1.No. 721正法念處經，元魏婆羅門瞿曇般若流支譯
2.藏譯英The Application of Mindfulness of the Sacred Dharma, Saddharma smṛtyupasthāna https://read.84000.co/translation/toh287.html.
觀天品之三十三(夜摩天之十九)
爾時，鵝王見彼天主牟修樓陀，作如是言：今者善來。種種語言問訊供養，既供養已，讚言：善哉！夜摩天王乃能如是不放逸行，甚為希有。在此第一放逸之處，而能如是不行放逸，不放逸行，此為希有。復有希有：一切天主皆於天中百倍受樂，不行放逸，此甚希有；離樂因緣，則不可得。
Upon seeing Musulundha, this bodhisattva swan now addresses him respectfully with the words, ‘Welcome, ruler of the Heaven Free from Strife. Are you and your companions all well? Have you fallen prey to carelessness? Having attained a realm of such perfect happiness, it is indeed a great wonder that you have not been caught by it. Since you are the lord of the gods, your pleasures and enjoyments are a hundred times greater than theirs, and yet all those pleasures have not led you astray. That is another great wonder. Why? Because you are still under the power of both positive and painful conditions.’
如是菩薩善時鵝王憶自本生，尸棄佛所曾聞經法。念彼經已，而為天主牟修樓陀如是說言：汝大天王獲得善利，不放逸行，為聞我聲，是故來此，甚為希有。汝今善聽，我為汝說。如彼世尊尸棄如來所說而說。當於爾時，我作人王，聞如來說，如本所聞，今為汝說。
4.C. -3752 “Remembering his past lives, Auspicious Time will then proceed to teach Musulundha a discourse of the Dharma-Vinaya that he once heard from the buddha Śikhin: ‘Musulundha, you possess great wealth and you roam heedlessly. Still, you came here because you heard my Dharma words, so that is a great wonder. [F.238.a] Therefore, O ruler of the Heaven Free from Strife, listen to this. Once, when I was a human king, the blessed Śikhin taught me this Dharma discourse known as The King Who Practices the Dharma.
汝今諦聽，善思念之。有一法門，名王法行，如是法門則能利益灌頂受位剎利大王。王得此法，於現在世常得安樂，常有利益，正護國土，能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。
Now, listen with perfect attention, and I shall explain it to you. When a kṣatriya king, who has received royal anointment on the crown of his head, properly serves his people, he benefits them and brings them happiness. He will therefore also be praised, and upon the disintegration of his body, he will go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife.
灌頂受位剎利大王成就何業，於現在世常得安樂，常有利益，正護世間，大富大力，能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王，有大神通、大富大力？
What are the qualities possessed by such a kṣatriya king, who has received royal anointment on the crown of his head, as he takes care of all his people? In his present life he will receive great praise, and upon the disintegration of his body, he will journey to the higher realms and become the ruler of the Heaven Free from Strife, thus obtaining great miraculous powers, great strengths, and great wealth.
所謂此王具足成就三十七法，於現在世常得安樂，常有利益，正護世間，護世間故，大富大力，一切餘王不能破壞，能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。
4.C. -3753 “ ‘Now, a king endowed with thirty-five qualities who serves his people will obtain great wealth and great power, and he will be undefeatable by any enemy army. When his body disintegrates, he will go to the joyous higher realms and rule over the gods in the Heaven Free from Strife.
何等名為三十七法？一者軍眾一切淨潔；二者依法賦稅受取；三者恒常懷忍不怒；四者平直斷事不偏；五者恒常供養尊長；六者順舊，依前而與；七者布施，心不慳悋；八者不攝非法行者；九者不近不善知識；十者貞謹，不屬婦女；第十一者聞諸語言不一切信；第十二者愛善名稱，不貪財物；第十三者捨離邪見；第十四者恒常惠施；第十五者愛語美說；第十六者如實語說；第十七者於諸臣眾若無因緣，不舉不下；第十八者知人好惡；第十九者常定一時，數見眾人；第二十者不多睡臥；二十一者常不懈怠；二十二者善友堅固；二十三者不近一切無益之友；二十四者瞋喜不動；二十五者不貪飲食；二十六者心善思惟；二十七者不待後時安詳而作；二十八者法利世間；二十九者恒常修行十善業道；第三十者信於因緣；三十一者常供養天；三十二者正護國土；三十三者正護妻子；三十四者常修習智；三十五者不樂境界；三十六者不令惡人住其國內；三十七者於一切民若祿、若位，依前法與。是等名為三十七法。
What are the thirty-five qualities? (1) Honesty toward one’s people, (2) scrupulous taxation, (3) patience, (4) impartiality, (5) veneration for the gurus, (6) giving at the earliest, (7) giving later in the same way as before, (8) not upholding non-Dharma, (9) not relying on unwholesome companions, (10) not being swayed by women, (11) not believing what everyone says, [F.238.b] (12) seeking to be praiseworthy while being disinterested in wealth, (13) being free from wrong view, (14) being open handed, (15) being conciliatory and using pleasant words, (16) speaking truthfully, (17) not being haphazardly capricious due to confusion, 485 (18) knowing the different characters of people, (19) teaching at the proper time, (20) being free from sleepiness, (21) not being lazy, (22) being a steadfast friend, (23) not following useless people, (24) being on guard against the power of anger and restless excitement, (25) not having excessive craving for food and drink, (26) keeping wholesome things in mind, (27) not procrastinating for a long time, (28) establishing people in the Dharma, (29) practicing the ten courses of virtuous action, (30) explaining causes and conditions, (31) worshiping the gods, (32) bringing up sons and daughters in happiness, (33) continuously cultivating insight, (34) not being led astray by objects, and (35) giving properties to those that are employed by him. 486
若成就此三十七法，得名受位剎利大王，於現在世常得安樂，常有利益，大富大樂，有多財寶，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以如是等三十七法善業因故。
When a kṣatriya king, who has received royal anointment on the crown of his head, possesses these thirty-five qualities, he will receive great renown. He will come to possess great wealth, and his retinue and material circumstances will be magnificent. Upon the disintegration of his body, he will journey to the higher realms and become the lord of the gods in the Heaven Free from Strife, for such are the effects of those positive actions.
1.何者名為剎利大王軍眾淨潔？所謂善心利益他人。於對諍者依法斷事，不違法律，依法正護，不違本要。忠心諫主，主行利益，順成讚善，依法護國。所設言教，依量利益，且起直心，不惱於他。依法事主，不唯畏罰。心無貪慢。於一切法皆順不違，為未來世，隨法而行，怖畏生死，信業果報，捨三惡業，不樂多欲，不憙行罰，正意不亂。如是自他二皆能度，能利益王。若如是者，是王軍眾。如是軍眾與王相應，是故令王於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以諸軍眾一切淨潔，是故令王不生惡心，善業因故。
4.C. -3754 “ ‘In what ways does a prosperous king, who acts righteously toward his people, benefit them by establishing them in wholesome conduct? He protects the distinct approaches of religious traditions. He keeps his promises and does not break them. [F.239.a] He bans what does not benefit the ruler, encourages what is beneficial, and guards his realm through the Dharma. What he says is helpful and fruitful, he is timely, and he does not laugh at honest people. His servants cannot make him do what is not beneficial. He is not led astray by desire and pride. He never strays from the Dharma, regardless of the circumstances. He facilitates discussion of transworldly matters. He does not disregard the terrors of cyclic existence and the ripening of karmic actions. He gives up the three types of flawed action and does not let himself become habituated to them. He does not condone punishment. Without any extraneous concerns, he engages others and himself in positive actions and makes such actions increase. By such means that are beneficial both in this world and beyond, he serves his realm and takes care of both himself and others. When the body of such a king disintegrates, he will go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife.
