王法正理論
Treatise on the Principles of Royal Law
彌勒菩薩造
Treatise by Maitreya Bodhisattva
三藏法師玄奘奉 詔譯
Tripitaka Master Xuanzang's Imperial Translation
如佛世尊為出愛王所說經言：
Thus spoke the World-Honored One in the sutra taught to King Ajatashatru:
彼王一時往詣佛所，頂禮佛足，白言：「世尊！有一沙門若婆羅門來至我所，以不真實過失現前呵諫於我。我於爾時其心不生悔惱憂慼。何以故？觀此過失於我自身都不見故。又有沙門若婆羅門來至我所，以不真實功德現前讚勸於我。我於爾時心亦不生歡喜踴躍。何以故？觀此功德於我自身都不見故。彼諸沙門及婆羅門既退還已，我便獨處空閑靜室，生如是心籌量尋伺：『我當云何了知諸王真實過失、真實功德？若我知者，當捨其失、爰修其德。誰有沙門或婆羅門能了諸王真實過失、真實功德，亦能為我廣開示者？』既尋伺已，便作是念：『唯我世尊一切知者、一切見者，定當了知諸王所有真實過失、真實功德。我今當往佛世尊所請問斯義。』故我今者來至佛所，請決是義。唯願如來為我開示。世尊！云何諸王真實過失？云何諸王真實功德？」作是請已。
One day, the king went to the Buddha, bowed his head at his feet, and said: "World-Honored One! When a monk or a brāhmaṇa comes to me and denounces me to my face with faults that are not real, at that time, my mind does not give rise to distress, sorrow, or anxiety. Why? Because when I examine these faults, I do not see them in myself at all. Furthermore, when a monk or a brāhmaṇa comes to me and praises me to my face with virtues that are not real, at that time, my mind also does not give rise to delight or elation. Why? Because when I examine these virtues, I do not see them in myself at all. After those monks and brāhmaṇas have left, I then remain alone in a quiet, empty room, giving rise to thoughts like this, pondering and contemplating: 'How should I come to know the true faults and true virtues of kings? If I know them, I will abandon the faults and cultivate the virtues. Who is there, be it a monk or a brāhmaṇa, who understands the true faults and true virtues of kings and can also explain them to me in detail?' After contemplating this, I then had this thought: 'Only the World-Honored One, who knows all and sees all, will surely understand the true faults and true virtues of kings. I will now go to the World-Honored One, the Buddha, and ask about this matter.' Therefore, I have now come to the place of the Buddha to request a decision on this matter. May the Thus-Gone One please explain it to me. World-Honored One! What are the true faults of a king? What are the true virtues of a king?" Having made this request, he waited.
爾時世尊告出愛王曰：「大王！大王今者應當了知王之過失、王之功德、王衰損門、王方便門、王可愛法及能引發王可愛法。
Then the World-Honored One said to King Chu Ai, "Great King, you should now understand the faults of a king, the virtues of a king, the causes of a king's decline, the means by which a king can take action, what is dear to a king, and what gives rise to that which is dear to a king."
「云何名為王之過失？大王當知，王過失者略有九種，王若成就如是過失，雖有大府庫、有大輔佐、有大軍眾，不可歸仰。何等為九？一不得自在、二立性暴惡、三猛利憤發、四恩惠奢薄、五受邪佞言、六所作不思不順儀則、七不顧善法、八不知差別忘所作恩、九一向縱任專行放逸。
What is meant by the king's faults? Great King, you should know that a king's faults are roughly nine in number. If a king is endowed with these faults, even if he possesses great treasuries, great ministers, and a great army, he cannot be relied upon. What are these nine? First: lacking self-discipline; second: having a violent and cruel nature; third: being prone to intense outbursts of anger; fourth: being stingy and thin in showing kindness; fifth: listening to flattering and deceitful words; sixth: acting without thought, not following proper rules; seventh: disregarding wholesome principles; eighth: failing to distinguish between people, forgetting favors done; ninth: indulging in willfulness and acting with reckless abandon.
「云何名王不得自在？謂有國王，志性不強，所為軟弱，為諸大臣輔相國師群官所制，不隨所欲作所應作錫賚群臣，於妙五欲歡娛遊戲亦不如意，如是名王不得自在。
What does it mean for a king to lack true freedom? It refers to a king whose will is not firm, whose actions are weak, who is controlled by his ministers, advisors, and officials. He cannot act as he wishes, grant rewards to his subjects as he should, or even enjoy the pleasures of the five senses and engage in amusements at his own will. This is what is meant by a king who lacks true freedom.
