…, wishing then to speak of the ten divisions of the awakening mind of bodhisattvas, regarding the first mind of awakening:

The victor’s offspring filled with these compassionate thoughts
Will feel compelled to rescue each and every one. (1.4)
They dedicate just like Samantabhadra prayed,
Established on the Joyous which is called the first.

The various levels encompassed by the bodhisattvas’ compassion of undefiled wisdom receive the name grounds (bhūmi) since they are supports for qualities. We designate ten particular grounds with the names Joyous (pramudita) and so forth, not because there is any distinction with respect to their actual nature, but based on there being an increasing number of qualities, attainment of superior powers, advancement in the perfections such as generosity, and flourishing maturation. As stated:

Even the wise cannot express or see
The path a bird takes in the sky;
And likewise, the grounds of the victor heirs
Cannot be expressed, much less heard about.¹

The bodhisattva ground Joyous is the initial resolve of the bodhisattvas, while the last and tenth resolve is Cloud of Dharma.

As explained, the mind of the bodhisattva is at this point seized by the special compassion which sees the lack of inherent nature of beings, and filled with these compassionate thoughts they dedicate just like Samantabhadra prayed. Thus it is given the name Joyous, indicating that this result has non-dual wisdom as its cause, and is considered the first. Generating the resolve for the first time, the bodhisattva makes ten innumerable hundred thousand aspirations, such as those expressed in the Ten Great Aspirations, and all of these are included within the Bodhisattva Samantabhadra’s Aspiration. In order to include every aspiration without omission, the Aspiration of Samantabhadra is here singled out.

Just as, in the vehicle of the hearers we designate eight types of hearers who have entered or abide in the result,² in the Greater Vehicle as well we have the bodhisattvas’ ten bodhisattva grounds. And just as we do not consider that someone having reached the stage of propensity for definite separation³ (nirvedhabhagīya) has reached the stage of entry into the first result, the same is true for the potential bodhisattvas. As taught in the Cloud of Jewels Sutra:

The state just before the attainment of the first ground, having the nature of magnificent aspirations aimed at great conduct, is a ground where the bodhisattva has not yet generated the mind of awakening.⁴

It continues, explaining about this instance of aspiring towards practice:

O son of good family. Take the example of a universal monarch, who though he transcends the ranks of humans, has not yet reached the ranks of gods. Just so, a bodhisattva can be completely beyond worldly people, hearers and solitary buddhas, without having reached the ultimate ground of the bodhisattva.⁵

As they enter Joyous, the first ground:

At present, signifying what they have attained,
The epithet of bodhisattva is now theirs. (1.5)

Having attained this mind they are in every respect beyond the level of ordinary beings, at this stage only referred to as bodhisattvas and nothing else, because they are now noble beings. As stated for instance in the Illustrious Lady in Two Thousand Five Hundred Lines:

Bodhisattva is an epithet for sattvas⁶ whose insight has awakened (anubuddha), who have gained realisation (buddha) and understanding (jñāna) of all dharmas. How do they understand them? As non-existent (abhūta), unproduced (asaṃbhūta) and incorrect (vitatha), and not the way immature ordinary beings conceive of them; not how immature ordinary beings ascertain them. Therefore they are called bodhisattvas, beings with awakened insight. How so? Awakening is not conceived. Awakening is not accomplished. Awakening is not ascertained. O Suvikrāntavikrāmin. The Tathāgata did not attain awakening, because no dharmas can be attained. Since no dharmas are ascertained it is called awakening (bodhi). Likewise, we say, ‘the awakening of Buddha’ – but that actually defies expression. If, Suvikrāntavikrāmin, when generating the mind of awakening they think, ‘We shall generate this mind of awakening’, and there is a sense of this awakening being an existent awakening towards which, ‘We generate this mind’, then they are not called bodhisattvas but generating sattvas (utpannasattva).⁷ Why? They are fixated on giving rise to it. They are focussed on this mind. They are determined to awaken.⁸

And likewise, among other things it is stated that:

Awakening is without characteristics; it is free from the nature of characteristics. The one for whom this realisation dawns awakens (bodhi) – but that actually defies expression. O Suvikrāntavikrāmin. Since the realisation of dharmas has dawned, they are called bodhisattvas. But for those, Suvikrāntavikrāmin, who have not understood these dharmas, who haven’t realised them but still consider themselves bodhisattvas, the grounds of the bodhisattvas are a long way off. They are far from the dharmas of bodhisattvas, and are deceiving the world of gods, humans and demigods by using the name bodhisattva. O Suvikrāntavikrāmin. If a word was all it took to be a bodhisattva, all sentient beings would be bodhisattvas. Thus, Suvikrāntavikrāmin, the grounds of the bodhisattva is more than just a term.⁹

