Chinese
大正藏第 14 册 No. 0514 佛说谏王经 No. 514 [Nos. 515, 516] 佛说谏王经 宋安阳侯沮渠京声译 如是我闻： 一时，佛在舍卫国祇树给孤独园。是时，国王名不离先尼，出行国界，道过佛所，身蒙尘土，解剑退盖为佛作礼。天尊曰：“就坐。”王即坐。 佛问王：“王所从来，身蒙尘土。”王即退坐，稽首对：“诺！属行国界有灾异者。” 佛告王曰：“王治当以正法，无失节度，常以慈心养育人民，所以得霸治。为国王者，皆由宿命行善所致，统理民事不可偏枉。诸公卿群寮下逮凡民皆有怨辞，王治行不平海内皆忿，身死魂神常入太山地狱，后虽悔之无所复及。王治国平正常以节度，臣民叹德四海归心，天、龙、鬼神皆闻王善，死得上天后亦无悔。王无好淫妷以自荒坏，无以忿意有所残贼，当受忠臣刚直之谏，夫与人言，常以宽详无灼热之。 “当以四意待于国民。何谓为四？随时廪与，和意与语，所有珍宝与民共之，占视老病及诸鳏寡。王如是者，国中和平即得其福，寿终上天所愿自然。王不可以常得自在，人皆敬畏以之为乐，名象、好马、宝车、贤臣，群寮百官导从前后，内藏珍宝仓库百物，皆当腐坏 现代汉语译本： 《佛说谏王经》 宋朝安阳侯沮渠京声译 我是这样听说的： 一时，佛陀在舍卫国祇树给孤独园（Jetavana Anathapindika-arama）说法。当时，国王名叫不离先尼（Prasenajit），出巡国境，路过佛陀所在之处，身上沾满了尘土，便解下佩剑，撤去华盖，向佛陀行礼。天尊（佛陀的尊称）说：‘请就坐。’国王便坐了下来。 佛陀问国王：‘大王从哪里来，身上沾满了尘土？’国王退回座位，稽首回答：‘是的！我正在巡视国境，查看是否有灾异发生。’ 佛陀告诉国王说：‘大王治理国家应当以正法为准则，不要失去法度，要常常以慈悲之心养育人民，这样才能成就霸业。作为国王，都是由于前世行善所致，治理民事不可偏颇枉法。如果公卿大臣、各级官员乃至普通百姓都有怨言，大王治理国家不公平，天下百姓都会忿恨，死后魂神常常会堕入太山地狱（Tai Shan Hell），到那时即使后悔也无济于事。大王治理国家公平正直，常以法度行事，臣民赞颂您的德行，四海归心，天、龙（Naga）、鬼神都会听到您的善行，死后便能升上天界，之后也不会有后悔。大王不要沉迷于淫乐而荒废政事，不要因为愤怒而残害百姓，应当接受忠臣刚正的劝谏，与人交谈时，要常用宽容平和的语气，不要用尖刻辛辣的言辞。 ‘应当用四种心意对待百姓。哪四种呢？随时供给他们所需的物资，用和善的言语与他们交谈，将所有的珍宝与百姓共同分享，关心照顾年老体弱和鳏夫寡妇。大王如果这样做，国家就会和平安宁，就能得到福报，寿命终结后便能升上天界，所希望的都能自然实现。大王不可以认为自己常常可以为所欲为，认为人们敬畏自己是理所当然的快乐。要知道，名象、好马、宝车、贤臣，以及众多的官员侍从，还有内藏的珍宝和仓库里的各种物品，最终都会腐朽损坏。
English
English version: The Buddha Speaks the Sutra of Admonishing the King Translated by Juqu Jingsheng, Marquis of Anyang of the Song Dynasty Thus have I heard: At one time, the Buddha was in the Jetavana Anathapindika-arama in Shravasti (Sravasti). At that time, the king's name was Prasenajit (Prasenajit). He was traveling in the country, and when he passed by the place where the Buddha was, his body was covered with dust. He took off his sword and removed his canopy to pay homage to the Buddha. The World-Honored One (a respectful title for the Buddha) said, 'Please be seated.' The king then sat down. The Buddha asked the king, 'Where have you come from, O King, that your body is covered with dust?' The king retreated to his seat, bowed his head, and replied, 'Yes! I am inspecting the country for signs of disasters.' The Buddha told the king, 'Your Majesty should govern with the righteous Dharma, without losing measure and moderation, and always nurture the people with a compassionate heart. This is how you can achieve hegemony. Being a king is due to good deeds performed in past lives. In governing the affairs of the people, you must not be biased or unjust. If the dukes, ministers, and all officials, down to the common people, all