國他鄉；又』
【English Translation】 English version: Having left the monastery, the Buddha stopped at a road junction and sat under a withered tree. After a short while, the army of Virudhaka (Growth) arrived. At that time, King Virudhaka saw the World-Honored One (Bhagavan, the Blessed One) from afar, immediately dismounted from his elephant carriage, prostrated himself on the ground, and knelt to ask the Buddha: 'World-Honored One! There are the Bodhi tree (tree of enlightenment), the Nigrodha tree (banyan tree), the Pippala tree (a type of Bodhi tree), the Udumbara tree (fig tree), the Sala tree (sal tree), the Tala tree (palm tree), and the Khani-sara tree (tree of uncertain species). These seven trees have tall, large canopies and flourishing virtues. Why do you abandon them and dwell under this withered, thorny tree?' The Buddha told King Virudhaka: 'Although there are seven trees with lush canopies, can lushness be permanent? I sit under this thorny tree for peace and to mourn for my afflicted relatives.' The king thought in his heart: 'Ancient records and secret prophecies in the treasury state that armies on campaign who encounter a Sramana (ascetic) will turn back. How can I advance now that I have met the Buddha?' He bowed at the Buddha's feet and immediately ordered his army to retreat. Not long after returning to Sravasti, the attendant Ananda (Bliss) and the strongman Raudraka followed the World-Honored One back to the Nigrodharama (Banyan Tree Garden). He instructed Ananda to prepare seats and announce to the fourfold assembly to gather. At that time, the Buddha's countenance lacked its usual radiance, his neck lacked its light, and his robes had changed color. Ananda, observing that the seats were arranged, adjusted his robes, knelt on his right knee, and said with palms together: 'Having attended the World-Honored One for many years, I have never seen such changes.' The Buddha told Ananda: 'In seven days from now, the Sakya (able) nobles of Kapilavastu will be slaughtered. The appearance of these changes is because I am mourning for the sake of the middle class.' Mahamaudgalyayana (Great Maudgalyayana, foremost in supernatural powers) stepped forward and said to the World-Honored One: 'What is there to say? My supernatural power, recognized by the Samyak-sambuddha (Perfectly Enlightened One), can lift the country of Kosala with my right palm, throw it into the air, not reaching the heavens above nor the earth below. How can King Virudhaka succeed in killing them?' The Buddha told Maudgalyayana: 'I know your power and virtue are indeed such, but who can bear the karmic consequences of past deeds on their behalf?' He further said: 'Even if one could enclose this country with an iron cage, tightly sealing it, and cover it with a bowl, leaving no gaps, and then throw it to another foreign land; even then,'