And when gaining the mind of awakening thus described, not only are they solely referred to by the term bodhisattva, but also:

They’ve taken birth as kin of the tathāgatas;
Their fetters three have thus been utterly dispelled.
These bodhisattvas now endowed with utmost joy
Are able to make hundred world systems vibrate. (1.6)

The bodhisattva has taken birth as kin of the tathāgatas, since they now transcend all the levels of ordinary beings, hearers and solitary buddhas, and have begun to follow the path leading to the ground of the tathāgatas, Fully Illumined. Seeing at this point directly the lack of a personal self, their fetters three have thus been utterly dispelled – the view of identity, doubt and the thought that moral discipline and religious observance is the most excellent thing – since these will not now reappear. When one does not see the actual reality of things, one imputes a self, adopting the identity view; and one entertains doubt, considering the possibility of taking others paths. Not otherwise. Arriving at certainty¹⁰ (niścayapraveśa) they gain the accompanying qualities and are free from faults that conflict with the grounds. With that, an extraordinary sense of delight is born, and with this increasing joyous experience the most supreme joy becomes theirs. And it is because this exceptional joy rises up that this ground receives the name Joyous. They are able to shake a hundred world-systems.

As they’re progressing ever higher, ground to ground,
The paths to lower states have now been fully barred,
All ordinary states of being brought to close,
And they are now akin to the eighth noble one. (1.7)

As they gain familiarity with the Dharma thus realised, and are greatly inspired as they progress to the second ground and further, they are progressing ever higher, ground to ground. In short, just as noble stream-enterers are free from faults and gain qualities when realising the noble Dharma that agrees with them, the bodhisattvas realising the grounds gain the accompanying qualities and eliminate faults. The example of the stream-enterer is here employed to clarify this.

Concerning these bodhisattvas:

Though just the first taste of complete awakening,
In strength of merit they now conquer and surpass
The solitary buddhas and the Sage-speech born;

This presents a further distinction in line with the following statements found in the noble Liberation of Maitreya:

O son of good family. It is like the example of a prince, who immediately after birth carries the signs of royalty, and by virtue of his supreme hereditary rank surpasses everyone even among the senior and most important ministers. Just so, as soon as the novice bodhisattva has given rise to the mind of awakening he is born into the family of tathāgatas, the kings of Dharma, and through the power of his awakening mind and compassion surpasses the hearers and solitary buddhas who have long practiced pure conduct. … O son of good family. It is like the example of a fledgling of the mighty garuḍa that soon after birth possesses a powerful wing-thrust and an immaculate eye-sight that cannot be rivalled by any mature birds belonging to other species. Just so, when the mighty garuḍa youngling bodhisattva gives rise to the initial mind of awakening and is born into the family-lineage of the powerful sky-soaring garuḍa tathāgatas, the powerful wing-thrust of his courageous mind dedicated to the state of complete omniscience and his immaculate eye-sight of altruism cannot be matched by any of the hearers or solitary buddhas who have practiced renunciation for a hundred thousand aeons.¹¹

Unrivalled in their insight too on Far Advanced. (1.8)

As stated in the noble Ten Grounds:

O victor-heirs. Take as example the prince who once born into the royal family holds royal characteristics. The status of royalty is such that his birth alone is enough to surpass the whole assembly of ministers, even though he does not do so in terms of analytical ability. But once he has come of age and developed his analytical abilities, he will completely surpass the ministers in every way. O victor-heirs. The same is the case for bodhisattvas. Once they have developed this resolve they surpass the hearers and solitary buddhas in terms of their altruistic determination, even though they do not do so in terms of analytical ability. But bodhisattvas dwelling on the seventh bodhisattva-ground completely surpass the hearers and solitary buddhas in every way due to the exalted nature of their wisdom’s range.¹²

One should take this as saying that it is only once having reached Far Advanced that bodhisattvas surpass hearers and solitary buddhas also in terms of analytical ability. Those on the lower grounds do not.

