Chinese
大正藏第 15 册 No. 0593 佛为胜光天子说王法经 No. 593 佛为胜光天子说王法经 大唐沙门释义净奉 诏译 如是我闻： 一时薄伽梵在室罗伐城逝多林给孤独园，与大苾刍众百千人俱，皆是大阿罗汉，诸漏已尽。复与无量菩萨摩诃萨俱，人中大龙，一生补处。尔时世尊在一树下，于胜妙座加趺而坐，于大众中，普为人、天演说自证微妙之法，所谓初、中、后善，文义巧妙，纯一圆满清净鲜白梵行之相。 尔时，憍萨罗国王胜光天子，严驾侍从，出室罗伐，往逝多林，欲礼世尊，恭敬供养，承事亲近。既至林所，下车整衣，诣大师处。遥见如来坐于树下为众说法，颜貌端正，调伏诸根，意乐寂静住增上定，人中龙象，如师子王，亦如牛王，如善智马，人中最上，如白莲华，如池湛寂，如妙高山安处大海，具三十二相、八十种好，如妙金幢形色充遍，亦如白日千光晃耀，如盛月轮，众星围绕。 时，王见已，生大欢喜，身毛遍竖，得未曾有。灌顶大王有五盛事，所谓如意髻珠、白盖、白拂、宝履、宝剑，悉皆弃舍，着常人服，从以大臣，安详正念，诸根寂静，偏露右肩，整理衣服，曲躬合掌，至世尊所，礼佛双足，布上妙华，烧众名香。为 现代汉语译本 《佛为胜光天子说王法经》 大唐沙门释义净奉诏译 如是我闻： 一时，薄伽梵（Bhagavan，世尊）在室罗伐城（Śrāvastī）的逝多林（Jetavana）给孤独园（Anāthapiṇḍada-ārāma），与大比丘众百千人在一起，他们都是大阿罗汉（Arhat），诸漏已尽。又与无量菩萨摩诃萨（Bodhisattva-mahāsattva）在一起，他们是人中大龙，一生补处（Ekajāti-pratibaddha）。当时，世尊在一棵树下，于殊胜美妙的座位上结跏趺坐，在大众中，普遍地为人、天演说自己证悟的微妙之法，这法在初、中、后都是善的，文辞和义理巧妙，纯一圆满，清净鲜白，是梵行的相。 当时，憍萨罗国（Kosala）国王胜光天子，庄严地备好车驾和侍从，从室罗伐城出发，前往逝多林，想要礼敬世尊，恭敬供养，承事亲近。到达林园后，下车整理衣服，前往大师所在之处。远远地看见如来坐在树下为大众说法，容颜端正，调伏诸根，心意安乐寂静，安住于增上定（Adhicitta），是人中龙象，如狮子王，也如牛王，如善调之马，是人中最上的，如白莲花，如池水湛寂，如妙高山（Sumeru）安处于大海之中，具足三十二相、八十种好，如美妙的金幢形色充遍，也如白日千光晃耀，如盛满的月轮，众星围绕。 当时，国王见到后，生起大欢喜，身上汗毛竖立，得到前所未有之感。灌顶大王有五种盛事，即如意髻珠、白盖、白拂、宝履、宝剑，全部弃舍，穿着普通人的衣服，带着大臣，安详正念，诸根寂静，偏袒右肩，整理衣服，弯腰合掌，来到世尊处，礼拜佛的双足，布散上妙的鲜花，焚烧各种名贵的香。
English
English version The Sutra of Royal Law Spoken by the Buddha for Suprabha Deva Translated by the Tang Dynasty Śrāmaṇa Yijing under Imperial Order Thus have I heard: At one time, the Bhagavan (Blessed One) was in the Jeta Grove (Jetavana) of Śrāvastī (city), in Anāthapiṇḍada's Park, together with a great assembly of Bhikṣus, a hundred thousand in number, all of whom were great Arhats (worthy ones), their outflows exhausted. Again, he was with countless Bodhisattva-mahāsattvas (great beings), great dragons among men, those bound by only one more birth (Ekajāti-pratibaddha). At that time, the World-Honored One was sitting under a tree, seated in the lotus position on a supremely wonderful seat, and in the midst of the great assembly, he universally expounded for humans and devas the subtle Dharma he had realized himself, which is good in the beginning, middle, and end, with skillful words and meanings, purely unified, complete, clean, bright, and the aspect of Brahman conduct. At that time, King Suprabha Deva of Kosala (country), having splendidly prepared his carriage and retinue, set out from Śrāvastī, heading towards the Jeta Grove, desiring to pay homage to the World-Honored One, to respectfully make offerings, and to attend upon