— A Study on the Theory and Practice Centered on the Ten Wholesome Deeds (Daśakuśala Karmapatha)

Essay Writing of Buddhas’ Practice Incorporated

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(Issue 23)

The Treatise on Wisdom

— A Study on the Theory and Practice Centered on the Ten Wholesome Deeds (Daśakuśala Karmapatha)

Instructor: Shi Ziju

Author: Shi Fafu

December 1, 2025

Abstract

This study aims to investigate the practical path of Wisdom, one of the Three Learnings (Trīṇi śikṣāṇi) in Buddhism, and systematically anchor it within the theoretical framework of the Ten Wholesome Deeds (Daśakuśala Karmapatha). The paper focuses on the mental karma (manaskarman) aspect of the Ten Wholesome Deeds, specifically “Non-Erroneous View” (Right View, samyag-dṛṣṭi) and “Non-Greed”. The core research contribution of this thesis is the first systematic clarification of the mechanisms of the solidification of these two afflictions (kleśa) and their practical transformation:

• Solidification of Afflictions: Erroneous View (Mithyā-dṛṣṭi) is the root of all afflictions (i.e., fundamental ignorance, avidyā). Through the Yogācāra mechanism of “Perfuming”, it solidifies into karmic seeds and deep-seated habits (vāsanā) within the Store Consciousness (Ālaya-vijñāna), making them difficult to eradicate.
• Practical Transformation: The mental factor of greed (rāga) directly causes the non-fluidity of the Three Karmas (body, speech, and mind). This study defines this as the “Obstruction and Stagnation” effect. The genuine practice of “Non-Greed” within the Ten Wholesome Deeds can completely resolve this obstruction and stagnation.

Through a systematic analysis of sūtras and śāstras, this research rigorously argues that the genuine practice of the Ten Wholesome Deeds is the sole path for fundamentally transforming the destiny of suffering beings and achieving perfect mastery over the Three Karmas. Ultimately, the paper emphasizes that the Ten Wholesome Deeds are not merely foundational ethics but provide a systematic practical model for modern practitioners to establish ultimate Right View starting from basic conduct.

Keywords: Wisdom/Right View, Greed/Obstruction and Stagnation, Perfuming, Ten Wholesome Deeds, Mastery over the Three Karmas

Table of contents

I. Introduction. 1

1.1 Research Origin and Academic Contribution. 1

1.2 Definition of Core Concepts and Research Questions. 3

1.2.1 Wisdom / Right View.. 3

1.2.2 The Ten Wholesome Deeds. 4

1.2.3 Core Research Questions. 6

II. Theoretical Elaboration. 7

2.1Erroneous View: The Root of All Evil and the Perfuming Mechanism.. 7

2.1.1 Erroneous View is the Root of Afflictions and Karmic Retribution. 7

2.1.2 The Formation of Erroneous View Habits. 8

2.1.3 Core Types and Harms of Erroneous View.. 11

2.2.1 The Nature of Greed and the “Obstruction and Stagnation” Effect 13

2.2.2 Envy (Jealousy): The Embodiment of Obstruction in a Compound Affliction. 15

III. The Practice of Wisdom.. 16

3.1 The Empirical Mechanism of Wrong Conduct and Erroneous View Habits. 16

3.1.1 Refined Case Verification. 16

3.1.2 From Erroneous View Habits to the Mastery of Right View.. 18

3.1.3 Summary of the Merits of Non-Erroneous View.. 20

3.2 The Five Masteries of Non-Greed. 21

IV. Conclusion and Research Outlook. 23

4.1 Core Summary. 23

4.2 Research Implications and Outlook. 24

References. 26

I. Introduction

1.1 Research Origin and Academic Contribution

In the Buddhist system of practice, Wisdom is listed alongside Precepts (Śīla) and Concentration (Samādhi) as the Three Learnings (Trīṇi śikṣāṇi), serving as the fundamental path to ultimate liberation. This study regards the Ten Wholesome Deeds as the foundational project and specific process for the achievement of the Wisdom Learning, making their importance self-evident.

As explicitly stated in the Mahāyana Mahāsamnipāta Kṣitigarbha Daśacakra Sūtra, the Ten Wholesome Deeds are the root of all superior results and merits in both mundane and supra-mundane contexts, the cause of Bodhi (Enlightenment), and the firm staircase for realizing Nirvāṇa. If one does not practice the Ten Wholesome Deeds, even if they spend time equal to the dust motes in the Buddha-fields of the ten directions, call themselves Mahāyāna, teach or listen to the Dharma, merely initiate an aspiration, or make vows, they will ultimately be unable to realize Bodhi or Nirvāṇa, nor can they lead others out of the suffering of Saṃsāra.[1] This unequivocally establishes the necessity and indispensability of the Ten Wholesome Deeds for the attainment of the Buddha’s wisdom.

