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.
觀天品之三十四(夜摩天之二十)
22.又，剎利王復有一法是第二十二，應勤修習，成就相應，現在、未來二世利益。二十二者，善友堅固。友堅固王，善思惟作，久時為王，遠離諸過，他不能壞。如樹多根，長而深入，堅牢善住，不可傾轉，風不能壞。如彼牢樹風不能壞，王亦如是，知友堅固好心善意，一切人愛，所共敬重。
4.C. -3788 “ ‘There is also another factor that kings must cultivate. What is that? being a steadfast friend. A king who is a steadfast friend will be highly acclaimed and therefore able to maintain his rule for long time. He will be unstained and unharmed by others. Like a tree surrounded by many others, he will not waver and cannot be shaken by unwholesome people. [F.250.b] The king who is a steadfast friend is like such a forest in the wind. His nature is excellent and so people come to see him with great joy.
世間法中，堅固不壞功德善友有十三種功德具足。何等十三？一者善知，王若有惡，能令清淨。二者堪能，最難作者，能為王作。三者有智，若彼善友復有善友，則令為友。四者心盡，所有財物善友皆知。五者盡意，知於善友有利益事，勤心作之。六者心舒，忽爾相見，不撿威儀。七者究竟，若得衰惱乃至失命，則不捨離。八者稱意，隨心所須，如心為作。九者不匿，隨家所有，一切不隱，隨其所須，索者不悋。十者共心，若見善友多有具足，則生歡喜。第十一者，若得苦惱，則共同苦，設使大瞋，心亦不變；隨有何食，一切同食，同共遊戲。第十二者，於所有物，不劣根求；若自有物，不苦求與。第十三者，若知家中消息好惡乃至諍鬪，如是等事，一切盡說，不忌不難；自家中事乃至諍鬪，亦皆盡說。如是十三功德善友如是功德具足善友，則是世間。
4.C. -3789 “ ‘Those who possess the quality of being a most steadfast friend are also endowed with the following thirteen mundane qualities. (1) When someone is under attack, 493 they will quell 494 the attack, thus protecting against all hardships and total ruin. Why will they do so? Because even their friends’ friends are also theirs, and thus they will think, “This is a friend of my friend,” and befriend him. (2) They will disclose how much wealth they have at home and put any useful surplus to good use, thus being of service in all ways and regards. (3) They will never forsake their friends, even if the situation is extremely difficult or if there is a risk to their own lives. (4) They will do everything possible to be accommodating in all regards. (5) They will share anything in their possession, even if it is not much. (6) Whenever their friends’ circumstances are ideal, they are delighted. (7) Whenever their friends suffer, they suffer with them. (8) Even if they are in foul mood, they do not show it. (9) Even if they are overshadowed by their companions, they rejoice with them. (10) When others are in their home, they aspire not to cause them any offense. (11) Whatever they have in their homes they give to their friends without any hesitation. (12) They disclose every little thing intheir home to their friends. [F.251.a] (13) They divulge accounts about themselves by themselves. 495 A friend is someone endowed with those thirteen qualities.
如是世間功德具足十三善友，王成就一，則有大力，況復有多，是故智王應當勤攝如是善友。王若勤攝如是善友，一切所作可愛之事皆悉成就。又因善友，復能成就出世間道。略而言之，有十功德具足善友。何等為十？一者能遮非法之行；二者能教修行布施；三者能教受戒持戒；四者示智，能教修智；五者好心，遮近惡友；六者正信，示業果報；七者若見迷惡道時，教住善道；八者若見毀犯戒時，能為除滅；九者教令供養父母；十者恒常數數教誡。如是十種出世善友，一切惡道皆能擁護，猶如父母。堅固善友，常於善友。若善友朋，不生慢心。如是善友，非現在世，是未來世，是故王者應堅善友。王若如是善友堅固，則修善業功德因緣，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。以堅善友善業因故。
4.C. -3790 “ ‘A king who possesses even just one of these qualities of mundane friendship will be powerful and endowed with great strength. Therefore, a king who possesses many of them will obviously be indomitable. With joy for the supramundane path, he will accomplish his objectives. He will properly explain the ripening of karmic actions. Those who have entered wrong paths he will establish on the correct path. He will part company with those who have even slightly flawed discipline. He will cause others to heed their parents’ words. Diligent at all times, he will achieve the definitive good. He who acts in such a way is a friend in supramundane affairs. He protects against all that is unwholesome and is like a parent. Such a true friend eliminates negative factors in all that he does. No flaw will be incurred by staying close to him. He is a supreme friend in terms of the beyond, not in terms of this world. Therefore, a king should be considered a steadfast friend. When his body disintegrates, he who attends spiritual friends and practices what is virtuous will, after dying, go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife.
23.又，剎利王復有一法是二十三，應勤捨離，成就相應，現在、未來二世利益。二十三者，所謂不近無益之友。言無益者，所謂一切誑惑之人。不近一切博戲之人、導惡行人。若惡思惟，思惟已作，近如是人，大不饒益，所失甚大。失中大者，所謂誑惑。誑惑有二：一者私密；二者公彰。彼公彰者，謂博戲等種種誑惑。彼私密者，詐設形服，猶如惡人不識別者心謂之好。如是等人，外道所攝，并實外道，外道棘刺，誑惑自親，亦誑他人，不畏後世，現善形相，實是大賊。如是等人尚不應見，不應共語，何況親近以為知識？善人應捨。彼尚不能利益自身，況能利他？王者應當捨如是等不善知識無益之友，不近一切誑惑之人，不近一切博戲之人。如是等人不與相識，正念所作，正思惟作。王若親近善知識行、善知識熏，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。以不親近無益之友善業因故。
4.C. -3791 “ ‘Moreover, one should not keep company with people who are not such a friend and whose actions do not lead to happiness. [F.251.b] For example, associating with those who always deceive everyone, show wrong paths, and have bad intentions will bring nothing but great misfortune. There are two such causes of destruction: concealing and hiding. Concealing is to deceive mundane people. Such people are not gracious beings but hypocritically put on a facade. Resembling fake products, they deceive both themselves and others with non-Buddhist obstacles. Bereft of what lies beyond the world, they assume a highly virtuous demeanor while they in fact engage in nefarious activities. Since one should not even meet or converse with such people, it goes without saying that one should also not keep them as friends. One must by all means steer clear of such company. Since such companions are not even good to themselves, how could they be good for others? Those who give up unwholesome companions should therefore not associate with any tricksters. They should not befriend imposters but act on the basis of careful investigation. They should not associate with such tarnished people. He who bears the karmic imprints from such behavior 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.
24.又，剎利王復有一法是二十四，應勤修習，成就相應，現在、未來二世利益。二十四者，所謂瞋喜所不能動。若剎利王能持瞋喜，彼王國土牢固不壞，一切國人皆悉務樂，不生厭惡，無能破壞、無能得便。王若不瞋，思惟而作，非不思惟、非無因緣退人職位，非無因緣進其官爵與財利等。以不瞋故，密語不彰。非無因緣而舉下他；於歡喜處，心不高舉；如是王者，身有實意，不作諸惡，不攝惡人，平等重意。彼王如是世間法中瞋喜不動，而得安隱。
4.C. -3792 “ ‘There are two further factors that a king must by all means relinquish. What are they? Anger and agitation. A king who is keenly on guard against anger and agitation will have a stable rule. He will exercise his natural authority so that no one can control him. Such a king does not leave himself exposed to anyone. A king who abstains from anger will not do something that he did not intend. [F.252.a] He will not suddenly act irrationally. He will not rashly beat his servants. He will not expose what should have been kept secret. He will not be unpredictably capricious. He will not become overwhelmed with excitement. Even when he feels dejected, the matters he engages in will not be impacted. He will not retain people who are disingenuous. His mind will be steadfast. In this way, a king who remains guarded against the forces of anger and agitation will be praised in terms of worldly affairs.
