[Verse 1]
It all begins within the heart
Every choice becomes a part
Of the road that we will take
Every action shapes our way
Do not harm and do not steal
Let every word be kind and real
Leave behind the words that wound
Let right understanding light the ground
[Pre-Chorus]
When we choose the good within
Let the journey now begin
Not for us alone to see
But to share with humanity
[Chorus]
Do good, inspire good
Take joy in the good we do
Speak of goodness, praise it too
Let the light shine through
Leave harm, inspire others
Celebrate the wholesome way
Let compassion fill our hearts
And guide our lives each day
[Verse 2]
Ten begins with what we do
Twenty asks what we inspire too
Thirty shows what we delight
Forty praises what is right
If we walk the harmful road
We can stop and change the load
Turn the heart toward wisdom's light
Choose a path that leads to right
[Bridge]
What we do and what we share
What we love and what we praise
All become the paths we make
All become the lives we shape
So let every choice be wise
Let compassion be our guide
Start with one small step today
And let goodness lead the way
[Final Chorus]
Do good, inspire good
Take joy in the good we do
Praise the wholesome, praise the true
Let the light shine through
Leave harm, inspire others
Walk with wisdom, kind and free
From one heart to many hearts
Let goodness grow through humanity
[Outro]
Do good yourself
Inspire good in others
Delight in goodness
And praise the path of good.
Tipitaka Book 24 Explores Ten to Forty Forms of Conduct, Linking Personal Actions with Their Wider Influence
The Second Chapter of the Fifth Fifty in the Aṅguttara Nikāya presents a progressive teaching on wholesome and unwholesome conduct. The teaching develops from ten forms of conduct to twenty, thirty and forty, adding successive dimensions: acting oneself, encouraging others, taking satisfaction in the action, and praising it.
Tipitaka Book 24, Sutta Piṭaka, Book 16, Aṅguttara Nikāya, Dasaka-Ekādasakanipāta, Fifth Fifty, Second Chapter presents a structured examination of wholesome and unwholesome conduct.
The teaching begins with ten forms of conduct. The unwholesome side includes killing living beings, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle speech, covetousness, ill will and wrong view. The wholesome counterpart consists of abstaining from these actions and maintaining right view.
The teaching then expands to twenty forms. The additional dimension is the act of encouraging others. Thus, the teaching considers not only whether a person personally engages in killing, stealing, misconduct, harmful speech or unwholesome mental activity, but also whether that person encourages others to engage in such conduct. The wholesome pattern is the opposite: refraining personally and encouraging others to refrain.
At the level of thirty forms, another dimension is added: taking satisfaction in the conduct. The unwholesome pattern therefore includes personally performing an action, encouraging others to perform it, and taking satisfaction in it. The wholesome pattern consists of personally abstaining, encouraging others to abstain, and taking satisfaction in abstention.
The forty forms add a fourth dimension: praising the conduct. The unwholesome pattern includes performing an action, encouraging others, taking satisfaction in it, and praising it. The wholesome counterpart consists of abstaining, encouraging others to abstain, taking satisfaction in abstention, and praising abstention.
From Personal Conduct to Influence
One distinctive feature of the Second Chapter is the gradual expansion of conduct:
Act → Encourage → Take Satisfaction → Praise
The sequence shows how conduct can extend beyond the individual who performs it. Conversely, the wholesome sequence is:
Abstain → Encourage Abstention → Take Satisfaction in Abstention → Praise Abstention
The text therefore provides a framework for considering not only personal behavior but also the ways in which attitudes and actions are encouraged and reinforced among others.
Self-Protection Through Conduct
The final section revisits the ten, twenty, thirty and forty forms from another perspective: whether a person “manages oneself toward being destroyed” or “manages oneself so as not to be destroyed.”
The unwholesome patterns again range from harmful conduct to wrong view, with the expanded levels including encouraging others, taking satisfaction in such conduct and praising wrong view. The corresponding wholesome patterns emphasize abstention, right view and the encouragement, satisfaction and praise of wholesome conduct.
Central Teaching
The structure of the Second Chapter can be summarized in four stages:
“Act → Encourage → Take Satisfaction → Praise.”
The wholesome alternative reverses the direction:
“Abstain → Encourage Abstention → Take Satisfaction in Abstention → Praise Abstention.”
The teaching consequently invites reflection beyond the simple question, “What am I doing?” It also raises questions about what one encourages, what one takes satisfaction in, and what one praises.
In this sense, the Second Chapter presents a systematic reflection on personal responsibility and the wider influence of human conduct.
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