瑜伽師地論 聲聞地 · 初瑜伽處 · 出離地 · 二道＋戒律儀

The Stage of the Lineage spoke of the seed's "being," the Stage of Entry of its "stirring"; the Stage of Deliverance speaks of how it "comes to be": there are two roads out of the three realms, the mundane and the supramundane, and to walk either you must lay in provisions. The first of the provisions is restraint by the precepts. The point of the eye: the precepts are the base of concentration, wisdom, and liberation (the chain of the precepts' fruit).

In one line: The Stage of Deliverance proceeds toward freedom from desire by two paths — the mundane path (disgust for the lower, delight in the higher · freedom from desire layer by layer · suppressing but not cutting off) and the supramundane path (knowing the four truths as they really are · himself freed from bondage, himself liberated · cutting off forever and passing beyond the three realms) — and cultivates the fourteen gateways of provisions for the two paths; this fascicle, from the fourth gateway restraint by the precepts onward, distinguishes the precepts' fivefold modes, the three natures of the precepts (the deliverance nature ＝ the higher discipline training · the site of support for what goes before for the higher mind and wisdom), the ten losses, and the six alternative names of śīla with their figures, and closes by using the "chain of the precepts' fruit" (the precepts pure → non-remorse → gladness → joy → pliancy → bliss → concentration → knowing-and-seeing as it really is → disenchantment → freedom from defilement → liberation → nirvāṇa) to display the precepts as the base of concentration, wisdom, and liberation.

Three Points of the Eye

1. Deliverance's two paths ＋ the fourteen gateways of provisions: the mundane path ＝ contemplating the lower ground as coarse, the higher as calm, freedom from desire on up to neither-perception-nor-non-perception (in common with the ordinary and the noble · the afflictions suppressed but not cut off); the supramundane path ＝ knowing the four noble truths as they really are, himself freed from bondage and himself liberated throughout all the phenomena to be abandoned by seeing and by cultivation across the three realms (the ancient masters judging the uninterrupted path / the path of liberation 〔Dunlun T42 0433a28 · Kuiji T43 0110a17〕· cutting off forever and passing beyond the three realms). The provisions for the two paths, fourteen gateways: the first three (self- and other-completeness · the aspiration for the wholesome Dharma) have already been distinguished among the inferior conditions of the Stage of the Lineage, so this fascicle begins from the fourth gateway, restraint by the precepts 〔T30 0401c–0402a · Dunlun T42 0433b04〕.

2. Restraint by the precepts' fivefold weight · the three natures of the precepts · the ten losses: the distinguishing-of-three, fivefold ＝ dwelling in the full precepts · being well able to guard the restraint of the individual liberation (only in dependence on the bhikṣu) · fullness of comportment · fullness of the domain of conduct (keeping far from the five places-that-are-not-a-domain-of-conduct) · seeing great dread in the slightest fault ＋ receiving and training in the training-precepts (the augmentation upon others / the augmentation upon oneself). The three natures of the precepts ＝ receiving-and-upholding · deliverance (the restraint of the individual liberation ＝ the higher discipline training · cultivating the higher mind and wisdom · the site of support for the ultimate deliverance) · cultivating 〔T30 0403c〕. The ten losses ＝ evil receiving · being sunk-down · being floating-scattered · negligence · wrong vows · loss of comportment · loss of pure livelihood (wrong livelihood deceitfully displayed) · falling into the two extremes (extreme pleasure / self-mortification · ten kinds of self-mortification) · being unable to bring deliverance · ruin of what was received (the snail, the sham śramaṇa); the last two the World-Honored One separately calls "the hardship of śīla" 〔Dunlun T42 0433c19〕.

3. The chain of the precepts' fruit · the six alternative names of śīla with their figures: the first of the ten merits ＝ "on beholding of oneself that the precepts are pure one attains non-remorse → gladness → joy → pliancy → excellent bliss → the mind concentrated → knowing-and-seeing as it really is → disenchantment → freedom from defilement → liberation → nirvāṇa" 〔T30 0405a〕 — the precepts are the engine of concentration, wisdom, and liberation. The six alternative names of śīla each matched with a verse · four questions-and-answers yielding four figures: the root (the great earth sustaining plants and trees) · the adornment (marvelous on old and young alike) · the anointing fragrance (sandalwood dispelling heat) · the wafting fragrance (heard everywhere down and upwind) · excellent conduct · restraint 〔T30 0404a–b〕. It further cites the verse the World-Honored One spoke for Rāhula · contemplating the three actions of body, speech, and mind 〔T30 0404c〕.

Note: restraint by the precepts ＝ the extended cultivation of the precept-branch among the "inferior conditions" of the Stage of the Lineage. Kuiji's Concise Compendium re-emerges at the Stage of Deliverance (skipping over the Stage of Entry) · glossing the surface layer of the distinguishing-of-three of restraint by the precepts; the brief meaning's three characteristics · the three natures of the precepts · the ten losses · the six verses figure by figure · the Rāhula verse · the ten merits the Concise Compendium does not gloss one by one (a selective transcription), their meaning resting on the treatise's own statement, while Dunlun's Notes glosses them specifically 〔T42 0433a23–0434a04〕. For the doctrinal exposition, see the 〈Exposition〉.

The Stage of the Lineage spoke of the seed's "being," the Stage of Entry spoke of its "stirring"; the Stage of Deliverance speaks of how it "comes to be" — how, by the two paths, the mundane path and the supramundane path, one proceeds toward the freedom from desire, and how one cultivates the fourteen gateways of provisions for the two paths. This unit gives the overall heading of the Stage of Deliverance, the mundane path, the supramundane path, the names of the fourteen gateways of provisions for the two paths, and the extended exposition of the fourth gateway, "restraint by the precepts." Technical terms are kept as of old; each sentence is rendered into today's language, adding no doctrine, citing no treatise, glossing no Sanskrit; where the uddāna compresses, what it abbreviates is supplied back within 〔brackets〕.

The Stage of Deliverance · Overall Heading

The Stage of Entry has already been finished. What is the Stage of Deliverance? The summary verse 〔uddāna〕 says:

〔Verse〕 The freedom from desire that is mundane; the freedom from desire that is thus supramundane; and the provisions for these two — this is named the Stage of Deliverance.

That is to say: whether the proceeding toward freedom from desire by the mundane path, or the proceeding toward freedom from desire by the supramundane path, or all the provisions belonging to these two paths — gathered together as one, these are named the Stage of Deliverance.

One · Proceeding toward Freedom from Desire by the Mundane Path

What is named the proceeding toward freedom from desire by the mundane path? It is like this: there is a certain kind of person who regards the lower ground, the desire-realm, as coarse in aspect, and who regards the first meditative absorption's "joy and bliss born of seclusion" — whether as the ground of concentration or as the ground of rebirth — as calm in aspect. Because he dwells much in contemplation of this kind, he thereupon attains freedom from desire with respect to the desire-realm, and is able to enter the first meditative absorption. In the same way, again, above the first meditative absorption, gradually and each as is fitting, he regards every lower ground as coarse in aspect and every higher ground as calm in aspect; because he dwells much in contemplation of this kind, he thereupon, on up to the base of nothing-whatever, attains freedom from desire, and is able to enter, on up to the base of neither-perception-nor-non-perception. In this way is it named the proceeding toward freedom from desire by the mundane path. Beyond this, there is nothing further, nothing more added.

