The Long Discourses
Part II
| （六）佛說長阿含第二分轉輪聖王修行經第二 | 6. The Noble Wheel-Turning King’s Cultivation |
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| 如是我聞： 一時，佛在摩羅醯搜人間遊行，與千二百五十比丘漸至摩樓國。 | 2. Thus I have heard:1 One time, the Buddha was traveling among the people of [Magadha]. Accompanied by a great assembly of 1,250 monks, he eventually arrived in [Mātulā].2 |
| 爾時，世尊告諸比丘：「汝等當自熾燃，熾燃於法，勿他熾燃；當自歸依，歸依於法，勿他歸依。云何比丘當自熾燃，熾燃於法，勿他熾燃？當自歸依，歸依於法，勿他歸依？ | 3. It was then that the Bhagavān addressed the monks, “You must light yourself and burn the Dharma. Don’t burn something else.3 You must take refuge in yourself and take refuge in the Dharma. Don’t take refuge in something else. How must a monk light himself, burn the Dharma, and not burn something else? How must he take refuge in himself, take refuge in the Dharma, and not take refuge in something else? |
| 於是，比丘內身身觀，精勤無懈，憶念不忘，除世貪憂；外身身觀、內外身身觀，精勤無懈，識念不忘，除世貪憂。受、意、法觀，亦復如是， | 4. “Here, a monk observes the internal body as body diligently and without negligence. His attention to it isn’t lost, and he removes worldly craving and sorrow. He observes the external body as body … observes internal and external body as body diligently and without negligence. His attention to it isn’t lost, and he removes worldly craving and sorrow. He likewise observes feeling, mind, and principles. |
| 是為比丘自熾燃，熾燃於法，不他熾燃；自歸依，歸依於法，不他歸依。 | 5. “This is a monk who lights himself, burns the Dharma, and doesn’t burn something else. He takes refuge in himself, takes refuge in the Dharma, and doesn’t take refuge in something else. |
| The Correct Teaching of the Wheel-Turning King | |
| 「如是行者，魔不能嬈，功德日增，所以者何？乃往過去久遠世時，有王名堅固念，剎利水澆頭種，為轉輪聖王，領四天下。 | 6. “Such a practitioner can’t be harassed by Māra, and his virtue will increase daily. Why is that? There was time long ago when there was a king named Dṛdhasamādāna.4 He was a water-anointed warrior who became a noble wheel-turning king and ruled the four continents under heaven. |
| 時，王自在以法治化，人中殊特，七寶具足，一者金輪寶，二者白象寶，三者紺馬寶，四者神珠寶，五者玉女寶，六者居士寶，七者主兵寶。千子具足，勇健雄猛，能伏怨敵，不用兵杖，自然太平。 | 7. “That king freely governed with the Dharma. He was exceptional among people, replete with the seven treasures. They were 1. the golden wheel treasure, 2. white elephant treasure, 3. blue horse treasure, 4. miraculous jewel treasure, 5. beautiful woman treasure, 6. householder treasure, and 7. army general treasure. He also had a thousand sons who were courageous and powerful. He defeated his adversaries without using weapons but with a natural peace. |
| 堅固念王久治世已，時，金輪寶即於虛空忽離本處，時，典輪者速往白王：『大王！當知今者輪寶離於本處。』 | 8. “After King Dṛdhasamādāna ruled the world for a long time, the golden wheel treasure suddenly departed from its place in the sky. The administrator of the wheel went to the king quickly and told him, ‘Great king, you should know that just now the wheel treasure departed from its place!’ |
| 時，堅固王聞已念言：『我曾於先宿耆舊所聞，若轉輪聖王輪寶移者，王壽未幾。我今已受人中福樂，宜更方便受天福樂，當立太子領四天下，別封一邑與下髮師，命下鬚髮，服三法衣，出家修道。』 | 9. “When he heard this, Dṛdhasamādāna thought, ‘I’ve heard from the elders in the past that if a noble wheel-turning king’s wheel treasure goes away, that king’s life won’t last much longer. Now, I’ve experienced the pleasures of merit among humans. It would be fitting to pursue the way to experience the pleasures of merit in heaven. I’ll install a crown prince to oversee the four continents under heaven. I’ll bestow a town to a barber and have him cut my hair and beard. Then, I’ll put on the three Dharma robes and leave home to cultivate the path.’ |
| 「時，堅固念王即命太子而告之曰：『卿為知不？吾曾從先宿耆舊所聞，若轉輪聖王金輪離本處者，王壽未幾。吾今已受人中福樂，當更方便遷受天福，今欲剃除鬚髮，服三法衣，出家為道，以四天下委付於汝，宜自勉力，存恤民物。』 | 10. “King Dṛdhasamādāna then summoned the crown prince and told him, ‘Did you know? I’ve heard from the elders of the past that if a noble wheel-turning king’s golden wheel departs from its place, the king’s life won’t last much longer. Now, I’ve experienced the pleasures of merit among humans, and I’ll pursue the way to experience the merits of heaven. I’m going to cut off my hair and beard, put on the three Dharma robes, and leave home for the path. I will bequeath the four continents under heaven to you. You should apply yourself to caring for its people.’ |
| 是時，太子受王教已，時，堅固念王即剃除鬚髮，服三法衣，出家修道。 | 11. “The crown prince accepted the king’s instruction, and King Dṛdhasamādāna then cut off his hair and beard, put on the three Dharma robes, and left home to cultivate the path. |
| 「時，王出家過七日已，彼金輪寶忽然不現，其典輪者往白王言：『大王！當知今者輪寶忽然不現。』 | 12. “Seven days after Dṛdhasamādāna left home, his golden wheel treasure suddenly disappeared. The administrator of the wheel went to the king and said, ‘Great king, you should know that the wheel treasure has suddenly disappeared!’ |
| 時王不悅，即往詣堅固念王所，到已白王：『父王！當知今者輪寶忽然不現。』 | 13. “The king was displeased and went to Dṛdhasamādāna. After arriving, he said to [the former] king, ‘Father king, you should know that the wheel treasure has suddenly disappeared.’ |
