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.¹

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.²

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 pāra³ 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.⁴

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.⁵ 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.⁶

‘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.⁷ Its particular characteristic is the seven avoidances.⁸ 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,⁹ they uphold truthful and honest views involving no deception, and remain dedicated to the Buddha, the Dharma and the Sangha.¹⁰

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,¹¹ 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.¹²

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.’¹³

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 suffering¹⁴ …, 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.¹⁵
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.

Now, in terms of the third resolve it was said that:

A fire burning with the fuel of objects known
Produces light; this third ground thus receives its name,
The Luminous …,

Luminous is the name of the third bodhisattva ground. Why is it the Luminous? This is a literal description. At this point, the fire of wisdom burns away the fuel of all knowable things without exception, producing a light that has the nature of pacification, and thus this ground is described as luminous. With the third resolve:

… as here for the sugatas’ heir
A copper-glow appears which is just like the sun. (3.1)

Just like the sun at dawn glows like copper, for the bodhisattva there now appears a similar glow of wisdom.

In order to demonstrate the excellent perfection of tolerance of bodhisattvas who have gained such effulgent wisdom:

If out of baseless fury someone were to come
And sever from their body all their flesh and bone,
To torture them, cut piece by piece and take their time,
Towards their butcher tolerance will only grow. (3.2)

Since bodhisattvas are heedful of the minds of others and have such wisdom, they will not physically, verbally or mentally express any misgivings related to injustices of the three times¹⁶ when encountering others’ malice, and the verse therefore specifies that, ‘If out of baseless fury…’. If such a sentient being were to cut flesh and bone from the bodhisattva’s body ounce by ounce, pausing and then starting again, over an extended period of time, not only would the bodhisattva not harbour any anger for such a butcher, but being aware that the individual by virtue of this evil act will have to endure the sufferings of hell and so forth, they develop an exceptional level of tolerance.

Furthermore,

When bodhisattvas see that there exists no self,
What’s cut, the cutter, time of cutting and the mode,
Phenomena like these appear reflection-like,
An insight through which they are able to forbear. (3.3)

Not only are they exceptionally tolerant, seeing how these negative karmic acts serve as conditions for the perpetrator to experience the suffering of the hells and so forth, but since these phenomena are also seen to be like reflections, and since they are free from the concepts of self and mine, they have an extraordinary tolerance. The word also is used to include this among the causes of their tolerance.

Not only is tolerance a suitable way of practice for bodhisattvas, it is also for others the very cause of preserving any type of quality. Therefore, to indicate how it is also sensible for the intolerant to avoid anger:

If you resent the one who’s caused you injury,
Does your resentment take away the harm that’s done?
To bear a grudge will serve no purpose here and now,
And also brings adversity in lives to come. (3.4)

Should an occasion arise for one to become upset and develop anger towards another for a harm inflicted, since this will not serve to reverse the harm done, it is pointless to harbour anger against them, as the act has already been done. Not only does resentment serve no purpose here, it also brings adversity in the next world, because harbouring enmity will lead to a furthering of unwanted consequences.

Some will, when experiencing the particular result of a negative act they themselves committed, entertain the deluded idea that, ‘This other individual is harming me,’ and become angry with the harm doer. In order to counteract the wish to seek revenge, and triumph over their harm:

The karmic outcome of non-virtue in the past
Is held to be the thing that brings it to an end.
So why then keep on sowing seeds of suffering
By angrily inflicting harm upon your foe? (3.5)

When someone is overcome by enemies, suffering greatly as their body is subjected to the harm of sharp weapons, that is the concluding result of acts of killing performed in the past, and is a cause for avoiding experiencing terrifying resultant maturations as hell beings, in animal states, in the world of Yama and so forth, and every concurrent result of remaining afflictions that would result in repugnant physical appearances. Since it is actually like the final draught of medicine that cures an ailment once and for all, and the unpleasantness resulting from one’s fury and mistreatment of others has come to an end, why then further this by doing more harm, bringing upon oneself yet additional causes that will lead to their results? Therefore, it makes sense to relate to this resultant suffering with great tolerance, just as when a doctor uses a sharp instrument in order to cure a certain ailment.