This scriptural citation clearly states that hearers and solitary buddhas too understand the lack of intrinsic nature of all dharmas. If this was not the case, and they did not have the realisation of the absence of intrinsic nature of things, they would be surpassed in terms of analytical abilities by the bodhisattva with the initial resolve just as is the case for those free from worldly desires; just like non-Buddhists, they would not abandon all subtle propensities (anuśaya) that perpetuate the three realms, because of still mistakenly perceiving that forms and so forth have intrinsic nature; and they would not even realise the selflessness of the person, because imputation of a self relies on observing the aggregates.

As stated in the Precious Garland:

As long as one clings to the aggregates
There will be clinging to an ‘I’.
And with clinging to ‘I’ there is karma,
Which leads to birth.

This threefold path has no beginning, middle or end.
It revolves by virtue of these reciprocal causes
Just like a circle created by
The arc of a whirling firebrand.

But when it can’t be found to come from itself,
From others, or both at any point in the three times,
This self-clinging ceases,
And with it karma and birth.¹³

It continues:

Just like the eye is mistaken
When it perceives the firebrand’s arc,
The faculties too perceive
The objects of the present.

The faculties and the sense-objects
Are held to be of the nature of the five elements,
But since the individual elements are unreal,
These are also in fact unreal.

If the elements were held to be distinct,
It would follow that fire could burn without fuel.
If they merge they lose their defining characteristics.
The same conclusion applies to the other elements.

Since elements are unreal in either case,
Their combination too is unreal.
And since their combination is unreal,
Form is also in actual fact unreal.

Since in and of themselves, consciousness,
Feeling, perception and formation too
Are in every way unreal in terms self-nature,
They are ultimately unreal.

Just as one assumes that it is happiness
When suffering is removed,
And when happiness is prevented
One has the impression of suffering,

This lack of any intrinsic nature
Eliminates the thirst to find happiness
And the desire to be free from suffering –
Those who see this are therefore freed.

You may ask, ‘Who sees this?’
Conventionally, we say it’s the mind.
But without mental events there is no mind.
Being unreal, we do not assert that it exists.

When one gains a proper understanding
Of the unreality of beings,
There is no basis, nothing to adopt, one transcends,¹⁴
Just like a fire that has run out of fuel.¹⁵

One may ask, ‘Is it just the bodhisattvas who see this lack of intrinsic nature?’ It is not so, because these statements were made with respect to hearers and solitary buddhas. How can one deduce that? Because it is only after these statements that the bodhisattvas are spoken of, starting with:

The bodhisattva also sees this,
And is determined to reach awakening.
It is only because of his compassion
That he remains in existence until awakening.

And in the sutras that were taught to the hearers it is stated among other things that:

Form is like a mass of foam,
Feeling as a water-bubble,
Perception similar to a mirage,
Formations are like plantain trees,
Consciousness like an illusion –
Thus spoke The Sun’s Kinsman.¹⁶

In this way, compounded phenomena (saṃskāra) are scrutinised by means of examples such as a mass of foam, water-bubbles, a mirage, the plantain tree’s trunk and an illusion.

Explaining exactly this point, the master said:

According to the Greater Vehicle,
Emptiness is non-arising; for the others it’s destruction.
But destruction and non-arising
Should in fact be considered the same.¹⁷

Similarly:

In the Instructions to Kātyāyana
The Illustrious One refuted
Both existence and non-existence
Through his knowledge of entities and non-entities.¹⁸

Some might think, ‘If the selflessness of dharmas is also taught in the vehicle of the hearers, then the teachings of the Greater Vehicle are redundant.’ Such a way of thinking is seen to contradict both reasoning and scripture. The teachings of the Greater Vehicle are not solely concerned with the selflessness of dharmas, but also with the bodhisattvas’ grounds, perfections, aspirations, great compassion and so forth, with dedication, the two accumulations and the inconceivable nature of reality (dharmatā).

As stated in the Precious Garland:

In the vehicle of the hearers there is no mention
Of the aspiration of the bodhisattva,
Nor of dedicating one’s activities –
How could one then become a bodhisattva?
…
In the sutras there is no mention
Of following the bodhisattva conduct.
But this is explained in the Greater Vehicle,
Which should therefore be accepted by the wise.¹⁹

Also, as they clarify the selflessness of dharmas, there is good reason for the teachings of the Greater Vehicle, since this is taught there extensively. In the hearer vehicle the selflessness of dharmas receives only a very succinct treatment. As in the words of the master:

If featurelessness is not realised,
You taught there will be no liberation.
And thus, in the Greater Vehicle
You taught this exhaustively.²⁰

We will digress no further. Those whose minds are not very disturbed should be able to gain recognition of the actual reality through this by themselves, and we therefore continue with the general explanation.

