T14n0524_佛為優填王說王法政論經

大正藏第 14 冊 No. 0524 佛為優填王說王法政論經

No. 524

佛為優填王說王法政論經

開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉　詔譯

爾時優填王獨處空閑，靜室而坐，生如是心：「我當云何知諸帝王真實過失及真實功德？我若知者，當舍其失，當修其德。誰有沙門凈行者能了為我廣開示？」良久思已，便作是念：「唯我世尊三界大師具一切智，定知諸王所有真實過失及真實功德。我今當往佛、世尊所請問斯義！」

「故我今者來至佛所，唯愿如來為我開示。世尊！云何諸王真實過失？云何諸王真實功德？」作是請已。

爾時世尊告優填王曰：「大王！今者應當了知王之過失、王之功德、王衰損門、王可愛法及能發起王可愛之法。云何王之過失？大王當知！王過失者略有十種，王若成就如是過失，雖有大府庫、有大臣佐、有大軍眾而不可歸仰。何等為十？一、種姓不高，二、不得自在，三、立性暴惡，四、猛利憤發，五、恩惠賒薄，六、受邪佞言，七、所作不順古先王制，八、不顧善法，九、不鑒是非、勝之與劣，十、一向縱蕩，專行放逸。

「云何名王種姓不高？謂有庶臣下

【現代漢語翻譯】現代漢語譯本《佛為優填王說王法政論經》

開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉詔譯

當時，優填王（Udayana-raja，古印度國王）獨自在空閑安靜的房間里坐著，心中思忖：『我應當如何才能瞭解各位帝王真實的過失以及真實的功德？如果我瞭解了這些，就應當捨棄他們的過失，修習他們的功德。哪位修行清凈的沙門（sramana，佛教出家修行者）能夠為我詳細開示這些道理呢？』他思索良久，便這樣想：『只有我的世尊（Buddha，佛陀），三界（Trailokya，欲界、色界、無色界）的大師，具足一切智慧，一定知道各位國王所有的真實過失以及真實功德。我現在應當前往佛、世尊那裡，請問這些道理！』

『所以我現在來到佛的住所，只希望如來（Tathagata，佛的稱號之一）為我開示。世尊！什麼是各位國王真實的過失？什麼是各位國王真實的功德？』他這樣請求。

當時，世尊告訴優填王說：『大王！現在應當瞭解國王的過失、國王的功德、導致國王衰敗的途徑、國王應當喜愛的法，以及能夠發起國王應當喜愛的法。什麼是國王的過失呢？大王應當知道！國王的過失大概有十種，國王如果具備這些過失，即使有很大的府庫、有大臣輔佐、有強大的軍隊，也不值得歸附仰仗。這十種是什麼呢？一是種姓不高貴，二是不夠自由自主，三是天性暴虐兇惡，四是容易猛烈地發怒，五是恩惠施捨吝嗇稀薄，六是聽信奸邪諂媚之言，七是所作所為不遵循古代先王的制度，八是不顧及善良的法，九是不能明辨是非、分辨勝過和不如，十是一味地縱情享樂，專門行放縱逸樂之事。

『什麼叫做國王種姓不高貴呢？是指有地位低下的臣子』

【English Translation】 English version The Sutra of Royal Law and Political Treatise Spoken by the Buddha for King Udayana

Translated by the Tripitaka Master Bukong of Daxingshan Temple, bearing the title of Kaifu Yitong Sansi Tejin Shi Hongluqing Su Guogong, with a fief of three thousand households, bestowed with purple robes, posthumously awarded the title of Sikong, with the posthumous title of Dajian and the honorary title of Daguangzhi, under imperial decree.

At that time, King Udayana was alone in a quiet, empty room, contemplating in his mind: 'How should I come to know the real faults and real merits of all emperors and kings? If I know them, I should abandon their faults and cultivate their merits. Which sramana (sramana, Buddhist renunciate) with pure conduct can fully explain and reveal this to me?' After pondering for a long time, he thought: 'Only my World-Honored One (Buddha), the master of the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm), possesses all wisdom and certainly knows all the real faults and real merits of all kings. Now I should go to the Buddha, the World-Honored One, to inquire about these principles!'

'Therefore, I have come to the Buddha's place now, only hoping that the Tathagata (Tathagata, one of the titles of the Buddha) will reveal this to me. World-Honored One! What are the real faults of all kings? What are the real merits of all kings?' He made this request.

At that time, the World-Honored One said to King Udayana: 'Great King! Now you should understand the faults of a king, the merits of a king, the ways that lead to a king's decline, the laws that a king should cherish, and the laws that can give rise to what a king should cherish. What are the faults of a king? Great King should know! The faults of a king are roughly ten types. If a king possesses these faults, even if he has a large treasury, ministers to assist him, and a large army, he is not worthy of being relied upon. What are these ten? First, his lineage is not noble; second, he is not free and autonomous; third, his nature is violent and evil; fourth, he is prone to fierce anger; fifth, his grace and generosity are stingy and meager; sixth, he listens to the words of treacherous flatterers; seventh, his actions do not follow the institutions of the ancient former kings; eighth, he does not care about good laws; ninth, he cannot distinguish right from wrong, or discern superiority from inferiority; tenth, he is always indulging in pleasure and is devoted to licentious dissipation.

'What is meant by a king whose lineage is not noble? It refers to a minister of low status.'

類而生，非宿尊貴，纂紹王位，是名種姓不高。

「云何名王不得自在？謂有帝王被諸大臣、輔相、官僚所制，不隨所欲；所作常有諫約，于妙五欲亦不如意歡娛遊戲，如是名王不得自在。

「云何名王立性暴惡？謂有帝王見諸臣類或餘人等犯小愆過，即便對面發粗惡言，咆勃、忿恚、顰蹙、貶黜，設不對面背彼向余，而作於前黜罵等事；或不長時瞋恚，或於長時不捨。如是對面暴惡、背面暴惡，是名帝王立性暴惡。

「云何名王猛利憤發？謂有國王見諸群臣有小愆過，有少違越，便削封祿，奪去妻妾，即以重法而刑罰之，如是名王猛利憤發。

「云何名王恩惠賒薄？謂有國王，諸群臣等親近侍衛，雖極清白善稱其心，而以微劣軟言慰喻，其頒賜爵祿、酬賞、勛庸，不能圓滿，不順常式；或損耗已，或稽留已，然後方與，如是名王恩惠賒薄。

「云何名王受邪佞言？若有帝王見諸群臣實非忠政，不閑憲式，潛謀輔佐，佞心偏黨，不修善政，姤嫉良賢。信用如是等人所進言議，由此因緣王務、財寶、名稱、善政並皆衰損，如是名王受邪佞言。