Not only will intolerance as explained above cause a proliferation of unwanted maturing consequences, it will also eradicate stores of merit accumulated over a long period of time. To illustrate this it was said that:

One’s anger for the victor’s heirs will instantly
Destroy the virtue gained from generosity
And discipline throughout a hundred aeons; thus
No evil is there quite like one’s intolerance. (3.6)

If a bodhisattva, a supreme being, were to give rise to even an instance of anger towards those who have made the resolve of awakening, and his reaction was triggered by afflictions – regardless of whether or not there was a sense of certainty about the extraordinary nature of the individual, and regardless of the justifiability of the perceived fault – that alone would destroy the stores of merit created by practicing the perfections of generosity and moral discipline, as previously taught, accumulated throughout a hundred aeons. No need then to mention a non-bodhisattva giving rise to that towards bodhisattvas. The consequences of such an act is just as impossible to ascertain as it is impossible to ascertain the weigh all the water in the great oceans using a scale. Therefore, since it leads to a proliferation of unwanted consequences and is harmful to one’s virtues, there is no evil greater than intolerance. And thus we find stated:

Mañjuśrī. Enmity is called ‘enmity’ since it is the enemy that completely destroys virtues accumulated throughout a hundred aeons. That is why enmity is called ‘enmity’.¹⁷

Furthermore, of the intolerant, those who are not able to cause harm to others only bring destruction upon themselves, while those who are able but have no compassion, bring destruction upon both themselves and others. And when reborn,

It fouls one’s features, steers one to unholy ones.
Deprives one of the means to tell what’s right from wrong.

And later, when having left this conducive state,

Intolerance will send one straight to lower states.

If these are the faults of intolerance, what are then the qualities of tolerance, its opposite?

The qualities of patience are their opposites. (3.7)
Forbearance makes one beautiful, it grants esteem
Among the holy, makes one morally adept;
In future lives one will be human or divine,
And every negativity will disappear. (3.8)

It should be recognised that these qualities of tolerance are the opposite of the faults of intolerance that were mentioned.

Therefore,

The common beings and the victor heirs who see
The faults of enmity and patience’s qualities,
Should shun intolerance and always try to have
Forbearance, something that is praised by noble ones. (3.9)

Enmity and tolerance refers to having enmity and showing tolerance, and faults and qualities refer to the related faults and qualities respectively.¹⁸ Here, the words have been combined in the line the faults and qualities of enmity and tolerance. By appreciating the faults of enmity here described, and their opposites which are the qualities of tolerance, one should strive to avoid intolerance, and at all times maintain only an attitude of tolerance.

Now, to show the divisions of tolerance as a perfection:

Though dedicated for complete awakening,
It’s still mundane if the three reference points remain.

Even if fully dedicated to buddhahood, if there is a presence of the three parts – a tolerance, someone being tolerant and a sentient being towards whom one is tolerant – that tolerance is labeled a mundane perfection of tolerance.

When free from these three references, the Buddha taught
The same to be perfection that transcends the world. (3.10)

Just as the bodhisattvas of this ground gain a fully authentic perfection of tolerance, likewise:

This ground is where the victor heirs now entertain
Absorptions and the supernormal sense powers.
Attachment, anger – these have been completely spent.
They’re able to subdue mundane desirous love. (3.11)

When absorptions (dhyāna) are mentioned, the word absorption is illustrative, and also refers to the equilibrium states (samāpatti) and the immeasurables (apramāṇa).

As stated in the context of the third bodhisattva ground:

The bodhisattvas dwelling on the bodhisattva ground Luminous are separated from desires, are separated from negative non-virtuous ways, and by virtue of deliberation (vitarka) and judgement (vicāra) attain and abide in the first absorption of joy (prīti) and bliss (sukha), emerging from separation. With the cessation of deliberation and judgement, developing inner serenity, the mind becomes one-pointed and they attain and abide in the second absorption of joy and bliss, emerging from a concentration free from deliberation and judgement. With the cessation of desire for joy, dwelling in equanimity, being mindful and aware, there is physical bliss and they attain and abide in the third absorption beyond joy, expressed by the noble ones as the equanimity of dwelling in the bliss of whatever is thought of. Abandoning bliss, abandoning former suffering, comfort and discomfort disappears and they attain and abide in the fourth absorption of perfectly pure equanimity and awareness that is neither happiness nor suffering.¹⁹

These are the four meditative absorptions.

