T31n1615_王法正理論
大正藏第 31 冊 No. 1615 王法正理論
No. 1615
王法正理論
彌勒菩薩造
三藏法師玄奘奉 詔譯
如佛世尊為出愛王所說經言。彼王一時往詣佛所頂禮佛足。白言。世尊。有一沙門若婆羅門來至我所。以不真實過失現前呵諫於我。我于爾時。其心不生悔惱憂戚。何以故。觀此過失。於我自身都不見故。又有沙門若婆羅門來至我所。以不真實功德現前贊勸於我。我于爾時。心亦不生歡喜踴躍。何以故。觀此功德。於我自身都不見故。彼諸沙門及婆羅門既退還已。我便獨處空閑靜室。生如是心籌量尋伺。我當云何了知諸王真實過失真實功德。若我知者當舍其失爰修其德。誰有沙門或婆羅門。能了諸王真實過失真實功德。亦能為我廣開示者。既尋伺已。便作是念唯我世尊一切知者。一切見者。定當了知諸王所有真實過失真實功德。我今當往佛世尊所請問斯義。故我今者來至佛所。請決是義。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。
爾時世尊告出愛王曰。大王。大王。今者應當了知王之過失。王之功德。王衰損門。王方便門。王可愛法及能引發王可愛法。
云何名為王之過失。大王當知。王過失者。略
【現代漢語翻譯】 現代漢語譯本
大正藏第 31 冊 No. 1615 王法正理論
No. 1615
王法正理論
彌勒菩薩造
三藏法師玄奘奉 詔譯
如佛世尊為出愛王（國王名）所說經言。彼王一時往詣佛所頂禮佛足。白言。世尊。有一沙門（出家求道者）若婆羅門（古印度僧侶）來至我所。以不真實過失現前呵諫於我。我于爾時。其心不生悔惱憂戚。何以故。觀此過失。於我自身都不見故。又有沙門若婆羅門來至我所。以不真實功德現前贊勸於我。我于爾時。心亦不生歡喜踴躍。何以故。觀此功德。於我自身都不見故。彼諸沙門及婆羅門既退還已。我便獨處空閑靜室。生如是心籌量尋伺。我當云何了知諸王真實過失真實功德。若我知者當舍其失爰修其德。誰有沙門或婆羅門。能了諸王真實過失真實功德。亦能為我廣開示者。既尋伺已。便作是念唯我世尊一切知者。一切見者。定當了知諸王所有真實過失真實功德。我今當往佛世尊所請問斯義。故我今者來至佛所。請決是義。唯愿如來（佛的稱號）。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。
爾時世尊告出愛王曰。大王。大王。今者應當了知王之過失。王之功德。王衰損門。王方便門。王可愛法及能引發王可愛法。
云何名為王之過失。大王當知。王過失者。略
【English Translation】 English version
Tripitaka Volume 31 No. 1615 Rāja-dharma-nyāya-śāstra (Treatise on the Correct Principles of Royal Law)
No. 1615
Rāja-dharma-nyāya-śāstra
Composed by Bodhisattva Maitreya
Translated under imperial decree by the Tripiṭaka Master Xuanzang
As the Buddha, the World-Honored One, spoke in the sutra for King Giving-Love (name of a king), that king once went to the Buddha, bowed at his feet, and said, 'World-Honored One, when a śrāmaṇa (ascetic, religious mendicant) or a Brahmin (member of the priestly class in ancient India) comes to me and falsely accuses me of faults, at that time, my heart does not generate regret, distress, or sorrow. Why? Because observing these faults, I do not see them in myself. Also, when a śrāmaṇa or a Brahmin comes to me and praises and encourages me with untrue merits, at that time, my heart does not generate joy or elation. Why? Because observing these merits, I do not see them in myself. After those śrāmaṇas and Brahmins have departed, I remain alone in a quiet chamber, generating such thoughts, contemplating and pondering: How shall I know the true faults and true merits of kings? If I know them, I shall abandon their faults and cultivate their merits. Who is there among the śrāmaṇas or Brahmins who can know the true faults and true merits of kings and also widely reveal them to me? Having contemplated and pondered, I then think: Only the World-Honored One, the all-knowing, the all-seeing, will surely know all the true faults and true merits of kings. I shall now go to the Buddha, the World-Honored One, to inquire about this meaning. Therefore, I now come to the Buddha to request a resolution of this matter. I pray that the Tathāgata (title of the Buddha) will reveal it to me. World-Honored One, what are the true faults of kings? What are the true merits of kings?' Having made this request,
At that time, the World-Honored One said to King Giving-Love, 'Great King, Great King, now you should understand the faults of a king, the merits of a king, the doors of decline for a king, the expedient means for a king, the lovable qualities of a king, and what can bring about the lovable qualities of a king.'
'What are called the faults of a king? Great King, you should know that the faults of a king, briefly'
有九種。王若成就如是過失。雖有大府庫有大輔佐有大軍眾不可歸仰。何等為九。一不得自在。二立性暴惡。三猛利憤發。四恩惠奢薄。五受邪佞言。六所作不思不順儀則。七不顧善法。八不知差別忘所作恩。九一向縱任專行放逸。
云何名王不得自在。謂有國王。志性不強所為軟弱。為諸大臣輔相國師群官所制。不隨所欲作所應作錫賚群臣。于妙五欲歡娛遊戲。亦不如意。如是名王不得自在。
云何名王立性暴惡。謂有國王。諸群臣類或餘人等。隨於一處現行少小不如意事。即便對面擯黜。發粗惡言咆勃忿恚。顰蹙而住時生憤發。設不對面背彼向余。而作於前擯罵等事。設不對面亦不背彼向余而作於前黜罵等事。然唯內意憤恚郁快。懷惱害心懷怨恨心。然不長時持憤恚心相續不捨。復有內意憤恚郁快。懷惱害心懷怨恨心。亦于長時持憤恚心相續不捨。由如是相對面暴惡。背面暴惡。懊恚暴惡暫時暴惡。長久暴惡。如是名王立性暴惡。大王當知。長久暴惡名為大過。非是餘者。
云何名王猛利憤發謂有國王諸群臣等。有小𠎝過有少違越便削封祿奪去妻妾。或以重罰而刑罰之。如是名王猛利憤發。
云何名王恩惠奢薄。謂有國王諸群臣等供奉侍衛。雖極清凈善稱其心。而以微劣軟言而慰喻之。
【現代漢語翻譯】 現代漢語譯本：有九種過失。如果國王具備這些過失，即使擁有龐大的府庫、強大的輔佐和眾多的軍隊，也不值得依靠。這九種過失是什麼呢？一是不得自在，二是天性暴虐，三是動輒暴怒，四是吝嗇恩惠，五是聽信奸佞之言，六是做事不經思考，不合規矩，七是不顧善法，八是不知恩圖報，忘恩負義，九是一味放縱，恣意妄為。
什麼叫做國王不得自在呢？就是說有的國王，意志不堅定，性格軟弱，被大臣、輔相、國師和各級官員所控制，不能隨心所欲地做自己想做的事，賞賜臣下，享受五欲之樂，都不能如願。這樣的國王就叫做不得自在。
什麼叫做國王天性暴虐呢？就是說有的國王，對於臣下或者其他人，只要在任何場合稍有不如意的地方，就當面斥責，惡語相向，咆哮憤怒，皺著眉頭，時常發怒。即使不當面斥責，也會在背後對其他人進行斥責謾罵。即使不當面也不背後斥責謾罵，只是內心憤恨鬱悶，懷著惱害之心和怨恨之心。而且這種憤恨之心不會很快消失，會持續很長時間。像這樣當面暴虐，背後暴虐，惱怒暴虐，暫時暴虐，長久暴虐，這樣的國王就叫做天性暴虐。大王您要知道，長久的暴虐是最大的過失，沒有比這更嚴重的了。
什麼叫做國王動輒暴怒呢？就是說有的國王，對於臣下稍有小的過失或者違背，就削減他們的俸祿，奪走他們的妻妾，或者施以嚴厲的刑罰。這樣的國王就叫做動輒暴怒。
什麼叫做國王吝嗇恩惠呢？就是說有的國王，對於那些盡心盡力侍奉自己的臣下，即使他們非常清廉，能夠很好地滿足國王的心意，也只是用一些微薄的賞賜和軟弱的言語來安慰他們。
【English Translation】 English version: There are nine kinds of faults. If a king possesses such faults, even if he has vast treasuries, powerful advisors, and large armies, he is not worth relying on. What are these nine faults? First, not being independent; second, being inherently cruel; third, being prone to violent anger; fourth, being stingy with favors; fifth, listening to the words of flatterers; sixth, acting without thinking and not following proper rules; seventh, disregarding good laws; eighth, being ungrateful and forgetting kindness; ninth, being completely indulgent and acting recklessly.
What is called a king 'not being independent'? It refers to a king who is not strong-willed and is weak in character, controlled by ministers, advisors, national teachers, and various officials. He cannot do what he wants or what he should do, and he cannot reward his subjects or enjoy the pleasures of the five desires as he wishes. Such a king is called 'not being independent'.
What is called a king 'being inherently cruel'? It refers to a king who, if any of his subjects or others do something slightly displeasing in any situation, immediately rebukes them to their face, speaks harshly, roars in anger, frowns, and often becomes enraged. Even if he does not rebuke them to their face, he will criticize and scold them behind their backs to others. Even if he does not rebuke or scold them to their face or behind their backs, he still harbors resentment and anger in his heart, holding onto feelings of harm and hatred. Moreover, this resentment does not disappear quickly but lasts for a long time. Such a king, who is cruel to their face, cruel behind their back, cruel in anger, cruel temporarily, and cruel for a long time, is called 'being inherently cruel'. Great King, you should know that prolonged cruelty is the greatest fault; there is nothing more serious than that.
What is called a king 'being prone to violent anger'? It refers to a king who, for even small mistakes or transgressions by his subjects, reduces their stipends, takes away their wives and concubines, or punishes them with severe penalties. Such a king is called 'being prone to violent anger'.
What is called a king 'being stingy with favors'? It refers to a king who, even when his subjects serve him diligently and purely, pleasing him well, only comforts them with meager rewards and weak words.
頒賜爵祿酬賞勛庸。不能圓滿不順常式。或損耗已。或稽留已。或推注已。或怨恨已。然後方與如是名王恩惠奢薄。
云何名王受邪佞言。若有國王諸群臣等。實非聰睿詐現聰睿。貪濁偏黨不閑憲式。情懷謀叛不修善政。聽受信用如是輩人所進諫議。由此因緣王務財寶。名稱善政並皆衰損。如是名王受邪佞言。
云何名王所作不思不順儀則。謂有國王。不能究察不審究察。不能思擇不審思擇。諸群臣輩于彼彼務機密事中。不堪委任而委任之。堪委任者而不委任。堪驅役者而不驅役。不堪役者乃驅役之。應賞賚者而刑罰之。應刑罰者而賞賚之。又于群臣不善安處先王儀則。由此群臣處大朝會。餘論未終發言間絕。不敬不憚而興諫諍。不如旨教而善奉行。不正安住王之教命。如是名王所作不思不順儀則。
云何名王不顧善法。謂有國王。不信他世亦不曉悟。由於他世不信不悟。便於當來善不善業愛非愛果不能信解。不信解故無有羞恥。隨情造作身語意業三種惡行。不能時時佈施修福受齋學戒。如是名王不顧善法。云何名王不知差別忘所作恩。謂有國王。于諸大臣輔相國師及群官等。其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。于忠信所非忠信想。無技藝所生技藝想。有技藝所無
【現代漢語翻譯】 現代漢語譯本 賞賜爵位俸祿來酬謝有功之臣，卻不能做到圓滿，不符合常規制度。有時減少賞賜，有時拖延不發，有時推諉搪塞，有時引起怨恨。然後才給予，像這樣的國王恩惠太少。
什麼樣的國王會聽信奸佞之言？如果有些國王的臣子們，實際上並不聰明卻假裝聰明，貪婪偏袒，不熟悉規章制度，心懷謀反，不致力于治理好國家，聽信並採納這些人的進諫。由於這樣的原因，國王的政務、財富、名聲和好的政策都會衰敗減損。這樣的國王就是聽信奸佞之言。
什麼樣的國王做事不經過思考，不符合禮儀規範？就是說有些國王，不能深入考察，不仔細考察，不能思考選擇，不認真思考選擇。對於那些在各種事務和機密事情中，不勝任的臣子卻委任他們，勝任的卻不委任。應該驅使的卻不驅使，不應該驅使的卻驅使。應該獎賞的卻刑罰他們，應該刑罰的卻獎賞他們。而且對於群臣不能很好地安排遵循先王的制度。因此群臣在大朝會上，別人的議論還沒結束就插話打斷。不敬畏，不害怕，而發起爭論。不按照國王的旨意教導而好好奉行，不正當地對待國王的教命。這樣的國王就是做事不經過思考，不符合禮儀規範。
什麼樣的國王不顧及善法？就是說有些國王，不相信有來世，也不明白道理。由於對來世不相信，不明白，對於將來的善與不善的業，喜愛與不喜愛的果報不能相信理解。因為不相信理解，所以沒有羞恥心，隨著自己的情緒造作身、語、意三種惡行。不能時常佈施、修福、受齋、學習戒律。這樣的國王就是不顧及善法。 什麼樣的國王不能分辨差別，忘記別人所做的恩德？就是說有些國王，對於大臣、輔相、國師以及其他官員等，他的心是顛倒的，不能很好地瞭解忠誠、技藝、智慧的差別。因為不瞭解這些差別，對於不忠誠的人產生忠誠的想法，對於忠誠的人產生不忠誠的想法，對於沒有技藝的人產生有技藝的想法，對於有技藝的
【English Translation】 English version Bestowing titles and stipends to reward meritorious service is not done perfectly and does not follow the usual procedures. Sometimes the rewards are reduced, sometimes they are delayed, sometimes they are evaded or resented, and then they are given. Such a king's grace is meager.