2.又復受位剎利大王，次第二法應勤修習，成就相應，於現在世常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。何者第二？所謂依法賦稅受取，以供衣食。云何依法？或國或城、或村或邑、或人集處，於一切時常依舊則、依道理取。彼王如是，若國壞時、若天儉時，則不賦稅，取時以理，不逼不罰，依先舊來常所用稱斗尺均平。如是受取，依法不違，不逼不罰，不侵不奪，如是國王則是憐愍一切眾生。王若如是依法受取，功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以常依法賦稅受取，善業因故。
4.C. -3755 “ ‘There is also another way in which a king may sustain his realm such that upon the disintegration of his body he will be become the ruler of the gods in the Heaven Free from Strife. What is that? Scrupulous consumption of what is produced. Unscrupulous here means to diverge from a timely and consistent regimen of taxation applied to a given land, city, town, or market. [F.239.b] Without the king having encountered any loss of income, he may, due to troubled times or other difficulties, gradually take possession of what the people produce in unreasonable ways, whether by using incorrect measures or other such cunning forms of deceit. Hence, the king’s taxation of products should be scrupulous. In that manner, he will not only avoid harming the people but will also sustain his realm. When the body of such a king who loves his people disintegrates, he will go to the joyous higher realms and become the lord of the gods in the Heaven Free from Strife.
3.又復受位剎利大王有第三法應勤修習，成就相應，不逼國土，現在、未來二世利益。何者第三？所謂恒常懷忍不怒。心如是念：隨何因緣令我瞋忿，如是因緣一切皆捨。身雖自在，見他瑕疵，不譏不調。於諸臣僚、眷屬、僕使有罪過者，不重刑罰。於他怨人，若他親善，不說其過、不說其惡。若於軍眾起瞋心時，則念忍辱；念忍辱故，瞋心則滅。口說美語，更說異言，令彼軍眾不憂不怖。恒常如是一切法中一切時忍，自體實忍，非因緣故，如是不瞋，如是不忿。王若如是心懷忍辱，功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以能於人恒常懷忍，善業因故。
4.C. -3756 “ ‘There is also another factor whereby a king may serve his realm and be appreciated by all the people. What is that? Patience. If due to some circumstance he should become angry, the king should let go of his anger. Although he is the master, he will not give commands. He does not find the wealth of others intolerable. He does not inflict harm on cities even though they may be at fault. He does not speak harsh words in the presence of his friends. Even if he does become angry, he thoroughly pacifies it. He speaks pleasant words, and once he has spoken, he does not make the citizens of the city unhappy or upset. In every way, he is at all times and on all occasions compassionate —and naturally so, not because of some ulterior motive. The causes and conditions that are associated with such patience will, upon the disintegration of his body, cause the king to go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife.
4.又復受位剎利大王有第四法應勤修習，成就相應，現在、未來二世利益。何者第四？所謂平直斷事不偏。王善心意，於一切民猶如父母，不以物故、不以用故、不以親故、不以恩故、不以友故、不以貴勢有囑及故，不用如是一切因緣，依法斷事，不偏不黨。於諍對者怨親平等，利益語說，實語而說。王若如是平直斷事，功德因緣，於現在世常得安樂，常有利益，不失國土、不失名稱，一切軍眾皆無罪罰，能護國土，不畏他論，他王不勝，久時為王，王領國土，能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以心平直斷事不偏，善業因故。
4.C. -3757 “ ‘How does a kṣatriya king, who has received royal anointment on the crown of his head, rule impartially so as to be of benefit in this world and beyond? [F.240.a] With an unsurpassably virtuous concern for everyone, the king is like a mother and a father to all inhabitants of the realm. He makes no distinction based on concerns for wealth, benefit, family, past favors, personal connections, rulers, or generals, and he is therefore always impartial. When administering his rule, he treats his friends and those who are not his friends in the same manner. Such a king will not bring his country down, nor will his fame diminish. His city will not find itself without a ruler, there will be no fear of foreign armies, other kings will not offend him, and he will rule for a long time. When his body disintegrates, he will go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife.
5.又復受位剎利大王有第五法應勤修習，成就相應，現在、未來二世利益，如是乃至到於涅槃。何者第五？所謂恒常供養尊長。何者尊長？謂尊長者，如實而見，持戒智行利益眾生，常作善業，身口意等恒常寂靜，自心無垢令他攝福。如是尊長，王應親近。既親近已，聽法聞法，常往供養，受其所說，受其言教。如其所說，王應受持，如所說行。以一切時供養尊長功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以一切時供養尊長善業因緣。
4.C. -3758 “ ‘There is also another factor that should be cherished by a kṣatriya king, who has received royal anointment on the crown of his head. It is a factor that is beneficial in this world and the next and that ultimately destines one for the transcendence of suffering. What is that? Veneration of gurus. Guru here refers to someone who correctly teaches the truth; who possesses discipline, insight, and the capacity for austerities; who is engaged in benefiting others; whose acts are unequivocally virtuous; whose physical and verbal conduct is serene and stainless; and who is engaged in the practice of accepting others. The king will keep the words of such people in mind and will act in the same way as them. When a kṣatriya king, who has received royal anointment on the crown of his head, worships such people, it will always be of benefit. [F.240.b] When his body disintegrates, he will go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife. Such is the power of those virtuous causes and conditions.
6.又復受位剎利大王有第六法應勤修習，成就相應，現在、未來二世利益。何者第六？所謂順舊，依前而與。若父先與、若祖先與，或復先祖於先舊與，若地、若金、若銀等物，彼受位王以不濁心、以清淨心隨順歡喜，愛樂彼法。如是依舊，隨順讚善，教他令與。王若如是依前而與，功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以常順舊依前而與善業因故。
4.C. -3759 “ ‘There is also another factor that reaps benefit in this life and the next and is dear to a kṣatriya king, who has received royal anointment on the crown of his head: giving later in the same manner as before. It may be that someone, such as an ancestor, a forefather, or someone else, used to practice a certain form of regular generosity, which did not disrupt any undertakings or finances, and which was not done with an impure motivation, and therefore was beneficial and utterly pure. In such cases, the king will rejoice in that generous practice, condone it, and praise it. He will also encourage others to engage in the practice of giving. When a kṣatriya king, who has received royal anointment on the crown of his head, adheres to and practices such generosity, those causes and conditions will, upon the disintegration of his body, cause him to become the ruler of the gods in the Heaven Free from Strife.