Two · Proceeding toward Freedom from Desire by the Supramundane Path

What is named the proceeding toward freedom from desire by the supramundane path? It is like this: there is a certain kind of person who draws near to good persons, who has become sagacious within the noble Dharma and has become well-tamed within the noble Dharma: with respect to the noble truth of suffering he knows suffering as it really is; with respect to the noble truth of origination he knows origination as it really is; with respect to the noble truth of cessation he knows cessation as it really is; with respect to the noble truth of the path he knows the path as it really is. Having accomplished the knowledge-and-vision of one still in training, from this point on he gradually cultivates the noble path, and throughout all the phenomena to be abandoned by seeing and to be abandoned by cultivation across the three realms, he is himself able to be freed from bondage and himself attains liberation. In this way he is able to pass beyond the three realms. In this way is it named the proceeding toward freedom from desire by the supramundane path.

Three · The Provisions for the Two Paths (Fourteen Gateways)

What is named the provisions for the two paths? The summary verse 〔uddāna〕 says:

〔Verse〕 Self-completeness; other-completeness; the aspiration for the wholesome Dharma; the precepts 〔the restraint of the precepts〕; restraint of the sense-faculties; knowing the measure in food; wakefulness 〔yoga〕; dwelling with clear comprehension; good-friendship 〔its nature〕; hearing 〔the true Dharma〕; reflecting 〔on the true Dharma〕; being without obstruction; 〔cultivating〕 munificent giving; and the 〔śramaṇa's〕 adornment.

That is to say: whether self-completeness, or other-completeness, or the aspiration for the wholesome Dharma, or restraint by the precepts, or restraint of the sense-faculties, or knowing the measure in food, or, in the first and last watches of the night, constantly and diligently cultivating the yoga of wakefulness, or dwelling with clear comprehension, or the nature of good-friendship, or hearing the true Dharma, or reflecting on the true Dharma, or being without obstruction, or cultivating munificent giving, or the śramaṇa's adornment. Dharmas of this kind are named the provisions for proceeding along the mundane and supramundane paths of freedom from desire.

It should be known that here, as for self-completeness, other-completeness, and the aspiration for the wholesome Dharma — these three, just as before in the Stage of the Lineage under "the inferior conditions for gathering and amassing the seeds," have already had their characteristics distinguished. 〔Hence here it begins from the fourth gateway.〕

Four · The Fourth Gateway · Restraint by the Precepts

What is restraint by the precepts? The summary verse 〔uddāna〕 says:

〔Verse〕 As for restraint by the precepts, it should be known to have the "distinguishing of three," the "ten of loss and completion," the "six alternative gateways," the "three purities," and the "ten kinds of excellent merit."

Restraint by the precepts is like this: there is a certain kind of person who dwells in the fullness of the precepts, and — to speak at length — on up to receiving and training in the training-precepts.

(a) The Distinguishing of Three — the Six Modes of Restraint by the Precepts

What is named dwelling in the full precepts? It is that, with respect to all the training-precepts he has received to train in, he does not damage his bodily action and does not damage his verbal action, being without lack and without breach. In this way is it named dwelling in the full precepts.

What is named being well able to guard the restraint of the individual liberation? It is that he is able to guard the restraint of the individual liberation received by the seven assemblies. This restraint, because of the 〔differences among the〕 assemblies, becomes many kinds of restraint; but in the present meaning, it is only in dependence on the restraint of the bhikṣu 〔monk〕 that "being well able to guard the restraint of the individual liberation" is spoken of.

What is named fullness of comportment? It is like this: there is a certain kind of person who, whether upon the paths of deportment, or in the tasks to be done, or in the places for the preparatory practice of the wholesome classes, accomplishes his comportment: conforming to the world, not transgressing the world; conforming to the Vinaya 〔the discipline〕, not transgressing the Vinaya.

What is named "upon the paths of deportment he accomplishes his comportment, conforming to the world and not transgressing the world, conforming to the Vinaya and not transgressing the Vinaya"? It is like this: there is a certain kind of person who, with respect to what should be done and to how it is done, acts within just this in such a way; and by acting in this way, he is not mocked or reviled by the world, and is not censured by the worthy and good, the truly arrived, good persons, all fellow followers of the Dharma, all upholders of the discipline, and all trainees in the discipline. As with what is walked, so with what is stood in, sat in, and lain in — it should be known to be likewise. In this way is it named "upon the paths of deportment he accomplishes his comportment."

What is named "in the tasks to be done he accomplishes his comportment"? It is like this: there is a certain kind of person who, with respect to his tasks — whether the matter of robes, or the matter of relieving oneself, or the matter of using water, or the matter of the tooth-stick 〔cleaning the teeth〕, or the matter of entering a village on the alms-round for food, or the matter of enjoying use, or the matter of rinsing the bowl, or the matter of setting things in place, or the matter of washing the feet, or such matters as spreading out bedding and the like; this, stated briefly, is the matter of robes and the matter of the bowl, and there remain still other such classes of things that should be done, named the tasks to be done — each as is fitting, with respect to what should be done and to how it is done, acts within just this in such a way; and by acting in this way, he is not mocked or reviled by the world, and is not censured by the worthy and good on down to all trainees in the discipline. In this way is it named "in the tasks to be done he accomplishes his comportment."

What is named "in the places for the preparatory practice of the wholesome classes he accomplishes his comportment"? It is with respect to the manifold preparatory practices of the wholesome classes: whether receiving, upholding, reading, and reciting the true Dharma; or, toward elders, cultivating the deeds of concord and reverence, calling upon and attending them; or, toward the sick, giving rise to a mind of loving-kindness and compassion, earnestly and gravely nursing and attending them; or, in the preparatory practice of proclaiming and announcing 〔the affairs of the Saṃgha〕 in accord with the Dharma, dwelling in a mind of loving-kindness and compassion, in turn granting consent 〔conveying one's assent〕; or, requesting, questioning, listening to, and receiving the true Dharma, rousing oneself diligently without falling away; toward all wise fellow practitioners of the pure life, cultivating reverence and service to the full of one's bodily strength; toward the wholesome classes of others, constantly and diligently praising and encouraging; constantly delighting to proclaim the true Dharma for others; entering a quiet room, sitting cross-legged, fixing mindfulness and reflecting — such classes as these, and all the remaining measureless wholesome dharmas that are cultivated, are all named the preparatory practice of the wholesome classes. He, with respect to the preparatory practice of the wholesome classes thus stated, acts as is fitting, and thereby is not mocked or reviled by the world, is not censured by all the trainees in the discipline. In this way is it named "in the places for the preparatory practice of the wholesome classes he accomplishes his comportment." If, with respect to the distinctions of comportment of the modes thus stated, he is possessed of them all in full, it should be known to be named fullness of comportment.