「云何名王立性暴惡？謂有國王，諸群臣類或餘人等，隨於一處現行少小不如意事，即便對面擯黜，發麁惡言咆勃忿恚，顰蹙而住時生憤發；設不對面背彼向餘，而作於前擯罵等事；設不對面亦不背彼向餘，而作於前黜罵等事。然唯內意憤恚欝怏，懷惱害心、懷怨恨心，然不長時持憤恚心相續不捨。復有內意憤恚欝怏，懷惱害心、懷怨恨心，亦於長時持憤恚心相續不捨。由如是相對面暴惡、背面暴惡、懊恚暴惡、暫時暴惡、長久暴惡，如是名王立性暴惡。大王當知，長久暴惡名為大過，非是餘者。
What does it mean for a king to be naturally harsh and violent? It means that when his ministers, officials, or other people do even a small thing that displeases him, no matter where it happens, he will immediately confront them face-to-face, dismiss or demote them, hurl abusive words, rage and fume, glower and frown, and fly into a fit of anger. Even if he does not confront them directly, he might turn away and proceed to scold or demote them behind their backs. Or he might not confront them face-to-face or turn away to act against them elsewhere, but instead seethe inwardly with anger and resentment, harboring malicious thoughts and grudges, yet not holding onto that anger for long or letting it persist continuously. Alternatively, he might inwardly fume and smolder with anger and resentment, harboring malicious thoughts and grudges, and also hold onto that anger for a long time, letting it persist without letting go. Based on these, there is direct harshness, indirect harshness, resentful harshness, temporary harshness, and prolonged harshness. This is what is meant by a king being naturally harsh and violent. Great King, you should know that prolonged harshness is a major fault, unlike the others.
「云何名王猛利憤發？謂有國王，諸群臣等有小𠎝過、有少違越，便削封祿奪、去妻妾，或以重罰而刑罰之，如是名王猛利憤發。
"How does a king manifest violent rage? When a king, upon his ministers and officials committing minor faults or slight transgressions, immediately reduces their fiefs, confiscates their salaries, takes away their wives and concubines, or inflicts severe punishments upon them—this is called a king's violent rage.
「云何名王恩惠奢薄？謂有國王，諸群臣等供奉侍衛，雖極清淨善稱其心，而以微劣軟言而慰喻之，頒賜爵祿酬賞勳庸不能圓滿、不順常式，或損耗已、或稽留已、或推注已、或怨恨已然後方與，如是名王恩惠奢薄。
What does it mean for a king’s kindness to be shallow? It refers to a ruler who, even when his ministers and attendants serve and protect him with utmost purity and dedication, fulfilling his every wish, only responds with faint and indifferent words of comfort. When it comes to granting titles, rewards, or acknowledging their service, he does so incompletely or fails to follow established customs. He may hold back, delay, undermine, or express resentment before finally bestowing what is due. A king like this is said to have shallow kindness.
「云何名王受邪佞言？若有國王，諸群臣等實非聰叡詐現聰叡，貪濁偏黨不閑憲式，情懷謀叛不修善政，聽受信用如是輩人所進諫議，由此因緣，王務財寶名稱善政並皆衰損，如是名王受邪佞言。
What does it mean for a king to listen to evil flattery? If there is a king whose ministers are not truly wise but pretend to be, who are corrupt, biased, ignorant of the law, harbor thoughts of rebellion, and do not govern well, and if the king listens to and trusts the advice such people offer—then because of this, the king's affairs, wealth, reputation, and good governance will all decline. This is what is meant by a king listening to evil flattery.
「云何名王所作不思不順儀則？謂有國王，不能究察不審究察、不能思擇不審思擇諸群臣輩，於彼彼務機密事中，不堪委任而委任之、堪委任者而不委任，堪驅役者而不驅役、不堪役者乃驅役之，應賞賚者而刑罰之、應刑罰者而賞賚之。又於群臣不善安處先王儀則，由此群臣處大朝會，餘論未終發言間絕，不敬不憚而興諫諍，不如旨教而善奉行，不正安住王之教命，如是名王所作不思不順儀則。
What defines a king's actions as thoughtless and contrary to proper conduct? It is when a king fails to deeply investigate or carefully examine his ministers—he does not properly assess their capabilities. He entrusts confidential state matters to those who are unfit, while neglecting those who are trustworthy. He fails to assign appropriate tasks: he gives heavy responsibilities to the incompetent and withholds them from the capable. Those deserving rewards are punished instead, and those deserving punishment are rewarded. Furthermore, he mismanages the traditional protocols established by previous kings regarding the administration of ministers. As a result, during important state assemblies, the ministers interrupt speeches, interject before discussions conclude, show no respect or caution in their admonitions, and fail to follow the king’s instructions faithfully. They do not properly uphold the king's decrees. This is what defines a king's actions as thoughtless and contrary to proper conduct.
