尸棄佛的教導-王法行-37法

1.No. 721正法念處經，元魏婆羅門瞿曇般若流支譯

2.藏譯英The Application of Mindfulness of the Sacred Dharma, Saddharma smṛtyupasthāna https://read.84000.co/translation/toh287.html.

觀天品之三十三(夜摩天之十九)

爾時，鵝王見彼天主牟修樓陀，作如是言：今者善來。種種語言問訊供養，既供養已，讚言：善哉！夜摩天王乃能如是不放逸行，甚為希有。在此第一放逸之處，而能如是不行放逸，不放逸行，此為希有。復有希有：一切天主皆於天中百倍受樂，不行放逸，此甚希有；離樂因緣，則不可得。

Upon seeing Musulundha, this bodhisattva swan now addresses him respectfully with the words, ‘Welcome, ruler of the Heaven Free from Strife. Are you and your companions all well? Have you fallen prey to carelessness? Having attained a realm of such perfect happiness, it is indeed a great wonder that you have not been caught by it. Since you are the lord of the gods, your pleasures and enjoyments are a hundred times greater than theirs, and yet all those pleasures have not led you astray. That is another great wonder. Why? Because you are still under the power of both positive and painful conditions.’

如是菩薩善時鵝王憶自本生，尸棄佛所曾聞經法。念彼經已，而為天主牟修樓陀如是說言：汝大天王獲得善利，不放逸行，為聞我聲，是故來此，甚為希有。汝今善聽，我為汝說。如彼世尊尸棄如來所說而說。當於爾時，我作人王，聞如來說，如本所聞，今為汝說。

4.C. -3752 “Remembering his past lives, Auspicious Time will then proceed to teach Musulundha a discourse of the Dharma-Vinaya that he once heard from the buddha Śikhin: ‘Musulundha, you possess great wealth and you roam heedlessly. Still, you came here because you heard my Dharma words, so that is a great wonder. [F.238.a] Therefore, O ruler of the Heaven Free from Strife, listen to this. Once, when I was a human king, the blessed Śikhin taught me this Dharma discourse known as The King Who Practices the Dharma.

汝今諦聽，善思念之。有一法門，名王法行，如是法門則能利益灌頂受位剎利大王。王得此法，於現在世常得安樂，常有利益，正護國土，能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。

Now, listen with perfect attention, and I shall explain it to you. When a kṣatriya king, who has received royal anointment on the crown of his head, properly serves his people, he benefits them and brings them happiness. He will therefore also be praised, and upon the disintegration of his body, he will go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife.

灌頂受位剎利大王成就何業，於現在世常得安樂，常有利益，正護世間，大富大力，能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王，有大神通、大富大力？

What are the qualities possessed by such a kṣatriya king, who has received royal anointment on the crown of his head, as he takes care of all his people? In his present life he will receive great praise, and upon the disintegration of his body, he will journey to the higher realms and become the ruler of the Heaven Free from Strife, thus obtaining great miraculous powers, great strengths, and great wealth.

所謂此王具足成就三十七法，於現在世常得安樂，常有利益，正護世間，護世間故，大富大力，一切餘王不能破壞，能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。

4.C. -3753 “ ‘Now, a king endowed with thirty-five qualities who serves his people will obtain great wealth and great power, and he will be undefeatable by any enemy army. When his body disintegrates, he will go to the joyous higher realms and rule over the gods in the Heaven Free from Strife.

何等名為三十七法？一者軍眾一切淨潔；二者依法賦稅受取；三者恒常懷忍不怒；四者平直斷事不偏；五者恒常供養尊長；六者順舊，依前而與；七者布施，心不慳悋；八者不攝非法行者；九者不近不善知識；十者貞謹，不屬婦女；第十一者聞諸語言不一切信；第十二者愛善名稱，不貪財物；第十三者捨離邪見；第十四者恒常惠施；第十五者愛語美說；第十六者如實語說；第十七者於諸臣眾若無因緣，不舉不下；第十八者知人好惡；第十九者常定一時，數見眾人；第二十者不多睡臥；二十一者常不懈怠；二十二者善友堅固；二十三者不近一切無益之友；二十四者瞋喜不動；二十五者不貪飲食；二十六者心善思惟；二十七者不待後時安詳而作；二十八者法利世間；二十九者恒常修行十善業道；第三十者信於因緣；三十一者常供養天；三十二者正護國土；三十三者正護妻子；三十四者常修習智；三十五者不樂境界；三十六者不令惡人住其國內；三十七者於一切民若祿、若位，依前法與。是等名為三十七法。

What are the thirty-five qualities? (1) Honesty toward one’s people, (2) scrupulous taxation, (3) patience, (4) impartiality, (5) veneration for the gurus, (6) giving at the earliest, (7) giving later in the same way as before, (8) not upholding non-Dharma, (9) not relying on unwholesome companions, (10) not being swayed by women, (11) not believing what everyone says, [F.238.b] (12) seeking to be praiseworthy while being disinterested in wealth, (13) being free from wrong view, (14) being open handed, (15) being conciliatory and using pleasant words, (16) speaking truthfully, (17) not being haphazardly capricious due to confusion, 485 (18) knowing the different characters of people, (19) teaching at the proper time, (20) being free from sleepiness, (21) not being lazy, (22) being a steadfast friend, (23) not following useless people, (24) being on guard against the power of anger and restless excitement, (25) not having excessive craving for food and drink, (26) keeping wholesome things in mind, (27) not procrastinating for a long time, (28) establishing people in the Dharma, (29) practicing the ten courses of virtuous action, (30) explaining causes and conditions, (31) worshiping the gods, (32) bringing up sons and daughters in happiness, (33) continuously cultivating insight, (34) not being led astray by objects, and (35) giving properties to those that are employed by him. 486

若成就此三十七法，得名受位剎利大王，於現在世常得安樂，常有利益，大富大樂，有多財寶，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以如是等三十七法善業因故。

When a kṣatriya king, who has received royal anointment on the crown of his head, possesses these thirty-five qualities, he will receive great renown. He will come to possess great wealth, and his retinue and material circumstances will be magnificent. Upon the disintegration of his body, he will journey to the higher realms and become the lord of the gods in the Heaven Free from Strife, for such are the effects of those positive actions.

1.何者名為剎利大王軍眾淨潔？所謂善心利益他人。於對諍者依法斷事，不違法律，依法正護，不違本要。忠心諫主，主行利益，順成讚善，依法護國。所設言教，依量利益，且起直心，不惱於他。依法事主，不唯畏罰。心無貪慢。於一切法皆順不違，為未來世，隨法而行，怖畏生死，信業果報，捨三惡業，不樂多欲，不憙行罰，正意不亂。如是自他二皆能度，能利益王。若如是者，是王軍眾。如是軍眾與王相應，是故令王於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以諸軍眾一切淨潔，是故令王不生惡心，善業因故。

4.C. -3754 “ ‘In what ways does a prosperous king, who acts righteously toward his people, benefit them by establishing them in wholesome conduct? He protects the distinct approaches of religious traditions. He keeps his promises and does not break them. [F.239.a] He bans what does not benefit the ruler, encourages what is beneficial, and guards his realm through the Dharma. What he says is helpful and fruitful, he is timely, and he does not laugh at honest people. His servants cannot make him do what is not beneficial. He is not led astray by desire and pride. He never strays from the Dharma, regardless of the circumstances. He facilitates discussion of transworldly matters. He does not disregard the terrors of cyclic existence and the ripening of karmic actions. He gives up the three types of flawed action and does not let himself become habituated to them. He does not condone punishment. Without any extraneous concerns, he engages others and himself in positive actions and makes such actions increase. By such means that are beneficial both in this world and beyond, he serves his realm and takes care of both himself and others. When the body of such a king disintegrates, he will go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife.

2.又復受位剎利大王，次第二法應勤修習，成就相應，於現在世常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。何者第二？所謂依法賦稅受取，以供衣食。云何依法？或國或城、或村或邑、或人集處，於一切時常依舊則、依道理取。彼王如是，若國壞時、若天儉時，則不賦稅，取時以理，不逼不罰，依先舊來常所用稱斗尺均平。如是受取，依法不違，不逼不罰，不侵不奪，如是國王則是憐愍一切眾生。王若如是依法受取，功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以常依法賦稅受取，善業因故。

4.C. -3755 “ ‘There is also another way in which a king may sustain his realm such that upon the disintegration of his body he will be become the ruler of the gods in the Heaven Free from Strife. What is that? Scrupulous consumption of what is produced. Unscrupulous here means to diverge from a timely and consistent regimen of taxation applied to a given land, city, town, or market. [F.239.b] Without the king having encountered any loss of income, he may, due to troubled times or other difficulties, gradually take possession of what the people produce in unreasonable ways, whether by using incorrect measures or other such cunning forms of deceit. Hence, the king’s taxation of products should be scrupulous. In that manner, he will not only avoid harming the people but will also sustain his realm. When the body of such a king who loves his people disintegrates, he will go to the joyous higher realms and become the lord of the gods in the Heaven Free from Strife.

3.又復受位剎利大王有第三法應勤修習，成就相應，不逼國土，現在、未來二世利益。何者第三？所謂恒常懷忍不怒。心如是念：隨何因緣令我瞋忿，如是因緣一切皆捨。身雖自在，見他瑕疵，不譏不調。於諸臣僚、眷屬、僕使有罪過者，不重刑罰。於他怨人，若他親善，不說其過、不說其惡。若於軍眾起瞋心時，則念忍辱；念忍辱故，瞋心則滅。口說美語，更說異言，令彼軍眾不憂不怖。恒常如是一切法中一切時忍，自體實忍，非因緣故，如是不瞋，如是不忿。王若如是心懷忍辱，功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以能於人恒常懷忍，善業因故。

4.C. -3756 “ ‘There is also another factor whereby a king may serve his realm and be appreciated by all the people. What is that? Patience. If due to some circumstance he should become angry, the king should let go of his anger. Although he is the master, he will not give commands. He does not find the wealth of others intolerable. He does not inflict harm on cities even though they may be at fault. He does not speak harsh words in the presence of his friends. Even if he does become angry, he thoroughly pacifies it. He speaks pleasant words, and once he has spoken, he does not make the citizens of the city unhappy or upset. In every way, he is at all times and on all occasions compassionate —and naturally so, not because of some ulterior motive. The causes and conditions that are associated with such patience will, upon the disintegration of his body, cause the king to go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife.

4.又復受位剎利大王有第四法應勤修習，成就相應，現在、未來二世利益。何者第四？所謂平直斷事不偏。王善心意，於一切民猶如父母，不以物故、不以用故、不以親故、不以恩故、不以友故、不以貴勢有囑及故，不用如是一切因緣，依法斷事，不偏不黨。於諍對者怨親平等，利益語說，實語而說。王若如是平直斷事，功德因緣，於現在世常得安樂，常有利益，不失國土、不失名稱，一切軍眾皆無罪罰，能護國土，不畏他論，他王不勝，久時為王，王領國土，能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以心平直斷事不偏，善業因故。

4.C. -3757 “ ‘How does a kṣatriya king, who has received royal anointment on the crown of his head, rule impartially so as to be of benefit in this world and beyond? [F.240.a] With an unsurpassably virtuous concern for everyone, the king is like a mother and a father to all inhabitants of the realm. He makes no distinction based on concerns for wealth, benefit, family, past favors, personal connections, rulers, or generals, and he is therefore always impartial. When administering his rule, he treats his friends and those who are not his friends in the same manner. Such a king will not bring his country down, nor will his fame diminish. His city will not find itself without a ruler, there will be no fear of foreign armies, other kings will not offend him, and he will rule for a long time. When his body disintegrates, he will go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife.

5.又復受位剎利大王有第五法應勤修習，成就相應，現在、未來二世利益，如是乃至到於涅槃。何者第五？所謂恒常供養尊長。何者尊長？謂尊長者，如實而見，持戒智行利益眾生，常作善業，身口意等恒常寂靜，自心無垢令他攝福。如是尊長，王應親近。既親近已，聽法聞法，常往供養，受其所說，受其言教。如其所說，王應受持，如所說行。以一切時供養尊長功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以一切時供養尊長善業因緣。

4.C. -3758 “ ‘There is also another factor that should be cherished by a kṣatriya king, who has received royal anointment on the crown of his head. It is a factor that is beneficial in this world and the next and that ultimately destines one for the transcendence of suffering. What is that? Veneration of gurus. Guru here refers to someone who correctly teaches the truth; who possesses discipline, insight, and the capacity for austerities; who is engaged in benefiting others; whose acts are unequivocally virtuous; whose physical and verbal conduct is serene and stainless; and who is engaged in the practice of accepting others. The king will keep the words of such people in mind and will act in the same way as them. When a kṣatriya king, who has received royal anointment on the crown of his head, worships such people, it will always be of benefit. [F.240.b] When his body disintegrates, he will go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife. Such is the power of those virtuous causes and conditions.

6.又復受位剎利大王有第六法應勤修習，成就相應，現在、未來二世利益。何者第六？所謂順舊，依前而與。若父先與、若祖先與，或復先祖於先舊與，若地、若金、若銀等物，彼受位王以不濁心、以清淨心隨順歡喜，愛樂彼法。如是依舊，隨順讚善，教他令與。王若如是依前而與，功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以常順舊依前而與善業因故。

4.C. -3759 “ ‘There is also another factor that reaps benefit in this life and the next and is dear to a kṣatriya king, who has received royal anointment on the crown of his head: giving later in the same manner as before. It may be that someone, such as an ancestor, a forefather, or someone else, used to practice a certain form of regular generosity, which did not disrupt any undertakings or finances, and which was not done with an impure motivation, and therefore was beneficial and utterly pure. In such cases, the king will rejoice in that generous practice, condone it, and praise it. He will also encourage others to engage in the practice of giving. When a kṣatriya king, who has received royal anointment on the crown of his head, adheres to and practices such generosity, those causes and conditions will, upon the disintegration of his body, cause him to become the ruler of the gods in the Heaven Free from Strife.

