T15n0593_佛為勝光天子說王法經
大正藏第 15 冊 No. 0593 佛為勝光天子說王法經
No. 593
佛為勝光天子說王法經
大唐沙門釋義凈奉 詔譯
如是我聞：
一時薄伽梵在室羅伐城逝多林給孤獨園，與大苾芻眾百千人俱，皆是大阿羅漢，諸漏已盡。復與無量菩薩摩訶薩俱，人中大龍，一生補處。爾時世尊在一樹下，于勝妙座加趺而坐，于大眾中，普為人、天演說自證微妙之法，所謂初、中、后善，文義巧妙，純一圓滿清凈鮮白梵行之相。
爾時，憍薩羅國王勝光天子，嚴駕侍從，出室羅伐，往逝多林，欲禮世尊，恭敬供養，承事親近。既至林所，下車整衣，詣大師處。遙見如來坐于樹下為眾說法，顏貌端正，調伏諸根，意樂寂靜住增上定，人中龍象，如師子王，亦如牛王，如善智馬，人中最上，如白蓮華，如池湛寂，如妙高山安處大海，具三十二相、八十種好，如妙金幢形色充遍，亦如白日千光晃耀，如盛月輪，眾星圍繞。
時，王見已，生大歡喜，身毛遍豎，得未曾有。灌頂大王有五盛事，所謂如意髻珠、白蓋、白拂、寶履、寶劍，悉皆棄捨，著常人服，從以大臣，安詳正念，諸根寂靜，偏露右肩，整理衣服，曲躬合掌，至世尊所，禮佛雙足，布上妙華，燒眾名香。為
【現代漢語翻譯】 現代漢語譯本 《佛為勝光天子說王法經》
大唐沙門釋義凈奉詔譯
如是我聞：
一時，薄伽梵（Bhagavan，世尊）在室羅伐城（Śrāvastī）的逝多林（Jetavana）給孤獨園（Anāthapiṇḍada-ārāma），與大比丘眾百千人在一起，他們都是大阿羅漢（Arhat），諸漏已盡。又與無量菩薩摩訶薩（Bodhisattva-mahāsattva）在一起，他們是人中大龍，一生補處（Ekajāti-pratibaddha）。當時，世尊在一棵樹下，于殊勝美妙的座位上結跏趺坐，在大眾中，普遍地為人、天演說自己證悟的微妙之法，這法在初、中、后都是善的，文辭和義理巧妙，純一圓滿，清凈鮮白，是梵行的相。
當時，憍薩羅國（Kosala）國王勝光天子，莊嚴地備好車駕和侍從，從室羅伐城出發，前往逝多林，想要禮敬世尊，恭敬供養，承事親近。到達林園后，下車整理衣服，前往大師所在之處。遠遠地看見如來坐在樹下為大眾說法，容顏端正，調伏諸根，心意安樂寂靜，安住于增上定（Adhicitta），是人中龍象，如獅子王，也如牛王，如善調之馬，是人中最上的，如白蓮花，如池水湛寂，如妙高山（Sumeru）安處於大海之中，具足三十二相、八十種好，如美妙的金幢形色充遍，也如白日千光晃耀，如盛滿的月輪，眾星圍繞。
當時，國王見到后，生起大歡喜，身上汗毛豎立，得到前所未有之感。灌頂大王有五種盛事，即如意髻珠、白蓋、白拂、寶履、寶劍，全部棄捨，穿著普通人的衣服，帶著大臣，安詳正念，諸根寂靜，偏袒右肩，整理衣服，彎腰合掌，來到世尊處，禮拜佛的雙足，佈散上妙的鮮花，焚燒各種名貴的香。
【English Translation】 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.