| 時，堅固念王報其子曰：『汝勿懷憂以為不悅，此金輪寶者非汝父產，汝但勤行聖王正法，行正法已，於十五日月滿時，沐浴香湯，婇女圍遶，昇正法殿上，金輪神寶自然當現，輪有千輻，光色具足，天匠所造，非世所有。』 | 14. “King Dṛdhasamādāna replied to his son, ‘Don’t feel sad or displeased by it. The golden wheel treasure wasn’t your father’s property. Simply endeavor to enact the correct teaching of a noble king. After practicing that correct teaching, then bathe yourself in fragrant water surrounded by your concubines on the fifteenth-day full moon and ascend the Hall of the Correct Teaching. The miraculous treasure of the golden wheel will spontaneously appear. The wheel will have a thousand spokes and possess a radiant color. It’s made by a heavenly craftsman. It isn’t something that belongs to this world.’ |
| 「子白父王：『轉輪聖王正法云何？當云何行？』 | 15. “His son said to his father king, ‘What is the correct teaching of the noble wheel-turning king? How do I enact it?’ |
| 王告子曰：『當依於法，立法具法，恭敬尊重，觀察於法，以法為首，守護正法；又當以法誨諸婇女，又當以法護視教誡諸王子、大臣、群寮、百官及諸人民、沙門、婆羅門，下至禽獸，皆當護視。』 | 16. “The king told his son, ‘You must rely on the teaching, establish the teaching, and complete the teaching. Respect, honor, and investigate the teaching. Consider the teaching your leader, and safeguard the correct teaching. Moreover, you must instruct your concubines with the teaching. You must protect, look after, and admonish the princes, ministers, officials, administrators, populace, ascetics, and priests, down to the animals with the teaching. You must watch over them.’ |
| 「又告子曰：『又汝土境所有沙門、婆羅門履行清真，功德具足，精進不懈，去離憍慢，忍辱仁愛，閑獨自修，獨自止息，獨到涅槃，自除貪欲，化彼除貪；自除瞋恚，化彼除瞋；自除愚癡，化彼除癡。於染不染，於惡不惡，於愚不愚，可著不著，可住不住，可居不居。 | 17. “He also told his son, ‘Moreover, the ascetics and priests present in your domain should be pure and genuine in behavior. They should perfect virtue, be diligent and not negligent, abandon arrogance, and be patient and humane. They should cultivate themselves in quietude, calm themselves in seclusion, and reach nirvāṇa in seclusion. They should rid themselves of craving and teach others to rid themselves of craving. They should rid themselves of anger and teach others to rid themselves of anger. They should rid themselves of delusion and teach others to rid themselves of delusion. They shouldn’t be defiled by defilements, made evil by evils, fooled by foolishness, attached to attachments, abide in abodes, or live in dwellings. |
| 身行質直，口言質直，意念質直；身行清淨，口言清淨，意念清淨，正念清淨，仁慧無厭，衣食知足，持鉢乞食，以福眾生。 | 18. “‘Their physical conduct should be genuine, verbal [conduct] genuine, and mental [conduct] genuine. Their physical conduct should be pure, verbal [conduct] pure, and mental [conduct] pure. Their correct livelihood is purity. They’re kind, wise, tireless, satisfied with their food, and take bowls to solicit alms for the merit of sentient beings. |
| 有如是人者，汝當數詣，隨時諮問，凡所修行，何善何惡？云何為犯？云何非犯？何者可親？何者不可親？何者可作？何者不可作？施行何法，長夜受樂？汝諮問已，以意觀察，宜行則行，宜捨則捨。 | 19. “‘When such people exist, you should visit them often and inquire about all manner of cultivation at the appropriate time: “What’s good, and what’s evil? What’s a transgression, and what’s not a transgression? Who shall I befriend and who shouldn’t be befriended? What’s appropriate to do, and what can’t be done? Giving donations to what teaching will bring happiness for a long time?” After you ask such questions, use your mind to investigate what ought to be practiced and practice it. Abandon what ought to be abandoned. |
| 國有孤老，當拯給之；貧窮困劣，有來取者，慎勿違逆。國有舊法，汝勿改易，此是轉輪聖王所修行法，汝當奉行。』」 | 20. “‘The elderly and orphans in the country should be provided aid. Don’t turn away the impoverished who come begging. The country has its ancient traditions; don’t be quick to reform them. This is the teaching that’s cultivated by a noble wheel-turning king. You should put it into practice.’” |
| How the Correct Teaching Is Lost | |
| 佛告諸比丘：「時，轉輪聖王受父教已，如說修行，後於十五日月滿時，沐浴香湯，昇高殿上，婇女圍遶，自然輪寶忽然在前，輪有千輻，光色具足，天匠所造，非世所有，真金所成，輪徑丈四。 | 21. The Buddha told the monks, “The noble wheel-turning king accepted his father’s instruction and cultivated it as he’d explained. On the fifteenth-day full moon, he bathed in incense water and ascended the high hall while surrounded by his concubines, and the wheel treasure spontaneously appeared before him. The wheel had a thousand spokes and possessed a radiant color. It was made by a heavenly craftsman and wasn’t something that belongs to this world. It was made of pure gold and had a diameter of forty feet.5 |
| 時，轉輪王默自念言：『我曾從先宿耆舊所聞，若剎利王水澆頭種，以十五日月滿時，沐浴香湯，昇寶殿上，婇女圍遶，自然金輪忽現在前，輪有千輻，光色具足，天匠所造，非世所有，真金所成，輪徑丈四，是則名為轉輪聖王。今此輪現，將無是耶？今我寧可試此輪寶。』 | 22. “The wheel-turning king then thought to himself, ‘I’ve heard from elders in the past that if a water-anointed warrior king bathes in incense water and ascends the treasure hall on the fifteenth-day full moon while surrounded by his concubines, then the golden wheel will suddenly appear before him. The wheel will have a thousand spokes and possess a radiant color. It’ll be made by a heavenly craftsman and won’t be something that belongs to this world. It’ll be made of pure gold and have a diameter of forty feet. He will then be called a noble wheel-turning king. Now, this appears to be the wheel, but perhaps this isn’t it? Now, I’d should like to test this wheel treasure.’ |
| 「時，轉輪王即召四兵，向金輪寶偏露右臂，右膝著地，復以右手摩捫金輪，語言：『汝向東方，如法而轉，勿違常則。』輪即東轉。 | 23. “The wheel-turning king then summoned the four armies and bared his right shoulder toward the golden wheel treasure. He knelt on his right knee, touched the golden wheel with his right hand, and said: ‘Go east. Turn according to the Dharma, and don’t go contrary to the eternal law.’ The wheel then turned east. |
