寶行王正論正教王品第四
Chapter 4: The Royal Way
王若行非法， 或作非道理，
事王人亦讚， 故好惡難知。
亦有世間人， 非愛善難教，
何況大國王， 能受善人語。
我今愍念汝， 及悲諸世間，
故我善教汝， 實益若非愛。
真滑有義利， 依時由慈悲，
佛令教弟子， 故我為汝說。
若聽聞實語， 應住於無瞋，
可取必須受， 如浴受淨水。
我今說善言， 現來有利益，
汝知應受行， 為自及於世。
由昔施貧苦， 故今感富財，
因貪不知恩， 廢施無更得。
世間唯路糧， 不雇無人負，
由施供下品， 未來荷百倍。
願汝發大心， 恒興建大事，
若行大心事， 是人得大果。
小意陿劣王， 心願未曾觸，
好名吉祥事， 三寶依應作。
望王后等毛， 若事非汝法，
死亦起惡名， 王不作最勝。
廣大事能起， 大人希有用，
能障下人願， 以命成此事。
無自在棄物， 隻身入未來，
若於法安財， 前至逆相待。
先帝諸產業， 棄本屬新王，
能為前王生， 法樂好名不？
用財受現喜， 若施感來樂，
非此二唐失， 唯生苦無歡。
將終欲行施， 臣礙失自在，
祚絕故捨愛， 隨新王樂欲。
若捨一切物， 汝今安弘法，
亦常在死緣， 譬如風中燈。
先諸王所起， 平等功德處，
謂天神廟堂， 願如本修理。
離殺常行善， 持戒愛容舊，
巧增財無諍， 勤力恒修善。
清淨無積聚， 不捨於他事，
安立為導首， 受彼功德藏。
盲病根不具， 可悲匃無依，
於廟不得遮， 平等與彼食。
道德無求人， 或住餘王界，
供事亦相似， 應作無此彼。
於一切法事， 應立勤力人，
無貪聰智善， 不侵法畏罪。
了正論行善， 親愛四觀淨，
美語不怯弱， 上姓能持戒。
識恩知他苦， 如理巧決斷，
八人互相羞， 為國立八座。
柔和有大度， 膽勇甚愛王，
堅實能用財， 無放逸恒善。
熟思所作事， 能別十二輪，
常行四方便， 應立為大臣。
持法戒清淨， 了事有幹用，
能生長護財， 解義巧書算。
於他心事等， 畏罪親愛王，
富財多眷屬， 宜立為職掌。
月月應問彼， 一切財出入，
問己法事等， 喜心善教誨。
為法處王位， 不求名欲塵，
王位勝有利， 異此則不如。
大王即世間， 多互相食噉，
立法王位義， 汝諦聽我說。
長老於王處， 上族解是非，
畏惡多相順， 願彼看王事。
罰繫鞭杖等， 若彼依理行，
王恒潤大悲， 於彼更施恩。
為利一切人， 應恒起慈心，
若彼最重惡， 亦應生大悲。
重惡極害心， 必於彼行悲，
彼即是悲器， 正行人悲境。
貧人若被駐， 五日須放散，
餘人亦如理， 隨一莫拘留。
若於一人所， 起長繫駐心，
隨人生不護， 因此惡恒流。
乃至彼未散， 雖繫亦安樂，
莊飾浣飲食， 藥扇等相應。
王欲他成器， 依悲立善教，
善惡人皆同， 不由瞋及欲。
熟思實知已， 人增起反逆，
不殺不逼彼， 願王擯他土。
看自家如怨， 由參人淨眼，
恒念無放逸， 願作如法事。
賞重加供養， 有恩人令得，
如思德勝負， 報償亦如是。
將接為饒花， 賞施為大果，
王樹忍辱影， 民鳥遍依事。
王持戒能施， 有威得物心，
譬如沙糖丸， 香剌味相雜。
若王依道理， 愚法則不行，
無難無非法， 恒有法歡樂。
不從昔世引， 不可將入來，
王位從法得， 為位莫壞法。
王位如肆家， 若傳如所價，
為不更求得， 此用汝應行。
王位如肆家， 王傳如所價，
為欲更求得， 此用應修行。
轉輪王得地， 或具四天下，
但身心二樂， 餘富貴皆虛。
但對治眾苦， 謂身喜樂受，
心樂是想類， 皆分別所作。
對治苦為體， 及分別為類，
世間一切樂， 虛故無真實。
洲處土居止， 坐處及衣等，
飲食臥具乘， 妻象馬用一，
若心隨一緣， 即由彼生樂，
