Chinese
“复次，大王！平生之日澡浴严身，涂香、末香、种种庄饰，熏香遍馥，顶系花鬘。设受如此上妙乐具，终归不免渐将变坏，复本形状，臭秽现前，澡沐涂香并皆虚设。 “复次，大王！多处内宫婇女围绕，管弦代发，歌舞随情。以乐送时不闻忧事，终归不免死苦来迫，怀怖而终。 “复次，大王！所居宫殿种种庄严，户牖疏通，寒温适节；畅情终日，受乐通宵；室燎明灯，多诸婇女，疏笼散馥，名花遍布；七宝庄校所卧之床，毡褥重敷，并安偃枕，恣意而卧，无复忧劳。及其业尽，终归不免身亡之后送往寒林，置之空野；尸骸烂溃，脓血横流；骨肉分张，人皆鄙贱；被诸狐狼、鸱枭、雕鹫之所餐食。悲哉此身！卒至于此。 “复次大王！嘉晨令节，严驾出城，往诣芳林，纵情游赏，象马车步，前后陪随，意乐乘骑，无不遂念，诸臣侍从，雉扇严仪，幰帐高悬，复持金盖，鼓乐并奏，铃铎和鸣，人皆敬奉如天帝释。若福命尽，琰摩使来，收录精神将至王所，随分判断，无能免者！惟有残骸置之于地，父母妻子及以国人，咸共悲号，椎胸懊恼，灵舆送殡，诣彼尸林，或烧、或埋、或沈于水，飞禽走兽、鱼鳖鼋鼍，闻其肉气，争来餐食，骨成尘粉，与地无殊。大王当知！一切众生禀识之类悉皆如 现代汉语译本 ‘再者，大王！平日里沐浴梳洗，装饰身体，涂抹香料、粉末香料，各种各样的装饰品，用熏香使香气弥漫，头顶戴着花环。即使享受如此上等的妙乐，最终也无法避免逐渐变坏，恢复原本的形状，臭味显现，沐浴涂香都成了虚设。 ‘再者，大王！众多内宫的嫔妃宫女围绕着您，管弦乐器轮番演奏，歌舞随着您的心意。用音乐来消磨时光，听不到任何忧愁的事情，最终也无法避免死亡的痛苦来临，怀着恐惧而终结。 ‘再者，大王！所居住的宫殿用各种各样的东西装饰，门窗通风顺畅，寒冷或温暖都适宜；整天心情舒畅，通宵达旦地享受快乐；房间里点燃明亮的灯，有很多的嫔妃宫女，用镂空的笼子散发香气，名贵的花朵遍布各处；用七宝装饰您所睡的床，铺着厚厚的毡褥，并且安放着枕头，随意地躺卧，没有忧愁和劳累。等到您的业报结束，最终也无法避免身亡之后被送到寒冷的树林，放置在空旷的野外；尸体腐烂溃败，脓血四处流淌；骨肉分离，人们都鄙视厌恶；被各种狐狸、狼、猫头鹰、老鹰、秃鹫等动物所吞食。可悲啊，这个身体！最终落到如此下场。 ‘再者，大王！在美好的日子里，隆重地驾车出城，前往芳香的树林，尽情地游玩赏乐，大象、马匹、车辆、步兵，前后陪同跟随，心中所想乘坐的，没有不能如愿的，各位大臣侍从，拿着雉羽扇，仪容庄严，高高地悬挂着帷幔帐篷，又拿着金色的伞盖，鼓乐一起演奏，铃铛和铎发出和谐的声音，人们都敬奉您如同天帝释（Indra，佛教的护法神）。如果福报和寿命耗尽，阎摩（Yama，掌管死亡的神）的使者到来，收录您的精神，将您带到阎王那里，按照您的行为进行判断，没有人能够免除！只有残余的尸骸被放置在地上，父母、妻子以及全国的人民，都一起悲伤哭号，捶打胸膛，懊恼不已，用灵车运送灵柩，前往那尸体埋葬的树林，或者焚烧、或者埋葬、或者沉入水中，飞禽走兽、鱼鳖鼋鼍，闻到尸体的气味，争先恐后地前来吞食，骨头变成尘土粉末，与泥土没有什么区别。大王您应当知道！一切有知觉的众生都像这样。’
English
English version ‘Furthermore, Great King! During one's lifetime, bathing and adorning the body, applying fragrant perfumes and powdered scents, with various decorations, fragrant incense permeating everywhere, and wearing flower garlands on the head. Even if one enjoys such supreme and wonderful pleasures, ultimately one cannot avoid gradual decay, reverting to the original form, with foul odors appearing, making bathing and applying perfumes all in vain. ‘Furthermore, Great King! Surrounded by numerous concubines and palace women in the inner palace, with musical instruments playing in turns, and dances following one's desires. Passing the time with music, hearing no worries, ultimately one cannot avoid the suffering of death approaching, ending with fear. ‘Furthermore, Great King! The palace where one resides is adorned with various decorations, with doors and windows well-ventilated, and the temperature suitable for both cold and warmth; enjoying oneself all day long, indulging in pleasure all night long; with bright lamps lit in the room, many concubines and palace women, fragrant scents diffused from openwork censers, and precious flowers spread everywhere; the bed on which one sleeps is adorned with seven treasures, covered with thick felt mattresses, and with pillows placed for reclining, lying down at ease, without any