http://www.sutrasmantras.info/sutra27.html
Thus I have heard:
At one time the Buddha was in the dragon-king Sāgara’s
palace, together with 8,000 great bhikṣus and 32,000 Bodhisattva-Mahāsattvas.
At that time the World-Honored One told the
dragon-king, “Because all sentient beings differ in their thinking,
they do different karmas. Hence, they
transmigrate through different life-journeys.
Dragon-King, do you see that those in this assembly and in the
immense ocean differ in their shape, form, and kind? All such
differences are caused by their minds, from which arise good or
evil body karmas, voice karmas, and mind karmas, yet the mind is
formless and invisible, beyond one’s grasp. As illusory dharmas arise, each has
neither a ruler called self nor its belongings. Though each dharma
appears different [to one] according to one’s karma, it has no
creator. Therefore, all dharmas by nature are inconceivable and
illusory.
“The wise with this
understanding train to do good karmas. Then their bodies, each
composed of the
five aggregates, the twelve fields, and the
six domains, will look
even and comely, and others will never tire of beholding
them.
“Dragon-King, observe the Buddha’s body, which
is born from 100,000 koṭi merits. His
appearance is sublime, radiant, and striking, eclipsing those of
all multitudes, even innumerable koṭis of commanding Brahma-kings. Those who
gaze upon the
Tathāgata’s body never fail to be dazzled. Then observe
these great Bodhisattvas’ wonderful, sublime bodies, which are born
from their accumulated merits and good karmas. The eight classes of Dharma
protectors, such as gods and dragons, with
mighty powers, are also born from their accumulated merits and good
karmas. In addition, in the immense ocean, all sentient beings, in
coarse shapes and forms, large or small, because of various kinds
of thinking, do evil karmas through their bodies, voices, and
minds. Therefore, they receive requitals according to their
karmas.
“You now should train to do and learn good karmas. You should
also enable sentient beings both to understand causality and to
train and learn in the same way you do. You should stand firm in
the right views, never falling into the wrong views, such as
cessation and perpetuity. You should delight in planting the
fortune fields. Then you
too will be esteemed by gods and humans, and will receive their
offerings.
“Dragon-King, know that Bodhisattvas have a
dharma that can end one’s suffering of walking the
evil life-paths. What is this one dharma? It is to remember and
ponder good dharmas [as one observes oneself] day and night,
enabling good dharmas to grow, thought after thought, and never to
mix them with evil, even as slight as a hair. This is the way to
end all evildoing forever and to acquire all good dharmas. Then one
can be close to Buddhas, Bodhisattvas, and other holy ones. The
bodies of gods and humans, the bodhi of voice-hearers, the bodhi
of Pratyekabuddhas, and the
unsurpassed bodhi of Buddhas, are all attained by using this one
dharma as the root. Therefore, it is called the one good
dharma.
“This dharma is the path of the ten good karmas. What are these
ten? One forever quits killing, stealing, sexual misconduct, false
speech, divisive speech, abusive speech, suggestive speech, greed,
anger, and the wrong views.
“Dragon-King, if one quits killing sentient
beings, one will acquire ten dharmas free from one’s
afflictions. What are these ten? First, one will
universally give sentient beings fearlessness. Second, one will
invoke the mind of great lovingkindness toward sentient beings.
Third, one will forever eradicate anger and its habitual traces.
Fourth, one’s body will be free from illnesses. Fifth, one will
live a long life. Sixth, one will constantly be protected by
nonhumans. Seventh, one will sleep soundly without nightmares.
Eighth, one’s enmity will be eliminated and one’s grudges will be
resolved by themselves. Ninth, one will have no fear of the evil
life-paths. Tenth, one will be reborn in heaven. These are the ten.
If one transfers one’s roots of goodness to one’s
attainment of anuttara-samyak-saṁbodhi,
one will eventually become a Buddha, with a lifespan controllable
at will.