云何復於出世間道瞋喜不動，而得安隱？王若不瞋，則為能持生死一垢；王若不喜，能持力垢；彼王如是能持力垢、持生死垢。若人能持如是二垢，彼人則能持癡力垢。王若如是能持三垢，智忍堅意，有決定意，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。瞋喜不動善業因故。
4.C. -3793 “ ‘How will he be praised for being guarded against the forces of agitation and anger in terms of the supramundane path? He who is guarded against anger is guarded against this singular stain of cyclic existence. He who is intelligently guarded against agitation is guarded against the power of desire. He who is guarded against these two stains is also guarded against the power of ignorance. He who is guarded against the forces of those three stains possesses knowledge, patience, stability, and determination. By the ripening of such prior causes and conditions, he 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.
25.又，剎利王復有一法是二十五，應勤修習，成就相應，現在、未來二世利益。二十五者，所謂不著飲食二法，不多貪著。何以故？貪多飲食，於王則妨，常念飲食在腹內故。彼諸國人左右軍眾，心生厭賤，有如是念：彼王心意同如畜生，唯除飲食，更無餘心、無餘業心。恒常如是貪樂飲食，心常愛樂飲食味故，則不思惟法與非法。
4.C. -3794 “ ‘There are also two other factors that must be effectively stopped. What are they? A king must not have excessive craving for food and drink. Why is that? Because a king who yearns for food and drink will be distracted by his cravings. He will be obsessed with filling his belly. With such yearnings, his mind will become just like that of cattle. He will have no thought for anything but food and drink. With such desirous thinking and behavior, he will be wholly preoccupied and will therefore fail to distinguish between Dharma and non-Dharma. [F.252.b]
於國土事不能籌量思惟計校，不思惟人，不能調伏一切左右內外軍眾，於大臣等一切國人不能次第如彼相應與其官爵，於所作事不知輕重。彼王財物，唯有損減。財物減故，則少財物。財物少故，飲食則盡。無飲食故，一切輕毀。以貪飲食，故致貧窮。貪多飲食，不自節王，如是妨礙世間饒益。
He will not provide for his realm and subjects. He will not investigate the affairs of the realm. He will not exercise his natural authority. He will not ensure his ministers stick to their duties. He will fail to comprehend which matters are important and which are insignificant. He will constantly fail in his pursuits. As he fails in this manner, his wealth will wane so that even the terms food and drink will disappear. Becoming a complete failure, he will be repugnant to the people of the world, and he will live in extreme poverty.
云何復為出世間妨？謂心貪著，樂多飲食，常愛諸味，不正思惟，不能念身、不能念受、不能念心、不能念法，不能思念苦集滅道，自餘一切皆不思念。如是貪著飲食境界，同如畜生，無有差別。
The distractions of his cravings will hinder his mundane aims and, hankering for food and drink, he will also be reprehensible with respect to supramundane objectives. He who is obsessed and wholly preoccupied with food and drink will be governed by a constant craving for taste. He will therefore be unable to achieve mental equipoise and thus will become careless in terms of mindfulness that pertains to the body. He will also fail to be mindful of what pertains to sensations, mind, and phenomena. For him, there will be no factors of suffering, origin, cessation, and path. He will have no interest in anything but food and drink, and his mind will not be fit to consider anything else. His character will be just like that of an animal.
是故應當依順道理，相應飲食，如相應行，相應語說，清淨諸根，如應轉動，思惟正道——身受心法、苦集滅道。如是法中心善調伏，能思能念。心正念故，根轉清淨，相應飲食，身則調停；身調停故，心亦調順；心調順故，能念善法。是故不應愛著諸味。若以飲食內於身中，調適相應則為安隱，恒常依法而修習之。如是彼王能調伏心，心則正念，心正念故，能作善業。
4.C. -3795 “ ‘However, those who become free from such preoccupations with finding food and who are no longer attached to food and drink will be able to restrain their physical and verbal conduct, and their faculties will ripen. In this way, they will practice the true path. Their minds will be workable. [F.253.a] They will gain complete knowledge of body, mind, sensations, phenomena, suffering, origin, cessation, and path. Their minds will be in equipoise and their minds and faculties will be very pure. When they obtain food and drink, their bodies will be well, and their bodies and minds will be at ease. As their minds remain at ease, they become able to think of virtuous qualities.
王若如是不貪飲食，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，所修善業唯如香氣，生於善道，天世界中為夜摩王。以不貪著飲食二味善業因故。
4.C. -3796 “ ‘Therefore, one should not have strong craving for taste. Rather, as food or drink enter the body, one should regard it as simply something cooling, or something beneficial. In that case one’s mind will become workable and capable of entering equipoise. When the mind is in equipoise, one may examine virtuous actions. When the bodies of those who practice virtuous action are destroyed, they will, after dying, go to the joyous higher realms and be born as the ruler of the gods in the Heaven Free from Strife.
26.又，剎利王復有一法是二十六，應勤修習，成就相應，現在、未來二世利益。二十六者，謂善思惟。善思惟王，則於世間及出世間安隱之事一切皆得。何以故？心功德故。善思惟者，於現在世、若未來世常得勝樂，隨何等事，善思惟作，則無諸過。意如是念：貪欲等垢，常行惡道，應令盡滅。以不淨法除貪欲垢，以慈悲法除瞋恚垢，以觀智法除愚癡垢。
4.C. -3797 “ ‘There is also another factor that a king should cultivate. What is that? Keeping wholesome forms of conduct in mind. Those who keep wholesome matters in mind will accomplish the objectives of sentient beings, whether they are of this world or the hereafter. Why is that? Because they are qualities of the mind. Hence, those who keep wholesome matters in mind with respect to this world and the next will accomplish supreme happiness. Moreover, they must eradicate all flaws as they keep wholesome matters in mind and remain attentive to them. It should be taught that desire and the other stains always lead to the lower realms. Desire is counteracted by the repulsive, anger by loving kindness, [F.253.b] and ignorance by insight.
如是皆以心善思惟故能除滅，非不善意而能除也。若惡思惟，不能成就世間之法；要善思惟，則能成就。是故當知一切諸法，善思惟作則得成就。王若如是心善思惟，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。以善思惟善業因故。
By correctly considering those three flaws, they will be exhausted. That will not occur by keeping unwholesome matters in mind. Also, mundane qualities will in the exact same way be accomplished by keeping wholesome matters in mind, and not by being concerned with unwholesome matters. Therefore, at all times and occasions one should give matters the right kind of kind of concern. That will accomplish all one’s objectives, and when the body of such a follower of the Dharma disintegrates, he will go to the joyous higher realms and become the lord of the gods in the Heaven Free from Strife. Such are the causes and conditions that are associated with those positive actions.
27.又，剎利王復有一法是二十七，應勤修習，成就相應，現在、未來二世利益。二十七者，謂不待時安詳而作。若作世間、作出世間利益之法，久時乃作則不可作。既不可作而作之者，則不成就。譬如有病，不時速治，久乃治者，則不可治；不可治故，則能殺人。
4.C. -3798 “ ‘There is also another factor that a king should refrain from. What is that? Procrastinating. No worldly objective, no beneficial objective in terms of the supramundane, nor any other objective whatsoever can ever be accomplished by putting things off. That can only lead to intolerable situations. For example, if one is about to succumb to a disease, postponing the treatment is a mistake that will prevent one from doing what needs to be done, and thus it will lead to one’s ruin.
