The Point of Leaving Home

Question: Now that this Compendium for Laypeople has been compiled, why place the gate on the point of leaving home last of all? Answer: An ordinary layperson who has not yet left the household life, but wishes to, must first come to understand what state of mind and what austerities await afterward, and must weigh his own capacity against them in order to decide whether he can actually go through with it. If his capacity should prove unequal to it, he ought to recognize the difficulty at once and step back, rather than rashly leaving home only to bring on future regret. For this reason, the point of leaving home is something a layperson ought to know in advance — and it is for this reason that this gate is placed at the very end of the fascicle.

The gate on the point of leaving home is divided into three chapters: Chapter One, the Original Intent of Renunciation; Chapter Two, Explaining the Hardships First; and Chapter Three, the Five Qualities One Should Know.

The Procedural Commentary states: "The rank of śrāmaṇera, once established, marks the very beginning of leaving the ordinary world. From the moment one is first touched by the profound scriptures, the mind is set toward what lies far off. From here one may rightly take up the teaching and properly apply it in carrying forward one's practice. Yet cases claimed in name only, propped up one by another, are common enough as one goes through the world." The Zichi Commentary explains: "Of the four pairs of phrases in this opening passage, which sets out the basic purpose while exposing spurious cases: the first two phrases show rank. Here one must distinguish two kinds of 'sameness' — sameness in form and sameness in Dharma: one who has merely shaved the head is called 'the same in form' as a śrāmaṇera, while one who has received the ten precepts is called 'the same in Dharma.' The next two phrases clarify the original aspiration: the upper phrase speaks of its beginning, the lower of its culmination. 'The profound scriptures' refers generally to the Buddha's teaching; 'what lies far off' points directly to the fruit of Buddhahood. The next two phrases show that the vinaya can be relied upon. The final two rebuke the world for lacking proper training."

The Procedural Commentary continues: "Now, faith is the wellspring of the path and the mother of merit; wisdom is the cause of transcending the world and attaining liberation. One who leaves the household life must have these two before all else. If one does not understand this, one merely shaves the head and dons the robe in vain — inwardly the mind holds to no path, outwardly one's conduct follows no standard, and giving free rein to foolish feelings, one remains no different from the unclean and the worldly. This is why some enter the Dharma and yet, by the time their hair has turned white, still stand as if facing a blank wall at every turn: it is simply because, lacking faith of their own, sagely wisdom has no cause from which to arise. They only attend to nourishing the body — how could they ever know the surpassing karma that is the essential point of leaving home?" The Zichi Commentary explains: "Of the two parts of this passage clarifying the two gateways of faith and wisdom, the first sets out their essential point. The path is established by faith, hence it is called the wellspring of the path; merit is born from faith, hence the mother of merit. Cultivating karma toward liberation depends on the power of wisdom, and breaking through delusion lies in wisdom's illumination — hence it is the cause of liberation. Without faith, the path has nothing from which to arise; without wisdom, delusion has nothing by which to be removed. The passage beginning 'if one does not understand this' sets out the fault of failing to understand, first showing how form and mind alike become mixed with the worldly. 'Hair turned white' means having grown old; 'facing a wall' means seeing nothing at all. Without faith, wisdom does not arise; without wisdom, one does not long for the path; eating one's fill and staying warmly clothed, one idles away an entire lifetime."

[Both passages above are found in the Zichi Commentary, fasc. 41.]

The chapter on the original intent of renunciation is divided into seven sections: One, the Origin of Leaving Home; Two, the Benefit of Enabling Renunciation; Three, the Harm of Obstructing Renunciation; Four, Ordinary Wrongdoing Committed After Leaving Home; Five, Ordinary Merit-Making Committed After Leaving Home; Six, the Conduct of the Noble Path After Leaving Home; and Seven, Comparing Hinayana and Mahayana.

The Zichi Commentary states: "In setting out and listing these seven sections: the first three clarify merit, the next three clarify conduct, and the last resolves a doubt." [Zichi Commentary, fasc. 41]

The Jiyuan Commentary states: "Next, in listing these seven sections, the text comprehensively clarifies the marks of conduct running from the beginning to the end of leaving the household life. A student who has reached this point ought to examine himself closely. If he merely repeats the words without more, what benefit is there to himself? Cases of describing food without eating, of counting another's treasure without possessing it, are seen constantly before our very eyes." [Jiyuan Commentary, fasc. 11]