To bring the realisation of full buddhahood,
The first which now is stressed is generosity.

Among the ten named generosity, moral discipline, tolerance, diligence, meditative absorption, intelligence, skilful means, aspirations, powers and wisdom, for the bodhisattva on the Joyous ground it is the perfection of generosity which is mainly emphasised; but this does not mean that the others are absent. Generosity is the initial cause of omniscience.

And when they even give their own flesh graciously,
From that one may infer what cannot be perceived. (1.9)

Although the qualities of the bodhisattva may not now be apparent, their realisation and so forth may be readily inferred through observing their extraordinary willingness to give away both external and internal possessions, just as for instance fire is inferred from smoke.

Just as the generosity of bodhisattvas is the initial cause of buddhahood and an indication of qualities that are not apparent, it is also said to alleviate the suffering of ordinary beings, hearers and solitary buddhas, and be the cause for the attainment of lasting happiness. In order to express this, it was said that:

All beings long for only happiness,
But people will not be content when poor.
And seeing that it is what fosters wealth
The Sage would first teach generosity. (1.10)

To the extent that remedies for hunger, thirst, sickness, cold and so forth alleviate suffering, they bring about worldly happiness. But as long as there is mistaken clinging to and concepts of a continuous identity, this is not a type of happiness free from distress, and one remains fully entangled within the world. Any happiness connected with this type of craving for happiness is by its very nature merely an alleviation of suffering, and it is the coveted resources that act as this suffering’s remedy; without such fundamentally mistaken resources it will not be experienced. Seeing how the objects that cause for the alleviation of suffering do not come about in the absence of an accumulation of merit connected with generosity, the Illustrious One, knowing perfectly the basic sentiment of every single being, gave the teachings on generosity as the very first, before all the teachings on moral discipline and so forth.

Even if the generous individual is now someone immoral, generosity has a significant impact on the success of their ventures. To express this:

And even for the inconsiderate,
The crude whose sole pursuit is their own ends,
It’s giving which provides desired wealth
And brings about relief from suffering. (1.11)

Some, like merchants, approve of generosity, and will apply themselves assiduously to giving away very small amounts of wealth at the prospect of a substantial increase in revenue, but do not act in this way motivated by compassion, like the children of the sugatas who without any thought of reward do so as a furtherance of the joyous occasion of generosity. Still, although they disregard the faulty aspects of this generosity and pursue it merely for its advantages, it will lead to excellent and perfect prosperity, which again will remove the unpleasantness of physical sufferings such as hunger and thirst. It thus becomes a cause for alleviating suffering.

Also, those who lack compassion and are only concerned with alleviating their own suffering have a high regard for generosity. Thus it was stated that:

It’s when one trains in generosity
That one can swiftly meet with noble ones,
Thus end the sequence of existences
And reach the goal, the final state of peace. (1.12)

As the saying goes, ‘Saints will keep close to generous donors.’ Thus, when those who are sincerely generous engage in acts of generosity, they will meet with noble beings and through their teachings come to see the futility of cyclic existence. Then, actualising the stainless noble path they eradicate ignorance of how to pacify suffering, terminate the continuous stream of samsaric birth and death that has been ongoing since beginningless time, and reach the transcendence of misery of the hearer and solitary buddha vehicles. In this way, on a temporary level, the generosity of non-bodhisattvas is a cause for the happiness of cyclic existence and transcendence.

For those committed to the benefit of all,
The joy that giving grants will not be long delayed.

It is not certain that non-bodhisattvas will enjoy the results of generosity just described simultaneous with the act of generosity, and it is therefore possible that they will not engage in generous acts because of not directly seeing the results of generosity. Bodhisattvas, however, will at very moment of engaging in generosity fulfil the desires of the beneficiary, and experiencing the sublime joy of their intended generous act coming to perfect fruition, experience the result of giving at that very instance. They therefore delight in acts of generosity at all times.

