I. Introduction
The Ten Wholesome Karmas, as the bedrock of the Dharma, hold a pivotal position across various Buddhist schools and traditions. Although interpretations and emphasis on the Ten Wholesome Karmas may differ amongst these schools, their foundational role in spiritual practice remains a common thread.[1] Not only are they fundamental practices for all Buddhists, but they also constitute an indispensable path leading towards liberation (moksha) and nirvana. Nevertheless, the intrinsic connection between the Ten Wholesome Karmas and the attainment of spiritual realization, particularly their irreplaceable function within the process of cultivation, presents numerous avenues for profound exploration.
This study aims to systematically analyze the relationship between the Ten Wholesome Karmas and the attainment of spiritual realization through in-depth readings of relevant scriptures such as the Daśakuśalakarmāpatha Sūtra, the Mahāyāna Mahāsaṃghāta Dharani Sutra, and the Universal Precious Repentance. It will explore the role of the Ten Wholesome Karmas in spiritual practice and demonstrate that without the foundation of the Ten Wholesome Karmas, no spiritual attainment is possible.
This paper will be structured and written according to the following framework:
I. Definition and Connotation of the Ten Wholesome Karmas.
II. The Causal Relationship between the Ten Wholesome Karmas and Spiritual Practice. From the perspective of the Buddhist law of causality, it will explain how the Ten Unwholesome Karmas plant the seeds of negative causes, leading to obstructive retributions and hindering spiritual cultivation. Conversely, it will elucidate how the Ten Wholesome Karmas plant the seeds of wholesome causes, bringing about auspicious retributions and enhancing spiritual practice, ultimately concluding that without the Ten Wholesome Karmas, no spiritual attainment is possible.
III. Conclusion and Reiteration of the Central Argument.
It is hoped that this study will provide theoretical guidance for Buddhist practitioners, enabling them to gain a deeper understanding of the importance of the Ten Wholesome Karmas.
Ⅱ. Definition and Connotation of the Ten Wholesome Karmas
The “Ten Wholesome Karmas” are, simply put, ten virtuous deeds. As defined in the ninth paper (which centered on upholding the “Ten Wholesome Karmas” by “fearing the Ten Unwholesome Karmas”), the “Ten Wholesome Karmas” signify complete abstinence from the “Ten Unwholesome Karmas,” permanently abandoning “killing, theft, sexual misconduct, falsehood, divisive speech, harsh language, idle chatter, covetousness, malice, and wrong views.” Their core meaning rests upon the cultivation of wholesome actions through body, speech, and mind: engaging in virtuous conduct with the body, uttering wholesome words with the mouth, and purifying the mental states.[2] Specifically, the three wholesome bodily actions are:
Non-killing: Do not harm or kill any living creature.
Non-stealing: Do not take what is not given.
Proper sexual conduct: Avoid sexual misconduct.
Four wholesome utterances:
Truthfulness: Speak only the truth.
Harmony: Avoid divisive speech.
Kindness: Refrain from harsh words.
Meaningful speech: Avoid idle chatter.
Three roots of wholesome mental states:
Non-covetousness: Do not crave for anything.
Non-anger: Let go of anger and resentment.
Right understanding: Have a clear and correct understanding of reality.
By practicing these ten wholesome actions, one can purify the mind and achieve liberation.
Ⅲ. The Causal Relationship between the Ten Wholesome Karmas and Spiritual Practice
(Ⅰ)The Ten Evil Deeds and Their Negative Impact on Spiritual Practice
The ten unwholesome actions give rise to negative karma, resulting in suffering and impeding spiritual liberation. The ten wholesome actions give rise to positive karma, leading to happiness and enlightenment.
Three unwholesome actions of body: Killing (prāṇātipāta), stealing (adattādāna), and sexual misconduct (kāmesu micchācāra).