供養已，右繞三匝，退坐一面。
時勝光王從座而起，如常威儀，合掌向佛作如是言：「惟愿大師！開悟於我，善教於我，為國主法，令于現在恒受安樂，命終之後當生天上，乃至菩提善心相續。」
佛告大王：「善哉！善哉！當一心聽，甚為希有！孰能致問求勝資糧，當順法行，蠲除惡事。何以故？大王！若王、大臣舍其善法行惡法者，于現世中人所輕鄙，不敢親附咸生疑惑，常見惡夢多有怨家，後生懊悔，命終之後墮地獄中。大王！若王、大臣遠離惡法修善法者，于現世中人所欣仰，皆來親附不生疑惑，常見好夢能除怨敵，無復追悔，命終之後得生天上，乃至菩提證真常樂。
「大王！譬如父母，憐愛諸子，常愿安隱，令無惱害，遮其惡行，勸修善業。大王！為天子者亦復如是，于諸臣佐乃至國人僕使之類，咸以四攝而恩育之，佈施、愛語、利行、同事。時彼人王能於國界，廣作如是大饒益已，成就二種利益之事。云何為二？王如父母，愛念無差；國人如子，並懷忠孝。
「複次大王！作天子者，情懷恩恕，薄為賦斂，省其徭役；設官分職，不務繁多；黜罰惡人，賞進賢善；不忠良者，當速遠離；順古聖王，勿行刑戮。何以故？生人道者，勝緣所感，若斷其命，定招惡報。大王！常當一
【現代漢語翻譯】 供養完畢后，（勝光王）右繞佛三圈，然後退到一旁坐下。
這時，勝光王從座位上起身，保持著一貫的威儀，合掌向佛說道：『惟愿大師！開悟於我，善加教導於我，爲了國君之法，使我于現在恒常感受安樂，命終之後能夠往生天上，乃至菩提（覺悟）善心相續不斷。』
佛告訴勝光王：『善哉！善哉！應當一心諦聽，這非常稀有！誰能夠發問尋求殊勝的資糧，應當順應正法而行，去除邪惡之事。為什麼呢？大王！如果國王、大臣捨棄善法而行惡法，在現世中會被人輕視鄙夷，人們不敢親近依附，心生疑惑，常常做惡夢，有很多怨家仇敵，死後懊悔不已，命終之後會墮入地獄之中。大王！如果國王、大臣遠離惡法而修善法，在現世中會被人欣喜仰慕，人們都來親近依附，不生疑惑，常常做好夢，能夠消除怨敵，沒有追悔之事，命終之後能夠往生天上，乃至菩提（覺悟）證得真常之樂。
『大王！譬如父母，憐愛自己的孩子，常常希望他們平安穩妥，沒有煩惱和傷害，阻止他們的惡行，勸導他們修習善業。大王！作為天子的人也是這樣，對於各位臣佐乃至國內百姓和僕人等，都用四攝法（佈施、愛語、利行、同事）來施予恩惠和養育他們。那時，這位人王能夠在自己的國界內，廣泛地做出這樣巨大的饒益之事，就能成就兩種利益。哪兩種呢？國王如同父母，愛念沒有差別；國人如同子女，都懷有忠誠和孝道。
『再次，大王！作為天子的人，心懷恩惠和寬恕，減少賦稅的徵收，減少徭役的徵用；設定官職分工，不追求繁多；貶黜懲罰惡人，賞賜提拔賢良；對於不忠誠善良的人，應當迅速遠離；遵循古代聖王的法則，不要濫用刑罰殺戮。為什麼呢？能夠獲得人身，是殊勝的因緣所感，如果斷絕他們的性命，必定會招致惡報。大王！應當常常一心一意』
【English Translation】 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'
心恭敬三寶，莫生邪見。我涅槃后，法付國王，大臣、輔相，當爲擁護，勿致衰損；然正法炬，轉正法輪，盡未來際常令不絕。若能如是依教行者，則令國中龍王歡喜，風調雨順，諸天慶悅，豐樂安隱，災橫皆除，率土太平，王身快樂，永保勝位，福力延長，無復憂惱，增益壽命，現在名稱遍滿十方。外國諸王咸共讚歎：『某國天子仁讓忠孝，以法教化，拯恤黔黎，于諸國中最為第一。我等今者，咸當歸伏此大法王，捨身之後得生天上，受勝妙樂，乃至菩提！』
「複次大王！一切諸法體性空虛，無常滅壞。譬如有人，于夜夢中，見好園圃，山河人眾，茂林清泉，堂舍樓閣皆可愛樂，及其睡覺，一無所見。大王當知！所紹王位及以壽命，諸有勝樂，自在尊貴，五欲歡娛，像馬車步、父母兄弟、男女妃后、所有國人乃至臣妾，金銀珍寶、衣服飲食及諸庫藏，命終之際悉皆棄捨。此等眾事，皆是無常滅壞之法，事難保守，體是動搖，終歸離散；可怖畏處，能生苦惱，無我、我所，亦無主宰。常應觀察，勿為放逸。
「複次，大王！譬如大樹，初生葉華，次當結實，果既熟已，漸當墮落；青葉次黃，后悉零墜，終至皆盡，唯有空樹。其樹幹枯，有大火至，熾然猛焰，不久燒盡。
「複次，大王！譬如日月
【現代漢語翻譯】 現代漢語譯本： 『以恭敬之心對待三寶（佛、法、僧），不要產生邪見。我涅槃之後，佛法將託付給國王，大臣和輔相應當盡力擁護，不要讓佛法衰敗受損；要像傳遞火炬一樣傳遞正法，像轉動法輪一樣弘揚佛法，使正法在未來的無盡歲月中永不中斷。如果能夠像這樣按照佛陀的教導去實行，那麼就能使國內的龍王歡喜，風調雨順，諸天神靈慶賀喜悅，國家豐收安樂太平，災禍橫事全部消除，全國上下太平安寧，國王身體健康快樂，永遠保持尊貴的地位，福德力量增長延長，沒有憂愁煩惱，壽命增加，現在的名聲傳遍四面八方。外國的國王都會讚歎：『某國的天子仁慈謙讓，忠誠孝順，用佛法教化百姓，拯救百姓于苦難之中，在所有國家中做得最好。我們現在都應當歸順這位大法王，捨棄生命之後能夠往生到天上，享受殊勝美妙的快樂，乃至最終證得菩提！』
『此外，大王！一切諸法的體性都是空虛的，是無常的，終將滅壞。比如有人在夜晚的夢中，看到美好的園林，山河人眾，茂盛的樹林和清澈的泉水，堂舍樓閣都非常可愛，等到醒來之後，什麼都看不到了。大王應當明白！您所繼承的王位以及壽命，各種美好的享樂，自在尊貴的地位，五欲的歡娛，像馬車步，父母兄弟，男女妃后，所有的國民乃至臣妾，金銀珍寶，衣服飲食以及各種庫藏，在臨終的時候全部都要捨棄。這些事物，都是無常滅壞的，難以長久保持，本體是動搖不定的，最終都會離散；是令人感到可怖畏懼的地方，能夠產生痛苦煩惱，沒有『我』，也沒有『我所』，也沒有主宰。應當經常觀察這些道理，不要放縱懈怠。』