What kind of king listens to the words of flatterers? If some of the king's ministers are actually not wise but pretend to be wise, are greedy and biased, are not familiar with the rules and regulations, harbor rebellious intentions, and do not devote themselves to governing the country well, he listens to and adopts the advice of such people. Because of this, the king's affairs, wealth, reputation, and good policies will all decline and diminish. Such a king listens to the words of flatterers.
What kind of king acts without thinking and does not conform to etiquette? It means that some kings cannot investigate deeply, do not investigate carefully, cannot think and choose, and do not think and choose carefully. Those ministers who are not competent in various affairs and confidential matters are entrusted with them, but those who are competent are not entrusted. Those who should be driven are not driven, but those who should not be driven are driven. Those who should be rewarded are punished, and those who should be punished are rewarded. Moreover, he cannot properly arrange and follow the system of the former kings for the ministers. Therefore, the ministers interrupt and interrupt others' discussions before they are finished in the great court meeting. Without reverence and fear, they initiate disputes. They do not follow the king's teachings and practice them well, and they do not properly treat the king's commands. Such a king acts without thinking and does not conform to etiquette.
What kind of king disregards good Dharma? It means that some kings do not believe in the afterlife and do not understand the truth. Because they do not believe in the afterlife and do not understand it, they cannot believe and understand the good and bad karma and the loving and unloving consequences of the future. Because they do not believe and understand, they have no shame and create three kinds of evil deeds of body, speech, and mind according to their own emotions. They cannot always give alms, cultivate blessings, observe fasts, and learn precepts. Such a king disregards good Dharma. What kind of king cannot distinguish differences and forgets the kindness others have done? It means that some kings are confused about ministers, advisors, national teachers, and other officials, and cannot understand the differences between loyalty, skill, and wisdom. Because he does not understand these differences, he has the idea of loyalty for those who are not loyal, the idea of non-loyalty for those who are loyal, the idea of skill for those who have no skill, and the idea of no skill for those who have skill.
技藝想。于惡慧所生善慧想。于善慧所生惡慧想。彼由如是心顛倒故。于非忠信無有技藝惡慧臣所敬重愛養。忠信技藝善慧臣所反生輕賤。又諸臣等年耆衰邁。曾於長夜供奉侍衛。知其無勢無力無勇。遂不敬愛不賜爵祿不酬其賞。設被陵蔑舍而不問。如是名王不知差別忘所作恩。
云何名王一向縱任專行放逸。謂有國王。于妙五欲一向沉沒。耽著嬉戲愛樂受行。不能時時勖勵方便作所應作勞賚群臣。如是名王一向縱任專行放逸。若有國王成就如是九種過失。雖有大府庫有大輔佐有大軍眾而不可歸仰。大王當知。此九過失。是王自性之過失也。
云何名為王之功德。大王當知。王功德者。略有九種。王若成就如是功德。雖無大府庫無大輔佐無大軍眾而可歸仰。何等為九。一得大自在。二性不暴惡。三憤發輕微。四恩惠猛利。五受正直言。六所作諦思善順儀則。七顧戀善法。八善知差別知所作恩。九不自縱任不行放逸。
云何名王得大自在。謂有國王。自隨所欲作所應作勞賚群臣。于妙五欲歡娛遊戲。于諸大臣輔相國師群臣等。所凡出教命宣佈無礙。如是名王得大自在。
云何名王性不暴惡。謂有國王。諸群臣等隨於何處。雖行增上不如意事。效能容忍不現擯黜。不發。言亦不咆勃。廣說乃至不
【現代漢語翻譯】 現代漢語譯本 對於技藝產生邪慧的想法。對於邪慧產生善慧的想法。對於善慧產生邪慧的想法。由於這樣的心顛倒，對於不忠誠、沒有技藝、邪慧的臣子，反而敬重愛護。對於忠誠、有技藝、善慧的臣子，反而輕視賤待。還有那些年老體衰的臣子，曾經長久地侍奉，因為知道他們沒有權勢、沒有力量、沒有勇氣，就不敬重愛護，不賜予爵位俸祿，也不酬謝他們的功勞。即使受到欺凌侮辱，也置之不理。這樣的國王，就是不知差別，忘記了別人曾經給予的恩惠。
什麼樣的國王叫做一味放縱，專斷放逸呢？就是說有的國王，沉溺於美妙的五欲之中，貪戀嬉戲，喜歡享受。不能時時勤勉努力，想方設法去做應該做的事情，犒勞群臣。這樣的國王就是一味放縱，專斷放逸。如果一個國王具備了這九種過失，即使有很大的府庫，有很大的輔佐力量，有強大的軍隊，也不值得依靠。大王您要知道，這九種過失，是國王自身固有的過失啊。
什麼樣的行為可以稱之為國王的功德呢？大王您要知道，國王的功德，大概有九種。國王如果具備了這些功德，即使沒有很大的府庫，沒有很大的輔佐力量，沒有強大的軍隊，也值得依靠。是哪九種呢？一是獲得大自在。二是天性不暴虐。三是憤怒輕微。四是施恩迅速。五是聽取正直的言論。六是所作所為經過周密思考，合乎禮儀規範。七是顧念善法。八是善於分辨，知道感恩。九是不自我放縱，不行為放逸。
什麼樣的國王叫做獲得大自在呢？就是說有的國王，能夠按照自己的意願，做應該做的事情，犒勞群臣。在美妙的五欲中歡娛遊戲。對於各位大臣、輔相、國師、群臣等，凡是發出的教令，宣佈暢通無阻。這樣的國王叫做獲得大自在。
什麼樣的國王叫做天性不暴虐呢？就是說有的國王，對於各位臣子，無論在什麼地方，即使做了不如意的事情，也能夠容忍，不立即斥責驅逐，不發怒，也不咆哮。甚至不...
【English Translation】 English version He conceives of skill where there is unskill, conceives of good wisdom where there is evil wisdom, and conceives of evil wisdom where there is good wisdom. Because of such perversions of mind, he respects, cherishes, and nourishes ministers who are disloyal, unskilled, and of evil wisdom, while he despises and belittles ministers who are loyal, skilled, and of good wisdom. Furthermore, those ministers who are old and frail, who have served and attended him for a long time, knowing that they have no power, strength, or courage, he does not respect or cherish, does not grant them titles or rewards, nor does he repay their merits. Even if they are insulted or humiliated, he ignores them. Such a king does not know the difference and forgets the kindness done to him.
What kind of king is called one who is always indulgent and acts recklessly? It is said that some kings are immersed in the five wonderful desires, indulging in amusements and delighting in enjoyment. They are unable to constantly encourage and facilitate the performance of what should be done and reward their ministers. Such a king is always indulgent and acts recklessly. If a king possesses these nine faults, even if he has a large treasury, great support, and a large army, he is not worthy of reliance. Great King, know that these nine faults are the inherent faults of a king.
What can be called the merits of a king? Great King, know that the merits of a king are roughly ninefold. If a king possesses these merits, even if he has no large treasury, no great support, and no large army, he is worthy of reliance. What are the nine? First, he obtains great freedom. Second, his nature is not violent or evil. Third, his anger is mild. Fourth, his benevolence is swift. Fifth, he accepts honest words. Sixth, his actions are carefully considered and in accordance with proper conduct. Seventh, he cherishes good Dharma (teachings). Eighth, he is good at discerning and knows how to be grateful. Ninth, he does not indulge himself and does not act recklessly.
What kind of king is called one who obtains great freedom? It is said that some kings are able to do what should be done according to their own wishes and reward their ministers. They enjoy themselves in the five wonderful desires. For all the ministers, advisors, national teachers, and other officials, the decrees they issue are announced without hindrance. Such a king is called one who obtains great freedom.
What kind of king is called one whose nature is not violent or evil? It is said that some kings, for all the ministers, no matter where they are, even if they do things that are not to his liking, are able to tolerate them, not immediately scolding or expelling them, not becoming angry, nor roaring. Even not...
生憤發亦不對面。亦不背面而作前事。亦不內意秘匿忿纏。亦不長夜蓄惡憤心相續不捨。不現暴惡不背暴惡。不匿暴惡不久暴惡。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。不以重罰而刑罰之。隨過輕重而行黜罰。如是名王憤發輕微。
云何名王恩惠猛利。謂有國王諸群臣等。正直現前供奉侍衛。其心清凈其心調順。於時時中以正圓滿軟言慰喻。具足頒錫爵祿勛庸而不令彼損耗稽留劬勞怨恨。易可供奉不難承事。如是名王恩惠猛利。
云何名王受正直言。謂有國王。諸群臣等實有聰睿無聰睿慢。無濁無偏善閑憲式。情無違叛樂修善法。聽受信用如是輩人所進言議。由此因緣國務財寶。名稱善法皆悉增盛。如是名王受正直言。
云何名王所作諦思善順儀則。謂有國王效能究察能審究察。效能思擇能審思擇。諸群臣等於彼彼務機密事中。不堪委任而不委任。堪委任者而委任之。不堪役者而不驅役。堪驅役者乃驅役之。應賞賚者而正賞賚。應刑罰者而正刑罰。凡有所為審思審擇。然後方作而不卒暴。又于群臣能善安處先王儀則。由此群臣雖處宴會終不發言間絕餘論。要待言終恭敬畏憚而興諫諍。如其旨教而善奉行。能正安住王之
【現代漢語翻譯】 現代漢語譯本 不當面發怒，也不背後發怒，不為過去的事情而發怒。不在內心隱藏和積蓄憤怒，不長期懷有惡意和憤怒，並且不捨棄。不表現出暴虐，不背地裡暴虐，不隱藏暴虐，不長期暴虐。這樣的國王被稱為性格不暴虐。
什麼樣的國王被稱為憤怒輕微？是指有些國王，對於臣子們，即使他們犯了很大的過錯或有很大的違背，也不會全部剝奪他們的封地和俸祿，奪走他們的妻妾，不用重刑來懲罰他們，而是根據過錯的輕重來施行貶黜和懲罰。這樣的國王被稱為憤怒輕微。
什麼樣的國王被稱為恩惠猛利？是指有些國王，對於那些正直、在朝廷上盡心侍奉的臣子，他們的內心清凈，他們的心調順，時常用正確、圓滿、溫和的言語來安慰他們，充分地給予他們爵位、俸祿和功勛，不讓他們受到損失、拖延、勞累、怨恨。容易侍奉，不難服侍。這樣的國王被稱為恩惠猛利。
什麼樣的國王被稱為聽取正直的言論？是指有些國王，對於那些真正有聰慧但沒有聰慧的傲慢，沒有污濁和偏私，精通法度，心無背叛，樂於修習善法的臣子，聽取和信任這些人提出的建議。因為這個原因，國家事務、財富、名聲和善法都能夠增長興盛。這樣的國王被稱為聽取正直的言論。
什麼樣的國王被稱為所作所為經過審慎思考，並且合乎儀則？是指有些國王，能夠深入考察，能夠審慎考察，能夠思考選擇，能夠審慎思考選擇。對於那些在各種機密事務中，不適合委任的臣子，就不委任他們；對於那些適合委任的臣子，就委任他們。對於那些不適合役使的人，就不驅使他們；對於那些適合驅使的人，才驅使他們。應該賞賜的，就公正地賞賜；應該懲罰的，就公正地懲罰。凡是所作所為，都經過審慎的思考和選擇，然後才去做，不倉促草率。並且對於群臣，能夠妥善地安排先王的儀則。因此，群臣即使在宴會上，也不會隨意插話，一定要等到國王說完，才恭敬畏懼地提出諫諍，並且能夠按照國王的旨意很好地奉行，能夠端正地遵守國王的。
【English Translation】 English version He does not get angry face to face, nor does he get angry behind someone's back, nor does he get angry about past events. He does not inwardly conceal and accumulate anger, nor does he harbor malice and anger for a long time, and does not abandon it. He does not exhibit violence, does not secretly act violently, does not hide violence, and does not prolong violence. Such a king is called one whose nature is not violent.