Thus, as the explanation here has shown, generosity is for all,

So both for tender-hearted and the callous ones

the cause of the higher states and definite goodness. And therefore

Advice on generosity is cardinal. (1.13)

Having such constant high regard for generosity, what is the sort of special joy that bodhisattvas experience when satisfying supplicants by distributing resources? To reply, it was said that:

The joy the buddha heirs experience as they
Are asked ‘Please give!’ and merely contemplate these words,
Won’t even favour sages when they enter peace.
No need to mention then the act of giving all! (1.14)

When they hear supplicants saying, ‘Please give!’, the bodhisattvas will contemplate these words, and upon realising that, ‘They are asking me,’ a joy even more sublime than the joy of transcendence (nirvāṇa) surges forth. What need then to mention that which arises when they satisfy the supplicants by giving away both outer and inner things?

But when the bodhisattvas give away both outer and inner things as just mentioned, do they not feel any physical pain? It is explained that, just as when cutting inanimate things, it is impossible for supreme beings (mahātman) to feel any physical pain. As stated in the noble Absorption Requested by Gaganagañja:

Take for example a great forest of sal-trees. If someone were to cut down one sal-tree, the remaining trees will not think, ‘That tree has been cut down, but we haven’t.’ They feel neither attachment nor anger. They have no thoughts or concepts. That is the kind of forbearance a bodhisattva has; a forbearance that is as immaculate as the sky.²¹

And from the Precious Garland:

He has no physical suffering;
How can he have mental suffering?
Through compassion for the world’s pain
He remains for a long time.²²

However, those who have not attained a state beyond attachment will undoubtedly experience physical pain when anything adverse befalls them physically. To explain how this becomes a cause for them to apply themselves even more for the welfare of sentient beings, it was said:

Their own experience when cutting off their flesh
To offer it to others makes them recognise
How those in hell and elsewhere suffer agony;
They set about to swiftly bring this to an end. (1.15)

The bodhisattva sees through their own experience of suffering how the extremely intense oppressive physical pains of those suffering the relentless horrors in states of hell, as animals, in the world of Yama and so forth, are unbearable sufferings thousands of times greater than the pain they feel when cutting their own body. Disregarding therefore the pain of their body being cut, they apply themselves immediately with enthusiasm to eliminate the suffering of sentient beings in hell and so forth.

To illustrate how, in terms of being a perfection, generosity thus described may be subdivided:

To give without a giver, gift, recipient,
Now this is a perfection that transcends the world.

The word pāra²³ means the further bank or shore of the ocean of cyclic existence, and refers to buddhahood which is by nature the abandonment of all afflictive and cognitive obscurations without exception. Pāramitā (‘perfection’) means that one has gone (itā) to the other shore (pāram), and since the qualification, ‘Elision does not take place before the second member of the compound,’ applies, the marker of the accusative case is not removed, and it takes its present form. Alternatively, since ‘pṛṣodara and so forth…’ applies, the ending is retained.²⁴

When embraced by great intelligence (prajñā) it is explained to be special. Since generosity and the others are then similar to being perfected (pāramitā), they are perfections (pāramitā). When brought across (pāragamana) and firmly established through the special feature of dedication, it becomes a generosity receiving the name perfection. This explanation should be taken to apply to moral discipline and the others as well. This generosity referred to as a perfection, when free from the reference points of something given, a recipient and a giver, is a perfection transcending the world. That is what is taught in the Illustrious Lady Perfection of Intelligence.²⁵ When non-referential it transcends the world. If still referential and bound by the truth of conventions, it is very much worldly. This is not something those who have not reached the stage of a bodhisattva are able to comprehend.

Otherwise,

As long as there is still attachment to these three,
We call it a perfection that remains mundane. (1.16)

This is saying that if one relates to generosity through these three reference points, it is designated a mundane perfection.

At this point, to conclude what is called the ground under discussion by mentioning the excellent qualities of its particular insight, it was said:

A joy now settles in the bodhisattva’s mind
And gives this fine support a splendid radiance,
A joy just like the moonstone which can banish all
Oppressive darkness, making them victorious. (1.17)

The word thus points to what has been explained above. Joy relates the ground’s name. Victorious (jina; syn. bodhisattva) refers to the state when one has overcome all opposition. This is the occasion when natural wisdom takes hold in the mind of the victor’s heir, and as such it is an exalted state. The supremely joyous ground removes all obscuring darkness, just as the foregoing explanation has shown; hence, it is victorious. The meaning of this is illustrated by way of example, when it was mentioned that it is just like the moonstone.²⁶

‘Joyous’ is the first resolve from the Commentary to Entering the Middle Way. With this the explanation of the initial resolve of the bodhisattva is complete.