worries or labor. When one's karma is exhausted, ultimately one cannot avoid being sent to the cold forest after death, placed in the empty wilderness; the corpse rotting and decaying, with pus and blood flowing everywhere; bones and flesh separated, despised and loathed by all; eaten by various foxes, wolves, owls, eagles, and vultures. Alas, this body! Ultimately coming to this end. ‘Furthermore, Great King! On auspicious days and festive occasions, ceremoniously driving out of the city, going to fragrant groves, indulging in pleasure and enjoyment, with elephants, horses, carriages, and infantry accompanying before and behind, riding whatever one desires, with nothing not fulfilled, with ministers and attendants holding pheasant-feather fans, with solemn demeanor, with high-hanging canopies and tents, and also holding golden parasols, with drums and music playing together, and bells and chimes sounding harmoniously, with people revering one like Indra (Śakra, the lord of the devas). If one's blessings and lifespan are exhausted, the messengers of Yama (the lord of death) arrive, collecting one's spirit and taking one to Yama's place, where one is judged according to one's actions, with no one able to escape! Only the remaining corpse is placed on the ground, with parents, wife, and the people of the country all weeping and wailing together, beating their chests, filled with regret, transporting the coffin in a hearse to the forest where corpses are buried, either burning, burying, or sinking it in water, with birds, beasts, fish, turtles, and alligators smelling the scent of the flesh, vying to come and devour it, with the bones becoming dust and powder, no different from the earth. Great King, you should know! All sentient beings with consciousness are like this.’ --------------------------------------------------------------------------------
Chinese
是，终为无常之所灭坏，体难保信，念念迁移，诸烦恼身无可爱乐。谁有智者不生厌离？ “是故大王！当观如是身为患本，无常所随，镇被死王之所驱逼。知是事已，当为法王，不应恣情起贪、瞋、痴，行于恶事。何以故？大王！我不说有愚痴凡夫，于五欲境——色、声、香、味、触——恒多积聚，常乐亲近，如是之人能生厌足。大王！谁于欲境能发厌心？谓贤圣人起胜智慧，现在前时方生厌足，渐当远离证妙涅槃。” 尔时，胜光天子闻佛为说，安隐自身，长保国位，利益含识，名闻十方，当得生天，受胜妙乐。深心喜庆，得未曾有，合掌恭敬，一心瞻仰，白佛言：“世尊！如来大慈，为说如是微妙法义。我今顶戴，常愿流通，举国诸人皆令诵习。” 佛言：“善哉，善哉！大王！前世修因，今受胜报，得为天子，所愿随心。当如说行，勿为放逸！” 时胜光天子及诸大众，皆大欢喜，信受奉行，礼佛而去。 佛为胜光天子说王法经 现代汉语译本：是的，最终都会被无常所摧毁，身体难以保持不变，每一念都在迁移变化，充满各种烦恼的身体没有任何值得喜爱的地方。谁有智慧的人不会因此而感到厌恶和远离呢？ ‘所以，大王！应当观察这样的身体是祸患的根源，被无常所跟随，一直被死王所驱使逼迫。明白了这个道理，就应当成为法王（Dharma Raja），不应该放纵自己的情感，生起贪婪、嗔恨、愚痴，去做恶事。为什么呢？大王！我不是说那些愚痴的凡夫，对于五欲的境界——色（rupa）、声（shabda）、香（gandha）、味（rasa）、触（sparsha）——总是大量积聚，常常喜欢亲近，这样的人能够产生厌足之心。大王！谁对于欲望的境界能够生起厌离之心呢？是那些贤圣之人，当殊胜的智慧显现的时候，才会产生厌足之心，逐渐远离欲望，证得妙涅槃（Nirvana）。’ 当时，胜光天子（Jayasena）听到佛陀为他说法，可以安稳自身，长久保持国位，利益一切众生，名声传遍十方，将来可以升天，享受殊胜美妙的快乐。内心深感喜悦庆幸，感到前所未有，合掌恭敬，一心瞻仰佛陀，对佛说：‘世尊！如来（Tathagata）大慈大悲，为我们宣说了如此微妙的法义。我今天恭敬地接受，常常希望能够广泛流传，让全国的人都能够诵读学习。’ 佛陀说：‘很好，很好！大王！你前世修习善因，今生才能获得如此殊胜的果报，成为天子，心想事成。应当按照我所说的去做，不要放纵懈怠！’ 当时，胜光天子（Jayasena）和所有在场的大众，都非常欢喜，深信并接受佛陀的教诲，恭敬地礼拜佛陀后离去。 佛为胜光天子（Jayasena）说王法经
