The Ten Wholesome Ways
Of Actions Sutra
Translated to Chinese by the Tripitakacarya
Sikshananda from Khotan
during the Tang Dynasty Translated to English by Saddhaloka Bhikkhu
Thus have I heard. At one time, the Buddha stayed in the palace of the
Dragon King of the Ocean together with an assembly of eight thousand
great Bhikshus and thirty- two thousand Bodhisattvas and Mahasattvas
altogether. At that time the World Honored One told the Dragon
Kingsaying: Because all beings have different consciousness and
thoughts, they perform too different actions and as a consequence there
is the turning around in all the different courses of existence. Oh
Dragon King, do you see the variety of shapes and appearances in this
meeting and in the great ocean, are they not different from one another.
Thus among all of them there is none which is not made by the mind,
whether it is brought about by whole- some or unwholesome bodily,
verbal, and mental actions, and yet the mind is formless it cannot be
grasped or perceived, but it is the unreal accumulation and arising of
all dharmas which are ultimately without owner, without I and mine.
Although that which is manifested by each (being) according to its
actions is not the same, there is nevertheless really no creator in
these (actions). Therefore all dharmas are inconceivable and
inexpressible, their own nature is phantom like. The wise ones knowing
this ought to cultivate wholesome actions. Through this the aggregates
sense-bases and elements that will be given rise to, will all be upright
and those who will see them will notgrow tired of them. Oh Dragon King,
when you behold the body of the Buddha born from a hundred thousand of
Kotis of merit, with all the marks adorned, the splendor of its radiance
covering the whole of the great assembly, even if there were
immeasurable Kotis of Ishvara and Brahma devas they all would not come
again into appearance.
Those who look with reverence at the
Tathagata's body how can they but not be dazzled. You again behold all
these great Bodhisattvas of marvelous appearance, dignified and
pure. All this comes into being entirely through the merit of
cultivating wholesome actions. Again all the powerful ones like the
eight classes of devas and dragons, and suchlike they also come into
being because of the merits of wholesome actions.
Now all beings in the great ocean are of
course and mean shapes and appearances, they all whether small or large
performed unwholesome bodily, verbal, and mental actions out of all
kinds of thoughts from their own minds. Thus is that each being receives
its own result accordingto its action. You ought to practice and to
study constantly in this way,and also to bring beings to a thorough
understanding of cause and effect and to the practice of wholesome
actions. In this you must have unshakable right view and you must not
fall again into the views of annihilation and eternity. As to the fields
of merit you rejoice in them, respect them and support them because of
this you will also be respected and supported by men and devas. Oh
Dragon King you must know that Bodhisattva has one method which enables
him to cut off all sufferings of evil destinies. What kind of methods is
this? It is constantly, day and night, to recollect, to reflect on and
to contemplate on the wholesome dharmas so as to cause the wholesome
dharmas to increase from thought- moment to thought-moment, without
allowing the least unwholesome thought to mingle in. This will then
enable you to cut off all evil forever, to bring the wholesome dharmas
to completion and to be constantly near all the Buddhas, Bodhisattvas,
and other holy communities. Speaking about wholesome dharmas, the bodies
of men and devas, the Illumination of the Shravakas, the Illumination of
the Pratyekas, and the Highest Illumination, they are all accomplished
depending on these dharmas which are to be considered as fundamental.
Therefore they are called wholesome dharmas. These dharmas are the ten
wholesome ways of actions. What are these ten? They are the ability to
give up forever killing, stealing, wrong conduct, lying, slandering,
harsh language, frivolous speech, lust, hate, and wrong views. Oh Dragon
King, if one gives up taking life hen one will accomplish ten ways of
being free from vexations.What are the ten?
i. One give universally
to all beings without fear
ii. One always has a heart of great compassion towards all beings
iii. All habitual tendencies of hate in oneself will be cut off forever
iv. One's body is always free from illnessv. One's life is long
vi. One is constantly protected by non-human beings
vii. One is always without bad dreams, one sleeps and wakes happily
viii. The entanglement of enmity is eradicated and one is free from all
hatredix. One is free from the dread of evil destinies
x. When one's life comes to an end one will be born as a deva
These are the ten. If one is one who is able
to turn-towards the Highest Perfect Illumination, one will later at the
time one becomes Buddha attain to the ability
peculiar to the Buddha, to live as long as one wishes. Again, oh Dragon
King, if one gives up stealing then one will attain to ten kinds of
dharmas which can protect one's confidence. what are the ten?