「云何名王不顧善法？謂有國王，不信他世亦不曉悟。由於他世不信不悟，便於當來善不善業、愛非愛果不能信解。不信解故無有羞恥，隨情造作身語意業三種惡行，不能時時布施修福受齋學戒，如是名王不顧善法。
How is a king described as ignoring good principles? When a king does not believe in the next life and has no understanding of it, because of this disbelief and lack of insight, he cannot trust or comprehend how present good and bad actions lead to pleasant or unpleasant future results. Without this faith and understanding, he feels no shame or remorse. He freely engages in harmful deeds through body, speech, and mind. He does not regularly practice giving, cultivate merit, observe fasts, or study precepts. Such a king is called one who ignores good principles.
「云何名王不知差別忘所作恩？謂有國王，於諸大臣輔相國師及群官等其心顛倒，不善了知忠信技藝智慧差別。以不知故，非忠信所生忠信想、於忠信所非忠信想，無技藝所生技藝想、有技藝所無技藝想，於惡慧所生善慧想、於善慧所生惡慧想。彼由如是心顛倒故，於非忠信、無有技藝、惡慧臣所敬重愛養，忠信、技藝、善慧臣所反生輕賤。又諸臣等年耆衰邁，曾於長夜供奉侍衛，知其無勢無力無勇，遂不敬愛、不賜爵祿、不酬其賞，設被陵蔑捨而不問，如是名王不知差別忘所作恩。
**What is meant by a king who fails to distinguish differences and forgets the kindness he has received?**
This refers to a ruler whose mind is confused regarding his ministers, advisors, teachers, and officials. He is unable to clearly recognize their differences in loyalty, skill, and wisdom. Because of this ignorance, he mistakes the disloyal for the loyal, and the loyal for the disloyal. He sees those without skill as skilled and those with skill as unskilled. He regards those with bad judgment as wise and those with good judgment as foolish.
Due to this confusion, the king honors and cares for ministers who are disloyal, unskilled, and foolish, while he scorns and disregards those who are loyal, skilled, and wise. Furthermore, when his aged servants who have loyally attended him for many years grow old—losing their strength and vigor—he stops respecting them, no longer grants them titles or rewards, and ignores them if they are humiliated. This is a king who does not recognize differences and forgets the kindness he has received.
「云何名王一向縱任專行放逸？謂有國王，於妙五欲一向沈沒，耽著嬉戲愛樂受行，不能時時勗勵方便作所應作勞賚群臣，如是名王一向縱任專行放逸。
**How is a king completely indulgent, willful, and reckless?** A king is said to be completely indulgent, willful, and reckless when he drowns himself in the five sensual pleasures—immersed in entertainment, addicted to play, and fixated on enjoyment—without ever motivating himself or making the effort to do what needs to be done, or to reward and encourage his officials. This is what defines a king who is completely indulgent, willful, and reckless.
「若有國王，成就如是九種過失，雖有大府庫、有大輔佐、有大軍眾而不可歸仰。大王當知，此九過失，是王自性之過失也。
"If a king possesses these nine faults, even if he has great treasuries, capable ministers, and a mighty army, he cannot be relied upon. Great King, you should understand: these nine faults are the king's own inherent flaws.
「云何名為王之功德？大王當知，王功德者，略有九種。王若成就如是功德，雖無大府庫、無大輔佐、無大軍眾而可歸仰。何等為九？一得大自在、二性不暴惡、三憤發輕微、四恩惠猛利、五受正直言、六所作諦思善順儀則、七顧戀善法、八善知差別知所作恩、九不自縱任不行放逸。
"How are we to understand the virtues of a king? Your Majesty, you should know that a king's virtues can be summarized in nine kinds. If a king perfects these virtues, then even without a great treasury, great ministers, or a large army, he can still be revered. What are these nine? First, he has great self-mastery. Second, his nature is not harsh or cruel. Third, he is slow to anger. Fourth, he is generous and kind. Fifth, he accepts honest advice. Sixth, his actions are thoughtful and conform to proper standards. Seventh, he is devoted to wholesome principles. Eighth, he skillfully understands differences and knows how to repay kindness. Ninth, he does not indulge himself or act recklessly."
「云何名王得大自在？謂有國王，自隨所欲作所應作勞賚群臣，於妙五欲歡娛遊戲，於諸大臣輔相國師群臣等所凡出教命宣布無礙，如是名王得大自在。
Why is a king called "greatly sovereign"? It means a king freely does as he wishes, carrying out what ought to be done and rewarding his ministers. He indulges in fine sensual pleasures, enjoying entertainment and play. His commands to great ministers, advisors, state teachers, and officials are proclaimed without obstruction. This is what it means for a king to be called "greatly sovereign."