7.又復受位剎利大王有第七法應勤修習，成就相應，現在、未來二世利益。何者第七？所謂布施，心不慳悋。何者布施？布施者名少、壯、老時恒常布施，布施一切，一切種施、一切時施，利益一切、饒益一切、安樂一切，常念地獄、餓鬼、畜生一切道中受飢渴等種種苦惱。布施之時，願如是等三趣眾生早得解脫，生人天中。王若如是，得現世報。何者現報？所謂名稱；若遭難時，奴僕軍眾則不捨離；他國土人常來供養，餘人見已，不能破壞，一切怨敵乃至不能得其少便，於他常勝。如是布施，得現世報。非福田處如是布施，尚得如是現世果報，況於福田物思具足勝善布施，常閉惡道，常受樂報，彼無量種布施而與。

4.C. -3760 “ ‘For a kṣatriya king, who has received royal anointment on the crown of his head, there is also another factor that is meaningful, beneficial, and enjoyable in this world and the next. What is that? Generosity. Generosity here implies giving in all situations, to everyone, in all regards, at all times, with intelligence, and in a way that is beneficial and brings happiness. If the king in this way eradicates hunger and thirst throughout the realms of hell beings, starving spirits, and animals, it goes without saying that he benefits humans and gods as well. Such generous kings will also ripen results in his current life. [F.241.a] How so? As his cities and lands celebrate the king’s fame, they will be prosperous and not forsake him. Even other countries will offer him unconditional tribute. Facing him, no enemy army can subdue him. No adversary can create the slightest obstacle. Such possession of perfect lands and cities is an effect of generosity that occurs during his present life, even without it having to be cultivated. What need, then, is there to speak of the effects that manifest in the case of a king who practices generosity toward perfect recipients, with perfect entities, and with perfect intent. He will be unequivocally happy, guarded against the gateways to the lower realms, and involved in delightful karmic ripening.

何者無量？謂法布施，資生布施，無畏布施。王如是等種種布施，若施沙門、施婆羅門，如是布施功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以彼布施善業因故。

4.C. -3761 “ ‘There are several ways of being generous. What are they? One may give material things, protection from fear, or the gift of the Dharma. When a kṣatriya king, who has received royal anointment on the crown of his head, practices such generosity toward mendicants and brahmins, he will, upon the disintegration of his body, journey to the higher realms and become the ruler of the gods in the Heaven Free from Strife. Such are the effects of those causes and conditions.

8.又復受位剎利大王有第八法應勤捨離，成就相應，現在、未來二世利益。何者第八？所謂不攝非法行者，不令在國。以剎利王自隨法行，是故不攝非法行者，不令住國。何者名為非法行者？所謂有人種種方便劫奪他物，或扠他咽令其悶絕，而取其物。或與惡藥，令無覺知而取其物。或設方便，盜偷他物。或復私竊盜取他物。或在道路或在市中，作諸方便而取他物。買真賣偽，種種欺誑而取他物。或復有人姦欺無道，壓善舉惡，進非退是，誣抂賢良，黨助不肖。或有邪見、或有斷見。或復有人苦殺眾生，望得解脫。若外道齋，於大會中屠殺羊等，望有福德。或復有人犍割眾生，令使不男。或復有人婬於男子。或復有人不能供養父母師長。如是等人，不令住國。何以故？若共同國，令諸善人心意壞故，相倣習故。同處住故，善人壞故，令王無力，失增上力。非時降雨，時則不雨；五穀熟時，五穀不熟。所有國土一切破壞，惡人過故。以此因緣，不令惡人住在國內。此因緣故，不攝一切非法行者，不令住國。

4.C. -3762 “ ‘For a kṣatriya king, who has received royal anointment on the crown of his head, there is also another cherished factor that is beneficial in this world and the next. What is that? Not accepting those who do not practice the Dharma. Indeed, a kṣatriya king must be righteous and follow the Dharma. It would therefore be a mistake if he were to allow and accept people who do not practice the Dharma. Those who do not practice the Dharma speak impurely, and with their wrong view they allegedly liberate wild animals from cyclic existence. 487 [F.241.b] Thus, they perform sacrifices and kill cattle. These are vile people who have misguided morals, and they also have no respect for their parents. Such people the king will not accept in his realm. Due to the errors that follow from associating with such companions, the virtuous intentions of others will be squandered. When those intentions are wasted due to the flaws of associating with such people, the ruler will also become weakened. Rain will fall out of season, the gods will create intense heat out of season, the crops will ripen in untimely ways, and the land will be destroyed. Such are the great flaws that are associated with evildoers.

依法行者，攝令在國。攝法人故，隨時降雨，日觸順時，是故五穀至時善熟，不壞國土，離於怖畏，不生憂愁。一切國土利益之事，是攝法人因緣力故，能斷一切生死苦惱，令有福人在己國住。以近如是福德人故、行法人故。第一梵行，所謂安住。有福德人近福德人、順法行人，是故一切有智慧王近行法人，令住國內。王若如是不攝一切非法行者，功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以彼不攝非法行者善業因故。

4.C. - 3763 “ ‘Therefore, kings must employ people who follow the Dharma. Due to the ever-wholesome conduct of such people, the gods will dispense rain in a timely manner, the winds will blow in a timely manner, the crops will ripen on time, the realm will not be destroyed, and people will be free from fear, anguish, and misery. When the land is ruled by people who follow the Dharma, they will bring an end to the sufferings attending any activity. The essential point in supporting and associating with those who follow the Dharma is to practice pure conduct. That is the way to associate with and care for people who follow the Dharma. An intelligent kṣatriya king, who has received royal anointment on the crown of his head, will therefore associate with people who follow the Dharma. Doing so is beneficial both in this world and the next. Upon the disintegration of his body, he will journey to the higher realms and become the ruler of the gods in the Heaven Free from Strife. Such is the power of those karmic causes and conditions.

9.又復受位剎利大王有第九法應勤捨離，成就相應，現在、未來二世利益。何者第九？所謂不近不善知識。不善知識是惡知識，彼惡知識略有八種，一切王者皆應捨離。何等為八？一者斷見，所謂有人如是心言：無業，無施，無有此世，無有他世。此是最初惡知識也。又復第二惡知識者，所謂有人如是心言：一切婦女依時共行，不破梵行。又復第三惡知識者，所謂有人如是心言：若以火燒，得大福德。若與眾生，則無福德。又復第四惡知識者，所謂有人如是心言：乃至未死，有命以來，得名為人。若身死已，善不善業一切皆失，如風吹雲，更無可集，眾生如是無有罪福。又復第五惡知識者，所謂有人常教他人破壞父母，亦復不聽供養尊長。又復第六惡知識者，所謂有人言殺生善；若殺老人、若殺盲人、惡病之人、長病人等，奪其命故，得生樂處。又復第七惡知識者，所謂有人如是心言：於山崖上自投身下，若火燒身、若自餓死，或五處火以炙其身，如是取死，有無量福，後得天上，無量眷屬、無量天女之所供養。又復第八惡知識者，所謂有人如是心言：一切由天，非業果報。如是八種惡知識者，一切不聽住在國內，眼亦不看。唯攝一切實語說人，從如是人聽聞正法，聞已攝取，受持修行。王若如是不近一切不善知識，功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以彼不近不善知識善業因故。

4.C. -3764 “ ‘Those who refrain from unwholesome companionship should avoid the following eight types of unwholesome companions. The first type of unwholesome companion is a nihilist who declares that there is no reason to present fire offerings, [F.242.a] or to be generous, and that there is neither this world nor the next. The second kind of unwholesome companion is someone who feels entitled to go anywhere he likes and for whom there is no such thing as pure conduct. Such people seek out women at all times and occasions and by any means. The third kind of unwholesome companion is someone who prevents the distribution of that which has already been donated to sentient beings or committed to the fire. The fourth kind of unwholesome companion is someone who claims that there is only this life, the period one is alive, and that after death virtuous and unwholesome actions will no longer persist, just as when clouds and mist evaporate. The fifth kind of unwholesome person is someone who separates from his parents and shows them no 488 respect. The sixth kind of unwholesome person is someone who argues that certain beings should be killed, namely the elderly, beggars, the homeless, and the destitute, because when they die, they will be happy in another world. The seventh kind of unwholesome person is someone who exposes himself to the wind or burning flames, claiming that if one dies consumed by the wind or due to the five torments, one’s mundane existence will end and be exchanged with something else. The eighth kind of unwholesome person is someone who claims that everything is produced by God and hence not a product of karmic actions and their effects. All these eight types of unwholesome companions should be abandoned and relinquished. They should not be admitted into the country, and one should not seek them out. Rather, one should care for those who correctly speak about karmic actions and their effects. [F.242.b] Through them one may receive the sacred Dharma. A king who in this way does what is good both for this world and the hereafter will, upon the disintegration of his body, journey to the higher realms and become the ruler of the gods in the Heaven Free from Strife.

10.又復受位剎利大王有第十法應勤捨離，成就相應，現在、未來二世利益。何者第十？所謂有法應當捨離？捨何者法？所謂婦女。有智之人不屬婦女，一切世間屬婦女者，於世間中最為凡鄙。若餘凡人屬婦女者，猶尚凡鄙，豈況國王人中第一。一切婦女能破壞人，一切國土、一切人民、一切王者皆由婦女而致破壞。以貪心故，能令王等皆失利益，能奪其物，令行非法，不聽布施。以貪心故，能令王等一切懈怠。以樂欲故，常近不離，能令丈夫失自利益。婦女如雹，能害善苗。一切婦女樂破壞語，慢妬之藏。屬婦女人，行同婦女。屬婦女人，國土亦失。是故不應繫屬婦女，若屬婦女則為凡鄙，以婦女法是鄙惡故。屬婦女人，亦為鄙惡。屬婦女者，失一切法。屬婦女者，常入苦處。若屬婦女，善人捨離。以欲過故，如是之人，婦女所誑。

4.C. -3765 “ ‘What does it mean for a king to fully pursue the Dharma? It means not being swayed by women. If even ordinary men who become swayed by women are scorned by worldly folk, there is no need to mention that this is also the case for a king, who has been born into a supreme and great family lineage. By their very nature, women are divisive. They will separate the king from his subjects and his entire realm. As he is overcome by desire, his companions will criticize him. He will pursue wealth and stop being generous. Overcome by desire, he will pamper all sorts of indolent women. His mind will churn with desire, and he will fail to accomplish his own objectives. Although a man’s concerns may be truly for the Dharma, women can make him give it all up. They are a source of separation, divisiveness, pride, and jealousy and thus make men become like that as well. When women influence one’s livelihood, it is like encountering a poisonous black snake, and one will thereby be destroyed. Therefore, a king who lets women influence his livelihood is objectionable. The subject matter here is what is known as women. Those who base their life on women go to ruin. Such individuals will stray from devoting time to the Dharma, which is the correct path for everyone, and thus decline. Men who are obsessed with women will suffer and their youth will be ruined. [F.243.a] Because of their flaw of obsessing over desires, they will always be shunned by everyone.

一切婦女皆悉欺陵軟弱之人，體性爾故，不知恩養，能與衰惱，多貪妬嫉。婦女如是，皆不可信。若屬婦女，彼人則於城邑聚落一切人中最為凡鄙，何況王者，其損更深，是故不應繫屬婦女。王若如是畏婦女過，功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以離婦女善業因故。

4.C. -3766 “ ‘Women will even fool themselves. The nature of such muddled women is such that they jump at novelty, have no sense of gratitude, and easily abandon others when they become weary of them. They are highly selfish and jealous and will not give men any respite. Whoever becomes influenced by women will be criticized by those who live in the towns, cities, villages, districts, and markets —even more so, in the case of a king. Therefore, women should not be pursued. Rather, those who are frightened by women and view them as a flaw will, upon the disintegration of their bodies, journey to the higher realms and become the ruler of the gods in the Heaven Free from Strife.

11.又，剎利王復有一法是第十一，應勤修習，成就相應，現在、未來二世利益。第十一者，謂聞言語不一切信。一切世間人心不同，迭相破壞，性憙破壞。作時能壞，成時能壞。本性自體垢故破壞，常樂諍鬪故相破壞。以近親故，共相破壞。自體破壞，以國土過，是故破壞。自輕因緣，故相破壞。彼此迭互闇地相說，各為自明，故相破壞。欲令自勝，令他不如，故相破壞。如是等語，王皆不信，違道理故，前後相違。以從惡心次第來故，以愛自朋如是說故。先被教來，於先囑來、先有恩來、先有怨來，迭相破壞，來向王說。此如是等，前說因緣，迭相瞋故，作如是說。王不普信，是以國土則不破壞。如是王者，心性本好，不違不亂，依道理瞋，心不橫瞋，於破壞語，心不生信。彼王自有如是功德，不信於他，自心所樂，少於瞋恚，一切眾生於王愛樂，心善思量，隨順法行，心意正直，多攝州土。王若如是不一切信，功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以不普信善業因故。

4.C. -3767 “ ‘There is also another factor that a king should avoid. What is that? Believing what everyone says. Living beings all have their own distinct identities. Their minds are generally divergent, their natures differ, and so do their objectives, causes, and impure dispositions based on their personal character. They always fight, argue, and have different opinions. They have different friends and are of different natures, and their ways of creating problems for the country differ as well. Their minds are fickle and governed by circumstances, and thus they try to covertly undermine each other or overtly conquer one another. The king must never let the words of such people influence him. They all belong to different families and have different backgrounds. [F.243.b] They may have conflicts, harbor mutual malice, defend opposing factions, and argue in favor of divergent desired outcomes. They will argue under the influence of the help and harm done to them in the past. They may even seek to ruin others financially. Such are the reasons why they supplicate the king. Such are the factors that underlie their angry words. The king should therefore not place his trust in what they say. In that way he will not bring ruin to his country. He will avoid being influenced by people’s character or becoming unjustly angered. He will not believe those who create schisms. A king of this kind possesses excellent qualities, and he will not be swayed by external circumstances but will follow through on his own aspirations. Since he has little anger, both the people and the gods will be in harmony with him. Such a ruler, who examines matters carefully, follows the Dharma, is honest, and cherishes his cities will, upon the disintegration of his body, journey to the higher realms and be born among the gods in the Heaven Free from Strife.