| 時，王即將四兵隨從其後，金輪寶前有四神導，輪所住處，王即止駕。爾時，東方諸小國王見大王至，以金鉢盛銀粟，銀鉢盛金粟，來趣王所，拜首白言：『善來，大王！今此東方土地豐樂，人民熾盛，志性仁和，慈孝忠順，唯願聖王於此治正，我等當給使左右，承受所當。』 | 24. “The king then led his four armies and followed after it. Ahead of the golden wheel, there were four spirits guiding it, and the king stopped his horses where the wheel dwelled.6 At that point, the lesser kings of the east saw the great king arrive, and they came to the king with gold bowls holding silver barley and silver bowls holding gold barley. They present them to their chief, saying, ‘Welcome, great king! The lands in this eastern region are plentiful now. Please, noble king, rule them properly! We’ll serve you, right and left, and accept what you will.’ |
| 時，轉輪大王語小王言：『止！止！諸賢！汝等則為供養我已，但當以正法治，勿使偏枉，無令國內有非法行，此即名曰我之所治。』 | 25. “The great wheel-turning king told the lesser kings, ‘Stop, stop! Good men, you have made offerings to me, but I will simply rule with the correct Dharma. Don’t bend yourselves to serve me. Let none in the country act contrary to the Dharma. This I call my way of ruling.’ |
| 「時，諸小王聞此教已，即從大王巡行諸國，至東海表，次行南方、西方、北方，隨輪所至，其諸國王各獻國土，亦如東方諸小國比。 | 26. “When the lesser kings heard this instruction, they then followed the great king, who toured their countries. He went east until the ocean was in sight, and next traveled south, west, and north, following where the wheel went. The kings there each presented their countries in comparable ways as the lesser countries in the east did. |
| 時，轉輪王既隨金輪，周行四海，以道開化，安慰民庶，已還本國。時，金輪寶在宮門上虛空中住，時，轉輪王踊躍而言：『此金輪寶真為我瑞，我今真為轉輪聖王，是為金輪寶成就。』 | 27. “The wheel-turning king followed the golden wheel as it traveled around the four oceans, revealing the way and consoling the populace. He then returned to his home country. The golden wheel treasure hovered in the sky while he was in his palace. The wheel-turning king celebrated, saying, ‘This golden wheel treasure is a true sign for me that I truly am a noble wheel-turning king who has accomplished this golden wheel treasure.’ |
| 「其王久治世已，時，金輪寶即於虛空忽離本處，其典輪者速往白王：『大王！當知今者輪寶離於本處。』 | 28. “After that king had ruled the world for a long time, the golden wheel treasure then suddenly departed from its place in the sky. The administrator of the wheel quickly went to the king and said, ‘Great king, you should know that the wheel treasure just left its place!’ |
| 時，王聞已即自念言：『我曾於先宿耆舊所聞，若轉輪聖王輪寶移者，王壽未幾。我今已受人中福樂，宜更方便受天福樂，當立太子領四天下，別封一邑與下髮師，令下鬚髮，服三法衣，出家修道。』 | 29. “Upon hearing this, the king then thought to himself, ‘I’ve heard from the elders in the past that if the wheel treasure goes away, the king’s life won’t last much longer. Now, I’ve experienced the pleasures of merit among humans. It would be fitting to pursue the way to experience the pleasure of merits in heaven. I’ll install a crown prince to oversee the four continents under heaven. I’ll bestow a particular town to a barber and have him cut my hair and beard. Then, I’ll put on the three Dharma robes, and leave home to cultivate the path.’ |
| 「時，王即命太子而告之曰：『卿為知不？吾曾從先宿耆舊所聞，若轉輪聖王金輪寶離本處者，王壽未幾。吾今已受人中福樂，當設方便遷受天樂，今欲剃除鬚髮，服三法衣，出家修道，以四天下委付於汝，宜自勉力，存恤民物。』 | 30. “The king then summoned the crown prince and told him, ‘Did you know? I heard from the elders in the past that if a noble wheel-turning king’s golden wheel departs from its place, the king’s life won’t last much longer. Now, I’ve experienced the pleasures of merit among humans, and I’ll pursue the way to experience the merits of heaven. I’m going to cut my hair and beard, put on the three Dharma robes, and leave home to cultivate the path. I will bequeath the four continents under heaven to you. You should apply yourself to caring for its people.’ |
| 爾時，太子受王教已，王即剃除鬚髮，服三法衣，出家修道。 | 31. “The crown prince accepted the king’s instruction, and the king cut off his hair and beard, put on the three Dharma robes, and left home to cultivate the path. |
| 時，王出家過七日已，其金輪寶忽然不現，典金輪者往白王言：『大王！當知今者輪寶忽然不現。』 | 32. “Seven days after he had left home, his golden wheel treasure suddenly disappeared. The administrator of the wheel went to the king and said, ‘Great king, you should know that the wheel treasure has suddenly disappeared!’ |
| 時王聞已，不以為憂，亦復不往問父王意。時，彼父王忽然命終。 | 33. “The king wasn’t saddened when he heard this, nor did he go to ask for his father king’s thoughts about it. His father king’s life then suddenly ended. |
| 「自此以前，六轉輪王皆展轉相承，以正法治，唯此一王自用治國，不承舊法，其政不平，天下怨訴，國土損減，人民凋落。 | 34. “Before that time, six wheel-turning kings had successively accepted the signs and ruled with the correct teaching. It was only this one king who enacted his own rule of the country and didn’t continue the ancient teaching. This brought disharmony and there were recriminations under heaven. His territory was reduced, and the people dwindled. |
| Poor Governance Causes Decline in Morality | |
| 時，有一婆羅門大臣往白王言：『大王！當知今者國土損減，人民凋落，轉不如常。王今國內多有知識，聰慧博達，明於古今，備知先王治政之法，何不命集問其所知，彼自當答？』 | 35. “There was a priest minister at the time who went to the king and said, ‘Great king, you should know that your territory today is reduced, and the people have dwindled, but these changes are not permanent. Now, the king has many friends inside the kingdom who are intelligent and learned and understand what’s ancient and what’s modern. They fully know the teaching by which previous kings ruled. Why don’t you summon them together and ask them about what they know? They will give you their answers.’ |
