Chinese
大正藏第 32 册 No. 1673 劝发诸王要偈 No. 1673 [Nos. 1672, 1674] 劝发诸王要偈 龙树菩萨撰 宋天竺三藏僧伽跋摩译 明胜功德王 我无余求想 诸佛所说法 庄严要何义 略撰贤圣颂 大王所宜闻 如以众杂木 造立如来像 智者恭敬礼 依佛故尊视 我今以非辩 光宣真实藏 慧者应信乐 依法听所述 大王虽数闻 如来梵音说 胜悟由多闻 屡闻则深信 如日照素质 岂不增其鲜 三宝施戒天 最胜说六念 随顺诸功德 如实善观察 身口意常行 清净十业道 远酒不醉乱 离邪修正命 知财五家分 无常不牢固 惠施诸有德 贫苦及亲属 所生常随逐 布施为最胜 不断亦不灭 不离不望果 如是诸净戒 宜应善受持 是则为良田 生诸功德故 施戒忍精进 禅定无量慧 是诸波罗蜜 慧者当修习 能度三有海 逮得牟尼尊 若人孝父母 至心尽供养 是名礼教门 清净天胜族 名闻远流布 舍身生天上 离杀盗淫欺 饮酒及三枝 成就八分齐 随顺诸佛学 舍身生六天 所欲悉随意 悭 现代汉语译本 《劝发诸王要偈》 龙树菩萨 撰 宋 天竺三藏 僧伽跋摩 译 明智且具殊胜功德的国王啊，我没有其他的祈求和想法。 诸佛所说的法，用庄严的言辞来修饰有何意义呢？ 我略微撰写这些贤圣的颂歌，大王您应该听闻。 如同用各种杂木，造立如来的佛像。 智者会恭敬地礼拜，因为依仗佛的缘故而尊敬它。 我现在用不善巧的言辞，来宣扬真实的佛法宝藏。 有智慧的人应该信受喜乐，依照佛法来听我讲述。 大王您虽然多次听闻，如来用清净的声音说法。 但殊胜的领悟来自于多闻，屡次听闻就能产生深刻的信心。 如同太阳照耀美好的事物，岂不是更加增添它的鲜艳光彩吗？ 三宝（佛、法、僧），布施，持戒，以及天道，最殊胜的是宣说六念（念佛、念法、念僧、念戒、念施、念天）。 随顺各种功德，如实地善于观察。 身口意经常奉行，清净的十善业道。 远离酒而不至于醉乱，远离邪恶而修正当的生命。 了知钱财会被五家（水、火、盗贼、官吏、不肖子孙）瓜分，是无常而不牢固的。 应该惠施给有德之人，贫穷困苦的人以及亲属。 布施是所生之处常随逐的，布施是最殊胜的。 不（完全）断灭，也非（永久）不灭，不求回报，也不执著于果报。 像这样的清净戒律，应该好好地受持。 持戒就是良田，因为能生长各种功德。 布施、持戒、忍辱、精进、禅定、无量智慧。 这些是波罗蜜（到达彼岸的方法），有智慧的人应当修习。 能够度过三有（欲有、色有、无色有）的苦海，证得牟尼（寂静）之尊。 如果有人孝顺父母，至诚尽心地供养。 这就是礼教之门，清净天人的殊胜家族。 名声远播，舍弃身体后往生天上。 远离杀生、偷盗、邪淫、欺骗，饮酒以及三种邪命（诈现异相，委曲求乞，赞叹供养）。 成就八关斋戒，随顺诸佛的教导。 舍弃身体后往生六欲天，所希望的都能如意。 悭吝
English
English version 'Essential Verses Encouraging Kings' Composed by Bodhisattva Nagarjuna (Long Shu Pu Sa) Translated by Sanghavarman (Seng Qie Ba Mo), Tripitaka Master from Tianzhu (ancient India) during the Song Dynasty O wise and virtuous king with excellent merits, I have no other requests or thoughts. What is the point of adorning with elaborate words the Dharma spoken by all the Buddhas? I have briefly composed these verses of the wise and noble, which Your Majesty should hear. It is like using various kinds of wood to create an image of the Tathagata (Ru Lai). The wise will respectfully bow, honoring it because of its reliance on the Buddha. Now I use my unskilled words to proclaim the true treasure of the Dharma. The wise should believe and rejoice, listening to my narration according to the Dharma. Although Your Majesty has heard the Tathagata speak with pure voice many times, Superior understanding comes from much learning; repeated hearing leads to deep faith. Like the sun shining on beautiful things, does it not increase their brilliance? The Three Jewels (San Bao - Buddha, Dharma, Sangha), generosity, precepts, and the heavens, the most excellent is to speak of the Six Recollections (Liu Nian - recollection of the Buddha, Dharma, Sangha, precepts, generosity, and the heavens). Accord with all merits, and observe them well in reality. Constantly practice with body, speech, and mind, the pure Ten Wholesome Karmic Paths. Stay away from alcohol to avoid intoxication and confusion, and abandon evil to correct your life. Know that wealth is divided among the five families (Wu Jia - water, fire, thieves, officials, and unworthy descendants), impermanent and insecure. One should give generously to the virtuous, the poor and needy, and relatives. Giving is the most excellent, as