Concerning the four formless equilibria it states:

Passing entirely beyond perceptions of form, perceptions of impediments disappear, they do not entertain perceptions of variety, and the thought ‘infinite space’ occurs, as they attain and abide in the sense field of infinite space. Passing entirely beyond the sense field of infinite space, the thought ‘infinite consciousness’ occurs, as they attain and abide in the sense field of infinite consciousness. Passing entirely beyond the sense field of infinite consciousness, the thought ‘nothing whatsoever’ occurs, as they attain and abide in the sense field of nothing whatsoever. Passing entirely beyond the sense field of nothing whatsoever, the thought ‘neither consciousness nor non-consciousness’ occurs, as they attain and abide in the sense field of neither consciousness nor non-consciousness.²⁰

These are the four formless equilibria.

Concerning the four immeasurables it states:

They attain and dwell in a broad mind possessed of love that is vast, non-dual, immeasurable and not hostile; that entertains no rivalry, and is without obscurations and malice; that is all-encompassing, extending throughout the expanse of phenomena (dharmadhātu), reaching to the limits of the element of space, spreading throughout the universe.²¹

The same as above applies to a broad mind possessed of compassion, joy and equanimity.

Concerning the five supercognitions it states:

They enjoy various types of miraculous abilities. They can make the ground tremble; transform from one to many, and from many to one; appear and disappear; pass directly through walls; pass directly through barriers; even mountains they can pass through without impediment, as if they were empty space. They can move through space in the cross-legged posture, just like a winged bird. They can emerge from and sink into the ground as if it was water. They can move on water without sinking, as if it was solid ground. They can produce smoke or fire as if they themselves were a great bonfire. They can make great torrents of water emerge from their bodies as if they were a great cloud; and with that water they can quell the blazing fires that scorch, burn and incinerate the entire trichiliocosm. They can stretch out their hand and touch the most powerful and mighty moon and sun, and their physical powers reach even up to the world of Brahma.²²

Such is their supercognition of miraculous ability.

Since the purified faculty of their divine ear surpasses the human state, they can hear the sounds of gods and humans alike. They can hear sounds however subtle or vast, far away or near, even those of gnats, mosquitos, bees and flies.²³

Such is their supercognition of divine ear.

They mentally, and with precision, gain knowledge of the minds of other sentient beings and people. They know desirous states of mind perfectly as desirous states of mind. They know non-desirous states of mind perfectly as non-desirous states of mind; and the same for those filled with anger and those without anger; those filled with confusion and those without confusion; those filled with afflictions and those without afflictions; the ones who are limited, vast, great or limitless; who are gathered, expanded, concentrated or not concentrated; who are liberated and who are not liberated; who have faults and are without faults. They know with precision the coarse-minded to be coarse-minded. They know with precision that those without coarse minds are not coarse-minded. In this way, they mentally and with precision gain knowledge of the minds of other sentient beings and people.²⁴

Such is their supercognition of knowing the minds of others.

They can recall many previous states. They remember one lifetime. They remember two lifetimes, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand. They remember many hundreds of lifetimes, many thousands of lifetimes, many hundreds of thousands of lifetimes, many billions of lifetimes, many hundred quintillions of lifetimes; aeons of destruction, aeons of creation, many aeons of destruction and creation. They remember a hundred aeons. They remember a thousand aeons. They remember a hundred thousand aeons, ten million aeons, a billion aeons, ten billion aeons, a trillion aeons, up to ten quintillion aeons. They remember many previous states, their characteristics, evidence and reasons, thinking, ‘At one point I was named so-and-so, belonged to such-and-such a family, to this or that social class, ate such-and-such types of food, reached such-and-such an age, remained for this or that long, had such-and-such experiences of happiness and suffering, and when I died I took such-and-such a rebirth. Again, when I passed from that state, I was born here.’²⁵

Such is their supercognition of recalling previous states.