「云何名王不順先王所制？謂有國王不能究察，不審簡擇諸群臣等，于種種務國法事中，不堪委任而委任之，堪委任者不委任之，應賞賚者

【現代漢語翻譯】現代漢語譯本『什麼是出身不高貴？就是說，雖然是同類所生，但並非天生尊貴，也不是繼承王位，這叫做出身不高貴。』『什麼叫做君王不得自在？就是說，有的帝王被大臣、輔相、官僚所控制，不能隨心所欲；所做的事情常常受到勸諫約束，對於美妙的五欲也不能如意地歡娛遊戲，這樣的君王叫做不得自在。』『什麼叫做君王天性暴虐？就是說，有的帝王看到臣子或其他人犯了小小的過錯，就當面說粗暴惡劣的話，咆哮、憤怒、皺眉、貶斥，即使不當面，也會背後向其他人說，做貶低謾罵的事情；或者長時間生氣，或者長時間不消氣。這樣當面暴虐、背後暴虐，這樣的帝王叫做天性暴虐。』『什麼叫做君王容易憤怒？就是說，有的國王看到臣子有小的過錯，有稍微違背自己的意思，就削減他們的封地俸祿，奪走他們的妻妾，用嚴厲的刑法來懲罰他們，這樣的君王叫做容易憤怒。』『什麼叫做君王恩惠吝嗇？就是說，有的國王，對於那些親近侍衛的臣子，即使他們非常清白，善於揣摩自己的心意，也只是用微弱的言語安慰他們，對於頒賜爵位俸祿、酬謝功勞，不能圓滿，不按照常例；或者剋扣減少，或者拖延很久，然後才給予，這樣的君王叫做恩惠吝嗇。』『什麼叫做君王聽信奸佞之言？就是說，有的帝王看到臣子實際上不忠誠正直，不熟悉規章制度，暗中策劃輔佐，心懷奸佞偏袒，不修善政，嫉妒賢良。信任這些人所進獻的言論，因為這個原因，國家事務、財寶、名聲、善政都衰敗損失，這樣的君王叫做聽信奸佞之言。』『什麼叫做君王不遵循先王制定的規章制度？就是說，有的國王不能深入考察，不仔細選擇臣子，對於各種國家事務，不能勝任的卻委任他們，能夠勝任的卻不委任他們，應該賞賜的

【English Translation】 English version 'What is meant by 'not born of high lineage'? It refers to being born of the same kind, but not being inherently noble or inheriting the throne. This is called 'not born of high lineage'.' 'What is meant by a 'king not being free'? It refers to a king who is controlled by ministers, advisors, and officials, unable to act as he pleases. His actions are often subject to advice and restraint, and he cannot enjoy the pleasures of the five desires as he wishes. Such a king is called 'not being free'.' 'What is meant by a 'king being inherently cruel'? It refers to a king who, upon seeing ministers or others commit minor offenses, immediately speaks harsh and evil words to their faces, roaring, raging, frowning, and demoting them. Even if not directly, he speaks behind their backs to others, engaging in belittling and scolding. He may harbor anger for a long time or never let it go. Such a king, being cruel to their faces and behind their backs, is called 'inherently cruel'.' 'What is meant by a 'king being easily angered'? It refers to a king who, upon seeing ministers commit minor offenses or slightly disobey him, reduces their fiefdoms and stipends, takes away their wives and concubines, and punishes them with severe laws. Such a king is called 'easily angered'.' 'What is meant by a 'king being stingy with favors'? It refers to a king who, even if ministers who are close attendants are very upright and good at understanding his intentions, only comforts them with weak words. He is not generous in bestowing titles and stipends or rewarding merits and achievements, not following the usual practice. He may deduct or delay before giving. Such a king is called 'stingy with favors'.' 'What is meant by a 'king listening to the words of flatterers'? It refers to a king who sees that ministers are not truly loyal and upright, are not familiar with regulations, secretly plot to assist, harbor flattery and partiality, do not cultivate good governance, and are jealous of the virtuous. He trusts the words presented by such people, and because of this, state affairs, treasures, reputation, and good governance all decline and are lost. Such a king is called 'listening to the words of flatterers'.' 'What is meant by a 'king not following the rules established by previous kings'? It refers to a king who cannot deeply investigate and does not carefully select ministers. He entrusts those who are not capable to various state affairs, but does not entrust those who are capable. Those who should be rewarded

而刑罰之，應刑罰者而賞賚之。又此群臣處大朝會，餘論未終，發言間絕，不敬不憚，而興諫諍，不能依法而善奉行，不正能住先王教命，如是即名不順先王所制之法。

「云何名王不顧善法？謂有國王不信因果，不悟當來善不善業、人天果報，隨情造作身、語、意業三種惡行，不能以時惠施、修福、持齋、學戒、受陀羅尼業灌頂法門，於四無量心不興廣濟，如是名王不顧善法。

「云何名王不鑒是非、勝之與劣？謂有國王于諸大臣、輔相、官僚，用心顛倒，不善了知忠信、技藝、智慧差別。以不知故，非忠信所，生忠信想；非技藝所，有技藝想；于惡慧所，生善慧想；于善慧所，生惡慧想。又諸臣等年耆衰邁，曾於久時親近侍衛，知其無勢，遂不敬愛；不賜爵祿，不酬其賞；被他陵蔑，舍而不問。如是名王不鑒是非、勝之與劣。

「云何名王一向縱蕩，專行放逸？謂有帝王于妙五欲一向沉沒，耽著嬉戲，不能時時誡慎方便、作所應作、慰勞群臣。如是名為一向縱蕩，專行放逸。

「若有國王成就如是十種過失，雖有大府庫、有大輔佐、有大軍眾，不久國界自然災亂，而不可歸仰。大王當知此十過失：初一是王種姓過失，餘九是王自性過失。

「云何名王之功德？大王王功德者，略有

【現代漢語翻譯】現代漢語譯本：對於應該施以刑罰的人處以刑罰，對於應該給予獎賞的人給予獎賞。此外，這些臣子在大朝會上，議論尚未結束，就插話打斷，既不尊敬也不畏懼，還提出諫諍，不能依法行事，不能好好地奉行，不能端正地遵守先王遺留下來的教令和命令，像這樣就是不順從先王所制定的法規。

『怎樣叫做國王不顧惜善法呢？就是說，有的國王不相信因果報應，不明白未來善業和惡業、人道和天道的果報，隨著自己的心意造作身、語、意三種惡行，不能按時施行佈施、修習福德、持守齋戒、學習戒律、接受陀羅尼（Dharani）業灌頂的法門，對於四無量心（catvāri apramāṇāni）不興起廣泛的救濟，像這樣的國王就是不顧惜善法。