“Moreover, Dragon-King, if one quits stealing,
one will acquire ten assurance dharmas. What are these ten? First,
one’s wealth will be abundant and will not be taken away by the
law, bandits, floods, fires, or wicked children. Second, one will
be loved and remembered by many. Third, one will not be abused by
others. Fourth, one will be praised by all in the
ten directions. Fifth, one will not worry about loss or
damage. Sixth, one’s good name will spread. Seventh, one will have
no fear in the midst of a multitude. Eighth, one’s life,
appearance, vigor, and wealth will be stable, and one’s eloquence
flawless. Ninth, one will always have the intent to give alms.
Tenth, one will be reborn in heaven. These are the ten. If one
transfers one’s roots of goodness to one’s attainment of
anuttara-samyak-saṁbodhi, one will eventually become a Buddha, with
the pure wisdom-knowledge of great bodhi.
“Moreover, Dragon-King, if one quits sexual
misconduct, one will acquire four dharmas praised by the wise. What
are these four? First, one’s faculties will be normal and keen.
Second, one will forever be free from turmoil. Third, one will be
praised by all in the Three Realms of Existence.
Fourth, one’s wife will not be taken [by another man]. These are
the four. If one transfers one’s roots of goodness to one’s
attainment of anuttara-samyak-saṁbodhi, one will eventually become
a Buddha, with a great man’s physical marks, including a hidden
male organ.
“Moreover, Dragon-King, if one quits false
speech, one will acquire eight dharmas praised by gods. What are
these eight? First, one’s mouth will always be pure and fragrant,
like the flower of the utpala
lotus. Second, one will be trusted and admired by the world. Third,
one’s words will be true and one will be loved and respected by
gods and humans. Fourth, one will always comfort sentient beings
with loving words. Fifth, one will have superb delight and pure
karma in body, voice, and mind. Sixth, one will make no mistakes in
speech and will constantly have joy in one’s heart. Seventh, one’s
words will be valued and carried out by gods and humans. Eighth,
one’s wisdom will be excellent and indomitable. These are the
eight. If one transfers one’s roots of goodness to one’s attainment
of anuttara-samyak-saṁbodhi, one will eventually become a Buddha,
speaking the truthful words of the Tathāgata.
“Moreover, Dragon-King, if one quits divisive
speech, one will acquire five indestructible dharmas. What are
these five? First, one will have the adamantine body that no one
can harm. Second, one will have the faithful retinue that no one
can destroy. Third, one will have unwavering faith in accord with
one’s original karmas. Fourth, one will take infallible actions
because one’s training is solid. Fifth, one will have enduring
beneficent learned friends because one is never deceptive. These
are the five. If one transfers one’s roots of goodness to one’s
attainment of anuttara-samyak-saṁbodhi, one will eventually become
a Buddha, with the true retinue that māras and non-Buddhists
can never destroy.
“Moreover, Dragon-King, if one quits abusive
speech, one will acquire eight purities. What are these eight?
First, one’s words will never be objectionable. Second, one’s words
will all be beneficial. Third, one’s words will accord with
principles. Fourth, one’s words will be beautiful. Fifth, one’s
words will be accepted. Sixth, one’s words will be credible.
Seventh, one’s words will never be scorned. Eighth, one’s words
will be delightful. These are the eight. If one transfers one’s
roots of goodness to one’s attainment of anuttara-samyak-saṁbodhi,
one will eventually become a Buddha, speaking with the Tathāgata’s
Brahma tones.
“Moreover, Dragon-King, if one quits suggestive
speech, one will acquire three certainties. What are these three?
First, one will certainly be loved by the wise. Second, one will
certainly be able to give truthful answers with wisdom. Third,
one’s awesome virtue will certainly be supreme among gods and
humans. These are the three. If one transfers one’s roots of
goodness to one’s attainment of anuttara-samyak-saṁbodhi, one will
eventually become a Buddha, not failing the prophecies bestowed
upon by Tathāgatas.