What kind of king is called one whose anger is mild? It refers to some kings who, even if their ministers have committed great faults or have greatly transgressed, do not completely strip them of their fiefs and stipends, do not seize their wives and concubines, and do not punish them with severe penalties, but rather impose demotion and punishment according to the severity of the faults. Such a king is called one whose anger is mild.
What kind of king is called one whose grace is vigorous? It refers to some kings who, towards those ministers who are upright and diligently serve in the court, whose hearts are pure, and whose minds are disciplined, often comfort them with correct, complete, and gentle words, and fully bestow upon them titles, stipends, and merits, without causing them loss, delay, fatigue, or resentment. They are easy to serve and not difficult to attend to. Such a king is called one whose grace is vigorous.
What kind of king is called one who listens to upright words? It refers to some kings who, towards those ministers who are truly intelligent but without the arrogance of intelligence, without impurity and partiality, are well-versed in laws and regulations, whose hearts are without rebellion, and who are happy to cultivate good deeds, listen to and trust the advice offered by such people. Because of this, state affairs, wealth, reputation, and good deeds can all increase and flourish. Such a king is called one who listens to upright words.
What kind of king is called one whose actions are carefully considered and in accordance with etiquette? It refers to some kings who are able to thoroughly investigate, able to carefully investigate, able to think and choose, and able to carefully think and choose. For those ministers who are not suitable to be entrusted with various confidential matters, they are not entrusted; for those who are suitable to be entrusted, they are entrusted. For those who are not suitable to be employed, they are not driven; for those who are suitable to be driven, they are driven. Those who should be rewarded are justly rewarded; those who should be punished are justly punished. All actions are carefully considered and chosen before they are done, without haste or rashness. Furthermore, towards the ministers, they are able to properly arrange the etiquette of the former kings. Therefore, even at banquets, the ministers will not interrupt casually, but will wait until the king has finished speaking before respectfully and fearfully offering their advice, and they will be able to follow the king's instructions well, and be able to uprightly abide by the king's.
教命。如是名王所作諦思善順儀則。
云何名王顧戀善法。謂有國王信知他世。由信善故。便於當來凈不凈業愛非愛果能善信解。由信解故具足慚恥而不縱情作身語意三種惡行。時時思擇佈施修福受齋學戒。如是名王顧戀善法。
云何名王善知差別知所作恩。謂有國王于諸大臣輔相國師及群臣等。心無顛倒能善了知忠信技藝智慧差別。若諸群臣忠信技藝及與智慧。若有若無並如實知。于其無者輕而遠之。于其有者敬而愛之而正攝受。又諸臣等年耆衰邁。曾於長夜供奉侍衛。雖知無勢無力無勇。然念昔恩轉懷敬愛而不輕賤。爵祿勛庸分賞無替。如是名王善知差別知所作恩。云何名王不自縱任不行放逸。謂有國王。于妙五欲而不沉沒。耽著嬉戲愛樂受行。能於時時勖勵方便作所應作勞賚群臣。如是名王不自縱任不行放逸。若王成就如是功德。雖無大府庫無大輔佐無大軍眾而可歸仰。大王當知。如是九種王之功德。是王自性之功德也。
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。二雖善觀察而攝群臣。無恩妙行縱有非時。三專行放逸不思機務。四專行放逸不守府庫。五專行放逸不修法行。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
【現代漢語翻譯】 現代漢語譯本 教命。這被稱為國王所應遵循的真實、思考、善良、順從的儀則。
什麼叫做國王顧念善法？是指國王相信有來世。由於相信善，對於未來世的清凈或不清凈的業，以及可愛或不可愛的果報，能夠很好地信受理解。由於信受理解，就具備慚愧之心，而不放縱自己去做身、語、意三種惡行。時常思考佈施、修福、受齋、學戒。這叫做國王顧念善法。
什麼叫做國王善於瞭解差別，知道所受的恩惠？是指國王對於各位大臣、輔相、國師以及群臣等，心中沒有顛倒，能夠很好地瞭解忠誠、技藝、智慧的差別。對於各位群臣的忠誠、技藝以及智慧，無論是有還是沒有，都能如實地知道。對於沒有這些品質的人，輕視而疏遠他們。對於有這些品質的人，尊敬而愛護他們，並公正地接納他們。此外，對於那些年老體衰的大臣，曾經長久地供奉侍衛自己，即使知道他們現在沒有權勢、沒有力量、沒有勇氣，仍然感念他們過去的恩情，更加懷著敬愛之心，而不輕視他們。在爵位、俸祿、功勛、賞賜方面，分發賞賜沒有遺漏。這叫做國王善於瞭解差別，知道所受的恩惠。
什麼叫做國王不放縱自己，不放逸行事？是指國王對於美妙的五欲（色、聲、香、味、觸）不沉溺其中，不耽於嬉戲，不貪愛享樂。能夠時常勉勵自己，想方設法去做應該做的事情，慰勞賞賜群臣。這叫做國王不放縱自己，不放逸行事。如果國王成就了這樣的功德，即使沒有大的府庫，沒有大的輔佐，沒有大的軍隊，也可以被人們歸附仰仗。大王您應當知道，這九種國王的功德，是國王自身具有的功德。
什麼叫做國王衰敗的途徑？大王您應當知道，國王衰敗的途徑大致有五種：一是不善於考察就任用群臣；二是即使善於考察才任用群臣，但沒有恩惠美好的行為，即使有賞賜也不合時宜；三是隻顧放縱享樂，不考慮國家政事；四是隻顧放縱享樂，不守護府庫；五是隻顧放縱享樂，不修習佛法。這五種情況，都叫做國王衰敗的途徑。什麼叫做國王不善於考察就任用群臣？是指國王對於群臣等，不能……
【English Translation】 English version Teachings. These are called the true, thoughtful, kind, and compliant principles that a king should follow.
What is called a king cherishing good Dharma? It refers to a king who believes in the existence of future lives. Because of believing in goodness, he can well believe and understand the pure or impure karma of future lives, as well as the lovable or unlovable consequences. Because of believing and understanding, he possesses a sense of shame and does not indulge in committing evil deeds of body, speech, and mind. He constantly contemplates giving, cultivating blessings, observing precepts, and learning the precepts. This is called a king cherishing good Dharma.
What is called a king being good at understanding differences and knowing the kindness received? It refers to a king who, towards his ministers, advisors, national teachers, and all officials, has no inverted views in his mind and can well understand the differences in loyalty, skills, and wisdom. Regarding the loyalty, skills, and wisdom of the officials, whether they have them or not, he knows them as they truly are. Towards those who do not have these qualities, he despises and distances himself from them. Towards those who have these qualities, he respects and loves them, and justly accepts them. Furthermore, towards those ministers who are old and frail, who have served and attended him for a long time, even if he knows that they now have no power, no strength, and no courage, he still remembers their past kindness, cherishes them with respect and love, and does not despise them. In terms of titles, salaries, merits, and rewards, he distributes rewards without omission. This is called a king being good at understanding differences and knowing the kindness received.
What is called a king not indulging himself and not acting recklessly? It refers to a king who does not indulge in the wonderful five desires (form, sound, smell, taste, touch), does not indulge in play, and does not crave enjoyment. He can constantly encourage himself, find ways to do what should be done, and comfort and reward his officials. This is called a king not indulging himself and not acting recklessly. If a king achieves such merits, even without a large treasury, without great assistants, and without a large army, he can be relied upon and looked up to. Your Majesty should know that these nine kinds of merits of a king are the inherent merits of the king himself.
What are called the paths to a king's decline? Your Majesty should know that there are roughly five paths to a king's decline: first, not being good at observing before employing officials; second, even if being good at observing before employing officials, lacking kind and wonderful actions, and even if there are rewards, they are not timely; third, only indulging in enjoyment and not considering state affairs; fourth, only indulging in enjoyment and not guarding the treasury; fifth, only indulging in enjoyment and not practicing the Dharma. These five situations are all called the paths to a king's decline. What is called a king not being good at observing before employing officials? It refers to a king who, towards his officials, cannot...
究察不審究察。不能思擇不審思擇。忠信技藝智慧差別。攝為親侍加以寵愛。厚賜爵祿重賞勛庸。最機密處而相委任。數以軟言現為慰喻然此群臣所付財寶多有損費。若遇怨敵惡友軍陣。彼先退敗。恐懼破散為他所勝。遲留人後奔北無戀。矯行惡策動[虛*予]王政。如是名王不善觀察而攝群臣。云何名王雖善觀察而攝群臣。無恩妙行縱有非時謂有國王。雖于群臣效能究察能審究察。效能思擇能審思擇。忠信技藝智慧差別。攝為親侍而不寵愛。不如其量具賜爵祿。最機密處亦不委任。不數軟言現相慰喻。彼於一時王遇怨敵惡友軍陣。廣說乃至大怖畏事命難現前。爾時于臣方行寵愛。廣說乃至數以軟言而相慰喻。時群臣等共相謂曰。王於今者危迫因緣。方於我等暫行妙行非長久心。知此事已。雖有忠信技藝智慧隱而不現。如是名王雖善觀察而攝群臣無恩妙行縱有非時。
云何名王專行放逸不思機務。謂有國王。于應和好所作所成機務等事。而不時時獨處空閑。或與智者共正思惟。稱量觀察和好方便。如是于應乖絕所作所成機務等事。于應惠施所作所成機務等事。于應軍陣所作所成機務等事。于應攝受大力朋黨所作所成機務等事。皆不時時獨處空閑。或與智者共正思惟。稱量觀察乖絕方便。乃至攝受強黨方便。如是
【現代漢語翻譯】 現代漢語譯本 考察卻不仔細考察，能夠思考卻不能仔細思考。對於臣子的忠誠、技藝和智慧的差別，就籠絡來作為親近侍從，並加以寵愛。給予豐厚的爵位俸祿，重重地賞賜有功之臣。在最機密的地方也委以重任。常常用溫和的言語來安慰他們，然而這些臣子所掌管的財物大多有所損耗。如果遇到怨敵、惡友或者軍隊陣仗，他們會先退卻潰敗，恐懼地四處逃散而被敵人戰勝。遲遲地落在人後，逃跑時毫不留戀。假裝施行惡劣的計策，擾亂國家的政事。這樣的國王就是不善於觀察而任用臣子。 什麼樣的國王才算是即使善於觀察卻不能很好地任用臣子呢？就是沒有恩惠和美好的行為，即使有（好的行為）也不是時候。比如有的國王，即使能夠考察臣子的才能，能夠仔細地考察，能夠思考，能夠仔細地思考，瞭解臣子的忠誠、技藝和智慧的差別，籠絡他們作為親近侍從，卻不加以寵愛。不按照他們的才能大小給予相應的爵位俸祿。在最機密的地方也不委以重任。不常常用溫和的言語來安慰他們。當國王遇到怨敵、惡友或者軍隊陣仗時，（情況）一直到出現極大的恐懼和性命攸關的危難。這時才開始對臣子加以寵愛，（情況）一直到常常用溫和的言語來安慰他們。這時臣子們就會互相議論說：『國王現在是因為危急的緣故，才暫時對我們施行恩惠，並不是長久之計。』知道這件事後，即使有忠誠、技藝和智慧也會隱藏起來不表現出來。這樣的國王就是即使善於觀察卻不能很好地任用臣子，因為他沒有恩惠和美好的行為，即使有（好的行為）也不是時候。 什麼樣的國王是專門放縱自己的慾望而不考慮國家事務呢？比如有的國王，對於應該和好的、所作所成的國家事務，不經常獨自在空閑的時候，或者與有智慧的人一起認真地思考，衡量觀察和好的方法。像這樣，對於應該斷絕的、所作所成的國家事務，對於應該施恩的、所作所成的國家事務，對於應該用兵的、所作所成的國家事務，對於應該收攏強大的朋黨的、所作所成的國家事務，都不經常獨自在空閑的時候，或者與有智慧的人一起認真地思考，衡量觀察斷絕的方法，一直到收攏強大朋黨的方法。像這樣。
【English Translation】 English version Examining without careful scrutiny, capable of deliberation but not deliberating thoroughly. Regarding the differences in loyalty, skill, and wisdom of his ministers, he gathers them as close attendants and bestows favor upon them. He grants generous titles and stipends, heavily rewards meritorious service. He entrusts them with the most confidential matters. He frequently uses gentle words to comfort them, yet the wealth entrusted to these ministers is often wasted. If they encounter enemies, evil friends, or military formations, they will retreat and be defeated first, scatter in fear and be overcome by others. They lag behind, fleeing north without looking back. They falsely implement wicked strategies, disrupting the king's governance. Such a king is one who does not observe well but employs ministers. What kind of king is one who, though observing well, does not employ ministers well? It is one who lacks kindness and virtuous conduct, and even when he has them, it is not the right time. For example, some kings, even though they can examine the talents of their ministers, can scrutinize them carefully, can deliberate, can deliberate thoroughly, understand the differences in loyalty, skill, and wisdom of their ministers, gather them as close attendants, but do not bestow favor upon them. They do not grant titles and stipends according to their abilities. They do not entrust them with the most confidential matters. They do not frequently use gentle words to comfort them. When the king encounters enemies, evil friends, or military formations, (the situation continues) until there is great fear and imminent danger to life. Only then does he begin to bestow favor upon his ministers, (the situation continues) until he frequently uses gentle words to comfort them. At this time, the ministers will discuss among themselves, saying, 'The king is now showing kindness to us temporarily because of the urgent crisis, it is not a long-term intention.' Knowing this, even if they have loyalty, skill, and wisdom, they will hide them and not reveal them. Such a king is one who, though observing well, does not employ ministers well because he lacks kindness and virtuous conduct, and even when he has them, it is not the right time. What kind of king is one who indulges in his desires and does not consider state affairs? For example, some kings, regarding state affairs that should be reconciled, accomplished, or achieved, do not frequently spend time alone in leisure, or deliberate earnestly with wise men, weighing and observing the means of reconciliation. Likewise, regarding state affairs that should be severed, accomplished, or achieved, regarding state affairs that should be bestowed, accomplished, or achieved, regarding state affairs that should involve military formations, accomplished, or achieved, regarding state affairs that should involve gathering powerful allies, accomplished, or achieved, they do not frequently spend time alone in leisure, or deliberate earnestly with wise men, weighing and observing the means of severance, all the way to the means of gathering powerful allies. Like this.