『怎樣叫做國王不能明辨是非、優勝和劣勢呢？就是說，有的國王對於各位大臣、輔相、官僚，用心顛倒，不能很好地瞭解忠誠、技藝、智慧的差別。因為不瞭解的緣故，對於不忠誠的人，產生忠誠的想法；對於沒有技藝的人，產生有技藝的想法；對於具有惡劣智慧的人，產生具有善良智慧的想法；對於具有善良智慧的人，產生具有惡劣智慧的想法。此外，各位臣子年老衰邁，曾經長久地親近侍衛，知道他們沒有權勢，於是就不尊敬愛護他們；不賜予爵位俸祿，不酬謝他們的功勞；被他人欺凌侮辱，置之不理。像這樣的國王就是不能明辨是非、優勝和劣勢。

『怎樣叫做國王一味地放縱，專門施行放逸呢？就是說，有的帝王對於美妙的五欲（pañca kāmaguṇāḥ）一味地沉溺，貪戀嬉戲，不能時時告誡自己謹慎行事，不能方便地處理事務，不能做應該做的事情，不能慰勞各位臣子。像這樣就叫做一味地放縱，專門施行放逸。

『如果有的國王成就了像這樣的十種過失，即使有很大的府庫、有很大的輔佐、有很大的軍隊，不久國界自然就會發生災禍和變亂，而不能依靠。大王您應當知道這十種過失：第一種是國王種姓的過失，其餘九種是國王自身品性的過失。

『怎樣叫做國王的功德呢？大王，國王的功德，大概有……』

【English Translation】 English version: Punishing those who should be punished, and rewarding those who should be rewarded. Furthermore, these ministers, in the grand assembly, interrupt before the discussion is finished, showing neither respect nor fear, and offer unsolicited advice. They fail to act according to the law, fail to properly uphold it, and fail to correctly abide by the teachings and commands left by the former kings. Such behavior is called disobeying the laws established by the former kings.

'What is called a king who disregards good Dharma? It means that some kings do not believe in cause and effect, do not understand the karmic consequences of good and bad deeds, or the rewards of humans and gods. They create three kinds of evil actions through body, speech, and mind according to their desires. They fail to give alms in due time, cultivate merit, observe fasting, learn precepts, and receive the empowerment of Dharani (Dharani) practices. They do not generate widespread compassion with the Four Immeasurables (catvāri apramāṇāni). Such a king is called one who disregards good Dharma.'

'What is called a king who cannot discern right from wrong, superiority from inferiority? It means that some kings are confused in their judgment of ministers, advisors, and officials, and cannot properly understand the differences between loyalty, skill, and wisdom. Because they do not understand, they think those who are not loyal are loyal; they think those who have no skill have skill; they think those who have evil wisdom have good wisdom; they think those who have good wisdom have evil wisdom. Furthermore, they know that some ministers are old and frail, having served closely for a long time, and that they have no power, so they do not respect or love them; they do not grant them titles or stipends, nor do they reward their merits; they ignore them when they are bullied by others. Such a king is called one who cannot discern right from wrong, superiority from inferiority.'

'What is called a king who is always indulgent and solely practices dissipation? It means that some emperors are always immersed in the wonderful Five Desires (pañca kāmaguṇāḥ), indulging in play and amusement, and cannot constantly remind themselves to be cautious, cannot expediently handle affairs, cannot do what should be done, and cannot comfort their ministers. Such a king is called one who is always indulgent and solely practices dissipation.'

'If a king possesses these ten faults, even if he has great treasuries, great advisors, and great armies, the borders of his kingdom will soon naturally experience disasters and turmoil, and he will not be able to rely on them. Great King, you should know these ten faults: the first is a fault of the king's lineage, and the other nine are faults of the king's own nature.'

'What are called the merits of a king? Great King, the merits of a king are roughly...'

十種：一、種姓尊高，二、得大自在，三、性不暴惡，四、憤發輕微，五、恩惠猛利，六、受正直言，七、所作諦思，善順先教，八、顧戀善法，九、善知差別，十、不自縱蕩，不行放逸。

「云何名王種姓尊高？謂有國王，宿植善根，以大願力故生王族，紹繼國位，恩養萬姓，凈信三寶，如是名王種姓尊高。

「云何名王得大自在？謂有帝王，自隨所欲，于妙五欲歡娛遊戲，所應賞賜隨意而作，于百僚等所出教命宣佈無滯，如是名王得大自在。

「云何名王性不暴惡？謂有國王見諸群臣雖違少小愆犯等事，而能容忍不即貶黜，不發粗言，亦不對面憤發，亦不內意秘匿，如是名王性不暴惡。

「云何名王憤發輕微？謂有國王，諸群臣等雖有大愆、有大違越，而不一切削其封祿、奪其妻妾，不以重法而刑罰之，隨過輕重而行矜降，如是名王憤發輕微。

「云何名王恩惠猛利？謂有國王，有諸群臣、親近侍衛，其心清白、其心調順，王即時時以正圓滿軟言慰喻，頒錫勛庸，而不令彼損耗稽留、劬勞怨恨，易可親近，不難承事，如是名王恩惠猛利。

「云何名王受正直言？謂有國王，諸群臣等實有忠正，無濁無偏，善閑憲式，情無違叛，其王信用如是等人所進言議，由此因緣國務、財

【現代漢語翻譯】現代漢語譯本十種：一、種姓尊高，二、得大自在，三、性不暴惡，四、憤發輕微，五、恩惠猛利，六、受正直言，七、所作諦思，善順先教，八、顧戀善法，九、善知差別，十、不自縱蕩，不行放逸。

『云何名王種姓尊高？』謂有國王，宿植善根，以大願力故生王族，紹繼國位，恩養萬姓，凈信三寶（佛、法、僧），如是名王種姓尊高。

『云何名王得大自在？』謂有帝王，自隨所欲，于妙五欲歡娛遊戲，所應賞賜隨意而作，于百僚等所出教命宣佈無滯，如是名王得大自在。

『云何名王性不暴惡？』謂有國王見諸群臣雖違少小愆犯等事，而能容忍不即貶黜，不發粗言，亦不對面憤發，亦不內意秘匿，如是名王性不暴惡。

『云何名王憤發輕微？』謂有國王，諸群臣等雖有大愆、有大違越，而不一切削其封祿、奪其妻妾，不以重法而刑罰之，隨過輕重而行矜降，如是名王憤發輕微。

『云何名王恩惠猛利？』謂有國王，有諸群臣、親近侍衛，其心清白、其心調順，王即時時以正圓滿軟言慰喻，頒錫勛庸，而不令彼損耗稽留、劬勞怨恨，易可親近，不難承事，如是名王恩惠猛利。

『云何名王受正直言？』謂有國王，諸群臣等實有忠正，無濁無偏，善閑憲式，情無違叛，其王信用如是等人所進言議，由此因緣國務、財

【English Translation】 English version Ten qualities: 1. Noble lineage, 2. Great autonomy, 3. Non-violent nature, 4. Mild anger, 5. Strong kindness, 6. Acceptance of honest words, 7. Careful consideration of actions, obedience to previous teachings, 8. Cherishing good Dharma, 9. Good knowledge of distinctions, 10. Non-indulgence, non-negligence.