What is named fullness of the domain of conduct? It is that, for the bhikṣus, there are in brief five kinds of place-that-is-not-a-domain-of-conduct 〔places one should not go〕. Which five? First, the house of the crier 〔where slaughtered goods are hawked〕; second, the house of the harlot; third, the house of the liquor-seller; fourth, the house of the king; fifth, the house of the caṇḍāla and the kaṭhina 〔the outcastes and the hunters〕. If, with respect to the places-that-are-not-a-domain-of-conduct thus prescribed by the Tathāgata, he is well able to keep far away, and, in the remaining blameless places of conduct, he acts knowing the time — in this way is it named fullness of the domain of conduct.

What is named seeing great dread in the slightest fault? It is that, with respect to all the slight and following-slight training-precepts, if there is anything transgressed that can be made pure again, this is named a slight fault — with respect to the training-precepts, the present committing of a transgression is called a fault; once transgressed, with but little application of effort it can be made pure again, and this is called slight; for this reason it is named a slight fault. How does one, within this, see great dread? It is that he makes this contemplation: "May I not, on account of this transgression, be no longer able to attain what has not been attained, to touch what has not been touched, to realize what has not been realized; may I not, on account of this, draw near the evil destinies and go to the evil destinies; may I not blame myself, or be reproved in accord with the Dharma by the Great Teacher, the gods, and the wise fellow practitioners of the pure life; may I not, on account of this, have evil repute, evil report, evil sound, and evil verses spread abroad near and far throughout every quarter." He, with respect to the various unwished-for fruits arising from transgression in this present life and in the life to come, sees great dread; and for this reason, with respect to all the slight and following-slight training-precepts, even were there a cause endangering life, he does not deliberately transgress; and if, at some time or in some place, through loss of mindfulness he does transgress, he then swiftly, in accord with the Dharma, reveals it and lets it be made pure again. In this way is it named seeing great dread in the slightest fault.

What is named receiving and training in the training-precepts? It is that, at the time of formerly receiving the individual-liberation precepts and receiving the full precepts by the formal act of one motion and three announcements, from the precept-master he came to hear a small portion of the essential nature of the training-precepts; and again, from his preceptor and his instructor, he came to hear the remaining individual-liberation sūtra, which sets forth in brief summary more than two hundred and fifty training-precepts, and he vowed of himself, "I shall train in them all"; and again, from the remaining constant discussants, fellow discussants, constant associates, and dear ones, he heard the training-precepts, and again, from the individual-liberation sūtra constantly proclaimed each fortnight, he heard the training-precepts, and he vowed of himself with respect to all of them, "I shall train in them all." Because he receives to train in all the training-precepts that should be trained in, it is said that he obtains the restraint of the individual liberation. From this point on, with respect to the training-precepts, if he is already skilled, he is then able to be without transgression; should there be anything transgressed, he then repents of it in accord with the Dharma; if, with respect to the training-precepts, he has not yet gained skill, has not yet been able to understand, then because he formerly vowed of himself to receive and uphold them, he now, at this time, seeks to receive skill and wishes to seek understanding — with respect to the training-precepts as stated above, from his preceptor or his instructor he asks as formerly; and having gained skill and understanding, in accord with the instruction, without adding and without subtracting, he is again able to receive and train; and again, with respect to the training-precepts stated by those he reveres and those equally to be revered, whether the letter or the meaning, he is able to receive them without inversion. In this way is it named receiving and training in the training-precepts. In this way, then, restraint by the precepts has been extensively distinguished.

(b) The Brief Meaning · Three Characteristics

How should the brief meaning here be known? It is that here the World-Honored One displays the brief meaning of the "aggregate of the precepts," which has three characteristics: first, the characteristic of being without loss-and-ruin; second, the characteristic of intrinsic nature; third, the characteristic of the merit of the intrinsic nature.

How is this again? It is that if it is said "dwelling in the full precepts," by this is displayed the "characteristic of being without loss-and-ruin" of the restraint of the precepts, of śīla. If it is said "being well able to guard the restraint of the individual liberation," by this is displayed the "characteristic of intrinsic nature" of the restraint of the precepts, of śīla. If it is said "comportment and domain of conduct are all in full," by this is displayed the characteristic of the merit of the intrinsic nature of the restraint of the individual liberation, "as it is received, in regard to the augmentation upon others."

Why so? Because when others behold comportment and domain of conduct thus in full, the unbelieving come to believe and the believing are increased, and from this there arises a site of pure faith, with the mind free of aversion and speech free of mockery. Were it not thus — the precepts complete, comportment and domain of conduct all in full — the merit and excellence of "the augmentation upon others" would have to be absent, and the fault contrary to this would have to be present. And if it is again said "seeing great dread in the slightest fault, and receiving and training in the training-precepts," by this is displayed the characteristic of the merit of the intrinsic nature of the restraint of the individual liberation, "as it is received, in regard to the augmentation upon oneself."

Why so? Although by comportment and domain of conduct being thus in full one obtains, as before, the merit and excellence of "the augmentation upon others," yet because of transgressing the pure precepts one will be reborn in the evil destinies, or be without the capacity to attain what has not been attained, as extensively said before; whereas if one is able, within those slight faults, to see great dread, and is able rightly to train in the superior training-precepts formerly received, then for this reason, after the body's breaking-up, one will be reborn in the good destinies, and will also have the capacity to attain what has not been attained, as extensively said before. For this reason, this is said to be named the merit and excellence of the restraint of the individual liberation, "as it is received, in regard to the augmentation upon oneself."

(c) The Six Alternative Gateways · The Three Natures of the Precepts

Again there is an alternative gateway: it is that the Buddha, the World-Honored One, here displays in brief three natures of the precepts — first, the receiving-and-upholding nature of the precepts; second, the deliverance nature of the precepts; third, the cultivating nature of the precepts.

If it is said "dwelling in the full precepts," by this is displayed the receiving-and-upholding nature of the precepts. If it is said "being well able to guard the restraint of the individual liberation," by this is displayed the deliverance nature of the precepts. Why so? The pure precepts subsumed under the restraint of the individual liberation should be known to be named the "higher discipline training"; and it is in dependence on this higher discipline training that one cultivates the "higher mind training" and the "higher wisdom training," and thereby is able to attain the exhaustion of all suffering, the ultimate deliverance; such deliverance takes the higher discipline as the site of support for what goes before, and therefore this restraint of the individual liberation is said to be named the deliverance nature of the precepts. If it is said "comportment and domain of conduct are all in full, seeing great dread in the slightest fault, receiving and training in the training-precepts," by this is displayed the cultivating nature of the precepts. Why so? If, by the restraint of the individual liberation of the modes thus stated, one cultivates the pure precepts, it is named "well cultivated, most excellently cultivated."

Thus one restraint by the precepts of śīla, set forth as present, should be known to be 〔opened out into〕 six kinds 〔namely those displayed by the distinguishing-of-three, the brief meaning, and the alternative gateway above〕.

(d) The Ten Causal Conditions of Loss

Again, this very restraint by the precepts of śīla should be known to be lost by ten causal conditions; and by the ten causal conditions contrary to these, it should be known to be complete.