名王專行放逸不思機務。
云何名王專行放逸不守府庫。謂有國王。寡營事業。拙營事業。不持事業不觀事業。不禁王門。不禁宮門。不禁府庫。或於俳優技樂笑弄倡逸等所。或復耽樂博弈戲等。非量損費所有財寶。如是名王專行放逸不守府庫。云何名王專行放逸不修法行。謂有國王。於世所知柔和淳質。聰慧辯才得理解脫。巧便無害樂無害法。所有沙門若婆羅門不能數往禮敬諮詢。云何為善。云何不善。云何有罪。云何無罪。作何等業能致吉祥遠離諸惡。設得聞已亦不勖勵如說修行。不能時時惠施樹福受齋學戒。如是名王專行放逸不修法行。若有國王。成就如是五衰損門。當知此王退失現法后法義利。謂前四門退現法利。最後一門退後法利。
云何名為王方便門。大王當知。王方便門略有五種。何等為五。一善觀察攝受群臣。二能以時行恩妙行。三無放逸專思機務。四無放逸善守府庫。五無放逸專修法行。
云何名王能善觀察攝受群臣。謂有國王。于群臣等效能究察能審究察性。能思擇能審思擇。忠信技藝智慧差別攝為親侍。如是名王能善觀察攝受群臣。
云何名王能善以時行恩妙行。謂有國王。于諸群臣善觀察已。攝為親侍加以寵愛。隨其度量厚賜爵錄重賞勛庸。最機密處而相委任。數
【現代漢語翻譯】 現代漢語譯本 名王專行放逸，不思機務。
什麼叫做名王專行放逸，不守府庫？是指有的國王，很少經營事業，不善於經營事業，不主持事業也不觀察事業，不禁止王宮大門，不禁止後宮大門，也不禁止府庫。或者沉迷於俳優、技藝、歌舞嬉鬧等，或者沉迷於賭博遊戲等，無節制地耗費所有財寶。這樣的名王就叫做專行放逸，不守府庫。什麼叫做名王專行放逸，不修法行？是指有的國王，對於世人所知的柔和淳樸、聰慧辯才、理解解脫、巧妙方便、樂於無害之法，所有沙門（Śrāmaṇa，出家求道者）或婆羅門（Brāhmaṇa，祭司），不能經常前往禮敬諮詢。詢問什麼是善，什麼是不善，什麼是有罪，什麼是無罪，做什麼樣的業能夠帶來吉祥，遠離各種惡行。即使聽到了，也不能勉勵自己如所說的那樣修行，不能時時惠施樹立福德，受持齋戒學習戒律。這樣的名王就叫做專行放逸，不修法行。如果有的國王，成就了這樣五種衰損之門，應當知道這位國王會退失現世和來世的利益。前面四種衰損之門會退失現世的利益，最後一種衰損之門會退失來世的利益。
什麼叫做王方便之門？大王您應當知道，王方便之門大概有五種。是哪五種呢？一是善於觀察攝受群臣，二能按時施行恩惠和妙行，三是不放逸，專心思考處理政務，四是不放逸，善於守護府庫，五是不放逸，專心修行佛法。
什麼叫做名王能善於觀察攝受群臣？是指有的國王，對於群臣等的才能效能，能夠徹底考察，能夠審慎考察，能夠思考選擇，能夠審慎思考選擇，將那些忠誠守信、有技藝、有智慧的人才，根據他們的差別，攝受為親近侍從。這樣的名王就叫做能善於觀察攝受群臣。
什麼叫做名王能善於按時施行恩惠和妙行？是指有的國王，對於各位群臣善於觀察之後，攝受為親近侍從，加以寵愛，根據他們的才能度量，給予豐厚的爵位俸祿，重重賞賜他們的功勛，在最機密的事情上委以重任，經常……
【English Translation】 English version A renowned king indulges in negligence and does not consider affairs of state.
What is meant by a renowned king indulging in negligence and not guarding the treasury? It refers to a king who engages in few affairs, is unskilled in managing affairs, does not uphold affairs, nor observe affairs. He does not restrict the palace gates, nor the inner palace gates, nor the treasury. He may indulge in jesters, performing arts, laughter, and wanton pleasures, or he may indulge in gambling and games, wastefully spending all his treasures. Such a king is called one who indulges in negligence and does not guard the treasury. What is meant by a renowned king indulging in negligence and not cultivating Dharma practice? It refers to a king who, known to the world as gentle and pure, intelligent and eloquent, capable of understanding and liberation, skillful and harmless, delights in harmless Dharma. All Śrāmaṇas (Śrāmaṇa, wandering ascetics) or Brāhmaṇas (Brāhmaṇa, priests) are unable to frequently visit, pay respects, and seek counsel. Asking what is good, what is not good, what is sinful, what is not sinful, what kind of actions can bring auspiciousness and keep away from all evils. Even if he hears it, he cannot encourage himself to practice as instructed, nor can he constantly give alms to plant blessings, observe fasting, and learn precepts. Such a king is called one who indulges in negligence and does not cultivate Dharma practice. If a king achieves these five gates of decline, know that this king will lose the benefits of both this life and the next. The first four gates of decline will lose the benefits of this life, and the last gate of decline will lose the benefits of the next life.
What is called the gate of skillful means for a king? Great King, you should know that there are roughly five kinds of gates of skillful means for a king. What are the five? First, skillfully observing and gathering ministers. Second, being able to bestow favors and excellent conduct in due time. Third, being without negligence, focusing on thinking about and handling affairs of state. Fourth, being without negligence, skillfully guarding the treasury. Fifth, being without negligence, focusing on cultivating Dharma practice.
What is meant by a renowned king being able to skillfully observe and gather ministers? It refers to a king who, regarding the talents and abilities of his ministers, is able to thoroughly examine, able to carefully examine their nature, able to contemplate and select, able to carefully contemplate and select, and gathers those who are loyal, trustworthy, skilled, and wise, according to their differences, as close attendants. Such a king is called one who is able to skillfully observe and gather ministers.
What is meant by a renowned king being able to skillfully bestow favors and excellent conduct in due time? It refers to a king who, after skillfully observing his ministers, gathers them as close attendants, bestows favor upon them, and according to their capacity, grants generous titles and stipends, heavily rewards their merits, and entrusts them with the most confidential matters, frequently…
以軟言現相慰喻。彼於一時王遇怨敵惡友軍陣大怖畏事命難現前。即便罄竭顯示忠信技藝智慧。如是名王能善以時行恩妙行。
云何名王無有放逸專思機務。謂有國王。于應和好所作所成機務等事。能於時時獨處空閑。或與智者共正思惟。稱量觀察和好方便。如是于應乖絕所作所成機務等事。于應惠施所作所成機務等事。于應軍陣所作所成機務等事。于應攝受大力朋黨所作所成機務等事。皆能時時獨處空閑。或與智者共正思惟。稱量觀察乖絕方便。乃至攝受強黨方便。如是名王無有放逸專思機務。
云何名王無有放逸善守府庫。謂有國王。廣營事業。巧營事業。善持事業。善觀事業。善禁王門。善禁宮門。善禁府庫。又于俳優技樂笑弄倡逸等所。不以非量而費財寶。亦不耽樂博弈戲等。如是名王無有放逸善守府庫。云何名王無有放逸專修法行。謂有國王於世所知柔和淳質。聰慧辯才得理解脫。巧便無害樂無害法。所有沙門若婆羅門而能數往禮敬咨問。云何為善。云何不善。何等有罪。何等無罪。作何等業能致吉祥遠離諸惡。既得聞已善能勖勵如說修行。亦能時時惠施樹福受齋學戒。如是名王無有放逸專修法行。若有國王。成就如是五方便門。當知此王不退現法后法義利。略前四門不退現法所有義利。最後
【現代漢語翻譯】 現代漢語譯本：以柔和的言語和美好的儀態來安慰和勸導臣民。例如，國王在某個時候遭遇敵人的侵犯，或者遇到邪惡的朋友，或者面臨軍隊的威脅，或者遇到危及生命的事情時，臣民能夠竭盡全力，展現他們的忠誠、技能和智慧。這樣的國王才能適時地給予恩惠，施行美好的德政。
什麼樣的國王才算是不放逸，專心處理政務呢？就是說，有的國王，對於應該和好的事情，已經做成和將要做成的政務等等，能夠時常獨自在空閑的時候，或者與有智慧的人一起認真思考，衡量和觀察和好的方法。同樣，對於應該斷絕的事情，已經做成和將要做成的政務等等；對於應該施捨的事情，已經做成和將要做成的政務等等；對於應該用兵的事情，已經做成和將要做成的政務等等；對於應該爭取強大的同盟者的事情，已經做成和將要做成的政務等等，都能夠時常獨自在空閑的時候，或者與有智慧的人一起認真思考，衡量和觀察斷絕的方法，乃至爭取強大同盟的方法。這樣的國王才算是不放逸，專心處理政務。
什麼樣的國王才算是不放逸，善於守護府庫呢？就是說，有的國王，廣泛經營事業，巧妙經營事業，善於保持事業，善於觀察事業，善於禁止王宮的門戶，善於禁止後宮的門戶，善於禁止府庫。並且對於俳優（指以歌舞戲謔為業的藝人），技樂（各種技藝表演），笑弄（滑稽的玩樂），倡逸（放縱的享樂）等等，不毫無節制地花費財寶，也不沉迷於賭博遊戲等等。這樣的國王才算是不放逸，善於守護府庫。
什麼樣的國王才算是不放逸，專心修行佛法呢？就是說，有的國王，在世人看來，性格柔和純樸，聰明有辯才，能夠理解佛法並從中解脫，善於運用方便法門而不傷害他人，喜愛不傷害眾生的佛法。他經常去拜訪和請教那些沙門（Shramana，出家修道者）或婆羅門（Brahmana，古印度教祭司），詢問什麼是善，什麼是不善，什麼是有罪，什麼是無罪，做什麼樣的行為能夠帶來吉祥，遠離各種罪惡。聽聞之後，能夠努力按照所說的去修行，也能時常佈施，培植福德，受持齋戒，學習戒律。這樣的國王才算是不放逸，專心修行佛法。如果國王能夠成就以上這五種方便之門，那麼應當知道，這位國王不會失去今生和來世的利益。如果缺少前面四種方便之門，那麼就會失去今生的所有利益。最後
【English Translation】 English version: He comforts and encourages them with gentle words and a pleasing demeanor. For example, when a king encounters an enemy, an evil friend, a threatening army, or a life-threatening situation, his subjects should exert all their efforts, displaying their loyalty, skills, and wisdom. Such a king is able to bestow favors at the right time and practice virtuous governance.