i. One's wealth will
increase and accumulate and cannot be scattered or destroyed by Kings,
robbers, floods, fires, and careless sons.
ii. One is thought of with fondness by many people.
iii. People do not take advantage of one.iv. Everywhere one is praised
v. One is above the worry, that one oneself could be injured.
vi. One's good name spreadsvii. One is without fear in public.
viii. One is endowed with wealth, long life, strength, peace, happiness,
and skill in speech, without deficienciesix. One always thinks of giving
x. At the end of one's life, one will be born as a deva
These are the ten. If one is one who is able
to turn towards the Highest Perfect Illumination, one will later at the
time one becomes Buddha, attain to the realization of
the purified great illumination wisdom. Again the Dragon King, if one
gives up wrong conduct one will attain to four kinds of dharmas which
are praised by the wise. What are the four?
i. All one's faculties
are tuned and adjusted.
ii. One is free from turmoil and excitement.
iii. One is praised and extolled by the world
iv. One's wife cannot be encroached upon by anybody
These are the four. If one is one who is able
to turn towards the Highest Perfect Illumination one will later at the
time one becomes Buddha, attain the mastersign of the Buddha, of a
concealed organ. Again, oh Dragon King, if one gives up lying then one
will attain to the eight dharmas which are praised by the devas. What
are the eight?
i. One's mouth is always
pure and has the fragrance of a blue lotus flower.
ii. One is trusted and obeyed by all the world.
iii. What one says is true and one is loved by men and devas.
iv. One always comforts beings with loving words.
v. One attains to excellent bliss of mind and one's actions, speech, and
thoughts are pure.
vi. One's speech is faultless and one's mind is always joyful.
vii. One's words are respected and are followed by men and devas.
viii. One's wisdom is extraordinary and cannot be subdued
These are the eight. If one is one who is
able to turn towards the Highest Perfect Illumination, one will later at
the time one becomes Buddha, attain to the true speech of the Tathagata.
Again, oh Dragon King, if one gives up slandering one will then attain
to five kinds of incorruptible dharmas.What are the five?
i. One attains to an
incorruptible body because no
harm can be done to one. ii. One gets an incorruptible family because no
one can destroy it.iii. One attains to incorruptible confidence because
this is in line with one's own actions. iv. One attains to an
incorruptible spiritual life because what one cultivates is firmly
grounded. vi. One gets incorruptible spiritual friends because one does
not mislead or delude anybody.
These are the five. If one is one who is able
to turn-towards the Highest Perfect Illumination, one will later at the
time one becomes Buddha, gets a holy retinue which cannot be corrupted
by any Mara or heretic. Again, oh Dragon King, if one gives up harsh
language then one will attain to the accomplishment of eight kinds of
pure actions. What are the eight?
i. One's speech is
meaningful and reasonable
ii. All that one says is profitable.
iii. One's words are bound to be truthful.
iv. One's language is beautiful and marvelous.
v. One's words are accepts (by others).vi. One's words are trusted.
vii. One's words cannot be ridiculed.
viii. All one's words are being loved and enjoyed (by others)
These are the eight. If one is one who is
able to turn towards the Highest Perfect Illumination, be endowed with
the perfect characteristic of the Brahma voice of the Tathagata. Again,
oh Dragon King, if one gives up frivolous speech then one will attain to
the accomplishment of the three certainties. What are the three?
i. One is certain to be
loved by the wise
ii. One is certain to be able to answer questions with wisdom and
according to reality
iii. One is certain to have the most excellent dignity and virtue among
men and devas and one is without falsehood.
These are the three. If one is one who is
able to turn towards the Highest Perfect Illumination, one will later at
the time one becomes Buddha, attain to the Tathagata's
(ability) to predict everything, none (of the predictions) are ever in
vain. Again, oh Dragon King, if one gives up lust, then one will attain
to the accomplishment of the five kinds of freedom. What are the five?i.
