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This sutra teaches the Bodhisattva’s method to cut off all sufferings of all evil destinies by recollecting, reflecting and contemplating constantly, day and night, on the wholesome dharmas and to cause the wholesome dharmas to increase from thought-moment to thought-moment without allowing the least unwholesome thought to mingle in. These dharmas are the ten wholesome ways of actions, i.e. the ability to forever give up killing, stealing, sexual misconduct, lying, slandering, harsh language, frivolous speech, greed, hatred and wrong views.
It also shows the merits and benefits that come naturally as a result of such practice.
The Buddha addressed Maitreya saying: “Maitreya, the ten minds like this cannot be brought forth by any common foolish and unskillful man who is full of defilements. What are the ten?”
Firstly, to give rise to great loving kindness towards all beings with a mind free from injuring and harming.
Secondly, to give rise to great compassion towards all beings with a mind free from harassing and vexing.
Thirdly, not to spare one’s life with regard to all the true Dharmas of the Buddha with a mind of rejoicing in protecting them.
Fourthly, to develop supreme endurance regarding all dharmas with a mind free from clinging and grasping.
Fifthly, not to be covetous for gain, support and respect with a mind that esteems the pure bliss of mind.
Sixthly, to search for Buddha wisdom at all times with a mind free from forgetfulness and negligence.
Seventhly, to be towards all beings reverential and respectful with a mind free from contempt and disdain.
Eightly, not to hold worldly discussions but give rise to a determined mind regarding the factors of illumination.
Ninthly, to plant all good roots with a pure mind that is not adulterated and stained.
Tenthly, to give up and discard all the characteristics as regards all the Tathagatas giving rise to a mind of continuous recollection (of them).
Maitreya, this is called the giving rise of the ten kinds of mind of the Bodhisattva. It is because out of this mind that one will obtain rebirth in the World of Highest Bliss of Amithāba Buddha. If a man regarding these ten kinds of mind follows them and achieves one-pointedness of mind, and if he were to have a longing to be reborn in that Buddha world and would not obtain birth there, this would be an impossibility.
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 Mahāsattva altogether. At that time the World-Honoured One told the Dragon King, saying:
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 wholesome 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, with ‘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 aggregates, sense-bases and elements that will be given rise to, will all be upright, and those who will see them will not grow 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 splendour of its radiance covering the whole of the great assembly, even if there were an immeasurable Kotis of Ishvara and Brahma devas they all would not come again into appearance. Those who look with reverence at the Tathāgata’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 coarse 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 it is that each being receives its own result according to its actions.
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 the Bodhisattva has one method which enables him to cut off all sufferings of all evil destinies. What kind of method 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 Shrāvakas, 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 then 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.
One who helps others to reach realization after achieving their own. One who delays achieving Buddhahood in order to help sentient beings. An example is Guanyin Bodhisattva, vowing to never rest until she had freed all sentient beings from saṃsāra.
A Buddhist monk.
Non-human beings who share the godlike characteristics of being more powerful, longer-lived, and, in general, much happier than human
A title of the Buddha, used by his followers, and also by himself when speaking of himself. Its derivation is doubtful, but usually derived from tatha-agata (thus come), or tatha-gata (thus gone), and given the meaning “He who has come and gone as former Buddhas”
Oh Dragon King, if one gives up taking life then one will accomplish ten ways of being free from vexations. What are the ten?
These are the ten. If one is one who is able to turn towards the Highest Perfect Illumination, one will later at the time becomes a Buddha, attain to the ability peculiar to the Buddhas, to live as long as one wishes.
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?
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.
Oh 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?
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.
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?
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 Tathāgata.
Again, oh Dragon King, if one gives up slandering one will then attain to five kinds of incorruptible dharmas. What are the five?
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, get a holy retinue which cannot be corrupted by an Māra 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?
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, be endowed with the perfect characteristics of the Brahma voice of the Tathāgata.
Again, oh Dragon King, if one gives up frivolous speech, then one will attain the accomplishment of the three certainties. What are the three?
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 Tathāgata’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?
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, be especially revered in all the three realms and all (the beings of the three realms) will respectfully make offerings 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 are the eight?
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 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?
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 the time the World-Honoured One further told the Dragon King, saying:
“If there is a Bodhisattva who is able to give up killing and harming, and practises giving, following 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 practices 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 practises 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 practises 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 vows will certainly bear fruit.
Because he gives up speech that causes dissension and practises 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 practises 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 practises 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 practises 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 hum respect 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 a 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 Illumination Mind.
These are the great benefits obtained by a Great Being (Mahasāttva), who at the time he cultivates the Bodhisattva path, practises the ten wholesome actions and adorns them with giving.
Thus, oh Dragon King, I am summarizing. Because one adorns the practice of the ten wholesome ways of action with morality, the meaning and benefit of all the Buddha-dharama can arise and the great vows are brought to completion.
Because one adorns (the practice of the ten wholesome ways of action) with patience, one attains to the perfect voice of the Buddha and all the marks will be lovely.
Because one adorns (this practice) with effort, one is able to destroy Māra enemy and enter into the store of Buddha-dharmas.
Because one adorns (this practice) with meditation, therefore mindfulness, wisdom, shame, conscientiousness and calm will arise.
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 either attached to favourable circumstances or that resents adverse circumstances.
Because one adorns (this practice) with the four ways of helping (others), one will always be diligent in helping and 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 entirely all unwholesome dharmas.
Because one adorns (this practice) with the (four) roads to power, one’s body and mind will always be calm and at ease.
Because one adorns (this practice) with 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 one cannot 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 Tathāgata), of the (Four Kinds of) Fearlessness, of the Eighteen Dharmas that distinguish (the Buddha), and of all Buddha-dharmas. You should therefore practise 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 action it is the same. All men and devas are established (in their human- and deva-nature) depending on them. The illumination of all the Shrāvakas, 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, receieved it with confidence and put it reverently into practice.