What kind of king is considered diligent and focused on affairs of state? It is said that some kings, regarding matters of reconciliation, completed and future affairs of state, are able to spend time alone in leisure, or contemplate with wise individuals, carefully considering methods of reconciliation. Similarly, regarding matters of severance, completed and future affairs of state; regarding matters of giving, completed and future affairs of state; regarding matters of military deployment, completed and future affairs of state; regarding matters of enlisting powerful allies, completed and future affairs of state, they are all able to spend time alone in leisure, or contemplate with wise individuals, carefully considering methods of severance, and even methods of enlisting powerful allies. Such a king is considered diligent and focused on affairs of state.
What kind of king is considered diligent and skilled in guarding the treasury? It is said that some kings extensively manage affairs, skillfully manage affairs, are good at maintaining affairs, are good at observing affairs, are good at guarding the royal gates, are good at guarding the palace gates, and are good at guarding the treasury. Furthermore, they do not waste treasures immoderately on jesters, performances, amusements, and licentious pleasures, nor do they indulge in gambling and games. Such a king is considered diligent and skilled in guarding the treasury.
What kind of king is considered diligent and focused on practicing the Dharma? It is said that some kings, as known by the world, are gentle and pure in nature, intelligent and eloquent, able to understand and be liberated by the Dharma, skillful in using expedient means without harming others, and delight in the Dharma that does not harm beings. They frequently visit and respectfully inquire of Shramanas (Shramana, wandering ascetics) or Brahmanas (Brahmana, ancient Indian priests), asking what is good, what is not good, what is sinful, what is not sinful, and what actions lead to auspiciousness and keep one away from evil. Having heard, they are able to diligently practice as instructed, and are also able to give alms, cultivate merit, observe fasts, and learn precepts. Such a king is considered diligent and focused on practicing the Dharma. If a king achieves these five expedient means, know that this king will not lose the benefits of this life and future lives. Lacking the first four means, he will lose all the benefits of this life. Finally,
一門不退後法所有義利。云何名為王可愛法。大王當知。略有五種諸王可愛可樂可欣可意之法。何等為五。一世所敬愛。二自在增上。三能摧怨敵。四善攝養身。五能往善趣。如是五種是王可愛可樂可欣可意之法。
云何能引王可愛法。大王當知。略有五種能引諸王可愛之法。何等為五。一恩養世間。二英勇具足。三善權方便。四正受境界。五勤修法行。
云何名王恩養世間。謂有國王。性本知足。于財寶門為性謹慎不邪貪著。如其所應積集財寶不廣營求。又有國王。性無貪吝。成就無貪白凈之法。以自所有庫藏珍財。隨力隨能給施一切貧窮孤露。又有國王。柔和忍辱。多以軟言曉喻國界。於時時間隨其所應頒賞爵祿。終不以彼非所能業惡業重業役任群臣。諸有違犯可矜恕罪。即便矜恕。諸有違犯不可恕罪。以實以時如理治罰。如是名王以正化法恩養世間。由王受行如是恩養世間法故。遂感世間之所敬愛。
云何名王英勇具足。謂有國王。計策無惰武略圓滿。未降伏者而降伏之。已降伏者而攝護之。廣營事業如前。乃至。不甚耽樂博弈戲等。又善觀察應與不應勤于僚庶。應刑罰者正刑罰之。應攝養者正攝養之。如是名王英勇具足。由王受行如是英勇具足法故。遂能感得自在增上。
云何名王
【現代漢語翻譯】 現代漢語譯本 一門不退後法的所有意義和利益。什麼叫做諸王喜愛的法？大王您應當知道，大概有五種諸王喜愛、快樂、歡欣、滿意的法。是哪五種呢？一是被世人敬愛，二是自在增上，三是能夠摧毀怨敵，四是善於調養身心，五是能夠前往善道。這五種就是諸王喜愛、快樂、歡欣、滿意的法。
怎樣才能引來諸王喜愛的法？大王您應當知道，大概有五種能夠引來諸王喜愛的法。是哪五種呢？一是恩養世間，二是英勇具足，三是善用權宜之計，四是正受境界，五是勤修法行。
什麼叫做國王恩養世間？就是說，有的國王，天性知足，對於財寶方面，本性謹慎，不邪惡貪婪。按照應該做的積聚財寶，不廣泛地去營求。又有國王，天性沒有貪婪吝嗇，成就了沒有貪婪的清凈之法。用自己所有的庫藏珍寶，儘自己的力量，給予一切貧窮孤獨的人。又有國王，柔和忍辱，多用溫和的言語曉喻國界。在適當的時候，按照他們的情況頒發賞賜和爵位俸祿。始終不讓他們做那些他們不能勝任的、惡劣的、繁重的勞役。對於那些犯了可以寬恕的罪過的人，就寬恕他們。對於那些犯了不可寬恕的罪過的人，就按照實際情況，按照時機，按照道理進行懲罰。這就叫做國王用正法教化來恩養世間。由於國王奉行這樣的恩養世間之法，就能感得世間的敬愛。
什麼叫做國王英勇具足？就是說，有的國王，計策沒有懈怠，武略圓滿。對於沒有降伏的人，就去降伏他們。對於已經降伏的人，就去攝護他們。廣泛地經營事業，如前所說。乃至，不怎麼沉迷於賭博遊戲等。又善於觀察應該給予和不應該給予的人，勤于管理僚屬。對於應該判處刑罰的人，就公正地判處刑罰。對於應該攝受供養的人，就公正地攝受供養。這就叫做國王英勇具足。由於國王奉行這樣的英勇具足之法，就能感得自在增上。
什麼叫做國王
【English Translation】 English version All the meanings and benefits of a Dharma (法) of non-regression. What is called a Dharma (法) beloved by kings? Great King, you should know that there are roughly five kinds of Dharmas (法) that kings love, enjoy, delight in, and are satisfied with. What are the five? First, being respected and loved by the world. Second, being independent and supreme. Third, being able to destroy enemies. Fourth, being good at nourishing the body and mind. Fifth, being able to go to good realms. These five are the Dharmas (法) that kings love, enjoy, delight in, and are satisfied with.
How can one attract the Dharma (法) beloved by kings? Great King, you should know that there are roughly five kinds of Dharmas (法) that can attract the love of kings. What are the five? First, benefiting and nurturing the world. Second, being fully endowed with courage and valor. Third, being skilled in expedient means. Fourth, rightly receiving the realm of experience. Fifth, diligently cultivating Dharma (法) practice.
What is called a king benefiting and nurturing the world? It means that some kings are naturally content and cautious in their attitude towards wealth and treasures, without being evilly greedy. They accumulate wealth and treasures as appropriate, without seeking them extensively. Also, some kings are naturally without greed or stinginess, accomplishing the pure Dharma (法) of non-greed. They use their own storehouses of treasures and wealth to give to all the poor and orphaned according to their ability. Also, some kings are gentle and patient, often using soft words to instruct the people of their kingdom. From time to time, they bestow rewards and ranks as appropriate. They never assign their ministers to tasks that they are incapable of, or to evil or heavy labor. Those who commit offenses that can be forgiven are forgiven. Those who commit offenses that cannot be forgiven are punished truthfully, timely, and justly. This is called a king benefiting and nurturing the world with righteous teachings. Because the king practices such a Dharma (法) of benefiting and nurturing the world, he gains the respect and love of the world.
What is called a king being fully endowed with courage and valor? It means that some kings are never lazy in their strategies and are perfect in their military skills. They subdue those who have not been subdued and protect those who have been subdued. They extensively manage their affairs, as mentioned before. Furthermore, they do not indulge excessively in gambling and games. They also carefully observe who should be given and who should not be given, and they diligently manage their officials. Those who should be punished are justly punished. Those who should be supported are justly supported. This is called a king being fully endowed with courage and valor. Because the king practices such a Dharma (法) of being fully endowed with courage and valor, he can gain independence and supremacy.
What is called a king
善權方便。謂有國王。于應和好所作所成機務等事。如前乃至於應攝受大力朋黨所作所成機務等事。能正了知和好方便。乃至攝受強黨方便。如是名王善權方便。由王受行如是善權方便法故。遂能摧伏所有怨敵。
云何名王正受境界。謂有國王善能籌量府庫增減。不奢不吝平等自處清正受用。眾雜受用勝妙受用。隨其時候所宜受用。與諸臣佐親屬受用。在於勝處而為受用。奏諸伎樂而為受用。無有𠎝失而為受用。無𠎝失者。謂疾惱時應食所宜。避所不宜於康豫時。消已方食若食未消。或食而利。皆不應食。應共食者。正現在前不應獨食。精妙上味詭擯餘人。如是名王正受境界。由王受行如是正受境界法故。遂能善巧攝養自身。
云何名王勤修法行。謂有國王。具足凈信戒聞舍慧。
云何名王具足凈信。謂有國王。信解他世信解當來凈不凈業及愛非愛果與異熟。如是名王具足凈信。
云何名王具足凈戒。謂有國王。遠離殺生及不與取淫慾邪行妄語飲酒諸放逸處。如是名王具足凈戒。
云何名王具足凈聞。謂有國王。于現法義於後法義及於現法后法等義眾妙法門。善聽善受習誦通利。專意研究善見善達。如是名王具足凈聞。云何名王具足凈舍。謂有國王。雖在慳垢所纏眾中心恒清凈。遠離
【現代漢語翻譯】 現代漢語譯本 善巧權變方便。譬如有一位國王，對於應該和睦相處所做成的事情，以及各種事務，如前所說，乃至應該收納強大的朋黨所做成的事情，能夠正確地瞭解和睦相處的方便之法，乃至收納強大朋黨的方便之法。這樣的國王就叫做善巧權變方便。由於國王奉行這樣的善巧權變方便之法，就能摧伏所有的怨敵。
什麼叫做國王如法享受境界？譬如有一位國王，善於籌劃府庫的增減，不奢侈也不吝嗇，平等地對待自己，清廉公正地享用。大眾共同享用，殊勝美妙地享用，隨著時節的需要而享用，與各位臣佐親屬一同享用，在美好的地方享用，演奏各種音樂而享用，沒有過失地享用。所謂沒有過失，是指生病時應該食用適宜的食物，避開不適宜的食物；在健康的時候，食物消化后才食用，如果食物沒有消化，或者吃了會腹瀉，都不應該食用。應該共同食用的，要端正地擺在面前，不應該獨自享用美味佳餚而偷偷地排斥其他人。這樣的國王就叫做如法享受境界。由於國王奉行這樣的如法享受境界之法，就能巧妙地調養自身。
什麼叫做國王勤修法行？譬如有一位國王，具足清凈的信心、戒律、聞法、佈施、智慧。
什麼叫做國王具足清凈的信心？譬如有一位國王，相信並理解有來世，相信並理解未來的清凈或不清凈的業，以及喜愛或不喜愛的果報和異熟果報。這樣的國王就叫做具足清凈的信心。
什麼叫做國王具足清凈的戒律？譬如有一位國王，遠離殺生、不予而取、邪淫、妄語、飲酒等各種放逸之處。這樣的國王就叫做具足清凈的戒律。
什麼叫做國王具足清凈的聞法？譬如有一位國王，對於現世的意義、對於來世的意義，以及對於現世和來世等意義的各種微妙法門，善於聽聞、善於接受、學習背誦通達流暢，專心研究，善於理解，善於通達。這樣的國王就叫做具足清凈的聞法。 什麼叫做國王具足清凈的佈施？譬如有一位國王，雖然身處被慳吝垢染所纏繞的眾人之中，內心卻恒常清凈，遠離慳吝。
【English Translation】 English version Skillful Means and Expediency. For example, there is a king who, regarding matters of harmony and accomplishment, as mentioned before, up to and including the affairs of gathering powerful allies, is able to correctly understand the expedient means of harmony, and even the expedient means of gathering strong allies. Such a king is called one with skillful means and expediency. Because the king practices such skillful means and expediency, he is able to subdue all enemies.