『此外，大王！比如一棵大樹，最初生長出葉子和花朵，然後會結果實，果實成熟之後，漸漸地會掉落；青色的葉子逐漸變黃，然後全部凋零墜落，最終全部消失，只剩下空空的樹幹。樹幹枯萎之後，有大火到來，猛烈的火焰燃燒，不久就會燒成灰燼。』
『此外，大王！比如太陽和月亮
【English Translation】 English version: 『With a respectful heart towards the Three Jewels (Buddha, Dharma, Sangha), do not give rise to wrong views. After my Nirvana, the Dharma will be entrusted to the king, ministers, and advisors, who should diligently protect it and prevent its decline; like passing on a torch, transmit the True Dharma, like turning the Dharma wheel, propagate the Dharma, so that it may never be interrupted throughout the endless future. If one can practice according to the Buddha's teachings, then the Dragon Kings in the country will be pleased, the weather will be favorable, the gods will rejoice, the country will be prosperous, peaceful, and secure, all disasters will be eliminated, the whole country will be peaceful and tranquil, the king will be healthy and happy, and will forever maintain his honorable position, his blessings will increase and lengthen, he will have no worries or afflictions, his lifespan will increase, and his present reputation will spread throughout the ten directions. Foreign kings will all praise: 『The emperor of that country is kind, humble, loyal, and filial, he uses the Dharma to teach the people, and saves them from suffering, he is the best among all countries. We should all submit to this great Dharma King, and after abandoning this life, we will be reborn in the heavens, enjoy supreme and wonderful bliss, and eventually attain Bodhi!』』
『Furthermore, Great King! All dharmas are empty in nature, impermanent, and subject to destruction. For example, someone in a night dream sees beautiful gardens, mountains, rivers, people, lush forests and clear springs, halls, houses, and pavilions that are all lovely and delightful, but when they wake up, they see nothing at all. Great King, you should know! The throne you inherit, as well as your lifespan, all the wonderful pleasures, the free and honorable status, the enjoyment of the five desires, elephants, horses, carriages, parents, brothers, sons, daughters, consorts, all the people of the country, even servants, gold, silver, treasures, clothing, food, and all the storehouses, will all be abandoned at the time of death. These things are all impermanent and subject to destruction, difficult to maintain for long, their nature is unstable, and they will eventually be scattered; they are fearful places, capable of producing suffering and affliction, without 『self』 or 『what belongs to self,』 and without a master. You should always observe these truths and not be lax or negligent.』