The Commentary on Karman Procedures states: "As in the Avataṃsaka Sūtra's verse: 'If there are those who do not recognize the Dharma of leaving home, who delight in and cling to birth-and-death and do not seek liberation — for this reason the bodhisattva relinquishes his kingdom and his wealth, and for their sake leaves home in search of tranquility. Bound by the five desires, they do not leave their households; the bodhisattva does this in order to bring about the liberation of sentient beings.' This passage serves as proof: sentient beings, entangled in their households since beginningless time, give no thought to liberation — and this is why the great being draws them forth from the world." The Jiyuan Commentary explains: "Of these two Avataṃsaka verses, the first is set up to show the Dharma to those who fail to recognize it; the second draws in, through skillful means, those attached to desire. In the first, the upper two lines show the fault of not recognizing it; the lower two clarify the mark of setting up the Dharma. 'Bodhisattva' refers to Śākyamuni's own causal practice. 'Relinquishes his kingdom and wealth' refers to how, while still a householder, he was a crown prince destined to inherit the throne, with the kingdom's treasures entirely at his command — the point being that even what is hardest to relinquish must still be relinquished, how much more should ordinary people feel no attachment to lesser things. 'Tranquility' is the fruit of nirvāṇa. In the second verse, the first line shows attachment to desire, the lower three clarify skillful means; the quoted text abbreviates the last two lines, which in full read: 'manifesting displeasure at dwelling among the five desires, for this reason he leaves home in search of liberation.' The commentary's concluding words trace this merit back to the Buddha as its source."

The Commentary on Karman Procedures continues: "This is set out at length in the Ugra-Householder Sūtra and the Nirvāṇa Sūtra: household life and the state of no longer having a household are set side by side to reveal the fault of the former, so that a sense of longing and revulsion first arises, and one becomes fit to enter the Dharma-gate." The Jiyuan Commentary explains: "The Ugra-Householder Sūtra, in its chapter on the defilements of household life, says: 'A bodhisattva living at home should know that household life means constantly thinking of and doing defiled things — this is precisely why it is called household life; it is the very uprooting of every wholesome root, and this too is called household life,' down to: 'household life is like a net, like a poisonous snake, like a fire burning the body,' and so forth. The Nirvāṇa Sūtra says: 'Household life is cramped and narrow, like a prison — every affliction is born from it; leaving home is spacious and open, like empty space — every wholesome dharma grows from it. If, while remaining a householder, I am unable to practice pure conduct to the end of my life, I ought now to shave off my hair and beard and leave home to study the path.'"

The Zichi Commentary further states: "The Jingzhuzi says that leaving home involves eighteen things difficult to do, which the renunciant is nonetheless able to do. Filial love for one's parents is hard to set aside — yet he takes leave of his kin. Attachment to wife and children is hard to relinquish — yet he cuts off this love. Power and rank are what worldly sentiment competes for — yet he casts aside such glory. Hunger and hardship are what people find hard to endure — yet he moderates his food. Rich flavors are what people crave — yet he is content with coarse vegetable fare. Diligent exertion is what people grow weary of — yet he remains diligent and austere. The seven kinds of treasure are what people are loath to part with — yet he gives them up entirely. Coin and cloth are what people hoard — yet he casts them away. Servants are what people rely on — yet he provides for himself and employs no one. The five colors are what people delight to look upon — yet he abandons them without a backward glance. The eight kinds of music are what people vie to hear — yet he cuts himself off from listening at all. Fine ornaments are what people cherish — yet whether things are fine or coarse makes no difference to him. Caring for the body is what everyone alike does — yet he is able to forget his own form and give up his life. Sleep is something no one can avoid — yet he does not lie down to sleep, day or night. Indulging the appetite and roaming with companions is what people habitually do — yet he dwells in stillness and examines himself. Householders know no limit to eating and drinking — yet to him such things, brought near the mouth, are like poison. Householders find something to their liking at every hour — yet he restricts himself to fixed watches, keeping his stomach empty. Householders match themselves to ornate halls and to a spouse — yet he takes to dwelling among the graves, cut off from all attachment. This was composed by Xiao Ziliang, Prince Wenxuan of the Qi dynasty; being of such importance, it is recorded here."

[The three passages above are found in the Jiyuan Commentary, fasc. 11, and the Zichi Commentary, fasc. 41, respectively.]

The Commentary on Karman Procedures states: "Yet in this degenerate world delusion runs deep, and people weary of suffering while seeking pleasure. Though they may at first delight in leaving home, they end by sinking back into the sea of desire, never cultivating the practice — and so their going forth comes to nothing." The Jiyuan Commentary explains: "Of the two parts of this rebuke of the degenerate world's failure to cultivate: the first shows the disposition of the age — wearying of the toil of household life, and seeking instead the ease of being provided for. This is exactly what the Nirvāṇa Sūtra means by 'leaving home for the sake of food and clothing.' The passage beginning 'though they may at first' then clarifies backsliding — as the Book of Odes says, 'none fail to have a beginning; few manage to have an end.' 'Their going forth comes to nothing' means that leaving home brings them no benefit."