English
English version: Yes, ultimately they will be destroyed by impermanence. The body is difficult to keep constant, every moment it changes, and this body full of afflictions has nothing to be loved or enjoyed. Who with wisdom would not feel aversion and detachment? 'Therefore, Great King! You should observe that such a body is the root of suffering, followed by impermanence, and constantly driven and pressed by the King of Death. Knowing this, you should become a Dharma Raja (King of Dharma), and should not indulge your emotions, giving rise to greed, hatred, and delusion, and engaging in evil deeds. Why? Great King! I am not saying that foolish ordinary people, who constantly accumulate and enjoy the five sense objects—rupa (form), shabda (sound), gandha (smell), rasa (taste), sparsha (touch)—can generate a sense of contentment. Great King! Who can generate a sense of aversion towards the realm of desire? It is the virtuous and noble ones who, when superior wisdom manifests, then generate a sense of contentment, gradually distancing themselves from desire and attaining the wonderful Nirvana.' At that time, Jayasena (Victorious Light Deva), hearing the Buddha speak, felt that he could secure himself, maintain his kingdom for a long time, benefit all beings, spread his fame in all directions, and be reborn in heaven to enjoy supreme bliss. Deeply joyful and fortunate, feeling unprecedented, he joined his palms in reverence, gazed at the Buddha with one mind, and said to the Buddha: 'World Honored One! The Tathagata (Thus Come One) is greatly compassionate, speaking such subtle Dharma teachings for us. Today, I respectfully accept them, and I always hope that they can be widely circulated, so that all the people in the country can recite and study them.' The Buddha said: 'Excellent, excellent! Great King! In your previous lives, you cultivated good causes, and in this life, you receive such excellent rewards, becoming a deva (god), and your wishes are fulfilled. You should act as I have said, and do not be negligent!' At that time, Jayasena (Victorious Light Deva) and all the assembly were very happy, deeply believed in and accepted the Buddha's teachings, respectfully bowed to the Buddha, and departed. The Buddha Speaks the Sutra on Royal Laws for Jayasena (Victorious Light Deva) --------------------------------------------------------------------------------