These actions disrupt the harmony of the universe and defile the mind, preventing the attainment of liberation. Killing creates fear and enmity, stealing fosters greed and dishonesty, and sexual misconduct leads to attachment and disharmony.Taking the killing of sentient beings as an example, all beings have a natural desire to live. By taking a life, one not only inflicts harm upon another but also incurs the karma of killing, which instills fear and anxiety in the practitioner. Even if one is fortunate enough to encounter the Dharma, fear can give rise to doubt, leading to a scattered mind and making it difficult to establish genuine faith. In Buddhism, “without faith” is akin to being without hands, unable to grasp the Dharma. As the Avatamsaka Sutra states, “Faith is the source of the Dharma and the mother of all virtues.”[3] Faith is the foundation of spiritual practice. Without it, one cannot accomplish anything on the spiritual path. The act of killing alone is sufficient to obstruct one’s progress. When we consider the additional karmic consequences of killing, such as illness and a shortened lifespan, the detrimental effects on spiritual practice become even more apparent.[4]
Similarly, the act of stealing obstructs spiritual practice. Greed is the root of all evil, and stealing is an immoral act born from greed. By resorting to dishonest means to gain personal advantage, one not only harms others but also cultivates a greedy nature, sowing the seeds of poverty and instability. With a restless mind and insufficient spiritual resources, it becomes difficult to focus on spiritual practice.[5]
The same can be said of sexual misconduct. Engaging in sexual behavior that is out of harmony with the Dharma harms both the body and mind, leading to mental disturbances and making it difficult to cultivate a pure mind. [6]
Four unwholesome verbal actions(lying、double-tongued speech、abusive language、meaningless talk).
Taking the two-tongued evil as an example, sowing discord not only destroys interpersonal relationships and damages one’s physical health but also undermines a practitioner’s faith and practice, obstructing spiritual progress. For whatever one gives to others, one receives oneself. By engaging in two-tongued speech, one slanders others and destroys their reputation, thereby undermining one’s own faith. Conversely, by speaking well of others and inspiring faith in them, one cultivates one’s own faith and stabilizes one’s practice. The opening verses of the Avatamsaka Sutra, in which the heavenly beings praise the Buddha’s virtues and inspire faith in all beings, serve as a perfect example.[7]
Furthermore, those who engage in two-tongued speech tend to focus solely on the faults of others, dwelling in constant doubt. This not only diminishes their wisdom, virtue, and good fortune but also hinders their ability to accomplish good deeds while encouraging them to engage in harmful activities. They become trapped in the three obstacles and are unable to progress. As the Mahāvaipulya Buddha-saṃgīti Sūtra recounts, five hundred bodhisattvas who slandered a Dharma teacher due to engaging in two-tongued speech experienced a profound obstruction. They were unable to appreciate the Dharma they heard and, even when they did, were unable to practice it diligently, instead engaging in unwholesome actions and losing mindfulness.[8]
Furthermore, two-tongued speech can drive away virtuous friends, depriving practitioners of essential guidance. In Buddhist practice, associating with virtuous companions is considered of paramount importance. The guidance of a qualified teacher is indispensable for spiritual progress.[9]Two-tongued speech can sever the connection between a practitioner and their spiritual mentor, making it extremely difficult to progress on the spiritual path.
Likewise, the act of lying not only damages one’s reputation but also undermines one’s integrity. Trust is essential for human relationships, and it is the foundation of spiritual practice. Without integrity, one cannot hope to achieve any spiritual accomplishment. Habitual lying leads to a restless mind, careless speech, and a discrepancy between one’s words and actions, thereby hindering one’s ability to concentrate on spiritual practice. Moreover, the karma of lying causes all good fortune to become illusory and unattainable. Even if one attains some spiritual achievement, it will be insubstantial and fleeting.[10]
Abusive speech not only harms others but also cultivates resentment within oneself, sowing the seeds of negative karma. A heart filled with resentment lacks compassion and makes it difficult to engage in deep spiritual practice.[11]
Glib talk, empty flattery, and idle chatter pollute the minds of others and hinder the practitioner’s ability to convey the true meaning and benefits of the Dharma.[12]
Although verbal actions may not be as overt as physical actions, their impact is far-reaching. Many people tend to overlook the consequences of their speech, unknowingly creating negative karma. As detailed in the Tan Yin and Bai Ye Jing, countless stories illustrate the karmic retribution for verbal transgressions, each of which can obstruct spiritual progress.
Three unwholesome mental actions(greed、anger、ignorance).