Which ten causal conditions of loss? First, the initial evil receiving of the restraint by the precepts of śīla; second, being too extremely sunk-down; third, being too extremely floating-scattered; fourth, being subsumed under negligence and indolence; fifth, giving rise to wrong vows; sixth, being subsumed under loss of comportment; seventh, being subsumed under loss of pure livelihood; eighth, falling into the two extremes; ninth, being unable to bring deliverance; tenth, ruin of what was received.

What is named the initial evil receiving of the restraint by the precepts of śīla? It is like this: there is a certain kind of person who, pressed by a king, seeks to go forth into homelessness, or who, on account of a raging bandit, or of a creditor, or of dread, or of the fear of not staying alive, being pressed by these, seeks to go forth; who seeks to go forth not for the sake of the śramaṇa-nature, not for the sake of the brāhmaṇa-nature, not for the sake of self-taming, not for the sake of self-stilling, not for the sake of self-nirvāṇa. In this way is it named the initial evil receiving of the restraint by the precepts of śīla.

What is named being too extremely sunk-down? It is like this: there is a certain kind of person who is by nature without shame, whose remorse 〔the mind of contrition for a fault〕 is feeble, whose disposition is slack, and who acts slackly with respect to the training-precepts. In this way is it named being too extremely sunk-down.

What is named being too extremely floating-scattered? It is like this: there is a certain kind of person who firmly grasps at an evil grasping, who gives rise to remorse over what is not an occasion for it 〔a matter not to be repented〕, who recklessly makes remorse over deeds that ought not to be made objects of remorse; who, over what is not the occasion for it, gives rise to a mind of contempt or a mind of vexing-harm toward others, and who, over what is not the occasion for it, forcibly gives rise to "understanding" 〔forcing others to follow himself〕. In this way is it named being too extremely floating-scattered.

What is named being subsumed under negligence and indolence? It is like this: there is a certain kind of person who, with respect to what was transgressed in a past lifetime, through loss of mindfulness is in one class unable to make it pure again in accord with the Dharma; and as with the past, so too with the future and the present — what is transgressed, through loss of mindfulness, he is unable to make pure again in accord with the Dharma. And he did not, at an earlier time, give rise, toward what is transgressed, to a keen "wish-and-delight for non-transgression" (that is, resolving, "I shall assuredly, just as it should be walked, act in such a way, and shall never transgress"); and for this reason, following whatever he walks and dwells in, he transgresses again and again, and thereby accomplishes the manifold negligences that are together-operating in the earlier phase, the later phase, and the middle phase, and are done at an earlier time and are together-following. And again he grasps at sleep as bliss, at reclining as bliss, at lying on his side as bliss; he is by nature not rousing himself, is by disposition lazy, does not fully rouse himself up; toward the wise fellow practitioners of the pure life he is unable, from time to time, to call upon and attend and serve them. This is named being subsumed under negligence and indolence.

What is named giving rise to wrong vows? It is like this: there is a certain kind of person who, in dependence on a wrong vow, cultivates the pure life, saying, "By whatever precepts or restraints I have, or by constant diligent striving, or by cultivating the pure life, I shall attain rebirth in heaven, or in some other heavenly place"; or who again, out of delight in gain and reverence, cultivates the pure life — and therefore, from others he longs for gain and reverence, and thus toward such gain and reverence he gives rise to deep attachment. In this way is it named giving rise to wrong vows.

What is named being subsumed under loss of comportment? It is like this: there is a certain kind of person who, with respect to all the comportment that belongs to the paths of deportment, or the tasks to be done, or the places for the preparatory practice of the wholesome classes, does not conform to the world but transgresses the world, does not conform to the Vinaya but transgresses the Vinaya, as extensively said before. This is named being subsumed under loss of comportment.

What is named being subsumed under loss of pure livelihood? It is like this: there is a certain kind of person who is by nature of great desire, not knowing contentment, hard to nurture and hard to fill: he constantly pursues robes, food and drink, bedding, medicine for illness, and all requisites by non-Dharmic means, not by the right Dharma. And again, for the sake of coveting the manifold robes, food, bedding, medicine, and requisites, by contrivance he displays his own excellent merits, and by fraud and deceit fashions an uncommon comportment — in order to delude others, he constantly and deceitfully makes a show that his faculties are without agitation, his faculties without stirring, his faculties stilled, and thereby causes others to suppose that he has virtue, that something ought to be given, something ought to be done (namely, attending upon and supplying robes, food, bedding, medicine, and requisites). And he is much given to violence, harsh of speech, and arrogant, embellishing his own name and relying upon his family lineage; or he seeks much learning, or upholds the Dharma, and for the sake of gain he also proclaims the true Dharma for others (whether what the Buddha spoke, or what the disciples spoke, or himself proclaiming that he himself truly has virtue, or slightly adding to it); or before others, by contrivance he displays a show, in order to seek robes, or to seek some one of the śramaṇa's requisites; or in order to seek much, or to seek the fine and marvelous, though without lack he deliberately wears worn and old garments, in order to cause the elders, householders, brāhmaṇas, and the like of pure faith, knowing that his robes are lacking, earnestly to attend upon him and give him many superb and marvelous robes (as with robes, so too for the seeking of some one of the requisites that sustain a śramaṇa's life). Or, at the place of an elder, householder, or brāhmaṇa of pure faith, when what he wishes is not obtained as he would have it, or when their goods are somewhat lacking and, seeking, he does not obtain — he then forcibly presses, grinds upon them 〔pesters〕, and with coarse words bitterly demands; or, when their goods are not lacking, yet what he obtains is inferior, he then, before the donor's face, casts away and discards what he obtained, saying thus: "Alas, sir! Such a good man, such a good woman, compared with your lineage and wealth, are far more inferior and far poorer, and yet were able to give this much that is marvelous, good, and delightful; you, who by lineage are noble and by wealth abundant, why do you give only this little, inferior, undelightful thing?" He thus, whether relying on fraud and deceit, or on wrong and false speech, or by falsely displaying a show, or by bitter grinding-pressure, or by "using gain to angle for gain" 〔using a small gain to fish for a large one〕, by manifold appearances, from others by non-Dharmic means longs for all the robes, food, bedding, medicine, and life-sustaining requisites — not seeking by the right Dharma. Because it is non-Dharmic, it is named wrong livelihood. In this way is it named being subsumed under loss of the pure livelihood of śīla.

What is named falling into the two extremes? It is like this: there is a certain kind of person who is addicted to the enjoyment of the "extreme of the practice of extreme pleasure": the robes, food, bedding, medicine, and all requisites obtained from others, whether by the Dharma or against the Dharma, he cherishes, plays with, and enjoys, not regarding the peril, not knowing deliverance — this is the one extreme. And there is a certain kind of person who is fond of pursuing the enjoyment of the "extreme of the practice of self-mortification": by measureless gateways he broils and presses himself, receiving the extreme of bitter torment — whether relying on thorns, or relying on ashes-dust, or relying on a wooden pestle, or relying on a wooden board, or dwelling in a fox-squat, or sitting in a fox-squat, he cultivates the yoga of cutting-off; or again he serves fire (that is, attending upon the fire up to three times); or again he mounts the water (that is, mounting up his water up to three times); or he stands on one foot and turns following the sun; or the remaining classes of such kind cultivate the practice of self-mortification — this is the second extreme. In this way is it named falling into the two extremes.

