經律異相 29.16

29.16

At that time, King Udayana said to the Buddha: 'By possessing how many qualities, World-Honoured One, does a king not remain long in the world, with foreign enemies competing to rise against him, dying before he can cultivate practice and entering the evil destinies?' The Buddha said: 'Ten qualities. What are the ten? First, his mind is not focused on his various tasks. Second, he is greedy for morsel food, like a starving tiger. Third, he is greedy for wine and meat, not attending to the affairs of state. Fourth, he is prone to harbouring anger, with many griefs and worries. Fifth, he constantly practices foolishness, refusing to accept others' admonitions. Sixth, he relies solely on his own strength, thinking he can accomplish whatever he does. Seventh, he is always fond of killing living beings and mistreating the weak. Eighth, he frequently dispatches troops to invade the borders of other countries. Ninth, he speaks much, but his words have no truth or essential substance. Tenth, he is uncompassionate toward people. If he possesses these, he will not long abide in the world, foreign enemies will compete to rise against him, and after his life ends, he will go to the three evil destinies, his bad reputation spreading far and wide.' The king said: 'By possessing how many qualities does he abide long in the world, without foreign enemies rising against him, and after his life ends, be born in heaven, a good place?' The Buddha said: 'Ten qualities allow him to abide long in the world, without foreign enemies rising against him, and after his life ends, to be born in heaven, a good place. What are the ten? First, his mind is not confused about his various actions and deeds, treating them all with equanimity, eliminating improper conduct, and drawing close to wholesome deeds. Second, the king is not greedy for morsel food, maintaining his life with moderation and discerning the categories of precepts. Third, he is not greedy for flavours or fond of wine; seeing their faults, he knows the joy of transcendence. Fourth, he is not stingy, delights in giving, and examines all actions and deeds. Fifth, he possesses wisdom, understands their meaning, constantly cultivates the wholesome, and eliminates the unwholesome. Sixth, he does not rely on his own strength or follow his own will; whenever there are śramaṇas, brāhmaṇas, ministers, or people who are intelligent and wise, he explains clearly according to what they inquire about, and follows their instruction and guidance. Seventh, he does not tyrannically slaughter the people; he observes their deeds before imposing punishments. Eighth, he does not frequently dispatch troops to invade other countries' borders, and constantly lives in harmony with other kings. Ninth, what he says is true and essential, without verbose repetition; he examines the other person's words before speaking on the matter. Tenth, he constantly harbours loving-kindness and compassion toward his ministers and people, and constantly inspects the affairs of state. Possessing these ten qualities, he will abide long in the world, foreign enemies will not rise against him, and when his body breaks up and life ends, he will be born in a good place, in heaven. Even after his life ends, his reputation will spread far and wide, transmitted by gods and humans. Transform through equitable Dharma; do not act unrighteously.' The king then answered: 'If one transforms the people through equitable Dharma, when the body breaks up and life ends, one is born in the good heavens; but for one who acts against the Dharma, when the body breaks up and life ends, one goes to the three evil destinies, one's bad reputation spreading far and wide.' (From the Ekottarika-āgama, scroll 39)