7.又復受位剎利大王有第七法應勤修習，成就相應，現在、未來二世利益。何者第七？所謂布施，心不慳悋。何者布施？布施者名少、壯、老時恒常布施，布施一切，一切種施、一切時施，利益一切、饒益一切、安樂一切，常念地獄、餓鬼、畜生一切道中受飢渴等種種苦惱。布施之時，願如是等三趣眾生早得解脫，生人天中。王若如是，得現世報。何者現報？所謂名稱；若遭難時，奴僕軍眾則不捨離；他國土人常來供養，餘人見已，不能破壞，一切怨敵乃至不能得其少便，於他常勝。如是布施，得現世報。非福田處如是布施，尚得如是現世果報，況於福田物思具足勝善布施，常閉惡道，常受樂報，彼無量種布施而與。
4.C. -3760 “ ‘For a kṣatriya king, who has received royal anointment on the crown of his head, there is also another factor that is meaningful, beneficial, and enjoyable in this world and the next. What is that? Generosity. Generosity here implies giving in all situations, to everyone, in all regards, at all times, with intelligence, and in a way that is beneficial and brings happiness. If the king in this way eradicates hunger and thirst throughout the realms of hell beings, starving spirits, and animals, it goes without saying that he benefits humans and gods as well. Such generous kings will also ripen results in his current life. [F.241.a] How so? As his cities and lands celebrate the king’s fame, they will be prosperous and not forsake him. Even other countries will offer him unconditional tribute. Facing him, no enemy army can subdue him. No adversary can create the slightest obstacle. Such possession of perfect lands and cities is an effect of generosity that occurs during his present life, even without it having to be cultivated. What need, then, is there to speak of the effects that manifest in the case of a king who practices generosity toward perfect recipients, with perfect entities, and with perfect intent. He will be unequivocally happy, guarded against the gateways to the lower realms, and involved in delightful karmic ripening.
何者無量？謂法布施，資生布施，無畏布施。王如是等種種布施，若施沙門、施婆羅門，如是布施功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以彼布施善業因故。
4.C. -3761 “ ‘There are several ways of being generous. What are they? One may give material things, protection from fear, or the gift of the Dharma. When a kṣatriya king, who has received royal anointment on the crown of his head, practices such generosity toward mendicants and brahmins, he will, upon the disintegration of his body, journey to the higher realms and become the ruler of the gods in the Heaven Free from Strife. Such are the effects of those causes and conditions.
8.又復受位剎利大王有第八法應勤捨離，成就相應，現在、未來二世利益。何者第八？所謂不攝非法行者，不令在國。以剎利王自隨法行，是故不攝非法行者，不令住國。何者名為非法行者？所謂有人種種方便劫奪他物，或扠他咽令其悶絕，而取其物。或與惡藥，令無覺知而取其物。或設方便，盜偷他物。或復私竊盜取他物。或在道路或在市中，作諸方便而取他物。買真賣偽，種種欺誑而取他物。或復有人姦欺無道，壓善舉惡，進非退是，誣抂賢良，黨助不肖。或有邪見、或有斷見。或復有人苦殺眾生，望得解脫。若外道齋，於大會中屠殺羊等，望有福德。或復有人犍割眾生，令使不男。或復有人婬於男子。或復有人不能供養父母師長。如是等人，不令住國。何以故？若共同國，令諸善人心意壞故，相倣習故。同處住故，善人壞故，令王無力，失增上力。非時降雨，時則不雨；五穀熟時，五穀不熟。所有國土一切破壞，惡人過故。以此因緣，不令惡人住在國內。此因緣故，不攝一切非法行者，不令住國。
4.C. -3762 “ ‘For a kṣatriya king, who has received royal anointment on the crown of his head, there is also another cherished factor that is beneficial in this world and the next. What is that? Not accepting those who do not practice the Dharma. Indeed, a kṣatriya king must be righteous and follow the Dharma. It would therefore be a mistake if he were to allow and accept people who do not practice the Dharma. Those who do not practice the Dharma speak impurely, and with their wrong view they allegedly liberate wild animals from cyclic existence. 487 [F.241.b] Thus, they perform sacrifices and kill cattle. These are vile people who have misguided morals, and they also have no respect for their parents. Such people the king will not accept in his realm. Due to the errors that follow from associating with such companions, the virtuous intentions of others will be squandered. When those intentions are wasted due to the flaws of associating with such people, the ruler will also become weakened. Rain will fall out of season, the gods will create intense heat out of season, the crops will ripen in untimely ways, and the land will be destroyed. Such are the great flaws that are associated with evildoers.
依法行者，攝令在國。攝法人故，隨時降雨，日觸順時，是故五穀至時善熟，不壞國土，離於怖畏，不生憂愁。一切國土利益之事，是攝法人因緣力故，能斷一切生死苦惱，令有福人在己國住。以近如是福德人故、行法人故。第一梵行，所謂安住。有福德人近福德人、順法行人，是故一切有智慧王近行法人，令住國內。王若如是不攝一切非法行者，功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以彼不攝非法行者善業因故。
4.C. - 3763 “ ‘Therefore, kings must employ people who follow the Dharma. Due to the ever-wholesome conduct of such people, the gods will dispense rain in a timely manner, the winds will blow in a timely manner, the crops will ripen on time, the realm will not be destroyed, and people will be free from fear, anguish, and misery. When the land is ruled by people who follow the Dharma, they will bring an end to the sufferings attending any activity. The essential point in supporting and associating with those who follow the Dharma is to practice pure conduct. That is the way to associate with and care for people who follow the Dharma. An intelligent kṣatriya king, who has received royal anointment on the crown of his head, will therefore associate with people who follow the Dharma. Doing so is beneficial both in this world and the next. Upon the disintegration of his body, he will journey to the higher realms and become the ruler of the gods in the Heaven Free from Strife. Such is the power of those karmic causes and conditions.