What is called a king's proper enjoyment of his realm? For example, there is a king who is skilled at planning the increase and decrease of the treasury, neither extravagant nor stingy, treating himself equally, enjoying things purely and justly. Enjoying with the masses, enjoying wonderfully and exquisitely, enjoying according to the needs of the season, enjoying with ministers and relatives, enjoying in beautiful places, enjoying with music, enjoying without fault. 'Without fault' means that when sick, one should eat what is suitable and avoid what is unsuitable; when healthy, one should eat after the food has been digested. If the food has not been digested, or if eating causes diarrhea, one should not eat. What should be eaten together should be placed properly in front of everyone; one should not secretly exclude others while enjoying delicious food alone. Such a king is called one who properly enjoys his realm. Because the king practices such proper enjoyment of his realm, he is able to skillfully nourish himself.
What is called a king's diligent practice of the Dharma? For example, there is a king who is complete with pure faith, discipline, learning, generosity, and wisdom.
What is called a king's possession of pure faith? For example, there is a king who believes and understands that there is a next life, believes and understands the pure and impure karma of the future, and the agreeable and disagreeable fruits and their maturation. Such a king is called one who possesses pure faith.
What is called a king's possession of pure discipline? For example, there is a king who abstains from killing, stealing, sexual misconduct, lying, and drinking alcohol, all of which are causes for negligence. Such a king is called one who possesses pure discipline.
What is called a king's possession of pure learning? For example, there is a king who, regarding the meaning of the present Dharma, the meaning of the future Dharma, and the various subtle Dharma teachings concerning the meaning of both the present and future Dharma, is skilled at listening, skilled at receiving, learning, reciting, and understanding fluently, focusing his mind on research, skilled at seeing, and skilled at understanding. Such a king is called one who possesses pure learning. What is called a king's possession of pure generosity? For example, there is a king who, although among people entangled in the defilement of stinginess, constantly maintains purity in his heart, and is far from stinginess.
慳垢而處居家。常行棄捨舒手樂施。好興祠福惠舍圓滿。于佈施時常樂平等。如是名王具足凈舍。
云何名王具足凈慧。謂有國王。如實了知善不善法。有罪無罪。修與不修。勝劣黑白。于廣分別諸緣生法。亦如實知。縱令失念生惡貪慾瞋恚忿恨覆惱慳嫉幻誑諂曲無慚無愧惡欲惡見。而心覺悟並不堅住。如是名王具足凈慧。如是名王勤修法行。由王受行此法行故能往善趣。如是五種能引發王可愛之法。能引諸王現法后法所有利益。謂初四種能引發王現法利益。最後一種能引發王后法利益。
複次大王當知。我已略說王之過失。王之功德。王衰損門。王方便門。王可愛法及能引發王可愛法。是故大王。應當修學。王之過失宜當遠離。王之功德宜當修習。王衰損門宜當遠離。王方便門宜當修學。王可愛法宜當希慕。能引發王可愛之法宜當受行。大王。若能如是修學。當獲一切利益安樂。
複次依行差別建立三士。謂下中上。無自利行無利他行名為下士。有自利行無利他行有利他行無自利行名為中士。有自利行有利他行名為上士。
復有四種補特伽羅。或有行惡而非樂惡。或有樂惡而非行惡。或有行惡亦復樂惡。或非行惡亦非樂惡。若信諸惡能感當來非愛果報。由失念故。或放逸故。近惡友故。造
【現代漢語翻譯】 吝嗇污穢地居住在家中，卻經常樂於施捨，張開雙手快樂地佈施，喜歡興辦祭祀祈福之事，慷慨施捨圓滿。在佈施的時候，常常樂於平等對待。這樣的國王就具備了清凈的佈施。
怎樣的國王才具備清凈的智慧呢？就是說，有的國王，如實地了知什麼是善法，什麼是不善法；什麼是有罪的，什麼是無罪的；什麼是應該修習的，什麼是不應該修習的；什麼是殊勝的，什麼是低劣的；什麼是黑業，什麼是白業。對於廣泛分別的各種因緣生法，也能如實地了知。即使因為失念而生起惡貪、瞋恚、忿恨、覆惱、慳吝、嫉妒、虛幻、欺誑、諂媚、邪曲、無慚、無愧、惡欲、惡見，而內心覺悟后並不執著于這些惡念。這樣的國王就具備了清凈的智慧。這樣的國王就是勤奮修習佛法的國王。由於國王奉行這些佛法，因此能夠前往善道。這五種品德能夠引發國王的可愛之處，能夠引導諸位國王獲得現世和來世的所有利益。其中前四種品德能夠引發國王現世的利益，最後一種品德能夠引發國王來世的利益。
此外，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、國王衰敗的途徑、國王方便行事的途徑、國王的可愛之處，以及能夠引發國王可愛之處的品德。因此，大王，您應當修學國王的功德，適宜遠離國王的過失；國王的功德適宜修習；國王衰敗的途徑適宜遠離；國王方便行事的途徑適宜修學；國王的可愛之處適宜希求愛慕；能夠引發國王可愛之處的品德適宜奉行。大王，如果能夠這樣修學，就能夠獲得一切利益和安樂。
此外，依據行為的差別，可以建立三種人，即下士、中士、上士。沒有自利的行為，也沒有利他的行為，稱為下士。有自利的行為，沒有利他的行為，或者有利他的行為，沒有自利的行為，稱為中士。有自利的行為，也有利他的行為，稱為上士。
此外，有四種補特伽羅（Pudgala，人）。有的人做惡事，但不喜歡惡事；有的人喜歡惡事，但不做惡事；有的人做惡事，也喜歡惡事；有的人不做惡事，也不喜歡惡事。如果相信各種惡行能夠感召未來不喜愛的果報，由於失去正念的緣故，或者放逸的緣故，或者親近惡友的緣故，造作惡業。
【English Translation】 Living at home with stinginess and defilement, yet constantly practicing generosity, opening hands to give happily, delighting in initiating sacrificial blessings and giving alms completely. At the time of giving, always delighting in equality. Such a king is said to possess pure giving.
What kind of king possesses pure wisdom? It means that some kings truly understand what is good and what is not good; what is sinful and what is not sinful; what should be cultivated and what should not be cultivated; what is superior and what is inferior; what is black karma and what is white karma. They also truly understand the various conditioned phenomena that arise from causes and conditions. Even if, due to forgetfulness, evil greed, hatred, anger, resentment, concealment, vexation, stinginess, jealousy, illusion, deceit, flattery, crookedness, shamelessness, lack of remorse, evil desires, and evil views arise, their minds awaken and do not cling to these evil thoughts. Such a king is said to possess pure wisdom. Such a king is diligently practicing the Dharma. Because the king practices these Dharmas, he can go to good realms. These five qualities can evoke the king's lovableness and can lead all kings to obtain all the benefits of this life and the next. The first four qualities can evoke the king's benefits in this life, and the last quality can evoke the king's benefits in the next life.
Furthermore, Great King, you should know that I have briefly spoken of the king's faults, the king's merits, the ways of the king's decline, the ways of the king's expedient actions, the king's lovableness, and the qualities that can evoke the king's lovableness. Therefore, Great King, you should study the king's merits and avoid the king's faults; the king's merits should be cultivated; the ways of the king's decline should be avoided; the ways of the king's expedient actions should be studied; the king's lovableness should be desired and admired; the qualities that can evoke the king's lovableness should be practiced. Great King, if you can study in this way, you will obtain all benefits and happiness.
Furthermore, based on the difference in actions, three types of people are established, namely, the inferior, the middling, and the superior. One who has no self-benefiting actions and no other-benefiting actions is called an inferior person. One who has self-benefiting actions but no other-benefiting actions, or who has other-benefiting actions but no self-benefiting actions, is called a middling person. One who has self-benefiting actions and other-benefiting actions is called a superior person.
Furthermore, there are four types of Pudgalas (Pudgala, person). Some do evil deeds but do not like evil; some like evil but do not do evil deeds; some do evil deeds and also like evil; some do not do evil deeds and do not like evil. If one believes that various evil deeds can bring about undesirable consequences in the future, due to loss of mindfulness, or due to negligence, or due to associating with bad friends, one creates evil karma.
作惡行是名行惡而非樂惡。若先世來串習惡故。喜樂諸惡惡欲所牽。彼由親近善丈夫故。聞正法故。如理作意為依止故。見諸惡行能感當來非愛果報。自勉自勵遠離諸惡。是名樂惡而非行惡。若性樂惡而不遠離。是名行惡亦復樂惡。若有為性不樂諸惡亦能遠離。名非行惡亦非樂惡。此中行惡亦樂惡者是名下士。若有行惡而非樂惡。或有樂惡而非行惡是名中士。若非行惡亦非樂惡是名上士。
復有三士一重受欲。二重事務。三重正法。初名下士。次名中士。后名上士。
復有三種補特伽羅。一以非事為自事。二以自事為自事。三以他事為自事。若行惡行以自存活。名以非事為自事。若怖惡行修行善行。名以自事為自事。若諸菩薩以他事為自事等。初名下士。次名中士。后名上士。
又諸國王有三圓滿。謂果報圓滿。士用圓滿。功德圓滿。若諸國王生富貴家。長壽少病有大宗葉。成就俱生。聰利之慧。是王名為果報圓滿。若諸國王善權方便所攝持故。恒常成就圓滿英勇。是王名為士用圓滿。若諸國王任持正法。名為法王安住正法。名為大王。與內宮王子群臣英傑豪貴國人共修惠施。樹福受齋堅持禁戒。是王名為功德圓滿。果報圓滿者。受用先世凈業果報。士用圓滿者。受用現法可愛之果。功德圓滿者。
【現代漢語翻譯】 現代漢語譯本： 作惡的行為叫做『行惡』，而不是『樂惡』。如果前世習慣了作惡，因此喜歡並享受各種惡行，被惡欲所牽引。這樣的人如果親近善良的人，聽聞正確的佛法，依靠如理作意（正確的思考和行動），看到各種惡行會感召未來不喜歡的果報，從而自我勉勵，努力遠離各種惡行，這就叫做『樂惡』而不是『行惡』。如果天性喜歡作惡，並且不遠離惡行，這就叫做『行惡』也『樂惡』。如果有人天性不喜歡各種惡行，也能夠遠離惡行，這就叫做『非行惡』也『非樂惡』。這裡面，『行惡』也『樂惡』的人，叫做下士。如果有人『行惡』但是不『樂惡』，或者『樂惡』但是不『行惡』，叫做中士。如果『非行惡』也『非樂惡』，叫做上士。 又有三種人：一是看重慾望，二是看重事務，三是看重正法。前者叫做下士，中間的叫做中士，後者叫做上士。 又有三種補特伽羅（person）：一種是以不該做的事作為自己的事，一種是以自己的事作為自己的事，一種是以他人的事作為自己的事。如果做惡事來維持生存，叫做『以非事為自事』。如果害怕惡事，修行善事，叫做『以自事為自事』。如果各位菩薩以他人的事作為自己的事等等。前者叫做下士，中間的叫做中士，後者叫做上士。 還有各位國王有三種圓滿：一是果報圓滿，二是士用圓滿，三是功德圓滿。如果各位國王出生在富貴之家，長壽少病，有大的宗族，成就與生俱來的聰慧，這樣的國王叫做果報圓滿。如果各位國王善於運用權宜之計，因此常常成就圓滿的英勇，這樣的國王叫做士用圓滿。如果各位國王維護正法，被稱為法王，安住于正法，被稱為大王，與內宮王子、群臣、英傑、豪貴、國人共同修行佈施，植福，受齋，堅持禁戒，這樣的國王叫做功德圓滿。果報圓滿的人，享受前世清凈業的果報。士用圓滿的人，享受現世可愛的果報。功德圓滿的人，