| 時，王即召群臣，問其先王治政之道。時，諸智臣具以事答，王聞其言，即行舊政，以法護世，而由不能拯濟孤老，施及下窮。 | 36. “The king then called a meeting of ministers and asked them about the way that previous kings had ruled. The wise ministers provided him with answers on the subject, and the king listened to what they said. He put the ancient ways into practice. He protected the world with the Dharma, but he couldn’t offer aid to the elderly and orphans or give donations to the poor. |
| 「時，國人民轉至貧困，遂相侵奪，盜賊滋甚，伺察所得，將詣王所白言：『此人為賊，願王治之。』 | 37. “The kingdom’s people then became impoverished and began to steal from each other, and the thieves multiplied. An officer searched for them and captured one. He brought him to the king and said, ‘This man is a thief. Please, King, deal with him.’ |
| 王即問言：『汝實為賊耶？』 | 38. “The king asked the thief, ‘Is it true that you are a thief?’ |
| 答曰：『實爾！我貧窮飢餓，不能自存，故為賊耳。』 | 39. “He answered, ‘It’s true. I am destitute and starving. I can’t provide for myself, so I just steal from others.’ |
| 時，王即出庫物以供給之，而告之曰：『汝以此物供養父母，并恤親族，自今已後，勿復為賊。』 | 40. “The king then took what the man needed from his storehouse and supplied it to him. He said, ‘Use this to provide for your parents and care for your relatives. Don’t steal from others again!’ |
| 餘人轉聞有作賊者，王給財寶，於是復行劫盜他物，復為伺察所得，將詣王所白言：『此人為賊，願王治之。』 | 41. “When other people heard about this and took up thievery, the king provided them with treasure. At that point, they returned to robbing others of their possessions. Again, an officer searched for them and captured one. He brought him to the king and said, ‘This man is a thief. Please, King, deal with him.’ |
| 王復問言：『汝實為賊耶？』 | 42. “The king again asked the thief, ‘Is it true that you are a thief?’ |
| 答曰：『實爾！我貧窮飢餓，不能自存，故為賊耳。』 | 43. “He answered, ‘It’s true. I’m destitute and starving. Being unable to support myself, so I just steal from others.’ |
| 時，王復出庫財以供給之，復告之曰：『汝以此物供養父母，并恤親族，自今已後，勿復為賊。』 | 44. “The king again took treasure from his storehouse and provided it, telling the thief, ‘Use this to provide for your parents and care for your relatives. Don’t steal from others again.’ |
| 「復有人聞有作賊者，王給財寶，於是復行劫盜他物，復為伺察所得，將詣王所白言：『此人為賊，願王治之。』 | 45. “Again, people heard that someone had become a thief and the king provided him with treasure, so they continued robbing others of their possessions. An officer searched for them again and captured one. He brought him to the king and said, ‘This man is a thief. Please, King, deal with him.’ |
| 王復問言：『汝實為賊耶？』 | 46. “The king again asked the thief, ‘Is it true that you are a thief?’ |
| 答曰：『實爾！我貧窮飢餓，不能自存，故為賊耳。』 | 47. “He answered, ‘It’s true. I’m destitute and starving. Being unable to support myself, so I just steal from others.’ |
| 時王念言：『先為賊者，吾見貧窮，給其財寶，謂當止息，而餘人聞，轉更相効，盜賊日滋，如是無已，我今寧可杻械其人，令於街巷，然後載之出城，刑於曠野，以誡後人耶！』 | 48. “The king then thought, ‘I saw that the thief before was poor and provided him with treasure so that he would stop, but then other people heard about it and emulated him. The thieves are multiplying, so nothing has come of it. Now, I should like to display this man in chains on a thoroughfare. Afterward, I’ll have him carried out of the city and executed in the wilderness. Wouldn’t that be a warning to people after that?’ |
| 「時，王即勅左右：『使收繫之，聲鼓唱令，遍諸街巷，訖已載之出城，刑於曠野。』國人盡知彼為賊者，王所收繫，令於街巷，刑之曠野。 | 49. “The king then ordered his servants to his left and right, ‘Servants, bind him and take him throughout the city to the sound of drums. When you’re done, carry him out of the city and execute him in the wilderness.’ Everyone in the kingdom knew that he was a thief and that the king had ordered him bound, taken throughout the city, and executed in the wilderness. |
| 時，人展轉自相謂言：『我等設為賊者，亦當如是，與彼無異。』於是，國人為自防護，遂造兵杖、刀劍、弓矢，迭相殘害，攻劫掠奪。 | 50. “People then in turn told each other, ‘Supposing that we were to become thieves, the same would happen to us that did to him!’ People in the kingdom then began protecting themselves. They proceeded to make weapons like swords and bows and arrows, which they used to hurt each other as they looted, robbed, and cheated one another. |
| The Descent into Barbarism | |
| 自此王來始有貧窮，有貧窮已始有劫盜，有劫盜已始有兵杖，有兵杖已始有殺害，有殺害已則顏色憔悴，壽命短促。 | 51. “From the beginning of this king’s reign, there was poverty. Once there was poverty, stealing began. Once there was stealing, then weapons began. Once there were weapons, then killing and hurting beings began. Once there was killing and hurting beings, people’s appearance became emaciated, and their lifespans were shortened. |
| 時，人正壽四萬歲，其後轉少，壽二萬歲，然其眾生有壽、有夭、有苦、有樂。彼有苦者，便生邪婬、貪取之心，多設方便，圖謀他物。 | 52. “People lived for exactly 40,000 years at that time, but their lifespans were gradually reduced to 20,000 years afterward. Those sentient beings still had long lives, untimely deaths, suffering, and happiness. Those who suffered had thoughts of sexual misconduct and greedy clinging. They devised many methods to get another’s possessions. |
| 是時，眾生貧窮劫盜，兵杖殺害，轉轉滋甚，人命轉減，壽一萬歲。 | 53. “Sentient beings who were poor, thieves, had weapons, and injured others multiplied in turn. A person’s life was gradually reduced to a lifespan of 10,000 years. |
| 「一萬歲時，眾生復相劫盜，為伺察所得，將詣王所白言：『此人為賊，願王治之。』 | 54. “When they lived for 10,000 years, sentient beings continued to rob each other. An officer searched for them and captured one. He brought him to the king and said, ‘This man is a thief. Please, King, deal with him.’ |