it always follows one in rebirth. Not (completely) extinguished, nor (permanently) not extinguished, without seeking reward, nor attached to the result. Such pure precepts should be well received and upheld. Keeping precepts is like fertile land, because it can grow all kinds of merits. Generosity, precepts, patience, diligence, meditation, and boundless wisdom. These are the Paramitas (Bo Luo Mi - perfections, ways to reach the other shore), which the wise should cultivate. Able to cross the sea of the Three Realms (San You - desire realm, form realm, formless realm) and attain the honored Muni (Mu Ni - the silent sage). If a person is filial to their parents, offering sincere and devoted support, This is the gate of rites and teachings, the noble family of pure gods. Fame spreads far and wide, and after abandoning the body, one is reborn in the heavens. Abstain from killing, stealing, sexual misconduct, lying, drinking alcohol, and the three wrong livelihoods (San Zhi - false pretenses, coaxing, flattery). Accomplish the Eight Precepts, and follow the teachings of all Buddhas. After abandoning the body, one is reborn in the Six Desire Heavens, where all wishes are fulfilled at will. Stinginess
Chinese
谄幻伪慢 懈怠贪恚痴 族姓好容色 少壮多闻乐 如是诸迷惑 当视如怨家 若修不放逸 是则不死路 放逸为死径 世尊之所说 为增善法故 当修不放逸 若人先为恶 后能不放逸 是则照世间 云除月光显 忍辱无与等 不随瞋恚心 佛说能远离 是得不还道 有瞋如画水 或如画土石 若说超烦恼 初人则为胜 改恶修慈忍 第三则为上 最胜说众生 三种善恶语 初名引人心 美言如饴蜜 次名真实语 犹如妙华敷 后名不诚实 鄙浮如粪秽 慧者应分别 舍后修初二 从明明至终 从闇闇究竟 有从闇入明 或从明入冥 慧者应谛了 舍三升初明 有人生似熟 或复熟似生 或二俱生熟 明者谛分别 不视他妻色 视则母女想 如是犹生惑 当修不净观 心意善驰乱 当勤善守持 如人护胜闻 宝藏爱子命 当观五欲乐 犹如恶毒蛇 怨憎及刀火 方便修厌离 五欲生非义 犹如频婆果 覆相善欺诳 缚人住生死 智者当观察 弃舍勿染污 诸根常轻躁 驰散六尘境 若能善调伏 是则大勇健 是身为行厕 九道常流秽 穿漏难可满 薄皮隐 现代汉语译本： 谄媚虚伪、欺骗隐瞒、傲慢自大，懒惰懈怠、贪婪嗔恚、愚痴迷惑；贪恋家族姓氏、美好容貌，沉迷于年轻力壮和广博见闻的快乐：这些迷惑，应当看作是怨家仇敌。如果修习不放逸，这就是通往不死的道路；放逸是通往死亡的途径，这是世尊（释迦牟尼佛的尊称）所说的。 为了增长善法，应当修习不放逸。如果有人先前做了恶事，后来能够不放逸，这个人就能照亮世间，如同乌云消散，月光显现。 忍辱是无与伦比的，不随顺嗔恚之心。佛说能够远离嗔恚，就能证得不还道（Anagamin，佛教修行果位之一）。 怀有嗔恚就像在水中绘画，或者像在土石上绘画，（容易消失）；如果说超越烦恼，最初能做到的人最为殊胜；改正恶行，修习慈悲忍辱，第三种人最为上等。 最殊胜的人说了众生三种善恶之语：第一种是能引人入胜的话，美好的言语如同饴糖蜂蜜；第二种是真实的话语，犹如美妙的鲜花盛开；第三种是不诚实的话，鄙陋虚浮如同粪便污秽。有智慧的人应当分辨，舍弃第三种，修习前两种。 从光明走向光明直至终点，从黑暗走向黑暗直至究竟；有从黑暗进入光明的，或者从光明进入黑暗的。有智慧的人应当仔细明了，舍弃后三种，提升到最初的光明。 有的人看起来像是生的，实际上是熟的；有的人看起来像是熟的，实际上是生的；或者有的两者都是生的，有的两者都是熟的，明智的人应当仔细分辨。 不看别人的妻子，如果看，就应当作母亲或女儿想。如果这样仍然产生迷惑，就应当修习不净观（Asubha，佛教禅修方法之一）。 心意容易散乱，应当勤奋地守护和保持。如同人们守护殊胜的名声、宝藏和爱子的性命一样。 应当观察五欲（kama，色、声、香、味、触）的快乐，如同恶毒的蛇、怨恨的仇敌以及刀剑火焰，用各种方法修习厌离之心。 五欲产生不符合道义的事情，如同频婆果（Bimba fruit），外表鲜红好看，实际不能食用。五欲用虚假的表象来欺骗迷惑，束缚人们停留在生死轮回之中。有智慧的人应当观察，抛弃五欲，不要被它污染。 诸根（indriya，眼、耳、鼻、舌、身、意）常常轻浮躁动，散乱于六尘（visaya，色、声、香、味、触、法）的境界。如果能够很好地调伏诸根，这就是大勇大健。 这个身体就像是流动的厕所，九个孔道常常流出污秽之物，穿孔泄漏难以填满，被一层薄薄的皮肤遮盖。
English
