The Ten Wholesome Ways of Actions Sutra

The Ten Wholesome Ways Of Actions Sutra

Translated to Chinese by the Tripitaka carya Sikshananda from Khotan

during the Tang DynastyTranslated 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 all dharmas .

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 for their 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.