'What is meant by a king's noble lineage?' It refers to a king who, having planted good roots in previous lives, is born into a royal family due to great vows, inherits the throne, nurtures all people with kindness, and has pure faith in the Triple Gem (Buddha, Dharma, Sangha). Such a king is said to have a noble lineage.

'What is meant by a king having great autonomy?' It refers to a king who freely indulges in the exquisite five desires, bestows rewards as he pleases, and whose commands are promptly executed by all officials. Such a king is said to have great autonomy.

'What is meant by a king having a non-violent nature?' It refers to a king who, upon seeing minor offenses committed by his ministers, can tolerate them without immediate demotion, refrains from harsh words, does not show anger openly, nor harbors resentment internally. Such a king is said to have a non-violent nature.

'What is meant by a king having mild anger?' It refers to a king who, even when his ministers commit great offenses or transgressions, does not confiscate all their fiefs and wives, nor punishes them with severe laws, but rather tempers his judgment according to the severity of the offense. Such a king is said to have mild anger.

'What is meant by a king having strong kindness?' It refers to a king who, towards ministers and close attendants who are pure in heart and well-behaved, constantly consoles them with gentle and complete words, bestows honors and rewards, and does not allow them to suffer loss, delay, hardship, or resentment, making it easy to approach him and serve him. Such a king is said to have strong kindness.

'What is meant by a king accepting honest words?' It refers to a king who trusts the advice of ministers who are truly loyal and upright, without impurity or bias, well-versed in laws and regulations, and without rebellious intentions. Because of this, state affairs and wealth

寶悉皆成就，名稱遠布，黎庶咸歡，如是名王受正直言。

「云何名王所作諦思順先王教？謂有國王，效能究察、審能簡擇諸群臣等，于種種務公法事中，不堪委任者而不任之，堪委任者而委任之；應賞賚者而正賞賚，應刑罰者而正刑罰；凡有所為審思審擇，然後方作亦不卒暴。其王群臣等雖處朝會，終不發言間絕餘論，要待言終而興諫諍，如其王教而善奉行，如是即名順先王教。

「云何名王顧戀善法？謂有帝王，信有因果、善不善業、人天果報，具足慚恥，而不恣情作身、語、意三種惡行，時時惠施，修福持齋，建立漫茶羅，受灌頂法，而設護摩供養聖眾，四無量心常懷廣濟，如是名王顧戀善法。

「云何名王能鑒是非、勝之與劣？謂有國王，于諸大臣、輔相、百僚心無顛倒，能善了知忠信、技藝、智慧差別，若有若無並如實知，于其無者輕而遠之，于其有者敬而愛之。又諸臣等年耆衰邁，曾於久時親近侍衛，雖知無勢、無力，然念昔恩，轉懷敬愛而不輕賤，爵祿、勛庸分賞無替，如是名王能鑒是非、勝之與劣。

「云何名王不自縱蕩，不行放逸？謂有國王，于妙五欲而不沉沒，傲慢嬉戲而不耽著，能於時時誡慎方便，作所應作慰勞群臣，如是名王不自縱蕩不行放逸。

「若王成

【現代漢語翻譯】寶悉皆成就，名稱遠布，黎庶咸歡，如是名王受正直言。（一切都能圓滿成就，名聲遠揚，百姓都感到歡喜，這樣的國王才能接受正直的諫言。）『云何名王所作諦思順先王教？（什麼樣的國王所作所為，能認真思考並遵循先王的教誨呢？）謂有國王，效能究察、審能簡擇諸群臣等，于種種務公法事中，不堪委任者而不任之，堪委任者而委任之；應賞賚者而正賞賚，應刑罰者而正刑罰；凡有所為審思審擇，然後方作亦不卒暴。（就是說，有的國王，能夠深入考察、審慎選擇各位大臣，對於各種政務和法律事務中，不能勝任的就不委任，能勝任的才委任；應該獎賞的就公正地獎賞，應該懲罰的就公正地懲罰；凡是所作所為都認真思考選擇，然後才行動，不倉促草率。）其王群臣等雖處朝會，終不發言間絕餘論，要待言終而興諫諍，如其王教而善奉行，如是即名順先王教。（這樣的國王，他的大臣們即使在朝廷集會，也不會隨意打斷別人的發言，一定要等別人說完才提出自己的意見和諫諍，並且能夠很好地奉行國王的教誨，這樣的國王就叫做遵循先王的教誨。）『云何名王顧戀善法？（什麼樣的國王顧念和愛好善法呢？）謂有帝王，信有因果、善不善業、人天果報，具足慚恥，而不恣情作身、語、意三種惡行，時時惠施，修福持齋，建立漫茶羅（Mandala，壇城），受灌頂法，而設護摩（Homa，護摩）供養聖眾，四無量心常懷廣濟，如是名王顧戀善法。（就是說，有的帝王，相信有因果報應、善惡業報、人天果報，具有慚愧之心，不放縱自己的身、語、意，不做三種惡行，時常佈施，修福持齋，建立壇城，接受灌頂，設定護摩供養聖眾，以慈、悲、喜、舍四無量心常常懷有廣大的濟世之心，這樣的國王就叫做顧念和愛好善法。）『云何名王能鑒是非、勝之與劣？（什麼樣的國王能夠明辨是非、分辨優劣呢？）謂有國王，于諸大臣、輔相、百僚心無顛倒，能善了知忠信、技藝、智慧差別，若有若無並如實知，于其無者輕而遠之，于其有者敬而愛之。（就是說，有的國王，對於各位大臣、輔佐、百官，心中沒有偏頗，能夠清楚地瞭解他們的忠誠、技藝、智慧的差別，對於有或沒有這些品質都如實地瞭解，對於沒有這些品質的人就輕視並疏遠他們，對於有這些品質的人就尊敬並愛護他們。）又諸臣等年耆衰邁，曾於久時親近侍衛，雖知無勢、無力，然念昔恩，轉懷敬愛而不輕賤，爵祿、勛庸分賞無替，如是名王能鑒是非、勝之與劣。（另外，對於那些年老體衰的大臣，雖然知道他們已經沒有權勢和能力，但因爲念及他們過去長久以來的親近侍奉之恩，反而更加敬愛他們而不輕視他們，在爵位、俸祿、功勛賞賜方面也不減少，這樣的國王就叫做能夠明辨是非、分辨優劣。）『云何名王不自縱蕩，不行放逸？（什麼樣的國王不放縱自己，不放任懈怠呢？）謂有國王，于妙五欲而不沉沒，傲慢嬉戲而不耽著，能於時時誡慎方便，作所應作慰勞群臣，如是名王不自縱蕩不行放逸。（就是說，有的國王，對於美妙的五欲不沉溺其中，對於傲慢嬉戲不耽戀執著，能夠時時警惕謹慎，做應該做的事情，慰勞各位大臣，這樣的國王就叫做不放縱自己，不放任懈怠。）若王成

