Chinese
大正藏第 14 册 No. 0516 佛说胜军王所问经 No. 516 [Nos. 514, 515] 佛说胜军王所问经 西天译经三藏朝奉大夫试鸿胪卿传法大师臣施护奉 诏译 如是我闻： 一时，佛在舍卫国祇树给孤独园，与大苾刍众千二百五十人俱。 是时，有憍萨罗国胜军大王，其王尊贵，有大威德富饶自在，所居国土境界广远，为一切人所共尊敬；其王福德久于佛法生大信重。是时，大王即乘宝车，与诸臣从及无数百千婆罗门、长者等而共围绕，以诸音乐而导其前，出舍卫国，诣祇树给孤独园佛世尊所，恭敬供养听受正法。 “◎尔时，为人民主，常以正法而行治化，于诸非法舍而不行。何以故？大王当知，若王及臣弃背正法行非法者，于现世中人所轻谤，乃至身坏命终不生胜处。若王及臣舍离非法行正法者，于现世中人所称赞，乃至身坏命终，生天界中受胜果报，富乐自在天人爱敬。 “大王！譬如世人生育一子，父母怜爱犹如珍宝，多设方便常令快乐，其子长大亦生孝敬，王心慈爱亦复如是，一切人民皆如一子，王所爱念犹如父母，常以四法而为摄化，所谓布施、爱语、利行、同事，常行如是四种法故，一切人民皆悉归伏，王 现代汉语译本 佛说胜军王所问经 西天译经三藏朝奉大夫试鸿胪卿传法大师臣施护奉 诏译 如是我闻： 一时，佛在舍卫国祇树给孤独园（Jetavana Anathapindika-arama），与大比丘众千二百五十人在一起。 当时，有憍萨罗国（Kosala）的胜军大王（King Shengjun），这位国王尊贵无比，拥有巨大的威德，既富饶又自在，他所统治的国土疆域辽阔，为所有的人所共同尊敬；这位国王因其福德深厚，对佛法产生了极大的信心和重视。当时，大王立即乘坐宝车，与各位大臣随从以及无数百千的婆罗门（Brahman）、长者等一同簇拥，用各种音乐引导在前，离开舍卫国，前往祇树给孤独园佛世尊的住所，恭敬地供养并听受正法。 ‘当时，作为人民的君主，应当时常用正法来治理和教化，对于各种非法之事应当舍弃而不去做。为什么呢？大王您应当知道，如果国王和大臣背弃正法而行非法之事，在现世中会被人轻视和诽谤，甚至在身死命终之后也不能转生到好的地方。如果国王和大臣舍弃非法而行正法，在现世中会被人称赞，甚至在身死命终之后，能够转生到天界中享受殊胜的果报，富裕快乐，自在，受到天人的爱戴和尊敬。 ‘大王！譬如世人生育一个孩子，父母怜爱他犹如珍宝，想尽各种办法常常让他快乐，这孩子长大后也会对父母产生孝敬之心，国王的慈爱之心也应如此，将一切人民都看作自己的孩子一样，国王对他们的爱念犹如父母一般，常常用四种方法来摄受和教化他们，这四种方法就是布施、爱语、利行、同事，常常奉行这四种法，一切人民都会归顺和臣服于国王。
English
English version The Sutra Spoken by the Buddha on the Questions of King Shengjun Translated by the Tripitaka Master Shihu, Minister of Honglu Temple and Great Master of the Dharma, under Imperial Decree, from the Western Regions Thus have I heard: At one time, the Buddha was in Jeta's Grove, Anathapindika's Park (Jetavana Anathapindika-arama), in Shravasti (舍卫国), together with a large assembly of twelve hundred and fifty Bhikshus (比丘). At that time, there was King Shengjun (胜军大王) of the Kosala (憍萨罗国) Kingdom. This king was highly esteemed, possessed great power and virtue, was wealthy and independent, and his territory was vast, respected by all. This king, due to his accumulated merit, had great faith and respect for the Buddha Dharma. At that time, the Great King immediately rode in a jeweled chariot, accompanied by his ministers and countless hundreds of thousands of Brahmins (婆罗门), elders, and others, with various musical instruments leading the way. He left Shravasti and went to the residence of the World Honored One, the Buddha, in Jeta's Grove, Anathapindika's Park, respectfully making offerings and listening to the True Dharma. ‘At that time, as the ruler of the people, one should always use the True Dharma to govern and educate, and abandon all illegal and unjust actions. Why? Great King, you should know that if a king and his ministers turn their backs on the True Dharma and engage in illegal acts, they will be despised and slandered in this life, and even after death, they will not be reborn in a good place. If a king and his ministers abandon illegal acts and practice the True Dharma, they will be praised in this life, and even after death, they will be reborn in the heavens, enjoying supreme rewards, wealth, happiness, freedom, and the love and respect of gods and