T14n0516_佛說勝軍王所問經

大正藏第 14 冊 No. 0516 佛說勝軍王所問經

No. 516 [Nos. 514, 515]

佛說勝軍王所問經

西天譯經三藏朝奉大夫試鴻臚卿傳法大師臣施護奉　詔譯

如是我聞：

一時，佛在舍衛國祇樹給孤獨園，與大苾芻眾千二百五十人俱。

是時，有憍薩羅國勝軍大王，其王尊貴，有大威德富饒自在，所居國土境界廣遠，為一切人所共尊敬；其王福德久于佛法生大信重。是時，大王即乘寶車，與諸臣從及無數百千婆羅門、長者等而共圍繞，以諸音樂而導其前，出舍衛國，詣祇樹給孤獨園佛世尊所，恭敬供養聽受正法。

「◎爾時，為人民主，常以正法而行治化，于諸非法舍而不行。何以故？大王當知，若王及臣棄背正法行非法者，于現世中人所輕謗，乃至身壞命終不生勝處。若王及臣舍離非法行正法者，于現世中人所稱讚，乃至身壞命終，生天界中受勝果報，富樂自在天人愛敬。

「大王！譬如世人生育一子，父母憐愛猶如珍寶，多設方便常令快樂，其子長大亦生孝敬，王心慈愛亦復如是，一切人民皆如一子，王所愛念猶如父母，常以四法而為攝化，所謂佈施、愛語、利行、同事，常行如是四種法故，一切人民皆悉歸伏，王

【現代漢語翻譯】現代漢語譯本佛說勝軍王所問經

西天譯經三藏朝奉大夫試鴻臚卿傳法大師臣施護奉詔譯

如是我聞：

一時，佛在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama），與大比丘眾千二百五十人在一起。

當時，有憍薩羅國（Kosala）的勝軍大王（King Shengjun），這位國王尊貴無比，擁有巨大的威德，既富饒又自在，他所統治的國土疆域遼闊，為所有的人所共同尊敬；這位國王因其福德深厚，對佛法產生了極大的信心和重視。當時，大王立即乘坐寶車，與各位大臣隨從以及無數百千的婆羅門（Brahman）、長者等一同簇擁，用各種音樂引導在前，離開舍衛國，前往祇樹給孤獨園佛世尊的住所，恭敬地供養並聽受正法。

『當時，作為人民的君主，應當時常用正法來治理和教化，對於各種非法之事應當捨棄而不去做。為什麼呢？大王您應當知道，如果國王和大臣背棄正法而行非法之事，在現世中會被人輕視和誹謗，甚至在身死命終之後也不能轉生到好的地方。如果國王和大臣捨棄非法而行正法，在現世中會被人稱讚，甚至在身死命終之後，能夠轉生到天界中享受殊勝的果報，富裕快樂，自在，受到天人的愛戴和尊敬。

『大王！譬如世人生育一個孩子，父母憐愛他猶如珍寶，想盡各種辦法常常讓他快樂，這孩子長大后也會對父母產生孝敬之心，國王的慈愛之心也應如此，將一切人民都看作自己的孩子一樣，國王對他們的愛念猶如父母一般，常常用四種方法來攝受和教化他們，這四種方法就是佈施、愛語、利行、同事，常常奉行這四種法，一切人民都會歸順和臣服於國王。

【English Translation】 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 (舍衛國), together with a large assembly of twelve hundred and fifty Bhikshus (比丘).

At that time, there was King Shengjun (勝軍大王) of the Kosala (憍薩羅國) 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 (婆羅門), 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.』

以慈心觀諸人民既如子想，彼一切人亦復于王如其父母。

「又如有人于其夢中見種種事，所謂江河泉池、園林花果、街巷道陌處處莊嚴，清凈適悅人所愛樂，如是等事，既夢覺已都無所有，諸世間法亦復如是，皆悉如夢竟無其實。如汝大王，為人中主受三種樂，所謂富樂、欲樂、自在樂，統大國城多諸所有，像馬、車乘、金銀、珍寶庫藏諸物，乃至后妃、眷屬、諸臣僕等其數甚多，富貴熾盛而無等比，如是富貴雖多所有不以為勝。何以故？為顛倒法勞役其心增諸煩惱。