如是復有無量作法不時速作，久乃作者，難作、叵作、不可得作，如是能障出世間道。微少煩惱亦如彼病，不速治故，煩惱不斷；以不斷故，則入惡道。是久乃作之大過患，如是障礙出世間道。微少煩惱不時斷故，漸次增長，猶如毒芽，久則增長，燒一切身，能令眾生若墮地獄、餓鬼、畜生，是故不應安詳待後久時乃作。如是王者、若諸餘人、若諸比丘、若諸俗人、若大富人、若貧窮人，一切不應安詳待後久時乃作。
Likewise, there are many other matters that can become utterly unbearable if one does not deal with them quickly. In that way, there will be no path of decisive goodness at all. One will succumb to the disease of the afflictions and descend to the lower realms. Such are the effects of procrastinating —there will be no supramundane path whatsoever. All paths will be destroyed and the factors that are like poisonous sprouts will grow. As they proliferate, they will burn one’s mindstream in terrible ways. [F.254.a] That is how living beings come to take birth as hell beings, starving spirits, and animals. Therefore, procrastinating is not becoming for kings, or for monks, or for merchants. Acting this way is never praiseworthy.
若人待後久時乃作，彼人生過，速得衰惱，乃經久時不能除滅、不能破壞、不能斷絕；以不斷故，自得衰惱。若人不觀久時乃作，則速失壞，并根普拔。如是之人無彼過故，畢竟得樂，住世間道、出世間道。如是之人若過始生，即能除滅，如毒芽生，見即除者。彼毒芽者，喻如煩惱，久則增長，過生則多。是故若有斷始生過，則為真知，而得安隱，彼人常樂。王若如是不待後時安詳而作，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，彼人常樂，身壞命終生於善道，天世界中為夜摩王。以不待時安詳而作善業因故。
4.C. - 3799“ ‘Those who do not procrastinate act the very moment a flaw occurs, and thus they relinquish it. They crush, conquer, and destroy the flaw from its root. Having overcome such flaws, they are happy in the end. Whether on a mundane or a supramundane path, they destroy these flaws, which are like poisonous sprouts that proliferate when allowed to grow. Therefore, those who crush all flaws the moment they crop up will quickly reach the abode of excellent happiness. When their current bodies disintegrate, they will after their death go to the joyous higher realms and rule in the Heaven Free from Strife. Such is the power of the causes and conditions that are associated with their past positive actions.
28.又，剎利王復有一法是二十八，應勤修行，成就相應，現在、未來二世利益。二十八者，所謂以法利益國土，非是非法。彼多法王能自利益，能利益他。自利益者，若王持戒，能護國土，非不持戒，是自利益。利益他者，謂見有人不隨法行，令住法中。
4.C. -3800 “ ‘There is also another quality that a king should cultivate. What is that? Sustaining people with the Dharma. A king must sustain his people with the Dharma, not with non-Dharma. A king who has become preeminent due to the Dharma benefits both himself and others. He will not do anything that does not benefit himself. He is disciplined, and those who are disciplined do not sustain their people through non-Dharma. In this way, he benefits himself. How does he then benefit others? [F.254.b] He connects those beings who do not observe and follow the Dharma with happiness. In this way, he truly sustains his people.
王者如是正護國土，護國土故，法、財、名三皆和合得。既能如是令他依法，何況自身不隨法行？如是王者，則得財物。云何得物？所謂決定於國土中一切財物，六分取一。是以國土則為大富，以正護故。若國大富，王有急事，一切人民以愛王故，知王有急須用財物，皆悉多與。此是王者第二功德具足成就。如是王者正護國土，左右軍眾敬愛於王，一切方處稱王善名。王若如是，法、財、名等和合具足，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。以自他利善業因故。
4.C. -3801 “ ‘Sustaining his people, he becomes genuinely righteous, wealthy, and famous. Since he has already connected others with supreme happiness, how could he ever be unjust? Such a king will also be wealthy. In what way? After the harvest, the king will take one sixth of the grain, but he will use that to provide people with favorable circumstances. As he thus sustains them, the king will feel affection for the whole populace and save them from troubles. Thereby, he becomes endowed with a second quality —fame. A king who genuinely sustains his people and is loved by the people of his cities will become renowned in all directions. Such a king is perfectly righteous, wealthy, and famous. When the body of a king, who in this manner sustains his people munificently, disintegrates, he will after his death go the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife. Such is the ripening of the causes from his past deeds.
29.又，剎利王復有一法是二十九，應勤修習，成就相應，現在、未來二世利益。二十九者，謂常修行十善業道。彼十善道第一樂報，以要言之，則有三種，謂身、口、意。身則有三：殺、盜、邪行。口則有四：妄語、兩舌、惡口、綺語。意地有三：貪、瞋、邪見。如是十種不善業道，顛倒則名十善業道，名為慧道、名為正道。不善業道則無有慧，善道有慧，故名慧道，攝人天生，次第乃至到於涅槃。
4.C. -3802 “ ‘There is also another factor that a king should diligently pursue through numerous means. What is that? Practicing the ten courses of virtuous action. All of them lead to a supremely delightful ripening. The virtuous courses of action are of three kinds: those of body, speech, and mind. [F.255.a] Those of the body include the relinquishment of killing, stealing, and sexual misconduct. Those of speech are the relinquishment of lying, divisive talk, harsh words, and pointless chatter. Those of the mind are giving up covetousness, ill will, and wrong view. The many courses of action that are included under these ten unvirtuous actions are together known as the path of unvirtuous action. On the other hand, unmistaken insight is known as the path of true virtue, which refers to such insight. Through such insight, one will correctly arrive at the final transcendence of suffering.
彼王如是自身能住，復令他人軍眾等住，如是王者於諸眾生猶如父母，能到涅槃。隨自所願，何道皆得。彼王如是一切所念皆悉成就，常為天護，無有刀劍、怨敵等畏，一切國土常不壞亂，一切五穀隨時善熟。如天時節，日月調和普照一切，國土所用一切具足，多饒人眾。彼王如是正護國土，後時無常，身壞命終生於善道，天世界中。
4.C. -3803 “ ‘Such a king will obtain whatever he wishes for in the worlds of humans and gods and will be able to maintain all of that on his own. He will be like a father or mother to all the people living in his cities, and he will cause them to attain the transcendence of suffering as well as the higher realms. All such wishes of the king will be fulfilled, and he will also be protected by the gods. He will never encounter the terrors of weapons, starvation, or the destruction of the realm. Throughout his realm, the crops will ripen perfectly and on time. The sun and moon will also shine brilliantly in a timely manner, all objectives will be attained, and all his domains will enjoy abundance.
受何業報？受何等樂？略而言之，夜摩天中，不殺業故天命則長，有下中上如是天命。於六欲天，不偷盜故，天中大富，七寶具足，園林山峯種種可愛，在如是處遊戲受樂。不邪婬故，諸天女眾於餘天子悉皆不往，乃至未退有命以來，不往不近。彼諸天女一切端正、一切好色，光明勝妙，眼見心樂。若人邪行，彼生天中，所有天女共餘天行。如是異異業報成就，此如是等身善業行，善護不犯，樂修多作，生於天中受天樂報。
4.C. -3804 “ ‘When the time is up for a king who has munificently sustained his people in this manner, the nature of impermanence requires him to depart. At that point, he will be born among the gods due to the ripening of his past actions and will thus enjoy happiness. In short, those who are born among the gods in the Heaven Free from Strife [F.255.b] achieve longevity according to their relinquishment of killing, and in that way they become either inferior, intermediate, or superior gods. Similarly, those who are born among the six classes of gods in the desire realm will have stable wealth based on their relinquishment of stealing, and they will thus enjoy themselves in exquisite forests and parks made of the seven precious substances and among the various mountain peaks. Due to their having given up sexual misconduct, their goddesses will not go to other gods for as long as they live. Throughout their lifetimes, these goddesses will not go to other gods, nor will they even embrace any other. Rather, with all their physical charms and splendor, they will pay exclusive attention to that one god only. However, in the case of those who have not properly given up sexual misconduct, their goddesses will abandon them. In this way, the various individual actions yield distinct ripening. This is how observing, relying on, cultivating, and increasing positive physical actions lead to rebirth among the gods.