以四披須彌山，南內著于山，然後合之，各得所安；又大海水，深廣之量，三百三十六萬里，我以此國，浮置中央，令諸人民無往來想；又一以此國，倚須彌山頂，復能倒覆，令無毀害；又下沒之金剛地際，又打擲于琉璃王眾四種之兵，置大鐵圍山表，使兩怨敵不相討伐。」
佛言：「善哉！世尊信汝，此十威力，能辦此舉。舍夷貴戚，宿世殃罪，孰堪畢償而代受者？」
阿難白佛：「寧有譎詭，祐護此國，令安隱乎？」佛言：「若舍夷人能同心，不與外仇有往來緣，國可全也。」
太史三諫：「王宜用時進討舍夷。」王聞赫怒，興軍勒眾。世尊知之，還坐枯樹。如是至三，王亦三還。
第四征時，佛不遂屬，精銳四品之兵，到舍夷國界。釋氏豪姓，又亦多集，眾出而御之。族黨驍勇，強盛善射，射四十里者、射二十里者、十里者、七里者任其本德，御飛破初，箭不虛發，能析一發，以為七分，去有里數射盡中之，尋聲應弦，曾無遺漏。於是交戰，射琉璃王軍，穿幡折幢，裂蓋摧杠；截轅𩌹攝，決鎧帶韅；絕弓弩弦，不害象馬牛畜之命；射珥臂指環釧瓔珞，而不中肌；翦除鬚髮左右眉鬚髮毛睫，亦不害體。
琉璃怖駭，問臣下曰：「敵去此幾何？而箭所至傷毀若茲。」答曰：「或四十
【現代漢語翻譯】 現代漢語譯本： 『如果用四個（像）披著的須彌山（Sumeru Mountain，佛教宇宙觀中的中心山），把南方的（東西）放在山裡，然後合在一起，各自安放好；又如果把大海水，深廣的量有三百三十六萬里，我把這個國家，浮放在中央，讓這裡的人民沒有往來的想法；又如果把這個國家，靠在須彌山頂上，還能倒過來覆蓋，讓它沒有毀壞；又向下沒入到金剛地的邊緣，又把琉璃王（Virudhaka，一位國王的名字）的四種軍隊打到大鐵圍山（Mahacakravada，環繞世界的鐵山）外面，使兩個怨敵不能互相討伐。』
佛說：『好啊！世尊相信你，這十種威力，能辦成這件事。舍夷（Sakya，釋迦族）的貴族親戚，宿世的罪孽，誰能完全償還而代替他們受罪呢？』
阿難（Ananda，佛陀的十大弟子之一）問佛：『難道有什麼譎詐的手段，保佑這個國家，讓它安穩嗎？』佛說：『如果舍夷人能同心同德，不和外面的仇人有往來瓜葛，國家就可以保全了。』
太史三次勸諫：『大王應該趁時機進兵討伐舍夷。』國王聽了勃然大怒，興兵聚集軍隊。世尊知道這件事，又回到枯樹下坐著。像這樣三次，國王也三次返回。
第四次征討的時候，佛沒有再阻止，精銳的四種軍隊，到達舍夷國的邊界。釋迦族的豪門大姓，也聚集了很多，大家出來抵禦他們。族人驍勇善戰，強壯善於射箭，射四十里的人、射二十里的人、十里的人、七里的人，都憑著自己的本領，抵禦飛來的箭矢，箭無虛發，能把一根頭髮，分成七份，在數里之外射中它，循著聲音應著弓弦，沒有遺漏。於是雙方交戰，射琉璃王的軍隊，穿透旗幟，折斷旗桿，撕裂傘蓋，摧毀車轅；截斷車轅，射穿鎧甲的帶子；射斷弓弩的弦，但不傷害象、馬、牛等牲畜的性命；射中耳環、臂環、指環、手鐲、瓔珞，但不傷及肌膚；剪掉鬚髮、左右眉毛、睫毛，也不傷害身體。
琉璃王驚恐萬分，問臣下說：『敵人距離這裡有多遠？而箭射到的地方破壞成這樣。』臣下回答說：『有四十里……』
【English Translation】 English version: 'If with four (like) draped Sumeru Mountains (Sumeru Mountain, the central mountain in Buddhist cosmology), the southern (things) are placed in the mountain, and then combined, each placed properly; and if the great sea water, with a depth and breadth of 3.36 million li, I float this country in the center, so that the people here have no thought of coming and going; and if this country is leaned against the top of Sumeru Mountain, it can also be turned upside down to cover it, so that it is not destroyed; and it sinks down to the edge of the Vajra ground, and the four kinds of troops of King Virudhaka (Virudhaka, the name of a king) are beaten outside the Great Iron Ring Mountain (Mahacakravada, the iron mountain surrounding the world), so that the two enemies cannot attack each other.'
The Buddha said, 'Good! The World Honored One believes you, these ten powers can accomplish this. The noble relatives of the Sakyas (Sakya, the Shakya clan), the sins of past lives, who can fully repay and suffer for them?'