「大王當知，此等皆是無常滅法，是不堅牢而不究竟，如水聚沫而無其實。是故，大王！于如是事如實了知，於世間法常所覺了，離諸煩惱修出世行。

「又世間法如一大樹，沃潤其根即生枝葉，枝葉繁茂即能開華，開華非久乃結果實，果實成熟色香美妙人皆愛樂。其樹忽為大火所焚，四面俱熾紅焰光明映蔽日月，四方上下都一大光，其可愛樹悉無所有，唯火光現，而彼火光非久，即為大雨所滅，云雷掣電交映而出。是時，火聚悉無所有，唯彼大雨連霔不息，其雨非久亦復停止。大王當知，如前所說諸世間法亦復如是，剎那壞滅竟無其實，如王所統，雖復廣大積諸所有，剎那壞其義亦然。是故，大王！于無常法莫生常住想，于有盡

【現代漢語翻譯】現代漢語譯本：以慈悲之心看待所有百姓，把他們都當作自己的子女一樣愛護，那麼所有百姓也會把國王您當作父母一樣敬愛。

『又比如，有人在夢中見到各種景象，比如江河泉池、園林花果、街巷道路，處處都裝飾得莊嚴美好，清凈舒適，令人喜愛。但是，當夢醒來之後，這一切都了無蹤影。世間萬法也是如此，都像夢境一樣，最終沒有真實。就像您，大王，作為人中的君主，享受著三種快樂，即富樂、欲樂和自在樂。您統治著廣大的國家和城市，擁有眾多的財富，如象馬、車乘、金銀珍寶、庫藏物資，乃至后妃、眷屬、臣僕等等，數量眾多，富貴顯赫，無與倫比。但是，即使擁有如此眾多的富貴，也不應該以此為傲。為什麼呢？因為這些顛倒之法會勞役您的心神，增加您的煩惱。

大王您應當明白，這些都是無常、會消滅的法，是不堅固、不究竟的，就像水面的泡沫一樣，沒有真實。因此，大王！對於這些事情，要如實地瞭解，對於世間萬法，要經常保持覺悟，遠離各種煩惱，修習出世間的行為。

又比如，世間萬法就像一棵大樹，滋潤它的根，就會生長出枝葉，枝葉繁茂，就能開花，開花不久就會結果實，果實成熟后，色香味美，人人都喜愛。但是，這棵樹突然被大火焚燒，四面都燃燒著熊熊烈火，火焰的光芒遮蔽了日月，四面八方都變成一片火光，那棵可愛的樹完全消失，只剩下火光。但是，這火光不久也被大雨澆滅，烏雲雷鳴，閃電交加。這時，火焰完全消失，只剩下連綿不斷的暴雨，而這大雨不久也會停止。大王您應當明白，就像前面所說的世間萬法也是如此，剎那間就會壞滅，最終沒有真實。就像您所統治的國家，即使再廣大，積累的財富再多，剎那間也會壞滅，道理也是一樣的。因此，大王！對於無常之法，不要產生常住的想法，對於有盡頭的事物，

【English Translation】 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

法莫作無盡想，唸唸思惟無常來侵，舍世間法離諸所著，修出世行增益善根。

「大王！又如四方有四大山從空而來，彼山高廣一一堅牢墮于閻浮，而此地中所有一切草木叢林，皆悉摧滅而無有餘，彼有力者不能為救。大王！此諸世間有四大怖而來逼迫，亦復如是，一切眾生無所逃避，有大力者不能為救。四怖者何？一者、邪行怖；二者、老怖；三者、病怖；四者、死怖。大王！邪行若生壞滅正行，老怖若來壞少年相，病怖若來壞安樂法，死怖若來壞滅壽命。大王！又如師子為獸中王，若入獸群取一獸食，彼所取獸何能逃避，入師子腹滅無有餘。大王！無常大力于諸眾生，亦復如是。

「大王！諸世間人將趣命終，先染病苦如中毒箭氣力劣弱，筋骨肢節皆悉疼痛，皮肉乾枯手足戰動穢惡流溢，眼耳鼻舌身等諸根不能發識，諸境不現，唯見自造不善業境現在其前生大怖畏，無所依怙誰為救者？父母眷屬徒共圍繞，名醫良藥不能為療，上味飲食不能食啖，于唸唸中起無常怖，彼出入息漸漸微細，如是病怖方始起心念作善業，微出其聲告父母言：『我今大怖，惡境現前，壽命將斷，父母為我作諸利益，施佛及僧愿垂救護。』如是言已，于剎那間其命即斷，此處既謝他處復生，隨自作業受諸果報。