『Furthermore, Great King! For example, a large tree, first grows leaves and flowers, then bears fruit, and when the fruit is ripe, it gradually falls off; the green leaves gradually turn yellow, and then all wither and fall, eventually disappearing completely, leaving only the empty trunk. After the trunk withers, a great fire comes, and the fierce flames burn, soon turning it to ashes.』
『Furthermore, Great King! Like the sun and the moon
，有大威力，具大光明，能令黑闇悉皆除盡，此亦不久終歸磨滅。大王！如是當觀無常、無我滅壞之事，應生怖懼。而作國王當以法化，勿行非法，常修眾善，不隨惡行。
「複次，大王！譬如四面各有大山，從四方來，堅固一段，無有空缺，上陵大虛，下磨地界，于中所有草木、叢林及諸生類，無一飛走能得免者，無有壯夫而為拒敵，亦無能以咒、藥、財物可令回去。大王！人間四山亦復如是，謂老、病、死及以失勢。大王！老若來時，令人衰悴；疾病若至，能生苦惱；死期現前，必當命斷；勢若失時，滅其威力。
「複次，大王！如師子王，駿疾多力，爪牙鋒利，入鹿群中，隨意取食，無能為礙，此諸獸類被他所脅，無有自在。大王當知！一切眾生被死箭射，無有豪強，無歸無護；命欲斷時，骨節離解，血肉乾燥，口不能言，手足撩亂，勢力都盡；涎唾、便利遍污其身，眼等六根悉皆閉塞，喉中氣逆，飲食不通；唸唸之間后識將盡，無始時來生老病死，苦海流轉隨業而去；即於此時命根將斷，隨所作業皆悉現前，琰摩使人甚可怖畏，黑闇長夜無能違逆；出入之息溘然而盡，獨行無侶，所向慞惶。舍此人間，趣於後世，將墜大坑，入深闇處；惟涉險道，無復資糧；業風所吹，不知前路，爾時厄難無別歸
【現代漢語翻譯】 現代漢語譯本：擁有大威力和大光明，能夠使黑暗完全消除，但這也無法長久，最終會消磨殆盡。大王！應當這樣觀察無常、無我、滅壞的道理，從而產生恐懼之心。作為國王，應當以正法教化百姓，不要施行非法之事，經常修習各種善行，不要隨順惡行。
再者，大王！譬如四面各有大山，從四方而來，堅固地堆積在一起，沒有空隙，向上逼近天空，向下磨損大地，其中所有的草木、叢林以及各種生物，沒有一個能夠飛走逃脫，沒有強壯的人能夠抵擋，也沒有人能夠用咒語、藥物、財物使它退回去。大王！人間的四座大山也是如此，指的是衰老、疾病、死亡以及失去權勢。大王！衰老到來時，使人衰弱憔悴；疾病到來時，能夠產生痛苦煩惱；死亡的期限到來時，必定會斷絕性命；權勢失去時，消滅其威力。
再者，大王！如同獅子王，迅猛強壯，爪牙鋒利，進入鹿群中，隨意捕食，沒有誰能夠阻礙，這些獸類被它所脅迫，沒有自由。大王應當知道！一切眾生被死亡之箭射中，沒有豪強可以倖免，沒有依靠，沒有庇護；生命將要斷絕時，骨骼關節分離解體，血肉乾燥，口不能說話，手腳慌亂無措，勢力完全耗盡；口水、大小便玷汙全身，眼等六根全部閉塞，喉嚨里的氣息逆行，飲食無法下嚥；唸唸之間，最後的意識將要消失，從無始以來，在生老病死的苦海中流轉，隨著業力而去；就在此時，性命的根源將要斷絕，隨著所造的業力，各種景象都會顯現出來，閻摩（Yama，死神）的使者非常可怕，黑暗漫長的夜晚無法違抗；呼出吸入的氣息突然停止，獨自前往，沒有伴侶，所去之處驚慌失措。捨棄這個人世間，前往後世，將要墜入大坑，進入深深的黑暗之處；只能走過危險的道路，沒有資糧；被業力的風所吹動，不知道前面的道路，這時厄運災難沒有別的歸宿。
【English Translation】 English version: Possessing great power and great light, capable of completely eliminating darkness, but this too will not last long and will eventually be worn away. Great King! You should observe impermanence, non-self, and destruction in this way, thereby generating a sense of fear. As a king, you should transform the people with the Dharma, do not engage in illegal activities, constantly cultivate various good deeds, and do not follow evil actions.