次復第二，口四善業樂修多作，生於天中。口何者業，生於天處？受何樂報？謂修四種口正行戒。不妄語故，滿語美語，種種實語，常一切時第一妙語，隨口所說，彼語則樂，隨語皆得，不妄語故。不兩舌故，所有軍眾常不破壞，於一切時隨順供養。不惡口故，常聞美妙歌舞、遊戲喜笑等聲，第一悅耳美妙之聲。不綺語故，常出義語，一切諸天愛樂其語，皆信其語，彼於天中如是成就口業果報。
4.C. -3805 “ ‘There is also a second set of factors, divided into four, that involves enjoyable ripening. When practiced, cultivated, and increased, this also leads to birth among the gods. What are those actions that lead to the enjoyments of birth among the gods as they ripen? They are the four types of proper verbal restraint. Having given up lying, one’s voice will be clear, pleasant, and deep. One will always be a highly successful speaker such that whatever one says it is articulated with ease yet captures the subject matter accurately. Such is the situation for these gods, and this is due to the force of having properly relinquished lying. Next, the relinquishment of divisive talk prevents the destruction of one’s realm. [F.256.a] Having permanently given up divisive talk, one will always hear exquisite sounds that are enchanting to the ears as well as the mind —sounds of singing, dancing, excitement, and rapture. Giving up irrelevant talk results in having a tongue that is well proportioned and delicate. 496 One will be a delight to all the gods. Such are the enjoyments of the effects of virtuous actions of speech.
何者意業，如是天處受何樂果？以不貪故，一切憶念、一切所須，隨念皆得，得已不失，自餘諸天不能侵奪，唯自受用。此果報者，不貪業故。以不瞋故，一切天愛，第一端正，可憙妙色。不邪見故，所求皆得，如所求得，不變不異。如所念得，未曾不得，常具足得。如是略說十善業道所得果報。
4.C. -3806 “ ‘What are the divine mental actions that bring effects experienced in the heavens? By giving up covetousness, all that one desires will be obtained simply by thinking of it, what one acquires will not decay, and other gods will not want to partake of it. Such are the effects experienced by those who give up covetousness, and such ripening is not due to anything else. By giving up ill will, one will be in harmony with everyone else in the heavens. One will also be endowed with an outstanding body. By giving up wrong views, no non-Buddhist will venture into any dispute with you. All events will turn out in perfect accordance with one’s wishes, not in any other way. Never will there be the slightest lack of anything that one wishes for. This is a brief explanation of the ripening of the ten virtuous courses of action.
若布施者，則得勝報。以布施故，富樂轉勝。以智勝故，勝一切天，一切樂受，願是根本——若癡樂者則非是樂——心自在故、福田力故、時自在故、物自在故、信解力故。以自在故，有一善業亦生天中，乃有眾生入於涅槃，何況生天。
4.C. -3807 “ ‘Generosity specifically yields special wealth, while insight specifically makes everything uniquely outstanding. The reason for this is that all joys are rooted in insight. All that is not enjoyable is preceded by the delusion of existence. [F.256.b] Depending on the mind, time, entities, and one’s good motivation, even just one among the virtuous courses of action can lead to birth as a god. Since they even propel one toward the transcendence of suffering, it goes without saying that such actions can also lead to birth among the gods.
如是業報，第一微細，何人不知，則迷業報，迷業報故入於地獄。
4.C. -3808 “ ‘Yet, the ripening of karmic actions is extremely subtle. The ignorant are therefore unaware of the ripening of karmic actions and thus, in their delusion, end up rushing toward the hells.
此如所說十善業道，若王修行，或國土人、或王軍眾，以王因緣皆行十善。王若如是修十善業，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。以行十善善業因故。
4.C. -3809 “ ‘When a king practices these ten virtuous courses of action as just explained, all of his lands and cities will abide by his rule. When the king’s body disintegrates, the ripening of these acts will after his death make him go to the joyous higher realms and become ruler of the gods in the Heaven Free from Strife.
30.又，剎利王復有一法是第三十，應勤修習，成就相應，現在、未來二世利益。第三十者，謂信因緣。信因緣王、若大臣等，不迷業報，意常正念，於境界中不放逸行。彼因名為果種子因，緣於時處具足和合。彼名信因。若信因者，亦信於果，彼以如是諦見因果，不作惡業。猶如種子與芽為因，如是諦見、信因緣故，不迷業報。
4.C. -3810 “ ‘There is also another quality that a king should cultivate. What is that? Proper consideration of cause and effect. A king or minister who has proper awareness of cause and effect will not be deluded. His mind will remain composed in recognition of karmic actions and their ripening, and he will not engage with objects carelessly. Here cause is like the seed of a fruit. Conditions are like the passing of the seasons and the proper soil. Those who do not disregard causes or conditions will perceive the reality of cause and effect. Such people do not engage in unwholesome actions. As with the combination of causes and conditions pertaining to a seed and its sprout, one will be free from delusion regarding karmic actions and the ripening of their effects. [F.257.a]
彼如是業，有善不善，生死相續不斷不絕，種種苦樂，能令眾生處處受生，有中流轉。如是有中相續輪轉，在於地獄、餓鬼、畜生、天、人之中。
4.C. -3811 “ ‘Both virtuous and unvirtuous actions constitute the path of rebirth. Those actions give rise to the many different forms of pleasure and pain that are encountered in cyclic existence. The continua of living beings are formed by such actions, and that conditioning keeps them confined to the realms of hell beings, starving spirits, and animals, or the realms of gods and humans.
有三種行：一、福業行；二、罪業行；三、不動行，謂四禪行。彼福業行是天人因；彼罪業行，地獄等因；彼不動行，是色界因。彼三種界，王若於中唯諦知因，彼王不迷生死曠野。如是一切，此有為中，所謂因果。
In this way, the three realms are produced by virtuous, unvirtuous, and immovable actions. That is to say, life as a god or human is caused by the conditioning of virtuous actions, unvirtuous actions lead to the hells, and immovable actions lead to the form and formless realms. When a king truly sees the mere causes of life in those three realms, he will no longer be deluded within the wilderness of cyclic existence. In short, therefore, all these conditioned factors are causes and effects.
王信因果，過不能壞，以能畏過，故不造作不善之業，常作善業。王若如是信於因緣功德力故，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。以信因緣善業因故。一切眾生第一勝法，謂信因緣。是故王者應當精勤修習此法、受持此法，謂信因緣。
A king who perceives causes and effects will not be brought down by flaws. He will not engage in any unvirtuous actions, influenced by the terrifying horrors of misdeeds. Rather, he will constantly engage in what is virtuous. Upon the disintegration of his body, he will go the joyous higher realms and be born in the world of the gods. The foremost way to engage the mind is known as proper consideration of conditions. Therefore, this must be kept in mind by a king who perseveres in these teachings. This is the way of proper awareness of causes and conditions.