9.又復受位剎利大王有第九法應勤捨離，成就相應，現在、未來二世利益。何者第九？所謂不近不善知識。不善知識是惡知識，彼惡知識略有八種，一切王者皆應捨離。何等為八？一者斷見，所謂有人如是心言：無業，無施，無有此世，無有他世。此是最初惡知識也。又復第二惡知識者，所謂有人如是心言：一切婦女依時共行，不破梵行。又復第三惡知識者，所謂有人如是心言：若以火燒，得大福德。若與眾生，則無福德。又復第四惡知識者，所謂有人如是心言：乃至未死，有命以來，得名為人。若身死已，善不善業一切皆失，如風吹雲，更無可集，眾生如是無有罪福。又復第五惡知識者，所謂有人常教他人破壞父母，亦復不聽供養尊長。又復第六惡知識者，所謂有人言殺生善；若殺老人、若殺盲人、惡病之人、長病人等，奪其命故，得生樂處。又復第七惡知識者，所謂有人如是心言：於山崖上自投身下，若火燒身、若自餓死，或五處火以炙其身，如是取死，有無量福，後得天上，無量眷屬、無量天女之所供養。又復第八惡知識者，所謂有人如是心言：一切由天，非業果報。如是八種惡知識者，一切不聽住在國內，眼亦不看。唯攝一切實語說人，從如是人聽聞正法，聞已攝取，受持修行。王若如是不近一切不善知識，功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以彼不近不善知識善業因故。
4.C. -3764 “ ‘Those who refrain from unwholesome companionship should avoid the following eight types of unwholesome companions. The first type of unwholesome companion is a nihilist who declares that there is no reason to present fire offerings, [F.242.a] or to be generous, and that there is neither this world nor the next. The second kind of unwholesome companion is someone who feels entitled to go anywhere he likes and for whom there is no such thing as pure conduct. Such people seek out women at all times and occasions and by any means. The third kind of unwholesome companion is someone who prevents the distribution of that which has already been donated to sentient beings or committed to the fire. The fourth kind of unwholesome companion is someone who claims that there is only this life, the period one is alive, and that after death virtuous and unwholesome actions will no longer persist, just as when clouds and mist evaporate. The fifth kind of unwholesome person is someone who separates from his parents and shows them no 488 respect. The sixth kind of unwholesome person is someone who argues that certain beings should be killed, namely the elderly, beggars, the homeless, and the destitute, because when they die, they will be happy in another world. The seventh kind of unwholesome person is someone who exposes himself to the wind or burning flames, claiming that if one dies consumed by the wind or due to the five torments, one’s mundane existence will end and be exchanged with something else. The eighth kind of unwholesome person is someone who claims that everything is produced by God and hence not a product of karmic actions and their effects. All these eight types of unwholesome companions should be abandoned and relinquished. They should not be admitted into the country, and one should not seek them out. Rather, one should care for those who correctly speak about karmic actions and their effects. [F.242.b] Through them one may receive the sacred Dharma. A king who in this way does what is good both for this world and the hereafter will, upon the disintegration of his body, journey to the higher realms and become the ruler of the gods in the Heaven Free from Strife.
10.又復受位剎利大王有第十法應勤捨離，成就相應，現在、未來二世利益。何者第十？所謂有法應當捨離？捨何者法？所謂婦女。有智之人不屬婦女，一切世間屬婦女者，於世間中最為凡鄙。若餘凡人屬婦女者，猶尚凡鄙，豈況國王人中第一。一切婦女能破壞人，一切國土、一切人民、一切王者皆由婦女而致破壞。以貪心故，能令王等皆失利益，能奪其物，令行非法，不聽布施。以貪心故，能令王等一切懈怠。以樂欲故，常近不離，能令丈夫失自利益。婦女如雹，能害善苗。一切婦女樂破壞語，慢妬之藏。屬婦女人，行同婦女。屬婦女人，國土亦失。是故不應繫屬婦女，若屬婦女則為凡鄙，以婦女法是鄙惡故。屬婦女人，亦為鄙惡。屬婦女者，失一切法。屬婦女者，常入苦處。若屬婦女，善人捨離。以欲過故，如是之人，婦女所誑。
4.C. -3765 “ ‘What does it mean for a king to fully pursue the Dharma? It means not being swayed by women. If even ordinary men who become swayed by women are scorned by worldly folk, there is no need to mention that this is also the case for a king, who has been born into a supreme and great family lineage. By their very nature, women are divisive. They will separate the king from his subjects and his entire realm. As he is overcome by desire, his companions will criticize him. He will pursue wealth and stop being generous. Overcome by desire, he will pamper all sorts of indolent women. His mind will churn with desire, and he will fail to accomplish his own objectives. Although a man’s concerns may be truly for the Dharma, women can make him give it all up. They are a source of separation, divisiveness, pride, and jealousy and thus make men become like that as well. When women influence one’s livelihood, it is like encountering a poisonous black snake, and one will thereby be destroyed. Therefore, a king who lets women influence his livelihood is objectionable. The subject matter here is what is known as women. Those who base their life on women go to ruin. Such individuals will stray from devoting time to the Dharma, which is the correct path for everyone, and thus decline. Men who are obsessed with women will suffer and their youth will be ruined. [F.243.a] Because of their flaw of obsessing over desires, they will always be shunned by everyone.
一切婦女皆悉欺陵軟弱之人，體性爾故，不知恩養，能與衰惱，多貪妬嫉。婦女如是，皆不可信。若屬婦女，彼人則於城邑聚落一切人中最為凡鄙，何況王者，其損更深，是故不應繫屬婦女。王若如是畏婦女過，功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以離婦女善業因故。
4.C. -3766 “ ‘Women will even fool themselves. The nature of such muddled women is such that they jump at novelty, have no sense of gratitude, and easily abandon others when they become weary of them. They are highly selfish and jealous and will not give men any respite. Whoever becomes influenced by women will be criticized by those who live in the towns, cities, villages, districts, and markets —even more so, in the case of a king. Therefore, women should not be pursued. Rather, those who are frightened by women and view them as a flaw will, upon the disintegration of their bodies, journey to the higher realms and become the ruler of the gods in the Heaven Free from Strife.
11.又，剎利王復有一法是第十一，應勤修習，成就相應，現在、未來二世利益。第十一者，謂聞言語不一切信。一切世間人心不同，迭相破壞，性憙破壞。作時能壞，成時能壞。本性自體垢故破壞，常樂諍鬪故相破壞。以近親故，共相破壞。自體破壞，以國土過，是故破壞。自輕因緣，故相破壞。彼此迭互闇地相說，各為自明，故相破壞。欲令自勝，令他不如，故相破壞。如是等語，王皆不信，違道理故，前後相違。以從惡心次第來故，以愛自朋如是說故。先被教來，於先囑來、先有恩來、先有怨來，迭相破壞，來向王說。此如是等，前說因緣，迭相瞋故，作如是說。王不普信，是以國土則不破壞。如是王者，心性本好，不違不亂，依道理瞋，心不橫瞋，於破壞語，心不生信。彼王自有如是功德，不信於他，自心所樂，少於瞋恚，一切眾生於王愛樂，心善思量，隨順法行，心意正直，多攝州土。王若如是不一切信，功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以不普信善業因故。
4.C. -3767 “ ‘There is also another factor that a king should avoid. What is that? Believing what everyone says. Living beings all have their own distinct identities. Their minds are generally divergent, their natures differ, and so do their objectives, causes, and impure dispositions based on their personal character. They always fight, argue, and have different opinions. They have different friends and are of different natures, and their ways of creating problems for the country differ as well. Their minds are fickle and governed by circumstances, and thus they try to covertly undermine each other or overtly conquer one another. The king must never let the words of such people influence him. They all belong to different families and have different backgrounds. [F.243.b] They may have conflicts, harbor mutual malice, defend opposing factions, and argue in favor of divergent desired outcomes. They will argue under the influence of the help and harm done to them in the past. They may even seek to ruin others financially. Such are the reasons why they supplicate the king. Such are the factors that underlie their angry words. The king should therefore not place his trust in what they say. In that way he will not bring ruin to his country. He will avoid being influenced by people’s character or becoming unjustly angered. He will not believe those who create schisms. A king of this kind possesses excellent qualities, and he will not be swayed by external circumstances but will follow through on his own aspirations. Since he has little anger, both the people and the gods will be in harmony with him. Such a ruler, who examines matters carefully, follows the Dharma, is honest, and cherishes his cities will, upon the disintegration of his body, journey to the higher realms and be born among the gods in the Heaven Free from Strife.