「云何名王性不暴惡？謂有國王，諸群臣等隨於何處雖行增上不如意事，性能容忍不現擯黜，不發麁言亦不咆勃，廣說乃至不生憤發；亦不對面亦不背面而作前事，亦不內意秘匿忿纏，亦不長夜蓄惡憤心相續不捨。不現暴惡、不背暴惡、不匿暴惡、不久暴惡，如是名王性不暴惡。
What does it mean for a king to have a non-violent nature? It means that no matter what his ministers or subjects do—even if they act against his wishes in serious matters—he is able to patiently tolerate it. He does not banish them, does not speak harshly, does not fly into a rage (and so on, up to and including not becoming angry). He does not confront them directly nor speak ill of them behind their backs. He does not harbor secret resentment in his heart, nor does he cling to anger over a long time. He does not display violence, does not act violent secretly, does not conceal violent intentions, and does not sustain anger for long. This is what is meant by a king having a non-violent nature.
「云何名王憤發輕微？謂有國王，諸群臣等雖有大愆、有大違越，而不一切削其封祿、奪其妻妾，不以重罰而刑罰之。隨過輕重而行黜罰，如是名王憤發輕微。
What does it mean for a king’s anger to be mild? It means that when ministers or officials commit serious offenses or major transgressions, the king does not strip them entirely of their lands and salary, take away their wives and concubines, or impose harsh punishments. Instead, he demotes or fines them according to the weight of their mistakes. This is called a king’s anger being mild.
「云何名王恩惠猛利？謂有國王，諸群臣等正直現前供奉侍衛，其心清淨其心調順，於時時中以正圓滿軟言慰喻，具足頒錫爵祿勳庸，而不令彼損耗稽留劬勞怨恨，易可供奉不難承事，如是名王恩惠猛利。
What does it mean for a king’s kindness to be powerful? It means that the king’s ministers and officials are honest, serve him with pure and calm hearts, and at all times receive his full, sincere, and gentle words of comfort and encouragement. The king grants them titles, salaries, rewards, and honors—without delay, without forcing them to waste effort, without making them resentful, and without making it difficult for them to serve him. This is what is meant by a king’s kindness being powerful.
「云何名王受正直言？謂有國王，諸群臣等實有聰叡無聰叡慢，無濁無偏善閑憲式，情無違叛樂修善法，聽受信用如是輩人所進言議，由此因緣，國務財寶名稱善法皆悉增盛，如是名王受正直言。
What does it mean for a king to accept honest advice? It refers to a ruler whose ministers and officials are genuinely wise, without being arrogantly proud of their wisdom. They are not confused or biased, and are well-versed in the principles of governance. Their hearts do not incline toward rebellion, and they delight in cultivating good practices. The king listens to, accepts, and trusts the counsel offered by such people. Because of this, the affairs of the state, treasures and wealth, reputation, and wholesome qualities all flourish. This is what it means for a king to accept honest advice.
「云何名王所作諦思善順儀則？謂有國王，性能究察能審究察、性能思擇能審思擇諸群臣等，於彼彼務機密事中，不堪委任而不委任、堪委任者而委任之，不堪役者而不驅役、堪驅役者乃驅役之，應賞賚者而正賞賚、應刑罰者而正刑罰。凡有所為審思審擇然後方作而不卒暴。又於群臣能善安處先王儀則，由此群臣雖處讌會，終不發言間絕餘論，要待言終恭敬畏憚而興諫諍。如其旨教而善奉行，能正安住王之教命。如是名王所作諦思善順儀則。
How does a king act with careful consideration and proper conduct? He thoroughly investigates and wisely evaluates his ministers and officials. In various confidential matters of state, he does not entrust those who are unworthy, and he entrusts those who are worthy. He does not employ those who are unfit, and he employs those who are fit. He rewards those who deserve reward and punishes those who deserve punishment. Whatever he does, he carefully considers and examines before acting, never acting rashly or impulsively. He also maintains the proper traditions established by former kings in his treatment of ministers. Because of this, even during gatherings and feasts, his ministers never interrupt a discussion until it has naturally concluded. Only after the speaker has finished, with respect and reverence, do they offer their advice or objections. They faithfully follow his commands and abide by his instructions. This is what is meant by a king who acts with careful consideration and proper conduct.