31.又，剎利王復有一法是三十一，應勤修習，成就相應，現在、未來二世利益。三十一者，謂供養天。以何因緣供養彼天？善業行故，得生天中，有大神通，若我造作不善業道，能遮止我。若夜若晝恒常供養，一切所作皆能調伏，能於夢中示善不善。一切國土不饒益時，能為作護，令入善法。彼天如是能遮不善，若夜若晝常能擁護，猶如父母無量方便種種擁護。應供養天，彼能作善。
4.C. -3812 “ ‘There is also another factor that a king should diligently pursue in various ways. What is that? Worshiping the gods. Gods that engage in the conduct of positive actions will voluntarily assist in one’s own practice of positive actions, and they will prevent any obstacles to the manifestation of virtuous qualities. [F.257.b] Those who worship such gods during both day and night will receive their assistance. The gods will even reveal good and bad omens in one’s dreams. They will protect the realm from destruction and constantly inspire people toward virtuous actions. Those who practice accordingly will be protected day and night. It is therefore only appropriate to worship virtuous gods in various ways, as if they were one’s father or mother.
是故王者供養彼天，以愛法故，離於惡業，不為侵他，非邪見故。無如是意：離天無業，此天造作。一切世間無如是心：一切苦樂皆天所作。無如是心：供養於天，如是供養，為利益我不失饒益。非謗因果，非邪見心，彼王如是供養天故，得他供養。王若如是常供養天，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。以供養天善業因故。
4.C. -3813 “ ‘Hence, a king should always worship the gods. He should do so by means of a ritual that accords with the Dharma and without any involvement in negative actions due to desire or specific precepts. He should do so without causing harm 497 and without taking any oath based on wrong views. He should worship the gods in a way that is disengaged from the causes and the mindset that create the karmic actions and sufferings of all beings. Due to the quality of the divine assistance he receives, a king who worships in this way will never fail in his objectives. He will never disregard cause and effect. He will not develop wrong views. He will offer constant worship. When his body disintegrates, the causes and conditions associated with such actions will make him go to the joyous higher realms and be born as the king of the gods in the Heaven Free from Strife.
32.又，剎利王復有一法是三十二。王者應作，成就相應，現在、未來二世利益。三十二者，謂一切時正護國土。正護國王，隨順法行，猶如父母，一切畏處，施與無畏。施無畏故，晝夜常恒善法增長，一切軍眾皆悉敬愛，心不捨離。國內人民，或獻財物或復讚歎，稱王善名。或時晝夜心常思惟，欲令其人得安隱樂。
4.C. -3814 “ ‘There is also another quality that a king should cultivate. What is that? Sustaining the people. A king who truly sustains his people will observe and follow the Dharma and will grant his people freedom from fear, as if he were their mother or father. As he grants them freedom from all fears, a river of virtuous qualities will flow and increase throughout day and night. [F.258.a] The inhabitants of his cities will regard him with fondness and affection and will therefore provide him with wealth and praise. Throughout day and night, they will be concerned with his happiness.
彼王如是利益一切諸眾生故，是以令王自在增長。多自在故，五穀成熟，國土增長，一切軍眾皆悉增長。國內耆宿，願王熾盛。彼如是王，正護國土，法、財、名三，日日增長，和合相應。王若如是正護國土，於一切時利益國土，離瞋、離貪，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。以護國土善業因故。
4.C. -3815 “ ‘A king who practices in this way will expand his sphere of influence, because he is doing what benefits all beings. As his rule expands, the harvests will be bountiful and the population will flourish. As the cities thrive, the king himself will also prosper. A king who sustains the populace in this way will always be righteous, wealthy, and famous. Such an excellent being will continue to nourish his subjects. Since he always wishes to benefit people and is free from ill will and covetousness, he will upon the destruction of his body go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife. Such is the power of the causes and conditions he created in the past.
33.又，剎利王復有一法是三十三，王者應作，成就相應，現在、未來二世利益。三十三者，謂一切時正護妻子。護妻子故，妻子得樂，王、若大臣無量福德，多種福德和集增長。若有財物，有何者物，何處何時有物，不惜給與妻子。若與財物、若與飲食、若與床敷、若與衣服，若或抱持，愛語信任，令心歡喜，施與無畏。如力分與，施與妻子。舍內得福，作無量種舍內福德，此護妻子有大福德。
4.C. -3816 “ ‘A king who practices and adheres to the Dharma should also cultivate another quality. What is that? Providing his sons and daughters with happiness. A king or royal minister who provides his sons and daughters with happiness brings about a continuous increase in many forms of merit. Regardless of his situation, circumstances, or possessions, he will give everything to them whenever he has something to give. [F.258.b] In this way, he enthusiastically provides them with material things, food, drink, and clothing. He will embrace them, speak pleasantly, and make them feel confident, joyful, and fearless. Great merits will blossom from his sons and daughters, and when such great merits emerge from his home in a wide variety of ways, that is what is known as taking good care of one’s children.
若復有人無憐愍心，或為貪覆，不憐妻子。彼人之心甚於惡獸殺生食肉，食屎獸等。若人不能出家住法，彼人應當如力如分正護妻子，令得安樂。若自有力，無憐愍心，不護妻子，如是之人不名在家，不名出家。是故應以資生布施及餘物施，若教持戒。
4.C. -3817 “ ‘Without falling prey to miserliness or becoming oppressed by desire, he has compassion for his sons and daughters. As he provides them material things and protects them from violence, they will excel in his presence. Therefore, those who cannot faithfully take ordination should sincerely care for their children. People who have the resources but are so miserly that they do not care for their children according to their means are neither householders nor monks. Therefore, a king or royal minister should take care of his children by giving them material gifts while also instilling in them a sense of discipline.
王、若大臣能令妻子受戒持戒，教令布施，教令習智，更餘次第正護其樂，次第如力。王、若大臣如是作者，久時受樂，久時壽命。王若如是正護妻子，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。以護妻子善業因故。
He should establish his sons and daughters in discipline, encourage their practice of generosity, and help them cultivate insight. While sustaining and raising his children in genuine happiness, he should continuously provide for them according to his capacity. In this way a king or royal minister will sustain his children and bring them lasting happiness. When later 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 force of those causes and conditions.
34.又，剎利王復有一法是三十四應勤修習，成就相應，現在、未來二世利益。三十四者，謂常習智。習智者名一切苦滅，出離一切生死之因。若能決定習智者，好。彼智者名：於入大闇、墮在闇中得無量種衰惱之者，照明如燈；
4.C. -3818 “ ‘There is also another factor that a king should pursue diligently and in numerous ways. He must cultivate insight by all means. Cultivating insight [F.259.a] destroys all suffering and is the cause of deliverance from cyclic existence. Hence, a king must by all means train in that. Insight is the lamp for those who have fallen into the great darkness of cyclic existence and are lost in the darkness of numerous sufferings.
生死曠野嶮道資糧；盲者眼目；無力者力；無伴者伴；無救者救；病者良藥；迷者導師；生死曠野嶮道、遠行飢渴乏者之清冷水、之飲食也；繫縛生死牢獄之者出要之因；無親友者則能與作利益親友；與無目者作光明眼。能於死時，而作強伴。
It is a jewel for the destitute in cyclic existence, an eye for the blind, strength for the powerless, a friend of the friendless, a protector of the exposed, a medicine for those tormented by disease, a guide for those without a path, a cooling rain for those tormented by craving in the wilderness of cyclic existence, the cause of deliverance for those bound in the prison of cyclic existence, a helping friend for those who have none, clear vision for those who are blinded, and a powerful friend at the time and place of one’s execution.