What is named being unable to bring deliverance? It is like this: there is a certain kind of person who, by some precept or restraint, grasps at it through a 〔wrong〕 view, saying, "By this precept or restraint of mine I shall attain purity, liberation, deliverance." All the restraint-precepts held by the outsiders, though well guarded and well made pure — such as their purity is — are yet not named deliverance. In this way is it named being unable to bring deliverance.

What is named ruin of what was received? It is like this: there is a certain kind of person who is altogether without shame, who has no regard for the śramaṇa's 〔portion〕, who transgresses the pure precepts and practices all evil dharmas, inwardly harboring rot while outwardly showing chastity and truth, like the snail born in pure water, giving off the conch's cry and going the dog's way 〔behaving like a dog〕 — truly no śramaṇa, yet calling himself a śramaṇa; truly no practitioner of the pure life, yet calling himself a practitioner of the pure life. In this way is it named ruin of what was received.

In brief, by such ten causal conditions, it is named "loss of the precepts." The World-Honored One sometimes says "loss of śīla," and sometimes again says "the hardship of śīla"; it should be known that among those causal conditions, by two causal conditions — namely "being unable to bring deliverance" and "ruin of what was received" — 〔the World-Honored One speaks of the hardship of śīla〕; and by the remaining causal conditions, it should be known that he says only "loss of śīla."

The white-class causal conditions contrary to these causal conditions that establish the black class should be known to be named "fullness of śīla, purity of śīla."

(e) The Six Verses · Alternative Names of Śīla

In one place, the World-Honored One proclaims that śīla is named "the root." As the verse says: 〔Verse〕 If one dwells well in the root, one's mind is then at peace; 〔thereby〕 through the noble view and the evil view, one is set apart as corresponding and not-corresponding.

In one place, the World-Honored One proclaims that śīla is named "the adornment." As the verse says: 〔Verse〕 The bhikṣu and the bhikṣuṇī, complete in the adornment of the precepts; able to renounce the unwholesome, able to cultivate the wholesome.

In one place, the World-Honored One proclaims that śīla is named "the anointing fragrance." As the verse says: 〔Verse〕 The bhikṣu and the bhikṣuṇī, complete in the anointing fragrance of the precepts; able to renounce the unwholesome, able to cultivate the wholesome.

In one place, the World-Honored One proclaims that śīla is named "the wafting fragrance." As the verse says: 〔Verse〕 Ānanda! There is a class of fragrance that, downwind, can waft well, and upwind can waft too, and so likewise waft both down and upwind.

In one place, the World-Honored One proclaims that śīla is named "excellent conduct." As the verse says: 〔Verse〕 Excellent bodily conduct can call forth lovable maturations; in the present life and in the life to come, excellent verbal conduct is likewise.

In one place, the World-Honored One proclaims that śīla is named "restraint." As the verse says: 〔Verse〕 All those who are lords of munificent giving, complete in the precepts and dwelling in restraint, who have the āgama 〔the noble teaching〕 view, and the right view of the fruit 〔of karma〕.

And there is also this saying: dwelling in the full precepts, being well able to guard the restraint of the individual liberation, and so on as extensively said.

Question: for what reason does the World-Honored One proclaim that śīla is named "the root"? Answer: the sense of "that which is able to establish," the sense of "that which is able to sustain," these are the sense of "root." Because this śīla establishes and sustains all that is mundane and supramundane, and causes the merits of blameless, most excellent, foremost bliss to be produced and to be realized, therefore śīla is said to be named the root. It is like the great earth, which establishes and sustains all herbs, plants, and thickets and forests, causing them to be produced and to grow; śīla is likewise, as extensively said before.

Question: for what reason does the World-Honored One proclaim that śīla is named "the adornment"? Answer: the remaining worldly marvelous adornments — earrings, finger-rings, wrist-bracelets, arm-bracelets, jeweled seals, gold and silver, flower-garlands, and the like — if worn and put on by those of tender years, black hair, youth, full vigor, and lovely form, are somewhat increased in marvelous beauty; but if worn and put on by the decayed and aged, the failing, those whose teeth have fallen and whose hair is white, those past eighty or ninety years, they are then without marvelous beauty (excepting only in play-acting to make the crowd laugh); and if worn when beset by the suffering of illness, by lack of goods and wealth, or at the time of the death of kin, they too are without marvelous beauty. But the adornment of the precepts, for every class and at every time, is marvelously beautiful in whoever wears it. Therefore śīla is named the adornment.

Question: for what reason does the World-Honored One proclaim that śīla is named "the anointing fragrance"? Answer: because by this pure, blameless, marvelously-wholesome śīla that is received, one is able rightly to dispel the bodily-and-mental burning-vexation "of which all the evil precepts received are the cause." It is like the time of most extreme scorching heat, when by anointing with sandalwood, dragon-brain fragrance, and the like, all the sultry steaming is dispelled. Therefore śīla is said to be named the anointing fragrance.

Question: for what reason does the World-Honored One proclaim that śīla is named "the wafting fragrance"? Answer: for the person, the pudgala, who is complete in the precepts, throughout every quarter the sound of his marvelously-wholesome praise and fame is heard everywhere. It is like the manifold root-fragrances, stalk-fragrances, and the like, which, following the wind, drift and scatter throughout every quarter, delightfully fragrant, flowing round and reaching afar. Therefore śīla is named the wafting fragrance.

Question: for what reason does the World-Honored One proclaim that śīla is named "excellent conduct"? Answer: because this pure wholesome conduct of śīla is able to proceed toward marvelous bliss, to go to the marvelous heavenly destinies, to head toward marvelous security, it is named excellent conduct.

Question: for what reason does the World-Honored One proclaim that śīla is named "restraint"? Answer: because this pure wholesome Dharma of śīla is guarding-in-nature, is stilling-and-dispelling in characteristic, is keeping-far-away in essence, it is named restraint.

(f) The Three Contemplations That Are Causes of Purity — Contemplating Bodily, Verbal, and Mental Action

Again, restraint by the precepts has three kinds of "characteristic-of-the-cause-of-purity by contemplation." Which three? First, contemplating bodily action; second, contemplating verbal action; third, contemplating mental action.

How does one contemplate these actions, causing the restraint by the precepts all to attain purity? It is that, when about to do, or just about to do, a bodily action, one contemplates thus: "This bodily action of mine — is it such as can harm oneself, and harm others, of unwholesome nature, able to give rise to manifold suffering, drawing on a suffering maturation? Or is it such as neither harms oneself nor harms others, of wholesome nature, able to give rise to manifold bliss, drawing on a blissful maturation?" Having contemplated thus: if one knows of oneself that this bodily action of mine harms oneself and harms others, is of unwholesome nature, able to give rise to manifold suffering, drawing on a suffering maturation, then with respect to this action one draws back and does not do it, and does not give it means; if one knows of oneself that this bodily action of mine harms neither oneself nor others, is of wholesome nature 〔the rest as said before〕, then with respect to this action one does not draw back, but does it and gives it means. And with respect to the bodily actions already done in the past, one contemplates again and again: "This bodily action of mine — was it such as can harm oneself 〔the rest as said before〕"; having contemplated thus, if one knows of oneself that it harmed oneself and harmed others, then before the wise fellow practitioners of the pure life one reveals it as it really is and repents and removes it in accord with the Dharma; if one knows of oneself that it harmed neither oneself nor others, then one gives rise to joy, dwelling at peace day and night, and following it much in one's training. In this way, with respect to the bodily actions done in the past, future, and present, he is able well to contemplate and able well to make pure.