Now, in terms of the second, it was said:

Provided with pure traits of perfect discipline
They shun misconduct’s blemish even when they dream,

Since all forms of supreme understanding related to what we call ‘grounds’ are in nature one and the same, it is from the point of view of the qualities which would not arise in their absence, and the preeminent features of the perfection in question, such as moral discipline, that explanations of the special features of the second resolve and so forth are given. In the present context, moral discipline (śīla) is so called since, when one is not under the sway of the afflictions and misdeeds do not occur, this has a cooling effect (śīta) in the sense of quelling the fires that negatively affect the mind. Alternatively, being the very cause of happiness, it is the appropriate thing to rely on for holy beings.²⁷ Its particular characteristic is the seven avoidances.²⁸ The three dharmas – non-attachment, non-anger and having a correct view – are the motivating factors. As such, it is in terms of a moral discipline combined with these motivational factors that the tenfold path of conduct is taught. Perfect discipline refers to a preeminent form of moral discipline, and pure traits means the qualities are purified. Here, these are joined together in the phrase ‘pure traits of perfect discipline’. Since their qualities have been fully purified, their moral discipline is particularly exalted. And since the bodhisattva has that, even in the dream state he is not marred by the stains of faulty moral discipline.

How then is it that such perfect discipline leads to completely pure qualities? Concerning such bodhisattvas who have reached the second bodhisattva ground:

And cultivate the tenfold path of righteous acts
With ways immaculate in body, speech and mind. (2.1)

As stated among other things in the context of the second bodhisattva ground:

O victor heirs. Bodhisattvas dwelling on the bodhisattva ground Immaculate naturally abstain from killing. They avoid sticks and weapons. They avoid hostility. Filled with conscientiousness and compassion, their attitude towards all living beings is one of love and benevolence, wishing for their welfare and happiness. Even the mere thought of causing harm to sentient beings is absent, no need then to mention actually singling out a particular sentient being and deliberately inflicting serious physical harm to them.

They abstain from taking what is not given, being content with their own possessions and filled with benevolence. They are careful with the possessions of others, and considering things owned by others as others’ property, have no intention to steal. Since they would not take even a blade of grass or a leaf, there’s no need then to mention taking actual necessities of life.

They abstain from sexual misconduct, and being content with their own wife do not desire the wife of another. Seeing them to be another’s wife, or that it would be improper in terms of family relationship, signs or dharma, they do not entertain desirous thoughts towards women belonging to another – no need then to mention direct contact between the two sexual organs or unsuitable passageways.

They abstain from telling lies and are truthful, relate fact, speak in a timely fashion and act in accordance with what is said. As even in their dreams they do not tell lies to manipulate appearances, acceptance, wishes or ideas, there’s no need then to mention intentionally uttering them.

They abstain from divisive speech and, being free from any animosity, do not cause dissension among sentient beings. They do not, in order to create discord, report there what they have heard here, or report here what they have heard there. They do not cause disunity among the harmonious, or increase it among the disharmonious. They do not delight in disharmony, do not enjoy disharmony, and will never utter words that create disharmony, irrespective of whether they are true or false.

They abstain from harsh words, avoiding words that are upsetting, abusive, hurt others and expose others’ faults; that are uncivilised, directly or indirectly express vulgarities, are false and unpleasant on the ear; that are motivated by anger or rage, are disagreeable and upsetting, or cause others unease and sadness; and that are destructive to both one’s own and others mental state. Instead, they speak only words that are friendly, soft, delightful, undeceiving, pleasant on the ear, agreeable, civilised, delightful to many and agreeable to many, that spread joy, create satisfaction and are uplifting to both one’s own and others mental state.

They abstain from idle chatter, and give proper responses, speak in a timely fashion, talk about facts, talk about what is real, talk about dharma, speak logically, are disciplined in speech, are patient and speak timely and excellent words. As they even abstain from making any form of unsuitable jokes, there’s no need then to mention words that cause agitation.

They have no covetousness, and do not desire the wealth, pleasures, enjoyments, or goods owned by others. They do not desire, wish for, or have any sense of longing for these things.

They have no malice, and relate to sentient beings with a loving mind, a wish to help, a mind of compassion, a joyous and tender mind, wishing only to be of benefit to all beings. Avoiding aggression, resentment, enmity, grudges, malice and anything that leads to anger, every thought they have is one of love.
They abstain from wrong views, hold correct views and follow the correct path. Avoiding the views of divination, various auspicious signs and faulty discipline,²⁹ they uphold truthful and honest views involving no deception, and remain dedicated to the Buddha, the Dharma and the Sangha.³⁰

Of these, the first three paths of virtuous action are practiced with the body, the middle four with speech, and the last three with mind. In this way they observe the tenfold path of virtuous conduct.