閻摩羅人來近至時，於死滅時，作大力伴。一切惡處能為閉塞。於欲墮墜大嶮堓者，如手接取。若作同侶，得一切樂。於裸露者，是好衣服，無能劫奪。若有怖畏破戒罪、火熱惱逼者，能作無量多枝葉花、清冷蔭影具足之樹。一切眾生眼所矚者，皆生愛樂。是故，智勝。
When the henchmen of the Lord of Death are near and death is approaching, insight is a powerful friend who leads one away from the terrors of the lower realms. Insight is a friend who takes one by the hand and saves one from treacherous passes and chasms, leading one toward all types of happiness. For those scorched by the sun, insight is a priceless garment. For those tormented by the terrifying heat of flawed discipline, insight is like the cool shade of a tree with many great branches and a dense canopy of twigs, shoots, leaves, and flowers [F.259.b] that brings joy to everyone who sees or touches it. Therefore, insight is most special indeed.
於無始來流轉世界諸眾生等，能與現在、未來世樂，更無餘法能作樂因，如一智也。常應識知種種修習，心行正道，心善思惟，心中安住。共餘法動，無量種意，初中不善，智則能除，能示實道。此則安隱，一切饒益皆能成就，示涅槃城，常應修習。
4.C. -3819 “ ‘Ah! Whether in this life or the next, there is, and has been since time without beginning, no other way to advance. Insight exclusively possesses such qualities, and by correctly cultivating this knowledge, one comes to realize the true path. By carefully discerning things and keeping insight in mind, one will eventually actualize its qualities. One must develop decisive certainty and extensive knowledge. Insight paints beautiful scenes throughout the beginning, middle, and end. Insight reveals the path of reality. It reveals the city of the transcendence of suffering, free from attachments to any desired objective. Insight should always be cultivated.
以修習故、善識知故，生人天中，為王、為勝。智火能燒一切煩惱，乃至後時得寂滅樂，更無異法能令出離一切生死如此智者。是故希望一切地者，應當思惟修習此智，為他人說。王若如是常修習智，為他而說，樂修多作，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，後正流轉，身壞命終生於善道，天世界中為夜摩王。以能修習多智因故，終得涅槃。
4.C. -3820 “ ‘A king who cultivates insight will rule for a long time and be appreciated by the people of his cities. Other kings will be unable to conquer him. He will be sustained for a long period and not be subject to suffering. His enjoyments will long endure as he passes from one happy state to the next. When his body disintegrates, he will after his death go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife. Such is the condition of the ripening of his causal actions from the past.
35.又，剎利王復有一法是三十五，應勤捨離，成就相應，現在、未來二世利益。三十五者，所謂不樂一切境界。若剎利王樂於境界，如是王者，不得安隱。若王樂聲觸味香色一切方便，不得安隱，亦復不能正護國土，亦復不能正護自身。常樂境界，常著心故，失法、物、名，三皆退壞。樂境界王，餘王能破；他破壞故，自軍眾等皆生厭惡，不復愛樂；以厭離故，則失王位，而得衰惱；得衰惱故，或失壽命。
4.C. -3821 “ ‘There is also another quality that a king should endeavor to cultivate. What is that? Not being led astray by objects. A king who is obsessed with objects will be overcome by sounds, textures, tastes, forms, and smells that are otherwise agreeable and excellent. He will be unable to act virtuously in any way. [F.260.a] Therefore, his objects will fail to bring him any happiness. He will not be able to engage meaningfully with any objects, and while his mind is occupied with these objects, his righteousness, wealth, and fame will diminish. As he fails in all these regards, opposing kings will be able to damage him. When that happens, the people in his cities will become displeased with him, and thus the king may lose his realm. He will descend into great suffering and may even lose his life.
是故王者不用縱心樂著境界。若不縱心大樂境界，彼王則能正護自法，或時心淨，正攝色聲香味觸等，不能動心。久時為王，王領國土一切軍眾不厭不捨，是故他王不能破壞，命住久時，不得熱惱，久時受樂。今既受樂，後生樂處。王若如是不樂境界，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。不樂境界善業因故。
Therefore, one should not become obsessed with objects. A king who is not obsessed with objects, who rules in accordance with the Dharma, and who is even-minded cannot be led astray by sounds, textures, tastes, forms, or smells. A king who takes care of his people in such a way will always be righteous, wealthy, and famous. With such excellent qualities, he will continue to sustain his subjects. Always intent on benefiting the populace and being free from ill will and covetousness, such a king 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 is the force of the causes and conditions of his past actions.
36.又，剎利王復有一法是三十六，王不應作，成就相應，現在、未來二世利益。三十六者，所謂不令惡人住國。不調伏者，不令住國。若諸惡人惡業破戒，令住國者，彼王則不久時為王，則於彼人必得殃禍。彼大過故，國人破壞，自在劣減，五穀不登，人不作業，王則不能正護國土，一切國人於王不樂。
4.C. -3822 “ ‘There is also another factor that a king should avoid. What is that? A king should not harbor incorrigible people in his country. If a king harbors in his realm incorrigible people, such as evildoers and people with flawed discipline, their severe flaws will soon bring great misfortune. The realm will be destroyed, and the king will lose his reign. [F.260.b] The crops will not ripen, projects will come to nothing, people will not be properly taken care of, and the populace will lose its fondness for the king.
住國土天，不生憐愍，以其國內惡人住故，以其國有不調人故。彼調伏人亦不調伏，第一修業福德之人近惡人故，彼則有失。是故王者，不調伏人不令住國。
The gods of the land will also not be kindly disposed when incorrigible people are harbored in the country. Incorrigible people will corrupt even the most well-trained individuals, because everyone depends on the character of one’s companions. Hence, if people with good qualities associate with people of a different kind, their qualities will be wasted. For such reasons, a king should not harbor incorrigible people.
若王不令不調伏人住其國者，惡法行人則不住國。以不住國，則無上過，又復常能正護國土。一切國人皆悉知王不令惡人住在國內，則不作惡，一切國人皆修行法，不作非法。彼能如是隨法行王，一切意念皆悉成就，一切國人皆知法律，依法律行。
4.C. -3823 “ ‘A king who does not harbor unwholesome people who are incorrigible and whose conduct is wicked will not incur the flaws just explained. He will take good care of his people and will not permit people who do not follow the Dharma to stay in his realm. As his people follow the Dharma, he will not appreciate those who act against the Dharma. Those who follow and adhere to the Dharma have excellent intentions.
餘不饒益，不生不起。彼王如是以法為救、以法為伴。王若如是以法為本，不令惡人住其國內，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。以離惡人善業因故。
Therefore, his realm will not suffer destruction or any other misfortune. A king for whom the Dharma is the sole refuge, friend, and support will, upon the destruction of his body, go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife. Such is the force of those causes and conditions.
37.又，剎利王復有一法是三十七，王應勤修，多獲福德，一切國人皆不厭惡，成就相應，現在、未來二世利益。三十七者，所謂依前過去舊法，不斷先得，依法而與。使人、軍眾、一切人民先來得者，不斷不奪，若地、若物，依本常與。若有何人種姓次第先來得者，隨相應與。一切人民則於其王不生厭惡，左右軍眾一切不能迭相妨礙。
4.C. -3824 “ ‘There is also another factor that a king should endeavor to cultivate in order to be righteous and which will prevent him from being attached. What is that? He should provide land and wealth from his current household possessions to his servants. He should give such things to those servants that belong to his household. [F.261.a] In this regard, he must not be easily displeased with them. He should also not indulge with his servants, nor should he feel weary of them. By distributing land he ensures that the servants do not leave their places.