As with bodily action, so with his verbal action, it should be known to be likewise.

〔Mental action:〕 By reason of a past deed there arises mind; by reason of a future deed there arises mind; by reason of a present deed there arises mind; and with respect to just this mind one contemplates again and again: "This mental action of mine — is it such as can harm oneself 〔the rest as said before〕"; having contemplated thus, if one knows of oneself that this mental action of mine is of the black class, then with respect to this action one draws back and does not give rise to it, and does not give it means; if one knows of oneself that it is of the white class, then with respect to this action one does not draw back, but gives rise to it and gives it means. In this way, with respect to the mental actions given rise to in the past, future, and present, he is able well to contemplate and able well to make pure. Why so? All the śramaṇas and brāhmaṇas of the past, future, and present, with respect to the three kinds of action — bodily, verbal, and mental — whether already contemplated, or yet to be contemplated, or now contemplating, whether already made pure, or yet to be made pure, or now making pure, whether already dwelt much in, or yet to be dwelt much in, or now dwelling much in — all of it is by contemplating thus and making pure thus.

As the Buddha, the World-Honored One, once said for the venerable Rāhula: 〔Verse〕 You, now, Rāhula! In bodily, verbal, and mental action, should contemplate rightly again and again, keeping in mind the noble teaching of the buddhas. Rāhula! You should train in this śramaṇa's deed; if you can train in this, there is only the excellent-and-wholesome, and no evil.

If, with respect to such bodily, verbal, and mental action, one deliberates rightly and closely, "These actions of mine — are they such as can harm oneself" 〔extensively said as before〕, this is named contemplating; if, with respect to one portion, one draws back and does not do it, and does not give it means 〔extensively said on down to revealing, repenting, and removing it〕, and again, with respect to one portion, one does not draw back but does it and gives it means 〔extensively said on down to giving rise to joy, dwelling at peace day and night, and following it much in one's training〕, this is named making pure.

(g) The Ten Kinds of Excellent Merit

Restraint by the precepts, thus made pure, should be known to have ten kinds of merit and excellence. Which ten?

It is that all the persons, the pudgalas, complete in the precepts, on beholding of themselves that their precepts are pure, thereupon attain "non-remorse"; because of non-remorse there is "gladness"; because of gladness there arises "joy"; because the mind is joyful, the body attains "pliancy"; because the body is pliant one then receives "excellent bliss"; because of bliss the mind is "concentrated"; because the mind attains concentration one is able to "know as it really is and to see as it really is"; because of really knowing-and-seeing one is then able to "give rise to disenchantment"; because of being able to give rise to disenchantment one then attains "freedom from defilement"; because of freedom from defilement one realizes "liberation"; because of attaining liberation one then knows-and-sees of oneself, "I am liberated," on up to "I am able, in the sphere of parinirvāṇa without remaining basis, to be one who will attain parinirvāṇa." In this way the person, the pudgala, complete in the precepts, by the augmenting power of the purity of śīla, attains non-remorse and, gradually, on up to being able to reach nirvāṇa. This is named the first merit and excellence of the restraint by the precepts.

Again there is a pudgala complete in the precepts who, at the time of death, gives rise to this thought: "I have well done bodily, verbal, and mental conduct; I have not evilly done bodily, verbal, and mental conduct" 〔on down to as extensively said〕; if there be any destiny to which those who make merit-deeds, who make wholesome deeds, who are able to rescue from all dreads should go, to that destiny I shall assuredly go — thus does he attain the second non-remorse, "being able to go to the good destiny." By this pudgala free of remorse-and-regret, he is named one who "dies well, deceases well, passes on well." This is named the second merit and excellence.

Again there is a pudgala complete in the precepts, throughout every quarter of whom the sound of his marvelously-wholesome praise and fame is heard everywhere. This is named the third merit and excellence.

Again there is a pudgala complete in the precepts who sleeps at peace and wakes at peace, keeping far from all bodily-and-mental burning-vexation. This is named the fourth merit and excellence.

Again there is a pudgala complete in the precepts who, whether sleeping or waking, is protected by the gods. This is named the fifth merit and excellence.

Again there is a pudgala complete in the precepts who, over the violence of others, does not fret over their evil, being without all dreads, his mind free of alarm and fright. This is named the sixth merit and excellence.

Again there is a pudgala complete in the precepts of whom those fond of killing, enemies and evil companions, even should they find their opening, yet constantly extend protection — knowing that this is a person, a pudgala, complete in the precepts, they either act as good friends or dwell in the middle, evenly 〔doing no harm〕. This is named the seventh merit and excellence.

Again there is a pudgala complete in the precepts of whom all the demons, yakṣas, house-spirits, and non-human kinds, even should they find their advantage or find their opening, yet constantly extend protection — namely, by the augmenting power of being complete in śīla. This is named the eighth merit and excellence.

Again there is a pudgala complete in the precepts who, with respect to the Dharma is without hardship, and from others obtains the manifold gains — namely robes, food and drink, bedding, medicine for illness, and all requisites; by reason of the augmenting causal power in dependence on śīla, the king, the great ministers, and all the common folk, wealthy elders, and caravan-leaders and the like revere and honor him. This is named the ninth merit and excellence.

Again there is a pudgala complete in the precepts, all of whose vows are fulfilled as he would have them: if, in the desire-realm, he vows and delights to be reborn in a great kṣatriya lineage-house, or a great brāhmaṇa lineage-house, or the great lineage-houses of the householders, or the great lineage-houses of the elders, or among the like-portioned of the Heaven of the Four Great Kings, or the Heaven of the Thirty-Three, or the Yāma Heaven, or the Tuṣita Heaven, or the Heaven of Delight-in-Emanation, or the Heaven of Mastery-over-Others'-Emanations — because his precepts are pure, then in accord with his vow he will attain rebirth there; if he vows and delights to enter the meditative absorptions' blissful dwelling in the present life, or to dwell or to be reborn among the like-portioned of the heavens of form — because his precepts are pure he then attains freedom from desire, and his vows are all fulfilled; if he vows and delights in the stilled resolution that surpasses the concentrations of form, entering the formless concentrations and dwelling therein in fullness, or he will attain rebirth among the like-portioned of the formless heavens 〔the rest as said before〕; if he vows and delights to realize the most extremely ultimate nirvāṇa — because his precepts are pure he then realizes the entire ultimate freedom from desire. This is named the tenth merit and excellence.