【English Translation】 Having accomplished all, his name will spread far and wide, and the people will rejoice. Such a king can receive honest words. 『What kind of king is it who, in his actions, truly contemplates and follows the teachings of the former kings? It is said that there is a king who is able to thoroughly investigate and carefully select his ministers, and in various public and legal affairs, he does not appoint those who are incompetent, but appoints those who are competent; he justly rewards those who should be rewarded, and justly punishes those who should be punished; in all his actions, he carefully considers and chooses, and then acts without haste or recklessness. His ministers, even when in court, do not interrupt others' speeches, but wait until they have finished speaking before offering their advice and remonstrations, and they diligently follow the king's teachings. Such a king is said to follow the teachings of the former kings.』『What kind of king cherishes and loves the good Dharma? It is said that there is an emperor who believes in cause and effect, good and bad karma, and the rewards of humans and gods, possesses a sense of shame, and does not indulge in the three evil deeds of body, speech, and mind. He constantly gives alms, cultivates merit, observes precepts, establishes Mandalas (Mandala, sacred geometric figure), receives initiations, performs Homa (Homa, fire ritual) to make offerings to the holy assembly, and constantly cherishes the four immeasurable minds (慈、悲、喜、舍) with a vast heart of universal salvation. Such a king is said to cherish and love the good Dharma.』『What kind of king is able to discern right from wrong, and distinguish the superior from the inferior? It is said that there is a king who has no bias towards his ministers, advisors, and officials, and is able to clearly understand the differences in their loyalty, skills, and wisdom, knowing truly whether they possess these qualities or not. He despises and distances himself from those who lack these qualities, and respects and loves those who possess them. Furthermore, even though he knows that those ministers who are old and frail, and who have served him closely for a long time, are no longer powerful or capable, he remembers their past kindness and cherishes them with respect and love, without despising them, and does not reduce their ranks, emoluments, or rewards for their merits. Such a king is said to be able to discern right from wrong, and distinguish the superior from the inferior.』『What kind of king does not indulge himself and does not act recklessly? It is said that there is a king who is not immersed in the five sensual pleasures, and is not addicted to arrogance and amusement, but is able to be vigilant and cautious at all times, doing what should be done and comforting his ministers. Such a king is said to not indulge himself and not act recklessly.』 If a king achieves

就如是功德，雖無府庫、無大輔佐、無大軍眾，不久國界自然豐饒而可歸仰。大王當知如是十種王之功德：初一名為種姓功德，餘九名為自性功德。

「云何名為王衰損門？大王當知！王衰損門略有五種：一、不善觀察而攝群臣，二、雖善觀察而無恩惠，縱有恩惠不得及時，三、專行放逸，不思國務，四、專行放逸，不守府庫，五、專行放逸，不修善法。如是五種皆悉名為王衰損門。

「云何名王不善觀察而攝群臣？謂有國王，于群臣等不能究察，不審簡擇忠信、技藝、智慧差別，攝為親侍，加以寵愛，厚賜爵祿，重委寄處，而相委任，數以軟言，而相慰喻。然此群臣所付財寶多有損費，若遇冤敵、惡友、軍陣而先退敗，以懼破散，便生奔背，無戀于主。如是名王不善觀察而攝群臣。

「云何名王雖善觀察而無恩惠，縱有非時？謂有國王，效能究察、審能簡擇，知是忠信、技藝、智慧，攝為親侍，而不寵愛；不量其才，不賜爵祿；于形要處，而不委任。忽於一時王遇冤敵、惡友、軍陣大怖畏事，臨急難時于諸臣等方行寵爵，而以軟言慰喻。時群臣等共相謂曰：『王於今者危迫因緣，方於我等暫行恩惠，非長久心！』知此事已，雖有忠信、技藝、智慧悉隱不現。如是名王雖善觀察而攝群臣無恩惠行，

【現代漢語翻譯】現代漢語譯本這樣的功德，雖然沒有府庫、沒有大臣輔佐、沒有大軍，不久國家自然會豐饒，人民也會歸附仰慕。大王應當知道這十種王的功德：第一種稱為種姓功德，其餘九種稱為自性功德。什麼是王衰敗的途徑呢？大王應當知道！王衰敗的途徑大概有五種：一是不能好好考察就任用群臣，二是即使好好考察了卻沒有恩惠，縱然有恩惠也不能及時給予，三是專行放縱，不考慮國家政事，四是專行放縱，不守護府庫，五是專行放縱，不修習善法。這五種都稱為王衰敗的途徑。什麼叫做國王不能好好考察就任用群臣呢？就是說有的國王，對於群臣不能深入考察，不仔細選擇忠誠、有技藝、有智慧的人才，就讓他們親近侍奉，加以寵愛，給予豐厚的爵位俸祿，委以重要的職位，互相委任，經常用溫和的言語來安慰勸勉。然而這些群臣，所交付的財物大多有損失浪費，如果遇到仇敵、壞朋友、軍隊交戰，就先退卻潰敗，因為害怕被打散，就產生背叛之心，不留戀君主。這就叫做國王不能好好考察就任用群臣。什麼叫做國王即使好好考察了卻沒有恩惠，縱然有恩惠也不能及時給予呢？就是說有的國王，能夠深入考察，能夠仔細選擇，知道哪些人是忠誠、有技藝、有智慧的，讓他們親近侍奉，卻不寵愛他們；不衡量他們的才能，不給予爵位俸祿；對於重要的職位，也不委任他們。忽然有一天，國王遇到仇敵、壞朋友、軍隊交戰等非常恐怖的事情，在危急困難的時候，才對這些臣子施行寵愛和爵位，用溫和的言語安慰勸勉。這時，群臣們互相議論說：『國王現在是因為危急的緣故，才對我們暫時施行恩惠，不是長久的心意！』知道這件事後，即使有忠誠、有技藝、有智慧的人才，也都隱藏起來不顯露。這就叫做國王即使好好考察了任用群臣，卻沒有恩惠的行為。