Freedom of bodily, verbal, and mental actions
because one's six faculties are perfect ii. Freedom as regards property
because all
enemies and robbers cannot rob one. iii. Freedom with regard to merit
because whatever
one wishes one will be provided with. iv. Freedom of being in the
position of a King, because precious, rare and marvelous things will be
reverently offered to one. v. The things one will get will surpass in
excellency by a hundred times that what one is
looking for, because in times by-gone one was neither stingy nor envious
These are the five. If one is one who is able
to turn towards the Highest Perfect Illumination, one will later at the
time becomes Buddha, be especially revered in all
three realms all (the beings of the three realms) will all respectfully
make offering to one.
Again, oh Dragon King, if one gives up hatred then one will attain to
eight kinds of dharmas of joy of mind. What the eight?
i. One's mind is free
from (the want) to injure and to annoy (others)
ii. One's mind is free from hatred
iii. One's mind is free from (the desire) to dispute and to argue
iv. One's mind is gentle and upright
v. One has attained to the mind of loving kindness of a saint
vi. One is of a mind that always acts beneficially giving peace to
beings
vii. One's bodily appearance is dignified and one is respectfully by all
viii. Because one is kind and forbearing, one will be born soon in the
Brahma World.
These are the eight. If one is one who is
able to turn towards to the Highest Perfect Illumination, one will later
at the times one becomes Buddha, attain to the mind of the
Buddha that is free from obstacles. People will not become tired of
looking at him.Again, Oh Dragon King, if one gives up wrong views, one
will attain to the accomplishment of ten meritorious dharmas. What are
the ten?
i. One attains to
genuinely good bliss of mind and one gets genuinely good companions
ii. One has deep confidence in (the law of) cause and effect and one
would rather lose one's life than do evil.
iii. One takes refuge in the Buddha only and not in devas or others.
iv. One is of a straight mind and right views, and leaves behind the net
of doubts about good and evil fortune.
v. One will not be born again in an evil course of existence but will
always be born as a man or deva
vi. Immeasurable blessings and wisdom will increase sublimely from turn
to turn
vii. One will forever leave the wrong path and tread the holy path.
viii. The view of a personality will not arise (in one) and one gives up
all evil actions.
ix. One will abide in unobstructed understanding.
x. One will not fall into any difficult conditions.
These are the ten. If one is one who is able
to turn towards the Highest Perfect Illumination, one will later at the
time one becomes Buddha, realize quickly all Buddha- dharmas and
accomplish the mastery of the higher spiritual powers." At that time the
World Honored One further told the Dragon King saying: "If there is a
Bodhisattva who is able to give up killing and harming, and practice
giving, follow these wholesome
actions at the time he treads the path, he will therefore always be rich
in wealth, without anybody being able to rob him. he will have a long
life and not die untimely, and he will not be injured by any robbers or
enemies. Because he gives up taking what is not given and practice
giving, he will always be rich in wealth without there being anybody who
can rob him. He will be most excelling beyond comparison (in this
respect), and will be able to collect completely all the store of
Buddha-dharmas. Because he gives up the impure way of living and
practices giving, he will always be rich in wealth without anybody being
able to rob him. His family will be virtuous and obedient. There will be
nobody who can look at his mother, wife, and daughter with a lustful
mind. Because he gives up false speech and practices giving, he will
always be rich in wealth without anybody being able to rob him. Giving
up all slandering he takes up the true Dharma. That which he does
according to his vowswill certainly bear fruit. Because he gives up
speech hat causes dissension and practices giving, he will always be
rich in wealth without anybody being able to rob him. His family will be
harmonious and they (all the members of the family) have the same
aspirations and joys in common and will never
unreasonably dispute (with one another). Because he gives up coarse evil
speech and practices giving, he will always be rich in wealth without
anybody being able to rob him. At all gatherings people joyfully accept
him as their teacher. His words will be received with trust without
opposition.Because he gives up meaningless speech and practices giving,
he will always be rich in wealth without anybody being able to rob him.
His words are not spoken in vain, but are received with respect by all
people. He is able and skilled in solving doubts and uncertainties.
Because he gives up the greedy mind and practices giving, he is always
rich in wealth without anybody being able to rob him. All he has he
gives (to others) with kindness. His confidence is firm and his
understanding well grounded. He is endowed with great authority and
strength. Because he gives up the angry mind and practices giving he is
always rich in wealth without anybody being able to rob him. He quickly
accomplishes by himself the wisdom of the mind that is free from
obstruction. All his faculties are well dignified and all those who see
himrespect and love him.