However, current academic research on the Wisdom Learning often focuses on high-level philosophical analysis (such as the interpretation of concepts like emptiness and true reality), frequently neglecting the systematic integration of wisdom with specific daily conduct guidelines and the practical path of consciousness. This research tendency has led to a disconnect between profound theories and fundamental practice. Especially in modern society, sentient beings commonly face confusion and distress arising from “cognitive obstructions” (Jñeyāvaraṇa), urgently needing a model of “Discerning Wisdom”  that can transform philosophical knowledge into action. Based on this, the core academic contributions and positioning of this research are:

1．Filling the Gap in the Practice Model: This study systematically uses “Non-Erroneous View”—the mental karma that is central to the Wisdom Learning within the Ten Wholesome Deeds—as its point of entry. It regards this as the foundational project for achieving ultimate wisdom, thereby filling the academic gap between fundamental ethics and the practice model of ultimate wisdom.

2．Clarifying the Mechanism of Affliction Solidification: This research is the first to introduce the Yogācāra mechanism of “Perfuming” into the study of the Ten Wholesome Deeds. It deeply clarifies how Erroneous View, as the root of afflictions, solidifies into deep-seated, difficult-to-eradicate karmic seeds and habits through the repeated perfuming of the Ālaya-vijñāna.

3．Defining and Analyzing the “Obstruction and Stagnation” Effect: This study innovatively proposes the concept of “Greed-Induced Obstruction and Stagnation”. It is designed to precisely describe the influence of the mental factor of greed on the state of mental and physical tranquility (Praśrabdhi) and the Three Karmas (body, speech, and mind), and argues that the genuine practice of “Non-Greed”is the key to dissolving this stagnation and achieving perfect mastery over the Three Karmas.

This thesis will focus on points (2) and (3) to demonstrate the irreplaceability of the Ten Wholesome Deeds in the realization of the Wisdom Learning.

1.2 Definition of Core Concepts and Research Questions

1.2.1 Wisdom / Right View

The term “Wisdom”in this thesis transcends the understanding of secular knowledge. It refers to the truthful, direct contemplation and profound insight into the laws of dependent origination (pratītyasamutpāda), causality (karma), and karmic retribution for good and evil. It manifests as the discerning power to “select wholesome dharmas and eliminate afflictions”. The function of this Discerning Wisdom aligns with the definition of “Wisdom” in the Abhidharmakośa-bhāṣya Volume 1, namely, “Wisdom is the discrimination of dharmas”, its specific role being to select and distinguish the true meaning of all phenomena (dharmas).[2]

In the context of the Ten Wholesome Deeds, “Non-Erroneous View”, as the fundamental wholesome mental karma, is precisely the initial catalyst and preliminary achievement of this Discerning Wisdom (Right View). It is the core factor that determines whether a practitioner can accurately judge the law of causality and whether the other nine wholesome deeds are purified. Therefore, this study positions “Non-Erroneous View” as the crucial turning point for the implementation of philosophical wisdom into ethical action.

1.2.2 The Ten Wholesome Deeds

The Ten Wholesome Deeds refer to ten kinds of pure, wholesome conduct corresponding to the Three Karmas: body, speech, and mind. Their complete classification is primarily derived from the Sūtra on Daśabhūmika Sūtra[3]:

• Body Karma (3): Non-killing, Non-stealing, Non-sexual misconduct
• Speech Karma(4): Non-lying, Non-slander, Non-harsh speech, Non-frivolous talk
• Mental Karma (3): Non-greed, Non-hatred, Non-erroneous view

Among the Three Karmas, Mental Karma is the initiator and fundamental driving force of all wholesome and unwholesome creation, thus being the root of the Ten Wholesome Deeds; Body Karma and Speech Karma are merely activated by the mental intention. [4]Since this research regards the Ten Wholesome Deeds as the foundation for achieving the Wisdom Learning, it focuses its attention on the two core elements within the Mental Karma (Non-Erroneous View and Non-Greed), aiming to realize a practical path for the cultivation of wisdom and the eradication of afflictions at the fundamental mental factor level.

• Non-Erroneous View (Wisdom): As the fundamental remedy on the level of knowledge and view (jñāna-darśana), it concerns the truthful discernment of truth such as causality. It is the key to stopping defiled (sa-kleśa) “Perfuming” and transforming deeply ingrained habits.
• Non-Greed (Cessation of Greed): As the fundamental remedy on the level of afflictions, it directly counters the “Obstruction and Stagnation” effect. It is the practical project for restoring mental and physical tranquility (praśrabdhi) and achieving perfect mastery over the Three Karmas.

1.2.3 Core Research Questions

This research will argue the following two points:

1. Mechanism Clarification: Erroneous View (Ignorance, avidyā) is not merely a cognitive error but, through the “Perfuming” mechanism of the Ālaya-vijñāna, solidifies into difficult-to-eradicate karmic seeds. This is the root cause of the suffering of sentient beings.
2. Practical Transformation: The genuine practice of “Non-Erroneous View” is the sole right path to fundamentally stop defiled perfuming and initiate undefiled (anāsrava) perfuming, thereby achieving the ultimate transformation of knowledge and view (Jñāna-Dṛṣṭi). Furthermore, “Non-Greed” can completely dissolve the “Obstruction and Stagnation” effect of the mental factor of greed on the Three Karmas (body, speech, and mind), thus achieving the superior state of perfect mastery over the Three Karmas.