餘境非緣故， 是時虛無用。
五根緣五塵， 若心不分別，
雖復得成塵， 不由此生樂。
此塵根所緣， 餘則非能所，
故所餘根塵， 真實無有義。
此塵根所緣， 心取過去相，
分別起淨想， 於彼生樂受。
一塵心所緣， 心塵不同世，
既離心非塵， 離塵亦非心。
以父母為因， 汝說有子生，
如此緣眼色， 說有識等生。
去來世根塵， 不成由無義，
不出二世故， 現塵根無義。
如眼見火輪， 由根到亂故，
於現在塵中， 根緣塵亦爾。
五根及境界， 是四大塵類，
一一大虛故， 塵根亦不有。
若大各離成， 離薪火應然，
若離無別體， 塵亦同此判。
四大二義虛， 故不成和同，
既實無和同， 故色塵不成。
識受想及行， 一一體不成，
不合乘緣生， 非有故無合。
如分別喜樂， 緣苦對治成，
如此所計苦， 因樂壞故成。
於樂和合愛， 緣無相則滅，
於苦遠離貪， 由此觀不生。
若依世言說， 心為能見者，
不然離所見， 能見不成故。
觀行覩世間， 如幻實不有，
無取無分別， 般涅槃如火。
菩薩見如此， 於菩提不退，
由大悲引故， 後相續至佛。
諸菩薩修道， 佛說於大乘，
無智憎嫉人， 自害撥不受。
不識功德失， 於德起失想，
或憎嫉勝利， 故人謗大乘。
若知罪損他， 功德能利益，
故說誹謗人， 不識憎嫉善。
由不觀自利， 一味利益他，
大乘眾德器， 故謗人灰粉。
信人由僻執， 不信由嫉憎，
信人謗尚燒， 何況瞋妬者。
合毒為治毒， 如醫方所說，
苦滅惡亦爾， 此言何相違？
諸法心先行， 以心為上首，
以苦滅他惡， 善心人何過？
苦來若能利， 應取何況樂，
或於自及他， 此是本首法。
由能棄小樂， 後若見大樂，
智人捨小樂， 觀於後大樂。
若不忍此言， 醫師施苦樂，
犯罪不可恕， 故汝義不然。
或見事不宜， 智者由義行，
或制或開許， 此義處處有。
諸菩薩威儀， 悲為先智成，
大乘說如此， 何因可誹謗？
無知故沈沒， 上乘廣深義，
故誹謗大乘， 成自他怨家。
施戒忍精進， 定智悲為體，
佛說大乘爾， 有何邪說漏？
由施戒利他， 忍進為自利，
定慧脫自他， 略攝大乘義。
略說佛正教， 謂解脫自他，
此六度為藏， 何人能撥此？
福慧為種類， 佛說菩提道，
立此名大乘， 癡盲不能忍。
如空難思量， 福慧行成故，
諸佛德難思， 於大乘願忍。
大德舍利弗， 佛戒非其境，
故佛德難思， 云何不可忍？
於大乘無生， 小乘說空滅，
無生滅一體， 自義莫違反。
真空及佛德， 若如法簡擇，
大小兩乘教， 於智人何諍？
佛不了義說， 非下人易解，
一三乘說中， 護自體莫傷。
若捨無非福， 若憎惡無善，
若欲愛自身， 大乘不應謗。
菩薩願及行， 迴向等彼無，
若依小乘修， 云何成菩薩？
菩薩道四依， 於小乘不說，
何法佛所修， 而說能勝彼？
約依諦助道， 佛與彼若同，
修因既不異， 云何果殊越？
菩提行總別， 小乘中不說，
於大乘具辯， 故智應信受。
如毘伽羅論， 先教學字母，
佛立教如此， 約受化根性，
有處或說法， 令彼離眾惡，
或為成福德， 或具依前二，
或為遣此二， 甚深怖劣人，
或深悲為上， 為他成菩提。
是故聰明人， 應捨憎大乘，
當起勝信受， 為得無等覺。
由信受大乘， 及行大乘教，
故成無上道， 中間種種樂。
施戒及忍辱， 多為在家說，
此法悲為上， 願汝修成性。
由世不平等， 王位若乖法，
為好名及法， 事及出家勝。
If a king does wrong, Or goes against what's right, Those who serve him praise him— So good and bad are hard to tell.