In this way, then, has been spoken the aggregate of the precepts' extensive distinguishing, its loss, its completion, its alternative gateways, its contemplation and purification, and all its merits and excellences. Herein is proclaimed and clearly revealed, in every kind and characteristic, the restraint by the precepts of śīla, most extremely full and subsumed under the provisions. If there be good sons who of themselves love and delight in the śramaṇa-nature or the brāhmaṇa-nature, they should diligently train in it.

Teaching arc: the Stage of the Lineage spoke of the seed's "being," the Stage of Entry of its "stirring"; the Stage of Deliverance speaks of how it "comes to be" — there are two roads out of the three realms (the mundane path and the supramundane path), and to walk either one you must first lay in provisions. Of the fourteen gateways of provisions, the first to be formally expounded is "restraint by the precepts." The point of the eye is that chain at the treatise's close, the "chain of the precepts' fruit": only when the precepts are pure is non-remorse attained; only with non-remorse do gladness, pliancy, bliss, and concentration arise; only with concentration does one know-and-see as it really is, give rise to disenchantment, part from defilement, and reach liberation — the precepts are not the end-point of a binding, but the starting-point of concentration, wisdom, and liberation.

Two Roads Out of the Three Realms: One Climbs Rung by Rung, One Cuts Through at a Stroke

The Stage of Deliverance, at its opening, sets out two roads to freedom from desire; they look to stand side by side, yet in temperament they are utterly unlike.

The mundane path is "climbing layer upon layer, ever upward": one regards the lower ground (the desire-realm) as "coarse in aspect" and the higher ground (the first meditative absorption's joy-and-bliss born of seclusion) as "calm in aspect," and by dwelling much in this contemplation one thereupon becomes free of desire toward the desire-realm and enters the first meditative absorption; then one regards the first absorption as coarse and the second as calm … and so climbs all the way up to "being free of desire on up to the base of nothing-whatever, and entering the base of neither-perception-nor-non-perception". This is the road walked in common by the ordinary and the noble; it relies on "disgust for the lower, delight in the higher" to suppress the afflictions layer by layer — but it only suppresses, it does not cut off.

The supramundane path is "cutting through at a stroke": drawing near to good persons, with respect to the four noble truths "knowing suffering, knowing origination, knowing cessation, knowing the path as they really are," accomplishing the knowledge-and-vision of one still in training, gradually cultivating the noble path, and "throughout all the phenomena to be abandoned by seeing and by cultivation across the three realms, himself able to be freed from bondage and himself attaining liberation". The ancient masters pinpoint this "himself freed from bondage, himself liberated" very exactly: the very moment the uncontaminated knowledge cuts off the afflictions is the "uninterrupted path" 〔無間道 tr. the uninterrupted path〕; the very moment that, the cutting-off done, one attains the unconditioned and gives rise to a superior resolve is the "path of liberation" 〔解脫道 tr. the path of liberation〕 〔Dunlun; Kuiji〕. This road relies on the wisdom of the four truths to cut off truly, and is able forever to pass beyond the three realms.

Two roads, one suppressing and one cutting; and whichever one walks, one must first lay in "provisions" — and this leads out into the fourteen gateways.

The Fourteen Gateways of Provisions — Why Is "the Precepts" the First to Be Formally Expounded?

The provisions for the two paths list fourteen gateways: self-completeness, other-completeness, the aspiration for the wholesome Dharma, restraint by the precepts, restraint of the sense-faculties, knowing the measure in food, the yoga of wakefulness, dwelling with clear comprehension, good-friendship, hearing the true Dharma, reflecting on the true Dharma, being without obstruction, cultivating munificent giving, and the śramaṇa's adornment. The treatise itself explains: the first three gateways (self- and other-completeness, the aspiration for the wholesome Dharma) "have already been distinguished among the inferior conditions of the Stage of the Lineage," and so this fascicle formally begins its exposition from the fourth gateway, restraint by the precepts 〔Dunlun〕 — this gateway is in fact the extended cultivation of the single branch "restraint by the precepts" within that list of "inferior conditions" in the Stage of the Lineage.

And that restraint by the precepts stands first among the gateways of actual practice is no accident. Further on, the treatise will use a whole "chain of the precepts' fruit" to tell you: concentration and wisdom do not descend from the sky, but grow up out of the precepts.

"Restraint by the Precepts" Is Not Merely "Not Transgressing" — It Has Fivefold Weight

When the treatise expounds restraint by the precepts, it does not finish with the three words "do not transgress the precepts," but distinguishes a fivefold weight (the ancient masters open it as "the distinguishing-of-three, extended into six passages of text" 〔Dunlun〕):

First, dwelling in the full precepts — bodily and verbal action undamaged, without lack and without breach; second, being well able to guard the restraint of the individual liberation — guarding the individual-liberation precepts received by the seven assemblies (here spoken of only for the bhikṣu; the ancient masters gloss "because [the others] cannot enter the noble path" it is only in dependence on the bhikṣu 〔Dunlun; Kuiji agrees〕); third, fullness of comportment — even the paths of deportment, the tasks to be done (down to such small matters as using water, the tooth-stick, alms-begging, washing the feet), and the preparatory practice of the wholesome classes are all "conforming to the world, not transgressing the world; conforming to the Vinaya, not transgressing the Vinaya"; fourth, fullness of the domain of conduct — keeping far from five kinds of place-that-is-not-a-domain-of-conduct (the house of the crier, the house of the harlot, the house of the liquor-seller, the house of the king, the house of the caṇḍāla and kaṭhina); fifth, seeing great dread in the slightest fault ＋ receiving and training in the training-precepts — even a slight, remediable fault "not deliberately transgressed even were there a cause endangering life," and the more than two hundred and fifty training-precepts all vowed of oneself to be trained in.

The treatise further gathers this fivefold weight into "two rounds of three meanings": one round is "the characteristic of being without loss-and-ruin · the characteristic of intrinsic nature · the characteristic of the merit of the intrinsic nature," within which fullness of comportment-and-domain-of-conduct is "the augmentation upon others" (causing bystanders — the unbelieving to believe, the believing to increase), while seeing dread in the slightest fault and receiving-and-training-in the training-precepts are "the augmentation upon oneself" (oneself to be reborn in the good destinies, to attain what has not been attained). The fullness of the precepts, it turns out, faces one way toward others and one way toward oneself.

The Three Faces of the Precepts, and That Most Crucial Saying: The Precepts Are a Gate, Not a Wall

The treatise then opens up the "three natures of the precepts," and this is the doctrinal pivot of the gateway: first, the receiving-and-upholding nature (dwelling in the full precepts — being able to hold to them); second, the deliverance nature (being well able to guard the restraint of the individual liberation); third, the cultivating nature (fullness of comportment-and-domain-of-conduct, seeing dread in the slightest fault, receiving-and-training-in the training-precepts — being able to cultivate them finely).