English version: Flattery and illusion, deceit and arrogance, laziness and negligence, greed, anger, and delusion; attachment to family lineage, beautiful appearance, indulgence in youth and the pleasure of extensive learning: these delusions should be regarded as enemies. If one cultivates non-negligence, this is the path to immortality; negligence is the path to death, as spoken by the World Honored One (a title for Shakyamuni Buddha). To increase good deeds, one should cultivate non-negligence. If someone previously committed evil deeds but later becomes non-negligent, that person can illuminate the world, like the moon shining brightly after the clouds have dispersed. Patience is unparalleled, not following the mind of anger. The Buddha said that being able to distance oneself from anger leads to attaining the state of Anagamin (a stage of enlightenment in Buddhism). Harboring anger is like drawing on water or drawing on earth and stone (easily disappearing); if one speaks of transcending afflictions, the first person who can do so is the most superior; correcting evil deeds and cultivating loving-kindness and patience, the third type of person is the most excellent. The most excellent person speaks three kinds of words, both good and bad, to sentient beings: the first is captivating words, beautiful speech like honey; the second is truthful words, like beautiful flowers blooming; the third is dishonest words, vulgar and superficial like filth and excrement. The wise should discern, abandon the third, and cultivate the first two. From light to light until the end, from darkness to darkness until the ultimate; some go from darkness into light, or from light into darkness. The wise should carefully understand, abandon the latter three, and ascend to the initial light. Some appear to be raw but are actually ripe; some appear to be ripe but are actually raw; or some are both raw, and some are both ripe, the wise should carefully discern. Do not look at another's wife; if you do, regard her as your mother or daughter. If delusion still arises, then cultivate the contemplation of impurity (Asubha, a Buddhist meditation practice). The mind is easily scattered, one should diligently guard and maintain it. Like people guarding their excellent reputation, treasures, and the lives of their beloved children. One should observe the pleasures of the five desires (kama, forms, sounds, smells, tastes, and tactile sensations) as if they were venomous snakes, hateful enemies, and swords and flames, using various methods to cultivate aversion. The five desires give rise to things that are not in accordance with righteousness, like the Bimba fruit, which looks beautiful on the outside but is actually inedible. The five desires deceive and mislead with false appearances, binding people to remain in the cycle of birth and death. The wise should observe, abandon the five desires, and not be defiled by them. The senses (indriya, eyes, ears, nose, tongue, body, and mind) are often frivolous and restless, scattered in the realm of the six sense objects (visaya, forms, sounds, smells, tastes, tactile sensations, and dharmas). If one can skillfully tame the senses, this is great courage and strength. This body is like a flowing toilet, with nine openings constantly discharging filth, leaking and difficult to fill, covered by a thin layer of skin.