him closely. Having arrived at the grove, he alighted from his carriage, adjusted his garments, and approached the place where the Great Teacher was. From afar, he saw the Tathagata (Thus Come One) sitting under a tree, expounding the Dharma for the assembly, his countenance upright, his senses subdued, his mind joyful and tranquil, abiding in superior concentration (Adhicitta), a dragon elephant among men, like a lion king, also like a bull king, like a well-trained horse, the most supreme among men, like a white lotus flower, like a pond still and serene, like Mount Sumeru (妙高山) securely situated in the great ocean, possessing the thirty-two marks and eighty minor characteristics, like a wonderful golden banner, his form and color pervading everywhere, also like the white sun shining with a thousand rays, like a full moon surrounded by stars. At that time, the king, having seen this, generated great joy, the hairs on his body stood on end, and he obtained what he had never had before. The enthroned great king abandoned all five of his magnificent possessions, namely the wish-fulfilling jewel in his hair knot, the white parasol, the white whisk, the jeweled shoes, and the jeweled sword, and donned ordinary clothes. Accompanied by his ministers, with peaceful and correct mindfulness, his senses tranquil, he bared his right shoulder, adjusted his garments, bowed and joined his palms, and arrived at the place of the World-Honored One, prostrated himself at the Buddha's feet, and scattered supremely wonderful flowers, burning various precious incenses. -------------------------------------------------------------------------------- 供养已，右绕三匝，退坐一面。
Chinese
时胜光王从座而起，如常威仪，合掌向佛作如是言：“惟愿大师！开悟于我，善教于我，为国主法，令于现在恒受安乐，命终之后当生天上，乃至菩提善心相续。” 佛告大王：“善哉！善哉！当一心听，甚为希有！孰能致问求胜资粮，当顺法行，蠲除恶事。何以故？大王！若王、大臣舍其善法行恶法者，于现世中人所轻鄙，不敢亲附咸生疑惑，常见恶梦多有怨家，后生懊悔，命终之后堕地狱中。大王！若王、大臣远离恶法修善法者，于现世中人所欣仰，皆来亲附不生疑惑，常见好梦能除怨敌，无复追悔，命终之后得生天上，乃至菩提证真常乐。 “大王！譬如父母，怜爱诸子，常愿安隐，令无恼害，遮其恶行，劝修善业。大王！为天子者亦复如是，于诸臣佐乃至国人仆使之类，咸以四摄而恩育之，布施、爱语、利行、同事。时彼人王能于国界，广作如是大饶益已，成就二种利益之事。云何为二？王如父母，爱念无差；国人如子，并怀忠孝。 “复次大王！作天子者，情怀恩恕，薄为赋敛，省其徭役；设官分职，不务繁多；黜罚恶人，赏进贤善；不忠良者，当速远离；顺古圣王，勿行刑戮。何以故？生人道者，胜缘所感，若断其命，定招恶报。大王！常当一 供养完毕后，（胜光王）右绕佛三圈，然后退到一旁坐下。 这时，胜光王从座位上起身，保持着一贯的威仪，合掌向佛说道：‘惟愿大师！开悟于我，善加教导于我，为了国君之法，使我于现在恒常感受安乐，命终之后能够往生天上，乃至菩提（觉悟）善心相续不断。’ 佛告诉胜光王：‘善哉！善哉！应当一心谛听，这非常稀有！谁能够发问寻求殊胜的资粮，应当顺应正法而行，去除邪恶之事。为什么呢？大王！如果国王、大臣舍弃善法而行恶法，在现世中会被人轻视鄙夷，人们不敢亲近依附，心生疑惑，常常做恶梦，有很多怨家仇敌，死后懊悔不已，命终之后会堕入地狱之中。大王！