II. Theoretical Elaboration

2.1Erroneous View: The Root of All Evil and the Perfuming Mechanism

2.1.1 Erroneous View is the Root of Afflictions and Karmic Retribution

The life forms of all sentient beings are distinguished based on the law of karma. In the Dharma, Erroneous View is considered the fundamental driving force that leads to the continuation of Saṃsāra, and the initial cause of all unwholesome conduct (the three body karmas, four speech karmas, and all other unwholesome deeds).

Erroneous View is inverted cognition on the level of knowledge and view. It originates from fundamental ignorance (avidyā) and is the most direct and prominent error manifestation of ignorance on the level of consciousness. This inverted cognition causes sentient beings to have a false understanding of the laws of “Dependent Origination and Emptiness” and “Impermanence and Non-Self,” which in turn triggers the clinging of greed (rāga) and hatred (dveṣa).

In the theoretical framework of the Twelve Links of Dependent Origination (Dvādaśāṅga Pratītyasamutpāda), Erroneous View is the specific manifestation of the Ignorance (avidyā) link, directly driving “Formation” (Saṃskāra) (the creation of karma). Once Erroneous View is established (for example, denying the karmic retribution of good and evil), the mind creates unwholesome karma without restraint, thereby activating the chain reaction of “Consciousness — Name-and-Form — Six Sense Bases — Contact —Feeling — Craving — Grasping — Becoming —Birth — Old Age and Death”. Therefore, “Non-Erroneous View” fundamentally severs the first link of the Twelve Links of Dependent Origination, establishing its absolute priority in the practice of the Wisdom Learning.

One of the cores of Erroneous View is the clinging to the “Self” (Ātman), i.e., “Sakkāya-diṭṭhi” (Identity View). This Identity View mistakenly clings to the conditionally arisen physical and mental aggregates (Five Aggregates, Pañca-skandha) as a real, permanent “Self” or “Mine” (Mama). This leads to the boundless craving for the body, fame, and profit, which is the fundamental basis of suffering for sentient beings.

2.1.2 The Formation of Erroneous View Habits

The solidification and increase of Erroneous View must be analyzed through the Yogācāra mechanism of “Perfuming”. This mechanism clarifies how the mental factor of affliction implants its potency into the deeper levels of consciousness, thereby forming karmic seeds (bīja) that are difficult to eradicate. The term “Perfuming” is derived from the “Analogy of Fragrance Perfuming”, which refers to how clothes (the perfumed object, supr. āśraya) are saturated with fragrance (the perfuming agent, supr. ālambana) after being perfumed for a long time.

The Saṃdhinirmocana Sūtra Volume 1 clearly elaborates on this:[5]

What is called Perfuming? Perfuming is the expressible. What is t he expressed? It is that which, depending on that Dharma (the perfuming agent), arises and ceases simultaneously with it, and in this (the perfumed object), there is the nature of the cause that can generate that (the perfuming agent). This is what is expressed. For example, the perfuming of fragrance is in the rattan flower (kucandana) . The rattan flower and the fragrance arise and cease simultaneously. The rattan carries the cause that generates the fragrance and is born. Similarly, in the case of a practitioner of greed and the like, the perfuming of greed and the like depends on that greed and the like, arises and ceases simultaneously with it, and this mind carries the cause of generating it and is born. Or, in the case of one who is well-learned, the perfuming of extensive learning depends on the mental attention (manasikāra) of hearing, arises and ceases simultaneously with it, and this mind carries the cause of memory and is born. Because this Perfuming can hold and sustain, it is called the holder of the Dharma. The principle of perfuming in the Ālaya-vijñāna (Store Consciousness) should also be understood in this way.

The core essence here is: the perfuming agent (the present manifestation of afflictive mental factors like Erroneous View) and the perfumed object (the Ālaya-vijñāna) arise and cease simultaneously and in the same locus. The perfuming agent leaves the nature of the cause that can generate it (seeds) on the perfumed object.

The Solidification Mechanism: Erroneous View, Greed, Hatred, and the like (the present manifestation of afflictive mental factors) arise and cease simultaneously and in the same locus within the Field of the Eight Consciousnesses (Ālayavijñāna). At this moment, the affliction “perfumes” its potency (the nature of the cause) into the Ālaya-vijñāna (the Eighth Consciousness), which is the “Store Consciousness”. Although the Ālaya-vijñāna itself is “Indeterminate” (avyākṛta) (neither wholesome nor unwholesome), it stores countless defiled “seeds” (bīja). These seeds are the latent potency of Erroneous View, Greed, and Hatred, and the result of their “storage”.