「云何名王顧戀善法？謂有國王，信知他世。由信善故，便於當來淨不淨業、愛非愛果能善信解。由信解故，具足慚恥而不縱情作身語意三種惡行，時時思擇布施修福受齋學戒，如是名王顧戀善法。
What does it mean for a king to cherish wholesome qualities? It means the king believes in and understands the existence of the next life. Because of such faith in goodness, he comes to clearly comprehend how pure and impure deeds lead to desirable or undesirable results in the future. With this understanding, he develops a sense of moral shame and conscience, restraining himself from indulging in harmful actions through body, speech, and mind. He regularly reflects on giving, cultivates merit, observes fasting, and studies precepts. This is what it means for a king to cherish wholesome qualities.
「云何名王善知差別知所作恩？謂有國王，於諸大臣輔相國師及群臣等心無顛倒，能善了知忠信、技藝、智慧差別。若諸群臣忠信技藝及與智慧若有若無並如實知，於其無者輕而遠之，於其有者敬而愛之而正攝受。又諸臣等年耆衰邁，曾於長夜供奉侍衛，雖知無勢無力無勇，然念昔恩轉懷敬愛而不輕賤，爵祿勳庸分賞無替。如是名王善知差別知所作恩。
What does it mean for a king to wisely recognize differences and understand acts of gratitude? It means that a king, without bias toward his ministers, advisors, national teachers, and officials, truly understands their differences in loyalty, skill, and wisdom. He clearly knows whether each person possesses these qualities or not. Those who lack them he treats lightly and keeps at a distance; those who have them he respects, cherishes, and properly guides.
Furthermore, when a minister or official is advanced in age and has served and protected the kingdom for a long time—even if they no longer have the strength, power, or courage they once did—the king still remembers their past kindness. He continues to hold them in respect and affection, never treating them with contempt. Their rank, rewards, and honors are never reduced.
This is what it means for a king to wisely recognize differences and understand acts of gratitude.
「云何名王不自縱任不行放逸？謂有國王，於妙五欲而不沈沒耽著嬉戲愛樂受行，能於時時勗勵方便作所應作勞賚群臣，如是名王不自縱任不行放逸。
「若王成就如是功德，雖無大府庫、無大輔佐、無大軍眾而可歸仰。大王當知，如是九種王之功德，是王自性之功德也。