Taking anger as an example, when anger arises, it not only exhausts one both physically and mentally, but also creates countless obstacles for practitioners. Any Dharma practice becomes difficult, uninteresting, and unachievable. The mind becomes restless and unable to settle down. According to the Great Collection Sutra, those who cultivate anger will be unable to achieve even the lowest levels of concentration, let alone higher states of samadhi and the realization of one’s innate spiritual powers.[13] If anger is left unchecked, it can lead to harmful actions that destroy all good qualities.[14]
Greed is another of the three poisons. Not only does it drive one to endlessly pursue external material pleasures, but it also gives rise to greed and jealousy, leading to perpetual dissatisfaction. From a spiritual perspective, greed causes one to become attached to the five desires, hindering liberation. Moreover, insatiable greed leads to the exploitation of others, resulting in the loss of all good fortune and the destruction of positive relationships. This inevitably brings about misfortune.[15]
False views, also known as ignorance or delusion, cause practitioners to cling to erroneous concepts and make misguided decisions. These incorrect views lead to actions that contradict all that is good. More seriously, false views poison the minds of sentient beings, plunging them into suffering.[16] By harming others, one inevitably creates obstacles for oneself.
Mental actions, though intangible, have a profound impact. All good and bad deeds originate from the mind’s intentions. A virtuous thought leads to virtuous actions, while an evil thought results in evil deeds. Mental actions are even more insidious, as they are not as easily detected as physical or verbal actions, yet their effects are enduring. An evil thought, if left unchecked, can grow and eventually lead to harmful behavior. As the Uposatha Sutra states, “Due to afflictions, the ten evil actions increase; due to the absence of afflictions, the ten virtuous actions increase.”[17] The afflictions of greed, hatred, and delusion increase the ten evil actions and distance one from the ten virtuous actions.
Clearly, the three poisons of the mind are the greatest obstacles to spiritual practice.
(Ⅱ) A General Discussion of How the Ten Virtuous Actions Advance Spiritual Practice
By cultivating the ten virtuous actions, one can purify the body, speech, and mind, freeing oneself from the defilements of greed, hatred, and delusion. A purified mind is better able to concentrate on spiritual practice and attain deep states of meditation, allowing one to directly experience the true nature of mind. As the Ten Virtuous Actions Sutra explains, practicing the ten virtues is the foundation for attaining happiness in this life and liberation from suffering in the next. For example, the sutra states, “Whoever abstains from killing will be free from the ten afflictions.” [18]By avoiding killing, one can cultivate a peaceful mind and lay a solid foundation for spiritual practice. Similarly, refraining from divisive speech leads to unwavering faith and a steadfast spiritual path, while cultivating loving-kindness eradicates hatred and quickly leads to meditative absorption.[19] [20]In essence, each of the ten virtuous actions contributes to spiritual progress. The Ten Virtuous Actions Sutra further compares the ten virtues to the earth, upon which all virtuous seeds can grow and flourish.[21] The Great Collection Sutra also affirms that the ten virtuous actions are the root of all auspicious results in both this world and the next.[22] Clearly, without the ten virtues, spiritual attainment is impossible.
Not only do Buddhist scriptures attest to the essential connection between the ten virtuous actions and spiritual attainment, but all accomplished practitioners have invariably upheld these precepts. Buddhist masters have set exemplary models for us to follow.
For instance, Baizhang Huaihai Zen Master, through his personal practice, established the monastic rules that have become the foundation of Chan Buddhist monasteries in China. These rules encompass the ten virtuous actions. According to the Jingde Chuandeng Lu, Volume .6： “The Chan monastic regulations state: ‘Firstly, so as not to defile the pure assembly and engender respectful faith (those whose three karmas are unwholesome may not dwell together) .'” [23]
The examples of Venerable Master Hsing Yun, Master Cheng Yen, and His Holiness the Dalai Lama provide compelling evidence for the intimate connection between the ten virtuous actions and spiritual cultivation. Venerable Master Hsing Yun, renowned for promoting Humanistic Buddhism, has emphasized the importance of doing good deeds, speaking kindly, and cultivating a compassionate heart—the essence of the ten virtuous actions. Through the establishment of Fo Guang Shan, he has dedicated his life to serving society, embodying the ten virtues in his actions.[24]
Similarly, Master Cheng Yen founded the Tzu Chi Foundation, which is dedicated to compassion and relief work worldwide. The foundation’s principles of giving, gratitude, and respect align perfectly with the ten virtuous actions.[25]
His Holiness the Dalai Lama, an advocate for nonviolence, compassion, and forgiveness, has inspired millions around the world. His tireless efforts to promote peace and harmony exemplify the highest ideals of Buddhist practice.[26]
In summary, it is universally acknowledged, through both the sutras and the lived experiences of practitioners across generations, that the ten unwholesome karmas are impediments to spiritual cultivation, while the ten wholesome karmas are its very support. Thus, any true aspirant on the path must assiduously cultivate and realize the ten wholesome karmas. Devoid of the foundation of these ten wholesome karmas, no spiritual endeavor can reach its culmination.