12.又，剎利王復有一法是第十二，應勤修習，成就相應，現在、未來二世利益。第十二者，謂愛善名，不貪財物。以王之心不貪財物，不急拳手、不動眉面、不怒眼目、不惡語說，其心終不無因緣瞋，又心亦不無因緣喜，心意堅固。王若如是得善名稱，亦得財物。如是得已，於財物中不大歡喜。得名稱故，勝歡喜心，王法不妨，一切人愛怨不得便。財物多故。

4.C. -3768 “ ‘For a kṣatriya king, who has received royal anointment on the crown of his head, there is another factor that, upon the disintegration of his body, will make him journey to the higher realms and become the ruler of the gods in the Heaven Free from Strife. What is that? Striving to be praiseworthy. A king should not crave wealth or hanker after it. He should never be closefisted, nor should he frown, glare, or scowl. He should not abruptly become angry or aggressive but maintain a stable composure. Such a person will then be praised and will prosper. [F.244.a] He will be disinterested in wealth and instead work to earn praise among his people. Such a king will never be defeated or overtaken by enemies.

又復更有十種因緣得美名稱，何等為十？一者美語；二者能捨；三者審諦、四者他國遠人來看；五者近之則得安樂；六者以時給施左右；七者敬尊奉施所須，供給善人，拯濟孤獨；八者淨行；九者好心，不惱亂他；十者正見，不生邪見。得此十法，行如是法，復教他人行如是法。以如是行得此法故，得善名稱。王若如是愛善名稱，不貪財物，功德因緣，於現在世常得安樂，常有利益，隨順法行，他不能勝，異人近之則得安樂。彼人久時作人中王，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以愛善名不貪財物善業因故。

4.C. -3769 “ ‘Ten factors make such a king renowned. What are those ten? Speaking pleasantly, having a joyful nature, not being thoughtless, enjoying pleasures based on careful consideration, practicing generosity in a timely manner, being considerate with servants and assets, supplying provisions to good people and those who lack protection, practicing pure conduct, not causing harm, and not harboring wrong views. By those ten causal factors, he achieves renown. Those who adhere to those factors and encourage others to do the same will achieve renown. They will also serve their subjects, follow the Dharma, be impervious to attacks, and find happiness. When they have ruled in the world of humans for a very long time, such causes and conditions will, upon the disintegration of their bodies, make them become the ruler of the gods in the Heaven Free from Strife.

13.又，剎利王復有一法是第十三，應勤捨離，成就相應，現在、未來二世利益。第十三者，謂捨邪見。邪見者名一切眾生不安隱本。此顛倒見，一切因緣皆不生信。彼不信處，一切憎惡，一切毀訾，王則應捨。若王不捨，則邪見行，一切人憎，一切不信，一切諸人皆不順行。不順行故，一切人捨，得衰惱時，依法行天一切捨離；天捨去已，無所能為。

4.C. -3770 “ ‘For a person of princely family who, having received royal anointment on the crown of his head, provides for his people, there is yet another factor, the abandonment of which will grant him constant renown in the present life and upon the disintegration of his body will cause him to journey to the higher realms and become the ruler of the gods in the Heaven Free from Strife. What is that factor? Wrong view. Wrong view is the basis for all flaws. It is a false and mistaken orientation that makes one criticize and disbelieve all causes and conditions. [F.244.b] One will therefore not adhere to that basic outlook but instead rail against it, criticize it, and give it up. A king who harbors wrong views will be at odds with the entire populace, and because of such disagreement, everyone in his realm will abandon him and not tolerate him. All righteous gods will likewise forsake him. A king who is abandoned in this way will find little happiness.

是故王者應捨邪見，王若如是正見不邪，功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，於一切時作正利益，為一切人之所供養，一切人愛，依法行天常不捨離，一切國人如王意行，一切分別、一切心念皆悉具得。彼王心意本性不亂，能於久時王領國土，安隱無患，身壞命終生於善道，天世界中為夜摩王。以捨邪見善業因故。

4.C. -3771 “ ‘Therefore, a king who does not harbor wrong views but instead possesses the true view benefits his people. He is venerated by the people of his realm, and the righteous gods will not abandon him. He will have no disagreements with the populace. All his ideas will be excellent. All his intentions will turn out splendidly. Naturally, he will not have regrets. Then, when he has ruled his realm flawlessly for a long time, such causes and conditions will, upon the disintegration of his body, make him become the ruler of the gods in the Heaven Free from Strife.

14.又，剎利王復有一法是第十四，成就相應，現在、未來二世利益。第十四者，謂世間法、出世間法、王根本法，所謂惠施。王若大臣能行惠施，一切國人敬愛不捨，心生敬重，不捨其國向餘國土。若餘國人，以王能施，共自妻子并其軍眾，一切皆來歸屬於王。多人來故，令王國人增長更多，自餘諸國不能破壞。以人多故，無能破壞。如是施者，世間布施，於世間中第一安隱。

4.C. -3772 “ ‘There is also another factor that a kṣatriya king, who has received royal anointment on the crown of his head, should pursue. What is that? Generosity. For a king, generosity is the root of the highest form of civility. It accomplishes the path of mundane welfare and brings benefits both in this world and beyond. In this regard, if someone, be it a king or a royal minister, practices generosity, everyone in his realm will naturally appreciate him tremendously. They will not forsake, scold, or criticize such a benefactor, nor will they migrate to another country. [F.245.a] Those who have relocated to other countries 489 will move back due to the renown of the generous king. Society flourishes in such a land, and the entire society will protect such a king and prevent any harm being done to him. There will be a natural increase in prosperity, and due to such wealth enhancement the country will be well maintained and thoroughly safeguarded. Therefore, generosity is renowned for its accomplishment of worldly objectives.

又復更有出世間施第一好施，若人布施，為天所攝，有大力能，有大威德。布施沙門、若婆羅門、貧窮等人，莊嚴未來，現在好色。何以故？心清淨故，食則清淨；食清淨故，面色清淨；面色淨故，端正可憙。此等皆是布施之力，

4.C. -3773 “ ‘Generosity is also renowned for the accomplishment of transworldly objectives because the gods will look after generous donors and benefactors. The glory of these latter will be immense, and they will be magnanimous, wealthy, and powerful. Those who are generous to mendicants, brahmins, the weary, and the destitute will be distinguished beyond this world, and in their current lives their appearance will be beautiful. Why? Because when the mind is imbued with faith, one’s being becomes pure. When people’s minds are pure, the luster of their faces is bright, and when their faces are bright, their appearance is magnificent.

又復有法，現得果報。何者現報？所謂布施，心無憍慢，離貪離嫉，信於因緣，信因、信報、信未來世，供養尊長，其心柔軟，正意思惟，捨種種物，攝大富因，攝離慳嫉，信於福田、福田功德、福田種子。王若如是善語熏心，第一淨心功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，久時為王，王領國土久時受樂，國土不亂恒常安隱，不怖不憂，身壞命終生於善道，天世界中為夜摩王。以能惠施善業因故。

4.C. -3774 “ ‘When donors practice generosity they thus achieve splendor, but there are also other qualities that emerge from generosity. What are they? Generosity conquers pride, lustful craving, envy, and ignorance. Generosity fosters faith in causes and conditions, as well as in their ripening. [F.245.b] Generosity ensures that one does not ignore what lies beyond this world —it makes one worship gurus, it softens the mind, it makes the mind composed, it trains the mind, it enables one to let go of things, it generates the causes of great wealth, it overcomes stinginess, and it plants the complete 490 seeds of generosity in one’s worldly existence with regard to the triple field of qualities, discipline, and both. 491 Someone who thus trains his mind well and achieves supreme purity of mind will have a long rule. For a long time, he will enjoy possessions that are free from harm and flaws, he will have no fear or anguish, and upon the disintegration of his body he will become the ruler of the gods in the Heaven Free from Strife. Such are the causes and conditions associated with his past actions.

15.又，剎利王復有一法是第十五，應勤修習，成就相應，現在、未來二世利益。第十五者，謂勤愛語。愛語王者，一切皆愛，一切皆近。若與財物，不能如是攝取眾生。如此愛語，更無能令歡喜清淨如愛語者。一切眾生如是因緣，故愛語說。先愛心生，然後發語，此因緣故，口說愛語。如是王者，能取他城、他國土等，自國、自城他不能得，一切人愛。王若實語，雜有愛語，設有怨家亦為親友，何況中人本來親者。王若如是愛語言說，功德因緣，於現在世常得安樂，常有利益，怨成親友，不作中人，一切人愛，一切供養，能護國土、能護自身，善人所讚，一切人中久時為王，身壞命終生於善道，天世界中為夜摩王。以彼愛語善業因故。

4.C. -3775 “ ‘There is another quality in which a king should train diligently. What is that? Being conciliatory and speaking pleasantly. When a king speaks in a conciliatory and pleasant manner, the ways of the Dharma are properly maintained. Everyone will naturally hold him dear. What conciliatory and pleasant words can accomplish cannot always be achieved through material gifts. There is no swifter way to make the entire nation rejoice and to quickly satisfy the minds of all its inhabitants than through pleasant words. It is for these reasons that one should speak pleasantly. Moreover, when people’s minds have first been inspired by pleasant words, people will also communicate this to others. [F.246.a] Due to pleasant words, they will appreciate the message. A kṣatriya king, who has received royal anointment on the crown of his head and who possesses such causes of pleasant speech, will be victorious in the presence of others. He will be naturally happy, and because his pleasant words are true and accompanied by generosity, they will also lead to further happiness. Since a king who speaks pleasantly will even be offered friendship and respect by his enemies, it goes without saying that strangers will offer him their friendship too. In the court of the king who speaks pleasantly, everyone will gather as one, and the court will be a place of friends, not of strangers. Everyone will rejoice naturally, offering the highest veneration, and the king will rule for a long time. Upon the disintegration of his body, the causes and conditions associated with his pleasant speech will cause him to become the ruler of the gods in the Heaven Free from Strife.

16.又，剎利王復有一法是第十六，應勤修習，成就相應，現在、未來二世利益。第十六者，謂修實語。實語者名一切生死解脫之因，不須物買，不可窮盡，乃是大藏，無能劫奪，心海中生，第一叵見，一切善人之所讚歎，一切世間次第流出。此法乃是涅槃城門，於一切時用不可盡，增長功德，能滅諸過，一切人信，能除貧窮。若能實語，雖復醜陋，於餘一切端正人所則為最勝，以實光明而自莊嚴。一切下姓若能實語，則勝一切大姓之人。如是實語，莊嚴種姓，一切人信、一切人近，一切人見如見兄弟。隨何處行，於彼彼處為人供養，如父如母、如王不異。雖行曠野險惡之處，猶故受樂。隨行何國，為王供養，如供養主。若村若城、多人住處，一切諸人及大長者皆悉供養。自餘國土所不行處，流名遍滿。

4.C. -3776 “ ‘There is also another factor that a king should diligently pursue and rely on. What is that? Speaking the truth. This is the cause of deliverance for all beings bound to cyclic existence —a priceless cause of deliverance, an inexhaustible wealth, a source of exceptional treasures, the substance of the most essential truth, the most splendid great jewel, the practice of all holy beings, a refuge both within and beyond this world, a gatekeeper for those who strive to transcend suffering, the universal link to inexhaustible qualities, the destroyer of all flaws, the instiller of trust, and the eliminator of poverty. Truthful speech has no form, yet it surpasses all form, [F.246.b] because the light of truth illumines everything. Even someone of the most inferior family may succeed before someone of the highest family because all the people will side with those who are illumined by the goodness of the truth. Everyone will regard such a person as their friend. Wherever they may go, they will be venerated as a king or a mother. Even the most treacherous situation will become a delight. Kings will even assist such people by granting them the best of lands. 492 When they visit towns, cities, villages, or markets, the inhabitants will all venerate them. Even minor villages will offer them supreme veneration. Where people have not yet met them, the gods will spread their fame in advance.

彼處諸人作如是言：彼處若王、若王大臣實語、善行，如高幢幡，名聞六天。彼善男子，天常供養，隨後而行，不見惡夢。第一勝天，供養如天。若更貧窮，以實語故，後還大富。一切憶念皆具足得。念念漸老，諸根不衰。得好神通、大力身體，作長命業，成就相應。一切諍對，以其為量，以其為證。若犯王法被收縛者，以物寄之，唯此一人最為可信。如是富者以物寄之，以實語故，心意不動。怨親之人不能令動，唯以實相而自娛樂，生歡喜心。以實語食，而自充飽。實語之愛數數思惟，或瞋、或喜不動其心。

4.C. -3777 “ ‘When the king or a royal minister in a country speaks the truth and acts virtuously, the banner of his renown will be raised and held high throughout the lands. Those who thus do what is virtuous will always be attended to and worshiped by the gods. Gods will also make an end to their nightmares. Even the greatest of the gods will worship them as gods. The very moment they speak the truth, the people will become entirely persuaded, stand up, and follow them. All that such people set their minds on will turn out splendidly. Leisurely, they will be capable of pacifying contagious diseases and, as they consume the elixir of the truth, their vitality will be replenished. They will also develop miraculous powers. The truth will also lead to actions that produce great strength and longevity. The entire populace will regard the tenets of religion as wholly valid. [F.247.a] People who are not oppressed will come forward and reveal their hidden wealth to such a king. Referring to him as “one who speaks the truth,” they will not part ways with him. They will be unwavering in all regards and will not be led astray by their friends, or by anyone else. They will never vacillate. A person with a truthful tongue is joyous because truth is satisfying to the mind and makes one happy. As one reflects repeatedly on the joy created by the wealth of the truth one will not be led astray by anger or gloating.