12.又，剎利王復有一法是第十二，應勤修習，成就相應，現在、未來二世利益。第十二者，謂愛善名，不貪財物。以王之心不貪財物，不急拳手、不動眉面、不怒眼目、不惡語說，其心終不無因緣瞋，又心亦不無因緣喜，心意堅固。王若如是得善名稱，亦得財物。如是得已，於財物中不大歡喜。得名稱故，勝歡喜心，王法不妨，一切人愛怨不得便。財物多故。
4.C. -3768 “ ‘For a kṣatriya king, who has received royal anointment on the crown of his head, there is another factor that, upon the disintegration of his body, will make him journey to the higher realms and become the ruler of the gods in the Heaven Free from Strife. What is that? Striving to be praiseworthy. A king should not crave wealth or hanker after it. He should never be closefisted, nor should he frown, glare, or scowl. He should not abruptly become angry or aggressive but maintain a stable composure. Such a person will then be praised and will prosper. [F.244.a] He will be disinterested in wealth and instead work to earn praise among his people. Such a king will never be defeated or overtaken by enemies.
又復更有十種因緣得美名稱，何等為十？一者美語；二者能捨；三者審諦、四者他國遠人來看；五者近之則得安樂；六者以時給施左右；七者敬尊奉施所須，供給善人，拯濟孤獨；八者淨行；九者好心，不惱亂他；十者正見，不生邪見。得此十法，行如是法，復教他人行如是法。以如是行得此法故，得善名稱。王若如是愛善名稱，不貪財物，功德因緣，於現在世常得安樂，常有利益，隨順法行，他不能勝，異人近之則得安樂。彼人久時作人中王，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以愛善名不貪財物善業因故。
4.C. -3769 “ ‘Ten factors make such a king renowned. What are those ten? Speaking pleasantly, having a joyful nature, not being thoughtless, enjoying pleasures based on careful consideration, practicing generosity in a timely manner, being considerate with servants and assets, supplying provisions to good people and those who lack protection, practicing pure conduct, not causing harm, and not harboring wrong views. By those ten causal factors, he achieves renown. Those who adhere to those factors and encourage others to do the same will achieve renown. They will also serve their subjects, follow the Dharma, be impervious to attacks, and find happiness. When they have ruled in the world of humans for a very long time, such causes and conditions will, upon the disintegration of their bodies, make them become the ruler of the gods in the Heaven Free from Strife.
13.又，剎利王復有一法是第十三，應勤捨離，成就相應，現在、未來二世利益。第十三者，謂捨邪見。邪見者名一切眾生不安隱本。此顛倒見，一切因緣皆不生信。彼不信處，一切憎惡，一切毀訾，王則應捨。若王不捨，則邪見行，一切人憎，一切不信，一切諸人皆不順行。不順行故，一切人捨，得衰惱時，依法行天一切捨離；天捨去已，無所能為。
4.C. -3770 “ ‘For a person of princely family who, having received royal anointment on the crown of his head, provides for his people, there is yet another factor, the abandonment of which will grant him constant renown in the present life and upon the disintegration of his body will cause him to journey to the higher realms and become the ruler of the gods in the Heaven Free from Strife. What is that factor? Wrong view. Wrong view is the basis for all flaws. It is a false and mistaken orientation that makes one criticize and disbelieve all causes and conditions. [F.244.b] One will therefore not adhere to that basic outlook but instead rail against it, criticize it, and give it up. A king who harbors wrong views will be at odds with the entire populace, and because of such disagreement, everyone in his realm will abandon him and not tolerate him. All righteous gods will likewise forsake him. A king who is abandoned in this way will find little happiness.
是故王者應捨邪見，王若如是正見不邪，功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，於一切時作正利益，為一切人之所供養，一切人愛，依法行天常不捨離，一切國人如王意行，一切分別、一切心念皆悉具得。彼王心意本性不亂，能於久時王領國土，安隱無患，身壞命終生於善道，天世界中為夜摩王。以捨邪見善業因故。
4.C. -3771 “ ‘Therefore, a king who does not harbor wrong views but instead possesses the true view benefits his people. He is venerated by the people of his realm, and the righteous gods will not abandon him. He will have no disagreements with the populace. All his ideas will be excellent. All his intentions will turn out splendidly. Naturally, he will not have regrets. Then, when he has ruled his realm flawlessly for a long time, such causes and conditions will, upon the disintegration of his body, make him become the ruler of the gods in the Heaven Free from Strife.
14.又，剎利王復有一法是第十四，成就相應，現在、未來二世利益。第十四者，謂世間法、出世間法、王根本法，所謂惠施。王若大臣能行惠施，一切國人敬愛不捨，心生敬重，不捨其國向餘國土。若餘國人，以王能施，共自妻子并其軍眾，一切皆來歸屬於王。多人來故，令王國人增長更多，自餘諸國不能破壞。以人多故，無能破壞。如是施者，世間布施，於世間中第一安隱。
4.C. -3772 “ ‘There is also another factor that a kṣatriya king, who has received royal anointment on the crown of his head, should pursue. What is that? Generosity. For a king, generosity is the root of the highest form of civility. It accomplishes the path of mundane welfare and brings benefits both in this world and beyond. In this regard, if someone, be it a king or a royal minister, practices generosity, everyone in his realm will naturally appreciate him tremendously. They will not forsake, scold, or criticize such a benefactor, nor will they migrate to another country. [F.245.a] Those who have relocated to other countries 489 will move back due to the renown of the generous king. Society flourishes in such a land, and the entire society will protect such a king and prevent any harm being done to him. There will be a natural increase in prosperity, and due to such wealth enhancement the country will be well maintained and thoroughly safeguarded. Therefore, generosity is renowned for its accomplishment of worldly objectives.
又復更有出世間施第一好施，若人布施，為天所攝，有大力能，有大威德。布施沙門、若婆羅門、貧窮等人，莊嚴未來，現在好色。何以故？心清淨故，食則清淨；食清淨故，面色清淨；面色淨故，端正可憙。此等皆是布施之力，
4.C. -3773 “ ‘Generosity is also renowned for the accomplishment of transworldly objectives because the gods will look after generous donors and benefactors. The glory of these latter will be immense, and they will be magnanimous, wealthy, and powerful. Those who are generous to mendicants, brahmins, the weary, and the destitute will be distinguished beyond this world, and in their current lives their appearance will be beautiful. Why? Because when the mind is imbued with faith, one’s being becomes pure. When people’s minds are pure, the luster of their faces is bright, and when their faces are bright, their appearance is magnificent.