There are ordinary people, Who find it hard to learn goodness when they don't love it— How much more a great king, Who must be willing to accept good counsel?
I now pity you, And grieve for all the world. So I teach you well— True benefit, though it may not feel like love.
Right guidance is truly helpful, Timely and born of compassion. The Buddha instructed his disciples to teach, So I speak this for you.
If you hear the truth, Abide without anger. What is worth taking, you should accept— Like bathing in clean water.
I now speak good words, With benefit for now and later. You should know them and put them into practice— For your own sake and for the world.
Because you gave to the poor in the past, You now enjoy wealth. But greed makes you ungrateful— Stop giving, and nothing more comes.
In this world, road provisions can't be carried without payment. By giving to the lowly, In the future you'll reap a hundredfold.
I urge you to develop a great heart, Constantly undertake great works. If you do great things, You'll gain great results.
A petty, narrow-minded king Has never even touched such aspirations. For good name, blessings, and honor, You should act in reliance on the Three Jewels.
I hope the queen's hair and all— If something is not your true path, Even if it leads to a bad name after death— The king should not do it for the sake of being "best."
Great deeds arise from a great person's rare influence. They can also hinder the desires of lowly people— Yet you should accomplish them, even at the cost of your life.
Without freedom, you abandon possessions— Alone, you enter the future. If you invest wealth in the teaching, What awaits you ahead will welcome you.
The late king's various properties, Left behind, belong to the new king. But can they create for the late king The joy of the Dharma and a good name?
Spending wealth brings present joy; Giving brings future joy. Without these two, it's all wasted— You only get suffering, no happiness.
When you're at death's door and want to give, Your ministers block you—you lose your freedom. Your reign ends, and you must give up what you love— Going along with the new king's desires.
If you give up all possessions now, You can spread the Dharma peacefully. But you're always at the edge of death— Like a lamp in the wind.
The monasteries the former kings built, Places of equal merit and virtue— The temples of gods— I hope you'll restore them as they were.
Stop killing, always do good, Keep precepts, cherish the old. Skillfully increase your wealth without conflict, Work hard and always cultivate virtue.
Be pure, without hoarding, Never abandon others' affairs. Establish yourself as a guide— And receive the treasure of their merit.
The blind, sick, and disabled, The pitiful beggars with no support— Do not block them from the temples. Give them food equally.
Moral seekers who ask for nothing, Or who live in the domains of other kings— Offer them service just the same. Act without "mine" and "yours."
Over all Dharma matters, Appoint diligent people— Those without greed, intelligent and good, Who don't misuse the Dharma and fear wrongdoing.
Those who understand right teachings and do good, Who cherish family and see the four "clean" things— Speak well without cowardice, Come from noble families, and keep precepts.
After recognizing kindness and understanding others' suffering, They decide wisely according to reason— Eight people who respect each other— Establish them as the eight councilors.
The gentle and magnanimous, The brave who truly love the king— The steadfast who can spend wealth well— The ever-careful who always do good—
Those who think deeply before acting, And can distinguish the twelve cycles— Who always practice the four skillful means— These should be made ministers.
Those who uphold the Dharma and keep pure precepts, Understand affairs and are effective— Who can grow and protect wealth, Interpret meanings, and are skilled in writing and math—
Those who treat others' minds as their own, Fear wrongdoing, and cherish the king— Who are wealthy with many followers— These should be made officials.
Month by month, ask them About all income and expenses. After asking about Dharma matters and such, Happily teach them well.
Rule for the sake of the Dharma— Do not seek fame or sensual pleasures. Rule in the right way—that is superior. To rule otherwise is worthless.
Great king, this world Devours itself. I establish the meaning of the Dharma and kingship— Listen carefully, as I tell you.
Let elders at the king's court— From noble families who understand right and wrong, Fear evil, and mostly follow the good— Oversee the king's affairs.
For punishments, chains, whips, and canes— If they are administered according to reason— King, always water them with great compassion, And show them even more kindness.
For the benefit of all people, Always arouse a mind of loving-kindness. Even toward the worst offenders, You should feel great compassion.
Toward the worst crime and utmost cruelty, You must show compassion. They are the object of compassion— Those on the right path are the field of compassion.