humans. ‘Great King! For example, when a family has a child, the parents cherish him like a precious jewel, doing everything possible to make him happy. When the child grows up, he will also be filial to his parents. The king's compassion should be the same, treating all the people as his own children, and the king's love for them should be like that of parents. He should always use the four methods to embrace and educate them. These four methods are giving, loving speech, beneficial conduct, and cooperation. By constantly practicing these four methods, all the people will submit and be loyal to the king.’ --------------------------------------------------------------------------------
Chinese
以慈心观诸人民既如子想，彼一切人亦复于王如其父母。 “又如有人于其梦中见种种事，所谓江河泉池、园林花果、街巷道陌处处庄严，清净适悦人所爱乐，如是等事，既梦觉已都无所有，诸世间法亦复如是，皆悉如梦竟无其实。如汝大王，为人中主受三种乐，所谓富乐、欲乐、自在乐，统大国城多诸所有，象马、车乘、金银、珍宝库藏诸物，乃至后妃、眷属、诸臣仆等其数甚多，富贵炽盛而无等比，如是富贵虽多所有不以为胜。何以故？为颠倒法劳役其心增诸烦恼。 “大王当知，此等皆是无常灭法，是不坚牢而不究竟，如水聚沫而无其实。是故，大王！于如是事如实了知，于世间法常所觉了，离诸烦恼修出世行。 “又世间法如一大树，沃润其根即生枝叶，枝叶繁茂即能开华，开华非久乃结果实，果实成熟色香美妙人皆爱乐。其树忽为大火所焚，四面俱炽红焰光明映蔽日月，四方上下都一大光，其可爱树悉无所有，唯火光现，而彼火光非久，即为大雨所灭，云雷掣电交映而出。是时，火聚悉无所有，唯彼大雨连霔不息，其雨非久亦复停止。大王当知，如前所说诸世间法亦复如是，刹那坏灭竟无其实，如王所统，虽复广大积诸所有，刹那坏其义亦然。是故，大王！于无常法莫生常住想，于有尽 现代汉语译本：以慈悲之心看待所有百姓，把他们都当作自己的子女一样爱护，那么所有百姓也会把国王您当作父母一样敬爱。 ‘又比如，有人在梦中见到各种景象，比如江河泉池、园林花果、街巷道路，处处都装饰得庄严美好，清净舒适，令人喜爱。但是，当梦醒来之后，这一切都了无踪影。世间万法也是如此，都像梦境一样，最终没有真实。就像您，大王，作为人中的君主，享受着三种快乐，即富乐、欲乐和自在乐。您统治着广大的国家和城市，拥有众多的财富，如象马、车乘、金银珍宝、库藏物资，乃至后妃、眷属、臣仆等等，数量众多，富贵显赫，无与伦比。但是，即使拥有如此众多的富贵，也不应该以此为傲。为什么呢？因为这些颠倒之法会劳役您的心神，增加您的烦恼。 大王您应当明白，这些都是无常、会消灭的法，是不坚固、不究竟的，就像水面的泡沫一样，没有真实。因此，大王！对于这些事情，要如实地了解，对于世间万法，要经常保持觉悟，远离各种烦恼，修习出世间的行为。 又比如，世间万法就像一棵大树，滋润它的根，就会生长出枝叶，枝叶繁茂，就能开花，开花不久就会结果实，果实成熟后，色香味美，人人都喜爱。但是，这棵树突然被大火焚烧，四面都燃烧着熊熊烈火，火焰的光芒遮蔽了日月，四面八方都变成一片火光，那棵可爱的树完全消失，只剩下火光。但是，这火光不久也被大雨浇灭，乌云雷鸣，闪电交加。这时，火焰完全消失，只剩下连绵不断的暴雨，而这大雨不久也会停止。大王您应当明白，就像前面所说的世间万法也是如此，刹那间就会坏灭，最终没有真实。就像您所统治的国家，即使再广大，积累的财富再多，刹那间也会坏灭，道理也是一样的。因此，大王！对于无常之法，不要产生常住的想法，对于有尽头的事物，
English
English version: When regarding all people with a heart of loving-kindness, cherishing them as if they were one's own children, then all those people will also regard the king as their parents. 'Furthermore, it is like someone who sees various things in their dreams, such as rivers, springs, ponds, gardens, flowers, fruits, streets, and roads, all adorned with solemnity, purity, comfort, and delight, things that people love. However, once the dream is over, all of these things are gone without a trace. The worldly dharmas are also like this, all like dreams, ultimately without reality. Just like you, Great King, as the lord among people, enjoy three kinds of happiness: the happiness of wealth, the happiness of desire, and the happiness of freedom. You rule over vast countries and cities, possessing numerous riches, such as elephants, horses, carriages, gold, silver, precious jewels, and various goods in your treasuries, as well as numerous consorts, relatives, ministers, and servants. Your wealth and glory are unparalleled. However, even with so much wealth, you should not be arrogant. Why? Because these inverted dharmas will trouble your mind and increase your afflictions.' 