Ⅳ. Conclusion
This essay initially elucidates the definition and implications of the ten virtuous actions. It then delves into the causal relationship between these actions and spiritual cultivation. While the ten evil actions inevitably lead to negative karmic consequences that hinder spiritual progress, the ten virtuous actions yield auspicious results that facilitate spiritual growth. By examining the lives of spiritual masters who have exemplified the ten virtues, such as Venerable Master Hsing Yun, Master Cheng Yen, and His Holiness the Dalai Lama, we can clearly see the profound impact of these actions on spiritual attainment. It becomes evident that the ten virtuous actions are a prerequisite for spiritual success; without the ten virtuous actions as a foundation, spiritual advancement is both improbable and arduous.
However, this essay has not delved into the specific ways in which each of the ten evil actions obstructs spiritual practice, nor has it explored how each of the ten virtuous actions contributes to spiritual growth. It is hoped that future discussions will delve deeper into these topics, enabling practitioners to cultivate the ten virtuous actions in their daily lives.
[1] A History of Chinese Buddhism. Google Books. URL:https://books.google.co.jp/books?id=tSasAAAAQBAJ&newbks=0&printsec=frontcover&dq=%E4%B8%AD%E5%9B%BD%E4%BD%9B%E6%95%99%E5%8F%B2&hl=zh-CN&source=newbks_fb&redir_esc=y#v=onepage&q&f=false，. Accessed 2 December 2024.
[2] Saṃghadeva, tr., The Ekottara Āgama, Vol. 1, “To refrain from all evil, to perform all good, to purify one’s mind; this is the teaching of all Buddhas.” Tripiṭaka, Vol. 2, p. 551a.
[3] Huiyuan, comp., Commentary on the Awakening of Faith in the Mahāyāna, Vol. 1, Tripiṭaka, Vol. 44, p. 175b.
[4] Xuanzang, tr., The Mahāyāna Mahāsaṃnipāta Kṣitigarbha Daśacakra Sūtra, Vol. 8, “All [beings] who, in previous existences, transmigrated through the five destinies and drowned in the river of birth and death, due to killing, create karmic obstructions of body, speech, and mind, obstructions of afflictions, obstructions of sentient beings, obstructions of all dharmas, and obstructions of lifespan—whether done by oneself, instructed to others, or rejoiced upon seeing or hearing [of such acts]—by thus abandoning the wheel of killing, all [these obstructions] are completely crushed, destroyed, and extinguished without remainder, and no karmic retribution is received.” Tripiṭaka, Vol. 13, p. 763a.
[5] Xuanzang, tr., The Mahāyāna Mahāsaṃnipāta Kṣitigarbha Daśacakra Sūtra, Vol. 8, “All [beings] who, in previous existences, transmigrated through the five destinies and drowned in the river of birth and death, due to not taking what is given create karmic obstructions of body, speech, and mind, obstructions of afflictions, obstructions of sentient beings, obstructions of all dharmas, and obstructions of wealth and treasures—whether done by oneself, instructed to others, or rejoiced upon seeing or hearing [of such acts]—by thus abandoning the wheel of not taking what is given, all [these obstructions] are completely crushed, destroyed, and extinguished without remainder, and no karmic retribution is received.” Tripiṭaka, Vol. 13, p. 763c.