「大王

【現代漢語翻譯】現代漢語譯本：不要總是想著永恒不變，要時時刻刻想著無常的到來和侵襲，放下世間的法，遠離各種執著，修習出世間的行為，增長自己的善根。

『大王！又比如四面八方有四座大山從空中而來，那山高大寬廣而且非常堅固，墜落到閻浮提（Jambudvipa，指我們所居住的這個世界），這片土地上所有的草木叢林，都會被摧毀殆盡，沒有剩餘，即使是有力量的人也無法拯救。大王！這世間有四種巨大的恐怖正在逼迫而來，也是如此，一切眾生都無法逃避，即使是有大力氣的人也無法拯救。這四種恐怖是什麼呢？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！邪行如果產生，就會破壞正當的行為；衰老如果到來，就會破壞少年的容貌；疾病如果到來，就會破壞安樂的生活；死亡如果到來，就會破壞生命的延續。大王！又比如獅子是野獸中的王者，如果進入獸群中抓取一隻野獸來吃，那隻被抓取的野獸怎麼能夠逃脫呢？進入獅子的腹中就被消滅乾淨了。大王！無常的巨大力量對於眾生來說，也是如此。』

『大王！世間的人將要走到生命的盡頭時，先是感染疾病的痛苦，就像中了毒箭一樣，氣力衰弱，筋骨肢節都疼痛，皮肉乾枯，手腳顫抖，污穢之物流溢，眼耳鼻舌身等各種感官都不能發揮作用，各種景象都無法顯現，只能看到自己所造的不善業的景象出現在眼前，產生巨大的恐懼，沒有可以依靠的，誰來救助呢？父母眷屬只是共同圍繞著他，名醫良藥也不能治療，美味的飲食也不能吃下去，在每一個念頭中都產生無常的恐懼，他的呼吸漸漸微弱，在這種疾病的恐怖剛剛開始的時候，才開始想著做善事，微微發出聲音告訴父母說：『我現在非常恐懼，惡劣的景象出現在眼前，壽命將要斷絕，父母為我做各種利益的事情，佈施給佛和僧侶，希望他們能夠垂憐救護。』這樣說完之後，在剎那之間他的生命就斷絕了，在這裡結束之後，在其他地方又會產生，隨著自己所造的業力，承受各種果報。』

『大王！

【English Translation】 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!'

當知，世間眾生若善不善、若勝若劣，從自因生果無所失，作善業者是所歸趣是所依怙，臨命終時不生怖畏，此處緣謝生於他處受勝果報。是故，大王！汝今應當舍世間法離諸染著，修出世行趣善法門，于唸唸中作無常想，若如是者，于善法中乃名精進。

「複次，大王！如世間人入大火聚，須以方便即能息滅；處熱惱中，須假清凈而方醒寤；受飢渴時，假以飲食方能救濟；染病苦時，假以良藥即能除愈；于危難中，得有力者諸善知識乃脫諸難；受貧困時，得大財寶方能拯濟；入戰陣時，須被勇猛堅固鎧甲方得戰勝；於一切處，無依無怙孤獨苦惱，得其親友方為依止。

「大王！出世善法亦復如是，于諸世間同彼上說，飲食良藥親友等類，能為依止能為救護。大王！若人不修出世善法都無所託，臨命終時自生怖畏誰為救者，舍此報已自受其苦誰為拯拔，以是事故，我如實說。