Furthermore, Great King! It is like four great mountains on each side, coming from the four directions, firmly piled together, without gaps, pressing against the sky above and grinding the earth below. Among them, all the grasses, trees, forests, and various living beings, none can fly away and escape, no strong man can resist, and no one can use spells, medicines, or wealth to make it retreat. Great King! The four mountains of the human world are also like this, referring to old age, sickness, death, and loss of power. Great King! When old age comes, it makes people weak and haggard; when sickness comes, it can produce pain and suffering; when the time of death arrives, life will surely be cut off; when power is lost, it destroys its power.
Furthermore, Great King! It is like the lion king, swift and strong, with sharp claws and teeth, entering a herd of deer, preying at will, and no one can hinder it. These beasts are coerced by it and have no freedom. Great King, you should know! All beings are shot by the arrow of death, and no powerful person can escape, without reliance, without protection; when life is about to end, the bones and joints separate and disintegrate, the flesh and blood dry up, the mouth cannot speak, the hands and feet are flustered and helpless, and the strength is completely exhausted; saliva and excrement stain the whole body, the six senses, including the eyes, are all closed, the breath in the throat goes against the flow, and food cannot be swallowed; between thoughts, the last consciousness is about to disappear, from beginningless time, flowing in the sea of suffering of birth, old age, sickness, and death, going with karma; at this moment, the root of life is about to be cut off, and with the karma created, various scenes will appear, the messengers of Yama (the god of death) are very terrifying, the dark and long night cannot be resisted; the exhaled and inhaled breath suddenly stops, going alone, without companions, and panicking in the direction to go. Abandoning this human world, going to the afterlife, about to fall into a big pit, entering a deep dark place; can only walk through dangerous roads, without provisions; blown by the wind of karma, not knowing the road ahead, at this time, there is no other place to return to from misfortune and disaster.
依，於此時中隨業受報。
「大王！有陀羅尼，名曰勝幡。若人先時曾受持者，于生死中能為善伴，共相救護。大王善聽！我今為說。咒曰：
「南謨釋迦牟奈曳 怛他揭多也 阿羅𠿒帝三藐三勃陀也 怛侄他唵 苫謎苫謎 薩婆波跛 缽羅苫末泥(去)莎訶」
佛告大王：「此陀羅尼諸佛所說，于日日中清凈澡漱，常誦七遍，有大威神能為救濟——如遭極寒，遇炎火聚；如大熱時，得清冷水；盛夏尋路，逢好樹陰；如渴，遇清泉；如饑，得美食；如病，蒙咒藥，又復遇良醫；如怯怖人，得強壯伴。大王！如是有福之人臨欲死時，有好瑞相，而為導引。大王！於此時中唯有善法，共相護念，為作歸依，惟此陀羅尼善能救濟。是故大王！常當日日誦此神咒，能得消除一切罪障，復能生長無量福因，當善觀察，無常滅壞究竟空無，于死門中生大恐怖，以善化世莫行惡法，常修福業起大慈悲。何以故？然於此身常所愛護，供以名廚上妙飲食，隨時偃息，無憂自在。雖受如是殊勝之樂，終歸不免臨死之際飢火來逼，乏食而死。
「複次，大王！所著衣服皆是微妙——迦尸、白疊、錦綺、綾羅、涼燠。順時任情受樂，終歸不免臨死之際委臥牀蓆，迴轉隨人，垢膩縈身，衾裳沾體，能令見者生可惡心。
【現代漢語翻譯】 現代漢語譯本 依此，于臨終之時，隨著各自所造的業力而承受相應的果報。
『大王！有一種陀羅尼（dharani，總持），名字叫做勝幡。如果有人先前曾經受持這個陀羅尼，那麼在生死輪迴之中，它能成為你的善友，共同互相救護。大王仔細聽好！我現在為你宣說。咒語是：
『南謨釋迦牟奈曳（Namo Shakyamunaye，皈命禮敬釋迦牟尼佛） 怛他揭多也（Tathagataya，如來） 阿羅訶帝三藐三菩陀也（Arhate Samyak-sambuddhaya，應供、正等覺） 怛侄他（Tadyatha，即說咒曰） 唵（Om，種子字） 苫謎苫謎（Shame Shame） 薩婆波跛（Sarva papa，一切罪惡） 缽羅苫末泥（Prashamane，寂滅） 莎訶（Svaha，成就）』