【English Translation】 English version Such merit, though without treasury, without great ministers, without a large army, will soon make the country naturally prosperous and worthy of reverence. Great King, you should know these ten kinds of royal merits: the first is called the merit of lineage (種姓功德), and the remaining nine are called the merits of self-nature (自性功德). What are the ways of royal decline? Great King, you should know! There are roughly five ways of royal decline: first, failing to carefully observe and recruit ministers; second, even if observing carefully, lacking kindness, or if there is kindness, failing to bestow it in a timely manner; third, indulging in dissipation and not considering state affairs; fourth, indulging in dissipation and not guarding the treasury; fifth, indulging in dissipation and not cultivating good deeds. These five are all called the ways of royal decline. What is called a king failing to carefully observe and recruit ministers? It refers to a king who cannot thoroughly examine his ministers, does not carefully select those who are loyal, skilled, and wise, recruits them as close attendants, bestows favor upon them, grants them generous titles and stipends, entrusts them with important positions, and relies on them, often comforting and exhorting them with gentle words. However, these ministers often cause losses and waste to the wealth entrusted to them. If they encounter enemies, evil friends, or armies in battle, they retreat and are defeated first, fearing being scattered and broken, and then they betray their lord without any attachment. This is called a king failing to carefully observe and recruit ministers. What is called a king who, even if observing carefully, lacks kindness, or if there is kindness, failing to bestow it in a timely manner? It refers to a king who is capable of thorough examination and careful selection, knowing who is loyal, skilled, and wise, recruits them as close attendants, but does not favor them; does not measure their talents, does not grant them titles and stipends; and does not entrust them with important positions. Suddenly, one day, the king encounters enemies, evil friends, or armies in battle, facing great fear. In times of urgent difficulty, he then bestows favor and titles upon these ministers, comforting and exhorting them with gentle words. At this time, the ministers say to each other: 'The king is now bestowing favor upon us temporarily because of the urgent crisis, not with a long-term intention!' Knowing this, even those who are loyal, skilled, and wise hide themselves and do not appear. This is called a king who, even if observing carefully and recruiting ministers, lacks kindness.

縱有非時。

「云何名王專行放逸，不思國務？謂有國王，于應和好、所作所成國務等事，而不時時獨處空閑；或與智士共正思惟、和好方便、乖絕等事及應賞賚，乃至軍陣所作所成要務等事，不勤在意。如是名王專行放逸，不思國務。

「云何名王專行放逸，不守府庫？謂有國王，寡營事業，不觀諸務，不禁王門、宮庭、庫藏，國家密要說向婦人，乃于捕獵、博戲事中費損財寶而不慎護。如是名王專行放逸，不守府庫。

「云何名王專行放逸，不修善法？謂有國王，於世所知柔和淳質、聰慧辯才、得理解脫所有沙門、婆羅門，不能數近禮敬諮詢，云何是善？云何不善？云何有罪？云何無罪？云何有福、吉祥法門、遠離諸惡？設得聞已，不依修行。如是名王專行放逸，不修善法。

「若有國王成就如是五衰損門，當知此王退失現世果報，乃至來生失人、天福。謂前四門退現受福利，最後一門退來生果報。

「云何名為王可愛法？大王當知，略有五種，謂王可愛、可樂、可欣、可意之法。何等為五？一者、人所敬愛，二、自在增上，三、能摧冤敵，四、善攝養身，五、能修善事。如是五種是王可愛、可樂、可欣、可意之法。云何善能發起王可愛法？大王當知！略有五種善能發起王可愛法

【現代漢語翻譯】現代漢語譯本：縱然有時並非適當的時機。

『什麼叫做國王專行放逸，不考慮國家政務？』是指有些國王，對於應該和睦相處、所作所成的國家政務等事情，不經常獨自在空閑時思考；或者不與有智慧的人一起認真思考、和睦相處的辦法、斷絕關係等事情，以及應該賞賜的事情，乃至軍隊陣營中所作所成的重要事務等，不勤奮在意。這樣的國王就叫做專行放逸，不考慮國家政務。

『什麼叫做國王專行放逸，不守護府庫？』是指有些國王，很少經營事業，不觀察各種事務，不禁止王宮大門、宮廷、庫藏，把國家機密要事告訴婦人，甚至在捕獵、賭博等事情中耗費財寶而不謹慎守護。這樣的國王就叫做專行放逸，不守護府庫。

『什麼叫做國王專行放逸，不修習善法？』是指有些國王，對於世人所知的柔和淳樸、聰慧善辯、獲得理解解脫的所有沙門（Śrāmaṇa，出家求道者）、婆羅門（Brāhmaṇa，祭司），不能經常親近、禮敬、諮詢，什麼是善？什麼是不善？什麼是有罪？什麼是無罪？什麼是有福、吉祥的法門、遠離各種罪惡？即使聽到了，也不按照所說的去修行。這樣的國王就叫做專行放逸，不修習善法。

『如果國王成就了這樣五種衰損之門，應當知道這位國王會退失現世的果報，乃至來世失去人、天之福。』前面四種衰損之門會退失現世所能享受的福利，最後一種衰損之門會退失來世的果報。

『什麼叫做國王所喜愛的法？』大王您應當知道，大概有五種，就是國王所喜愛、可樂、可欣、可意的法。哪五種呢？第一，被人所敬愛；第二，自在增上；第三，能夠摧毀冤家仇敵；第四，善於攝養自身；第五，能夠修習善事。這五種就是國王所喜愛、可樂、可欣、可意的法。『怎樣才能善於發起國王所喜愛的法？』大王您應當知道！大概有五種善能發起國王所喜愛的法。

【English Translation】 English version: Even if it is not the appropriate time.

'What is meant by a king indulging in negligence and not considering state affairs?' It refers to a king who does not frequently contemplate alone in leisure about matters such as maintaining harmony, accomplishing tasks, and other state affairs; or who does not diligently attend to matters such as deliberating with wise individuals on ways to maintain harmony, resolve conflicts, matters of bestowing rewards, and even essential tasks related to military formations and accomplishments. Such a king is said to be indulging in negligence and not considering state affairs.

'What is meant by a king indulging in negligence and not guarding the treasury?' It refers to a king who engages in few enterprises, does not observe various affairs, does not secure the royal gates, palaces, and treasuries, reveals state secrets to women, and squanders wealth on hunting, gambling, and other activities without careful protection. Such a king is said to be indulging in negligence and not guarding the treasury.