王不憂悔、不生熱惱，王位不動，國土不亂，恒常正住，一切職人不偏斷事，強不陵弱，不違法律，一切國人如自業作，心生歡喜。天心喜故，以時降雨，寒暑隨時，常豐不儉，無刀兵劫，龍心不瞋。
Such a king will be free from concerns and live in the most excellent way. He will not have to engage in commerce. He will be powerful and utterly unassailable by those of lesser strength. He will not crave for things but be content with what his own karmic actions provide. In his lands, the gods will not bring untimely rains, the sun will not burn out of season, no famine will occur, and there will be no armed struggles.
一切善天，不捨其國，行於餘國。彼王國土以行法故，餘天不壞。以人因緣，是故有天；以人力故，天則有力。
The gods will not abandon his land to go elsewhere, nor will his land be laid to waste and destroyed by other gods. Both humans and gods will flourish due to the strength of humans.
彼王既知如是過已，依先舊與，不斷不奪。若王善行第一法行，於國內人，依次第來隨相應與，依祖父來隨所應與。若王國土令法久住，依法正護，如彼次第依分而與，如是次第依法王者，一切天眾不求其便，護其國土，彼王大富，國土具足。以大富故，布施作福，持戒修智。
4.C. -3825 “ ‘A king who understands the flaws of people does not harbor unwholesome individuals. Rather, he will keep in his realm only people who do what is virtuous, who have supreme conduct, and who excel in observing the Dharma, and thus his realm will be sustained and cared for by the gods. Hence, since the gods are fond of his realm and protect it, other gods will be unable to create obstacles. As the king prospers, he will practice generosity within his realm, do what is meritorious, observe discipline, and be insightful. [F.261.b]
王若如是依隨法行，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。以不違法善業因故。
A king who possesses such excellence and who practices the Dharma in a supreme way will be most beautiful in this world, and, when his body disintegrates, he will after his death go to the joyous higher realms and become the ruler of the gods in the Heaven Free from Strife.
若王成就此如是等三十七法，攝取彼法、安住彼法，一切功德皆悉具足。彼從樂處，復得樂處。
4.C. -3826 “ ‘A king who observes the thirty-five points just explained will be well protected and come to possess all good qualities. His enjoyments will be exceptional.’
爾時，彼名善時鵝王，為說過去尸棄如來所說偈言：
若王軍眾淨，法行制諸根，彼則有法慧，生天世界中。cf. Dhs.35.1-36
4.C. -3827 “At this point Auspicious Time, king of the garuḍas, will recite Śikhin’s verses as follows: “ ‘Surrounded by a pure retinue, Practicing the Dharma, and with his faculties tamed, The wise king who practices the Dharma Will be born in the heavens.
若王時賦稅，依法而受取，彼則捨離貪，為夜摩天王。
4.C. -3828 “ ‘He who determines the proper time, Delights in the Dharma, And is free from craving Will excel in the Heaven Free from Strife.
若王忍愛語，瞋喜不能動，彼護國土故，生天中最勝。
4.C. -3829 “ ‘He who is patient, speaks in pleasant ways, And is guarded against anger and agitation Will rule great domains And become the chief among the gods.
若王不朋諍，不看友非友，彼則心平等，得天眾中勝。
4.C. - 3830 “ ‘A king who is pure and impartial Is not overcome by friend or foe. Because he rules in a most balanced manner, He becomes suited for the world of the gods.
若王勤敬宿，供養諸尊長，彼意堅不貪，得為天中王。
4.C. -3831 “ ‘He who is delighted by his elders and the gods, Who worships the masters, Is free from craving, and has a steadfast mind Will be resplendent among the gods.
若王依先世，隨祖父法與，彼不奪眾生，得為天中王。
4.C. -3832 “ ‘He who repays the generosity Rendered by his father Cannot be harmed by spirits And will be born a god.
若王修施戒，說法制諸根，彼護國土人，天世界中貴。
4.C. -3833 “ ‘A king who endeavors to be generous and disciplined, Who speaks the Dharma and whose senses are subdued, Will maintain excellence on earth And become a ruler in the divine worlds.
若王捨非法，攝取行法者，彼正法持戒，生天中最勝。
4.C. -3834 “ ‘He who does not support those opposed to the Dharma But appreciates those who follow the Dharma Will, due to his pure Dharma ways, Become the ruler of the gods.
若王離婦女，唯親近善人，彼則無垢意，生天中為王。
4.C. -3835 “ ‘A king who is not swayed by women But always remains a ruler of good people [F.262.a] With stainless and refined intelligence Will take birth in the world of the gods.
若王不普信，唯攝取善人，彼命終真見，夜摩天中勝。
4.C. -3836 “ ‘He who does not believe everything he hears Yet drinks the nectar Of listening to the trustworthy Will reside as the head of the gods.
若王愛善名，不貪著財物，彼離貪垢故，為夜摩天王。
4.C. -3837 “ ‘He who wants fame But not material things Is free from the stains of craving And will be the ruler of the gods in the Heaven Free from Strife.
若王不邪見，心愛樂正見，彼淨見不動，為夜摩天王。
4.C. - 3838 “ ‘He who does not harbor wrong views But is fond of observing reality Will not be shaken by views And will become foremost among the gods in the Heaven Free from Strife.
若王勤施戒，亦常修行智，彼得諸國土，後生為天王。
4.C. -3839 “ ‘He who is constantly generous and disciplined And always proceeds with insight Will prevail everywhere on earth And later become the ruler of the gods.
若王常愛語，生他人最樂，彼得土清涼，生天中最勝。
4.C. -3840 “ ‘A king whose words Are most delightful to hear, Pleasant to listen to, and thoroughly satisfying Will in the end be born among the gods.
若王實語說，不動如須彌，彼登實階梯，天眾中如幢。
4.C. -3841 “ ‘He whose words are nondeceptive, Who is immovable like a mountain, And who ascends the staircase of the truth Will in the end reside among the gods.
若王無因緣，不舉下軍眾，彼王民不厭，命終為天王。
4.C. -3842 “ ‘A king who does not cause resources To suddenly increase or decrease But issues excellent decrees Is certain to be born among the gods.
若王知好惡，亦知有力無，彼王有慧力，生夜摩為王。
4.C. - 3843 “ ‘He who knows how people differ And how strength differs from weakness Possesses great strength of mind And will be the ruler of the gods in the Heaven Free from Strife.
三界第一勝，所謂名三寶，王若能供養，彼王則生天。
4.C. -3844 “ ‘The Three Jewels Are beyond the three realms. A ruler who worships them Will be born among the gods.
若王時見人，能利益國土，彼離慢心儉，生天中最勝。
4.C. -3845 “ ‘He who shows when the time is right, Who delights in benefiting his people, And who is free from excitement and anxiety Will be considered by the gods as their lord.
若王離睡垢，則離於癡過，彼智境相應，決定為天王。
4.C. -3846 “ ‘He who is free from the stains of sleep, Who has given up the flaws of being in crowds And possesses the practice of insight, Is most certain to become a god.
若王離懈怠，常堅固精進，彼能竭過海，來世為天王。
4.C. -3847 “ ‘He who is free from the flaws of laziness, Who is steadfast and subdues rivals, Will overcome all defects And proceed after this life to the heavens.
若王友堅固，常隨法行者，彼善友圍遶，生天為天王。
4.C. -3848 “ ‘A king who is a steadfast friend [F.262.b] Will, in all his activities,Be surrounded by true friends And become the ruler of the gods.