Is this path of conduct not then practiced by bodhisattvas of the initial resolve? They too do practice it, but:

And it is in this tenfold virtuous path
They now excel, becoming purer still.

This is not the case for bodhisattvas with the initial resolve.

Forever stainless, like the autumn moon,
It beautifies them with a peaceful glow. (2.2)

Peaceful refers to restrained faculties. Glow describes their radiant physical appearance.

Even having this type of completely pure discipline,

Believing discipline to be by nature pure
Will in itself deprive it of its purity.

As stated in the Heap of Jewels Sutra:

Kāśyapa. There are certain mendicants who uphold moral discipline, abiding strictly by the vows of personal liberation to the extent that they are fearful even of the most subtle transgression in relation to maintaining perfect ritual procedures and a proper environment. Having adopted this way, they follow the foundations of training becoming completely pure in body, speech and mind. But even though they maintain a completely pure way of life, they profess that there is a self. Kāśyapa. This is a mistaken form of moral discipline. It is the first type of feigned moral discipline.
…
Kāśyapa. There are also some mendicants who adopt the twelve ascetic practices,³¹ but with a reference point, maintaining their self-clinging and clinging to ownership. Kāśyapa. This is a mistaken form of moral discipline. It is the fourth type of feigned moral discipline.³²

And thus they never harbour any concepts which
Consider a distinction in the threefold sphere. (2.3)

They are without a dualistic mind distinguishing entities and non-entities and so forth in relation to the three spheres: a sentient being in relation to which there is abstention, something abstained from and someone abstaining.

Having thus stated how it is that bodhisattvas possess perfect moral discipline, the following provides an explanation of how perfect moral discipline, maintained by others in general, is of much greater consequence than being generous and so forth, and that it is the very support for all perfect qualities.

Although a person’s moral footing is corrupt,
To give grants affluence though in the lower realms.

Through generosity, benefactors who uphold moral discipline will find themselves in situations of perfect and lavish affluence among gods or humans. But if lacking the legs of moral discipline, they fall into the lower miserable states, born as ephemeral hell-beings; cows, horses, elephants, or monkeys; nāgas and so on; or deprived spirits with great magical powers and so on; enjoying various types of excellent prosperity in these states of existence. Therefore,

But when the funds and profits have been fully spent,
One can’t expect that there will be a future yield. (2.4)

Someone may plant very few seeds but gain a great harvest, and to further the yield replant many more seeds. In this way they may in due time gain a great profit that can continuously increase. But those who are wasteful will foolishly spend the original seeds, and with that both the capital and potential profit is squandered. How will a truly excellent yield then ever be brought forth? Similarly, when lacking moral discipline, one ends up experiencing affluence in wretched states of being. With such utter foolishness it becomes impossible to continue enjoying prosperity, since one cannot stimulate what might yet come and is spending all that has already been gained.

Not only is it extremely difficult to gain a situation of perfect resources for someone bereft of the legs of discipline, it is also said to be extremely difficult for them to rise again once they have plunged into the lower miserable states. Thus, it was stated:

If one is free and in an advantageous state
But makes no further effort to remain therein,
When falling into the abyss, all free will lost,
How will one manage to escape these states again? (2.5)

If at this point, when dwelling in the states of gods, humans and so forth, and being able to follow one’s own wishes without being reliant on another – like a mighty warrior dwelling in a conducive place free from bondage – one then makes no effort to uphold oneself, one will end up in the lower states – like a warrior captured and thrown into a deep ravine – how will one then ever emerge again? At that point, due to all the harm one causes, one is certain to continue traipsing through lower states of existence. It is taught that due to that, ‘Even if one is born among humans, two consequences will manifest.’³³

Since a great many misdeeds accrue with such faulty discipline,

And thus, as soon as generosity was taught,
The Victor then went on to speak of discipline.

The Victor, who conquered all negative dharmas, therefore gave the teachings on moral discipline directly following the teachings on generosity, in order that positive qualities connected with generosity and so forth not go to waste. Because,

If in the field of discipline one’s qualities
Can flourish, yields can be perpetually enjoyed. (2.6)

Since it is the support for all positive qualities, moral discipline is itself a field. If qualities that come from generosity and so forth can flourish there, the continual and uninterrupted succession of causes and results will lead to a flourishing bounty of good results that one can enjoy for a long time; otherwise not.