此王則是第一大仙，常作世間及出世間二種利益，不越所作，實畫之文，常以實水澡浴清淨，常著鮮白無縷寶衣。實名之香，十方遍嗅。一切世間未相見者，皆成知友，何況見者，善名流布過須彌峯。雖是年少，老人見之，供養如父。以實老故，亦復能作長命之業，乃至造作無上菩提大智之業，何況能造夜摩天王世間之業。王若如是修如實語，功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以修實語善業因故。

4.C. -3778 “ ‘Supreme sages who do what is beneficial both in this world and the hereafter never transgress the line of the ambrosial truth. Even if they have run out of water, they will still be perfectly pure from bathing in the pure springs of the truth. Even if they have no clothes, they will always and continuously wear the great robes of the truth, perfectly white and made of unwoven fabric. Even if they have no fragrance, the fragrance of their beautiful discipline will spread in all directions. Everyone will be their friends, even if they haven’t met before. They become friends at first sight. They can even cross the summit of Mount Sumeru, and their bright light blazes with piercing radiance. Even their senior citizens will venerate such kings as their fathers, referring to them as “the elder.” They engage in actions that promote long life. Since the actions they engage in propel them toward the wisdom of true and complete awakening, it goes without saying that those actions will also make them ruler of the Heaven Free from Strife.[F.247.b] Upon the disintegration of his body, a kṣatriya king, who has received royal anointment on the crown of his head, who speaks the truth will become the ruler of the gods in the Heaven Free from Strife.

17.又，剎利王復有一法是第十七，應勤修習，成就相應，現在、未來二世利益。第十七者，謂於臣眾若無因緣，不舉不下。是王重意，彼王不知他戒形相及不知意，則不生信。為王之法：細意思惟，然後乃作。王於臣眾若不於先深細思惟，或下、或舉，彼則非王。若為王者，則不久滅，唯可單有王名而已。不思惟作，心意少動，意輕不住，若說舊法，眾則不信，言王妄語，是故於王不生愛心，或以餘人換其王位。是故王者知此過已，不作妄語。如是妄語，現在、未來不能利益，是故現在無量種過。知此過已，不妄語說。

4.C. -3779 “ ‘There is also another factor that will make a kṣatriya king, who has received royal anointment on the crown of his head, become the ruler of the gods in the Heaven Free from Strife. What is that? Not being haphazardly capricious due to confusion. Such a king will be steadfast. With his insight, he has a peaceful mind that comes from knowing the proper state of things as well as the principles of religion. People who examine things carefully will rule as kings —not those who do not pay attention. A king who is easily influenced by deception will not be able to rule as king. If he does, his reign will be short-lived. He will be a king in name only because he does not investigate matters properly. He will be small minded and fickle, and his mind will be restless and shallow. He will not trust the advice of his ancestors. People will become unhappy with such a fickle and deceptive king, and thus they will install another king in his place. Therefore, understand these flaws and do not speak any lies. Lying is good for neither this world nor the next. Understand that in this present life lying brings that many flaws, so you shouldn’t lie.

餘人若爾，亦不相應，況復王者，如是如是失於王法，如是如是亦失世間。若王有福，勝世間人，一切皆勝。王常實語則護世間，護彼樂故，王法不妨。一切善法，實為根本。若不實說，則於臣眾無有因緣或舉、或下。若常實語，則於仕人若無因緣不舉、不下。王若如是，則於王位不動不失，一切臣眾知王如是，則不捨離，向他國土；深生敬重，如父如母，一切時樂，生歡喜心。彼王則有堅意、住意，有不動意、有一廂意，與臣眾樂。王若如是不無因緣或舉、或下，功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以無因緣不舉、不下善業因故。

4.C. - 3780 “ ‘Whenever a king first and foremost follows the Dharma, the associated causal factors will make the populace flourish to the same degree as he does, because to the populace, the king is the foremost leader. A king who always exclusively speaks truthfully will influence the populace, and thus his authoritative royal lineage will be joyfully maintained in all respects. [F.248.a] The Dharma is rooted in the truth. If the ruler does not speak the truth, there will be haphazard capriciousness due to confusion. When the ruler does speak the truth and remains gentle, there will not be any haphazard capriciousness due to confusion. His supporters will not leave him and go elsewhere. They will not become unhappy with him. Instead, they will regard him with affection, as if he were their father or mother. He will always find joy and happiness. Upon the disintegration of his body, such a king with a steadfast and unwavering mind, whose mind is devoted to one aim only and who delivers happiness will go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife. Such are the effects of those causes and conditions.

18.又，剎利王復有一法是第十八，應勤修習，成就相應，現在、未來二世利益。第十八者，謂能識知人之善惡。此大智慧數數修故，若能知者，則為第一最勝大王。王知彼人是智、非智，若如是知，則是世間一切地器，任為王者，一切他王不能破壞。若勤所作，如所應處，安置使令，彼如是業皆得成就，不失財物。於所作法，次第增長。

4.C. -3781 “ ‘There is also another factor that a king should work diligently and repeatedly to understand and practice. What is that? Knowing the different characters of people. He who understands the different characters of people possesses great knowledge. A king in possession of such knowledge becomes competent in all affairs. No one can best him, and he can perform any type of activity. He will never fail in any of his projects, nor will he suffer economic decline. He will keep advancing the Dharma.

王見人中若非法行，王則不攝。貪食之人、不知恩人，王則不攝。多人怨人、邪見之人、無憐愍人、妄語之人、他王怨人、惡律儀人、不知時人、難調伏人、常惡業人、著境界人、曲因說人、其體本性不知足人、恒常不作利益行人、常於他所先作惡人、慢心之人、常樂怨人、踴躍之人、語動之人、意動之人如是等人，王則不攝。

4.C. -3782 “ ‘A king who understands the ways people differ will not support people who do not follow the Dharma. Therefore, those who are disinterested in work, those who are indolent, those who let their efforts go to waste, those who get angry at worldly people, those who have wrong view, those who are deceitful, and those who take credit for the good qualities achieved by others —all such people should be employed by other kings. [F.248.b] A king should not support any inferior people, such as those who do not fit in, those who lack knowledge of proper place and time, those who are difficult to rule, those who always engage in gravely unwholesome acts, those who are highly distracted by objects, those who play deceitful tricks, those who are disinterested in genuine friendship, those who do nothing to benefit the world, those who engage in unwholesome deeds, the arrogant, the hostile, the troublesome, those who speak rudely, and those whose minds are impertinent.

攝何等人？所謂隨法修行之人、不諂曲人、不我慢人、實語之人、聰明智人、柔軟心人、不惱他人、不誑他人、於三寶所能供養人、得信之人、知足之人、調伏之人、不懈怠人、常作業人、少食之人、一切愛人、有慈心人、有悲心人、精進之人、正見之人、智慧之人、依法律人、生來清淨身口意人、信因緣人、知業報人、不飲酒人、不多睡人、近善友人、樂惠施人、有戒之人、有智之人如是等人，王則應攝。

4.C. -3783 “ ‘On the other hand, a king should support the following kinds of people: those who are righteous and honest, those who are free from pride, those who speak the truth, the insightful, the earnest, the steadfast, those who do not torment others, the truthful and trustworthy, those who venerate the Three Jewels dearly, those who are content, those who are in control of their minds, those who are continuously active, those who are in harmony with the people of the world, the compassionate, those desiring renown among the people, those who have the genuine view and a spiritual teacher, those who engage in pure conduct of body, speech, and mind right from birth, those who do not profess to nonexistence, those who pay careful attention to causes and conditions and understand the ripening of karmic actions, those who are not careless, those who are not prone to falling asleep, those who follow spiritual teachers, the generous, the disciplined, and the insightful — such people a king should always support, knowing their specific characters.

如是等人，王於其中知輕知重，堪為何業，則令營作。彼王如是，更無餘王能為破壞，無量財寶富樂具足，隨順法行。隨法行故，則能布施，能為福德，供養三寶。王若如是知人好惡，功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以識別人善業因故。

4.C. -3784 “ ‘The rule of a king who always associates with such people can never be brought down by others. [F.249.a] Such a king can never be conquered and will always be wealthy. He will be prosperous and, as an active follower of the Dharma, will practice generosity, engage in meritorious acts, and worship the Three Jewels. Upon the disintegration of his body, he will go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife. Such are the effects of those causes and conditions.

19.又，剎利王復有一法是第十九，應勤修習，成就相應，現在、未來二世利益。第十九者，謂定一時數見眾人。若剎利王常定一時數見眾人，如是王者久時為王，一切國人皆不嫌恨，能知一切人之善惡，能令國人一切行法，強不陵弱，一切國人隨時見王，財物具足。以此方便，增長熾盛財法富故，不屬他王，以安隱故，隨順法行，供養沙門、婆羅門等，從其聞法。既聞法已，法行轉勝，以定一時數見人故，修法之行，轉勝增上。如是如是隨法行故，如是如是富樂增長。大富樂故，能大布施，廣作福業，精勤持戒。王若難見，彼王則無如是功德，是故王者應定一時常數見人。王者若能常定一時數見人者，則能行法，是行法人有大福德。王若如是常定一時數見眾人，功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以定一時數見眾人善業因故。

4.C. -3785 “ ‘There is also another factor that all kings must cultivate. What is that? Teaching at the proper time. A king who teaches at the proper time will rule for a long time and others will not tire of him. Such a king understands the ways people differ. He does not engage in non-Dharma. His realm is powerful and overcomes poverty. A king who emphasizes the right view with respect to causes will be endowed with material prosperity and will master the means for building wealth. Endowed with such a character and in possession of wealth, a king of this kind will not fall under the power of others. He will also follow the Dharma. As a follower of the Dharma, he worships mendicants and brahmins and, as he listens to the Dharma from them, his own involvement in the Dharma will become ever more illustrious. The more involved in the Dharma he becomes based on such teachings, the greater his wealth will be. And the greater his wealth becomes, the more generous he will be. His actions are meritorious, and he is endowed with discipline. No one can subdue him as he manifests all those qualities. Therefore, a king should always explain things accurately. [F.249.b] A king who always explains things accurately will, upon the disintegration of his body, go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife. Such are the effects of those causes and conditions.

20.又，剎利王復有一法是第二十，應勤修習，成就相應，現在、未來二世利益。第二十者，謂少睡眠。少睡眠故，心善思惟，意不錯謬，不愚不鈍，怨不得便，恒常一意。所作決定，決定作故，善思惟作。王若如是善思惟作，隨何等法，皆速成就，不經久時。彼王晨朝則不放逸，不放逸故，壽命則長。善思惟故，一切國人心則慕樂，不生厭惡。國內人民、一切軍眾、一切僮僕、左右百官、諸大臣等，皆悉熾盛。財物豐饒，多臣民故，則多財物；多財物故，有大威德；有威德故，則能布施修行福業，能善持戒。王若如是少於睡眠功德力故，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以少睡眠善業因故。

4.C. -3786 “ ‘There is also another factor that a king must by all means rely upon. What is that? Not being fond of sleep. A king who is not prone to sleepiness keeps sound objectives in mind. He does not become utterly attached or very muddled. Enemies cannot attack him. His mind is one-pointed and concerned with meaningful matters that he subjects to careful examination. As he discerns matters carefully, the objectives that he aims for will all ripen excellently. Before long, his objectives will be accomplished, and everything will soon be perfected. He is careful and, because he behaves carefully, he will live long. Keeping exceptional objectives in mind, such a wholesome thinker does not lose heart. He will be served by the entire populace, the inhabitants of the cities, and his ministers. He will be prosperous. Since the king uses his wealth to support multitudes of people, the fortune of his wealth will remain, and so he will use this fortune to practice further generosity. He also observes discipline. When his body disintegrates and dies, such causes and conditions will make him go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife.

212.又，剎利王復有一法是二十一，應勤修習，成就相應，現在、未來二世利益。二十一者，謂一切時常不懈怠。不懈怠王，堅固精進，如法修業，隨何所作，一切皆能究竟成就。隨心制御，皆悉屬己，他不能壞、他不能奪。一切國人愛王心意，皆生敬重。其王國土一切皆善，一切具足。若城若村、多人住處，遍滿國內，間不空曠。不懈怠王，堅固精進，有大勢力，如是如是隨何所作，彼彼所作一切成就。何以故？不懈怠故。法時處等，方便具足。不懈怠王，於世間業、出世間業皆能成就，乃至能成涅槃之業，何況餘業。若勤精進而不懈怠，時處方便，所作具足，彼王則勝一切餘人，種種具足。彼王如是世間所作，皆悉成就，如是共智，而復能作。出世間業皆悉成就，出世間者，謂施、戒、智。王若如是常不懈怠，功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，施、戒、智等猶如香氣，身壞命終生於善道，天世界中為夜摩王。以不懈怠善業因故。

4.C. -3787 “ ‘There is also another factor that a king should diligently pursue. What is that? Being free from laziness. A king who is not lazy will muster stable diligence and in this way be able to expand all his activities. [F.250.a] He will complete and accomplish them. He will be in control. He will not be swayed, and yet everyone will appreciate him and feel care and affection for him. All his lands, cities, towns, villages, and markets will be in a superb state. Whatever such a king, who is free from laziness, endowed with stable diligence, and able to defeat all opposition sets out to achieve, it will be accomplished. Why is that? Because being free from laziness allows him to engage in a suitable manner with respect to place and time. Such a king who is not lazy will be able to accomplish anything, be it mundane objectives, or supramundane endeavors that culminate in the transcendence of suffering. So, what need is there to mention the other aims he may pursue when free from any attachment to place and time? Obviously, he will be exceptionally successful with respect to all of them. All that he does in the world will be successful, and so will any supramundane pursuit that he may undertake through insight, be it the practice of generosity, discipline, or insight. Even a mere trace of these factors will ensure that upon the disintegration of his body at his death he will go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife. Such are the effects of those causes and conditions. 

觀天品之三十四(夜摩天之二十)

22.又，剎利王復有一法是第二十二，應勤修習，成就相應，現在、未來二世利益。二十二者，善友堅固。友堅固王，善思惟作，久時為王，遠離諸過，他不能壞。如樹多根，長而深入，堅牢善住，不可傾轉，風不能壞。如彼牢樹風不能壞，王亦如是，知友堅固好心善意，一切人愛，所共敬重。

4.C. -3788 “ ‘There is also another factor that kings must cultivate. What is that? being a steadfast friend. A king who is a steadfast friend will be highly acclaimed and therefore able to maintain his rule for long time. He will be unstained and unharmed by others. Like a tree surrounded by many others, he will not waver and cannot be shaken by unwholesome people. [F.250.b] The king who is a steadfast friend is like such a forest in the wind. His nature is excellent and so people come to see him with great joy.