The Commentary on Karman Procedures continues: "As the Treatise on the Great Perfection of Wisdom says: 'The six sense faculties are complete, and the mirror of one's understanding is bright and keen — and yet, if one does not seek the Dharma of the path, one has received this body and this understanding in vain. Even birds and beasts know how to indulge themselves in pleasure; yet they do not know the skillful means of cultivating wholesome deeds for the sake of the path. Having already obtained a human body, one ought to strive for one's own true benefit — for if one does not know how to cultivate the path, how is one any different from the beasts?' Nāgārjuna's admonition here is meant as the most direct and severe kind of warning. To hear it and not put it into practice is no different from never having heard it at all — now that it is cited here once more, how can it not be taken to heart?" The Jiyuan Commentary explains: "Of the two parts of this passage citing a noble treatise as the most severe admonition — the treatise text itself comprises what corresponds to three verses. In the first, the upper two lines clarify the superiority of one's karmic reward, the lower two lament the failure to cultivate. 'The six sense faculties' means the faculties and their consciousness lack nothing. That understanding can illuminate things is why it is called 'the mirror of understanding.' 'In vain' means empty, wasted. The next verse offers an analogy: an animal, being the fruit of delusion, knows only pleasure — exactly what the sutra means by 'thinking only of water and grass, and knowing nothing beyond that.' The passage beginning 'Nāgārjuna' concludes the exhortation. As this verse must come from a different scripture than the one just named, it is called 'an admonition here cited'; and because likening a human being to an animal makes for a deeply pointed warning, it is called 'the most direct and severe kind of statement.'"

The Commentary on Karman Procedures continues: "What, then, is 'conduct of the path'? It is simply being unstained by anything at all. This is because sentient beings, since beginningless time, have clung fast to distinctions — this versus that, gain versus loss — and from this clinging, defilement arises, binding them fast within the prison of saṃsāra. Hence those of dull faculties are mostly attached to wealth and sensual form, while those of somewhat sharper faculties are mostly greedy for fame and for views taken as correct. Bind all this together under these four categories, and scarcely anything is left uncovered. In the end all return to death — over what, then, should one remain so deluded?" The Jiyuan Commentary explains: "Of the two parts of this passage, showing the mark of the practice to be cultivated — the first shows 'conduct of the path.' Since the verse itself had not made this explicit, the text specially points it out, to open the way for the mind. The word 'all' comprehensively includes both wholesome and unwholesome objects: being stained by evil increases karma, while being stained even by good becomes an obstruction. To remain unstained no matter what one encounters, amid one's daily conduct and study — this unstained understanding is itself prajñā; turning one's back on the dust of the senses and entering the path must necessarily begin right here. This deserves deep investigation — one must be careful not to merely recite the words. The passage beginning 'this is because,' explaining the reason, has three further parts. The first shows the root of defilement: 'clinging fast' is craving; 'this versus that, gain versus loss' is discriminating thought — because of these two, the wheel of rebirth turns without cease; one who leaves them behind is precisely what is meant by 'conduct of the path,' there being no separate path apart from this. The passage beginning 'hence' next raises worldly sentiment: wealth is the eight kinds of defilement, sensual form is dissolute lust, fame is empty reputation, and wrong views are mistaken clinging — the first two being what ordinary people are attached to, hence 'dull'; the latter two being what students of the path tend to seek, hence 'sharp' — though this division is only rough, since a person may hold all four at once in varying degrees. The passage beginning 'in the end' repeats the admonition: all who belong to the same company should use this to examine themselves — if even one of these is present, one has not yet escaped the wheel of rebirth. Amassing wealth, indulging in lust, contending over views, currying fame, mixing one's tracks with the dust of the world, giving no thought to what is essential — one's form has gone forth, yet one's mind has sunk back into the world: of what benefit is that?"

[The three passages above are all found in the Jiyuan Commentary, fasc. 11.]

"One's form has gone forth, yet one's mind has sunk back": the Commentary on Karman Procedures glosses this as meaning that although one's outward form has attached itself to the path, one's mind has sunk back into the world.

The Commentary on Karman Procedures states: "As the Sutra on the Merit of Leaving Home says: if one is able to let another person leave home and receive the precepts, the merit is boundless. It is as though the four continents were filled entirely with arhats, and one made offerings to them for a hundred years — even this does not equal a single person leaving home and receiving the precepts for the sake of nirvāṇa, for just one day and night. For although the offering described first is great in quantity, it will eventually be exhausted, being karma bound within the desire realm; whereas leaving home for the sake of the Dharma is karma not bound within any of the three realms — and this is why it is said to surpass the former. It also says: even building a jeweled stūpa reaching up to the Trāyastriṃśa heaven still falls short of the merit of enabling someone to leave home — for though a single moment's joy at another's going forth cannot itself yet be reckoned, its accumulation, however slight at first, is the very root from which the highest excellence grows." The Jiyuan Commentary explains: "The first part praises the merit involved. The passage beginning 'it is as though' cites two analogies: the first is the analogy of making offerings to sages; the passage beginning 'for although' brings out its meaning — what is subject to outflow is eventually exhausted, while what is free of outflow is inexhaustible, and their relative worth can thus be seen. The passage beginning 'it also says' gives the second analogy, that of the jeweled stūpa; the passage beginning 'for though' brings out its meaning."