The Manifestation of Harm: Once the karmic seeds (bīja) perfumed by Erroneous View encounter the right conditions, they “manifest as the present”. Through the Seventh Consciousness (Manas-vijñāna) and the Sixth Consciousness (Manovijñāna), they trigger the creation of the Three Karmas (body, speech, and mind) (“Depending on Other, Paratantra-svabhāva, realm). The presently manifesting affliction then “re-perfumes” the seeds, making their potency even more solid. This is the fundamental reason why sentient beings continuously cycle, unable to extricate themselves, in the vicious cycle of “Seeds generate the present manifestation, and the present manifestation perfumes the seeds”. Therefore, practice is to use Right View (Non-Erroneous View = Wisdom) as the undefiled perfuming agent to reverse this process of affliction perfuming.

2.1.3 Core Types and Harms of Erroneous View

Erroneous View falls under the category of Afflictions Pertaining to View (Darśana-heya). According to the Yogācāra classification, the core types of Erroneous View can be summarized as the Five Views (Pañca-dṛṣṭi):

1. Sakkāya-diṭṭhi (Identity View): This is the foremost of the Five Views. It is the clinging to the conditionally arisen physical and mental aggregates (Five Aggregates) as a real, permanent “Self” or “Mine.” This is the fundamental basis for all afflictions.
2. Antagrāha-dṛṣṭi (Extremist View): Clinging to extreme, mutually opposing views of the “Self”: either clinging to “Permanence” (Sāśvata-vāda) (believing all things are eternally unchanging) or clinging to “Annihilation” (Uccheda-vāda) (believing that death is the end and causality ceases), thus contradicting the law of “Dependent Origination and Emptiness”.
3. Mithyā-dṛṣṭi (Erroneous View in the Narrow Sense): Specifically refers to the denial of the law of karmic retribution, such as denying the existence of wholesome and unwholesome deeds, past and future lives, or the existence of the Noble Ones. This is the fundamental destruction of all wholesome dharmas.
4. Dṛṣṭi-parāmarśa (Clinging to Views): Clinging to incorrect views, considering them to be the most superior. This includes the contradictory clinging in interpersonal relationships or specific concepts, resulting in the mindset of “I can cling to it, but you are not allowed to cling to it,” which is the firm clinging to one’s own fabricated, false views106.
5. Śīla-vrata-parāmarśa (Clinging to Rules and Rites): Clinging to erroneous precepts, believing that purity or liberation can be achieved through irrational ascetic practices or incorrect rituals (such as wearing specific items or performing meaningless acts).[6] [7]

These types of Erroneous View encompass all inverted cognitions. Specifically, Erroneous View in the broad sense causes sentient beings to constantly pursue illusory realms. Driven by “Self-Clinging” (Ātma-grāha), the mind is constantly in doubt and suspicion between “gain” and “loss,” thus generating the fundamental suffering of “illusory gain and illusory loss”.

2.2.1 The Nature of Greed and the “Obstruction and Stagnation” Effect

Greed (rāga) is one of the fundamental afflictions (kleśa) in Buddhism, listed with hatred (dveṣa) and delusion (moha) as the Three Poisons (Triviṣa). The nature of greed is a fundamental lack of faith in the ultimate reality of “Impermanence” and “Non-Self.” It drives sentient beings to falsely confirm and pursue the Erroneous View of “real, permanent, and possessable”. This is a great self-harm to one’s own mind.

This study introduces the “Obstruction and Stagnation”  effect to describe the fundamental harm of greed to practice. Greed is the Covering of Greed (rāgāvaraṇa), one of the Five Hindrances (Pañca nīvaraṇāni), and its function is to obstruct and stagnate. [8]“Obstruction”  refers to the Affliction Obstruction, Karma Obstruction, and Retribution Obstruction (Kleśāvaraṇa, Karmāvaraṇa, Vipākāvaraṇa). “Stagnation” refers to the state where the mind and body are halted, unable to circulate, and passively blocked due to clinging, thereby obstructing the arising of mental and physical tranquility (Praśrabdhi) and concentration/wisdom (Samādhi/Prajñā).

The specific manifestation of “Obstruction and Stagnation” in the Three Karmas is:

• Mental Karma Stagnation: Clinging causes the consciousness to constantly be in a state of pursuit and desire, leading to heavy thoughts, non-fluidity of the mind, and difficulty in generating Right Mindfulness (samyak-smṛti). This manifests as phenomena like sleeplessness and anxiety, severely impairing the power of contemplation.
• Speech Karma Stagnation: For example, the craving for fame or gain causes the function of speech to be constrained by “Self-Clinging” (Ātma-grāha), resulting in difficulty clearly expressing the truth or being unable to speak wholesome words when needed, manifesting as delayed or non-masterful speech.
• Body Karma Stagnation: Clinging leads to difficulty in regulating the body and mind, resulting in non-fluidity of energy channels, causing pain, numbness, and a lack of the tranquility needed for Samādhi (concentration). In practice, the Six Sense Bases are constrained by afflictions, making it difficult to achieve “fixing the mind on a single point,” severely hindering the achievement of the Concentration Learning.