Because he gives up the perverted mind and
practices giving, he is always rich in wealth without anybody being able
to rob him. He is always born in family which is possessed of right
views, reverence and confidence. He sees the Buddha, hears the dharma
and supports the Community of Monks. He never forgets or loses the great
IlluminationMind.
These are the great benefits obtained by a
Great Being (Mahasattva), who at the time he cultivates the Bodhisattva
path, practices the ten wholesome actions and adorns them without
giving.Thus, oh Dragon King, I am summarising. Because one adorns the
practice of the ten wholesome ways of action with morality, the meaning
and benefit of all the Buddha-dharma can arise and the great vows are
broughtto completion. Because one adorns (the practice of the ten
wholesome ways of actions) which patience, one attains to the perfect
voice of the Buddha and all the marks will belovely. Because one adorns
(this practice) with effort, one is able to destroy the Mara enemy and
enter into the store of Buddha-dharmas. Because one adorns (this
practice) with meditation, therefore mindfulness, wisdom, shame,
conscientiousnessand calm will arise. Because one adorns (this practice)
with wisdom one is able to cut off wrong views arising from
discrimination. Because one adorns (this practice) with loving kindness
no (thought of) anger or harming will arise in oneself towards any
being. Because one adorns (this practice) with compassion, one will have
sympathy towards all beings and will never get weary of and indifferent
to them. Because one adorns (this practice) with sympathetic joy, one's
mind when seeing somebody cultivating the good will be free from envy
and jealousy. Because one adorns (this practice) with serenity, one will
not have a mind that is neither attached to favorable circumstances or
that resents adverse circumstances. Because one adorns (this practice)
with the four ways of helping (others), one will always be diligent in
helpingand teaching all beings. Because one adorns (this practice) with
the foundations of mindfulness, one will be able to be skillful in the
practice of the contemplation of the four foundations of mindfulness.
Because one adorns (this practice) with the (four) right efforts, one
will be able to cut off and remove entirelyall unwholesome dharmas.
Because one adorns (this practice) with the
(four) roads to power, one's body and mind will always be calm and
atease. Because one adorns (this practice) with the five faculties,
deep confidence will be firmly established, there will be unremitting
effort, one is always free from confusion and from delusion, one is at
peace and well balanced, and all the defilement will be cut off. Because
one adorns (this practice) with the (five) powers, all enmity will be
entirely destroyed and onecannot be harmed. Because one adorns (this
practice) with the (seven) factors of illumination, one will always well
awake to alldharmas. Because one adorns (this practice) with the Noble
(eightfold) Path, one will attain to perfect wisdom which will always be
present before oneself. Because one adorns (this practice) with calm
meditation, one is able to wash away all the bonds and (latent)tendencies.
Because one adorns (this practice) with insight meditation, one is able
to know the self nature of all dharmas according to reality. Because one
adorns (this practice) with the means, one will quickly attain to the
fulfillment of the conditioned and unconditioned happiness.Oh Dragon
King, you should know that these ten wholesome actions can lead up to
the completion of the Ten Powers (of the Tathagata), of the (Four Kinds
of) Fearlessness, of the Eighteen Dharmas that distinguish (the Buddha)
and of all Buddha-dharmas. You should therefore practice and and train
with diligence. Oh Dragon King, it is like the towns and villages, they
all depend on the great ground where they stand. All the herbs, grasses,
flowers, trees, and woods also depend on the ground fortheir growth.
With these ten wholesome ways of actions it is the same. All men and
devas are established (in their human and deva nature) depending on
them. The illumination of all the Shravakas, of all the Pratyekas, the
way of the Bodhisattva, all Buddha-dharmas
they all are attained and come to fruition due to these ten wholesome
great grounds. After the Buddha had spoken this discourse, the Dragon
King of the Ocean, together with the great assembly, all the devas,
asuras, and so on, all rejoiced greatly, received it with confidence and
put it reverently into practice.
Source: Buddhism Study and Practice Group
(http://www.sinc.sunysb.edu/Clubs/buddhism/)
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Collected by Dieu My
Layout: Pho Tri