【English Translation】 English version: Acting evilly is called 'acting evilly' (行惡) and not 'enjoying evil' (樂惡). If, due to past habits, one enjoys and delights in various evils, being driven by evil desires, but then, through associating with virtuous people, hearing the correct Dharma, and relying on appropriate mindfulness (如理作意), sees that evil actions bring about undesirable consequences in the future, and thus encourages oneself to diligently avoid all evils, this is called 'enjoying evil' (樂惡) and not 'acting evilly' (行惡). If one is naturally inclined to evil and does not avoid it, this is called both 'acting evilly' (行惡) and 'enjoying evil' (樂惡). If someone is naturally disinclined to all evils and is also able to avoid them, this is called neither 'acting evilly' (非行惡) nor 'enjoying evil' (非樂惡). Among these, the one who both 'acts evilly' (行惡) and 'enjoys evil' (樂惡) is called a lower person. If someone 'acts evilly' (行惡) but does not 'enjoy evil' (樂惡), or 'enjoys evil' (樂惡) but does not 'act evilly' (行惡), is called a middling person. If one neither 'acts evilly' (非行惡) nor 'enjoys evil' (非樂惡), is called a superior person. Furthermore, there are three types of people: the first values desires, the second values affairs, and the third values the correct Dharma. The first is called a lower person, the second is called a middling person, and the third is called a superior person. Furthermore, there are three types of Pudgalas (補特伽羅, person): one who takes what is not their business as their own, one who takes their own business as their own, and one who takes the business of others as their own. If one engages in evil actions to sustain their livelihood, this is called 'taking what is not their business as their own.' If one fears evil actions and cultivates virtuous actions, this is called 'taking their own business as their own.' If the Bodhisattvas (菩薩) take the business of others as their own, etc. The first is called a lower person, the second is called a middling person, and the third is called a superior person. Furthermore, kings have three perfections: the perfection of fruition (果報圓滿), the perfection of effort (士用圓滿), and the perfection of merit (功德圓滿). If kings are born into wealthy and noble families, are long-lived and rarely ill, have a large clan, and possess innate intelligence, such a king is called perfect in fruition. If kings are skilled in expedient means and therefore constantly achieve complete valor, such a king is called perfect in effort. If kings uphold the correct Dharma, they are called Dharma Kings (法王), and abiding in the correct Dharma, they are called Great Kings (大王), and together with the princes of the inner palace, ministers, heroes, nobles, and the people of the country, cultivate generosity, plant blessings, observe fasts, and uphold precepts, such a king is called perfect in merit. Those perfect in fruition enjoy the results of pure karma from past lives. Those perfect in effort enjoy the desirable results of the present Dharma. Those perfect in merit,
亦于當來受用圓滿凈業果報。若有國王三種圓滿皆不具足。名為下士。若有果報圓滿或士用圓滿或俱圓滿。名為中士。若三圓滿無不具足。名為上士。復有三臣。一有忠信無伎能智慧。二有忠信伎能無智慧。三具忠信伎能智慧。初名下士。次名中士。后名上士。若不忠信無有伎能亦無智慧。當知此臣下中之下。
又有四語。一非愛似愛。二愛似非愛。三非愛似非愛。四愛似愛。諸有語言辭句善順。然非所宜。是名初語。或有語言辭句勃逆。然是所宜。是第二語。或有語言辭句勃逆。亦非所宜。是第三語。或有語言辭句善順。亦是所宜。是第四語。若有宣說非愛似非愛。非愛似愛語者。是下士。若有宣說愛似非愛語者。是中士。若有宣說愛似愛語者。是上士。
復有三種。受諸欲者。或有受欲。非法猛浪積集財寶不能安樂。正養己身及與妻子廣說乃至不于沙門婆羅門所修殖福田。或有受欲。以法或非法猛浪或非積集財寶能以安樂。正養己身妻子眷屬及知友等。不于沙門婆羅門所修殖福田。或有受欲。一向以法及不猛浪積集財寶能以安樂。正養己身。廣說乃至能于沙門婆羅門所修殖福田。此三種中。初名下士。次名中士。后名上士。
復有三人。一者有人。貪染而食愛著饕餮。乃至耽湎不見過患。不知
【現代漢語翻譯】 現代漢語譯本： 也將於未來獲得圓滿清凈的善業果報。如果一個國王三種圓滿都不具備，就稱為下士。如果具備果報圓滿、或者士用圓滿、或者兩者都圓滿，就稱為中士。如果三種圓滿全部具備，就稱為上士。又有三種臣子：第一種有忠誠和信用，但沒有技能和智慧；第二種有忠誠和信用，有技能但沒有智慧；第三種具備忠誠、信用、技能和智慧。第一種稱為下士，第二種稱為中士，第三種稱為上士。如果不忠誠、沒有技能、也沒有智慧，應當知道這種臣子是下士中的下士。
又有四種言語：第一種，不是愛語卻像愛語；第二種，是愛語卻像非愛語；第三種，不是愛語也像非愛語；第四種，是愛語也像愛語。有些言語辭句委婉順從，但並不適宜，這稱為第一種言語。有些言語辭句生硬忤逆，但卻適宜，這是第二種言語。有些言語辭句生硬忤逆，也不適宜，這是第三種言語。有些言語辭句委婉順從，而且適宜，這是第四種言語。如果有人宣說非愛似非愛、非愛似愛語，是下士。如果有人宣說愛似非愛語，是中士。如果有人宣說愛似愛語，是上士。
又有三種人，享受各種慾望：有些人享受慾望，用非法和猛烈的方式積聚財富，卻不能獲得安樂，僅僅供養自己和妻子，甚至不在沙門（Śrāmaṇa）[出家修行者]、婆羅門（Brāhmaṇa）[祭司]那裡修積福田。有些人享受慾望，用合法或非法、猛烈或不猛烈的方式積聚財富，能夠獲得安樂，供養自己、妻子、眷屬和朋友等，但不在沙門、婆羅門那裡修積福田。有些人享受慾望，完全用合法的方式，不猛烈地積聚財富，能夠獲得安樂，供養自己，甚至能在沙門、婆羅門那裡修積福田。這三種人中，第一種稱為下士，第二種稱為中士，第三種稱為上士。
又有三種人：第一種人，貪婪地飲食，喜愛並貪吃，甚至沉溺其中，看不到過患，不知道節制。
【English Translation】 English version: They will also receive the complete and pure karmic rewards in the future. If a king does not possess any of the three perfections, he is called a 'lower person'. If he possesses the perfection of karmic rewards, or the perfection of efforts, or both, he is called a 'middle person'. If he possesses all three perfections without exception, he is called a 'superior person'. There are also three types of ministers: the first has loyalty and trustworthiness but lacks skills and wisdom; the second has loyalty and trustworthiness and skills but lacks wisdom; the third possesses loyalty, trustworthiness, skills, and wisdom. The first is called a 'lower person', the second a 'middle person', and the third a 'superior person'. If one is not loyal, lacks skills, and lacks wisdom, know that this minister is the lowest of the lower.
There are also four types of speech: first, speech that is not loving but appears to be; second, speech that is loving but appears not to be; third, speech that is not loving and appears not to be; and fourth, speech that is loving and appears to be. Some speech has kind and compliant words, but is not appropriate; this is called the first type of speech. Some speech has harsh and rebellious words, but is appropriate; this is the second type of speech. Some speech has harsh and rebellious words and is not appropriate; this is the third type of speech. Some speech has kind and compliant words and is appropriate; this is the fourth type of speech. If someone speaks non-loving speech that appears non-loving, or non-loving speech that appears loving, they are a 'lower person'. If someone speaks loving speech that appears non-loving, they are a 'middle person'. If someone speaks loving speech that appears loving, they are a 'superior person'.
There are also three types of people who enjoy desires: some enjoy desires, accumulating wealth through unlawful and forceful means, but cannot find peace and happiness, only providing for themselves and their wives, and not cultivating fields of merit with Śrāmaṇas [ascetics] and Brāhmaṇas [priests]. Some enjoy desires, accumulating wealth through lawful or unlawful, forceful or non-forceful means, and are able to find peace and happiness, providing for themselves, their wives, relatives, and friends, but do not cultivate fields of merit with Śrāmaṇas and Brāhmaṇas. Some enjoy desires, accumulating wealth entirely through lawful means and without force, and are able to find peace and happiness, providing for themselves, and are even able to cultivate fields of merit with Śrāmaṇas and Brāhmaṇas. Among these three types of people, the first is called a 'lower person', the second a 'middle person', and the third a 'superior person'.
There are also three types of people: the first type of person eats greedily, loves and indulges in gluttony, even becoming addicted to it, failing to see the faults, and lacking moderation.
出離。二者有人。思擇而食不染不著亦不饕餮。吞吸迷悶堅住耽湎。深見過患善知出離。而於此食未斷未知。三者有人。思擇而食不生貪染。廣說乃至深見過患善知出離。又於此食已斷已知。初名下士。次名中士。后名上士。復依施物說有三人。一者有人。所施之物但具妙香不具美妙味之與觸。二者有人。所施之物具妙香味而無妙觸。三者有人所施之物具足美妙香味與觸。初名下士。次名中士。后名上士。
又依施田說有三人。一者有人。于愛于恩而行惠施。二者有人。于貧苦田而行惠施。三者有人。于具功德最勝福田而行惠施。初名下士。次名中士。后名上士。復有差別。施於所愛名為下士。施於有恩名為中士。施於貧苦具德勝田名為上士。
又依施心說有三人。一者有人。將欲惠施先心歡喜。正惠施時心不清凈。惠施已后尋復追悔。二者有人。先心歡喜。施時心凈。施已追悔。三者有人先心歡喜。施時心凈。施已無悔。初名下士。次名中士。后名上士。
復于受持戒福業事建立三人。一者有人。但離一分非一切時。常能遠離。唯自遠離。不勸他離亦不讚美。見同法者心不歡喜是名下士。二者有人。離一切分一切時離。唯自遠離不勸他人亦不讚美。見同法者心不歡喜。是名中士。三者有人。一切
【現代漢語翻譯】 現代漢語譯本 出離。有三種人。第一種人，經過思考選擇食物，但不能做到不被污染、不執著，仍然貪吃，沉迷於吞嚥和吸收，心智昏昧，堅固地耽溺其中，雖然深刻地認識到其中的過患，也知道要出離，但是對於這種食物，還沒有斷除，也沒有真正瞭解。 第二種人，經過思考選擇食物，不會生起貪染，（內容同上）深刻地認識到其中的過患，也知道要出離，並且對於這種食物，已經斷除，也已經瞭解。 第三種人，經過思考選擇食物，不會生起貪染，（內容同上）深刻地認識到其中的過患，也知道要出離，並且對於這種食物，已經斷除，也已經瞭解。第一種人稱為下士，第二種人稱為中士，第三種人稱為上士。 再根據所施之物，可以分為三種人。第一種人，所施之物只有美好的香味，而沒有美好的味道和觸感。第二種人，所施之物具有美好的香味和味道，而沒有美好的觸感。第三種人，所施之物具備美好的香味、味道和觸感。第一種人稱為下士，第二種人稱為中士，第三種人稱為上士。 再根據施田（指接受佈施的對象）可以分為三種人。第一種人，因為愛或恩情而行佈施。第二種人，對貧困痛苦的田地（指貧困的人）而行佈施。第三種人，對具有功德的最殊勝的福田（指有德行的人）而行佈施。第一種人稱為下士，第二種人稱為中士，第三種人稱為上士。還有一種差別，施捨給所愛的人稱為下士，施捨給有恩的人稱為中士，施捨給貧困痛苦且具有德行的殊勝福田稱為上士。 再根據施捨時的心念，可以分為三種人。第一種人，在將要佈施時，內心歡喜，但在真正佈施時，心不清凈，佈施之後，又後悔。第二種人，在佈施之前，內心歡喜，佈施時，心清凈，佈施之後，又後悔。第三種人，在佈施之前，內心歡喜，佈施時，心清凈，佈施之後，沒有後悔。第一種人稱為下士，第二種人稱為中士，第三種人稱為上士。 再根據受持戒律、修福德等行為，可以建立三種人。第一種人，只是在部分時間，遠離一部分惡行，而不是在所有時間，遠離所有惡行。常常只是自己遠離惡行，不勸他人遠離，也不讚美遠離惡行的人。見到與自己持相同戒律的人，內心不歡喜，這稱為下士。第二種人，在所有時間，遠離一切惡行。只是自己遠離惡行，不勸他人遠離，也不讚美遠離惡行的人。見到與自己持相同戒律的人，內心不歡喜，這稱為中士。第三種人，在一切
【English Translation】 English version Departure. There are three types of people. The first type of person contemplates and chooses food, but cannot avoid being tainted and attached. They are still gluttonous, indulging in swallowing and absorbing, with a confused mind, firmly addicted to it. Although they deeply recognize the faults and know to depart from it, they have not yet abandoned or truly understood this food. The second type of person contemplates and chooses food, and does not generate greed or attachment, (content as above) deeply recognizes the faults and knows to depart from it, and has already abandoned and understood this food. The third type of person contemplates and chooses food, and does not generate greed or attachment, (content as above) deeply recognizes the faults and knows to depart from it, and has already abandoned and understood this food. The first type is called a 'lower person' (下士), the second type is called a 'middle person' (中士), and the third type is called an 'upper person' (上士). Furthermore, based on the object of giving, there can be three types of people. The first type of person gives objects that only have a pleasant fragrance but lack pleasant taste and touch. The second type of person gives objects that have pleasant fragrance and taste but lack pleasant touch. The third type of person gives objects that possess pleasant fragrance, taste, and touch. The first type is called a 'lower person', the second type is called a 'middle person', and the third type is called an 'upper person'. Furthermore, based on the field of giving (施田, referring to the recipient of the offering), there can be three types of