With their pure divine eye surpassing human capacity, they see sentient beings dying and being born, of good character and negative character, those going to fortunate states and those going to unfortunate states, those who are good and those who are bad. They know with precision the type of karma sentient beings carry: ‘Indeed, these sentient beings engage in negative physical acts, negative verbal acts, negative mental acts. They have wrong views and disparage the noble ones. Having devoted themselves to karmas of wrong view, when their body perishes and they die, they will fall into lower states of misery and be born as hell beings.’ And: ‘Indeed, these sentient beings engage in good physical acts, good verbal acts and good mental acts. They have good views and do not disparage the noble ones. Having devoted themselves to karmas of good view, when their body perishes and they die, they will go to the higher states of happiness and be born among the gods.’ These things they know. Likewise, with their pure divine eye surpassing human capacity, they see sentient beings dying, being born, of good character and negative character … (and so forth), they see all this, their characteristics, evidence and reasons. They know with precision the type of karma sentient beings carry.

Although they enter and emerge from these absorptions, liberations, concentrations and equilibria, if they see a situation where the limbs of awakening may be fulfilled, directing their attention towards that, they are born there by the power of their aspirations. Only then, not under the influence of such states, do they take rebirth there. Why? Because such bodhisattvas possess a stream of mind accomplished in skilful means.²⁶

Hence, at this point the absorptions and supercognitions arise for the bodhisattva.

How then, are worldly attachment and aversion permanently and completely exhausted? The word and serves to include what is not explicitly mentioned, meaning that delusion is also completely exhausted. How so? About this the sutra states:

As they realise that there is no transference and no destruction since all dharmas rely on conditions, all the bonds of desire are that much weakened; all the bonds of form, bonds of existence and bonds of ignorance are weakened. The bonds related to view have already been discarded. The bodhisattvas dwelling on the bodhisattva ground Luminous abandon the faults of attachment that would not decrease throughout many hundreds of aeons, many thousands of aeons, many hundred thousands of aeons, many ten millions of aeons, up to many ten quintillion aeons. They abandon the faults of aversion that would not decrease. They abandon faults of delusion that would not decrease.²⁷

In this way, their attachment, aversion and delusion are wholly exhausted.

How is it that they are able to permanently destroy worldly desirous attachment? As stated:

O victor heirs. This has been a short presentation of Luminous, the third bodhisattva ground. The bodhisattvas who dwell here mostly become kings of the gods and powerful lords of the gods²⁸ . Refined and foremost when it comes to mastering the means of averting sentient beings’ desirous attachment, they are skilled in extracting beings from the mire of attachment.²⁹

In this way, the victor heirs have the power to overcome the world’s desirous attachment.

Thus, having indicated how bodhisattvas on the third bodhisattva ground undoubtedly attain the pure perfection of tolerance, the absorptions, immeasurables, equilibria, supercognitions and the complete exhaustion of attachment and so forth, in order to clarify the particular support of the three perfections up to the perfection of tolerance, their nature as accumulations, and the attained result that is established, it was said:

The Sugata would chiefly recommend these three,
Of giving and so forth, to lay practitioners.
And as they are the merit-type of gathering,
They bring about the buddha in corporeal form. (3.12)

Although only bodhisattvas may serve as the support for the generosity and so forth explained here, there is still mention of a twofold division in terms of householders and renunciates. In this regard, the three dharmas of generosity and so forth, being easier to practice, are mainly for householders, while diligence, meditative absorption and great intelligence are for renunciates. Still, it is not the case that one is impossible for the other. The accumulations that lead to buddhahood are two: the accumulation of merit and the accumulation of wisdom. The accumulation of merit is comprised of these three perfections, while the accumulation of wisdom is comprised of meditative absorption and great intelligence. Diligence is held to be the cause for both. The accumulation of merit is the cause for the form body of an illustrious complete buddha, the variegated marvellous and unimaginable form with hundreds of meritorious characteristics. The cause of the body having the nature of dharma, and characterised by being unborn, is the accumulation of wisdom.

Now, having expressed its greatness in terms of the exaltedness of the support and so forth, to provide a conclusion to the section on the third bodhisattva ground:

On Luminous, where bodhisattvas stay like suns,
The murkiness within themselves has been dispelled.
They now intend to shed all beings of their gloom.