"If a king accomplishes virtues such as these, even without a vast treasury, powerful ministers, or a mighty army, he can still be worthy of honor and trust. Great King, you should know that these nine kinds of royal virtues are the inherent qualities of a king."
「云何名為王衰損門？大王當知，王衰損門略有五種：一不善觀察而攝群臣；二雖善觀察，而攝群臣無恩妙行，縱有非時；三專行放逸不思機務；四專行放逸不守府庫；五專行放逸不修法行。如是五種，皆悉名為王衰損門。
「云何名王不善觀察而攝群臣？謂有國王，於群臣等不能究察不審究察、不能思擇不審思擇忠信技藝智慧差別，攝為親侍加以寵愛，厚賜爵祿重賞勳庸，最機密處而相委任，數以軟言現為慰喻。然此群臣所付財寶多有損費，若遇怨敵惡友軍陣彼先退敗，恐懼破散為他所勝，遲留人後奔北無戀，矯行惡策動𮓪王政。如是名王不善觀察而攝群臣。
「云何名王雖善觀察，而攝群臣無恩妙行，縱有非時？謂有國王，雖於群臣性能究察能審究察、性能思擇能審思擇忠信技藝智慧差別，攝為親侍而不寵愛，不如其量具賜爵祿，最機密處亦不委任，不數軟言現相慰喻。彼於一時王遇怨敵惡友軍陣，廣說乃至大怖畏事命難現前，爾時於臣方行寵愛，廣說乃至數以軟言而相慰喻。時群臣等共相謂曰：『王於今者危迫因緣，方於我等暫行妙行，非長久心。』知此事已，雖有忠信技藝智慧隱而不現。如是名王雖善觀察，而攝群臣無恩妙行，縱有非時。
「云何名王專行放逸不思機務？謂有國王，於應和好所作所成機務等事，而不時時獨處空閑或與智者共正思惟，稱量觀察和好方便。如是於應乖絕所作所成機務等事、於應惠施所作所成機務等事、於應軍陣所作所成機務等事、於應攝受大力朋黨所作所成機務等事，皆不時時獨處空閑或與智者共正思惟，稱量觀察乖絕方便，乃至攝受強黨方便，如是名王專行放逸不思機務。
「云何名王專行放逸不守府庫？謂有國王，寡營事業、拙營事業、不持事業、不觀事業，不禁王門、不禁宮門、不禁府庫，或於俳優伎樂笑弄倡逸等所、或復耽樂博弈戲等，非量損費所有財寶，如是名王專行放逸不守府庫。
「云何名王專行放逸不修法行？謂有國王，於世所知柔和淳質、聰慧辯才得理解脫、巧便無害樂無害法所有沙門若婆羅門，不能數往禮敬諮詢：云何為善？云何不善？云何有罪？云何無罪？作何等業能致吉祥遠離諸惡？設得聞已亦不勗勵如說修行，不能時時惠施樹福受齋學戒。如是名王專行放逸不修法行。
「若有國王，成就如是五衰損門，當知此王退失現法、後法義利，謂前四門退現法利，最後一門退後法利。
「云何名為王方便門？大王當知，王方便門略有五種。何等為五？一善觀察攝受群臣、二能以時行恩妙行、三無放逸專思機務、四無放逸善守府庫、五無放逸專修法行。
「云何名王能善觀察攝受群臣？謂有國王，於群臣等性能究察能審究察、性能思擇能審思擇忠信技藝智慧差別攝為親侍，如是名王能善觀察攝受群臣。
「云何名王能善以時行恩妙行？謂有國王，於諸群臣善觀察已，攝為親侍加以寵愛，隨其度量厚賜爵祿重賞勳庸，最機密處而相委任，數以軟言現相慰喻。彼於一時王遇怨敵惡友軍陣大怖畏事命難現前，即便罄竭顯示忠信技藝智慧。如是名王能善以時行恩妙行。
「云何名王無有放逸專思機務？謂有國王，於應和好所作所成機務等事，能於時時獨處空閑、或與智者共正思惟，稱量觀察和好方便。如是於應乖絕所作所成機務等事、於應惠施所作所成機務等事、於應軍陣所作所成機務等事、於應攝受大力朋黨所作所成機務等事，皆能時時獨處空閑、或與智者共正思惟，稱量觀察乖絕方便，乃至攝受強黨方便。如是名王無有放逸專思機務。
「云何名王無有放逸善守府庫？謂有國王，廣營事業、巧營事業、善持事業、善觀事業，善禁王門、善禁宮門、善禁府庫，又於俳優伎樂笑弄倡逸等所不以非量而費財寶，亦不耽樂博弈戲等。如是名王無有放逸善守府庫。云何名王無有放逸專修法行？謂有國王，於世所知柔和淳質、聰慧辯才得理解脫、巧便無害樂無害法所有沙門若婆羅門，而能數往禮敬諮問：云何為善？云何不善？何等有罪？何等無罪？作何等業能致吉祥遠離諸惡？既得聞已，善能勗勵如說修行，亦能時時惠施樹福受齋學戒。如是名王無有放逸專修法行。
「若有國王，成就如是五方便門，當知此王不退現法、後法義利，謂前四門不退現法所有義利，最後一門不退後法所有義利。