Ananda (Ananda, one of the Buddha's ten major disciples) asked the Buddha, 'Is there any cunning means to protect this country and make it stable?' The Buddha said, 'If the Sakyas can be of one heart and one mind, and have no contact with external enemies, the country can be preserved.'
The Grand Historian advised three times, 'The King should take the opportunity to advance and attack the Sakyas.' The King heard this and was furious, raising troops and gathering armies. The World Honored One knew about this and returned to sit under the withered tree. Like this three times, the King also returned three times.
The fourth time he attacked, the Buddha did not stop him again, and the elite four kinds of troops arrived at the border of the Sakya country. The powerful and wealthy families of the Shakya clan also gathered a lot, and everyone came out to resist them. The clansmen were brave and good at fighting, strong and good at archery, those who could shoot forty li, those who could shoot twenty li, those who could shoot ten li, and those who could shoot seven li, all relied on their own abilities to resist the flying arrows, and the arrows never missed, and they could divide a hair into seven parts, and shoot it from several li away, following the sound and responding to the bowstring, without any omissions. So the two sides fought, shooting at King Virudhaka's army, piercing flags, breaking flagpoles, tearing umbrellas, and destroying shafts; cutting off shafts, shooting through the straps of armor; breaking the strings of bows and crossbows, but not harming the lives of elephants, horses, cattle, and other livestock; shooting earrings, arm rings, finger rings, bracelets, and necklaces, but not injuring the skin; cutting off beards, hair, left and right eyebrows, eyelashes, and also not harming the body.
King Virudhaka was terrified and asked his subordinates, 'How far away are the enemies from here? And the places where the arrows hit are so damaged.' The subordinates replied, 'There are forty li...'
里、二十里、十里，近者七里。」
王聞加悸，不能自寧，將破敵軍，即悸退還。太史諫曰：「大王莫懼！慎無敗卻。舍夷人民，皆奉佛戒，為清信士，慈仁不殺，以箭恐人，無傷害意，寧自喪身，不夭生命。且更整陣，並心撲討，將牢持重，克捷不久。」