「大王！速疾於世間法舍諸常見作無常想，舍堅執見作破壞想，如水聚沫而無其實，當念修行出世善法，自所作已轉勸他人，如是乃得於善法中名為精進。

「大王！當觀自身，無有少樂可得，雖復具有種種上味精妙飲食而為資養，未曾一時有飢渴失，如是暫能資持命根，彼壽報盡即時散壞歸無常法。大王！復觀自身，

【現代漢語翻譯】現代漢語譯本：應當知道，世間的眾生，無論是善良還是不善良，無論是殊勝還是低劣，都從各自的因產生果報，不會有任何缺失。行善業的人，善業是他們最終的歸宿，是他們所依賴的庇護，臨終時不會產生恐懼，在此處的因緣完結后，會往生到其他地方，承受殊勝的果報。因此，大王！您現在應當捨棄世間的法則，遠離各種染著，修習出世間的行為，趨向善良的法門，在每一個念頭中都作無常的觀想，如果能夠這樣，在善良的法中才能稱得上是精進。『再者，大王！就像世間的人進入巨大的火堆，必須用方便的方法才能熄滅；處在熱惱之中，必須憑藉清凈才能醒悟；遭受飢渴的時候，憑藉飲食才能救濟；感染疾病痛苦的時候，憑藉良藥才能去除痊癒；在危難之中，得到有力量的人或善知識才能脫離各種災難；遭受貧困的時候，得到大量的財寶才能拯救濟助；進入戰場的時候，必須穿戴勇猛堅固的鎧甲才能戰勝；在一切地方，無依無靠，孤獨苦惱的時候，得到親友才能作為依靠。『大王！出世間的善良之法也是如此，對於世間的一切，如同前面所說的飲食、良藥、親友等等，能夠作為依靠，能夠作為救護。大王！如果人不修習出世間的善良之法，就沒有任何依託，臨終的時候自然會產生恐懼，誰來救助呢？捨棄這個報身後，自己承受痛苦，誰來拯救拔除呢？因為這個緣故，我如實地告訴您。『大王！迅速地對於世間的法則捨棄各種常見的執著，作無常的觀想，捨棄堅固的執見，作破壞的觀想，就像水上的泡沫一樣沒有真實，應當唸誦修行出世間的善良之法，自己做了之後再勸導他人也這樣做，這樣才能在善良的法中稱作精進。『大王！應當觀察自身，沒有絲毫的快樂可以得到，即使具有各種上等的美味精妙的飲食來滋養身體，未曾有一時遭受飢渴的困擾，這樣也只是暫時能夠維持生命的根本，等到壽命終結的時候，就會立即散壞，歸於無常的法則。大王！再觀察自身，

【English Translation】 English version: Know this, sentient beings in the world, whether good or not good, whether superior or inferior, all generate consequences from their own causes without any loss. Those who perform good deeds, goodness is their ultimate refuge, it is the protection they rely on. At the time of death, they will not experience fear. When the conditions here cease, they will be reborn elsewhere, receiving superior rewards. Therefore, Great King! You should now abandon worldly laws, detach from all defilements, cultivate transcendent practices, and turn towards the gates of goodness. In every thought, contemplate impermanence. If you do so, you can be called diligent in the Dharma of goodness. 『Furthermore, Great King! Just as a person entering a great fire must use skillful means to extinguish it; being in the midst of heat and vexation, one must rely on purity to awaken; when suffering from hunger and thirst, one must rely on food and drink to be rescued; when afflicted by illness and suffering, one must rely on good medicine to be cured; in times of danger, one can escape difficulties by obtaining powerful people or virtuous friends; when suffering from poverty, one can be saved by obtaining great wealth; when entering battle, one must wear courageous and sturdy armor to achieve victory; in all places, when without reliance, without protection, and suffering from loneliness, one can find refuge by obtaining relatives and friends. 『Great King! Transcendent good Dharma is also like this. For all things in the world, like the food, medicine, relatives, and friends mentioned above, it can serve as a refuge and provide protection. Great King! If a person does not cultivate transcendent good Dharma, they have nothing to rely on. At the time of death, they will naturally experience fear. Who will save them? After abandoning this retribution body, they will suffer on their own. Who will rescue and deliver them? For this reason, I truthfully tell you. 『Great King! Quickly abandon all common attachments to worldly laws, contemplate impermanence, abandon fixed views, contemplate destruction, like bubbles on water that have no reality. You should recite and cultivate transcendent good Dharma, and after doing it yourself, encourage others to do the same. Only then can you be called diligent in the Dharma of goodness. 『Great King! You should observe your own body, there is no happiness to be found. Even if you have all kinds of superior and exquisite foods to nourish it, and have never suffered from hunger or thirst, this can only temporarily sustain the root of life. When the lifespan ends, it will immediately disintegrate and return to the law of impermanence. Great King! Observe your own body again,