The Luminous³⁰ ground is the sun-like state of the sugata heirs, where the unknowing present in their own being, which constituted an obstacle to the arising of this state, has been dispelled. Acting as examples, they now wish to destroy the gloom that blocks the arising of the third ground for others as well. For these bodhisattvas,

But though intense upon this ground, no anger stirs. (3.13)

Although they are as intense³¹ as the sun when it comes to defeating the gloom of faults that destroy one’s qualities, they never become angry with individuals filled with defects, the reasons being their excellent cultivation of tolerance and a mind saturated with compassion.

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

Now, by way of showing how the perfection of diligence surpasses the perfections of generosity, moral discipline and tolerance, the fourth resolve is explained:

Good qualities come in the wake of diligence;
What brings one stores of merit and intelligence.
As this is where their diligence is burning strong,
This ground, the fourth among them, is the Radiant. (4.1)

If one has no enthusiasm for virtuous ways, one will not apply oneself in all manners to generosity and so forth, thus making it impossible for all the good qualities to arise. With a formerly established keenness for accumulating good qualities, what has been gained will increase and what has not been gained becomes achievable. Thus, diligence is the cause of each and every good quality. That it is the cause of the two accumulations was already explained above. Being the ground where diligence blazes forth as it refines all one’s good qualities, this fourth bodhisattva ground is therefore named Radiant (arciṣmatī).

Inquiring further into why it is called ‘Radiant’, the purpose for using this name is now explained:

There now appears for the sugata heirs a light
More bright than copper, born from cultivation of
The thirty-seven factors of enlightenment –

On this ground there appears for the bodhisattvas a glow exceeding the lustre of copper previously explained, and this comes from their practice of the thirty-seven factors of awakening. Thus, since the fire of genuine wisdom blazes brightly, this bodhisattva ground is named Radiant. The thirty-seven factors of awakening are the four applications of mindfulness, the four correct abandonments, the four miraculous legs, the five faculties, the five powers, the seven limbs of awakening and the eightfold noble path.

The four applications of mindfulness are taught at length:

O victor heirs. The bodhisattva dwelling on the bodhisattva ground Radiant is assiduous, attentively and mindfully remaining with the observation of the inner body, abandoning craving and discomfort relating to the world. He is assiduous, attentively and mindfully remaining with the observation of the outer body, abandoning craving and discomfort relating to the world. … remaining with the observation of the inner and outer body … (and so forth, as before). Likewise, he is assiduous, attentively and mindfully remaining with … inner sensations, outer sensations, and inner and outer sensations; (and, as before) … with inner thinking, outer thinking, and inner and outer thinking; … remaining with inner dharmas, outer dharmas, and inner and outer dharmas.³²

Concerning the four correct abandonments it is taught:

He sets himself a goal, strives, is diligent, focuses his mind and directs it properly in order not to give rise to negative non-virtuous dharmas that have not yet arisen. Likewise, he … in order to rid himself of negative non-virtuous dharmas that have arisen. Likewise, he … in order to give rise to virtuous dharmas that have not yet arisen. Likewise, he sets himself a goal, strives … in order to stabilise, keep from diminishing, increase, ensure the future arising and complete perfection of virtuous dharmas that have arisen.³³

Concerning the four miraculous legs it is taught:

He cultivates the miraculous leg of the concentration of interest, combined with the impulse of abandonment, through relying on isolation, relying on freedom from attachment, relying on extinction and developing renunciation. Likewise, … the miraculous leg of the concentration of diligence, combined with the impulse of abandonment, … ; … the miraculous leg of intention, combined with the impulse of abandonment, … ; … the miraculous leg of investigation, combined with the impulse of abandonment, … .³⁴

Concerning the five faculties it is taught:

He cultivates the faculty of faith, relying on isolation … the faculty of diligence … the faculty of mindfulness … the faculty of concentration … the faculty of intelligence, relying on isolation, relying on freedom from attachment … (and so forth, as before).³⁵

The five powers are exactly the same as those when the disharmonious elements have been overcome.