如果国王、大臣远离恶法而修善法，在现世中会被人欣喜仰慕，人们都来亲近依附，不生疑惑，常常做好梦，能够消除怨敌，没有追悔之事，命终之后能够往生天上，乃至菩提（觉悟）证得真常之乐。 ‘大王！譬如父母，怜爱自己的孩子，常常希望他们平安稳妥，没有烦恼和伤害，阻止他们的恶行，劝导他们修习善业。大王！作为天子的人也是这样，对于各位臣佐乃至国内百姓和仆人等，都用四摄法（布施、爱语、利行、同事）来施予恩惠和养育他们。那时，这位人王能够在自己的国界内，广泛地做出这样巨大的饶益之事，就能成就两种利益。哪两种呢？国王如同父母，爱念没有差别；国人如同子女，都怀有忠诚和孝道。 ‘再次，大王！作为天子的人，心怀恩惠和宽恕，减少赋税的征收，减少徭役的征用；设置官职分工，不追求繁多；贬黜惩罚恶人，赏赐提拔贤良；对于不忠诚善良的人，应当迅速远离；遵循古代圣王的法则，不要滥用刑罚杀戮。为什么呢？能够获得人身，是殊胜的因缘所感，如果断绝他们的性命，必定会招致恶报。大王！应当常常一心一意’
English
Having made offerings, (the King Shengguang) circumambulated the Buddha three times to the right, and then retreated to sit on one side. At that time, King Shengguang rose from his seat, maintaining his usual dignified manner, and with palms together, spoke to the Buddha, saying: 'I earnestly beseech the Master! Enlighten me, teach me well, regarding the laws for a ruler, so that I may constantly experience peace and happiness in this life, and be reborn in the heavens after death, and that my good intentions may continue uninterrupted until Bodhi (enlightenment).' The Buddha told the Great King: 'Excellent! Excellent! You should listen attentively with one mind, this is extremely rare! Who is able to ask questions seeking supreme resources, one should follow the Dharma and eliminate evil deeds. Why? Great King! If a king or minister abandons good deeds and practices evil deeds, in this present life they will be despised by people, people will not dare to approach and associate with them, giving rise to doubts, they will often have nightmares, have many enemies, and after death they will regret it, and after death they will fall into hell. Great King! If a king or minister distances themselves from evil deeds and cultivates good deeds, in this present life they will be admired by people, everyone will come to approach and associate with them, without giving rise to doubts, they will often have good dreams, be able to eliminate enemies, have no regrets, and after death they will be reborn in the heavens, and even until Bodhi (enlightenment) attain true and constant bliss.' 'Great King! It is like parents, who love their children, always wishing them peace and security, free from troubles and harm, preventing their evil deeds, and encouraging them to cultivate good deeds. Great King! The one who acts as a Son of Heaven is also like this, towards all ministers and assistants, and even the people and servants of the country, he should bestow kindness