Chinese
不净 愚者为所欺 智士当厌离 如人病疥虫 向火欲除患 少乐后苦增 贪欲亦如是 能善知欲过 从是离众苦 欲见第一义 佛说观缘起 应当勤修习 最胜无过是 族姓身端严 多闻自缨络 若不修戒慧 此则非殊胜 能具二功德 无三犹奇特 利衰及毁誉 称讥与苦乐 八法不倾动 是则为圣王 莫为诸天神 沙门婆罗门 宗亲及宾客 害生造恶业 命终入地狱 独受彼不代 若人作恶业 不即受楚毒 命终受苦报 后悔将何及 信戒施多闻 智慧有惭愧 佛说不共财 余财一切共 博弈大聚会 懒惰习恶友 饮酒纵昏荡 夜游无羞耻 此六污名称 智者应远离 知足为大财 世尊所称说 若能修知足 虽贫贱大富 譬如多头龙 多头则多苦 自性结恨深 是名怨家妇 傲慢不承顺 名为轻夫妇 费用夫主财 是则名贼妇 慎哉贤丈夫 宜远此三妇 随顺为姊妹 爱乐为善友 安慰则为母 随意为婢使 此四贤良妻 则是夫眷属 饮食为汤药 无贪恚痴服 唯为止身苦 勿为肥放逸 昼则勤修业 初后夜亦然 中夜亦正念 无令空梦过 慈悲喜舍 现代汉语译本 不净 愚笨的人会被蒙蔽，有智慧的人应当厌恶远离。 就像身患疥疮的人，想要通过烤火来去除病患一样，短暂的快乐之后会增加更多的痛苦，贪欲也是如此。能够清楚地知道欲望的过患，就能从此远离各种痛苦。想要见到第一义谛（Paramattha-sacca，最高的真理），佛陀说应当观察缘起（Paticca-samuppada，事物相互依存的法则）。应当勤奋地修习，没有比这更殊胜的了。 即使拥有高贵的出身、姣好的容貌、渊博的知识来装饰自己，如果不修持戒律和智慧，这些都不是真正的殊胜。能够具备戒律和智慧这两种功德，即使没有其他三种（指财富、美貌、名声），仍然是奇特难得的。 利得和衰败，诽谤和赞誉，称扬和讥讽，痛苦和快乐，这八种世间法都不能使他动摇，这样的人就是圣王。 不要为了诸天神（Deva，居住在天界的神灵），沙门（Samana，出家修行者）婆罗门（Brahmana，古印度教的祭司），宗亲以及宾客，而杀害生命，造作恶业。生命终结后独自堕入地狱，没有人可以代替你受苦。 如果有人造作恶业，虽然不会立刻受到惩罚，但生命终结后会受到痛苦的报应，到那时后悔也来不及了。 信仰、戒律、布施、多闻、智慧、有惭愧心，佛陀说这是不与他人共用的财富，其余的财富都是大家共有的。 沉迷于赌博、大型聚会，懒惰，结交恶友，饮酒放纵昏聩，夜间游荡毫无羞耻之心，这六种会玷污名声的行为，有智慧的人应当远离。 知足是最大的财富，这是世尊（Bhagavan，佛陀的尊称）所称赞的。如果能够修习知足，即使贫穷卑贱也是大富之人。 譬如长着多个头的龙，头越多痛苦越多。天性喜欢结下仇恨，这样的妻子被称为怨家妇。傲慢而不顺从丈夫，被称为轻夫妇。花费丈夫的钱财，这就是贼妇。谨慎啊，贤良的丈夫，应该远离这三种妻子。 像对待姐妹一样随顺丈夫，像对待善友一样爱乐丈夫，像母亲一样安慰丈夫，像婢女一样随丈夫的心意，这四种贤良的妻子，才是丈夫的眷属。 把饮食当作汤药，不怀贪婪、嗔恚、愚痴之心来服用。仅仅是为了止息身体的痛苦，不要为了滋养身体而放纵自己。 白天勤奋地修习善业，初夜和后夜也是如此。中夜也要保持正念，不要让时间在空虚的梦境中流逝。 慈悲喜舍（Metta, Karuna, Mudita, Upekkha，四种无量心)