佛告訴國王說：『這個陀羅尼是諸佛所說的，每天清凈地洗漱之後，經常誦持七遍，具有巨大的威神力量，能夠救濟眾生——就像遇到極度寒冷時，遇到燃燒的火焰；就像在大熱天時，得到清涼的水；盛夏趕路時，遇到好的樹蔭；就像口渴時，遇到清澈的泉水；就像飢餓時，得到美味的食物；就像生病時，蒙受咒語的治療，又遇到良醫；就像膽怯害怕的人，得到強壯的同伴。大王！像這樣有福報的人，在臨終的時候，會有好的瑞相，來引導他。大王！在這個時候，只有善法，共同互相護念，為他作為歸依，只有這個陀羅尼能夠很好地救濟他。所以大王！要經常每天誦持這個神咒，能夠消除一切罪障，又能增長無量的福德因緣，應當好好觀察，世間萬物無常變滅，最終歸於空無，在死亡的關口產生巨大的恐怖，用善行來教化世人，不要做惡事，經常修習福德事業，生起廣大的慈悲心。為什麼呢？因為對於這個身體，我們經常愛護，用名貴的廚師烹飪的美味飲食來供養它，隨時休息，沒有憂愁，自由自在。雖然享受這樣殊勝的快樂，最終還是免不了在臨死的時候，飢餓的火焰來逼迫，因為缺乏食物而死去。
『再者，大王！所穿的衣服都是精美微妙的——迦尸（Kasi，一種精細的布料）、白疊（baidie，棉布）、錦綺（jinqi，絲織品）、綾羅（lingluo，絲織品）、涼燠（liangyu，輕薄的絲織品）。順應時節，隨心所欲地享受快樂，最終還是免不了在臨死的時候，委頓地躺在牀蓆上，翻身轉動都要依靠別人，污垢油膩纏繞在身上，被子和衣服都沾滿了身體，能夠讓見到的人產生厭惡之心。』
【English Translation】 English version Accordingly, at the time of death, one receives retribution according to the karma one has accumulated.
'Great King! There is a dharani (總持), named Victorious Banner. If someone has previously received and upheld it, then in the cycle of birth and death, it can be a good companion, mutually protecting and aiding. Great King, listen carefully! I will now speak it for you. The mantra is:
'Namo Shakyamunaye (皈命禮敬釋迦牟尼佛, Homage to Shakyamuni Buddha) Tathagataya (如來, Thus Come One) Arhate Samyak-sambuddhaya (應供、正等覺, Worthy One, Perfectly Enlightened One) Tadyatha (即說咒曰, Thus it is) Om (種子字, Seed syllable) Shame Shame (苫謎苫謎) Sarva papa (一切罪惡, All sins) Prashamane (寂滅, Pacifier) Svaha (成就, Accomplishment)'
The Buddha told the king: 'This dharani is spoken by all the Buddhas. After cleansing and rinsing every day, constantly recite it seven times. It has great majestic power and can rescue beings—like encountering burning flames in extreme cold; like obtaining cool water in great heat; like finding good shade when traveling in the hot summer; like encountering a clear spring when thirsty; like obtaining delicious food when hungry; like being treated with mantra medicine and meeting a good doctor when sick; like a timid and fearful person obtaining a strong companion. Great King! Such a blessed person will have auspicious signs at the time of death to guide them. Great King! At this time, only good dharmas can mutually protect and support them, serving as their refuge. Only this dharani can effectively rescue them. Therefore, Great King! Constantly recite this divine mantra every day, which can eliminate all sins and obstacles, and also generate immeasurable blessings. You should carefully observe that all things are impermanent and subject to destruction, ultimately returning to emptiness. At the gate of death, great terror arises. Use good deeds to transform the world, do not engage in evil deeds, constantly cultivate meritorious deeds, and generate great compassion. Why? Because we constantly cherish and protect this body, offering it delicious food prepared by renowned chefs, resting at any time, without worry, and freely. Although we enjoy such supreme happiness, we ultimately cannot avoid the approach of the flames of hunger at the time of death, dying from lack of food.'