people. The first type of person gives out of love or gratitude. The second type of person gives to a field of poverty and suffering (referring to impoverished people). The third type of person gives to the most supreme field of merit (福田, referring to virtuous people) possessing virtues. The first type is called a 'lower person', the second type is called a 'middle person', and the third type is called an 'upper person'. There is also a distinction: giving to a loved one is called a 'lower person', giving to someone who has been kind is called a 'middle person', and giving to a supreme field of merit who is impoverished, suffering, and virtuous is called an 'upper person'. Furthermore, based on the state of mind during giving, there can be three types of people. The first type of person is happy before giving, but the mind is not pure during the actual giving, and regrets it after giving. The second type of person is happy before giving, the mind is pure during giving, but regrets it after giving. The third type of person is happy before giving, the mind is pure during giving, and has no regrets after giving. The first type is called a 'lower person', the second type is called a 'middle person', and the third type is called an 'upper person'. Furthermore, based on upholding precepts, cultivating merit, and engaging in virtuous actions, three types of people can be established. The first type of person only abandons a portion of evil deeds, not at all times, and is only able to abstain by themselves. They do not encourage others to abstain, nor do they praise those who abstain. They are not happy to see those who hold the same precepts as them; this is called a 'lower person'. The second type of person abandons all evil deeds at all times. They only abstain by themselves, do not encourage others to abstain, nor do they praise those who abstain. They are not happy to see those who hold the same precepts as them; this is called a 'middle person'. The third type of person, at all
俱現。是名上士。
又于受持禁戒處所建立三人。一者有人。住惡說法毗奈耶中受持禁戒。二者有人。住善說法毗奈耶中受持禁戒而有缺漏。三者有人。即住於此受持禁戒而不缺漏。初名下士。次名中士。后名上士。
又于受持戒心建立三人。一者有人。為活命故受持禁戒。二者有人。為生天故受持禁戒。三者有人。為涅槃故受持禁戒。初名下士。次名中士。后名上士。
又于受持別解脫律儀說有三人。一者有人。唯能受持近住律儀。二者有人。亦能受持近事律儀。三者有人。亦能受持苾芻律儀。初名下士。次名中士。后名上士。
又于受持苾芻律儀說有三人。一者有人。唯能成就受具足支。無受隨法諸學處支。亦無隨護他人心支。亦無隨護如先所受諸學處支。二者有人。成前三支。無後一支。三者有人。具成四支。初名下士。次名中士。后名上士。又有三人。一者有人。唯成就別解脫律儀。二者有人。成別解脫靜慮律儀。三者有人。成別解脫靜慮無漏三種律儀。初名下士。次名中士。后名上士。又有三人。一者有人。唯能成就非律儀非不律儀攝所受戒律儀。二者有人。亦能成就聲聞等相應所受戒律儀。三者有人。亦能成就菩提薩埵所受戒律儀。初名下士。次名中士。后名上士。
復
【現代漢語翻譯】 現代漢語譯本：
完全具備。這稱為上士（Uttama Purusha，最好的人）。
又在受持禁戒的處所建立三種人。第一種人，住在惡說法毗奈耶（Vinaya，戒律）中受持禁戒。第二種人，住在善說法毗奈耶中受持禁戒但有缺漏。第三種人，就住在此處受持禁戒而不缺漏。第一種稱為下士（Adhama Purusha，最差的人），第二種稱為中士（Madhyama Purusha，一般的人），第三種稱為上士。
又在受持戒心方面建立三種人。第一種人，爲了活命的緣故受持禁戒。第二種人，爲了生天的緣故受持禁戒。第三種人，爲了涅槃（Nirvana，解脫）的緣故受持禁戒。第一種稱為下士，第二種稱為中士，第三種稱為上士。
又在受持別解脫律儀（Pratimoksha，別解脫戒）方面說有三種人。第一種人，只能受持近住律儀（Upavasa，八關齋戒）。第二種人，也能受持近事律儀（Upasaka，優婆塞戒）。第三種人，也能受持苾芻律儀（Bhikshu，比丘戒）。第一種稱為下士，第二種稱為中士，第三種稱為上士。
又在受持苾芻律儀方面說有三種人。第一種人，只能成就受具足支（Upasampada，具足戒），沒有受隨法諸學處支，也沒有隨護他人心支，也沒有隨護如先所受諸學處支。第二種人，成就前三種支，沒有後一種支。第三種人，具足成就四種支。第一種稱為下士，第二種稱為中士，第三種稱為上士。又有三種人。第一種人，唯成就別解脫律儀。第二種人，成就別解脫靜慮律儀。第三種人，成就別解脫靜慮無漏三種律儀。第一種稱為下士，第二種稱為中士，第三種稱為上士。又有三種人。第一種人，只能成就非律儀非不律儀攝所受戒律儀。第二種人，也能成就聲聞等相應所受戒律儀。第三種人，也能成就菩提薩埵（Bodhisattva，菩薩）所受戒律儀。第一種稱為下士，第二種稱為中士，第三種稱為上士。
複次
【English Translation】 English version:
Completely endowed. This is called an Uttama Purusha (superior person).
Furthermore, in the place of upholding precepts, three types of people are established. The first is someone who dwells in an evil-speaking Vinaya (discipline) and upholds precepts. The second is someone who dwells in a well-speaking Vinaya and upholds precepts but has deficiencies. The third is someone who dwells here and upholds precepts without deficiencies. The first is called an Adhama Purusha (inferior person), the second is called a Madhyama Purusha (intermediate person), and the third is called an Uttama Purusha.
Furthermore, in terms of the mind of upholding precepts, three types of people are established. The first is someone who upholds precepts for the sake of survival. The second is someone who upholds precepts for the sake of being born in the heavens. The third is someone who upholds precepts for the sake of Nirvana (liberation). The first is called an Adhama Purusha, the second is called a Madhyama Purusha, and the third is called an Uttama Purusha.
Furthermore, in terms of upholding the Pratimoksha (individual liberation) vows, it is said there are three types of people. The first is someone who can only uphold the Upavasa (one-day) vows. The second is someone who can also uphold the Upasaka (layman's) vows. The third is someone who can also uphold the Bhikshu (monk's) vows. The first is called an Adhama Purusha, the second is called a Madhyama Purusha, and the third is called an Uttama Purusha.
Furthermore, in terms of upholding the Bhikshu vows, it is said there are three types of people. The first is someone who can only accomplish the Upasampada (full ordination), without the branches of learning the Dharma accordingly, without the branch of protecting the minds of others, and without the branch of protecting the learning that was previously received. The second is someone who accomplishes the first three branches but not the last one. The third is someone who fully accomplishes all four branches. The first is called an Adhama Purusha, the second is called a Madhyama Purusha, and the third is called an Uttama Purusha. There are also three types of people. The first is someone who only accomplishes the Pratimoksha vows. The second is someone who accomplishes the Pratimoksha vows of meditative concentration. The third is someone who accomplishes the three types of Pratimoksha vows: meditative concentration and non-outflow. The first is called an Adhama Purusha, the second is called a Madhyama Purusha, and the third is called an Uttama Purusha. There are also three types of people. The first is someone who only accomplishes the precepts included in neither precepts nor non-precepts. The second is someone who also accomplishes the precepts corresponding to the Shravakas (hearers), etc. The third is someone who also accomplishes the precepts received by a Bodhisattva (enlightenment being). The first is called an Adhama Purusha, the second is called a Madhyama Purusha, and the third is called an Uttama Purusha.
Furthermore
依修習思惟方便建立三人。一者有人。唯得勵力運轉思惟。二者有人。有間運轉設得無間要作功用方能運轉。三者有人。已得成就任運思惟。初名下士。次名中士。后名上士。又依已得修差別故建立三人。一者有人。已得內心奢摩他定未得增上慧法毗缽舍那。二者有人。已得增上慧法毗缽舍那未得內心奢摩他定。三者有人。俱得二種。初名下士。次名中士。后名上士。
又有三人。一者有人。已得有尋有伺三摩地。二者有人。已得無尋唯伺三摩地。三者有人。已得無尋無伺三摩地。初名下士。次名中士。后名上士。
又依住修差別建立三人。一者有人。住染污靜慮。二者有人。住世間清凈靜慮。三者有人。住無漏靜慮。初名下士。次名中士。后名上士。
王法正理論一卷
【現代漢語翻譯】 現代漢語譯本：根據修習思惟的方便程度，可以建立三種人。第一種人，只能通過努力才能運轉思惟；第二種人，有時可以運轉思惟，但即使能夠運轉，也需要刻意用功才能做到；第三種人，已經獲得成就，可以任運自如地思惟。第一種人稱為下士，第二種人稱為中士，第三種人稱為上士。 又根據已經獲得的修習差別，可以建立三種人。第一種人，已經獲得內心的奢摩他定（śamatha，止），但沒有獲得增上慧法毗缽舍那（vipaśyanā，觀）；第二種人，已經獲得增上慧法毗缽舍那，但沒有獲得內心的奢摩他定；第三種人，兩種都獲得了。第一種人稱為下士，第二種人稱為中士，第三種人稱為上士。 又有三種人。第一種人，已經獲得有尋有伺三摩地（sāmadhi，禪定）；第二種人，已經獲得無尋唯伺三摩地；第三種人，已經獲得無尋無伺三摩地。第一種人稱為下士，第二種人稱為中士，第三種人稱為上士。 又根據所住的修習差別，可以建立三種人。第一種人，住在染污的靜慮（dhyāna，禪定）；第二種人，住在世間清凈的靜慮；第三種人，住在無漏的靜慮。第一種人稱為下士，第二種人稱為中士，第三種人稱為上士。 《王法正理論》一卷
【English Translation】 English version: Based on the convenience of practicing contemplation, three types of individuals can be established. The first type is someone who can only activate contemplation through effort. The second type is someone who can sometimes activate contemplation, but even when able to, it requires deliberate effort. The third type is someone who has already attained accomplishment and can contemplate effortlessly. The first is called a 'lower person' (adhama), the second a 'middle person' (madhyama), and the third a 'superior person' (uttama). Furthermore, based on the differences in attained practice, three types of individuals can be established. The first type is someone who has attained inner 'śamatha' (奢摩他定, calming meditation) but has not attained 'vipaśyanā' (毗缽舍那, insight meditation) with higher wisdom. The second type is someone who has attained 'vipaśyanā' with higher wisdom but has not attained inner 'śamatha'. The third type is someone who has attained both. The first is called a 'lower person', the second a 'middle person', and the third a 'superior person'. There are also three types of individuals. The first type is someone who has attained 'sāmadhi' (三摩地, concentration) with initial and sustained application ('vitarka-vicāra'). The second type is someone who has attained 'sāmadhi' with only sustained application ('vicāra-mātra'). The third type is someone who has attained 'sāmadhi' without initial or sustained application ('avitarka-avicāra'). The first is called a 'lower person', the second a 'middle person', and the third a 'superior person'. Furthermore, based on the differences in the abiding practice, three types of individuals can be established. The first type is someone who abides in defiled 'dhyāna' (靜慮, meditative absorption). The second type is someone who abides in worldly pure 'dhyāna'. The third type is someone who abides in undefiled 'dhyāna'. The first is called a 'lower person', the second a 'middle person', and the third a 'superior person'. One fascicle of 'Rāja-dharma-nyāya-śāstra' (王法正理論)