[Jiyuan Commentary, fasc. 11]

The Commentary on Karman Procedures states: "As the Sutra on Leaving Home says: whoever creates obstruction or restraint against a person's leaving home thereby cuts off the seed of Buddhahood; every kind of evil gathers upon his body like the vast ocean. In this very life he contracts leprosy, and after death falls into a dark hell, with no prospect of ever emerging." The Jiyuan Commentary explains: "That every kind of evil gathers upon his body means that the karma involved is deep and vast, hence the ocean analogy. Contracting leprosy and falling into hell are the two retributions, received in this present life and after death respectively."

[Jiyuan Commentary, fasc. 11]

The Zichi Commentary states: "If enabling another to leave home carries such merit, then obstructing it must carry correspondingly great harm. 'Creating obstruction' is like family members refusing consent; 'restraint' is like officials of the court forbidding it by decree."

[Zichi Commentary, fasc. 41]

The Commentary on Karman Procedures states: "Considering the root of wrongdoing, it always comes from being bound to external things — failing to reflect on this and turn away from it, one instead follows one's own arbitrary mind and creates offenses at will. As the Mahāratnakūṭa Sūtra says: 'the two bonds of one who has left home are, namely, wrong views and attachment to material support.' As with the causes for which vinaya rules were laid down: because of fame and material gain, only outflow-bound karma is produced — and it is precisely on account of this that the various precepts were instituted, in order to guard against the karma of wrongdoing and block off the three evil destinies." The Jiyuan Commentary explains: "Of the two parts clarifying the root of wrongdoing: the first directly points it out — 'being bound to external things' refers to the four categories mentioned earlier; because of these, offenses are born, and so they form the root of wrongdoing. The passage beginning 'as the Mahāratnakūṭa' cites this further: 'views' means the two kinds of grasping, at a self and at dharmas; 'material support' refers to the four requisites one needs. 'The causes for which vinaya rules were laid down' refers to how, when Śāriputra first requested the Buddha to lay down precepts, the Buddha said, 'I myself know the proper time — material gain has not yet arisen, and no transgression has yet occurred.' It was only later, with monks such as Sudinna, that abundant gain caused the aspiration for the path to thin, and transgressions arose. One should therefore recognize that fame and gain are the very causes that destroy the precepts, and one who wishes to escape birth-and-death must keep a great distance from them."

The Commentary on Karman Procedures continues: "Those who leave home in the present age instead plant the very root of suffering — unafraid of being submerged in it, they mostly give rise to karma leading downward. As that same text says: there are also two kinds of festering sores — seeking out others' faults, and concealing one's own offenses. To all practitioners: knowing that what is to come is truly suffering, one should resolve, in this very life, not to create the causes of suffering — just as one who knows fire will burn and boiling water will scald never puts a hand or foot into either. The Buddha's teaching on this matter makes clear that one ought to keep at a great distance from it. Because they are burned by their own lack of faith, they follow their own minds in creating offenses, coming to exceed even ordinary laypeople." The Jiyuan Commentary explains: "Of the two parts of this passage clarifying the creation of evil — the first, pointing to the age and handing down an admonition, has three parts. The first grieves over the people of this time: since leaving home is meant to free one from suffering, and yet karma is instead created, it is said that they 'plant' the very thing they should escape. 'Karma leading downward' refers to the causes of the three evil destinies. The passage beginning 'as that same text' cites the text to show this — it refers again to the Ratnakūṭa, already named earlier. Seeking out another's faults while concealing one's own becomes a sickness of the heart, hence the metaphor of a festering sore. The third part hands down the actual admonition in two parts: the first urges knowing the result so as to cut off the cause; the passage beginning 'the Buddha' clarifies the creation of karma through violating the teaching — lacking faith is able to destroy one's wholesome roots and merit, hence the metaphor of burning." The Zichi Commentary states: "In the Ratnakūṭa, the two bonds are a metaphor for lacking freedom, and the two festering sores are a metaphor for impurity — both are metaphors for one's own mind. Wisdom alone can, fortunately, examine oneself by its light. Be careful not to deceive yourself by thinking this describes someone else."

[Zichi Commentary, fasc. 41]

The Commentary on Karman Procedures continues: "Hence the Sarvāstivāda Vinaya says: in ages to come, there will be renunciants who fall into hell, while laypeople instead are born in the heavens. This is because a layperson, although possessing no monastic Dharma, single-mindedly holds to faith, and for this reason attains birth in heaven; whereas a renunciant, who does possess the Dharma and serves as a field of merit for the world, instead violates it — wrongly accepting offerings given in faith, and thereby opening every gate to evil, causing many beings to take up the habit of self-indulgent negligence." The Jiyuan Commentary explains: "Of the three parts citing scripture to further confirm the point: the first, on the Sarvāstivāda Vinaya, first quotes the text, then brings out its meaning — first clarifying why laypeople are born in heaven, then why renunciants fall into hell, for three reasons: turning against the Dharma, wrongly accepting offerings, and causing others to take up the same habit. Laypeople, having none of this, rise instead — hence the difference."