Of the three, the single phrase "the deliverance nature of the precepts" carries the greatest weight, and the treatise states it with iron finality: "The pure precepts subsumed under the restraint of the individual liberation should be known to be named the higher discipline training; and it is in dependence on this higher discipline training that one cultivates the higher mind training and the higher wisdom training, and thereby is able to attain the exhaustion of all suffering and the ultimate deliverance; such deliverance takes the higher discipline as the site of support for what goes before". — This fixes the place of the precepts once and for all: the precepts are the first of the three higher trainings (discipline · concentration · wisdom), the site of support for what goes before for concentration and wisdom. In other words, upholding the precepts is not to pen a person within a wall, but to open a gate for concentration and wisdom; without this gate, concentration and wisdom have no way in. The four words "the deliverance nature of the precepts" say precisely this: the precepts are what makes deliverance passable.

How the Precepts Are Ruined: From Impure Motive to Becoming a "Sham Śramaṇa"

Having established the fullness of the precepts, the treatise at once throws into relief the ten ways the precepts are ruined (the ten causal conditions of loss), from shallow to deep, exceedingly cautionary: the initial evil receiving (being pressed by a king, a creditor, dread, or the fear of not staying alive to go forth — the motive impure from the start); being too extremely sunk-down (shameless and slack) and being too extremely floating-scattered (forcing others to follow oneself); negligence and indolence (transgressing and unwilling to make it pure in accord with the Dharma, craving sleep and reclining); giving rise to wrong vows (upholding the precepts only to be reborn in heaven, or for gain and reverence); loss of comportment; loss of pure livelihood — this one the treatise writes longest and finest: deceitfully displaying comportment, arrogantly seeking a name, wearing worn robes to dupe the donor, disparaging to their face what one has obtained in order to provoke more offerings … every appearance of wrong livelihood that "uses a small gain to fish for a large one" the treatise lays bare one by one; falling into the two extremes (one extreme addicted to the enjoyment of extreme pleasure, the other fond of the practice of self-mortification — relying on thorns, serving fire, mounting the water, standing on one foot and turning with the sun; the ancient masters enumerate ten kinds of self-mortification 〔Dunlun, and Tai adds a further meaning〕, and the treatise judges both extremes to be wrong); being unable to bring deliverance (the outsiders' grasping at precepts-and-restraints, pure though it be, is not named deliverance); ruin of what was received — and this last kind returns once more to that snail: "inwardly harboring rot while outwardly showing chastity and truth, like the snail born in pure water, giving off the conch's cry and going the dog's way, truly no śramaṇa yet calling himself a śramaṇa". Among the ten, the treatise especially points out that "being unable to bring deliverance" and "ruin of what was received" — these two — the World-Honored One separately calls "the hardship of śīla" 〔Dunlun〕: to be ruined to these two steps is no longer mere loss, but hard to save.

The Six Faces of the Precepts — the Treatise Uses Six Figures to Teach You to Recognize the Precepts

Having finished loss-and-completion, the treatise changes to a warmer manner of teaching: in various places the World-Honored One has given śīla six names, each name matched with a verse and matched with a figure, bringing the abstract "precepts" to life:

The precepts are named "the root" — "like the great earth, which establishes and sustains all herbs, plants, and thickets and forests, causing them to be produced and to grow": the precepts are like the great earth, and all merits mundane and supramundane grow up out of them. The precepts are named "the adornment" — the world's gold-and-silver rings and bracelets look well on the young and vigorous, ill on the old and failing; but this adornment, the precepts, "for every class and at every time, is marvelously beautiful in whoever wears it": the precepts pick out neither age nor season — whoever wears them is adorned. The precepts are named "the anointing fragrance" — "like the time of most extreme scorching heat, when by anointing with sandalwood and dragon-brain all the sultry steaming is dispelled": the precepts are like a cooling anointing-fragrance, able to dispel the bodily-and-mental burning-vexation "of which the breaking of the precepts is the cause." The precepts are named "the wafting fragrance" — "the manifold root-and-stalk fragrances … following the wind, drift and scatter throughout every quarter," able to waft downwind and upwind alike: the good name of one complete in the precepts travels far, down and upwind. Add "excellent conduct" (able to proceed toward marvelous bliss and marvelous heavens) and "restraint" (guarding, stilling-and-dispelling, keeping-far-away). Six names, six figures, all saying one and the same thing: the precepts are not a constraint, but the root that makes one cool, fragrant, adorned, and able to give rise to merit.

The Heart of the Whole Passage: When the Precepts Are Pure, Concentration, Wisdom, and Liberation Grow Up Segment by Segment

The doctrinal summit of the gateway is the "ten merits and excellences" at the treatise's close — and the first merit is that famous "chain of the precepts' fruit":

"On beholding of oneself that the precepts are pure one thereupon attains non-remorse; because of non-remorse, gladness; because of gladness there arises joy; because the mind is joyful the body attains pliancy; because the body is pliant one then receives excellent bliss; because of bliss the mind is concentrated; because the mind attains concentration one is able to know-and-see as it really is; because of really knowing-and-seeing one is then able to give rise to disenchantment; because of being able to give rise to disenchantment one then attains freedom from defilement; because of freedom from defilement one realizes liberation … on up to being one who, in the sphere of parinirvāṇa without remaining basis, will attain parinirvāṇa".

This one chain states through and through the inner dynamism of the whole path of liberation: the starting-point is not concentration, not wisdom, but the single thought of "non-remorse" that the purity of the precepts brings — only when the heart is clean, with nothing to regret, can one grow glad and settle at peace; at peace and glad, the mind can then hold concentrated; concentrated, one can then see truly (know-and-see as it really is); seeing truly, one can then be disenchanted, part from defilement, and be liberated. And so the precepts are no supporting player in practice, but the engine. The remaining nine merits (dying well at the end, a fair name heard afar, sleeping and waking at peace, protection by the gods, no fear of violence, protection even by enemies, non-humans not troubling one, gain without hardship, vows fulfilled on up to rebirth in heaven and the realization of nirvāṇa) all arise around this one root-chain. The treatise draws things to a close by citing the verse the World-Honored One spoke for Rāhula 〔羅怙羅 tr. Rāhula〕: "You, now, Rāhula! In bodily, verbal, and mental action, should contemplate rightly again and again, keeping in mind the noble teaching of the buddhas" — upholding the precepts brought down to solid ground is just this: to contemplate day after day one's own three actions of body, speech, and mind, drawing back from the black class and not doing it, joyfully cultivating much of the white class.

Carrying Forward

Restraint by the precepts establishes the "base" of the path of deliverance: the two paths out of the three realms, the mundane and the supramundane, both take the provisions as their heading-toward, and the first of the provisions is the higher discipline training. This gateway carries forward the precept-branch among the "inferior conditions" of the Stage of the Lineage and cultivates it at length, distinguishing the precepts' fivefold modes, the three natures of the precepts, the ten losses, and the six alternative names, and closes by using the "chain of the precepts' fruit" to display the precepts as the support of concentration, wisdom, and liberation. The precepts once established, the gateways of restraint of the sense-faculties, knowing the measure in food, the yoga of wakefulness, and dwelling with clear comprehension (from 13-01-04 onward) go on to complete the provisions, on up to the concentration of the Stage of Meditative Equipoise, the wisdom of the supramundane path, and the realization of the Stage of What is Attained through Cultivation. The one line "non-remorse in sequence draws on nirvāṇa" has already laid the first foundation-stone for the whole path of the śrāvaka's practice-and-realization.