世間法中，堅固不壞功德善友有十三種功德具足。何等十三？一者善知，王若有惡，能令清淨。二者堪能，最難作者，能為王作。三者有智，若彼善友復有善友，則令為友。四者心盡，所有財物善友皆知。五者盡意，知於善友有利益事，勤心作之。六者心舒，忽爾相見，不撿威儀。七者究竟，若得衰惱乃至失命，則不捨離。八者稱意，隨心所須，如心為作。九者不匿，隨家所有，一切不隱，隨其所須，索者不悋。十者共心，若見善友多有具足，則生歡喜。第十一者，若得苦惱，則共同苦，設使大瞋，心亦不變；隨有何食，一切同食，同共遊戲。第十二者，於所有物，不劣根求；若自有物，不苦求與。第十三者，若知家中消息好惡乃至諍鬪，如是等事，一切盡說，不忌不難；自家中事乃至諍鬪，亦皆盡說。如是十三功德善友如是功德具足善友，則是世間。

4.C. -3789 “ ‘Those who possess the quality of being a most steadfast friend are also endowed with the following thirteen mundane qualities. (1) When someone is under attack, 493 they will quell 494 the attack, thus protecting against all hardships and total ruin. Why will they do so? Because even their friends’ friends are also theirs, and thus they will think, “This is a friend of my friend,” and befriend him. (2) They will disclose how much wealth they have at home and put any useful surplus to good use, thus being of service in all ways and regards. (3) They will never forsake their friends, even if the situation is extremely difficult or if there is a risk to their own lives. (4) They will do everything possible to be accommodating in all regards. (5) They will share anything in their possession, even if it is not much. (6) Whenever their friends’ circumstances are ideal, they are delighted. (7) Whenever their friends suffer, they suffer with them. (8) Even if they are in foul mood, they do not show it. (9) Even if they are overshadowed by their companions, they rejoice with them. (10) When others are in their home, they aspire not to cause them any offense. (11) Whatever they have in their homes they give to their friends without any hesitation. (12) They disclose every little thing intheir home to their friends. [F.251.a] (13) They divulge accounts about themselves by themselves. 495 A friend is someone endowed with those thirteen qualities.

如是世間功德具足十三善友，王成就一，則有大力，況復有多，是故智王應當勤攝如是善友。王若勤攝如是善友，一切所作可愛之事皆悉成就。又因善友，復能成就出世間道。略而言之，有十功德具足善友。何等為十？一者能遮非法之行；二者能教修行布施；三者能教受戒持戒；四者示智，能教修智；五者好心，遮近惡友；六者正信，示業果報；七者若見迷惡道時，教住善道；八者若見毀犯戒時，能為除滅；九者教令供養父母；十者恒常數數教誡。如是十種出世善友，一切惡道皆能擁護，猶如父母。堅固善友，常於善友。若善友朋，不生慢心。如是善友，非現在世，是未來世，是故王者應堅善友。王若如是善友堅固，則修善業功德因緣，於現在世常得安樂、常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以堅善友善業因故。

4.C. -3790 “ ‘A king who possesses even just one of these qualities of mundane friendship will be powerful and endowed with great strength. Therefore, a king who possesses many of them will obviously be indomitable. With joy for the supramundane path, he will accomplish his objectives. He will properly explain the ripening of karmic actions. Those who have entered wrong paths he will establish on the correct path. He will part company with those who have even slightly flawed discipline. He will cause others to heed their parents’ words. Diligent at all times, he will achieve the definitive good. He who acts in such a way is a friend in supramundane affairs. He protects against all that is unwholesome and is like a parent. Such a true friend eliminates negative factors in all that he does. No flaw will be incurred by staying close to him. He is a supreme friend in terms of the beyond, not in terms of this world. Therefore, a king should be considered a steadfast friend. When his body disintegrates, he who attends spiritual friends and practices what is virtuous will, after dying, go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife.

23.又，剎利王復有一法是二十三，應勤捨離，成就相應，現在、未來二世利益。二十三者，所謂不近無益之友。言無益者，所謂一切誑惑之人。不近一切博戲之人、導惡行人。若惡思惟，思惟已作，近如是人，大不饒益，所失甚大。失中大者，所謂誑惑。誑惑有二：一者私密；二者公彰。彼公彰者，謂博戲等種種誑惑。彼私密者，詐設形服，猶如惡人不識別者心謂之好。如是等人，外道所攝，并實外道，外道棘刺，誑惑自親，亦誑他人，不畏後世，現善形相，實是大賊。如是等人尚不應見，不應共語，何況親近以為知識？善人應捨。彼尚不能利益自身，況能利他？王者應當捨如是等不善知識無益之友，不近一切誑惑之人，不近一切博戲之人。如是等人不與相識，正念所作，正思惟作。王若親近善知識行、善知識熏，功德因緣，於現在世常得安樂、常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以不親近無益之友善業因故。

4.C. -3791 “ ‘Moreover, one should not keep company with people who are not such a friend and whose actions do not lead to happiness. [F.251.b] For example, associating with those who always deceive everyone, show wrong paths, and have bad intentions will bring nothing but great misfortune. There are two such causes of destruction: concealing and hiding. Concealing is to deceive mundane people. Such people are not gracious beings but hypocritically put on a facade. Resembling fake products, they deceive both themselves and others with non-Buddhist obstacles. Bereft of what lies beyond the world, they assume a highly virtuous demeanor while they in fact engage in nefarious activities. Since one should not even meet or converse with such people, it goes without saying that one should also not keep them as friends. One must by all means steer clear of such company. Since such companions are not even good to themselves, how could they be good for others? Those who give up unwholesome companions should therefore not associate with any tricksters. They should not befriend imposters but act on the basis of careful investigation. They should not associate with such tarnished people. He who bears the karmic imprints from such behavior will, upon the disintegration of his body, go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife.

24.又，剎利王復有一法是二十四，應勤修習，成就相應，現在、未來二世利益。二十四者，所謂瞋喜所不能動。若剎利王能持瞋喜，彼王國土牢固不壞，一切國人皆悉務樂，不生厭惡，無能破壞、無能得便。王若不瞋，思惟而作，非不思惟、非無因緣退人職位，非無因緣進其官爵與財利等。以不瞋故，密語不彰。非無因緣而舉下他；於歡喜處，心不高舉；如是王者，身有實意，不作諸惡，不攝惡人，平等重意。彼王如是世間法中瞋喜不動，而得安隱。

4.C. -3792 “ ‘There are two further factors that a king must by all means relinquish. What are they? Anger and agitation. A king who is keenly on guard against anger and agitation will have a stable rule. He will exercise his natural authority so that no one can control him. Such a king does not leave himself exposed to anyone. A king who abstains from anger will not do something that he did not intend. [F.252.a] He will not suddenly act irrationally. He will not rashly beat his servants. He will not expose what should have been kept secret. He will not be unpredictably capricious. He will not become overwhelmed with excitement. Even when he feels dejected, the matters he engages in will not be impacted. He will not retain people who are disingenuous. His mind will be steadfast. In this way, a king who remains guarded against the forces of anger and agitation will be praised in terms of worldly affairs.

云何復於出世間道瞋喜不動，而得安隱？王若不瞋，則為能持生死一垢；王若不喜，能持力垢；彼王如是能持力垢、持生死垢。若人能持如是二垢，彼人則能持癡力垢。王若如是能持三垢，智忍堅意，有決定意，功德因緣，於現在世常得安樂、常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。瞋喜不動善業因故。

4.C. -3793 “ ‘How will he be praised for being guarded against the forces of agitation and anger in terms of the supramundane path? He who is guarded against anger is guarded against this singular stain of cyclic existence. He who is intelligently guarded against agitation is guarded against the power of desire. He who is guarded against these two stains is also guarded against the power of ignorance. He who is guarded against the forces of those three stains possesses knowledge, patience, stability, and determination. By the ripening of such prior causes and conditions, he will, upon the disintegration of his body, go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife.

25.又，剎利王復有一法是二十五，應勤修習，成就相應，現在、未來二世利益。二十五者，所謂不著飲食二法，不多貪著。何以故？貪多飲食，於王則妨，常念飲食在腹內故。彼諸國人左右軍眾，心生厭賤，有如是念：彼王心意同如畜生，唯除飲食，更無餘心、無餘業心。恒常如是貪樂飲食，心常愛樂飲食味故，則不思惟法與非法。

4.C. -3794 “ ‘There are also two other factors that must be effectively stopped. What are they? A king must not have excessive craving for food and drink. Why is that? Because a king who yearns for food and drink will be distracted by his cravings. He will be obsessed with filling his belly. With such yearnings, his mind will become just like that of cattle. He will have no thought for anything but food and drink. With such desirous thinking and behavior, he will be wholly preoccupied and will therefore fail to distinguish between Dharma and non-Dharma. [F.252.b]

於國土事不能籌量思惟計校，不思惟人，不能調伏一切左右內外軍眾，於大臣等一切國人不能次第如彼相應與其官爵，於所作事不知輕重。彼王財物，唯有損減。財物減故，則少財物。財物少故，飲食則盡。無飲食故，一切輕毀。以貪飲食，故致貧窮。貪多飲食，不自節王，如是妨礙世間饒益。

He will not provide for his realm and subjects. He will not investigate the affairs of the realm. He will not exercise his natural authority. He will not ensure his ministers stick to their duties. He will fail to comprehend which matters are important and which are insignificant. He will constantly fail in his pursuits. As he fails in this manner, his wealth will wane so that even the terms food and drink will disappear. Becoming a complete failure, he will be repugnant to the people of the world, and he will live in extreme poverty.

云何復為出世間妨？謂心貪著，樂多飲食，常愛諸味，不正思惟，不能念身、不能念受、不能念心、不能念法，不能思念苦集滅道，自餘一切皆不思念。如是貪著飲食境界，同如畜生，無有差別。

The distractions of his cravings will hinder his mundane aims and, hankering for food and drink, he will also be reprehensible with respect to supramundane objectives. He who is obsessed and wholly preoccupied with food and drink will be governed by a constant craving for taste. He will therefore be unable to achieve mental equipoise and thus will become careless in terms of mindfulness that pertains to the body. He will also fail to be mindful of what pertains to sensations, mind, and phenomena. For him, there will be no factors of suffering, origin, cessation, and path. He will have no interest in anything but food and drink, and his mind will not be fit to consider anything else. His character will be just like that of an animal.

是故應當依順道理，相應飲食，如相應行，相應語說，清淨諸根，如應轉動，思惟正道——身受心法、苦集滅道。如是法中心善調伏，能思能念。心正念故，根轉清淨，相應飲食，身則調停；身調停故，心亦調順；心調順故，能念善法。是故不應愛著諸味。若以飲食內於身中，調適相應則為安隱，恒常依法而修習之。如是彼王能調伏心，心則正念，心正念故，能作善業。

4.C. -3795 “ ‘However, those who become free from such preoccupations with finding food and who are no longer attached to food and drink will be able to restrain their physical and verbal conduct, and their faculties will ripen. In this way, they will practice the true path. Their minds will be workable. [F.253.a] They will gain complete knowledge of body, mind, sensations, phenomena, suffering, origin, cessation, and path. Their minds will be in equipoise and their minds and faculties will be very pure. When they obtain food and drink, their bodies will be well, and their bodies and minds will be at ease. As their minds remain at ease, they become able to think of virtuous qualities.

王若如是不貪飲食，功德因緣，於現在世常得安樂、常有利益，能護國土、能護自身，善人所讚，身壞命終，所修善業唯如香氣，生於善道，天世界中為夜摩王。以不貪著飲食二味善業因故。

4.C. -3796 “ ‘Therefore, one should not have strong craving for taste. Rather, as food or drink enter the body, one should regard it as simply something cooling, or something beneficial. In that case one’s mind will become workable and capable of entering equipoise. When the mind is in equipoise, one may examine virtuous actions. When the bodies of those who practice virtuous action are destroyed, they will, after dying, go to the joyous higher realms and be born as the ruler of the gods in the Heaven Free from Strife.

26.又，剎利王復有一法是二十六，應勤修習，成就相應，現在、未來二世利益。二十六者，謂善思惟。善思惟王，則於世間及出世間安隱之事一切皆得。何以故？心功德故。善思惟者，於現在世、若未來世常得勝樂，隨何等事，善思惟作，則無諸過。意如是念：貪欲等垢，常行惡道，應令盡滅。以不淨法除貪欲垢，以慈悲法除瞋恚垢，以觀智法除愚癡垢。

4.C. -3797 “ ‘There is also another factor that a king should cultivate. What is that? Keeping wholesome forms of conduct in mind. Those who keep wholesome matters in mind will accomplish the objectives of sentient beings, whether they are of this world or the hereafter. Why is that? Because they are qualities of the mind. Hence, those who keep wholesome matters in mind with respect to this world and the next will accomplish supreme happiness. Moreover, they must eradicate all flaws as they keep wholesome matters in mind and remain attentive to them. It should be taught that desire and the other stains always lead to the lower realms. Desire is counteracted by the repulsive, anger by loving kindness, [F.253.b] and ignorance by insight.

如是皆以心善思惟故能除滅，非不善意而能除也。若惡思惟，不能成就世間之法；要善思惟，則能成就。是故當知一切諸法，善思惟作則得成就。王若如是心善思惟，功德因緣，於現在世常得安樂、常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以善思惟善業因故。

By correctly considering those three flaws, they will be exhausted. That will not occur by keeping unwholesome matters in mind. Also, mundane qualities will in the exact same way be accomplished by keeping wholesome matters in mind, and not by being concerned with unwholesome matters. Therefore, at all times and occasions one should give matters the right kind of kind of concern. That will accomplish all one’s objectives, and when the body of such a follower of the Dharma disintegrates, he will go to the joyous higher realms and become the lord of the gods in the Heaven Free from Strife. Such are the causes and conditions that are associated with those positive actions.