| 王問言：『汝實作賊耶？』 | 55. “The king asked the thief, ‘Is it true that you are a thief?’ |
| 答曰：『我不作！』便於眾中故作妄語。 | 56. “He replied, ‘I didn’t do it!’ As a result, false speech began among the people. |
| 時，彼眾生以貧窮故便行劫盜，以劫盜故便有刀兵，以刀兵故便有殺害，以殺害故便有貪取、邪婬，以貪取、邪婬故便有妄語，有妄語故其壽轉減，至于千歲； | 57. “Those sentient beings then practiced stealing because of poverty, possessed weapons because of stealing, were killed and injured because of weapons, were greedy and committed sexual misconduct because of killing and injuring, and spoke falsely because of greediness and sexual misconduct. Their lifespans were gradually reduced because of false speech to a thousand years. |
| 千歲之時，便有口三惡行始出于世，一者兩舌，二者惡口，三者綺語，此三惡業展轉熾盛，人壽稍減至五百歲； | 58. “When they lived a thousand years, the three bad verbal actions began to arise in the world, which were 1. duplicity, 2. harsh speech, and 3. frivolous speech. These three bad actions developed and prospered, and people’s lifespans were reduced to five hundred years. |
| 五百歲時，眾生復有三惡行起，一者非法婬，二者非法貪，三者邪見，此三惡業展轉熾盛，人壽稍減，三百、二百，我今時人，乃至百歲，少出多減。 「如是展轉，為惡不已，其壽稍減，當至十歲， | 59. “When they lived five hundred years, sentient beings again produced three bad actions, which were 1. lust and 2. greed that go against Dharma and 3. wrong views. As these three bad actions developed and prospered, people’s lifespans were reduced to three hundred and then two hundred years. During our time, people reach a hundred years, with a few going beyond that and many living for less than that. Thus they evolved, and their evils didn’t stop, so their lifespans were reduced until they reached ten years. |
| 十歲時人，女生五月便行嫁。是時世間酥油、石蜜、黑石蜜，諸甘美味不復聞名，粳粮、禾稻變成草莠，繒、絹、錦、綾、劫貝、白㲲，今世名服，時悉不現，織麤毛縷以為上衣。是時，此地多生荊棘，蚊、虻、蠅、虱、蛇、蚖、蜂、蛆，毒蟲眾多，金、銀、琉璃、珠璣、名寶，盡沒於地，遂有瓦石砂礫出於地上。 「當於爾時，眾生之類永不復聞十善之名， | 60. “When they lived for ten years, women were married five months after they were born. In that time, the names of delicious flavors like ghee, rock honey, and black rock honey weren’t heard in the world any longer. Rice plants changed into grass and weeds. Present-day names of cloth like silk, brocades, twilled cloth, cotton, and white muslin clothing didn’t exist in that time. The best clothing was woven from coarse wool thread. During that time, many brambles, biting insects, flies, snakes, stinging insects, venomous insects, and other poisonous creatures arose. The names of treasures like gold, silver, agate, and pearls disappeared from the Earth. There was only clay, stone, sand, and rocks that covered the land. |
| 但有十惡充滿世間。是時，乃無善法之名，其人何由得修善行？是時，眾生能為極惡，不孝父母，不敬師長，不忠不義，返逆無道者便得尊敬。如今能修善行，孝養父母，敬順師長，忠信懷義，順道修行者便得尊敬。 | 61. “It was during that time that those sentient beings would never again hear the names of the ten good deeds. The world was just filled with the ten evil deeds. How could people cultivate good actions from the names of things that were devoid of goodness? It was a time when sentient beings could do extreme evils, weren’t dutiful to their parents, didn’t respect their teachers, and weren’t sincere or righteous. Wayward people who went against the path became respected as people are today who cultivate good conduct, are dutiful to their parents, respectfully follow their teachers, are sincere and righteous, and who follow the path of cultivation. |
| 爾時，眾生多修十惡，多墮惡道，眾生相見，常欲相殺，猶如獵師見於群鹿。時，此土地多有溝坑，溪㵎深谷，土曠人希，行來恐懼。爾時，當有刀兵劫起，手執草木，皆成戈鉾，於七日中，展轉相害。 | 62. “Sentient beings often cultivated the ten evil deeds and often fell to the bad destinies. Sentient beings would look at each other with a constant desire to kill each other like hunters looking at a herd of deer. The land had many ditches, gullies, and deep valleys. The lands were desolate and people sparse, so they were afraid of traveling. At that point, a period of warfare arose. Picking up grass and wood, they fashioned them into spears and lances and killed more and more each day for a week. |
| 「時，有智者遠逃叢林，依倚坑坎，於七日中懷怖畏心，發慈善言：『汝不害我，我不害汝。』食草木子以存性命，過七日已，從山林出。 | 63. “Then, wise people fled into a forest and hid in pits, feeling terrified during those seven days. They began to say kind and good things like ‘If you don’t hurt me, I won’t hurt you.’ They ate vegetation to sustain themselves. After seven days passed, they emerged from the mountain forest. |
| The Return to Civilization | |
| 時有存者，得共相見，歡喜慶賀言：『汝不死耶？汝不死耶？』猶如父母唯有一子，久別相見，歡喜無量。彼人如是各懷歡喜，迭相慶賀，然後推問其家，其家親屬死亡者眾，復於七日中悲泣號咷，啼哭相向。過七日已， | 64. “Those who survived looked at each other and rejoiced and celebrated. They said, ‘You didn’t die? You didn’t die?’ They were like parents who see their only child after being separated from them for a long time. Their joy was measureless. Those people thus each felt joyful and celebrated together. Afterward, they searched for their families, and there were many corpses among their families, friends, and followers. They lamented, wept, and cried aloud for another seven days. |
| 復於七日中共相慶賀，娛樂歡喜，尋自念言：『吾等積惡彌廣，故遭此難，親族死亡，家屬覆沒，今者宜當少共修善，宜修何善？當不殺生。』 | 65. “After the second week, the people again congratulated each other for seven days. Happy and joyous, they wondered to themselves, ‘We’ve piled up such extremely evil deeds that we’ve been beset with these troubles. The corpses of our friends, relatives, families, and followers are gone. We ought to cultivate a little good together now. What good should we cultivate? We should not kill beings.’ |