'Great King, you should know that all these are impermanent and perishable dharmas, not firm, not ultimate, like bubbles on water, without reality. Therefore, Great King! Understand these things as they truly are, and be constantly aware of worldly dharmas, staying away from afflictions and cultivating the path of liberation.' 'Moreover, worldly dharmas are like a great tree. When its roots are nourished, it grows branches and leaves. When the branches and leaves are lush, it can blossom. Before long, it bears fruit. When the fruit ripens, its color, fragrance, and taste are wonderful, and everyone loves it. However, suddenly the tree is burned by a great fire. Flames blaze on all sides, and the light of the flames obscures the sun and moon. All directions, above and below, become a great light. The lovely tree disappears completely, leaving only the firelight. But the firelight does not last long; it is extinguished by a great rain, with clouds, thunder, and lightning flashing. At this time, the fire is completely gone, leaving only the continuous heavy rain, and this rain will also stop before long. Great King, you should know that the worldly dharmas, as described earlier, are also like this, perishing in an instant, ultimately without reality. Just like the kingdom you rule, even if it is vast and accumulates much wealth, it will perish in an instant, and the principle is the same. Therefore, Great King! Do not think of impermanent dharmas as permanent, and do not think of finite things --------------------------------------------------------------------------------
Chinese
法莫作无尽想，念念思惟无常来侵，舍世间法离诸所著，修出世行增益善根。 “大王！又如四方有四大山从空而来，彼山高广一一坚牢堕于阎浮，而此地中所有一切草木丛林，皆悉摧灭而无有余，彼有力者不能为救。大王！此诸世间有四大怖而来逼迫，亦复如是，一切众生无所逃避，有大力者不能为救。四怖者何？一者、邪行怖；二者、老怖；三者、病怖；四者、死怖。大王！邪行若生坏灭正行，老怖若来坏少年相，病怖若来坏安乐法，死怖若来坏灭寿命。大王！又如师子为兽中王，若入兽群取一兽食，彼所取兽何能逃避，入师子腹灭无有余。大王！无常大力于诸众生，亦复如是。 “大王！诸世间人将趣命终，先染病苦如中毒箭气力劣弱，筋骨肢节皆悉疼痛，皮肉干枯手足战动秽恶流溢，眼耳鼻舌身等诸根不能发识，诸境不现，唯见自造不善业境现在其前生大怖畏，无所依怙谁为救者？父母眷属徒共围绕，名医良药不能为疗，上味饮食不能食啖，于念念中起无常怖，彼出入息渐渐微细，如是病怖方始起心念作善业，微出其声告父母言：‘我今大怖，恶境现前，寿命将断，父母为我作诸利益，施佛及僧愿垂救护。’如是言已，于刹那间其命即断，此处既谢他处复生，随自作业受诸果报。 “大王 现代汉语译本：不要总是想着永恒不变，要时时刻刻想着无常的到来和侵袭，放下世间的法，远离各种执着，修习出世间的行为，增长自己的善根。 ‘大王！又比如四面八方有四座大山从空中而来，那山高大宽广而且非常坚固，坠落到阎浮提（Jambudvipa，指我们所居住的这个世界），这片土地上所有的草木丛林，都会被摧毁殆尽，没有剩余，即使是有力量的人也无法拯救。大王！这世间有四种巨大的恐怖正在逼迫而来，也是如此，一切众生都无法逃避，即使是有大力气的人也无法拯救。这四种恐怖是什么呢？一是邪行（wrong conduct）的恐怖；二是衰老（aging）的恐怖；三是疾病（sickness）的恐怖；四是死亡（death）的恐怖。大王！邪行如果产生，就会破坏正当的行为；衰老如果到来，就会破坏少年的容貌；疾病如果到来，就会破坏安乐的生活；死亡如果到来，就会破坏生命的延续。大王！又比如狮子是野兽中的王者，如果进入兽群中抓取一只野兽来吃，那只被抓取的野兽怎么能够逃脱呢？进入狮子的腹中就被消灭干净了。大王！无常的巨大力量对于众生来说，也是如此。’ ‘大王！世间的人将要走到生命的尽头时，先是感染疾病的痛苦，就像中了毒箭一样，气力衰弱，筋骨肢节都疼痛，皮肉干枯，手脚颤抖，污秽之物流溢，眼耳鼻舌身等各种感官都不能发挥作用，各种景象都无法显现，只能看到自己所造的不善业的景象出现在眼前，产生巨大的恐惧，没有可以依靠的，谁来救助呢？父母眷属只是共同围绕着他，名医良药也不能治疗，美味的饮食也不能吃下去，在每一个念头中都产生无常的恐惧，他的呼吸渐渐微弱，在这种疾病的恐怖刚刚开始的时候，才开始想着做善事，微微发出声音告诉父母说：‘我现在非常恐惧，恶劣的景象出现在眼前，寿命将要断绝，父母为我做各种利益的事情，布施给佛和僧侣，希望他们能够垂怜救护。’这样说完之后，在刹那之间他的生命就断绝了，在这里结束之后，在其他地方又会产生，随着自己所造的业力，承受各种果报。’ ‘大王！
