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.¹ Its particular characteristic is the seven avoidances.² 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,³ they uphold truthful and honest views involving no deception, and remain dedicated to the Buddha, the Dharma and the Sangha.⁴

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,⁵ 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.⁶

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.’⁷

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 suffering⁸ …, 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.⁹
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.