'What is meant by a king indulging in negligence and not cultivating virtuous practices?' It refers to a king who does not frequently approach, respect, and consult with Śrāmaṇas (Śrāmaṇa, wandering ascetics) and Brāhmaṇas (Brāhmaṇa, priests) known for their gentleness, purity, intelligence, eloquence, and attainment of understanding and liberation, asking what is good, what is not good, what is blameworthy, what is blameless, what constitutes blessedness, auspicious practices, and how to avoid all evils. Even if he hears these teachings, he does not practice accordingly. Such a king is said to be indulging in negligence and not cultivating virtuous practices.

'If a king embodies these five doors of decline, know that this king will lose the rewards of the present life, and even lose the blessings of humans and gods in the next life.' The first four doors of decline lead to the loss of benefits that can be received in this life, and the last door leads to the loss of rewards in the next life.

'What are the lovable qualities of a king?' Great King, you should know that there are roughly five types, which are the qualities that a king finds lovable, delightful, pleasing, and agreeable. What are the five? First, being respected and loved by the people; second, being independent and supreme; third, being able to vanquish enemies; fourth, being skilled in nourishing oneself; and fifth, being able to cultivate virtuous deeds. These five are the qualities that a king finds lovable, delightful, pleasing, and agreeable. 'How can one skillfully initiate the lovable qualities of a king?' Great King, you should know! There are roughly five ways to skillfully initiate the lovable qualities of a king.

，何等為五？一、恩養世間，二、英勇具足，三、善權方便，四、正受境界，五、勤修善法。

「云何名王恩養蒼生？謂有國王，性本知足，能為謹慎，成就無貪、白凈之法；所有庫藏隨力給施貧窮、孤露，柔和忍辱，多以軟言曉喻國界；諸有群臣有故違犯不可免者，量罪矜恕，以實以時，如理治罰。如是名王以正化法恩養蒼生，故感世間之所敬愛。

「云何名王英勇具足？謂有國王，神策不墜，武略圓滿，未降伏者而降伏之，已降伏者而攝護之，如是名王英勇具足。

「云何名王善權方便？謂有國王，一切好事分明了知，方便能和，攝受強黨，故得摧伏一切冤敵。

「云何名王正受境界？謂有國王，善能籌量府庫增減，不奢、不吝，平等受用，隨其時候所宜給與所有臣佐、親族、王等及伎樂人。又有疾時，應食所宜，避所不宜。醫候食性，方以食之。若食未消，或食而痢，皆不應食。應共食者不應獨食，所有精味分佈令歡。如是名王正受境界，遂能善巧攝養自身。

「云何名王勤修善法？謂有國王，具足凈信、戒、聞、舍、慧，于凈信處了信他世，及信當來善不善業、人天果報，如是名為具足凈信；受持凈戒，于年三長、每月六齋，遠離殺生及偷盜、邪行、妄言、飲酒諸放逸處，如

【現代漢語翻譯】現代漢語譯本：什麼是五種（國王應具備的德行）？一、恩養世間，二、英勇具足，三、善權方便，四、正受境界，五、勤修善法。

『怎樣叫做國王恩養蒼生？就是說，有的國王，天性知足，能夠謹慎行事，成就無貪、清凈的品德；對於所有的府庫儲藏，根據自己的能力施捨給貧窮、孤獨的人，以柔和忍辱的態度，多用溫和的言語曉喻國內百姓；對於那些有心違犯法令而無法免除罪責的臣子，根據罪行的輕重酌情寬恕，按照實際情況和時機，合理地進行懲罰。這樣的國王以正當的教化方法恩養百姓，所以能夠感得世人的敬愛。

『怎樣叫做國王英勇具足？就是說，有的國王，神妙的策略不會失誤，軍事才能圓滿無缺，對於沒有降伏的人能夠降伏他們，對於已經降伏的人能夠保護他們，這樣的國王叫做英勇具足。

『怎樣叫做國王善權方便？就是說，有的國王，對於一切好事都能夠清楚地瞭解，善於用方便的方法調和，收服強大的黨羽，所以能夠摧毀一切冤家仇敵。

『怎樣叫做國王正受境界？就是說，有的國王，善於衡量府庫的增減，不奢侈，也不吝嗇，平等地享用，根據時節的需要給予所有的臣佐、親族、其他國王以及歌舞伎樂之人。又有疾病的時候，應該吃適合的食物，避免不適合的食物。請醫生診候飲食的屬性，然後才食用。如果食物還沒有消化，或者因為食物而腹瀉，都不應該再吃。應該和大家一起吃的食物不應該獨自享用，對於所有的美味佳餚，分發給大家使他們歡喜。這樣的國王叫做正受境界，於是能夠巧妙地調養自身。

『怎樣叫做國王勤修善法？就是說，有的國王，具足清凈的信心、戒律、聞法、佈施、智慧，在清凈的信心方面，確信有來世，並且相信將來的善與不善的行為會帶來人天果報，這叫做具足清凈的信心；受持清凈的戒律，在每年的三個長月（正月、五月、九月）、每月的六齋日，遠離殺生以及偷盜、邪淫、妄語、飲酒等各種放逸之處，如』

【English Translation】 English version: What are the five? First, nurturing the world; second, being fully endowed with valor; third, skillful means and expediency; fourth, rightly receiving one's due; and fifth, diligently cultivating good deeds.

『What is meant by a king nurturing the populace? It means that a king, by nature content, is able to be cautious, accomplishing the Dharma of non-greed and purity. He distributes from his treasury according to his ability to the poor and orphaned, is gentle and patient, and often uses soft words to enlighten the people of his kingdom. Those ministers who intentionally violate the law and cannot be excused are punished according to the severity of their crimes, with compassion, in accordance with the circumstances and the law. Such a king nurtures the populace with righteous teachings, and thus earns the respect and love of the world.

『What is meant by a king being fully endowed with valor? It means that a king's divine strategies do not fail, and his military tactics are complete. He subdues those who have not yet been subdued and protects those who have already been subdued. Such a king is said to be fully endowed with valor.

『What is meant by a king having skillful means and expediency? It means that a king clearly understands all good things and is skilled in harmonizing and gathering strong allies, thereby being able to crush all enemies.

『What is meant by a king rightly receiving his due? It means that a king is skilled in assessing the increase and decrease of the treasury, is neither extravagant nor stingy, and enjoys things equally, giving to all his ministers, relatives, other kings, and musicians according to their needs and the season. When he is ill, he should eat what is suitable and avoid what is unsuitable. He should consult doctors about the nature of food and eat accordingly. If food has not been digested or if he has diarrhea from eating, he should not eat. He should not eat alone what should be shared, and he should distribute all delicacies to make everyone happy. Such a king rightly receives his due and is thus able to skillfully nourish himself.