If a poor person is detained, Release them within five days. Treat all others likewise— Never detain anyone at will.
If toward one person You harbor a thought of long-term detention, As long as you live without protecting them, This evil will flow on and on.
Until they are released, Though jailed, treat them with comfort: Decorate them, wash them, feed them, Give them medicine, fans, and the like.
King, if you want others to become capable, Use compassion to set up good teachings. Good and evil are the same in people— Let it not arise from anger or desire.
After deep thought and true knowledge, If people rise up in rebellion— Don't kill or coerce them. Exile them to another land, O king.
Look upon your own household as the enemy, Because it corrupts your clear seeing. Always remember, without negligence— Act according to the Dharma.
Give heavy rewards and offerings To those who have shown kindness. As you judge the weight of their merit, Repay them accordingly.
Win them over as if with garlands of flowers; Give rewards because they bear great fruit. The king is a tree of patience— Common people are birds who take shelter in it.
The king who keeps precepts and can give, Who has authority and wins people's hearts— Is like a sugar ball Mixed with fragrance and spice.
If a king follows right principles, He won't practice evil ways. No disasters, no wrongdoing— Always the joy of the Dharma.
What cannot be brought from the past, Nor carried into the future— Kingship comes through the Dharma. For the sake of the throne, do not destroy the Dharma.
Kingship is like a shop. When the throne passes on, it's like its price. To get what you cannot obtain elsewhere, Practice what I've taught you.
Kingship is like a shop. When the throne passes on, it's like its price. To obtain even more in return, You should practice these teachings.
A wheel-turning king obtains land, Even the entire four continents. But only the two joys of body and mind— All other riches are empty.
They only counteract suffering— These are bodily pleasures. Mental joys are similar images— Both are products of discrimination.
Their essence is counteracting suffering; Their characteristic is discrimination. All worldly pleasures— Empty, they have no reality.
Lands, dwellings, places to stay, seats, clothes, Food, beds, vehicles, wives, Elephants, horses—each is used for one at a time. If the mind focuses on one, pleasure arises from that. Other objects, being irrelevant at that moment, Are then empty and useless.
The five sense organs focus on five sense objects. If the mind does not discriminate, Even though it obtains the object, No pleasure arises from it.
The sense object is what the organ focuses on; The rest cannot be that focus. Therefore, all other organs and objects Are ultimately without meaning.
The sense object is the organ's focus; The mind takes it as a past image, Discriminates it as "clean," And then feels pleasure from it.
When a single object is the mind's focus, Mind and object do not exist at the same moment. Without the mind, there is no object; Without the object, there is no mind.
As parents are the cause, You say a child is born. In the same way, eye meeting form Produces consciousness and so on.
The sense organs and objects of the past and future Do not exist, since they have no real nature. Not transcending the two times— Present objects and organs are also without meaning.
Like seeing a whirling-fire wheel, Because the eye is confused— In this way, a present object Produces an organ's engagement with its object.
The five sense organs and their objects Are all categories of the four great elements. Each of the four is in itself empty— So objects and organs, too, do not exist.
If the elements existed separately, Fire would burn without fuel. If they don't exist separately, Objects, too, are the same.
The four great elements are empty in two ways— So "combination" is impossible. Since they cannot really combine, Physical form as an object does not exist.
Consciousness, feeling, perception, and formations— Each one has no real nature. Not existing, they cannot come together by conditions. Since they have no being, there is no combination.
Like happiness we discriminate, It comes into being because it counteracts suffering. In the same way, what we call suffering Comes into being because pleasure ends.
Attachment to pleasure ends When we see no sign of it. Distancing ourselves from suffering— By this insight, no arising occurs.
If we follow worldly speech, The mind is the "seer." But this is not so— Without a seen object, no "seer" exists.
Those who observe the world see phenomena As like a magician's illusion—real existence is not there. Without grasping, without discrimination— Nirvana is like a fire gone out.
Seeing this, a bodhisattva Never turns back from enlightenment. Led by great compassion, Stage by stage, he becomes a Buddha.
The practice of bodhisattvas The Buddha taught in the Great Vehicle. The ignorant who hate and envy it Bring harm to themselves and reject it.
Not knowing merit from fault, They see virtue as fault, Or hate and envy its blessings— Thus they slander the Great Vehicle.