| 「爾時，眾生盡懷慈心，不相殘害，於是眾生色壽轉增，其十歲者壽二十歲。 | 66. “At that point, sentient beings all felt kindness and didn’t hurt each other. Thereupon, the form and lifespan of sentient beings improved from ten years to a lifespan of twenty years. |
| 二十時人復作是念：『我等由少修善行，不相殘害故，壽命延長至二十歲，今者寧可更增少善，當修何善？已不殺生，當不竊盜。』已修不盜，則壽命延長至四十歲。 | 67. “When they lived for twenty years, the people again thought, ‘As a result of cultivating a little good conduct and not hurting each other, our lifespans have lengthened to twenty years. Now, we should like to increase this little goodness. What good shall we cultivate? We’ve stopped killing beings, so let’s not steal from each other.’ After they cultivated not stealing, their lifespans lengthened to forty years. |
| 四十時人復作是念：『我等由少修善，壽命延長，今者寧可更增少善，何善可修？當不邪婬。』於是，其人盡不邪婬，壽命延長至八十歲。 | 68. “When they lived for forty years, the people again thought, ‘As a result of cultivating a little goodness, our lifespans have lengthened. Now, we should like to increase this little goodness. What good can we cultivate? We should not commit sexual misconduct.’ Those people then stopped sexual misconduct, and their lifespans lengthened to eighty years. |
| 「八十歲人復作是念：『我等由少修善，壽命延長，今者寧可更增少善，何善可修？當不妄語。』於是，其人盡不妄語，壽命延長至百六十。 | 69. “When they lived for eighty years, the people again thought, ‘As a result of cultivating a little goodness, our lifespans have lengthened. Now, we should like to increase this little goodness. What good can we cultivate? We should not speak falsely.’ Those people then all stopped speaking falsely, and their lifespans lengthened to 160 years. |
| 百六十時人復作是念：『我等由少修善，壽命延長，我今寧可更增小善，何善可修？當不兩舌。』於是，其人盡不兩舌，壽命延長至三百二十歲。 | 70. “When they lived for 160 years, the people again thought, ‘As a result of cultivating a little goodness, our lifespans have lengthened. Now, we should like to increase this little goodness. What good can we cultivate? We should not be duplicitous.’ Those people then all stopped being duplicitous, and their lifespans lengthened to 320 years. |
| 三百二十歲時人復作是念：『我等由少修善故，壽命延長，今者寧可更增少善，何善可修？當不惡口。』於是，其人盡不惡口，壽命延長至六百四十。 | 71. “When they lived for 320 years, the people again thought, ‘As a result of cultivating a little goodness, our lifespans have lengthened. Now, we should like to increase this little goodness. What good can we cultivate? We should not speak harshly.’ Thereupon, those people all stopped speaking harshly, and their lifespans lengthened to 640 years. |
| 「六百四十時人復作是念：『我等由修善故，壽命延長，今者寧可更增少善，何善可修？當不綺語。』於是，其人盡不綺語，壽命延長至二千歲。 | 72. “When they lived for 640 years, the people again thought, ‘As a result of cultivating a little goodness, our lifespans have lengthened. Now, we should like to increase this little goodness. What good can we cultivate? We should not speak frivolously.’ Thereupon, those people all stopped speaking frivolously, and their lifespans lengthened to 2,000 years. |
| 二千歲時人復作是念：『我等由修善故，壽命延長，今者寧可更增少善，何善可修？當不慳貪。』於是，其人盡不慳貪而行布施，壽命延長至五千歲。 | 73. “When they lived for 2,000 years, the people again thought, ‘As a result of cultivating a little goodness, our lifespans have lengthened. Now, we should like to increase this little goodness. What good can we cultivate? We should not be greedy.’ Thereupon, those people all stopped being greedy, and their lifespans lengthened to 5,000 years. |
| 五千歲時人復作是念：『我等由修善故，壽命延長，今者寧可更增少善，何善可修？當不嫉妬，慈心修善。』於是，其人盡不嫉妬，慈心修善，壽命延長至於萬歲。 | 74. “When they lived for 5,000 years, the people again thought, ‘As a result of cultivating a little goodness, our lifespans have lengthened. Now, we should like to increase this little goodness. What good can we cultivate? We should not be envious and cultivate the good of kindness.’ Thereupon, those people all stopped being envious and cultivated the good of kindness, and their lifespans lengthened to 10,000 years. |
| 「萬歲時人復作是念：『我等由修善故，壽命延長，今者寧可更增少善，何善可修？當行正見，不生顛倒。』於是，其人盡行正見，不起顛倒，壽命延長至二萬歲。 | 75. “When they lived for 10,000 years, the people again thought, ‘As a result of cultivating a little goodness, our lifespans have lengthened. Now, we should like to increase this little goodness. What good can we cultivate? We should practice right view and not create delusion.’ Thereupon, those people all practiced right view and didn’t give rise to delusion, and their lifespans lengthened to 20,000 years. |
| 二萬歲時人復作是念：『我等由修善故，壽命延長，今者寧可更增少善，何善可修？當滅三不善法，一者非法婬，二者非法貪，三者邪見。』於是，其人盡滅三不善法，壽命延長至四萬歲。 | 76. “When they lived for 20,000 years, the people again thought, ‘As a result of cultivating a little goodness, our lifespans have lengthened. Now, we should like to increase this little goodness. What good can we cultivate? We should desist from three unskillful qualities, which are 1. lust and 2. greed that go against Dharma and 3. wrong view.’ Thereupon, those people all desisted from these three unskillful qualities, and their lifespans lengthened to 40,000 years. |
| 四萬歲時人復作是念：『我等由修善故，壽命延長，今者寧可更增少善，何善可修？當孝養父母，敬事師長。』於是，其人即孝養父母，敬事師長，壽命延長至八萬歲。 | 77. “When they lived for 40,000 years, the people again thought, ‘As a result of cultivating a little goodness, our lifespans have lengthened. Now, we should like to increase this little goodness. What good can we cultivate? We should dutifully support our parents and respectfully serve our teachers.’ Thereupon, those people then dutifully supported their parents and respectfully served their teachers, and their lifespans lengthened to 80,000 years. |