'Furthermore, Great King! The clothes you wear are all exquisite and delicate—Kasi (一種精細的布料, a fine fabric), baidie (棉布, cotton cloth), jinqi (絲織品, silk brocade), lingluo (絲織品, silk fabrics), liangyu (輕薄的絲織品, light silk fabrics). Enjoying pleasure according to the seasons and desires, you ultimately cannot avoid lying weakly on the bed at the time of death, relying on others to turn and move, with dirt and grease covering your body, and the blankets and clothes sticking to your skin, causing those who see you to feel disgusted.'
「複次，大王！平生之日澡浴嚴身，涂香、末香、種種莊飾，薰香遍馥，頂系花鬘。設受如此上妙樂具，終歸不免漸將變壞，複本形狀，臭穢現前，澡沐涂香並皆虛設。
「複次，大王！多處內宮婇女圍繞，管絃代發，歌舞隨情。以樂送時不聞憂事，終歸不免死苦來迫，懷怖而終。
「複次，大王！所居宮殿種種莊嚴，戶牖疏通，寒溫適節；暢情終日，受樂通宵；室燎明燈，多諸婇女，疏籠散馥，名花遍佈；七寶莊校所臥之床，氈褥重敷，並安偃枕，恣意而臥，無復憂勞。及其業盡，終歸不免身亡之後送往寒林，置之空野；屍骸爛潰，膿血橫流；骨肉分張，人皆鄙賤；被諸狐狼、鴟梟、雕鷲之所餐食。悲哉此身！卒至於此。
「複次大王！嘉晨令節，嚴駕出城，往詣芳林，縱情遊賞，像馬車步，前後陪隨，意樂乘騎，無不遂念，諸臣侍從，雉扇嚴儀，幰帳高懸，復持金蓋，鼓樂並奏，鈴鐸和鳴，人皆敬奉如天帝釋。若福命盡，琰摩使來，收錄精神將至王所，隨分判斷，無能免者！惟有殘骸置之於地，父母妻子及以國人，咸共悲號，椎胸懊惱，靈輿送殯，詣彼尸林，或燒、或埋、或沈於水，飛禽走獸、魚鱉黿鼉，聞其肉氣，爭來餐食，骨成塵粉，與地無殊。大王當知！一切眾生稟識之類悉皆如
【現代漢語翻譯】 現代漢語譯本 『再者，大王！平日裡沐浴梳洗，裝飾身體，塗抹香料、粉末香料，各種各樣的裝飾品，用薰香使香氣瀰漫，頭頂戴著花環。即使享受如此上等的妙樂，最終也無法避免逐漸變壞，恢復原本的形狀，臭味顯現，沐浴涂香都成了虛設。 『再者，大王！眾多內宮的嬪妃宮女圍繞著您，管絃樂器輪番演奏，歌舞隨著您的心意。用音樂來消磨時光，聽不到任何憂愁的事情，最終也無法避免死亡的痛苦來臨，懷著恐懼而終結。 『再者，大王！所居住的宮殿用各種各樣的東西裝飾，門窗通風順暢，寒冷或溫暖都適宜；整天心情舒暢，通宵達旦地享受快樂；房間里點燃明亮的燈，有很多的嬪妃宮女，用鏤空的籠子散發香氣，名貴的花朵遍佈各處；用七寶裝飾您所睡的床，鋪著厚厚的氈褥，並且安放著枕頭，隨意地躺臥，沒有憂愁和勞累。等到您的業報結束，最終也無法避免身亡之後被送到寒冷的樹林，放置在空曠的野外；屍體腐爛潰敗，膿血四處流淌；骨肉分離，人們都鄙視厭惡；被各種狐貍、狼、貓頭鷹、老鷹、禿鷲等動物所吞食。可悲啊，這個身體！最終落到如此下場。 『再者，大王！