2.2.2 Envy (Jealousy): The Embodiment of Obstruction in a Compound Affliction

Envy (Irṣyā) is classified as a Secondary Affliction (Upakleśa) in Affliction Studies, yet its destructive power is extremely strong.[9] It is not merely hatred or greed but a compound affliction of “Greed plus Hatred”: anxiety arising from the craving for, yet inability to obtain (Greed), the wholesome dharmas, merits, or achievements possessed by others, which then gives rise to dissatisfaction and animosity (Hatred).

Envy possesses extremely strong destructive and obstructive qualities, especially concerning merit and wholesome achievements. It directly prevents the practitioner from generating the Right Conduct of rejoicing in the merits of others (muditā), severing the path to accumulating vast resources of merit.

The retribution induced by Envy is concentrated in a painful state of double loss:

• Failure to Obtain the Desired (Suffering of Not Getting What is Desired, Iṣṭa-viprayoga-duḥkha): Due to the inner rejection of others’ achievements, the things the self craves and desires are constantly unobtainable.
• Loss of What is Obtained (Suffering of Separation from the Beloved, Priyaviprayoga-duḥkha): Achievements, fame, or wealth already acquired will also rapidly decline and suffer loss due to the negative karma generated by the envious mind.

The deeper harm of Envy is that the point the practitioner cherishes and clings to the most can never be perfectly mastered, forming a huge obstruction. Therefore, it must be thoroughly counteracted alongside Greed and Hatred through the discernment of Right Wisdom.

III. The Practice of Wisdom

3.1 The Empirical Mechanism of Wrong Conduct and Erroneous View Habits

This chapter will clarify how the genuine practice of “Non-Erroneous View” fundamentally reverses the affliction perfuming mechanism and establishes Right Knowledge and View, thereby achieving the ultimate mastery of consciousness.

3.1.1 Refined Case Verification

To verify how “inverted cognition” solidifies habits through the “Manifestation — Perfuming of Seeds” mechanism, the example of “Envy” in daily life is provided.

Case Study: Practitioner A sees Colleague B receive an award

When Practitioner A (the perfuming agent, ālambana) sees Colleague B (the object of perception, ālambana) receive a distinction for their hard work, if A’s inner craving (rooted in Identity View, clinging to fame as “Mine”) and hatred (dissatisfaction with B’s achievement) simultaneously manifest as the present, this is the initiator of Wrong Conduct (non-Right Conduct).

• Manifestation: When A’s consciousness gives rise to the intense, inverted Clinging to Views (Dṛṣṭi-parāmarśa) (narrow sense Erroneous View) of “It shouldn’t be B who won the award, this should be mine,” A’s Sixth Consciousness (Mano-vijñāna) and the Secondary Afflictions (Envy, Hatred) arise and cease simultaneously, implanting their potency (the nature of the cause that can generate it) into the Eighth Consciousness.
• Perfuming of Seeds: The present manifestation of Envy is an instance of defiled “re-charging” of the inherent “Envy Karmic Seed” (bīja) in A’s Ālaya-vijñāna.
• Habit Solidification: As this affliction repeatedly manifests and perfumes, the potency of A’s Envy Karmic Seed continually increases. The next time A faces a similar situation, the feeling of envy will manifest more rapidly and violently, becoming an irresistible Erroneous View Habit.

This case directly verifies that: Erroneous View is the present manifestation of Clinging to Views, which solidifies habits through perfuming, and becomes the driving force for Body and Speech Karmas (such as harsh speech and slander). The genuine practice of “Non-Erroneous View” is, at the very moment of manifestation, to use the undefiled perfuming of Right Mindfulness to counteract and replace the defiled Wrong Conduct (non-Right Conduct), thereby reversing the momentum of karmic seed growth.

3.1.2 From Erroneous View Habits to the Mastery of Right View

In conjunction with the aforementioned “Perfuming” mechanism, practice is the process of actively undertaking a structural transformation of consciousness. The core strategy lies in “dismantling the old affliction system” (stopping unwholesome deeds) and “establishing a new wisdom system” (cultivating wholesome deeds), using Appropriate Mental Attention (Yoniśo manasikāra) to replace Inappropriate Mental Attention (Ayoniśo manasikāra), thereby reversing the defiled perfuming in the Ālaya-vijñāna.