have grievances, and if your governance is unfair, the people within the seas will be resentful. After death, your soul will often enter the Tai Shan Hell (Tai Shan Hell), and then even if you regret it, it will be of no avail. If Your Majesty governs the country fairly and justly, always acting with measure and moderation, the ministers and people will praise your virtue, and the hearts of all within the four seas will turn to you. The gods, dragons (Naga), and spirits will all hear of your goodness, and after death, you will ascend to heaven, and there will be no regrets. Your Majesty should not indulge in licentiousness and ruin yourself, nor should you inflict cruelty out of anger. You should accept the upright and honest advice of loyal ministers. When speaking to others, always use a tolerant and gentle tone, without harsh or stinging words. ‘You should treat the people with four intentions. What are the four? Provide them with supplies according to the season, speak to them with kindness, share all your treasures with the people, and care for the elderly, the sick, and the widowed. If Your Majesty does this, the country will be peaceful and prosperous, and you will receive blessings. When your life ends, you will ascend to heaven, and your wishes will be fulfilled naturally. Your Majesty should not think that you can always do as you please, or that it is a matter of course that people respect you. Know that famous elephants, fine horses, precious chariots, virtuous ministers, and the many officials and attendants, as well as the treasures in the inner treasury and the various items in the warehouse, will all eventually decay and be destroyed.’ -------------------------------------------------------------------------------- 无长存者。
Chinese
“年少会老强健必病，含血之类皆当归死，珍宝、妻子、家室内外不可常得，如人梦见殿舍、好园、树木、花果、池水、流泉，游戏其中快乐无极，寤则霍然莫知所在，睹世所有皆如人梦。 “王宁见树有华果，华果不能常着树，青青之叶会有萎落；天冠、巾帻、黼黻、名服不能常好，流水不能常满；放火旷野，火盛焰赫不久则灭；暴风、疾雨、雷电霹雳，斯臾之间霍然不见，日欲出时星无精光，日之盛明照于天下不久则冥，世间无常亦复如是。喻如四面有大石山，上下皆有六山俱到同时共合，其中人物含血之类，无有豪贱皆当糜碎。 “人有四事不可得止：老至体枯、病来心恼、身死神去、所有珍宝皆当弃捐不可得保，此四一至不可得离无避逃处，非口所能守请陈谢，不可财许求哀得解。是时，所有名象、良马、珍宝、壮士、群臣、百官护导前后，孰能为王排却之者？王宁见师子，兽中最猛，遥见群鹿意欲所取，便前搏撮裂食其肉，如斯之痛安可言乎？命如师子取群鹿时，人命欲终身体不宁，血脉为消面色为变，命日欲促，五藏不治不思饮食，虽有神咒、良医、善药不能使愈。口为妄语，其所索者家室恣之，身体皆痛如被掠治，手足抂攘骨节欲解，口干息极羸瘦困劣，不能起居坐卧 现代汉语译本 无长存者。 ‘年少会老，强健必病，所有有血气的生命都终将死亡。珍宝、妻子、家室，无论内外，都不可能永远拥有。就像人在梦中见到殿堂、美好的园林、树木、花果、池水、流动的泉水，在其中游戏，快乐到极点，醒来后却突然什么都不知道在哪里。看到世间所有的一切都像人的梦境一样。 ‘大王您看到树木开花结果，花果不可能永远挂在树上，青翠的叶子终究会枯萎凋落；华丽的帽子、头巾、精美的礼服也不可能永远保持美好，流水不可能永远充盈；在旷野放火，火势再旺盛，火焰再猛烈，不久也会熄灭；暴风、急雨、雷电霹雳，转眼之间就会消失不见，太阳将要升起时，星星的光芒就黯淡无光，太阳的光辉照耀天下，不久也会进入黑暗，世间万物无常也是如此。好比四面都是巨大的石山，上下又有六座山同时崩塌汇合，其中的人和所有有血气的生命，无论地位高低贵贱，都将被碾成粉末。 ‘人有四件事无法阻止：衰老到来身体枯萎，疾病来袭内心烦恼，身死神识离去，所有珍宝都将被抛弃，无法保全。这四件事一旦到来就无法摆脱，没有地方可以逃避，不是口头上的祈求道歉就能避免的，也不是用金钱贿赂、哀求就能得到解脱的。这时，所有名贵的象、良马、珍宝、强壮的武士、群臣、百官在前后护卫，谁能为大王您排除这些呢？大王您看到狮子，是野兽中最凶猛的，远远地看到一群鹿，想要捕食它们，便上前搏斗，撕裂吞食它们的肉，这样的痛苦怎么能说得出来呢？生命就像狮子捕食群鹿的时候，人的生命将要终结时，身体会感到不安宁，血液循环衰竭，面色改变，生命的日子越来越短促，五脏功能失调，不想吃喝，即使有神奇的咒语、高明的医生、灵验的药物，也不能使他痊愈。口中胡言乱语，对于他所要求的，家人都顺从他，身体各处都疼痛，就像被拷打一样，手脚乱动，骨节好像要散开，口干舌燥，气息微弱，极其虚弱困顿，不能起身坐立’
English
English version Nothing is Permanent. ‘Youth will age, strength will sicken, all creatures with blood will eventually die. Treasures, wives, family, both inside and outside the home, cannot be possessed forever. It is like a person dreaming of palaces, beautiful gardens, trees, flowers, ponds, and flowing springs, playing in them with boundless joy, but upon waking, suddenly knows nothing of their whereabouts. Seeing all that exists in the world is like a person's dream.’ ‘O King, you see trees with blossoms and fruits, but the blossoms and fruits cannot remain on the tree forever, and the green leaves will eventually wither and fall; the heavenly crown, turban, embroidered garments, and famous robes cannot always remain beautiful, and flowing water cannot always remain full; setting fire to a wilderness, the fire may be strong and the flames fierce, but it will not be long before it is extinguished; violent winds, heavy rains, thunder, and lightning, in an instant, disappear without a trace. When the sun is about to rise, the stars lose their brilliance, and the sun's bright light shines upon the world, but it will not be long before it darkens. The impermanence of the world is also like this. It is like having great stone mountains on all four sides, and six mountains above and below all collapsing and merging at the same time, crushing all the people and creatures with blood within them, regardless of their status, into powder.’ ‘There are four things that a person cannot stop: old age arriving and the body withering, illness coming and the mind becoming troubled, the body dying and the spirit departing, and all treasures being abandoned and unable to be preserved. Once these four things arrive, they cannot be escaped, there is no place to flee, and they cannot be avoided by mere verbal pleas or apologies, nor can they be resolved by bribery or begging for mercy. At this time, all the famous