諸臣啟曰：「察敵軍射，陷遠無形，非力所距，懼被摧折，永令臣等為糜戮之，慮箭不可當，置時據安，小史之謀，不足專從，各各心動，志在迸徂。」王大奮怒，催敕進戰。
舍夷外眾，奔走保城，閉門自固，列陣圍繞。至於七日，示悟去就，招懷誘納，唱令內寇，宜時歸命，若不出降，殄滅爾類。
釋氏共議，當堅城守禦當閉門稽顙，當密潛奔竄，躊躇狼狽，則各賦籌，驗定眾心。受籌者多，不受者少，以少從多，開門助惡成禍，內與外應，欲令敵勝。勸善者少，得開門入，入挌殺門衛五百人，斬害不訾，生縛貴姓三萬人，埋著于地，但令頭現，驅迫群像，比足蹈殺，然後駕犁而耕其首，值此酷者，皆須陀洹。
釋摩男者，波斯匿之舊好也，自謂國人：「諦觀無常，苦毒之對，宿罪當償，勿懷怨恨，生現尋死，存者忽終，若干之痛斧解五杌。」喟然悲嘆：「食福同時，而受禍一處。」
豪族七萬餘生，復見生獲，鐵鎖其
【現代漢語翻譯】 現代漢語譯本：『二十里、十里，近的只有七里。』
國王聽了更加驚恐，坐立不安，想要攻破敵軍，卻又驚恐地退了回來。太史勸諫說：『大王不要害怕！千萬不要失敗退卻。舍夷（Sakya）人民，都奉行佛的戒律，作為清凈的信士，慈悲仁愛不殺生，用箭恐嚇人，沒有傷害的意思，寧願自己喪命，也不傷害其他生命。而且應該重新整頓隊伍，齊心協力地攻擊，牢固地堅守，戰勝敵人指日可待。』
各位大臣稟告說：『觀察敵軍的箭，射程遠而且無影無形，不是力量可以抵擋的，恐怕會被摧毀折損，永遠讓我們這些人被消滅，擔心箭無法抵擋，應該選擇安全的地方據守，小吏的計謀，不足以完全聽從，大家各自心懷恐懼，只想逃跑。』國王非常憤怒，催促命令軍隊前進作戰。
舍夷（Sakya）城外的人民，奔跑逃入城中，關閉城門自我防守，列隊環繞。到了第七天，向他們曉諭去留，招撫安撫，通令內部的賊寇，應該及時歸順，如果不投降，就滅絕你們這一類人。
釋迦族（Sakya）人共同商議，是應該堅守城池，還是應該關閉城門叩頭求饒，還是應該秘密地逃跑，猶豫狼狽，於是各自拿出籌碼，驗證確定眾人的心意。接受籌碼的人多，不接受的人少，按照少數服從多數的原則，打開城門幫助作惡，促成禍患，內部與外部相呼應，想要讓敵人獲勝。勸人向善的人少，得以打開城門讓敵人進入，進入后格鬥殺死了守門衛兵五百人，斬殺傷害的人數無法計算，活捉貴族三萬人，埋在地下，只露出頭，驅趕大象，用腳踩踏殺死，然後用犁來耕他們的頭。遇到這種酷刑的人，都是須陀洹（Sotapanna）。
釋摩男（Mahānāma）是波斯匿王（Pasenadi）的老朋友，他告訴國人：『仔細觀察世事無常，苦難毒害的報應，是過去所造的罪業應當償還，不要懷有怨恨，活著現在馬上就要死去，存在的人忽然就終結了，各種各樣的痛苦就像用斧頭砍斷五根木樁一樣。』他嘆息道：『享受福報的時候在一起，而遭受禍患卻在同一個地方。』
豪族七萬多人，又被活捉，用鐵鏈鎖住他們。
【English Translation】 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.
頸。貴姓女千人，以鎖貫之，羅豎道側。貴姓年少嬰兒，置於格上，而射殺之。
時琉璃王，見釋摩男與眾辛苦，顧謂臣曰：「是何人乎？」答曰：「釋摩男。釋摩男之來，欲有所乞。」王曰：「現之。」
釋自陳曰：「王之大王！存遇隆厚，聽納所啟，當具以聞。」王識委曲，恣其所說。「愿節威怒，唯權止兵，無令放逸，多所殘害。我入池中，斯須當還，與王密議立見策也，待我出水，乃復耀旅。」王心與口言：「人在水中，勢不得久。」即聽所白。
於是摩男，為國人民遭大厄故，辭行入池，解發系樹，自沉於水，良久不還。王大怪焉，遂遣左右，往求料索，于樹根下，得其尸喪，出殯池側。王甚憐之，有慈哀心：「用門族故，自沈而死，其義若茲。吾為國主，不忍小忿，豈當急戰，使所害彌熾乎？」
前三億人畢對並命；次三億人蒙自次之，救得皆視息，奔突走脫，得全濟命；又三億人，修家供養，歡宴熙怡，伎樂自娛，不知外有並命之厄，亦不聞有奔波之怖，安雅如常，一無所豫。
琉璃王厚葬摩男，存寵其後，王平舍夷更立長，安慰畢訖，還舍衛國。
佛與弟子至迦維羅衛，見諸人民傷殘者多，又察眾女人，杌無手足耳鼻支體，身形裸露，委在坑塹，無用自蔽，世
【現代漢語翻譯】 現代漢語譯本： 頸。你（指琉璃王）讓一千名女子用鎖鏈串起來，排列在道路旁邊。你讓你年輕的嬰兒被放在架子上，然後用箭射殺他們。 當時琉璃王，看到釋摩男（釋迦族人，意為『釋迦族的男子』）和他的族人非常痛苦，就對他的臣子說：『這些人是誰？』臣子回答說：『是釋摩男。釋摩男來這裡，是想向您請求什麼。』琉璃王說：『讓他過來。』 釋摩男親自陳述說：『大王！如果允許我陳述，並聽取我的請求，我將全部說出來。』琉璃王知道其中有隱情，就允許他盡情訴說。『希望您能控制怒火，暫時停止戰爭，不要放縱士兵，以免造成更多傷害。我將進入池塘中一會兒，很快就會回來，與您秘密商議一個立即見效的策略。等我從水中出來，再重新展示您的軍隊。』琉璃王心想：『人在水中，不可能待太久。』就答應了他的請求。 