27.又，剎利王復有一法是二十七，應勤修習，成就相應，現在、未來二世利益。二十七者，謂不待時安詳而作。若作世間、作出世間利益之法，久時乃作則不可作。既不可作而作之者，則不成就。譬如有病，不時速治，久乃治者，則不可治；不可治故，則能殺人。

4.C. -3798 “ ‘There is also another factor that a king should refrain from. What is that? Procrastinating. No worldly objective, no beneficial objective in terms of the supramundane, nor any other objective whatsoever can ever be accomplished by putting things off. That can only lead to intolerable situations. For example, if one is about to succumb to a disease, postponing the treatment is a mistake that will prevent one from doing what needs to be done, and thus it will lead to one’s ruin.

如是復有無量作法不時速作，久乃作者，難作、叵作、不可得作，如是能障出世間道。微少煩惱亦如彼病，不速治故，煩惱不斷；以不斷故，則入惡道。是久乃作之大過患，如是障礙出世間道。微少煩惱不時斷故，漸次增長，猶如毒芽，久則增長，燒一切身，能令眾生若墮地獄、餓鬼、畜生，是故不應安詳待後久時乃作。如是王者、若諸餘人、若諸比丘、若諸俗人、若大富人、若貧窮人，一切不應安詳待後久時乃作。

Likewise, there are many other matters that can become utterly unbearable if one does not deal with them quickly. In that way, there will be no path of decisive goodness at all. One will succumb to the disease of the afflictions and descend to the lower realms. Such are the effects of procrastinating —there will be no supramundane path whatsoever. All paths will be destroyed and the factors that are like poisonous sprouts will grow. As they proliferate, they will burn one’s mindstream in terrible ways. [F.254.a] That is how living beings come to take birth as hell beings, starving spirits, and animals. Therefore, procrastinating is not becoming for kings, or for monks, or for merchants. Acting this way is never praiseworthy.

若人待後久時乃作，彼人生過，速得衰惱，乃經久時不能除滅、不能破壞、不能斷絕；以不斷故，自得衰惱。若人不觀久時乃作，則速失壞，并根普拔。如是之人無彼過故，畢竟得樂，住世間道、出世間道。如是之人若過始生，即能除滅，如毒芽生，見即除者。彼毒芽者，喻如煩惱，久則增長，過生則多。是故若有斷始生過，則為真知，而得安隱，彼人常樂。王若如是不待後時安詳而作，功德因緣，於現在世常得安樂、常有利益，能護國土、能護自身，善人所讚，彼人常樂，身壞命終生於善道，天世界中為夜摩王。以不待時安詳而作善業因故。

4.C. - 3799“ ‘Those who do not procrastinate act the very moment a flaw occurs, and thus they relinquish it. They crush, conquer, and destroy the flaw from its root. Having overcome such flaws, they are happy in the end. Whether on a mundane or a supramundane path, they destroy these flaws, which are like poisonous sprouts that proliferate when allowed to grow. Therefore, those who crush all flaws the moment they crop up will quickly reach the abode of excellent happiness. When their current bodies disintegrate, they will after their death go to the joyous higher realms and rule in the Heaven Free from Strife. Such is the power of the causes and conditions that are associated with their past positive actions.

28.又，剎利王復有一法是二十八，應勤修行，成就相應，現在、未來二世利益。二十八者，所謂以法利益國土，非是非法。彼多法王能自利益，能利益他。自利益者，若王持戒，能護國土，非不持戒，是自利益。利益他者，謂見有人不隨法行，令住法中。

4.C. -3800 “ ‘There is also another quality that a king should cultivate. What is that? Sustaining people with the Dharma. A king must sustain his people with the Dharma, not with non-Dharma. A king who has become preeminent due to the Dharma benefits both himself and others. He will not do anything that does not benefit himself. He is disciplined, and those who are disciplined do not sustain their people through non-Dharma. In this way, he benefits himself. How does he then benefit others? [F.254.b] He connects those beings who do not observe and follow the Dharma with happiness. In this way, he truly sustains his people.

王者如是正護國土，護國土故，法、財、名三皆和合得。既能如是令他依法，何況自身不隨法行？如是王者，則得財物。云何得物？所謂決定於國土中一切財物，六分取一。是以國土則為大富，以正護故。若國大富，王有急事，一切人民以愛王故，知王有急須用財物，皆悉多與。此是王者第二功德具足成就。如是王者正護國土，左右軍眾敬愛於王，一切方處稱王善名。王若如是，法、財、名等和合具足，於現在世常得安樂、常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以自他利善業因故。

4.C. -3801 “ ‘Sustaining his people, he becomes genuinely righteous, wealthy, and famous. Since he has already connected others with supreme happiness, how could he ever be unjust? Such a king will also be wealthy. In what way? After the harvest, the king will take one sixth of the grain, but he will use that to provide people with favorable circumstances. As he thus sustains them, the king will feel affection for the whole populace and save them from troubles. Thereby, he becomes endowed with a second quality —fame. A king who genuinely sustains his people and is loved by the people of his cities will become renowned in all directions. Such a king is perfectly righteous, wealthy, and famous. When the body of a king, who in this manner sustains his people munificently, disintegrates, he will after his death go the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife. Such is the ripening of the causes from his past deeds.

29.又，剎利王復有一法是二十九，應勤修習，成就相應，現在、未來二世利益。二十九者，謂常修行十善業道。彼十善道第一樂報，以要言之，則有三種，謂身、口、意。身則有三：殺、盜、邪行。口則有四：妄語、兩舌、惡口、綺語。意地有三：貪、瞋、邪見。如是十種不善業道，顛倒則名十善業道，名為慧道、名為正道。不善業道則無有慧，善道有慧，故名慧道，攝人天生，次第乃至到於涅槃。

4.C. -3802 “ ‘There is also another factor that a king should diligently pursue through numerous means. What is that? Practicing the ten courses of virtuous action. All of them lead to a supremely delightful ripening. The virtuous courses of action are of three kinds: those of body, speech, and mind. [F.255.a] Those of the body include the relinquishment of killing, stealing, and sexual misconduct. Those of speech are the relinquishment of lying, divisive talk, harsh words, and pointless chatter. Those of the mind are giving up covetousness, ill will, and wrong view. The many courses of action that are included under these ten unvirtuous actions are together known as the path of unvirtuous action. On the other hand, unmistaken insight is known as the path of true virtue, which refers to such insight. Through such insight, one will correctly arrive at the final transcendence of suffering.

彼王如是自身能住，復令他人軍眾等住，如是王者於諸眾生猶如父母，能到涅槃。隨自所願，何道皆得。彼王如是一切所念皆悉成就，常為天護，無有刀劍、怨敵等畏，一切國土常不壞亂，一切五穀隨時善熟。如天時節，日月調和普照一切，國土所用一切具足，多饒人眾。彼王如是正護國土，後時無常，身壞命終生於善道，天世界中。

4.C. -3803 “ ‘Such a king will obtain whatever he wishes for in the worlds of humans and gods and will be able to maintain all of that on his own. He will be like a father or mother to all the people living in his cities, and he will cause them to attain the transcendence of suffering as well as the higher realms. All such wishes of the king will be fulfilled, and he will also be protected by the gods. He will never encounter the terrors of weapons, starvation, or the destruction of the realm. Throughout his realm, the crops will ripen perfectly and on time. The sun and moon will also shine brilliantly in a timely manner, all objectives will be attained, and all his domains will enjoy abundance.

受何業報？受何等樂？略而言之，夜摩天中，不殺業故天命則長，有下中上如是天命。於六欲天，不偷盜故，天中大富，七寶具足，園林山峯種種可愛，在如是處遊戲受樂。不邪婬故，諸天女眾於餘天子悉皆不往，乃至未退有命以來，不往不近。彼諸天女一切端正、一切好色，光明勝妙，眼見心樂。若人邪行，彼生天中，所有天女共餘天行。如是異異業報成就，此如是等身善業行，善護不犯，樂修多作，生於天中受天樂報。

4.C. -3804 “ ‘When the time is up for a king who has munificently sustained his people in this manner, the nature of impermanence requires him to depart. At that point, he will be born among the gods due to the ripening of his past actions and will thus enjoy happiness. In short, those who are born among the gods in the Heaven Free from Strife [F.255.b] achieve longevity according to their relinquishment of killing, and in that way they become either inferior, intermediate, or superior gods. Similarly, those who are born among the six classes of gods in the desire realm will have stable wealth based on their relinquishment of stealing, and they will thus enjoy themselves in exquisite forests and parks made of the seven precious substances and among the various mountain peaks. Due to their having given up sexual misconduct, their goddesses will not go to other gods for as long as they live. Throughout their lifetimes, these goddesses will not go to other gods, nor will they even embrace any other. Rather, with all their physical charms and splendor, they will pay exclusive attention to that one god only. However, in the case of those who have not properly given up sexual misconduct, their goddesses will abandon them. In this way, the various individual actions yield distinct ripening. This is how observing, relying on, cultivating, and increasing positive physical actions lead to rebirth among the gods.

次復第二，口四善業樂修多作，生於天中。口何者業，生於天處？受何樂報？謂修四種口正行戒。不妄語故，滿語美語，種種實語，常一切時第一妙語，隨口所說，彼語則樂，隨語皆得，不妄語故。不兩舌故，所有軍眾常不破壞，於一切時隨順供養。不惡口故，常聞美妙歌舞、遊戲喜笑等聲，第一悅耳美妙之聲。不綺語故，常出義語，一切諸天愛樂其語，皆信其語，彼於天中如是成就口業果報。

4.C. -3805 “ ‘There is also a second set of factors, divided into four, that involves enjoyable ripening. When practiced, cultivated, and increased, this also leads to birth among the gods. What are those actions that lead to the enjoyments of birth among the gods as they ripen? They are the four types of proper verbal restraint. Having given up lying, one’s voice will be clear, pleasant, and deep. One will always be a highly successful speaker such that whatever one says it is articulated with ease yet captures the subject matter accurately. Such is the situation for these gods, and this is due to the force of having properly relinquished lying. Next, the relinquishment of divisive talk prevents the destruction of one’s realm. [F.256.a] Having permanently given up divisive talk, one will always hear exquisite sounds that are enchanting to the ears as well as the mind —sounds of singing, dancing, excitement, and rapture. Giving up irrelevant talk results in having a tongue that is well proportioned and delicate. 496 One will be a delight to all the gods. Such are the enjoyments of the effects of virtuous actions of speech.

何者意業，如是天處受何樂果？以不貪故，一切憶念、一切所須，隨念皆得，得已不失，自餘諸天不能侵奪，唯自受用。此果報者，不貪業故。以不瞋故，一切天愛，第一端正，可憙妙色。不邪見故，所求皆得，如所求得，不變不異。如所念得，未曾不得，常具足得。如是略說十善業道所得果報。

4.C. -3806 “ ‘What are the divine mental actions that bring effects experienced in the heavens? By giving up covetousness, all that one desires will be obtained simply by thinking of it, what one acquires will not decay, and other gods will not want to partake of it. Such are the effects experienced by those who give up covetousness, and such ripening is not due to anything else. By giving up ill will, one will be in harmony with everyone else in the heavens. One will also be endowed with an outstanding body. By giving up wrong views, no non-Buddhist will venture into any dispute with you. All events will turn out in perfect accordance with one’s wishes, not in any other way. Never will there be the slightest lack of anything that one wishes for. This is a brief explanation of the ripening of the ten virtuous courses of action.

若布施者，則得勝報。以布施故，富樂轉勝。以智勝故，勝一切天，一切樂受，願是根本——若癡樂者則非是樂——心自在故、福田力故、時自在故、物自在故、信解力故。以自在故，有一善業亦生天中，乃有眾生入於涅槃，何況生天。

4.C. -3807 “ ‘Generosity specifically yields special wealth, while insight specifically makes everything uniquely outstanding. The reason for this is that all joys are rooted in insight. All that is not enjoyable is preceded by the delusion of existence. [F.256.b] Depending on the mind, time, entities, and one’s good motivation, even just one among the virtuous courses of action can lead to birth as a god. Since they even propel one toward the transcendence of suffering, it goes without saying that such actions can also lead to birth among the gods.

如是業報，第一微細，何人不知，則迷業報，迷業報故入於地獄。

4.C. -3808 “ ‘Yet, the ripening of karmic actions is extremely subtle. The ignorant are therefore unaware of the ripening of karmic actions and thus, in their delusion, end up rushing toward the hells.

此如所說十善業道，若王修行，或國土人、或王軍眾，以王因緣皆行十善。王若如是修十善業，功德因緣，於現在世常得安樂、常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以行十善善業因故。

4.C. -3809 “ ‘When a king practices these ten virtuous courses of action as just explained, all of his lands and cities will abide by his rule. When the king’s body disintegrates, the ripening of these acts will after his death make him go to the joyous higher realms and become ruler of the gods in the Heaven Free from Strife.

30.又，剎利王復有一法是第三十，應勤修習，成就相應，現在、未來二世利益。第三十者，謂信因緣。信因緣王、若大臣等，不迷業報，意常正念，於境界中不放逸行。彼因名為果種子因，緣於時處具足和合。彼名信因。若信因者，亦信於果，彼以如是諦見因果，不作惡業。猶如種子與芽為因，如是諦見、信因緣故，不迷業報。

4.C. -3810 “ ‘There is also another quality that a king should cultivate. What is that? Proper consideration of cause and effect. A king or minister who has proper awareness of cause and effect will not be deluded. His mind will remain composed in recognition of karmic actions and their ripening, and he will not engage with objects carelessly. Here cause is like the seed of a fruit. Conditions are like the passing of the seasons and the proper soil. Those who do not disregard causes or conditions will perceive the reality of cause and effect. Such people do not engage in unwholesome actions. As with the combination of causes and conditions pertaining to a seed and its sprout, one will be free from delusion regarding karmic actions and the ripening of their effects. [F.257.a]

彼如是業，有善不善，生死相續不斷不絕，種種苦樂，能令眾生處處受生，有中流轉。如是有中相續輪轉，在於地獄、餓鬼、畜生、天、人之中。

4.C. -3811 “ ‘Both virtuous and unvirtuous actions constitute the path of rebirth. Those actions give rise to the many different forms of pleasure and pain that are encountered in cyclic existence. The continua of living beings are formed by such actions, and that conditioning keeps them confined to the realms of hell beings, starving spirits, and animals, or the realms of gods and humans.