| 「八萬歲時人，女年五百歲始出行嫁。時，人當有九種病，一者寒，二者熱，三者飢，四者渴，五者大便，六者小便，七者欲，八者饕餮，九者老。時，此大地坦然平整，無有溝坑、丘墟、荊棘，亦無蚊、虻、蛇、蚖、毒蟲，瓦石、沙礫變成琉璃，人民熾盛，五穀平賤，豐樂無極。 | 78. “When they lived for 80,000 years, women would go out to be married starting at 500 years of age. During that time, people had nine types of illness: 1. chills, 2. fevers, 3. hunger, 4. thirst, 5. defecation, 6. urination, 7. desire, 8. greed, and 9. old age. The Earth was relaxing and level. There weren’t any ditches, wastelands, or brambles. Nor were there biting insects, snakes, or other poisonous creatures. Clay, stone, sand, and rocks changed into agate, the people were prosperous, and the five crops were consistently bountiful without end. |
| The Future Buddha Maitreya and Noble King Śaṅkha | |
| 是時，當起八萬大城，村城隣比，雞鳴相聞。當於爾時，有佛出世，名為彌勒如來、至真、等正覺，十號具足，如今如來十號具足，彼於諸天、釋、梵、魔、若魔、天、諸沙門、婆羅門、諸天、世人中，自身作證，亦如我今於諸天、釋、梵、魔、若魔、天、沙門、婆羅門、諸天、世人中，自身作證。 | 79. “There will be a time when 80,000 great cities arise, and the sound of chickens can be heard in the neighboring towns and cities. At that point, a Buddha will arise in the world named Maitreya, who will be a Tathāgata, Arhat, and Completely Awakened One. He’ll perfect the ten epithets just as the present Tathāgata perfected the ten epithets. Among the gods like Śakra, Brahmā, and Māra, demons, gods, ascetics, and priests, or spirits and worldly men, he will be self-realized, as I am self-realized today among those assemblies. |
| 彼當說法，初言亦善，中下亦善，義味具足，淨修梵行，如我今日說法，上中下言，皆悉真正，義味具足，梵行清淨。彼眾弟子有無數千萬，如我今日弟子數百。彼時，人民稱其弟子號曰慈子，如我弟子號曰釋子。 | 80. “He will teach the Dharma that’s good in the beginning and good in the middle and end. It’ll be complete in content and expression and purify the religious practice. His assembly of disciples will have countless hundreds of thousands just as my disciples today number in the hundreds. The populace will call his disciples ‘sons of Maitreya’ in the same way my disciples are as known as ‘sons of the Śākya.’ |
| 「彼時，有王名曰儴伽，剎利水澆頭種轉輪聖王，典四天下，以正法治，莫不靡伏，七寶具足，一金輪寶、二白象寶、三紺馬寶、四神珠寶，五玉女寶、六居士寶、七主兵寶。王有千子，勇猛雄烈，能却外敵，四方敬順，不加兵杖，自然太平。 | 81. “During his time, there will be a king named Śaṅkha who will be a water-anointed warrior caste noble wheel-turning king. He’ll be the administrator for the four continents under heaven and rule with the correct Dharma. There’ll be no enemy he doesn’t subjugate. He’ll be replete with the seven treasures, which are the golden wheel treasure, white elephant treasure, blue horse treasure, miraculous jewel treasure, beautiful woman treasure, householder treasure, and general treasure. That king will have a thousand sons who are courageous and fierce. He’ll be able to drive out foreign adversaries and the four quarters will respectfully follow him without using weapons but with a natural peace. |
| 爾時，聖王建大寶幢，圍十六尋，上高千尋，千種雜色嚴飾其幢；幢有百觚，觚有百枝，寶縷織成，眾寶間廁。 | 82. “At that time, the noble king will raise a great treasure banner, which will be sixteen fathoms around and a thousand fathoms tall. That banner will be decorated with a thousand different colors. The banner will have a hundred corners, and the corners will have a hundred sticks made of a mixture of many embroidered jewels.7 |
| 於是，聖王壞此幢已，以施沙門、婆羅門、國中貧者，然後剃除鬚髮，服三法衣，出家修道，修無上行，於現法中自身作證，生死已盡，梵行已立，所作已辦，不受後有。」 | 83. “Thereupon, after the noble king breaks this banner, he’ll give it to the ascetics, priests, and poor people of the country. Afterward, he’ll cut off his hair and beard, put on the three Dharma robes, and leave home to cultivate the path. He’ll cultivate the unsurpassed practice and realize for himself in the present life: ‘Birth and death have been ended, the religious life has been established, and the task has been accomplished. I won’t be subject to a later existence.’” |
| The Parable of the Noble King | |
| 佛告諸比丘：「汝等當勤修善行，以修善行，則壽命延長，顏色增益，安隱快樂，財寶豐饒，威力具足，猶如諸王順行轉輪聖王舊法，則壽命延長，顏色增益，安隱快樂，財寶豐饒，威力具足。比丘亦如是，當修善法，壽命延長，顏色增益，安隱快樂，財寶豐饒，威力具足。 | 84. The Buddha told the monks, “You must diligently cultivate good conduct. By cultivating good conduct, your lifespan will be lengthened, your appearance will improve, and your well-being and happiness, wealth and prosperity, and power will be perfected, just like the kings who follow the noble wheel-turning king’s ancient teaching. Their lifespans lengthened, their appearances improved, and they perfected their well-being and happiness, wealth and prosperity, and power. A monk is likewise. He must cultivate good conduct for his lifespan to lengthen, his appearance to improve, and to perfect his well-being and happiness, wealth and prosperity, and power. |
| 「云何比丘壽命延長？如是比丘修習欲定，精勤不懈，滅行成就，以修神足；修精進定、意定、思惟定，精勤不懈，滅行成就，以修神足，是為壽命延長。 | 85. “How is a monk’s lifespan lengthened? Thus, a monk cultivates the samādhi of desire [for good conduct] diligently and not negligently. He accomplishes the practice of cessation [of unskillful qualities] by cultivating the miraculous abilities. He cultivates the samādhi of effort … samādhi of mind … samādhi of contemplation diligently and not negligently. He accomplishes the practice of cessation by cultivating the spiritual abilities. This lengthens his lifespan. |