又復有法，現得果報。何者現報？所謂布施，心無憍慢，離貪離嫉，信於因緣，信因、信報、信未來世，供養尊長，其心柔軟，正意思惟，捨種種物，攝大富因，攝離慳嫉，信於福田、福田功德、福田種子。王若如是善語熏心，第一淨心功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，久時為王，王領國土久時受樂，國土不亂恒常安隱，不怖不憂，身壞命終生於善道，天世界中為夜摩王。以能惠施善業因故。
4.C. -3774 “ ‘When donors practice generosity they thus achieve splendor, but there are also other qualities that emerge from generosity. What are they? Generosity conquers pride, lustful craving, envy, and ignorance. Generosity fosters faith in causes and conditions, as well as in their ripening. [F.245.b] Generosity ensures that one does not ignore what lies beyond this world —it makes one worship gurus, it softens the mind, it makes the mind composed, it trains the mind, it enables one to let go of things, it generates the causes of great wealth, it overcomes stinginess, and it plants the complete 490 seeds of generosity in one’s worldly existence with regard to the triple field of qualities, discipline, and both. 491 Someone who thus trains his mind well and achieves supreme purity of mind will have a long rule. For a long time, he will enjoy possessions that are free from harm and flaws, he will have no fear or anguish, and upon the disintegration of his body he will become the ruler of the gods in the Heaven Free from Strife. Such are the causes and conditions associated with his past actions.
15.又，剎利王復有一法是第十五，應勤修習，成就相應，現在、未來二世利益。第十五者，謂勤愛語。愛語王者，一切皆愛，一切皆近。若與財物，不能如是攝取眾生。如此愛語，更無能令歡喜清淨如愛語者。一切眾生如是因緣，故愛語說。先愛心生，然後發語，此因緣故，口說愛語。如是王者，能取他城、他國土等，自國、自城他不能得，一切人愛。王若實語，雜有愛語，設有怨家亦為親友，何況中人本來親者。王若如是愛語言說，功德因緣，於現在世常得安樂，常有利益，怨成親友，不作中人，一切人愛，一切供養，能護國土、能護自身，善人所讚，一切人中久時為王，身壞命終生於善道，天世界中為夜摩王。以彼愛語善業因故。
4.C. -3775 “ ‘There is another quality in which a king should train diligently. What is that? Being conciliatory and speaking pleasantly. When a king speaks in a conciliatory and pleasant manner, the ways of the Dharma are properly maintained. Everyone will naturally hold him dear. What conciliatory and pleasant words can accomplish cannot always be achieved through material gifts. There is no swifter way to make the entire nation rejoice and to quickly satisfy the minds of all its inhabitants than through pleasant words. It is for these reasons that one should speak pleasantly. Moreover, when people’s minds have first been inspired by pleasant words, people will also communicate this to others. [F.246.a] Due to pleasant words, they will appreciate the message. A kṣatriya king, who has received royal anointment on the crown of his head and who possesses such causes of pleasant speech, will be victorious in the presence of others. He will be naturally happy, and because his pleasant words are true and accompanied by generosity, they will also lead to further happiness. Since a king who speaks pleasantly will even be offered friendship and respect by his enemies, it goes without saying that strangers will offer him their friendship too. In the court of the king who speaks pleasantly, everyone will gather as one, and the court will be a place of friends, not of strangers. Everyone will rejoice naturally, offering the highest veneration, and the king will rule for a long time. Upon the disintegration of his body, the causes and conditions associated with his pleasant speech will cause him to become the ruler of the gods in the Heaven Free from Strife.
16.又，剎利王復有一法是第十六，應勤修習，成就相應，現在、未來二世利益。第十六者，謂修實語。實語者名一切生死解脫之因，不須物買，不可窮盡，乃是大藏，無能劫奪，心海中生，第一叵見，一切善人之所讚歎，一切世間次第流出。此法乃是涅槃城門，於一切時用不可盡，增長功德，能滅諸過，一切人信，能除貧窮。若能實語，雖復醜陋，於餘一切端正人所則為最勝，以實光明而自莊嚴。一切下姓若能實語，則勝一切大姓之人。如是實語，莊嚴種姓，一切人信、一切人近，一切人見如見兄弟。隨何處行，於彼彼處為人供養，如父如母、如王不異。雖行曠野險惡之處，猶故受樂。隨行何國，為王供養，如供養主。若村若城、多人住處，一切諸人及大長者皆悉供養。自餘國土所不行處，流名遍滿。
4.C. -3776 “ ‘There is also another factor that a king should diligently pursue and rely on. What is that? Speaking the truth. This is the cause of deliverance for all beings bound to cyclic existence —a priceless cause of deliverance, an inexhaustible wealth, a source of exceptional treasures, the substance of the most essential truth, the most splendid great jewel, the practice of all holy beings, a refuge both within and beyond this world, a gatekeeper for those who strive to transcend suffering, the universal link to inexhaustible qualities, the destroyer of all flaws, the instiller of trust, and the eliminator of poverty. Truthful speech has no form, yet it surpasses all form, [F.246.b] because the light of truth illumines everything. Even someone of the most inferior family may succeed before someone of the highest family because all the people will side with those who are illumined by the goodness of the truth. Everyone will regard such a person as their friend. Wherever they may go, they will be venerated as a king or a mother. Even the most treacherous situation will become a delight. Kings will even assist such people by granting them the best of lands. 492 When they visit towns, cities, villages, or markets, the inhabitants will all venerate them. Even minor villages will offer them supreme veneration. Where people have not yet met them, the gods will spread their fame in advance.
彼處諸人作如是言：彼處若王、若王大臣實語、善行，如高幢幡，名聞六天。彼善男子，天常供養，隨後而行，不見惡夢。第一勝天，供養如天。若更貧窮，以實語故，後還大富。一切憶念皆具足得。念念漸老，諸根不衰。得好神通、大力身體，作長命業，成就相應。一切諍對，以其為量，以其為證。若犯王法被收縛者，以物寄之，唯此一人最為可信。如是富者以物寄之，以實語故，心意不動。怨親之人不能令動，唯以實相而自娛樂，生歡喜心。以實語食，而自充飽。實語之愛數數思惟，或瞋、或喜不動其心。
4.C. -3777 “ ‘When the king or a royal minister in a country speaks the truth and acts virtuously, the banner of his renown will be raised and held high throughout the lands. Those who thus do what is virtuous will always be attended to and worshiped by the gods. Gods will also make an end to their nightmares. Even the greatest of the gods will worship them as gods. The very moment they speak the truth, the people will become entirely persuaded, stand up, and follow them. All that such people set their minds on will turn out splendidly. Leisurely, they will be capable of pacifying contagious diseases and, as they consume the elixir of the truth, their vitality will be replenished. They will also develop miraculous powers. The truth will also lead to actions that produce great strength and longevity. The entire populace will regard the tenets of religion as wholly valid. [F.247.a] People who are not oppressed will come forward and reveal their hidden wealth to such a king. Referring to him as “one who speaks the truth,” they will not part ways with him. They will be unwavering in all regards and will not be led astray by their friends, or by anyone else. They will never vacillate. A person with a truthful tongue is joyous because truth is satisfying to the mind and makes one happy. As one reflects repeatedly on the joy created by the wealth of the truth one will not be led astray by anger or gloating.