The Commentary on Karman Procedures continues: "In the Four-Part Vinaya: when the Buddha explained how difficult material gain is to digest, sixty bhikṣus attained the fruit of no-further-learning; sixty bhikṣus had hot blood pour forth from their faces; and sixty bhikṣus, fearing the truth of the Buddha's words, withdrew and returned to lay life." The Jiyuan Commentary explains: "The sixty who attained the fruit are those who were pure; the sixty who bled are those who had transgressed; the sixty who withdrew are those newly entered, without deep grounding."

The Commentary on Karman Procedures continues: "The rest is as in the Nirvāṇa Sūtra: those who leave home for the sake of profit, driving out those of pure conduct, and so forth." The Jiyuan Commentary explains: "Third, the Nirvāṇa Sūtra: it says, 'After my parinirvāṇa, in the defiled and evil age, there will be many who, out of hunger, give rise to the aspiration to leave home — they are called bald-headed men in name only. Seeing bhikṣus of pure conduct who keep the precepts and uphold the true Dharma, they will drive them out, or even kill or harm them.'"

[The above are all found in the Jiyuan Commentary, fasc. 11.]

The Zichi Commentary states: "The Nirvāṇa Sūtra speaks of those who leave home 'out of hunger' because, for a renunciant, food and clothing are easily obtained. Seeing those who keep the precepts driving them out or doing them harm — this happens because such people, themselves lacking the virtue of upholding precepts, fear that the comparison will cost them their own material support, and so give rise to jealousy and enmity."

[Zichi Commentary, fasc. 41]

The above sets out, for ease of comparison, the Commentary on Karman Procedures's own structural outline of this section, on ordinary wrongdoing committed after leaving home:

Clarifying the Root of Offense
  1. Direct exposition
  2. Citation and demonstration
Clarifying the Creation of Evil
  1. Pointing to the age, handing down an admonition
     a. Grieving over the people of this time
     b. Citing the text to show this
     c. The actual admonition
        i.  Urging knowledge of the result, to cut off the cause
        ii. Clarifying the creation of karma through violating the teaching
  2. Citing scripture to confirm the point further
     a. The Sarvāstivāda Vinaya
     b. The Four-Part Vinaya
     c. The Nirvāṇa Sūtra

The Commentary on Karman Procedures states: "One who leaves the household life in general leaves the household of the conditioned; 'release' means being freed from binding entanglement. This is the very basis of renunciation." The Jiyuan Commentary explains: "That leaving home is a search for release is a point made in common by both sutra and vinaya; the text cites and glosses it here to show the basis of this conduct. 'The conditioned' is a general term for the three realms; 'binding entanglement' refers specifically to the two kinds of affliction."

The Commentary on Karman Procedures continues: "There are practitioners today who know only how to keep the precepts, with no mind actually set on the path. The path lies in being open and unobstructed, taking the transcendence of every entanglement as its basis; failing to consider this, and holding only to precept-keeping as good, they take every other pursuit — lecturing, study, and contemplative practice alike — to be 'not the path' at all. Inwardly they harbor much anger, which over time defiles the purity of their own mind. This is the fetter of clinging to precepts and rituals, taking one's own precept-keeping to be supreme — and it is also a form of clinging to views. In substance it belongs to the desire realm, and only increases karma leading to the lower destinies." The Jiyuan Commentary explains: "Of the four parts clarifying the marks of ordinary merit-making conduct, the first, on precept-keeping, has two parts: the first sets out how precept-keeping alone obscures the path. 'Open and unobstructed' refers to the essence of the path; 'transcending every entanglement' refers to its function. 'Inwardly harboring much anger' means being angry at others rather than sitting with one's own desires. An ordinary being possesses all ten fetters: the five dull fetters of greed, hatred, delusion, conceit, and doubt, and the five sharp fetters of the view of self, extreme views, wrong views, clinging to precepts and rituals, and clinging to views. Clinging to precept-keeping as supreme is precisely these last two. Since there is as yet no meditative contemplation, one has not escaped the desire realm's bound existence, and so this remains karma leading to the lower destinies."

The Commentary on Karman Procedures continues: "If one cultivates worldly meditative absorption, taking form or mind as its object — though this may pass through the upper realms, one still returns in the end to birth-and-death, with no prospect of ever truly emerging." The Jiyuan Commentary explains: "The second, on meditation. 'Worldly meditative absorption' refers to the four dhyānas and the four formless absorptions. Taking form as one's object leads to birth in the form realm; taking mind as one's object leads to birth in the formless realm."