If one knew: transgression harms others, And virtue benefits, Then—they say—slanderers Do not recognize goodness, but instead hate and envy it.
Not focused on their own gain— Single-minded in benefiting others— The Great Vehicle is a vessel for virtue. Therefore, slanderers are ground to dust.
Believers become stubbornly attached; Non-believers, from envy and hate. Even believers who slander it burn— How much more those filled with anger and jealousy?
Mixing poison to cure poison— As medical texts prescribe— Suffering can destroy evil. Is there any contradiction in this?
All phenomena are preceded by mind, With mind as their chief. If you use suffering to destroy evil, What fault is there in a person of good heart?
If pain can be beneficial, One should accept it—how much more joy? Whether for oneself or for others, This is the primary teaching.
If, by giving up a small pleasure, One sees a great joy ahead, The wise give up the small pleasure, Considering the greater joy to come.
If you cannot bear this kind of teaching, Then the physician who treats with both pain and pleasure— Such a crime is unforgivable. Therefore, your reasoning is wrong.
Sometimes, when a matter is not appropriate, The wise act according to the principle— Sometimes restricting, sometimes permitting. This principle can be found everywhere.
The conduct of bodhisattvas, Led by compassion, perfected by wisdom— This is what the Great Vehicle teaches. On what grounds can it be slandered?
Out of ignorance, people become sunken In the vast, profound meaning of the supreme path. Thus, slandering the Great Vehicle, They become enemies to themselves and others.
Generosity, ethics, patience, effort, Meditation, wisdom, and compassion as its essence— The Buddha taught the Great Vehicle thus. What wrong doctrine slips in?
Through generosity and ethics, one benefits others; Through patience and effort, one benefits oneself; Through meditation and wisdom, one liberates self and others— This is the summary of the Great Vehicle's meaning.
In brief, the true teaching of the Buddha Is liberation of self and others. These six perfections are its treasury. What person can deny this?
Merit and wisdom are the two means— The Buddha taught the path to enlightenment. He called this the Great Vehicle. The blind and the foolish cannot bear it.
As vast as space, hard to imagine— It becomes the practice of merit and wisdom. The virtues of the Buddhas are inconceivable. May you bear to believe in the Great Vehicle.
Great elder Shariputra, The Buddha's precepts are beyond his scope. The Buddha's virtues are inconceivable— How can one not bear them?
The Great Vehicle speaks of "no arising"; The Lesser Vehicle speaks of "cessation by emptiness." No arising and cessation are the same. Do not go against your own teaching.
True emptiness and the virtues of a Buddha— If you examine them according to the Dharma— Both the Great and Lesser Vehicles— Why should wise people argue about them?
The Buddha's teachings of provisional meaning Are not easy for the lowly to understand. Within the teaching of the one and the three vehicles, Guard your own practice without harming it.
If you abandon it, there is no merit; If you hate it, there is no good. If you wish to love yourself, Do not slander the Great Vehicle.
A bodhisattva's vows and practice, His dedication and such—these do not exist In the Lesser Vehicle. If you follow just the Lesser Vehicle, How can you become a bodhisattva?
The bodhisattva's path—the four reliances— Is not taught in the Lesser Vehicle. What teaching does a Buddha practice, That you say can surpass it?
If the foundational truths and aids to practice Are the same for both the Buddha and them, Then since their cause is no different, How can the fruit be so vastly different?
The path to enlightenment—both common and extraordinary— Is not taught in the Lesser Vehicle. The Great Vehicle explains it fully. Therefore, the wise should trust and accept it.
Just as in grammar, One first teaches the alphabet— So did the Buddha establish his teaching, Based on the capacities of those to be taught:
In some places, he taught the Dharma To free beings from multiple evils; In some, to create merit; In some, both together; In some, to transcend both these— A teaching too deep for the timid; In some, out of profound compassion, To help others attain Buddhahood.
Therefore, an intelligent person Should abandon hatred for the Great Vehicle, And arouse supreme faith and acceptance— To attain the unequaled awakening.
Through faith in the Great Vehicle And practice of its teachings, One attains the supreme path, Along with various joys along the way.
Generosity, ethics, and patience Are mostly taught for householders. This teaching has compassion as its essence. May you cultivate it as your nature.
Because worldly life is unequal, And kingship often goes against the Dharma— For the sake of a good name and the Dharma— Both action and renunciation are supreme.