Accordingly,

For ordinary beings, those born from his words,
Those who will self-awaken and the conqueror’s heirs,
It’s discipline and nothing else that is the cause
That brings about true excellence and higher states. (2.7)

As stated:

Treading these paths of ten non-virtuous actions to a greater degree is a cause for the states of hell; to a middling degree is a cause for the animal states; while to a lesser degree is a cause for the world of Yama. Killing leads to the hell states, leads to the animal states, leads to the world of Yama. And even if one is born among humans, two consequences manifest: one will have a short life and much disease. Taking what is not given leads to the hell states … (and so forth), one will be materially poor and have to share possessions. Sexual misconduct leads to the hell states … (and so forth), one will have an unreliable retinue and an unruly wife. Lying leads to the hell states … (and so forth), one will be denigrated and tricked by others. Slander leads to the hell states … (and so forth), one will have a disharmonious and cruel retinue. Harsh language leads to the hell states … (and so forth), one will hear unpleasant sounds and end up in quarrels. Idle chatter leads to the hell states … (and so forth), one’s words will not be accepted and one will lack eloquence. Covetousness leads to the hell states … (and so forth), one will lack satisfaction and have much desire. Malice leads to the hell states … (and so forth), one will not find help but be harmed by others. Wrong view leads to the hells states, leads to the animal states, leads to the world of Yama. And even if one is born among humans, two consequences manifest: one will be influenced by negative views and be deceptive.

These paths of ten non-virtuous actions thus result in the amassing of boundless stockpiles of suffering³⁴ …, but by taking up the paths of the ten virtuous actions one will take rebirth amongst gods or humans, or even at the very peak of existence. On top of that, if these ten virtuous ways are cultivated with intelligence and a limited attitude, fear of the three realms, without great compassion, following what one has learnt from others and emulating their words, one will succeed in the hearer vehicle. Further, if without relying on others one can reach awakening for oneself, but lacks great compassion and skilful means, and is purified through fully understanding profound interdependence, one will succeed in the solitary buddha vehicle. Even more so, those who train with a truly vast and limitless broad mind, compassion and mastery in skilful means, have made vast aspiration prayers without ever abandoning any sentient being, and aim for the vast wisdom of buddhahood reach purity, will accomplish the utterly pure bodhisattva grounds and the vast utterly pure practices of the perfections.³⁵
Thus, this is clearly indicating that unless one follows these paths of the ten virtuous actions – in conformity with the respective paths of ordinary beings, hearers, solitary buddhas or bodhisattvas – there is no other method for reaching the samsaric happiness of higher states or achieving the excellent goal, the authentic state of liberation naturally beyond both happiness and suffering.

Regarding these bodhisattvas of the second resolve:

Like corpse and sea will not remain in company,
Like luck and mishap are not seen to coexist,
The eminent who are upholding discipline
Will not with those of wayward conduct wish to mix. (2.8)

Mishap is a synonym for misfortune.

To explain the distinctions in terms of perfections with respect to the above described moral discipline:

When keeping discipline with notions of the three –
Abstention with an agent, object and an act –
It’s said to be perfection that is just mundane.

If moral discipline is practiced with notions of these three, it is taught to be a mundane perfection.

It’s supramundane when not entertaining these. (2.9)

If this discipline is without the above mentioned three notions, it is taught to be a supramundane perfection.

By way of reiterating the qualities of the ground thus explained, the section on the perfection of moral discipline is concluded with the verse:

The moon-born victor’s heir – the glory of this world
While yet transcending it – completely free from stain;
Immaculate, just like a soothing autumn moon
Dispelling all the agonies in beings’ minds. (2.10)

The word immaculate is used in the sense of being free from stains through the path of the ten virtues, and is the descriptive name of the second bodhisattva ground. Just as the stainless shimmer of the autumn moon clears away the agonies of beings, the immaculate moonlight of the victor’s heirs clears away the agonies created by faulty moral discipline. They cannot be included within cyclic existence, thus are transcending it, but are still the glory of this world, because they exhibit all perfect qualities and possess the cause for the splendour of a lord of the four continents.

This concludes the second resolve from the Commentary to Entering the Middle Way.