雖有種種上妙寶衣眾莊嚴具，乃至種種庫藏諸物無所乏少，像馬車步四兵具足，其數甚多無與等者，彼壽報盡悉歸無常。

「複次，大王！如世間人有大財富，于日日中潔凈澡浴香油涂身，復以諸妙上服莊嚴，眾妙華鬘及彼真珠纓絡，耳珰環釧如是等物而莊嚴已，處於寶座，富貴自在威德特尊，與諸眷屬而共圍繞。奏百千種殊妙音樂，妙寶樓閣處處，皆爇旃檀沉水等諸◎妙香，生滅相續輪轉無有窮盡，皆是無明為因生故。由此即有貪等諸法，若滅無明貪等不生，貪等既滅正行得起離諸過失，此即名為出世間法。

「複次，大王！世間一切所緣境界，若得若失，若決定不決定；若可愛不可愛，貪心生起無所厭足是為大失；若於聖道出世間法，愛樂希求無厭足者，乃為正行是大利益。」

爾時世尊，說加陀曰：

「大王今當知，　　彼死法極惡，　能斷人壽命，　　及破壞諸蘊。　斯為大怖畏，　　世皆非愛樂，　彼死法若來，　　普遍於一切。　虛空並大海，　　深穴與高山，　大地及諸方，　　無處可逃避。　唯諸有智者，　　安住真實法，　即堅固無動，　　一切不能壞。　壽報未盡時，　　當發大精進，　廣修眾善因，　　勤行諸梵行。　由善根力故，　　得至涅槃界

【現代漢語翻譯】現代漢語譯本：縱然擁有種種上妙的寶衣和各種莊嚴的飾品，乃至各種庫藏中的物品都應有盡有，不缺少任何東西，擁有象、馬、車、步兵等四種軍隊，數量極多，沒有可以與之相比的，但當壽命終盡時，最終都將歸於無常。

『再者，大王！如果世間之人擁有巨大的財富，每天都潔凈地沐浴，用香油塗抹身體，再用各種美妙的上等衣服裝飾自己，用各種美妙的花鬘以及真珠瓔珞，耳環手鐲等等來裝飾自己，然後坐在寶座上，享受富貴自在，威德特別尊貴，被各種眷屬圍繞。演奏成百上千種殊勝美妙的音樂，在各處妙寶樓閣中，都點燃旃檀（檀香的一種）和沉水香等各種美妙的香，（但這些）生滅的現象相續不斷地輪轉，沒有窮盡，都是以無明（對事物真相的迷惑）為因而產生的。由於這個原因，就有了貪婪等等各種煩惱，如果滅除了無明，貪婪等煩惱就不會產生，貪婪等煩惱既然滅除，正確的行為就能生起，遠離各種過失，這就叫做超出世間的法。』

『再者，大王！世間一切所攀緣的境界，無論是得到還是失去，無論是確定還是不確定；無論是可愛還是不可愛，貪心生起而沒有厭足，這是極大的過失；如果對於聖道和出世間的法，喜愛追求而沒有厭足，這才是正確的行為，是極大的利益。』

這時，世尊說了偈頌：

『大王你現在應當知道，那死亡的法則極其可怕，能夠斷絕人的壽命，以及破壞諸蘊（構成生命的要素）。這是極大的恐怖畏懼，世間的人都不喜歡它，那死亡的法則如果到來，就會普遍降臨於一切。虛空和大海，深穴和高山，大地和各個方向，都沒有可以逃避的地方。只有那些有智慧的人，安住在真實的佛法中，就能堅固不動搖，一切都不能破壞。在壽命還沒有終盡的時候，應當發起大精進，廣泛修習各種善的因緣，勤奮地修行各種梵行（清凈的行為）。由於善根的力量，就能到達涅槃（解脫）的境界。』

【English Translation】 English version: Though one may possess all kinds of supreme and wonderful jeweled garments and various adornments, even to the point of lacking nothing in various treasuries and possessions, and be endowed with an abundance of elephants, horses, chariots, and infantry, unmatched in number, when their lifespan is exhausted, all will return to impermanence.