[6] Xuanzang, tr., The Mahāyāna Mahāsaṃnipāta Kṣitigarbha Daśacakra Sūtra, Vol. 8, “All [beings] who, in previous existences, transmigrated through the five destinies and drowned in the river of birth and death, due to wrongful sexual conduct, create karmic obstructions of body, speech, and mind, obstructions of afflictions, obstructions of sentient beings, obstructions of all dharmas, and obstructions of households and families—whether done by oneself, instructed to others, or rejoiced upon seeing or hearing [of such acts]—by thus abandoning the wheel of wrongful sexual conduct, all [these obstructions] are completely crushed, destroyed, and extinguished without remainder, and no karmic retribution is received.” Tripiṭaka, Vol. 13, p. 764a.
[7] Śikṣānanda, tr., The Mahāvaipulya Buddhāvataṃsaka Sūtra, Vol. 1, Tripiṭaka, Vol. 10, p. 1b.
[8] Bodhiruci, tr., The Mahāratnakūṭa Sūtra, Vol. 91, “Various attachments are improper; [one] forgets right mindfulness, cultivates wrong wisdom, [and with] inferior diligence, practices deluded conduct.” Tripiṭaka, Vol. 11, p. 519b.
[9] Prajñā, tr., The Mahāyāna Jātaka Hṛdayabhūmi Dhyāna Sūtra, Vol. 3, “To associate with good friends is the foremost.” Tripiṭaka, Vol. 3, p. 305a.
[10] Xuanzang, tr., The Mahāyāna Mahāsaṃnipāta Kṣitigarbha Daśacakra Sūtra, Vol. 8, “All [beings] who, in previous existences, transmigrated through the five destinies and drowned in the river of birth and death, due to false speech, create karmic obstructions of body, speech, and mind, obstructions of afflictions, obstructions of sentient beings, obstructions of all dharmas, and obstructions of trustworthiness—whether done by oneself, instructed to others, or rejoiced upon seeing or hearing [of such acts]—by thus abandoning the wheel of false speech, all [these obstructions] are completely crushed, destroyed, and extinguished without remainder, and no karmic retribution is received.” Tripiṭaka, Vol. 13, p. 764b.
[11] Xuanzang, tr., The Mahāyāna Mahāsaṃnipāta Kṣitigarbha Daśacakra Sūtra, Vol. 8, “All [beings] who, in previous existences, transmigrated through the five destinies and drowned in the river of birth and death, due to harsh speech, create karmic obstructions of body, speech, and mind, obstructions of afflictions, obstructions of sentient beings, obstructions of all dharmas, and obstructions of discipline and virtue—whether done by oneself, instructed to others, or rejoiced upon seeing or hearing [of such acts]—by thus abandoning the wheel of harsh speech, all [these obstructions] are completely crushed, destroyed, and extinguished without remainder, and no karmic retribution is received.” Tripiṭaka, Vol. 13, p. 765b.
[12] Xuanzang, tr., The Mahāyāna Mahāsaṃnipāta Kṣitigarbha Daśacakra Sūtra, Vol. 8, “All [beings] who, in previous existences, transmigrated through the five destinies and drowned in the river of birth and death, due to frivolous speech), create karmic obstructions of body, speech, and mind, obstructions of afflictions, obstructions of sentient beings, obstructions of all dharmas, and obstructions of meaning and benefit—whether done by oneself, instructed to others, or rejoiced upon seeing or hearing [of such acts]—by thus abandoning the wheel of frivolous speech, all [these obstructions] are completely crushed, destroyed, and extinguished without remainder, and no karmic retribution is received.” Tripiṭaka, Vol. 13, p. 765.
[13] Xuanzang, tr., The Mahāyāna Mahāsaṃnipāta Kṣitigarbha Daśacakra Sūtra, Vol. 3, “Furthermore, there is a type [of person] who, although desiring to cultivate samādhi, harbors anger and resentment. Towards all sentient beings, [their] mind is constantly filled with indignation… Mahābrahman, know that these are called the ten kinds of practices without reliance. If one cultivates samādhi and possesses even one of these practices, one will not be able to establish wholesome roots in the desire realm; even if one has previously established [such roots], one will immediately lose them. How much less will one be able to attain the samādhis of the form and formless realms, or even realize one of the three vehicles.” Tripiṭaka, Vol. 13, p. 735b-c.