「云何名為王可愛法？大王當知，略有五種諸王可愛可樂可欣可意之法。何等為五？一世所敬愛、二自在增上、三能摧怨敵、四善攝養身、五能往善趣。如是五種是王可愛可樂可欣可意之法。
「云何能引王可愛法？大王當知，略有五種能引諸王可愛之法。何等為五？一恩養世間、二英勇具足、三善權方便、四正受境界、五勤修法行。
「云何名王恩養世間？謂有國王，性本知足，於財寶門為性謹慎、不邪貪著，如其所應積集財寶不廣營求。又有國王，性無貪悋，成就無貪白淨之法，以自所有庫藏珍財，隨力隨能給施一切貧窮孤露。又有國王，柔和忍辱，多以軟言曉喻國界，於時時間隨其所應頒賞爵祿，終不以彼非所能業惡業重業役任群臣；諸有違犯可矜恕罪即便矜恕，諸有違犯不可恕罪以實以時如理治罰。如是名王以正化法恩養世間。由王受行如是恩養世間法故，遂感世間之所敬愛。
「云何名王英勇具足？謂有國王，計策無惰武略圓滿，未降伏者而降伏之、已降伏者而攝護之，廣營事業如前，乃至不甚耽樂博弈戲等，又善觀察應與不應勤於僚庶，應刑罰者正刑罰之、應攝養者正攝養之。如是名王英勇具足。由王受行如是英勇具足法故，遂能感得自在增上。
「云何名王善權方便？謂有國王，於應和好所作所成機務等事如前，乃至於應攝受大力朋黨所作所成機務等事，能正了知和好方便，乃至攝受強黨方便。如是名王善權方便。由王受行如是善權方便法故，遂能摧伏所有怨敵。
「云何名王正受境界？謂有國王，善能籌量府庫增減，不奢不悋，平等自處、清正受用、眾雜受用、勝妙受用，隨其時候所宜受用、與諸臣佐親屬受用、在於勝處而為受用、奏諸伎樂而為受用、無有𠎝失而為受用。無𠎝失者，謂疾惱時應食所宜、避所不宜，於康豫時消已方食，若食未消或食而利皆不應食。應共食者正現在前，不應獨食精妙上味詭擯餘人。如是名王正受境界。由王受行如是正受境界法故，遂能善巧攝養自身。
「云何名王勤修法行？謂有國王，具足淨信、戒、聞、捨、慧。
「云何名王具足淨信？謂有國王，信解他世、信解當來淨不淨業及愛非愛果與異熟。如是名王具足淨信。
「云何名王具足淨戒？謂有國王，遠離殺生及不與取、婬欲邪行、妄語、飲酒諸放逸處。如是名王具足淨戒。
「云何名王具足淨聞？謂有國王，於現法義、於後法義，及於現法後法等義眾妙法門，善聽善受習誦通利，專意研究善見善達。如是名王具足淨聞。
「云何名王具足淨捨？謂有國王，雖在慳垢所纏眾中心恒清淨，遠離慳垢而處居家，常行棄捨舒手樂施，好興祠福惠捨圓滿，於布施時常樂平等。如是名王具足淨捨。
「云何名王具足淨慧？謂有國王，如實了知善不善法、有罪無罪、修與不修、勝劣黑白，於廣分別諸緣生法亦如實知，縱令失念生惡貪欲、瞋恚、忿恨、覆、惱、慳、嫉、幻誑、諂曲、無慚、無愧、惡欲惡見，而心覺悟並不堅住。如是名王具足淨慧。如是名王勤修法行。由王受行此法行故能往善趣。如是五種能引發王可愛之法，能引諸王現法、後法所有利益，謂初四種能引發王現法利益，最後一種能引發王後法利益。
「復次大王當知，我已略說王之過失、王之功德、王衰損門、王方便門、王可愛法及能引發王可愛法。是故大王應當修學，王之過失宜當遠離，王之功德宜當修習，王衰損門宜當遠離，王方便門宜當修學，王可愛法宜當希慕，能引發王可愛之法宜當受行。大王若能如是修學，當獲一切利益安樂。」
復次依行差別建立三士，謂下中上。無自利行無利他行名為下士，有自利行無利他行、有利他行無自利行名為中士，有自利行有利他行名為上士。
復有四種補特伽羅，或有行惡而非樂惡、或有樂惡而非行惡、或有行惡亦復樂惡、或非行惡亦非樂惡。若信諸惡能感當來非愛果報，由失念故、或放逸故、近惡友故造作惡行，是名行惡而非樂惡。若先世來串習惡故喜樂諸惡，惡欲所牽，彼由親近善丈夫故、聞正法故、如理作意為依止故，見諸惡行能感當來非愛果報，自勉自勵遠離諸惡，是名樂惡而非行惡。若性樂惡而不遠離，是名行惡亦復樂惡。若有為性不樂諸惡亦能遠離，名非行惡亦非樂惡。此中行惡亦樂惡者是名下士。若有行惡而非樂惡、或有樂惡而非行惡是名中士。若非行惡亦非樂惡是名上士。
復有三士：一重受欲、二重事務、三重正法。初名下士，次名中士，後名上士。
復有三種補特伽羅：一以非事為自事、二以自事為自事、三以他事為自事。若行惡行以自存活，名以非事為自事。若怖惡行修行善行，名以自事為自事。若諸菩薩，以他事為自事等。初名下士，次名中士，後名上士。