elephants (name-bearing elephants), fine horses, treasures, strong warriors, ministers, and officials guarding before and behind, who can ward off these things for the King? O King, you see the lion (Simha), the fiercest of beasts, seeing a herd of deer from afar, wanting to seize them, it then goes forward to fight, tearing and devouring their flesh. How can such pain be described? Life is like when a lion seizes a herd of deer, when a person's life is about to end, the body will feel uneasy, the blood circulation will fail, the complexion will change, the days of life will become shorter and shorter, the functions of the five organs will be disordered, and one will not want to eat or drink. Even if there are miraculous mantras, skilled doctors, and effective medicines, they cannot heal him. The mouth speaks nonsense, and whatever he asks for, the family complies with him, the body aches all over as if being tortured, the hands and feet flail about, the joints seem to be coming apart, the mouth is dry, the breath is weak, and he is extremely weak and exhausted, unable to rise, sit, or lie down.’ --------------------------------------------------------------------------------
Chinese
须人；若得良药糜粥甘食人当含之，必复苦极筋脉欲绝，但有出气无复报入，唇燥干焦，正气竭尽邪气在处；舌稍却缩面目无色，耳鼻闭塞不闻声香，手足拘挛筋急，口噤欲言不能，手或把空莫索边傍，白汗目泪流出相续，心意着痛识转消灭无所复知，熅去身冷魂神去矣。所有珍宝、父母、兄弟、妻子，内外知识、奴婢皆当弃捐，随行独去不知所到，世间虽乐不得久留。 “王当是时当何恃怙？唯有孝顺慈养二亲，供事高行清洁沙门，见凡老人当尊敬之，所有财宝与民同欢，当以慈心施惠于民，无以谗言残害民命，为王之法当宣圣道，教民为善，唯守一心，心存三尊。王者如斯，诸圣咨嗟，天、龙、鬼神拥护其国，生有荣誉死得上天。 “身死神去，当何所恃？惟恃善耳。火盛炜炜恃水灭之，饥渴之人惟恃水谷，老恃机杖，盲恃有目，冥恃灯火，疾病困笃恃良医药，船行巨海风浪盛猛恃彼榜橹，道有盗贼恃藏匿处。身死神去惟恃修善，犹逢彼难各恃其事，以自拔济宗室获安。王无以为乐饮食极味，游居自在不可常得，饱满皆当消散不可常得，好香涂身苾芬括鼻，珠玑璎珞奕奕曜目，水陆好华以为校饰，金缕织成以为名服：白毳衣、文绣衣、杂彩衣、无极衣、细叠衣、细致衣、锦绫衣，此皆无常不可久保。 现代汉语译本： ‘如果有人病重，即使给他最好的药物、米粥和美味食物，他也会含在嘴里无法下咽。必然会痛苦到极点，筋脉几乎断绝，只有出气没有进气，嘴唇干燥焦裂，正气耗尽，邪气占据全身。舌头稍微后缩，面色苍白，耳朵鼻子闭塞，听不见声音，闻不到气味，手脚抽搐拘挛，筋脉紧张，嘴巴紧闭想说也说不出来，手有时会胡乱抓挠，四处摸索，冷汗和眼泪不停流出，心意疼痛，意识逐渐消失，什么都不知道了，体温散失，身体冰冷，灵魂离开了。所有的珍宝、父母、兄弟、妻子，内外亲友、奴婢都将被抛弃，独自离去，不知道去哪里，世间的快乐虽然美好，却不能长久停留。 ‘大王，到那时您能依靠什么呢？只有孝顺慈爱地赡养父母，供养品德高尚、行为清净的沙门（出家修道的人），见到年长的老人应当尊敬他们，将所有的财富与百姓共同分享，应当以慈悲之心施恩于民，不要用谗言残害百姓的性命，作为君王的法则应当宣扬圣人的教诲，教导百姓行善，一心向善，心中敬奉佛、法、僧三宝（三尊）。君王如果这样做，诸位圣贤都会赞叹，天神、龙神、鬼神都会拥护他的国家，活着的时候享有荣誉，死后可以升到天界。 ‘身死神去之后，又能依靠什么呢？只有依靠善行。火势旺盛，依靠水来熄灭它，饥渴的人依靠水和食物，年老的人依靠拐杖，盲人依靠眼睛，黑暗中依靠灯火，疾病缠身的人依靠良药，船在巨浪滔天的大海中航行依靠船桨，道路上有盗贼依靠藏身之处。身死神去之后，只有依靠修善，就像遇到困难时各自依靠不同的事物，才能自救，宗族才能获得安宁。大王不要沉迷于享乐、美味的饮食，自由自在的生活不可能长久，吃饱喝足都会消散，不可能长久，用美好的香料涂抹身体，香气扑鼻，用珍珠美玉装饰身体，光彩夺目，用水陆出产的美丽花朵来装饰，用金线织成的名贵衣服：白色的细毛衣服、绣花衣服、各种颜色的衣服、无极衣、细叠衣、细致衣、锦绫衣，这些都是无常的，不可能长久保持。’