有三種行：一、福業行；二、罪業行；三、不動行，謂四禪行。彼福業行是天人因；彼罪業行，地獄等因；彼不動行，是色界因。彼三種界，王若於中唯諦知因，彼王不迷生死曠野。如是一切，此有為中，所謂因果。

In this way, the three realms are produced by virtuous, unvirtuous, and immovable actions. That is to say, life as a god or human is caused by the conditioning of virtuous actions, unvirtuous actions lead to the hells, and immovable actions lead to the form and formless realms. When a king truly sees the mere causes of life in those three realms, he will no longer be deluded within the wilderness of cyclic existence. In short, therefore, all these conditioned factors are causes and effects.

王信因果，過不能壞，以能畏過，故不造作不善之業，常作善業。王若如是信於因緣功德力故，於現在世常得安樂、常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以信因緣善業因故。一切眾生第一勝法，謂信因緣。是故王者應當精勤修習此法、受持此法，謂信因緣。

A king who perceives causes and effects will not be brought down by flaws. He will not engage in any unvirtuous actions, influenced by the terrifying horrors of misdeeds. Rather, he will constantly engage in what is virtuous. Upon the disintegration of his body, he will go the joyous higher realms and be born in the world of the gods. The foremost way to engage the mind is known as proper consideration of conditions. Therefore, this must be kept in mind by a king who perseveres in these teachings. This is the way of proper awareness of causes and conditions.

31.又，剎利王復有一法是三十一，應勤修習，成就相應，現在、未來二世利益。三十一者，謂供養天。以何因緣供養彼天？善業行故，得生天中，有大神通，若我造作不善業道，能遮止我。若夜若晝恒常供養，一切所作皆能調伏，能於夢中示善不善。一切國土不饒益時，能為作護，令入善法。彼天如是能遮不善，若夜若晝常能擁護，猶如父母無量方便種種擁護。應供養天，彼能作善。

4.C. -3812 “ ‘There is also another factor that a king should diligently pursue in various ways. What is that? Worshiping the gods. Gods that engage in the conduct of positive actions will voluntarily assist in one’s own practice of positive actions, and they will prevent any obstacles to the manifestation of virtuous qualities. [F.257.b] Those who worship such gods during both day and night will receive their assistance. The gods will even reveal good and bad omens in one’s dreams. They will protect the realm from destruction and constantly inspire people toward virtuous actions. Those who practice accordingly will be protected day and night. It is therefore only appropriate to worship virtuous gods in various ways, as if they were one’s father or mother.

是故王者供養彼天，以愛法故，離於惡業，不為侵他，非邪見故。無如是意：離天無業，此天造作。一切世間無如是心：一切苦樂皆天所作。無如是心：供養於天，如是供養，為利益我不失饒益。非謗因果，非邪見心，彼王如是供養天故，得他供養。王若如是常供養天，功德因緣，於現在世常得安樂、常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以供養天善業因故。

4.C. -3813 “ ‘Hence, a king should always worship the gods. He should do so by means of a ritual that accords with the Dharma and without any involvement in negative actions due to desire or specific precepts. He should do so without causing harm 497 and without taking any oath based on wrong views. He should worship the gods in a way that is disengaged from the causes and the mindset that create the karmic actions and sufferings of all beings. Due to the quality of the divine assistance he receives, a king who worships in this way will never fail in his objectives. He will never disregard cause and effect. He will not develop wrong views. He will offer constant worship. When his body disintegrates, the causes and conditions associated with such actions will make him go to the joyous higher realms and be born as the king of the gods in the Heaven Free from Strife.

32.又，剎利王復有一法是三十二。王者應作，成就相應，現在、未來二世利益。三十二者，謂一切時正護國土。正護國王，隨順法行，猶如父母，一切畏處，施與無畏。施無畏故，晝夜常恒善法增長，一切軍眾皆悉敬愛，心不捨離。國內人民，或獻財物或復讚歎，稱王善名。或時晝夜心常思惟，欲令其人得安隱樂。

4.C. -3814 “ ‘There is also another quality that a king should cultivate. What is that? Sustaining the people. A king who truly sustains his people will observe and follow the Dharma and will grant his people freedom from fear, as if he were their mother or father. As he grants them freedom from all fears, a river of virtuous qualities will flow and increase throughout day and night. [F.258.a] The inhabitants of his cities will regard him with fondness and affection and will therefore provide him with wealth and praise. Throughout day and night, they will be concerned with his happiness.

彼王如是利益一切諸眾生故，是以令王自在增長。多自在故，五穀成熟，國土增長，一切軍眾皆悉增長。國內耆宿，願王熾盛。彼如是王，正護國土，法、財、名三，日日增長，和合相應。王若如是正護國土，於一切時利益國土，離瞋、離貪，功德因緣，於現在世常得安樂、常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以護國土善業因故。

4.C. -3815 “ ‘A king who practices in this way will expand his sphere of influence, because he is doing what benefits all beings. As his rule expands, the harvests will be bountiful and the population will flourish. As the cities thrive, the king himself will also prosper. A king who sustains the populace in this way will always be righteous, wealthy, and famous. Such an excellent being will continue to nourish his subjects. Since he always wishes to benefit people and is free from ill will and covetousness, he will upon the destruction of his body go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife. Such is the power of the causes and conditions he created in the past.

33.又，剎利王復有一法是三十三，王者應作，成就相應，現在、未來二世利益。三十三者，謂一切時正護妻子。護妻子故，妻子得樂，王、若大臣無量福德，多種福德和集增長。若有財物，有何者物，何處何時有物，不惜給與妻子。若與財物、若與飲食、若與床敷、若與衣服，若或抱持，愛語信任，令心歡喜，施與無畏。如力分與，施與妻子。舍內得福，作無量種舍內福德，此護妻子有大福德。

4.C. -3816 “ ‘A king who practices and adheres to the Dharma should also cultivate another quality. What is that? Providing his sons and daughters with happiness. A king or royal minister who provides his sons and daughters with happiness brings about a continuous increase in many forms of merit. Regardless of his situation, circumstances, or possessions, he will give everything to them whenever he has something to give. [F.258.b] In this way, he enthusiastically provides them with material things, food, drink, and clothing. He will embrace them, speak pleasantly, and make them feel confident, joyful, and fearless. Great merits will blossom from his sons and daughters, and when such great merits emerge from his home in a wide variety of ways, that is what is known as taking good care of one’s children.

若復有人無憐愍心，或為貪覆，不憐妻子。彼人之心甚於惡獸殺生食肉，食屎獸等。若人不能出家住法，彼人應當如力如分正護妻子，令得安樂。若自有力，無憐愍心，不護妻子，如是之人不名在家，不名出家。是故應以資生布施及餘物施，若教持戒。

4.C. -3817 “ ‘Without falling prey to miserliness or becoming oppressed by desire, he has compassion for his sons and daughters. As he provides them material things and protects them from violence, they will excel in his presence. Therefore, those who cannot faithfully take ordination should sincerely care for their children. People who have the resources but are so miserly that they do not care for their children according to their means are neither householders nor monks. Therefore, a king or royal minister should take care of his children by giving them material gifts while also instilling in them a sense of discipline.

王、若大臣能令妻子受戒持戒，教令布施，教令習智，更餘次第正護其樂，次第如力。王、若大臣如是作者，久時受樂，久時壽命。王若如是正護妻子，功德因緣，於現在世常得安樂、常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以護妻子善業因故。

He should establish his sons and daughters in discipline, encourage their practice of generosity, and help them cultivate insight. While sustaining and raising his children in genuine happiness, he should continuously provide for them according to his capacity. In this way a king or royal minister will sustain his children and bring them lasting happiness. When later his body disintegrates, he will go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife. Such is the force of those causes and conditions.

34.又，剎利王復有一法是三十四應勤修習，成就相應，現在、未來二世利益。三十四者，謂常習智。習智者名一切苦滅，出離一切生死之因。若能決定習智者，好。彼智者名：於入大闇、墮在闇中得無量種衰惱之者，照明如燈；

4.C. -3818 “ ‘There is also another factor that a king should pursue diligently and in numerous ways. He must cultivate insight by all means. Cultivating insight [F.259.a] destroys all suffering and is the cause of deliverance from cyclic existence. Hence, a king must by all means train in that. Insight is the lamp for those who have fallen into the great darkness of cyclic existence and are lost in the darkness of numerous sufferings.

生死曠野嶮道資糧；盲者眼目；無力者力；無伴者伴；無救者救；病者良藥；迷者導師；生死曠野嶮道、遠行飢渴乏者之清冷水、之飲食也；繫縛生死牢獄之者出要之因；無親友者則能與作利益親友；與無目者作光明眼。能於死時，而作強伴。

It is a jewel for the destitute in cyclic existence, an eye for the blind, strength for the powerless, a friend of the friendless, a protector of the exposed, a medicine for those tormented by disease, a guide for those without a path, a cooling rain for those tormented by craving in the wilderness of cyclic existence, the cause of deliverance for those bound in the prison of cyclic existence, a helping friend for those who have none, clear vision for those who are blinded, and a powerful friend at the time and place of one’s execution.

閻摩羅人來近至時，於死滅時，作大力伴。一切惡處能為閉塞。於欲墮墜大嶮堓者，如手接取。若作同侶，得一切樂。於裸露者，是好衣服，無能劫奪。若有怖畏破戒罪、火熱惱逼者，能作無量多枝葉花、清冷蔭影具足之樹。一切眾生眼所矚者，皆生愛樂。是故，智勝。

When the henchmen of the Lord of Death are near and death is approaching, insight is a powerful friend who leads one away from the terrors of the lower realms. Insight is a friend who takes one by the hand and saves one from treacherous passes and chasms, leading one toward all types of happiness. For those scorched by the sun, insight is a priceless garment. For those tormented by the terrifying heat of flawed discipline, insight is like the cool shade of a tree with many great branches and a dense canopy of twigs, shoots, leaves, and flowers [F.259.b] that brings joy to everyone who sees or touches it. Therefore, insight is most special indeed.

於無始來流轉世界諸眾生等，能與現在、未來世樂，更無餘法能作樂因，如一智也。常應識知種種修習，心行正道，心善思惟，心中安住。共餘法動，無量種意，初中不善，智則能除，能示實道。此則安隱，一切饒益皆能成就，示涅槃城，常應修習。

4.C. -3819 “ ‘Ah! Whether in this life or the next, there is, and has been since time without beginning, no other way to advance. Insight exclusively possesses such qualities, and by correctly cultivating this knowledge, one comes to realize the true path. By carefully discerning things and keeping insight in mind, one will eventually actualize its qualities. One must develop decisive certainty and extensive knowledge. Insight paints beautiful scenes throughout the beginning, middle, and end. Insight reveals the path of reality. It reveals the city of the transcendence of suffering, free from attachments to any desired objective. Insight should always be cultivated.

以修習故、善識知故，生人天中，為王、為勝。智火能燒一切煩惱，乃至後時得寂滅樂，更無異法能令出離一切生死如此智者。是故希望一切地者，應當思惟修習此智，為他人說。王若如是常修習智，為他而說，樂修多作，功德因緣，於現在世常得安樂、常有利益，能護國土、能護自身，善人所讚，後正流轉，身壞命終生於善道，天世界中為夜摩王。以能修習多智因故，終得涅槃。

4.C. -3820 “ ‘A king who cultivates insight will rule for a long time and be appreciated by the people of his cities. Other kings will be unable to conquer him. He will be sustained for a long period and not be subject to suffering. His enjoyments will long endure as he passes from one happy state to the next. When his body disintegrates, he will after his death go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife. Such is the condition of the ripening of his causal actions from the past.

35.又，剎利王復有一法是三十五，應勤捨離，成就相應，現在、未來二世利益。三十五者，所謂不樂一切境界。若剎利王樂於境界，如是王者，不得安隱。若王樂聲觸味香色一切方便，不得安隱，亦復不能正護國土，亦復不能正護自身。常樂境界，常著心故，失法、物、名，三皆退壞。樂境界王，餘王能破；他破壞故，自軍眾等皆生厭惡，不復愛樂；以厭離故，則失王位，而得衰惱；得衰惱故，或失壽命。

4.C. -3821 “ ‘There is also another quality that a king should endeavor to cultivate. What is that? Not being led astray by objects. A king who is obsessed with objects will be overcome by sounds, textures, tastes, forms, and smells that are otherwise agreeable and excellent. He will be unable to act virtuously in any way. [F.260.a] Therefore, his objects will fail to bring him any happiness. He will not be able to engage meaningfully with any objects, and while his mind is occupied with these objects, his righteousness, wealth, and fame will diminish. As he fails in all these regards, opposing kings will be able to damage him. When that happens, the people in his cities will become displeased with him, and thus the king may lose his realm. He will descend into great suffering and may even lose his life.

是故王者不用縱心樂著境界。若不縱心大樂境界，彼王則能正護自法，或時心淨，正攝色聲香味觸等，不能動心。久時為王，王領國土一切軍眾不厭不捨，是故他王不能破壞，命住久時，不得熱惱，久時受樂。今既受樂，後生樂處。王若如是不樂境界，功德因緣，於現在世常得安樂、常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。不樂境界善業因故。

Therefore, one should not become obsessed with objects. A king who is not obsessed with objects, who rules in accordance with the Dharma, and who is even-minded cannot be led astray by sounds, textures, tastes, forms, or smells. A king who takes care of his people in such a way will always be righteous, wealthy, and famous. With such excellent qualities, he will continue to sustain his subjects. Always intent on benefiting the populace and being free from ill will and covetousness, such a king will, upon the disintegration of his body, go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife. Such is the force of the causes and conditions of his past actions.