此王則是第一大仙，常作世間及出世間二種利益，不越所作，實畫之文，常以實水澡浴清淨，常著鮮白無縷寶衣。實名之香，十方遍嗅。一切世間未相見者，皆成知友，何況見者，善名流布過須彌峯。雖是年少，老人見之，供養如父。以實老故，亦復能作長命之業，乃至造作無上菩提大智之業，何況能造夜摩天王世間之業。王若如是修如實語，功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以修實語善業因故。
4.C. -3778 “ ‘Supreme sages who do what is beneficial both in this world and the hereafter never transgress the line of the ambrosial truth. Even if they have run out of water, they will still be perfectly pure from bathing in the pure springs of the truth. Even if they have no clothes, they will always and continuously wear the great robes of the truth, perfectly white and made of unwoven fabric. Even if they have no fragrance, the fragrance of their beautiful discipline will spread in all directions. Everyone will be their friends, even if they haven’t met before. They become friends at first sight. They can even cross the summit of Mount Sumeru, and their bright light blazes with piercing radiance. Even their senior citizens will venerate such kings as their fathers, referring to them as “the elder.” They engage in actions that promote long life. Since the actions they engage in propel them toward the wisdom of true and complete awakening, it goes without saying that those actions will also make them ruler of the Heaven Free from Strife.[F.247.b] Upon the disintegration of his body, a kṣatriya king, who has received royal anointment on the crown of his head, who speaks the truth will become the ruler of the gods in the Heaven Free from Strife.
17.又，剎利王復有一法是第十七，應勤修習，成就相應，現在、未來二世利益。第十七者，謂於臣眾若無因緣，不舉不下。是王重意，彼王不知他戒形相及不知意，則不生信。為王之法：細意思惟，然後乃作。王於臣眾若不於先深細思惟，或下、或舉，彼則非王。若為王者，則不久滅，唯可單有王名而已。不思惟作，心意少動，意輕不住，若說舊法，眾則不信，言王妄語，是故於王不生愛心，或以餘人換其王位。是故王者知此過已，不作妄語。如是妄語，現在、未來不能利益，是故現在無量種過。知此過已，不妄語說。
4.C. -3779 “ ‘There is also another factor that will make a kṣatriya king, who has received royal anointment on the crown of his head, become the ruler of the gods in the Heaven Free from Strife. What is that? Not being haphazardly capricious due to confusion. Such a king will be steadfast. With his insight, he has a peaceful mind that comes from knowing the proper state of things as well as the principles of religion. People who examine things carefully will rule as kings —not those who do not pay attention. A king who is easily influenced by deception will not be able to rule as king. If he does, his reign will be short-lived. He will be a king in name only because he does not investigate matters properly. He will be small minded and fickle, and his mind will be restless and shallow. He will not trust the advice of his ancestors. People will become unhappy with such a fickle and deceptive king, and thus they will install another king in his place. Therefore, understand these flaws and do not speak any lies. Lying is good for neither this world nor the next. Understand that in this present life lying brings that many flaws, so you shouldn’t lie.
餘人若爾，亦不相應，況復王者，如是如是失於王法，如是如是亦失世間。若王有福，勝世間人，一切皆勝。王常實語則護世間，護彼樂故，王法不妨。一切善法，實為根本。若不實說，則於臣眾無有因緣或舉、或下。若常實語，則於仕人若無因緣不舉、不下。王若如是，則於王位不動不失，一切臣眾知王如是，則不捨離，向他國土；深生敬重，如父如母，一切時樂，生歡喜心。彼王則有堅意、住意，有不動意、有一廂意，與臣眾樂。王若如是不無因緣或舉、或下，功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以無因緣不舉、不下善業因故。
4.C. - 3780 “ ‘Whenever a king first and foremost follows the Dharma, the associated causal factors will make the populace flourish to the same degree as he does, because to the populace, the king is the foremost leader. A king who always exclusively speaks truthfully will influence the populace, and thus his authoritative royal lineage will be joyfully maintained in all respects. [F.248.a] The Dharma is rooted in the truth. If the ruler does not speak the truth, there will be haphazard capriciousness due to confusion. When the ruler does speak the truth and remains gentle, there will not be any haphazard capriciousness due to confusion. His supporters will not leave him and go elsewhere. They will not become unhappy with him. Instead, they will regard him with affection, as if he were their father or mother. He will always find joy and happiness. Upon the disintegration of his body, such a king with a steadfast and unwavering mind, whose mind is devoted to one aim only and who delivers happiness will go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife. Such are the effects of those causes and conditions.
18.又，剎利王復有一法是第十八，應勤修習，成就相應，現在、未來二世利益。第十八者，謂能識知人之善惡。此大智慧數數修故，若能知者，則為第一最勝大王。王知彼人是智、非智，若如是知，則是世間一切地器，任為王者，一切他王不能破壞。若勤所作，如所應處，安置使令，彼如是業皆得成就，不失財物。於所作法，次第增長。
4.C. -3781 “ ‘There is also another factor that a king should work diligently and repeatedly to understand and practice. What is that? Knowing the different characters of people. He who understands the different characters of people possesses great knowledge. A king in possession of such knowledge becomes competent in all affairs. No one can best him, and he can perform any type of activity. He will never fail in any of his projects, nor will he suffer economic decline. He will keep advancing the Dharma.
王見人中若非法行，王則不攝。貪食之人、不知恩人，王則不攝。多人怨人、邪見之人、無憐愍人、妄語之人、他王怨人、惡律儀人、不知時人、難調伏人、常惡業人、著境界人、曲因說人、其體本性不知足人、恒常不作利益行人、常於他所先作惡人、慢心之人、常樂怨人、踴躍之人、語動之人、意動之人如是等人，王則不攝。
4.C. -3782 “ ‘A king who understands the ways people differ will not support people who do not follow the Dharma. Therefore, those who are disinterested in work, those who are indolent, those who let their efforts go to waste, those who get angry at worldly people, those who have wrong view, those who are deceitful, and those who take credit for the good qualities achieved by others —all such people should be employed by other kings. [F.248.b] A king should not support any inferior people, such as those who do not fit in, those who lack knowledge of proper place and time, those who are difficult to rule, those who always engage in gravely unwholesome acts, those who are highly distracted by objects, those who play deceitful tricks, those who are disinterested in genuine friendship, those who do nothing to benefit the world, those who engage in unwholesome deeds, the arrogant, the hostile, the troublesome, those who speak rudely, and those whose minds are impertinent.
攝何等人？所謂隨法修行之人、不諂曲人、不我慢人、實語之人、聰明智人、柔軟心人、不惱他人、不誑他人、於三寶所能供養人、得信之人、知足之人、調伏之人、不懈怠人、常作業人、少食之人、一切愛人、有慈心人、有悲心人、精進之人、正見之人、智慧之人、依法律人、生來清淨身口意人、信因緣人、知業報人、不飲酒人、不多睡人、近善友人、樂惠施人、有戒之人、有智之人如是等人，王則應攝。
4.C. -3783 “ ‘On the other hand, a king should support the following kinds of people: those who are righteous and honest, those who are free from pride, those who speak the truth, the insightful, the earnest, the steadfast, those who do not torment others, the truthful and trustworthy, those who venerate the Three Jewels dearly, those who are content, those who are in control of their minds, those who are continuously active, those who are in harmony with the people of the world, the compassionate, those desiring renown among the people, those who have the genuine view and a spiritual teacher, those who engage in pure conduct of body, speech, and mind right from birth, those who do not profess to nonexistence, those who pay careful attention to causes and conditions and understand the ripening of karmic actions, those who are not careless, those who are not prone to falling asleep, those who follow spiritual teachers, the generous, the disciplined, and the insightful — such people a king should always support, knowing their specific characters.