1. Dismantling the Old System: Stopping the Defiled “Re-charging” (Stopping Unwholesome Deeds)

Wrong Conduct refers to any action that deviates from the Right Path of causality taught by the Buddha. Every time an Erroneous View manifests, the ensuing “Volition Mental Factor” (Cetana-cetasika) and the actions it generates are instances of defiled “re-charging” the “Ignorance Karmic Seed,” continuously increasing its potency. The goal of stopping unwholesome deeds is to halt this defiled perfuming, block the vicious cycle of “Manifestation— Perfuming of Seeds — Seed Growth,” and prevent the further solidification of Erroneous View habits. Stopping unwholesome deeds in the practice of “Non-Erroneous View” is achieved by initiating wholesome mental factors such as Non-Greed, Non-Hatred, and Non-Delusion, replacing the afflictive mental factors of Greed, Hatred, and Delusion, thereby fundamentally stopping the contamination of consciousness by Inappropriate Mental Attention.

• Establishing the New System: Initiating Undefiled “Perfuming” (Cultivating Wholesome Deeds)

Right Conduct is the process of re-establishing the Right Path by following the Ten Wholesome Deeds, especially the pure mental karma of Non-Erroneous View and Non-Greed149. This process is the active undertaking of undefiled perfuming to cultivate wholesome seeds (kuśala-bīja). It is through “Perfuming by Extensive Hearing” (establishing Right Knowledge and View) and “Appropriate Mental Attention” (Right Mindfulness and Contemplation) that undefiled wholesome seeds are perfumed into the Ālaya-vijñāna. Appropriate Mental Attention, as an all-accompanying mental factor (Sarvatraga-cetasika), is the driving force in the transformation process. It ensures that the Three Wisdoms (Hearing, Contemplation, and Cultivation) can all become the pure “perfuming agent”.

This is not merely an intellectual understanding but a structural transformation at the level of consciousness. Through the practice of the Ten Wholesome Deeds, centered on Right View (Discerning Wisdom), the practitioner can fundamentally overcome Erroneous View (Parikalpita-svabhāva). The ultimate goal of this process is to achieve the “Transformation of Consciousness into Wisdom”: transforming the defiled Sixth Consciousness (Mano-vijñāna)’s Imagined Nature into the Wisdom of Wonderful Contemplation (Pratyavekṣaṇa-jñāna), and transforming the Seventh Consciousness (Manas-vijñāna)’s clinging to the “Self” into the Wisdom of Equality (Samatā-jñāna).[10]

3.1.3 Summary of the Merits of Non-Erroneous View

To be distant from Erroneous View is to achieve ultimate Right View (Wisdom), which is the accomplishment of eradicating the root of all afflictions. The Sūtra on the Ten Wholesome Karmas explicitly states that the abandonment of Erroneous View leads to the accomplishment of the harmonious regulation of the sense faculties. This merit manifests as the Six Sense Faculties (eye, ear, nose, tongue, body, and mind) being able to obey the dominance of Right Mindfulness, no longer being constrained by external objects and afflictive habits. This provides the most stable mental and physical resources for cultivating the Concentration Learning (Samādhi), making it easy for the practitioner to fix the mind on a single point.

The Sūtra further states that the abandonment of Erroneous View can lead to the accomplishment of Unimpeded View, attaining the state of unobstructed knowledge and view. Right View enables the practitioner’s merit and wisdom to continuously increase, forever abandon all wrong paths, quickly realize all the Buddha’s teachings, and achieve the mastery of spiritual powers, leading to the ultimate attainment of Buddhahood. Clearly, Non-Erroneous View is not just an ethical requirement but a necessary prerequisite for the achievement of the Wisdom Learning, and the sole right path to fundamentally purify the defiled perfuming in the Ālaya-vijñāna.[11]

3.2 The Five Masteries of Non-Greed

The mastery achieved by the abandonment of greed (Non-Greed) is a superior state where the fruits of merit and karma naturally manifest after the “Obstruction and Stagnation” effect is completely severed. This embodies the mind’s unobstructed control over all states. This is the mind-mastery attained after countering greed.

According to the Sūtra on the Ten Wholesome Karmas, the practitioner can attain Five Superior Merits[12]:

1. Mastery over the Three Karmas: This is the core manifestation of the dissolution of stagnation. The mental karma is pure and luminous, capable of self-directed contemplation, and maintains precepts and cultivation of concentration. Speech karma is clear and without fault. Body karma is tranquil and free from all illnesses.
2. Mastery over Wealth: Wealth can be attained freely. For a person without greed, the mind is without craving, and merit can manifest in the most pure and unobstructed manner.
3. Mastery over Merit: The merit and wholesome achievements cultivated are self-mastered and firm, not to be taken away by external paths, unwholesome karma, or afflictions.
4. Mastery over Dominion and Nobility: In any state, one can occupy a position of dominance and nobility (i.e., the mind transforms the state, not the state transforms the mind), and all beautiful things will automatically be offered.
5. Exceeding Original Desire: What the person without greed obtains exceeds their original desire and is superior by a hundredfold. This merit is the most direct karmic verification of Non-Greed. It powerfully proves that being without craving (Non-Greed) is the fundamental method for attaining superior merit, which is completely in accord with the Buddhist law of causality.