『Furthermore, Great King! If a person in the world possesses great wealth, and daily bathes cleanly, anointing their body with fragrant oils, and further adorns themselves with various exquisite and superior garments, adorned with various wonderful flower garlands and pearl necklaces, earrings, bracelets, and such things, and then sits upon a jeweled throne, enjoying wealth and freedom, with particularly esteemed power and virtue, surrounded by their retinue, and plays hundreds of thousands of kinds of extraordinary and wonderful music, with exquisite jeweled pavilions everywhere, all burning sandalwood, aloeswood, and other wonderful incenses, the cycle of arising and ceasing continues endlessly, all arising from ignorance (Avidya) as the cause. From this, there arise greed (Lobha) and other such dharmas (laws/teachings); if ignorance is extinguished, greed and other such things will not arise; once greed and other such things are extinguished, right conduct can arise, free from all faults, and this is called the Dharma (law/teachings) that transcends the world.』

『Furthermore, Great King! All objects of perception in the world, whether gained or lost, whether certain or uncertain; whether lovable or unlovable, the arising of greed without satisfaction is a great fault; if one loves and seeks the holy path and the Dharma (law/teachings) that transcends the world without satisfaction, this is right conduct and a great benefit.』

At that time, the World Honored One spoke a Gatha (verse):

『Great King, you should now know, that the law of death is extremely terrible, It can sever human life, and destroy the Skandhas (aggregates of existence). This is a great fear and dread, which the world does not love, If that law of death comes, it will universally descend upon all. The empty sky and the great sea, deep caves and high mountains, The great earth and all directions, there is nowhere to escape. Only those who are wise, abiding in the true Dharma (law/teachings), Can be firm and unmoving, and nothing can destroy them. When one's lifespan has not yet ended, one should generate great diligence, Widely cultivate various good causes, diligently practice various Brahmacharyas (pure conduct). By the power of good roots, one can reach the realm of Nirvana (liberation).』

，　至涅槃界已，　　能遠離死怖。」

爾時，憍薩羅國勝軍大王，聞佛世尊以諸方便善巧譬喻說妙法已，歡喜踴躍恭敬讚歎，頂禮佛足回覆王宮。

佛說此經已，諸大苾芻眾聞佛所說，皆大歡喜信受奉行。

佛說勝軍王所問經

◎大王既出城已漸向祇園，其王即時遠見世尊於一樹下安詳而坐，諸苾芻眾而共圍繞。

時王見已，生大歡喜，深信尊重下車去蓋，合掌曲躬遙伸讚歎：「佛身廣大猶若金山，佛身端嚴殊妙無比，有大光明如百千日，吉祥熾盛猶大火聚，諸根調寂住奢摩他，眾德莊嚴具波羅蜜，三十二相八十種好圓滿具足，為人中龍人中師子，人中大仙人中勝者，於世間中如寶山現。」

是時，大王既讚歎已，徒步而進到佛所已，頭面著地禮世尊足，持以寶冠、寶蓋、寶劍、寶珠、寶莊革屣，如是等物奉上世尊，作如是言：「惟愿世尊，受我所施。」

是時，世尊即為納受。其王即復禮世尊足，退住一面合掌恭敬，而白佛言：「世尊！愿佛慈悲為說法要，使我長夜得大利樂。」

爾時，世尊而贊王言：「善哉，善哉！大王！汝于如來深信尊重，于佛正法愛樂趣求純善相應，是大賢者，如汝所言樂聞法要，汝當諦聽如善作意，記念修習為汝宣說。」

【現代漢語翻譯】『到達涅槃（Nirvana）的境界后，就能遠離死亡的恐懼。』

當時，憍薩羅國（Kosala）的勝軍大王（King Pasenadi）聽到佛世尊用各種方便善巧的比喻宣說妙法后，歡喜踴躍，恭敬讚歎，頂禮佛足后返回王宮。

佛說完這部經后，各位大比丘（Bhikkhu）眾聽聞佛所說，都非常歡喜，信受奉行。

佛說勝軍王所問經

◎大王出城后，逐漸走向祇園（Jetavana），國王立刻遠遠地看見世尊在一棵樹下安詳地坐著，各位比丘眾圍繞在旁。

當時，國王看見后，心生極大的歡喜，深深地信服和尊重，於是下車，除去車蓋，合掌彎腰，遙遠地讚歎道：『佛身廣大，猶如金山；佛身端正莊嚴，殊妙無比；有巨大的光明，如同百千個太陽；吉祥熾盛，猶如巨大的火堆；諸根調伏寂靜，安住于奢摩他（Samatha，止）；以各種功德莊嚴自身，具足波羅蜜（Paramita，度）；三十二相和八十種好圓滿具足，是人中的龍，人中的獅子，人中的大仙，人中的勝者，在世間中猶如寶山顯現。』