若王離惡友，常捨離不近，彼則離諂毒，生天為天王。
4.C. -3849 “ ‘He who does not associate with the deceitful But steers clear of such people Will be freed from the realms of destruction And excel among the gods.
若王持瞋害，不樂作惡業，彼離惡垢故，常為天中王。
4.C. - 3850 “ ‘He who gives up anger and agitation And has no fondness for unwholesomeness Washes off the mud of unwholesomeness And will always rule the gods.
若王不貪味，唯愛樂善法，彼能示善道，黠慧生勝處。
4.C. -3851 “ ‘A holy being who is unattached to food and drink But constantly attached to virtue Will see the Dharma clearly And be magnificent due to his superior mind.
若王善思惟，隨順善法行，彼如法見道，到夜摩天處。
4.C. - 3852“ ‘He who is attentive to wholesome matters And engages with the sacred Dharma Will, through the instructions of the sacred Dharma, Enter among the gods.
若王時速作，依如是法行，彼速離諸苦，為夜摩天王。
4.C. - 3853 “ ‘He who does not procrastinate but acts swiftly, Following the Dharma, Will soon be free from suffering And arrive at the world of the gods.
若王法利國，或以王法護，彼為人所讚，生天天亦讚。
4.C. -3854 “ ‘A king who always sustains His people with the Dharma Masters qualities that are highly praised And, in the world of the gods, will become their lord.
若王行十善，是如來所說，彼是修行法，生天為天王。
4.C. -3855 “ ‘The one who understands the explanation Of the ten virtuous factors And wisely puts them into practice Will achieve a beauty that is greater than the gods.
若王信因緣，如是道非道，彼則離見垢，黠慧生天勝。
4.C. -3856 “ ‘He who sees causes and conditions clearly And discerns the path from what is not the path Becomes free from the stains of views And achieves extraordinary wisdom.
若王供養天，如所應而作，彼得天供養，生天中最勝。
4.C. - 3857 “ ‘A ruler who correctly engages In worship of the gods Will, through his offerings to the gods, Become their superior.
若王護妻子，心意不濁亂，彼自妻知足，生天中最勝。
4.C. -3858 “ ‘He who with an unblemished mind Takes care of his sons and daughters And is content with his wife Will become lord of the gods.
若王遠境界，愚癡所愛者，彼則是持戒，當生天為王。
4.C. - 3859 “ ‘The disciplined one who remains unaffected By the objects that attract all those who are childish And who observes continuous discipline Will go to the land of the gods.
若王捨惡人，近依法行者，彼是善法王，應為夜摩王。
4.C. -3860 “ ‘He who always abandons incorrigible beings, Who follows the Dharma in whatever he attends to, And who has pure concern for the sacred Dharma Will possess the full potential to become a god. [F.263.a]
若王依法行，是護國土主，應一切地主，亦堪夜摩王。
4.C. -3861 “ ‘A king who rules With laws that are rooted in what is proper Will receive praises throughout the land And become the master of the Heaven Free from Strife.’
如是彼名善時鵝王，以願力故，生彼天中而作鵝王，既見天主牟修樓陀，念本生時從尸棄佛所聞經法，為令天主牟修樓陀心歡喜故，如是說已，語天王言：天王當知！業如是故，得此天處，以大法勝，故得此處。若得此處不放逸行，於後退時，心不生悔。命盡死時，醜面可畏地獄之使，不來現前。
4.C. -3862 “In this way, the swan king, Auspicious Time, who was born by the power of his past aspirations, recollects his previous lives and thus teaches the words of Śikhin to Musulundha in order to delight him. He then proclaims, ‘This realm is not attained randomly. You have won it by virtue of great and special qualities. Those who, upon attaining this realm, make sure to avoid ruin by carelessness will later not have to experience the torment of regret. When the time of their death arrives, the harbingers of hell with their grimacing faces will certainly not gather around them.
汝夜摩王慎勿放逸，勿放逸行。汝於彼處聞我音聲，故來至此。汝既捨離一切境界，為聽法故而來至此。若苦惱者，隨順法行，則非奇特；若受天樂，不放逸行，此則為難。
4.C. -3863 “ ‘Lord of the Heaven Free from Strife, you are not careless and do not wander carelessly. Therefore, when you heard my voice, you gave up all objects and came here, overwhelmed by a yearning for Dharma. Those who practice the Dharma because of suffering accomplish happiness. Those ruined by carelessness suffer, even as they enjoy heavenly objects.
汝夜摩主牟修樓陀若不著欲，則為大樂。若更餘天，近汝、愛汝，隨汝而行。為軍眾者，善得生處，以得近汝善知識故，恒常得樂。近惡知識，樂不可得。
Musulundha, you are happy here because you are not swayed by desire. The gods who agree with you and follow you, Musulundha, will experience the lasting happiness that comes from following a spiritual teacher in this life. Such gods do not associate with unwholesome companions.
汝夜摩主牟修樓陀於此天眾多作利益，此諸天眾以近汝故，得二種樂，謂今世樂、後涅槃樂。汝等諸天一切軍眾，各各還向自地處去。我今復欲更向其餘放逸天處，為除放逸。
That, Musulundha, is your doing, and thus you have cared for them with affection. Both you and they will therefore genuinely experience the ultimate happiness of the transcendence of suffering. Therefore, you should all now proceed to your own abodes. I too shall endeavor to train the reckless ones so that they may become free from carelessness.’ [F.263.b]
善時鵝王如是說已，彼諸天眾於山頂上飛昇虛空。牟修樓陀夜摩天王聞說法已，隨喜讚歎上天宮殿，天眾圍遶上昇虛空，共諸天眾、諸天女眾之所圍遶。
4.C. -3864 “Having spoken these words, the king of swans will then fly off into the sky above Mountainous Garland. Inspired by Auspicious Time’s explanation, Musulundha, surrounded by his retinue of gods, will ascend into the midst of the sky within his mansion that is made of divine substances.
復有餘天住山鬘山千峯之中，遊戲受樂，如是放逸，放逸而行。境界所迷，愛樂境界，為愛所壞，於園林中蓮花水池、意念樹林，如是如是，迭共同伴遊戲受樂。五樂音聲、天樂之音，不可譬喻，在飲食河遊戲受樂。一切時華、一切時果、眾鳥音聲，皆悉具足，饒蓮華池具足之處，自業化果，受第一樂。
The other gods present there will continue frolicking among the thousands of summits of Mountainous Garland. Deluded by the poison of carelessness and destroyed by their craving for objects, they will go on celebrating with one another among the forests, parks, ponds, lotus groves, lakes, and forests of wish-fulfilling trees. Revelling to music of the five types of instruments, they will indulge in rivers of food and drink that are beyond compare. Constantly playing among the flowers, fruits, and birds that sing in the most exquisite ways, the gods will enjoy the pleasures that are manifested by their own karmic actions.
如是乃至愛善業盡、作集業盡、善業盡故，如自業行，或墮地獄、或墮餓鬼、或墮畜生。若以餘業得生人中同業之處，第一富樂，或近海畔或在其餘饒流水處，作大富人，廣多商賈；或作國王，常在海畔，船舶具足，多有財物，多有人眾，一切人愛。
All this continues until their completed and accumulated actions with delightful consequences have finally been exhausted. Once that happens, they will, in accordance with their karmic actions, take birth among hell beings, starving spirits, or animals. Those who are instead born as humans and are endowed with the general lot in life of a human will be extremely happy. Living by the sea or near waterfalls, they will become merchants or courageous kings. They will not personally have to ply the seas but will be exceedingly wealthy. All of them will be excellent, friendly, and handsome. This is due to the concordant causes.