“Moreover, Dragon-King, if one quits greed, one
will acquire five commands. What are these five? First, one will
have command of karmas because one’s faculties will be complete.
Second, one will have command of wealth because bandits will not be
able to take it by force. Third, one will have command of merit
because all things desired will be provided. Fourth, one will have
command of kingship because precious offerings will be received.
Fifth, the things one receives will be one hundred times better
than what one initially seeks because one was not miserly in the
past. These are the five. If one transfers one’s roots of goodness
to one’s attainment of anuttara-samyak-saṁbodhi, one will
eventually become a Buddha, revered by all in the Three Realms of
Existence and receiving their offerings.
“Moreover, Dragon-King, if one quits anger, one
will acquire eight dharmas that delight one’s heart. What are these
eight? First, one will not have the mind of harm. Second, one will
not have the mind of anger. Third, one will not have the mind of
dispute. Fourth, one will have a gentle, upright mind. Fifth, one
will have a holy one’s mind of lovingkindness. Sixth, one will have
the will to benefit and comfort sentient beings. Seventh, one will
have a fine physical appearance and will be respected by the
multitudes. Eighth, one will quickly be reborn in the Brahma world
because one is gentle and tolerant. These are the eight. If one
transfers one’s roots of goodness to one’s attainment of
anuttara-samyak-saṁbodhi, one will eventually become a Buddha, with
the hindrance-free mind, whom others will never tire of
beholding.
“Moreover, Dragon-King, if one quits the wrong
views, one will acquire ten meritorious dharmas. What are these
ten? First, one will have true virtue and delight, and truly
beneficent companions. Second, one will deeply believe in causality
and will never do evil, even at the cost of one’s life. Third, one
will take refuge in Buddhas, not gods. Fourth, one will have an
upright mind and the right views, forever shattering the web of
doubts about what is favorable or unfavorable. Fifth, one will
always be reborn as a human or a god, never again taking any evil
life-path. Sixth, one’s immeasurable merit and wisdom will increase
at every turn. Seventh, one will leave the evil paths forever, to
walk the holy path. Eighth, one will never take the view that one
has an embodied self, and will discard all evil karmas. Ninth, one
will hold the view that everything is hindrance free. Tenth, one
will never fall into the
[eight] difficulties. These are the ten. If one
transfers one’s roots of goodness to one’s attainment of
anuttara-samyak-saṁbodhi, one will eventually become a Buddha,
mastering the entire Buddha Dharma and achieving command of
spiritual powers.”
At that time the World-Honored One told the dragon-king,
“Because Bodhisattvas quit killing and give alms in their training
for bodhi, they will acquire great wealth that no one can take
away. They will live a long life, not dying an untimely death or
being harmed by enemies.
“Because they quit stealing and give alms, they
will acquire great wealth that no one can take away, and they will
accumulate their store of the Buddha Dharma.
“Because they quit sexual misconduct and give
alms, they will acquire great wealth that no one can take away.
Their families will be respectable, and no one will gaze upon their
mothers or wives with lust.
“Because they quit false speech and give alms,
they will acquire great wealth that no one can take away. They will
not be slandered by others, and they will uphold the true Dharma.
What they do according to their vows will all be fruitful.
“Because they quit divisive speech and give
alms, they will acquire great wealth that no one can take away.
Their retinues will live in harmony and share the same aspirations
without any dispute.
“Because they quit abusive speech and give alms,
they will acquire great wealth that no one can take away. The
multitudes will joyfully take refuge in them and will trust and
accept their words without any resistance.
“Because they quit suggestive speech and give
alms, they will acquire great wealth that no one can take away.
Their words will not be improper, and will be respected and
accepted by others. They will resolve people’s doubts by skillful
means.
“Because they quit greed and give alms, they
will acquire great wealth that no one can take away. They will give
away with wisdom all that they have, and their faith and
understanding will be firm and powerful.
“Because they quit anger and give alms, they
will acquire great wealth that no one can take away. They will
quickly acquire wisdom-knowledge from the hindrance-free mind, and
their facial features will be attractive, admired and loved by
others.
