The Ten Wholesome Ways Of Actions Sutra
 
 

Translated to Chinese by the Tripitakacarya Sikshananda from Khotan
           during the Tang DynastyTranslated to English by Saddhaloka Bhikkhu
Key'ed in from hardcopy by TY with permission from publisher
  (Yan Boon Remembrance Commitee in Hong Kong)
 
 

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 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.
 
 
 
 

Confession

All the evils I have ever done since time immemorial were caused by beginningless desire, hatred and delusi on and produced through my body, speech and thoughts. Now I confess all the sins.