| 何謂比丘顏色增益？於是比丘戒律具足，成就威儀，見有小罪，生大怖畏，等學諸戒，周滿備悉，是為比丘顏色增益。 | 86. “How is a monk’s appearance improved? Here, a monk perfects the discipline and accomplishes proper behavior. He notices small misdeeds and fears them greatly. He fully learns the precepts and puts all of them into practice. This improves a monk’s appearance. |
| 何謂比丘安隱快樂？於是比丘斷除婬欲，去不善法，有覺、有觀，離生喜、樂，行第一禪；除滅覺、觀，內信歡悅，撿心專一，無覺、無觀，定生喜、樂，行第二禪；捨喜守護，專心不亂，自知身樂，賢聖所求，護念、樂行，行第三禪；捨滅苦樂，先除憂喜，不苦不樂，護念清淨，行第四禪，是為比丘安隱快樂。 | 87. “What is a monk’s well-being and happiness? Here, a monk abandons lust and departs from unskillful qualities. With perception and examination, his seclusion gives rise to joy and happiness, and he practices the first dhyāna. Without perception or examination, his samādhi gives rise to joy and happiness, and he practices the second dhyāna. He abandons joy, remains mindful, focuses his mind, and isn’t distracted. He knows his own happiness is what’s sought by noble people. He’s mindful and lives happily, practicing the third dhyāna. He abandons and ceases pain and pleasure, ridding himself of his earlier sadness and joy. Not discomforted or pleased, he’s carefully mindful and pure and practices the fourth dhyāna. This is a monk’s well-being and happiness. |
| 「何謂比丘財寶豐饒？於是比丘修習慈心，遍滿一方，餘方亦爾，周遍廣普，無二無量，除眾結恨，心無嫉惡，靜默慈柔，以自娛樂，悲、喜、捨心亦復如是，是為比丘財寶豐饒。 | 88. “What is a monk’s wealth and prosperity? Here, a monk cultivates kindness, filling one direction with it and the other directions as well. It’s pervasive, universal, non-dual, and measureless. He eliminates the many bonds of resentment, and his mind has no hatred. He’s quiet, kind, and gentle. He leisurely does the same with compassion, joy, and equanimity. This is a monk’s wealth and prosperity. |
| 何謂比丘威力具足？於是比丘如實知苦聖諦，習、盡、道諦亦如實知，是為比丘威力具足。」 | 89. “How does a monk perfect his power? Here, a monk truly knows the noble truth of suffering … formation … cessation … and truly knows the noble truth of the path. This is the monk’s perfection of his power.” |
| 佛告比丘：「我今遍觀諸有力者無過魔力，然漏盡比丘力能勝彼。」 | 90. The Buddha told the monks, “Now, I’ve surveyed all those who possess power, and none surpass the power of Māra. Still, the power of a monk who ends the contaminants can defeat him.” |
| 爾時，諸比丘聞佛所說，歡喜奉行。 | 91. The monks who heard what the Buddha taught rejoiced and approved. |
| 佛說長阿含經卷第六 |
Notes
This is sūtra no. 6 of the Dīrgha Āgama (T1.1.39a21-42b19). Its direct parallels are DN 26 and MĀ 70. [back]
Magadha … Mātulā. C. 摩羅醯搜⋯摩樓 (EMC mua-la-xiei-sieu … mua-leu). It’s not entirely clear what the original Indic place names were here, so I’ve adopted the Pali equivalents for the time being. It seems likely DĀ’s terms had the same meaning but differed in pronunciation. [back]
light … burn. C. 熾燃. Presumably, the original was equivalent to S. dīpa, which can mean a lamp, to light (a torch or lamp), or to set fire to something, whereas S. dvīpa means “island.” In Pali, dīpa is ambiguous, meaning either “lamp” or “island.” The language DĀ was translated from may have also been ambiguous, but the translator’s tradition preferred this reading instead of “island.” This reading is less clear than MĀ 70, which reads “light the Dharma lamp” (然法燈). Both Chinese translations of this sūtra disagree with both Pali and later extant sources that read “island” instead. It’s notable also that the expression in MĀ 70 uses the same Chinese term that is very similar to the translation of “Dīpaṃkara” (然燈). [back]
Dṛdhasamādāna. C. 堅固念, P. daḷhanemi. The Sarvastivada version (MĀ 70) also translates this king’s name as C. 堅念. Both agree with P. daḷha- (“solid”) but not -nemi (“wheel rim”). I’ve tentatively guessed dṛdhasamādāna (“firm resolve”) as a likely S. equivalent until I find an attestation in S. sources. [back]
forty feet. This is based on the Chinese unit of length (丈), which is typically a little more than three meters. Four 丈 would be a little less than 40 feet. [back]
four spirits. In other accounts of this story, such as in T23 (at 281a), these guiding spirits are the four god kings. Earthly devas are sometimes translated as spirits in Chinese translation to distinguish them as lesser to heavenly devas. While ostensibly a heaven, the abode of the four god kings is on the peak of Mount Sumeru and so earthly by some accounts. [back]
This cryptic passage is parallel to *Theragāthā* verses 163-164 (Thag 2.22), though the subject appears to be different, 幢 here was likely meant to approximate P. yūpa (“sacrificial post”). 幢 is confusing at face value, as it makes the passage appear to describe the image on a banner, but we should note that sacrificial posts did have banners attached to them, and it’s strange that a flag is given a measurement of circumference (圍). We should note also that a sacrificial post is mentioned in the “Story of Maitreya” in the Divyāvadāna. That story agrees with this one in many of its details, but the “sacrificial post” isn’t described as it is here in DĀ 6. Given these clues, I would guess that what was being described in the original text was a pillar decorated with banners and not a single large banner. [back]
Translator: Charles Patton
Last Revised: 9 June 2022
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