又諸國王有三圓滿，謂果報圓滿、士用圓滿、功德圓滿。若諸國王生富貴家，長壽少病有大宗葉，成就俱生聰利之慧，是王名為果報圓滿。若諸國王善權方便所攝持故，恒常成就圓滿英勇，是王名為士用圓滿。若諸國王任持正法名為法王、安住正法名為大王，與內宮王子群臣英傑豪貴國人共修惠施，樹福受齋堅持禁戒，是王名為功德圓滿。果報圓滿者，受用先世淨業果報。士用圓滿者，受用現法可愛之果。功德圓滿者，亦於當來受用圓滿淨業果報。若有國王三種圓滿皆不具足，名為下士。若有果報圓滿或士用圓滿或俱圓滿，名為中士。若三圓滿無不具足，名為上士。
復有三臣：一有忠信無伎能智慧、二有忠信伎能無智慧、三具忠信伎能智慧。初名下士，次名中士，後名上士。若不忠信無有伎能亦無智慧，當知此臣下中之下。
又有四語：一非愛似愛、二愛似非愛、三非愛似非愛、四愛似愛。諸有語言辭句善順，然非所宜，是名初語。或有語言辭句勃逆，然是所宜，是第二語。或有語言辭句勃逆，亦非所宜，是第三語。或有語言辭句善順，亦是所宜，是第四語。若有宣說非愛似非愛、非愛似愛語者，是下士。若有宣說愛似非愛語者，是中士。若有宣說愛似愛語者，是上士。
復有三種受諸欲者：或有受欲，非法猛浪積集財寶，不能安樂正養己身及與妻子，廣說乃至不於沙門婆羅門所修殖福田。或有受欲，以法或非法猛浪或非積集財寶，能以安樂正養己身妻子眷屬及知友等，不於沙門婆羅門所修殖福田。或有受欲，一向以法，及不猛浪積集財寶，能以安樂正養己身，廣說乃至能於沙門婆羅門所修殖福田。此三種中，初名下士，次名中士，後名上士。
復有三人：一者有人，貪染而食，愛著饕餮，乃至耽湎不見過患、不知出離。二者有人，思擇而食，不染不著亦不饕餮，吞吸迷悶堅住耽湎，深見過患善知出離，而於此食未斷未知。三者有人，思擇而食，不生貪染，廣說乃至深見過患善知出離，又於此食已斷已知。初名下士，次名中士，後名上士。
復依施物說有三人：一者有人，所施之物但具妙香，不具美妙味之與觸。二者有人，所施之物具妙香味而無妙觸。三者有人，所施之物具足美妙香味與觸。初名下士，次名中士，後名上士。
又依施田說有三人：一者有人，於愛於恩而行惠施。二者有人，於貧苦田而行惠施。三者有人，於具功德最勝福田而行惠施。初名下士，次名中士，後名上士。復有差別，施於所愛名為下士，施於有恩名為中士，施於貧苦具德勝田名為上士。
又依施心說有三人：一者有人，將欲惠施先心歡喜，正惠施時心不清淨，惠施已後尋復追悔。二者有人，先心歡喜，施時心淨，施已追悔。三者有人先心歡喜，施時心淨，施已無悔。初名下士，次名中士，後名上士。
復於受持戒福業事建立三人：一者有人，但離一分，非一切時常能遠離，唯自遠離、不勸他離亦不讚美，見同法者心不歡喜，是名下士。二者有人，離一切分，一切時離，唯自遠離、不勸他人亦不讚美，見同法者心不歡喜，是名中士。三者有人，一切俱現，是名上士。
又於受持禁戒處所建立三人：一者有人，住惡說法毘奈耶中受持禁戒。二者有人，住善說法毘奈耶中受持禁戒而有缺漏。三者有人，即住於此受持禁戒而不缺漏。初名下士，次名中士，後名上士。
又於受持戒心建立三人：一者有人，為活命故受持禁戒。二者有人，為生天故受持禁戒。三者有人，為涅槃故受持禁戒。初名下士，次名中士，後名上士。
又於受持別解脫律儀說有三人：一者有人，唯能受持近住律儀。二者有人，亦能受持近事律儀。三者有人，亦能受持苾芻律儀。初名下士，次名中士，後名上士。
又於受持苾芻律儀說有三人：一者有人，唯能成就受具足支，無受隨法諸學處支，亦無隨護他人心支，亦無隨護如先所受諸學處支。二者有人，成前三支，無後一支。三者有人，具成四支。初名下士，次名中士，後名上士。
又有三人：一者有人，唯成就別解脫律儀。二者有人，成別解脫、靜慮律儀。三者有人，成別解脫、靜慮、無漏三種律儀。初名下士，次名中士，後名上士。
又有三人：一者有人，唯能成就非律儀非不律儀攝所受戒律儀。二者有人，亦能成就聲聞等相應所受戒律儀。三者有人，亦能成就菩提薩埵所受戒律儀。初名下士，次名中士，後名上士。
復依修習思惟方便建立三人：一者有人，唯得勵力運轉思惟。二者有人，有間運轉，設得無間要作功用方能運轉。三者有人，已得成就任運思惟。初名下士，次名中士，後名上士。
又依已得修差別故建立三人：一者有人，已得內心奢摩他定，未得增上慧法毘鉢舍那。二者有人，已得增上慧法毘鉢舍那，未得內心奢摩他定。三者有人，俱得二種。初名下士，次名中士，後名上士。
又有三人：一者有人，已得有尋有伺三摩地。二者有人，已得無尋唯伺三摩地。三者有人，已得無尋無伺三摩地。初名下士，次名中士，後名上士。
又依住修差別建立三人：一者有人，住染污靜慮。二者有人，住世間清淨靜慮。三者有人，住無漏靜慮。初名下士，次名中士，後名上士。
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