The Commentary on Karman Procedures continues: "If one cultivates extensive learning, lecturing on and reciting the scriptures, without this being for the sake of liberation, it likewise only increases bound existence in the desire realm, never becoming free of outflow." The Jiyuan Commentary explains: "The third, on extensive learning. Learning widely and lecturing are, in most cases, done for fame and material support, or to indulge in displaying one's own views and outdoing others in argument — all of this is karma leading to the lower destinies. Students who hear this ought to examine themselves closely."

The Commentary on Karman Procedures continues: "If one busies oneself with worldly affairs, making offerings to the Three Jewels or to stupas and temples, with no mind delighting in the path at all — this is entirely self-interest, and may well cause one to sink into the lower destinies. Because, in performing this good deed, one loves oneself and resents others, engages in flattery and deception, and mixes together every kind of affliction until it grows like a tree, one receives a fruit resembling that of the hungry-ghost destiny. Yet since the mind behind the act is not genuinely evil, one does not actually take rebirth in that evil destiny; and since the good deed was in fact accomplished, one still receives a favorable station." The Jiyuan Commentary explains: "The fourth, on busying oneself with affairs, has two parts: the first clarifies the conduct and its fruit; the passage beginning 'because' traces this back to its mental cause — wishing to prevail over others, one loves oneself and resents others; wishing to gain recognition, one engages in flattery and deception. Since these accumulate in such quantity, they are likened to a tree. 'The evil destiny' is the general retribution; 'a favorable station' is the particular retribution."

The Jiyuan Commentary states: "Foolish people, seeing this, at once conclude that precept-keeping and extensive learning are simply not worth doing at all — not realizing that it is only aimless practice, lacking any real attainment, that constitutes mere worldly merit; if one is genuinely seeking liberation, there is nothing here that is not the noble path. It is only a matter of whether the mind is open or obstructed — how could the practice itself ever be abandoned on that account?"

[The above are all found in the Jiyuan Commentary, fasc. 11.]

The Zichi Commentary states: "From this we know that, in cultivating the path, worldly activity and true practice are difficult to tell apart. Short of being a person of real penetration, how could one ever discern the difference?"

[Zichi Commentary, fasc. 41]

The Commentary on Karman Procedures states: "It is simply that the path of transcending the world has never once been traveled since beginningless time — always because of attachment to the world, whose habitual force is hard to break. Now that one has actually pulled free of the ordinary world, one's understanding shines bright and keen; if one still fails to practice, one is no different from the birds and beasts." The Jiyuan Commentary explains: "The first sets out the reason this is difficult to practice. The passage beginning 'now' exhorts effort in cultivation, drawing again on the sense of the treatise verse quoted earlier."

The Commentary on Karman Procedures continues: "As for the conduct of the noble path, the scriptures speak of it in many ways, each adapted to a given occasion and capacity, so the remedy given has no single fixed form. In sum, however, it comes down to no more than three kinds."