在美好的日子裡，隆重地駕車出城，前往芳香的樹林，盡情地遊玩賞樂，大象、馬匹、車輛、步兵，前後陪同跟隨，心中所想乘坐的，沒有不能如願的，各位大臣侍從，拿著雉羽扇，儀容莊嚴，高高地懸掛著帷幔帳篷，又拿著金色的傘蓋，鼓樂一起演奏，鈴鐺和鐸發出和諧的聲音，人們都敬奉您如同天帝釋（Indra，佛教的護法神）。如果福報和壽命耗盡，閻摩（Yama，掌管死亡的神）的使者到來，收錄您的精神，將您帶到閻王那裡，按照您的行為進行判斷，沒有人能夠免除！只有殘餘的屍骸被放置在地上，父母、妻子以及全國的人民，都一起悲傷哭號，捶打胸膛，懊惱不已，用靈車運送靈柩，前往那屍體埋葬的樹林，或者焚燒、或者埋葬、或者沉入水中，飛禽走獸、魚鱉黿鼉，聞到屍體的氣味，爭先恐後地前來吞食，骨頭變成塵土粉末，與泥土沒有什麼區別。大王您應當知道！一切有知覺的眾生都像這樣。』
【English Translation】 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.』
是，終為無常之所滅壞，體難保信，唸唸遷移，諸煩惱身無可愛樂。誰有智者不生厭離？
「是故大王！當觀如是身為患本，無常所隨，鎮被死王之所驅逼。知是事已，當爲法王，不應恣情起貪、瞋、癡，行於惡事。何以故？大王！我不說有愚癡凡夫，於五欲境——色、聲、香、味、觸——恒多積聚，常樂親近，如是之人能生厭足。大王！誰于欲境能發厭心？謂賢聖人起勝智慧，現在前時方生厭足，漸當遠離證妙涅槃。」
爾時，勝光天子聞佛為說，安隱自身，長保國位，利益含識，名聞十方，當得生天，受勝妙樂。深心喜慶，得未曾有，合掌恭敬，一心瞻仰，白佛言：「世尊！如來大慈，為說如是微妙法義。我今頂戴，常愿流通，舉國諸人皆令誦習。」
佛言：「善哉，善哉！大王！前世修因，今受勝報，得為天子，所愿隨心。當如說行，勿為放逸！」
時勝光天子及諸大眾，皆大歡喜，信受奉行，禮佛而去。
佛為勝光天子說王法經
【現代漢語翻譯】 現代漢語譯本：是的，最終都會被無常所摧毀，身體難以保持不變，每一念都在遷移變化，充滿各種煩惱的身體沒有任何值得喜愛的地方。誰有智慧的人不會因此而感到厭惡和遠離呢？
『所以，大王！應當觀察這樣的身體是禍患的根源，被無常所跟隨，一直被死王所驅使逼迫。明白了這個道理，就應當成為法王（Dharma Raja），不應該放縱自己的情感，生起貪婪、嗔恨、愚癡，去做惡事。為什麼呢？大王！我不是說那些愚癡的凡夫，對於五欲的境界——色（rupa）、聲（shabda）、香（gandha）、味（rasa）、觸（sparsha）——總是大量積聚，常常喜歡親近，這樣的人能夠產生厭足之心。大王！誰對於慾望的境界能夠生起厭離之心呢？是那些賢聖之人，當殊勝的智慧顯現的時候，才會產生厭足之心，逐漸遠離慾望，證得妙涅槃（Nirvana）。』
當時，勝光天子（Jayasena）聽到佛陀為他說法，可以安穩自身，長久保持國位，利益一切眾生，名聲傳遍十方，將來可以昇天，享受殊勝美妙的快樂。內心深感喜悅慶幸，感到前所未有，合掌恭敬，一心瞻仰佛陀，對佛說：『世尊！如來（Tathagata）大慈大悲，為我們宣說了如此微妙的法義。我今天恭敬地接受，常常希望能夠廣泛流傳，讓全國的人都能夠誦讀學習。』
佛陀說：『很好，很好！大王！你前世修習善因，今生才能獲得如此殊勝的果報，成為天子，心想事成。應當按照我所說的去做，不要放縱懈怠！』
當時，勝光天子（Jayasena）和所有在場的大眾，都非常歡喜，深信並接受佛陀的教誨，恭敬地禮拜佛陀后離去。
佛為勝光天子（Jayasena）說王法經
【English Translation】 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)