“Because they quit the wrong views and give
alms, they will acquire great wealth that no one can take away.
They will always be reborn in families that have the right views
and reverent faith. They will see Buddhas, hear the Dharma, and
make offerings to Saṅghas, never losing the great bodhi mind.
“These are the ten good karmas of the great ones
who walk the Bodhisattva Way.
“Dragon-King, taking the path of the ten good karmas, those who
adorn themselves with almsgiving will acquire
great wealth. Those who adorn themselves with observance of
precepts will realize the meaning of the entire Buddha Dharma and
acquire its benefits, and will fulfill their great vows. Those who
adorn themselves with endurance of adversity will acquire a
Buddha’s perfect tones and excellent physical marks. Those who
adorn themselves with energetic progress will overcome the enmity
of māras and enter into the store of the Buddha Dharma. Those who
adorn themselves with meditation will achieve mindfulness, wisdom,
sense of shame and dishonor, and lightness and serenity [in body
and mind]. Those who adorn themselves with wisdom will discard all
differentiations and the wrong views.
“Those who adorn themselves with lovingkindness will never
harm sentient beings. Those who adorn themselves with compassion
will pity sentient beings and will never abandon them. Those who
adorn themselves with sympathetic joy will not envy or resent
others who cultivate virtue. Those who adorn themselves with
equability will not invoke the mind of love or hate for favorable
or unfavorable conditions.
“Those who adorn themselves with the Four Drawing-in
Dharmas—almsgiving, loving words, beneficial actions,
and collaborative work—will always diligently draw all sentient
beings into the Dharma and transform them.
“Those who adorn themselves with mindfulness
will skillfully observe the Four Foundations of
Mindfulness—body, sensory experience, afflictions, and
mental objects. Those who adorn themselves with the
Four Right Endeavors—ending the existing evil, not
allowing new evil to arise, causing new goodness to arise, and
expanding existing goodness—can end all evil dharmas and acquire
all good dharmas. Those who adorn themselves with the Four Works to
Attain Samādhi—aspiration, energetic progress, focus, and
contemplation—will achieve lightness and serenity in their body and
mind. Those who adorn themselves with the Five Roots—faith,
energetic progress, remembrance of the true Dharma, samādhi, and
wisdom—will have firm faith and make energetic progress tirelessly.
They will never be confused, and they will serenely organize
themselves and eradicate their afflictions. Those who adorn
themselves with the Five Powers will overcome the enmity [of
māras], and no one can subjugate them. Those who adorn themselves
with the Seven Bodhi Factors will
realize [the truth of] all dharmas. Those who adorn themselves with
the Eightfold Right Path will
acquire true wisdom-knowledge, which will always be available to
them.
“Those who adorn themselves with śamatha will shatter the
bondage of afflictions. Those who adorn themselves with vipaśyanā will know the
true nature of dharmas. Those who adorn themselves with skillful
means will quickly achieve their goal and enjoy the bliss [of
nirvāṇa], which is beyond
causality.
“Dragon-King, know that doing these ten good karmas enables one
to master the entire Buddha Dharma, including the Ten Powers, the Four Fearlessnesses, and
the
Eighteen Exclusive Dharmas. Therefore, you all should
diligently train and learn.
“Dragon-King, by analogy, all towns and villages
are settled on the great earth, and all medicinal herbs, trees, and
forests also depend on the earth to grow. Like the earth is this
path of the ten good karmas. Not only do gods and humans rely on
this path to establish themselves, but voice-hearers,
Pratyekabuddhas, and Bodhisattvas training for bodhi, also rely on
this path to come to achievement. This path is the ground of the
entire Buddha Dharma.”
After the Buddha pronounced this sūtra, the
dragon-king Sāgara and the huge multitude, together with gods,
asuras, and others in the whole world, greatly rejoiced. They all
believed in, accepted, and reverently carried out the
teachings.