The Commentary on Karman Procedures continues: "The first is the conduct of the Hinayana practitioner: contemplating phenomena as arising and ceasing, one comes to know that there is no fixed nature to self, person, good, or evil, and so forth. The second is the conduct of the lesser bodhisattva: contemplating phenomena as empty, one comes to know that there is no fixed mark to self, person, good, or evil, and so forth. The third is the conduct of the great bodhisattva: contemplating phenomena as mind itself, one perceives them as discriminated thought expressed in mental speech. Hence the Compendium of the Great Vehicle says: from the stage of aspiration and delight up through the ultimate stage, this is called 'contemplation of the middle,' taking as its object the discrimination of mental speech." The Jiyuan Commentary explains: "In all three modes of contemplation, 'phenomena' refers to the object of contemplation, comprehensively including all dharmas; the text cites self, person, good, and evil merely as examples. In the first, one contemplates arising and ceasing, and upon cessation sees emptiness. In the second, one contemplates illusory transformation, and sees emptiness at the very point of arising. In the third, one contemplates mind-only, seeing that arising, ceasing, and illusory transformation are nothing but the transformations of mind — the lesser sages of the two vehicles see this and call it merely 'empty,' without knowing that arising and ceasing are fundamentally the tathāgatagarbha itself. Hence the great bodhisattva alone fully understands mind-only, perfectly cultivating all three contemplations at once, favoring neither nature nor mark — hence 'the middle way.' 'Discrimination expressed in mental speech' means that, in contemplating all dharmas, it is entirely through the mind's reflection that one discriminates what lies before one; the ten thousand dharmas all return to thought, which never departs from one's own mind — gathering the branch back into the root, this is called 'mind-only.' 'The stage of aspiration and delight' comprehensively includes the stage of expedient practice and the three worthy stages; 'the ultimate stage' refers to the final stage of sublime enlightenment. Though the depth of practice varies, all alike contemplate consciousness-only, which is itself the middle way." The Zichi Commentary explains: "In all three contemplations, 'phenomena' is precisely the object contemplated — meaning form, mind, the aggregates, the sense-bases, the sense-realms, sentient and insentient things, and what is wholesome, unwholesome, or neutral, and so on. If speaking in terms of intellectual understanding, one must penetrate all dharmas; but in terms of actual practice at any given moment, contemplating the mind matters most — whatever the mind gives rise to, wholesome or unwholesome, is itself the 'phenomenon.' Illuminating it with these three modes of principle, one knows it as distortion: there is only false discrimination, with nothing actually there; following the mind's activity, everything is empty. Some contemplate by tracing marks back to their nature, called 'emptiness of nature'; some by recognizing the mark itself as illusory, called 'emptiness of mark'; some by penetrating that the mark is mind itself, called 'consciousness-only' — like a dream, whether one traces where the dream-thought arises and ceases, or knows the dream's own mark to be unreal even while dreaming, or knows it is mind-only that has transformed, with no dream-event apart from mind. These serve as analogies for the shallower or deeper senses of the three contemplations. Now, the stages of practice are three, yet the object contemplated is but one — 'phenomena.' But the principle seen is of two kinds: in the first two, though nature and mark differ, both take emptiness as their principle; in the last, mind itself is the principle. The first two are provisional, the last is ultimate. Yet since leaving home transcends the world and its study spans all three vehicles, the present text, following the Commentary's intent to reconcile them, specifically singles out the Buddha-vehicle as the true basis of leaving home. In the passage on emptiness of nature: since the nature of self, person, good, and evil is fundamentally without existence, arising when conditions come together and ceasing the moment they disperse — the very point where arising and ceasing cease is called the principle of emptiness, the utmost that the two vehicles can reach. In the passage on the great bodhisattva: since all dharmas are fundamentally but a single consciousness, and apart from this consciousness there is no separate dharma at all, false movement of mind since beginningless time has conceived of an inner and an outer, this and that. Investigated to its root, this difference is entirely the false arising of grasping through mental intention, and it is because of this grasping that names and words are falsely constructed. This is why the wise, wishing to contemplate consciousness-only, must take mental-speech-discrimination as their object, since this discrimination is itself nothing but the one consciousness — one does not depart from thought, and yet, right within difference, one penetrates to no-difference."

[The above are all found in the Zichi Commentary, fasc. 41.]

The Zichi Commentary states: "The above three sections together discuss, in general, the causes of the ten dharma-realms, and are therefore all alike called 'conduct': ordinary wrongdoing is the conduct leading to the three evil destinies; ordinary merit-making is the conduct leading to the realms of asuras, humans, and gods; and the noble path is the conduct leading to the fruits of the three vehicles and Buddhahood. By setting out, one by one, the workings of the mind, the text causes one to recognize cause and effect: abandoning wrongdoing and cultivating merit, transforming the ordinary into the sagely, wearying of the Lesser Vehicle and aspiring to the Greater, one moves toward the single Buddha-vehicle. This is why the Commentary on Karman Procedures specifically singles out the Mahāyāna as the true basis for study upon leaving home — exactly as the Precept-Text itself says: 'if there is one who, for his own sake, wishes to seek the Buddha's path' — this is precisely what is meant."

[Zichi Commentary, fasc. 41]

The Zichi Commentary states: "In resolving similarities and differences: the similarity is that the expedient means of practice and advancement is, in both cases, simply the three trainings, with no separate path apart from these. The difference is that, because the scope and aspiration of mind differ — broad in one case, narrow in the other — the two vehicles are distinguished, differing in both application and function." [Zichi Commentary, fasc. 41]

The Procedural Commentary states: "The conduct of the three vehicles' paths has already been clarified above. Now, resolving this comprehensively, it comes down to nothing beyond the three trainings — there is no sage at all who does not practice these." The Zichi Commentary explains: "The upper two phrases pick up the thread from what came before; the passage beginning 'now' gives the direct exposition."

[Both passages above are found in the Zichi Commentary, fasc. 41.]

This section, comparing the similarities and differences between Hinayana and Mahayana, is divided into two parts: One, the Three Trainings of Hinayana; and Two, the Three Trainings of Mahayana.

The Procedural Commentary states: "As for the two vehicles: their precepts take body and speech as their basis, though determining an actual transgression still requires inquiring into the mind behind the act. To cling to this precept-keeping as the ultimate goal in itself still obstructs the path, being merely a worldly form of goodness; to violate it likewise obstructs the path, and one does not escape the three evil destinies." The Zichi Commentary explains: "In this first passage, on precepts: 'taking body and speech as their basis' refers to how the rules are formulated; 'inquiring into the mind' means tracing the offense back to its root, stated according to the Four-Part Vinaya's Emptiness-school interpretation. The two phrases beginning 'to cling' clarify the fault that can arise even in keeping the precepts: one either exclusively longs for rebirth among humans and gods, and so becomes stuck in ordinary merit, or one takes precept-keeping to be the ultimate path itself, and falls into the sharp fetters. The two phrases beginning 'to violate' clarify the retribution for transgression."