English
English version: Do not constantly dwell on the thought of permanence, but always contemplate the arrival and encroachment of impermanence. Abandon worldly dharmas, detach from all attachments, cultivate transcendent practices, and increase your roots of goodness. 'Great King! Furthermore, imagine four great mountains from all directions descending from the sky. These mountains are tall, wide, and exceedingly strong, falling upon Jambudvipa (the world we inhabit). All the grass, trees, and forests in this land would be utterly destroyed without remainder, and no powerful being could offer rescue. Great King! The four great terrors that are pressing upon this world are similar. All beings cannot escape them, and even those with great strength cannot save them. What are these four terrors? First, the terror of wrong conduct; second, the terror of aging; third, the terror of sickness; and fourth, the terror of death. Great King! If wrong conduct arises, it destroys righteous conduct. If aging arrives, it destroys the appearance of youth. If sickness arrives, it destroys the state of ease and happiness. If death arrives, it destroys the continuation of life. Great King! It is like a lion, the king of beasts, entering a herd and taking one animal to eat. How can the captured animal escape? It enters the lion's belly and is utterly destroyed. Great King! The great power of impermanence is the same for all beings.' 'Great King! When worldly people are about to reach the end of their lives, they first suffer the pain of illness, as if struck by a poisoned arrow. Their strength weakens, their muscles, bones, and limbs all ache, their skin and flesh dry up, their hands and feet tremble, and foulness flows out. The senses of eyes, ears, nose, tongue, and body can no longer function, and various sights do not appear. They only see the images of their own unwholesome deeds appearing before them, causing great fear. There is no one to rely on, and who can offer rescue? Parents and relatives merely surround them, and famous doctors and good medicine cannot cure them. Delicious food cannot be eaten, and in every moment, they experience the terror of impermanence. Their breath gradually becomes faint. Only when the terror of sickness begins do they think of doing good deeds, faintly uttering to their parents: 'I am now greatly afraid. Evil omens appear before me, and my life is about to end. Parents, please perform beneficial acts for me, make offerings to the Buddha and the Sangha, and may they have mercy and protect me.' After saying this, in an instant, their life is cut off. Having ended here, they are reborn elsewhere, receiving various karmic retributions according to their own actions.' 'Great King!' --------------------------------------------------------------------------------