這時，大王讚歎完畢后，徒步走到佛陀所在的地方，頭面著地禮拜世尊的腳，並將寶冠、寶蓋、寶劍、寶珠、寶莊革屣等等物品奉獻給世尊，說道：『惟愿世尊，接受我的施捨。』

這時，世尊就接受了他的供養。國王再次禮拜世尊的腳，退到一旁，合掌恭敬地對佛說：『世尊！愿佛慈悲，為我說重要的佛法，使我長夜得到大利益和快樂。』

當時，世尊讚歎國王說：『好啊，好啊！大王！你對如來（Tathagata）深深地信服和尊重，對於佛的正法喜愛、樂於追求，純善相應，真是大賢者。正如你所說，樂於聽聞重要的佛法，你應該仔細聽，好好地作意，記住並修習，我將為你宣說。』

【English Translation】 'Having reached the realm of Nirvana (Nirvana), one can be far from the fear of death.'

At that time, King Pasenadi (King Pasenadi) of Kosala (Kosala), hearing the World Honored One Buddha expounding the wonderful Dharma with various skillful means and metaphors, rejoiced, leaped with joy, respectfully praised, prostrated at the Buddha's feet, and returned to the royal palace.

After the Buddha finished speaking this Sutra, all the great Bhikkhus (Bhikkhu) rejoiced greatly upon hearing what the Buddha had said, accepted it with faith, and practiced accordingly.

The Sutra Spoken by the Buddha on the Questions of King Pasenadi

◎After the Great King left the city, he gradually approached Jetavana (Jetavana). The King immediately saw from afar the World Honored One sitting peacefully under a tree, surrounded by the Bhikkhus.

At that time, upon seeing this, the King felt great joy, deeply believed and respected, got out of his chariot, removed the canopy, folded his palms, bowed, and praised from afar: 'The Buddha's body is vast, like a golden mountain; the Buddha's body is upright and dignified, incomparably wonderful; it has great light, like hundreds of thousands of suns; auspicious and blazing, like a great fire; the roots are subdued and tranquil, abiding in Samatha (Samatha, cessation); adorned with various virtues, possessing Paramitas (Paramita, perfections); the thirty-two marks and eighty minor characteristics are fully complete, being a dragon among men, a lion among men, a great immortal among men, a victor among men, appearing in the world like a precious mountain.'

At this time, after the Great King finished praising, he walked on foot to where the Buddha was, touched his head to the ground and bowed at the feet of the World Honored One, and offered the World Honored One items such as a jeweled crown, a jeweled canopy, a jeweled sword, a jeweled pearl, and jeweled leather shoes, saying: 'May the World Honored One accept my offering.'

At this time, the World Honored One accepted his offering. The King again bowed at the feet of the World Honored One, retreated to one side, folded his palms respectfully, and said to the Buddha: 'World Honored One! May the Buddha have compassion and speak the essential Dharma for me, so that I may obtain great benefit and happiness throughout the long night.'

At that time, the World Honored One praised the King, saying: 'Excellent, excellent! Great King! You have deep faith and respect for the Tathagata (Tathagata), you love and delight in seeking the Buddha's true Dharma, and you are purely virtuous. You are a great sage. As you have said, you delight in hearing the essential Dharma, you should listen carefully, pay close attention, remember and practice, and I will expound it for you.'

佛言：「大王！汝統大國，◎常有百千內外親族恭敬讚歎，雖復如是富貴自在，壽報盡時即生苦惱，一切眷屬徒共圍繞悲惱啼泣。當於爾時，一切所有不能守護，既命盡已內外親屬，所共圍繞至尸陀林，所有遺體各各離散，皮肉筋骨分其異處，有諸蟲鳥而來𠯗食，彼食盡已，此虛妄身悉無所有。

「大王！以是緣故諦觀世間，如水聚沫有何堅實？以是無常不究竟法，起常想者是為顛倒，諸有漏法念念壞滅，我觀是事深可悲愍。

「是故，大王！當須速舍諸世間法，常念修行出世間法。何以故？大王當知，彼生滅法皆由無明為因緣故，所謂無明緣行、行緣識、識緣名色、名色緣六處、六處緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱，如是即一大苦蘊集。若無明滅即行滅，行滅即識滅，識滅即名色滅，名色滅即六處滅，六處滅即觸滅，觸滅即受滅，受滅即愛滅，愛滅即取滅，取滅即有滅，有滅即生滅，生滅即老死憂悲苦惱滅，如是即一大苦蘊滅，是故……。」