如是等人，王於其中知輕知重，堪為何業，則令營作。彼王如是，更無餘王能為破壞，無量財寶富樂具足，隨順法行。隨法行故，則能布施，能為福德，供養三寶。王若如是知人好惡，功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以識別人善業因故。
4.C. -3784 “ ‘The rule of a king who always associates with such people can never be brought down by others. [F.249.a] Such a king can never be conquered and will always be wealthy. He will be prosperous and, as an active follower of the Dharma, will practice generosity, engage in meritorious acts, and worship the Three Jewels. Upon the disintegration of his body, he will go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife. Such are the effects of those causes and conditions.
19.又，剎利王復有一法是第十九，應勤修習，成就相應，現在、未來二世利益。第十九者，謂定一時數見眾人。若剎利王常定一時數見眾人，如是王者久時為王，一切國人皆不嫌恨，能知一切人之善惡，能令國人一切行法，強不陵弱，一切國人隨時見王，財物具足。以此方便，增長熾盛財法富故，不屬他王，以安隱故，隨順法行，供養沙門、婆羅門等，從其聞法。既聞法已，法行轉勝，以定一時數見人故，修法之行，轉勝增上。如是如是隨法行故，如是如是富樂增長。大富樂故，能大布施，廣作福業，精勤持戒。王若難見，彼王則無如是功德，是故王者應定一時常數見人。王者若能常定一時數見人者，則能行法，是行法人有大福德。王若如是常定一時數見眾人，功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以定一時數見眾人善業因故。
4.C. -3785 “ ‘There is also another factor that all kings must cultivate. What is that? Teaching at the proper time. A king who teaches at the proper time will rule for a long time and others will not tire of him. Such a king understands the ways people differ. He does not engage in non-Dharma. His realm is powerful and overcomes poverty. A king who emphasizes the right view with respect to causes will be endowed with material prosperity and will master the means for building wealth. Endowed with such a character and in possession of wealth, a king of this kind will not fall under the power of others. He will also follow the Dharma. As a follower of the Dharma, he worships mendicants and brahmins and, as he listens to the Dharma from them, his own involvement in the Dharma will become ever more illustrious. The more involved in the Dharma he becomes based on such teachings, the greater his wealth will be. And the greater his wealth becomes, the more generous he will be. His actions are meritorious, and he is endowed with discipline. No one can subdue him as he manifests all those qualities. Therefore, a king should always explain things accurately. [F.249.b] A king who always explains things accurately will, upon the disintegration of his body, go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife. Such are the effects of those causes and conditions.
20.又，剎利王復有一法是第二十，應勤修習，成就相應，現在、未來二世利益。第二十者，謂少睡眠。少睡眠故，心善思惟，意不錯謬，不愚不鈍，怨不得便，恒常一意。所作決定，決定作故，善思惟作。王若如是善思惟作，隨何等法，皆速成就，不經久時。彼王晨朝則不放逸，不放逸故，壽命則長。善思惟故，一切國人心則慕樂，不生厭惡。國內人民、一切軍眾、一切僮僕、左右百官、諸大臣等，皆悉熾盛。財物豐饒，多臣民故，則多財物；多財物故，有大威德；有威德故，則能布施修行福業，能善持戒。王若如是少於睡眠功德力故，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，身壞命終生於善道，天世界中為夜摩王。以少睡眠善業因故。
4.C. -3786 “ ‘There is also another factor that a king must by all means rely upon. What is that? Not being fond of sleep. A king who is not prone to sleepiness keeps sound objectives in mind. He does not become utterly attached or very muddled. Enemies cannot attack him. His mind is one-pointed and concerned with meaningful matters that he subjects to careful examination. As he discerns matters carefully, the objectives that he aims for will all ripen excellently. Before long, his objectives will be accomplished, and everything will soon be perfected. He is careful and, because he behaves carefully, he will live long. Keeping exceptional objectives in mind, such a wholesome thinker does not lose heart. He will be served by the entire populace, the inhabitants of the cities, and his ministers. He will be prosperous. Since the king uses his wealth to support multitudes of people, the fortune of his wealth will remain, and so he will use this fortune to practice further generosity. He also observes discipline. When his body disintegrates and dies, such causes and conditions will make him go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife.
212.又，剎利王復有一法是二十一，應勤修習，成就相應，現在、未來二世利益。二十一者，謂一切時常不懈怠。不懈怠王，堅固精進，如法修業，隨何所作，一切皆能究竟成就。隨心制御，皆悉屬己，他不能壞、他不能奪。一切國人愛王心意，皆生敬重。其王國土一切皆善，一切具足。若城若村、多人住處，遍滿國內，間不空曠。不懈怠王，堅固精進，有大勢力，如是如是隨何所作，彼彼所作一切成就。何以故？不懈怠故。法時處等，方便具足。不懈怠王，於世間業、出世間業皆能成就，乃至能成涅槃之業，何況餘業。若勤精進而不懈怠，時處方便，所作具足，彼王則勝一切餘人，種種具足。彼王如是世間所作，皆悉成就，如是共智，而復能作。出世間業皆悉成就，出世間者，謂施、戒、智。王若如是常不懈怠，功德因緣，於現在世常得安樂，常有利益，能護國土、能護自身，善人所讚，施、戒、智等猶如香氣，身壞命終生於善道，天世界中為夜摩王。以不懈怠善業因故。
4.C. -3787 “ ‘There is also another factor that a king should diligently pursue. What is that? Being free from laziness. A king who is not lazy will muster stable diligence and in this way be able to expand all his activities. [F.250.a] He will complete and accomplish them. He will be in control. He will not be swayed, and yet everyone will appreciate him and feel care and affection for him. All his lands, cities, towns, villages, and markets will be in a superb state. Whatever such a king, who is free from laziness, endowed with stable diligence, and able to defeat all opposition sets out to achieve, it will be accomplished. Why is that? Because being free from laziness allows him to engage in a suitable manner with respect to place and time. Such a king who is not lazy will be able to accomplish anything, be it mundane objectives, or supramundane endeavors that culminate in the transcendence of suffering. So, what need is there to mention the other aims he may pursue when free from any attachment to place and time? Obviously, he will be exceptionally successful with respect to all of them. All that he does in the world will be successful, and so will any supramundane pursuit that he may undertake through insight, be it the practice of generosity, discipline, or insight. Even a mere trace of these factors will ensure that upon the disintegration of his body at his death he will go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife. Such are the effects of those causes and conditions.