[14] Xuanzang, tr., The Mahāyāna Mahāsaṃnipāta Kṣitigarbha Daśacakra Sūtra, Vol. 8, “All [beings] who, in previous existences, transmigrated through the five destinies and drowned in the river of birth and death, due to anger and hatred, create karmic obstructions of body, speech, and mind, obstructions of afflictions, obstructions of sentient beings, obstructions of all dharmas, and obstructions of ignorance—whether done by oneself, instructed to others, or rejoiced upon seeing or hearing [of such acts]—by thus abandoning the wheel of anger and hatred, all [these obstructions] are completely crushed, destroyed, and extinguished without remainder, and no karmic retribution is received.” Tripiṭaka, Vol. 13, p. 766c-767a.
[15] Xuanzang, tr., The Mahāyāna Mahāsaṃnipāta Kṣitigarbha Daśacakra Sūtra, Vol. 8, “All [beings] who, in previous existences, transmigrated through the five destinies and drowned in the river of birth and death, due to greed and desire, create karmic obstructions of body, speech, and mind, obstructions of afflictions, obstructions of sentient beings, obstructions of all dharmas, and obstructions of non-greed—whether done by oneself, instructed to others, or rejoiced upon seeing or hearing [of such acts]—by thus abandoning the wheel of greed and desire, all [these obstructions] are completely crushed, destroyed, and extinguished without remainder, and no karmic retribution is received.” Tripiṭaka, Vol. 13, p. 766b.
[16] Xuanzang, tr., The Mahāyāna Mahāsaṃnipāta Kṣitigarbha Daśacakra Sūtra, Vol. 8, “All [beings] who, in previous existences, transmigrated through the five destinies and drowned in the river of birth and death, due to wrong views, create karmic obstructions of body, speech, and mind, obstructions of afflictions, obstructions of sentient beings, obstructions of all dharmas, and obstructions of right views—whether done by oneself, instructed to others, or rejoiced upon seeing or hearing [of such acts]—by thus abandoning the wheel of wrong views, all [these obstructions] are completely crushed, destroyed, and extinguished without remainder, and no karmic retribution is received.” Tripiṭaka, Vol. 13, p. 767b.
[17] Dharmakṣema, tr., The Upāsakaśīla Sūtra, Vol. 6, Tripiṭaka, Vol. 24, p. 1067a.
[18] Śikṣānanda, tr., The Daśakuśalakarmapatha Sūtr, Vol. 1, Tripiṭaka, Vol. 15, p. 158a.
[19] Śikṣānanda, tr., The Daśakuśalakarmapatha Sūtra, Vol. 1, Tripiṭaka, Vol. 15, p. 158b.
[20] Xuanzang, tr., The Mahāyāna Mahāsaṃnipāta Kṣitigarbha Daśacakra Sūtra, Vol. 9, Tripiṭaka, Vol. 13, p. 768c.
[21] Śikṣānanda, tr., The Daśakuśalakarmapatha Sūtra, “These ten paths of wholesome action are also thus: all humans and devas rely on them to be established; all śrāvakas, pratyekabuddhas, bodhi, the practices of all bodhisattvas, and all Buddha-dharmas are all together reliant on this great earth of the ten wholesome [paths] to attain accomplishment.” Tripiṭaka, Vol. 15, p. 159a.
[22] Xuanzang, tr., The Mahāyāna Mahāsaṃnipāta Kṣitigarbha Daśacakra Sūtra, Vol. 9, “The ten paths of wholesome action are the root of the merits and virtues of the superior karmic retributions of both worldly and transworldly [realms].” Tripiṭaka, Vol. 13, p. 768a.
[23] Daoyuan, comp., The Jingde Chuandeng Lu, Vol. 6, Tripiṭaka, Vol. 51, p. 251a.
[24] Hsing Yun. The Complete Works of Master Hsing Yun. Fo Guang Shan. URL:https://books.masterhsingyun.org/. Accessed 2 December 2024.
[25] Cheng Yen. Master Cheng Yen and the Tzu Chi World. Tzu Chi Foundation. URL:https://www.tzuchi.org.nz/our-founder-zh-tw.html. Accessed 2 December 2024.
[26] Dalai Lama. “Dalai Lama Congratulates Japanese Atomic Bomb Survivors on Nobel Peace Prize.” Central Tibetan Administration, URL: https://tibet.net/. Accessed 2 December 2024.