36.又，剎利王復有一法是三十六，王不應作，成就相應，現在、未來二世利益。三十六者，所謂不令惡人住國。不調伏者，不令住國。若諸惡人惡業破戒，令住國者，彼王則不久時為王，則於彼人必得殃禍。彼大過故，國人破壞，自在劣減，五穀不登，人不作業，王則不能正護國土，一切國人於王不樂。

4.C. -3822 “ ‘There is also another factor that a king should avoid. What is that? A king should not harbor incorrigible people in his country. If a king harbors in his realm incorrigible people, such as evildoers and people with flawed discipline, their severe flaws will soon bring great misfortune. The realm will be destroyed, and the king will lose his reign. [F.260.b] The crops will not ripen, projects will come to nothing, people will not be properly taken care of, and the populace will lose its fondness for the king.

住國土天，不生憐愍，以其國內惡人住故，以其國有不調人故。彼調伏人亦不調伏，第一修業福德之人近惡人故，彼則有失。是故王者，不調伏人不令住國。

The gods of the land will also not be kindly disposed when incorrigible people are harbored in the country. Incorrigible people will corrupt even the most well-trained individuals, because everyone depends on the character of one’s companions. Hence, if people with good qualities associate with people of a different kind, their qualities will be wasted. For such reasons, a king should not harbor incorrigible people.

若王不令不調伏人住其國者，惡法行人則不住國。以不住國，則無上過，又復常能正護國土。一切國人皆悉知王不令惡人住在國內，則不作惡，一切國人皆修行法，不作非法。彼能如是隨法行王，一切意念皆悉成就，一切國人皆知法律，依法律行。

4.C. -3823 “ ‘A king who does not harbor unwholesome people who are incorrigible and whose conduct is wicked will not incur the flaws just explained. He will take good care of his people and will not permit people who do not follow the Dharma to stay in his realm. As his people follow the Dharma, he will not appreciate those who act against the Dharma. Those who follow and adhere to the Dharma have excellent intentions.

餘不饒益，不生不起。彼王如是以法為救、以法為伴。王若如是以法為本，不令惡人住其國內，功德因緣，於現在世常得安樂、常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以離惡人善業因故。

Therefore, his realm will not suffer destruction or any other misfortune. A king for whom the Dharma is the sole refuge, friend, and support will, upon the destruction of his body, go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife. Such is the force of those causes and conditions.

37.又，剎利王復有一法是三十七，王應勤修，多獲福德，一切國人皆不厭惡，成就相應，現在、未來二世利益。三十七者，所謂依前過去舊法，不斷先得，依法而與。使人、軍眾、一切人民先來得者，不斷不奪，若地、若物，依本常與。若有何人種姓次第先來得者，隨相應與。一切人民則於其王不生厭惡，左右軍眾一切不能迭相妨礙。

4.C. -3824 “ ‘There is also another factor that a king should endeavor to cultivate in order to be righteous and which will prevent him from being attached. What is that? He should provide land and wealth from his current household possessions to his servants. He should give such things to those servants that belong to his household. [F.261.a] In this regard, he must not be easily displeased with them. He should also not indulge with his servants, nor should he feel weary of them. By distributing land he ensures that the servants do not leave their places.

王不憂悔、不生熱惱，王位不動，國土不亂，恒常正住，一切職人不偏斷事，強不陵弱，不違法律，一切國人如自業作，心生歡喜。天心喜故，以時降雨，寒暑隨時，常豐不儉，無刀兵劫，龍心不瞋。

Such a king will be free from concerns and live in the most excellent way. He will not have to engage in commerce. He will be powerful and utterly unassailable by those of lesser strength. He will not crave for things but be content with what his own karmic actions provide. In his lands, the gods will not bring untimely rains, the sun will not burn out of season, no famine will occur, and there will be no armed struggles.

一切善天，不捨其國，行於餘國。彼王國土以行法故，餘天不壞。以人因緣，是故有天；以人力故，天則有力。

The gods will not abandon his land to go elsewhere, nor will his land be laid to waste and destroyed by other gods. Both humans and gods will flourish due to the strength of humans.

彼王既知如是過已，依先舊與，不斷不奪。若王善行第一法行，於國內人，依次第來隨相應與，依祖父來隨所應與。若王國土令法久住，依法正護，如彼次第依分而與，如是次第依法王者，一切天眾不求其便，護其國土，彼王大富，國土具足。以大富故，布施作福，持戒修智。

4.C. -3825 “ ‘A king who understands the flaws of people does not harbor unwholesome individuals. Rather, he will keep in his realm only people who do what is virtuous, who have supreme conduct, and who excel in observing the Dharma, and thus his realm will be sustained and cared for by the gods. Hence, since the gods are fond of his realm and protect it, other gods will be unable to create obstacles. As the king prospers, he will practice generosity within his realm, do what is meritorious, observe discipline, and be insightful. [F.261.b]

王若如是依隨法行，功德因緣，於現在世常得安樂、常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以不違法善業因故。

A king who possesses such excellence and who practices the Dharma in a supreme way will be most beautiful in this world, and, when his body disintegrates, he will after his death go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife.

若王成就此如是等三十七法，攝取彼法、安住彼法，一切功德皆悉具足。彼從樂處，復得樂處。

4.C. -3826 “ ‘A king who observes the thirty-five points just explained will be well protected and come to possess all good qualities. His enjoyments will be exceptional.’

爾時，彼名善時鵝王，為說過去尸棄如來所說偈言：

若王軍眾淨，法行制諸根，彼則有法慧，生天世界中。cf. Dhs.35.1-36

4.C. -3827 “At this point Auspicious Time, king of the garuḍas, will recite Śikhin’s verses as follows: “ ‘Surrounded by a pure retinue, Practicing the Dharma, and with his faculties tamed, The wise king who practices the Dharma Will be born in the heavens.

若王時賦稅，依法而受取，彼則捨離貪，為夜摩天王。

4.C. -3828 “ ‘He who determines the proper time, Delights in the Dharma, And is free from craving Will excel in the Heaven Free from Strife.

若王忍愛語，瞋喜不能動，彼護國土故，生天中最勝。

4.C. -3829 “ ‘He who is patient, speaks in pleasant ways, And is guarded against anger and agitation Will rule great domains And become the chief among the gods.

若王不朋諍，不看友非友，彼則心平等，得天眾中勝。

4.C. - 3830 “ ‘A king who is pure and impartial Is not overcome by friend or foe. Because he rules in a most balanced manner, He becomes suited for the world of the gods.

若王勤敬宿，供養諸尊長，彼意堅不貪，得為天中王。

4.C. -3831 “ ‘He who is delighted by his elders and the gods, Who worships the masters, Is free from craving, and has a steadfast mind Will be resplendent among the gods.

若王依先世，隨祖父法與，彼不奪眾生，得為天中王。

4.C. -3832 “ ‘He who repays the generosity Rendered by his father Cannot be harmed by spirits And will be born a god.

若王修施戒，說法制諸根，彼護國土人，天世界中貴。

4.C. -3833 “ ‘A king who endeavors to be generous and disciplined, Who speaks the Dharma and whose senses are subdued, Will maintain excellence on earth And become a ruler in the divine worlds.

若王捨非法，攝取行法者，彼正法持戒，生天中最勝。

4.C. -3834 “ ‘He who does not support those opposed to the Dharma But appreciates those who follow the Dharma Will, due to his pure Dharma ways, Become the ruler of the gods.

若王離婦女，唯親近善人，彼則無垢意，生天中為王。

4.C. -3835 “ ‘A king who is not swayed by women But always remains a ruler of good people [F.262.a] With stainless and refined intelligence Will take birth in the world of the gods.

若王不普信，唯攝取善人，彼命終真見，夜摩天中勝。

4.C. -3836 “ ‘He who does not believe everything he hears Yet drinks the nectar Of listening to the trustworthy Will reside as the head of the gods.

若王愛善名，不貪著財物，彼離貪垢故，為夜摩天王。

4.C. -3837 “ ‘He who wants fame But not material things Is free from the stains of craving And will be the ruler of the gods in the Heaven Free from Strife.

若王不邪見，心愛樂正見，彼淨見不動，為夜摩天王。

4.C. - 3838 “ ‘He who does not harbor wrong views But is fond of observing reality Will not be shaken by views And will become foremost among the gods in the Heaven Free from Strife.

若王勤施戒，亦常修行智，彼得諸國土，後生為天王。

4.C. -3839 “ ‘He who is constantly generous and disciplined And always proceeds with insight Will prevail everywhere on earth And later become the ruler of the gods.

若王常愛語，生他人最樂，彼得土清涼，生天中最勝。

4.C. -3840 “ ‘A king whose words Are most delightful to hear, Pleasant to listen to, and thoroughly satisfying Will in the end be born among the gods.

若王實語說，不動如須彌，彼登實階梯，天眾中如幢。

4.C. -3841 “ ‘He whose words are nondeceptive, Who is immovable like a mountain, And who ascends the staircase of the truth Will in the end reside among the gods.

若王無因緣，不舉下軍眾，彼王民不厭，命終為天王。

4.C. -3842 “ ‘A king who does not cause resources To suddenly increase or decrease But issues excellent decrees Is certain to be born among the gods.

若王知好惡，亦知有力無，彼王有慧力，生夜摩為王。

4.C. - 3843 “ ‘He who knows how people differ And how strength differs from weakness Possesses great strength of mind And will be the ruler of the gods in the Heaven Free from Strife.

三界第一勝，所謂名三寶，王若能供養，彼王則生天。

4.C. -3844 “ ‘The Three Jewels Are beyond the three realms. A ruler who worships them Will be born among the gods.

若王時見人，能利益國土，彼離慢心儉，生天中最勝。

4.C. -3845 “ ‘He who shows when the time is right, Who delights in benefiting his people, And who is free from excitement and anxiety Will be considered by the gods as their lord.

若王離睡垢，則離於癡過，彼智境相應，決定為天王。

4.C. -3846 “ ‘He who is free from the stains of sleep, Who has given up the flaws of being in crowds And possesses the practice of insight, Is most certain to become a god.

若王離懈怠，常堅固精進，彼能竭過海，來世為天王。

4.C. -3847 “ ‘He who is free from the flaws of laziness, Who is steadfast and subdues rivals, Will overcome all defects And proceed after this life to the heavens.

若王友堅固，常隨法行者，彼善友圍遶，生天為天王。

4.C. -3848 “ ‘A king who is a steadfast friend [F.262.b] Will, in all his activities,Be surrounded by true friends And become the ruler of the gods.

若王離惡友，常捨離不近，彼則離諂毒，生天為天王。

4.C. -3849 “ ‘He who does not associate with the deceitful But steers clear of such people Will be freed from the realms of destruction And excel among the gods.

若王持瞋害，不樂作惡業，彼離惡垢故，常為天中王。

4.C. - 3850 “ ‘He who gives up anger and agitation And has no fondness for unwholesomeness Washes off the mud of unwholesomeness And will always rule the gods.

若王不貪味，唯愛樂善法，彼能示善道，黠慧生勝處。

4.C. -3851 “ ‘A holy being who is unattached to food and drink But constantly attached to virtue Will see the Dharma clearly And be magnificent due to his superior mind.

若王善思惟，隨順善法行，彼如法見道，到夜摩天處。

4.C. - 3852“ ‘He who is attentive to wholesome matters And engages with the sacred Dharma Will, through the instructions of the sacred Dharma, Enter among the gods.

若王時速作，依如是法行，彼速離諸苦，為夜摩天王。

4.C. - 3853 “ ‘He who does not procrastinate but acts swiftly, Following the Dharma, Will soon be free from suffering And arrive at the world of the gods.

若王法利國，或以王法護，彼為人所讚，生天天亦讚。

4.C. -3854 “ ‘A king who always sustains His people with the Dharma Masters qualities that are highly praised And, in the world of the gods, will become their lord.

若王行十善，是如來所說，彼是修行法，生天為天王。

4.C. -3855 “ ‘The one who understands the explanation Of the ten virtuous factors And wisely puts them into practice Will achieve a beauty that is greater than the gods.

若王信因緣，如是道非道，彼則離見垢，黠慧生天勝。

4.C. -3856 “ ‘He who sees causes and conditions clearly And discerns the path from what is not the path Becomes free from the stains of views And achieves extraordinary wisdom.

若王供養天，如所應而作，彼得天供養，生天中最勝。

4.C. - 3857 “ ‘A ruler who correctly engages In worship of the gods Will, through his offerings to the gods, Become their superior.

若王護妻子，心意不濁亂，彼自妻知足，生天中最勝。

4.C. -3858 “ ‘He who with an unblemished mind Takes care of his sons and daughters And is content with his wife Will become lord of the gods.

若王遠境界，愚癡所愛者，彼則是持戒，當生天為王。

4.C. - 3859 “ ‘The disciplined one who remains unaffected By the objects that attract all those who are childish And who observes continuous discipline Will go to the land of the gods.

若王捨惡人，近依法行者，彼是善法王，應為夜摩王。

4.C. -3860 “ ‘He who always abandons incorrigible beings, Who follows the Dharma in whatever he attends to, And who has pure concern for the sacred Dharma Will possess the full potential to become a god. [F.263.a]

若王依法行，是護國土主，應一切地主，亦堪夜摩王。

4.C. -3861 “ ‘A king who rules With laws that are rooted in what is proper Will receive praises throughout the land And become the master of the Heaven Free from Strife.’

如是彼名善時鵝王，以願力故，生彼天中而作鵝王，既見天主牟修樓陀，念本生時從尸棄佛所聞經法，為令天主牟修樓陀心歡喜故，如是說已，語天王言：天王當知！業如是故，得此天處，以大法勝，故得此處。若得此處不放逸行，於後退時，心不生悔。命盡死時，醜面可畏地獄之使，不來現前。

4.C. -3862 “In this way, the swan king, Auspicious Time, who was born by the power of his past aspirations, recollects his previous lives and thus teaches the words of Śikhin to Musulundha in order to delight him. He then proclaims, ‘This realm is not attained randomly. You have won it by virtue of great and special qualities. Those who, upon attaining this realm, make sure to avoid ruin by carelessness will later not have to experience the torment of regret. When the time of their death arrives, the harbingers of hell with their grimacing faces will certainly not gather around them.