於是，摩男爲了國家人民遭受大災難的緣故，告別後進入池塘，解開頭髮繫在樹上，自己沉入水中，很久沒有回來。琉璃王非常奇怪，就派左右侍從去尋找，在樹根下找到了他的屍體，抬到池塘邊安葬。琉璃王非常憐憫他，心生慈悲：『爲了保護家族，他竟然自沉而死，他的義氣如此之重。我作為國君，不應該因為小小的憤怒，就發動緊急戰爭，使得傷害更加嚴重。』 先前被殺的三億人全部同時喪命；接著被救的三億人，蒙受了被依次救出的機會，救出來的人都還活著，四處奔跑逃脫，得以保全性命；還有三億人，在家中修繕房屋，供養生活，歡宴喜樂，用歌舞音樂自娛自樂，不知道外面有被殺的災難，也不知道有奔波逃亡的恐懼，安穩如常，一點也沒有參與到戰事中。 琉璃王厚葬了摩男，優待他的後人，琉璃王公平地安置了被夷平的村莊，重新設立了村長，安慰完畢后，返回舍衛國（Śrāvastī）。 佛陀（Buddha）和弟子們來到迦維羅衛（Kapilavastu），看到許多人民傷殘，又看到許多女人，沒有手腳耳朵鼻子等肢體，身體赤裸，被丟棄在坑裡，沒有東西可以遮蔽身體，世
【English Translation】 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
間苦痛如是，不仁之人，相害甚酷。
佛言諸比丘：「彼琉璃王，肆意惡逆，罪盛乃爾，卻數七日，有地獄火，當燒殺之，現世作罪，便現世受。」
大史奏讖，怪與佛同，王大恐怖，乘船入海，冀得自免，停住海中。至於七日期盡，水中則有自然火出，燒船及王，一時灰滅。
世尊哀愍諸裸露者，即以威神動忉利天紫紺之殿，帝釋及后、首耶之等，無數天子各赍天衣，俱供來下，以服覆遍裸露厄者。
佛為眾女而說偈曰：
「諸仁目所見， 現在變如是， 畢故莫造新， 后可長度脫。」
佛嘆偈已，復為說法。諸來觀者，天、龍、鬼神、阿須倫、迦留羅、真陀羅、摩休勒、梵志、居士、長者、人民，無央數千聞佛所說，五百比丘漏盡意解；五百梵志、其餘現人，見國荒毀傷殘之痛，出家遵道，皆為沙門；五百天子，立不起法忍；二百阿須倫、千龍王，皆發無上正真道意；溝坑五杌裸形男女，命盡得上生忉利天；千五百人得見道跡；千人得不還證。
佛說此已，一切遍聞，稽首而退。
佛說琉璃王經
【現代漢語翻譯】 現代漢語譯本： 他們的痛苦是如此，那些不仁慈的人，互相殘害非常殘酷。
佛告訴眾比丘：『那個琉璃王（Virudhaka，意為增長），肆意作惡，罪孽深重到如此地步，將在七日之後，有地獄之火焚燒他，這就是現世作惡，現世受報。』
大史所奏的預言，與佛所說的一樣，琉璃王非常恐懼，於是乘船入海，希望能夠逃脫災禍，停留在海中。到了七日期滿之時，海水中自然生出火焰，焚燒船隻和琉璃王，一時之間全部化為灰燼。
世尊憐憫那些受難的婦女，於是以威神之力震動忉利天（Trāyastriṃśa，意為三十三天）的紫紺殿，帝釋（Śakra，意為釋提桓因）以及他的后妃、首耶（Sūryā，意為太陽）等，無數天子各自拿著天衣，一同降臨下來，用天衣覆蓋那些受難的婦女。
佛為眾女說了以下偈語：
『諸位仁者親眼所見，現在發生這樣的變故，結束過去的罪業，不要再造新的罪業，將來才可以長久地得到解脫。』
佛說完偈語后，又為他們說法。前來觀看的人，包括天、龍（Nāga，意為龍族）、鬼神、阿須倫（Asura，意為非天）、迦留羅（Garuda，意為金翅鳥）、真陀羅（Kiṃnara，意為緊那羅，歌神）、摩休勒（Mahoraga，意為大蟒神）、梵志（Brāhmaṇa，意為婆羅門）、居士、長者、人民，無數千人聽聞佛所說之法，五百比丘斷盡煩惱，心意解脫；五百梵志以及其他在場的人，看到國家荒廢毀壞的痛苦，出家修行，都成爲了沙門（Śrāmaṇa，意為出家修行者）；五百天子，證得不起法忍；二百阿須倫、千龍王，都發起了無上正真道意；那些在溝渠坑洼中赤身裸體的男女，命終之後都得以上生到忉利天；一千五百人證得見道之跡；一千人證得不還果。
佛說完這些話，一切眾人都聽聞了，稽首行禮後退下。
《佛說琉璃王經》
【English Translation】 English version: Their suffering was such, and those who are unkind harmed each other with extreme cruelty.
The Buddha told the Bhikshus (monks): 'That King Virudhaka (meaning 'increasing'), recklessly committed evil deeds, and his sins were so great that after seven days, there would be hellfire to burn him. This is the retribution for committing sins in this life, to be received in this life.'