and nurture them with the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation). At that time, this king of men, being able to widely perform such great beneficial deeds within his realm, will achieve two kinds of benefits. What are the two? The king is like a parent, whose love and care are without discrimination; the people of the country are like children, all cherishing loyalty and filial piety.' 'Furthermore, Great King! The one who acts as a Son of Heaven should have a heart of kindness and forgiveness, lightly levy taxes, reduce corvée labor; establish official positions and divisions of labor, not seeking to be excessive; demote and punish the wicked, reward and promote the virtuous; those who are not loyal and good, should be quickly distanced from; follow the laws of the ancient sage kings, do not engage in excessive punishment and killing. Why? Those who are born into the human realm are due to the influence of supreme causes and conditions, if you sever their lives, you will certainly incur evil retribution. Great King! You should always be single-minded' --------------------------------------------------------------------------------
Chinese
心恭敬三宝，莫生邪见。我涅槃后，法付国王，大臣、辅相，当为拥护，勿致衰损；然正法炬，转正法轮，尽未来际常令不绝。若能如是依教行者，则令国中龙王欢喜，风调雨顺，诸天庆悦，丰乐安隐，灾横皆除，率土太平，王身快乐，永保胜位，福力延长，无复忧恼，增益寿命，现在名称遍满十方。外国诸王咸共赞叹：‘某国天子仁让忠孝，以法教化，拯恤黔黎，于诸国中最为第一。我等今者，咸当归伏此大法王，舍身之后得生天上，受胜妙乐，乃至菩提！’ “复次大王！一切诸法体性空虚，无常灭坏。譬如有人，于夜梦中，见好园圃，山河人众，茂林清泉，堂舍楼阁皆可爱乐，及其睡觉，一无所见。大王当知！所绍王位及以寿命，诸有胜乐，自在尊贵，五欲欢娱，象马车步、父母兄弟、男女妃后、所有国人乃至臣妾，金银珍宝、衣服饮食及诸库藏，命终之际悉皆弃舍。此等众事，皆是无常灭坏之法，事难保守，体是动摇，终归离散；可怖畏处，能生苦恼，无我、我所，亦无主宰。常应观察，勿为放逸。 “复次，大王！譬如大树，初生叶华，次当结实，果既熟已，渐当堕落；青叶次黄，后悉零坠，终至皆尽，唯有空树。其树干枯，有大火至，炽然猛焰，不久烧尽。 “复次，大王！譬如日月 现代汉语译本： ‘以恭敬之心对待三宝（佛、法、僧），不要产生邪见。我涅槃之后，佛法将托付给国王，大臣和辅相应当尽力拥护，不要让佛法衰败受损；要像传递火炬一样传递正法，像转动法轮一样弘扬佛法，使正法在未来的无尽岁月中永不中断。如果能够像这样按照佛陀的教导去实行，那么就能使国内的龙王欢喜，风调雨顺，诸天神灵庆贺喜悦，国家丰收安乐太平，灾祸横事全部消除，全国上下太平安宁，国王身体健康快乐，永远保持尊贵的地位，福德力量增长延长，没有忧愁烦恼，寿命增加，现在的名声传遍四面八方。外国的国王都会赞叹：‘某国的天子仁慈谦让，忠诚孝顺，用佛法教化百姓，拯救百姓于苦难之中，在所有国家中做得最好。我们现在都应当归顺这位大法王，舍弃生命之后能够往生到天上，享受殊胜美妙的快乐，乃至最终证得菩提！’ ‘此外，大王！一切诸法的体性都是空虚的，是无常的，终将灭坏。比如有人在夜晚的梦中，看到美好的园林，山河人众，茂盛的树林和清澈的泉水，堂舍楼阁都非常可爱，等到醒来之后，什么都看不到了。大王应当明白！您所继承的王位以及寿命，各种美好的享乐，自在尊贵的地位，五欲的欢娱，象马车步，父母兄弟，男女妃后，所有的国民乃至臣妾，金银珍宝，衣服饮食以及各种库藏，在临终的时候全部都要舍弃。这些事物，都是无常灭坏的，难以长久保持，本体是动摇不定的，最终都会离散；是令人感到可怖畏惧的地方，能够产生痛苦烦恼，没有‘我’，也没有‘我所’，也没有主宰。应当经常观察这些道理，不要放纵懈怠。’ ‘此外，大王！比如一棵大树，最初生长出叶子和花朵，然后会结果实，果实成熟之后，渐渐地会掉落；青色的叶子逐渐变黄，然后全部凋零坠落，最终全部消失，只剩下空空的树干。树干枯萎之后，有大火到来，猛烈的火焰燃烧，不久就会烧成灰烬。’ ‘此外，大王！比如太阳和月亮