IV. Conclusion and Research Outlook

4.1  Core Summary

Through systematic theoretical and empirical analysis, this research rigorously argues that the Wisdom Learning among the Three Learnings must take the Ten Wholesome Deeds as its most fundamental foundation and specific path of practice. This paper is the first to systematically apply the Yogācāra mechanism of “Perfuming” to the study of the Ten Wholesome Deeds, clarifying that Erroneous View (Ignorance) solidifies into difficult-to-eradicate karmic seeds and habits in the Ālaya-vijñāna through the vicious cycle of “Manifestation $\rightarrow$ Perfuming of Seeds”. This is the fundamental source of the Saṃsāra and defiled unwholesome karma of all sentient beings.

This study innovatively proposes the “Greed-Induced Obstruction and Stagnation” effect to describe the hindrance caused by the mental factor of greed to the practitioner’s Three Karmas (body, speech, and mind). The empirical analysis proves that the genuine practice of “Non-Greed” within the Ten Wholesome Deeds is the key project to resolve this stagnation, restore mental and physical tranquility, and achieve perfect mastery.

The research ultimately confirms that the Ten Wholesome Deeds are the foundation that fully encompasses the Three Learnings (Precepts, Concentration, and Wisdom). Specifically, Non-Erroneous View (Wisdom) and Non-Greed within the mental karma are the sole path for fundamentally transforming the destiny of sentient beings’ suffering and establishing the ultimate Right Path. As recorded in the Mahāvaipulya-Daśacakra-kṣitigarbha Sūtra: if one does not genuinely practice the Ten Wholesome Deeds, even after time equal to the dust motes in the Buddha-fields, they will ultimately be unable to realize Bodhi or Nirvāṇa . This once again establishes the necessity and irreplaceability of the Ten Wholesome Deeds for the achievement of Wisdom.[13]

4.2 Research Implications and Outlook

The academic implication of this research is that it successfully bridged the gap between profound Buddhist theory (Yogācāra) and fundamental ethical practice (The Ten Wholesome Deeds), providing a systematic practical model for establishing ultimate Right View starting from basic conduct. Genuine practice lies in countering fundamental Erroneous View and completely eradicating the afflictions and karmic obstructions it brings. Practitioners should begin with Non-Erroneous View, taking Right Knowledge and View as the starting point for saving all sentient beings.

Future research can further explore how to apply the “Perfuming” theoretical model to modern cognitive-behavioral science to study how Buddhist concepts can effectively change cognitive biases and negative habits in neural circuits193. The concept of “Obstruction and Stagnation” can serve as a research framework in psychosomatic medicine, exploring how greed influences the non-fluid state of energy channels and the body through the neuroendocrine system, thereby offering practical remedies in modern stress and health management.

This thesis hopes to provide new perspectives for both modern practitioners and the academic community, with the ultimate goal of achieving Right View and perfect mastery over the Three Karmas in practice.

References  

Ancient Texts (Ordered chronologically by dynasty)

﹝Later Qin﹞Translated by Buddhayaśas and Zhu Folian: Dīrgha Āgama, Taishō Tripiṭaka Vol. 01.

﹝Northern Liang﹞Translated by Dharmakṣema: Mahāparinirvāṇa Sūtra, Taishō Tripiṭaka Vol. 12.

﹝Tang﹞Translated by Xuanzang: Mahāyana Mahāsamnipāta Kṣitigarbha Daśacakra Sūtra, Taishō Tripiṭaka Vol. 13.

﹝Tang﹞Translated by Xuanzang: Abhidharmakośa-bhāṣya, Taishō Tripiṭaka Vol. 29.

﹝Tang﹞Translated by Xuanzang: Saṃdhinirmocana Sūtra, Taishō Tripiṭaka Vol. 31.

﹝Tang﹞Translated by Xuanzang: Vijñaptimātratāsiddhi, Taishō Tripiṭaka Vol. 31.

﹝Tang﹞Translated by Śikṣānanda: Daśabhūmika Sūtra, Taishō Tripiṭaka Vol. 15.

﹝Tang﹞Composed by Xuán Jué: Song of Enlightenment by Yongjia, Taishō Tripiṭaka Vol. 48.

﹝Song﹞Annotated by Zong Zhan: Commentary on the Verses on the Door to Contemplating the Dharma Realm, Title of the Avataṃsaka Sūtra, Taishō Tripiṭaka Vol. 45.

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[1] Xuanzang, trans.: Mahāyana Mahāsamnipāta Kṣitigarbha Daśacakra Sūtra, scroll 9: “The Ten Good Deeds is the basis of the Mahāyana, the cause of Bodhi, and the firm ladder to the realization of Nirvāṇa… If one does not practice the Ten Good Deeds, even if, throughout kalpas equal to the dust motes of all ten direction Buddha-fields, one calls oneself Mahāyana, or speaks, or listens, or merely forms an intention, or makes a vow, one will ultimately not be able to realize Bodhi or Nirvāṇa, nor enable others to escape the suffering of saṃsāra.” Taishō Tripiṭaka Vol. 13, p. 768a.