Concerning the seven limbs of awakening it is taught:

He cultivates the limb of true awakening that is mindfulness, relying on isolation … the limb of true awakening that is investigation of dharmas … the limb of true awakening that is diligence … the limb of true awakening that is joy … the limb of true awakening that is pliancy … the limb of true awakening that is concentration … the limb of true awakening that is equanimity, relying on isolation … (and so forth, as before).³⁶

Concerning the eightfold noble path it is taught:

He cultivates correct view, relying on isolation, relying on freedom from attachment, relying on extinction and developing renunciation. He cultivates correct thought … correct speech … correct action … correct livelihood … correct exertion … correct mindfulness … correct concentration, relying on isolation … (and so forth, as before).³⁷

Not only do they on this ground gain a cultivation of the factors of awakening:

And any sense of self is now entirely gone. (4.2)

On this ground their view of self is also removed. As stated:

O victor heirs. The bodhisattva dwelling on the bodhisattva ground Radiant is free from all things related to the identity view: he is freed from all sense of stimulation, conceptualisation, analysis, sense of permanence, sense of ownership, sense of wealth and sense of abiding arising through attachment to a self, sentient beings, life, maintenance, a person, an individual, aggregates, elements and sense fields.³⁸

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

Now, in terms of the fifth resolve:

Great beings on this ground so Hard to Overcome
Cannot be conquered even by the demon hordes.

The Bodhisattvas dwelling on the fifth bodhisattva ground cannot be overcome even by the divine child-demons (devaputramāra) dwelling in all the realms of the world, let alone all other demons subservient to them. That is why this ground receives the name Hard to Conquer.

It should be recognised of the bodhisattvas that:

With excellent absorption these high-minded ones
Are masters in the subtle nature of the truths. (5.1)

Now, from among the ten perfections, it is the perfection of meditative absorption which is foremost. High-minded ones (sumati) is a reference to noble beings (ārya). Their truths are the truths of the high-minded, meaning the noble truths. Nature (svabhāva) refers to its true condition (svarūpa). The nature that is comprehended through exact understanding is the exact nature, and those who have a subtle understanding of the true condition of the truths of the high-minded are supremely wise. The four noble truths referred to here are those of suffering, origin, cessation and path.

But the Illustrious One taught that there are only two truths, namely the relative truth and the ultimate truth. As stated:

The knowers of the world themselves declared,
And not by hearsay, that there are two truths:
The relative and the ultimate.
There is no such thing as a third truth.³⁹

And from the Middle Way Treatise:

The dharma teachings of the buddhas
Are based on two truths:
The relative truth of the world
And the ultimate truth.⁴⁰

Why then, it may be asked, do we have these four noble truths as distinct from the two truths? To explain we would say that, although that is indeed so, it is in order to separately indicate the causal and resultant aspects of what to adopt and what to reject that the four noble truths have been related in this manner. The aspect that needs to be rejected is thorough affliction (saṃkleśa), its result being the truth of suffering and its cause the truth of origin. The aspect that needs to be adopted is complete purification, its result being the truth of cessation and the cause for attaining this being the truth of the path. Among these, the truth of suffering, origin and path are included within the relative truth, while the truth of cessation is the essential condition of the ultimate truth. Any other truths, whatever they may be, would likewise certainly also be included within these two truths.

Are there then other truths different from the four truths? Yes, there are. As stated in the context of the fifth bodhisattva ground:

They know with complete accuracy that, ‘This is the noble truth of suffering’. They know with complete accuracy that, ‘This is the noble truth of the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering.’ They are well-versed in the relative truth, well-versed in the ultimate truth, well-versed in the truth of characteristics, well-versed in the truth of distinctions, well-versed in the truth of examination, well-versed in the truth of substance, well-versed in the truth of production, well-versed in the truth of knowing extinction and non-arising, well-versed in the truth of engaging with the knowledge of the path, and well-versed in the truth of mastering the progression through all the levels of the bodhisattva grounds culminating in the wisdom of a tathāgata.

Related to these, accurately satisfying the wishes of other sentient beings, they fully know the relative truth. Applying themselves accurately to the sole path, they fully know the ultimate truth. Having realised their own and the shared characteristics, they fully know the truth of characteristics. Having understood the principles of distinguishing dharmas, they fully know the truth of distinctions. Having experienced what harms body and mind, they fully know substances. Having realised the connections involved in migrating, they fully know rebirth. Having fully pacified all the torments of illness, they fully know extinction and non-arising. Having mastered non-duality, they fully know how to engage with the knowledge of the path. Having perfectly assimilated the knowledge of all aspects, they fully know the truth of achieving the connections up through all the levels of the bodhisattva grounds culminating in the wisdom of a tathāgata.⁴¹

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