『What is meant by a king diligently cultivating good deeds? It means that a king is endowed with pure faith, precepts, learning, generosity, and wisdom. In terms of pure faith, he believes in the next life and believes that future good and bad actions will bring about rewards in the realms of humans and gods. This is called being endowed with pure faith. He upholds pure precepts, abstaining from killing, stealing, sexual misconduct, lying, and drinking alcohol, and all other places of heedlessness during the three long months (January, May, and September) of the year and the six fast days of each month, such as』

是名王具足凈戒；于凈聞處、于現世業及當來果，修德進業，樂聽般若眾妙法門，專意勤心，究竟通達，如是名王具足凈聞；于凈舍心，遠離慳貪，舒手惠施，常應修福，圓滿平等，如是名王具足凈舍。謂于具足凈慧之處，如實了知有罪無罪，修與不修勝劣方便，親近多聞戒行沙門，遠離諸惡邪教之者，善知三種：果報圓滿、士用圓滿、功德圓滿。所謂國王繼習帝業，所生宗族聰利明慧，府庫財寶應用不虧，如是名為果報圓滿。若諸國王善權方便，恒常成就，英勇進退，善達藝能，是即名為士用圓滿。若諸國王任持正法，與諸內宮王子、大臣共修惠施，行好善事；持齋受戒、慈三摩地門、上妙梵行；頻作護摩，息災增益；建曼荼羅，具受灌頂，是為功德圓滿。若能如是行者是名凈慧具足。

「複次，大王當知！我已略說王之過失、王之功德、王衰損門、王可愛法，及能發起王可愛之法。是故大王每日晨朝若讀、若誦此秘密王教，依之修行即名聖王、即名法王，諸佛、菩薩、天龍八部日夜加持，恒常護念，能感世間風雨順時，兵甲休息，諸國朝貢，福祚無邊，國土安寧，壽命長遠，是故當獲一切利益，現世安樂。」

爾時優填王聞佛所說，踴躍歡喜，信受奉行。

佛為優填王說王法政論經

【現代漢語翻譯】現代漢語譯本：這被稱為國王具足凈戒；在清凈的聽聞之處、在現世的作為以及未來的果報上，修養德行，精進事業，樂於聽聞般若（prajna，智慧）眾多微妙的法門，專心致志，勤奮努力，最終通達，這樣的國王被稱為具足凈聞；在清凈的佈施之心上，遠離慳吝貪婪，慷慨解囊，經常應當修習福德，圓滿而平等，這樣的國王被稱為具足凈舍。所謂在具足清凈智慧的地方，如實地了知有罪無罪，修習與不修習的殊勝與低劣，親近多聞且具有戒行的沙門（sramana，出家修行者），遠離各種邪惡的教派之人，善於瞭解三種圓滿：果報圓滿、士用圓滿、功德圓滿。所謂的國王繼承帝業，所生的宗族聰明敏銳，府庫的財寶應用不匱乏，這被稱為果報圓滿。如果各位國王善於運用權宜之計，恒常成就功業，英勇果敢，進退有度，精通各種技藝才能，這就是士用圓滿。如果各位國王能夠護持正法，與各位內宮王子、大臣共同修習佈施，行持美好的善事；持齋守戒，修習慈三摩地門（慈心禪定），達到上妙的梵行（brahmacarya，清凈的行為）；頻繁地進行護摩（homa，火供），息滅災難，增益福報；建立曼荼羅（mandala，壇城），具足接受灌頂，這就是功德圓滿。如果能夠像這樣行持，就被稱為具足清凈智慧。

『再者，大王您應當知道！我已經簡略地說了國王的過失、國王的功德、國王衰敗的門徑、國王可愛的品德，以及能夠發起國王可愛品德的方法。因此大王您每日早晨如果能夠讀誦這部秘密的王教，並且依照它來修行，就可以被稱為聖王，也可以被稱為法王，諸佛、菩薩、天龍八部日夜加持，恒常護念，能夠感得世間風調雨順，兵戈止息，各國來朝進貢，福澤無邊，國土安寧，壽命長久，因此應當獲得一切利益，現世安樂。』

當時，優填王（Udayana）聽聞佛陀所說，踴躍歡喜，信受奉行。

佛為優填王說王法政論經

【English Translation】 English version: This is called a king possessing pure precepts; in pure places of hearing, in present actions and future consequences, cultivating virtue and advancing in career, delighting in listening to the numerous wonderful Dharma (law) doors of Prajna (wisdom), focusing the mind diligently, ultimately comprehending, such a king is called possessing pure hearing; in a pure heart of giving, being far from stinginess and greed, generously giving with open hands, constantly practicing meritorious deeds, complete and equal, such a king is called possessing pure giving. That is, in a place possessing pure wisdom, truly knowing what is sinful and sinless, the superiority and inferiority of cultivation and non-cultivation, being close to Sramanas (ascetics) who are learned and uphold precepts, being far from those of evil and heretical teachings, being skilled in knowing the three kinds of completeness: completeness of karmic retribution, completeness of effort, completeness of merit. What is called a king inheriting the imperial enterprise, the clan born into being intelligent and wise, the treasury's wealth and treasures being used without deficiency, this is called completeness of karmic retribution. If the kings are skilled in expedient means, constantly achieving accomplishments, being brave in advancing and retreating, being skilled in arts and abilities, this is called completeness of effort. If the kings uphold the righteous Dharma, together with the princes and ministers of the inner palace, cultivate giving, practice good deeds; uphold fasting and precepts, cultivate the door of loving-kindness Samadhi (concentration), attain the supreme Brahmacarya (pure conduct); frequently perform Homa (fire offering), pacifying disasters and increasing blessings; construct Mandalas (sacred diagrams), fully receive initiation, this is called completeness of merit. If one can practice in this way, one is called possessing complete pure wisdom.

『Furthermore, Great King, you should know! I have briefly spoken of the king's faults, the king's merits, the doors of the king's decline, the king's lovable qualities, and the methods that can give rise to the king's lovable qualities. Therefore, Great King, if you can read and recite this secret royal teaching every morning, and practice according to it, you can be called a Holy King, and also be called a Dharma King, the Buddhas, Bodhisattvas, Devas, Nagas, and the Eight Divisions will bless you day and night, constantly protect and remember you, and you will be able to bring about timely wind and rain in the world, the cessation of warfare, the tribute of various countries, boundless blessings, national peace, and longevity, therefore you should obtain all benefits and present happiness.』

At that time, King Udayana (Udayana) heard what the Buddha said, rejoiced and was delighted, believed and accepted it, and practiced accordingly.

The Sutra on Royal Law and Politics Spoken by the Buddha for King Udayana