[2] Xuanzang, trans.: Abhidharmakośa-bhāṣya, scroll 1: “Wisdom means discrimination of phenomena (dharmas). Purity means uncontaminated (anāsrava). The dependents (parivāra) of pure wisdom are called accompanying factors (anuvartin).” Taishō Tripiṭaka Vol. 29, p. 1c.

[3] Śikṣānanda, trans.: Daśabhūmika Sūtra, scroll 1: “What are the Ten? Namely, the ability to forever renounce the taking of life (prāṇātipāta), stealing (adattādāna), unchaste conduct (kāmamithyācāra), false speech (mṛṣāvāda), double-tongue (paiśunya), harsh speech (pāruṣya), frivolous talk (saṃbhinna-pralāpa), covetousness (abhidhyā), malice (vyāpāda), and wrong views (mithyādṛṣṭi).” Taishō Tripiṭaka Vol. 15, p. 158a.

[4] Xuánjué, comp.: Song of Enlightenment by Yongjia, scroll 1: “To diminish the Dharma-wealth and destroy the merits is done entirely through the mind (citta), the mental aspect (manas), and consciousness (vijñāna).” Taishō Tripiṭaka Vol. 48, p. 396c.

[5] Xuanzang, trans.: Saṃdhinirmocana Sūtra, scroll 1, Taishō Tripiṭaka Vol. 31, p. 134c.

[6] Dharmarakṣa, trans.: Mahāparinirvāṇa Sūtra, scroll 25: “Namely, the Five Views (pañca-dṛṣṭi). What are the five? The first is the view of individuality (satkāya-dṛṣṭi); the second is the extreme view (antagrāha-dṛṣṭi); the third is wrong view (mithyā-dṛṣṭi); the fourth is attachment to precepts (śīlavrataparāmarśa); and the fifth is attachment to views (dṛṣṭiparāmarśa). Because of these Five Views, sixty-two views arise, and because of these views, the cycle of birth and death (saṃsāra) is not severed. Therefore, the Bodhisattva guards against them and does not approach them.” Taishō Tripiṭaka Vol. 12, p. 515a.

[7] Xuanzang, trans.: Vijñaptimātratāsiddhi, scroll 6: “The modalities of this View (dṛṣṭi) differ, having five types: First, View of Individuality (satkāya-dṛṣṭi): which takes the five aggregates of grasping (upādāna-skandha) as self (ātman) and belonging to self (ātmīya), serving as the basis for all views and positions… Fifth, Attachment to Precepts and Vows (śīlavrataparāmarśa): which holds precepts and vows consistent with various views, and the aggregates (skandhas) they rely upon, to be supreme and capable of achieving purity, serving as the basis for diligence and suffering without benefit.” Taishō Tripiṭaka Vol. 31, p. 31c–32a.

[8] Buddhayaśas and Zhu Fo-nian, trans.: Dīrgha Āgama, scroll 8: “Namely, the Five Hindrances (pañca nīvaraṇāni): the hindrance of sensual desire (kāmacchanda), the hindrance of ill will (vyāpāda), the hindrance of sloth and torpor (styāna-middha), the hindrance of restlessness and regret (uddhacca-kukkucca), and the hindrance of doubt (vicikitsā).” Taishō Tripiṭaka Vol. 01, p. 51c.

[9] Xuanzang, trans.: Vijñaptimātratāsiddhi, scroll 6: “The Secondary Afflictions (upakleśa) are: Wrath (krodha), Resentment (upanāha), Concealment (mrakṣa), Vexation (pradāsa), Envy (īrṣyā), and Avarice (mātsarya).” Taishō Tripiṭaka Vol. 31, p. 33c.

[10] Cóngzhàn, comm.: Commentary on the Verses on the Door to Contemplating the Dharma Realm, Title of the Avataṃsaka Sūtra, scroll 1: “After traversing the Three Asaṃkhyeya Kalpas (tri-asaṃkhyeya-kalpa), consciousness (vijñāna) is transformed into Wisdom (jñāna).” Taishō Tripiṭaka Vol. 45, p. 699c.

[11] Śikṣānanda, trans.: Daśabhūmika Sūtra, scroll 1: “By departing from wrong views (mithyādṛṣṭi), one thereby attains ten merits and virtues… If one can dedicate this toward Anuttara Samyak Sambodhi, when one attains Buddhahood later, one will swiftly realize all the Buddha-Dharmas and achieve mastery over spiritual powers (abhijñā).” Taishō Tripiṭaka Vol. 15, p. 158b.

[12] Śikṣānanda, trans.: Daśabhūmika Sūtra, scroll 1: “By departing from covetousness (abhidhyā), one thereby attains five types of mastery (vaśitā)… If one can dedicate this toward Anuttara Samyak Sambodhi, when one attains Buddhahood later, one will be uniquely honored throughout the three realms and universally revered and nourished.” Taishō Tripiṭaka Vol. 15, p. 158c.

[13] Same as footnote 1.