The prophecy reported by the Great Historian was the same as what the Buddha said. The king was terrified, so he boarded a ship and went to sea, hoping to escape the disaster, and stayed in the sea. When the seven days were up, natural fire arose from the sea, burning the ship and the king, and everything was reduced to ashes in an instant.
The World Honored One, pitying those suffering women, used his divine power to shake the Violet Azure Palace of the Trayastrimsa Heaven (meaning 'Thirty-three Heavens'). Śakra (meaning 'Lord of Gods') and his consorts, Sūryā (meaning 'Sun'), and countless devas (gods) each brought celestial garments and descended together to cover the suffering women.
The Buddha spoke the following verse for the women:
'What you benevolent ones see with your own eyes, the changes happening now, end the old karma and do not create new karma, so that you may be liberated for a long time in the future.'
After the Buddha finished reciting the verse, he further expounded the Dharma for them. Those who came to observe, including devas, Nāgas (dragon deities), ghosts and spirits, Asuras (demigods), Garudas (mythical birds), Kiṃnaras (celestial musicians), Mahoragas (great serpents), Brāhmaṇas (priests), laypeople, elders, and the people, countless thousands heard what the Buddha said. Five hundred Bhikshus exhausted their afflictions and were liberated in mind; five hundred Brāhmaṇas and other people present, seeing the pain of the country being desolate and destroyed, renounced their homes to follow the path and all became Śrāmaṇas (ascetics); five hundred devas attained the Dharma-kṣānti (acceptance of the truth that phenomena do not arise); two hundred Asuras and a thousand Nāga kings all aroused the unsurpassed bodhicitta (mind of enlightenment); those naked men and women in ditches and pits were reborn in the Trayastrimsa Heaven after their lives ended; fifteen hundred people attained the Path; a thousand people attained the Anāgāmin (non-returning) stage.
After the Buddha spoke these words, everyone heard them, bowed their heads, and retreated.
'The Sutra of King Virudhaka Spoken by the Buddha'