The Procedural Commentary continues: "Concentration takes name and form as its basis, taking the contemplation of arising and ceasing as its cultivated principle. Hence the Treatise on Buddha-Nature says: practitioners of the two vehicles, contemplating within delusion, take marks such as impermanence to be ultimate suchness. Wisdom takes illuminating contemplation as its function — its meaning differs from concentration, yet its essence is the same." The Zichi Commentary explains: "Of the two parts on concentration and wisdom, the first clarifies the training in concentration. 'Name and form' is the object contemplated: the aggregate of form is 'form,' the remaining four aggregates are collectively called 'name,' since the workings of mind are too obscure to name individually. 'Cultivated basis' is the contemplating mind; 'arising and ceasing' is the principle seen. Since form and mind arise and cease thought-moment by thought-moment, their arising and ceasing means impermanence; impermanence means having no fixed nature; having no fixed nature means being empty and still — and this is precisely the principle of the truth of cessation, of nirvāṇa, of suchness. Hence the citation that follows, clarifying that what the Hinayana actually realizes is not the true seeing of Buddha-nature. Next, on the training in wisdom: concentration is stillness settled and clear, wisdom takes illumination as its function — since movement and stillness differ, their meanings are said to differ, yet since they share the very same essence of mind, their essence is the same. Water settled and clear lets things be reflected in it; a mirror polished clean lets images arise in it — the sameness and difference of concentration and wisdom can be understood through this analogy."

[The above are all found in the Zichi Commentary, fasc. 41.]

[The full meaning of the three groupings of the Mahāyāna precepts is treated in detail in the Fundamentals of Precepts fascicle, in the section on the five precepts, under the topic of arousing the aspiration in dependence on its object, within the discussion of preparatory cultivation for generating the precept-essence.]

The Procedural Commentary states: "As for the Mahāyāna: its precepts are divided into three groups. The group of restraint-precepts alone does not differ from those of the Śrāvakas — though this is not to say there are no differences at all between the remaining two or three groups — and the precept of guarding the mind, moreover, goes well beyond the ordinary standard." The Zichi Commentary explains: "Of the two parts of this passage — the first marks out similarity and difference. 'Three groups' refers to the three collections of Mahāyāna precepts. According to the Treatise on the Great Perfection of Wisdom, the two vehicles possess only the single collection of cutting off evil; though they include positively upheld conduct, this still comes back to the avoidance of transgression. Since they do not cultivate skillful means to teach sentient beings, they lack the collection of embracing wholesome dharmas; and since they only liberate themselves, they lack the collection of benefiting sentient beings — this is why the present text compares similarity and difference only with respect to the restraint-precepts. As for 'not differing': according to the Commentary on Karman Procedures's perfect teaching, the restraint-precepts are identical with all three collections at once. It says: the precepts divide into three groups in the sense that, considered in terms of underlying meaning, they do not differ from the vinaya rules — since this is not explicitly legislated, it is said to hold 'in terms of meaning.' Take the single precept against killing: it already comprises all three groups — abstaining from the conditions leading to taking life is the restraint-precepts; constantly nurturing the life of wisdom is embracing wholesome dharmas; and protecting the lives of others is benefiting sentient beings. If this holds for one precept, the rest follow by the same pattern; this applies equally to every precept against a naturally wrong act. As for the restraining precepts, such as against alcohol or jewels: abstaining from the transgression of hoarding or drinking is the restraint-precepts; constantly applying the antidote is embracing wholesome dharmas; and putting to rest worldly reproach is benefiting sentient beings. If one divides according to the Lesser and Greater Vehicles' own root precept-texts, the Hinayana has four defeats while the Mahāyāna has ten grave precepts; the four defeats are largely the same in both, while the remaining six Mahāyāna grave precepts all differ — extending to matters such as hoarding jewels or self-immolation, the differing particulars grow numerous. The text says merely 'two or three' precisely to show that the similarities are many and the differences few. As for 'the precept of guarding the mind': this guards against even a fleeting momentary lapse — as when the Brahma Net Sūtra forbids stinginess and anger, or as in the Nirvāṇa Sūtra's case of hearing bracelets sound through a partition wall and, from that alone, discriminating between male and female — the mind, in that very moment, already stains the purity of the precept." The Jiyuan Commentary states: "According to the Treatise, the Śrāvaka precepts possess only the single collection of cutting off evil. Here, using the broader Mahāyāna intent to resolve the matter with respect to the Lesser Vehicle school, the text clarifies, in terms of underlying meaning, that the two are the same, nothing lacking in either. The Commentary takes the precept against killing as its example; the rest follow the same pattern. As with sexual misconduct: abstaining from every defiling condition is itself constantly practicing pure conduct, and not harming other beings' lives. As with stealing: abstaining from every condition of encroachment is itself constantly practicing generosity. As with false speech: abstaining from every condition of falsehood is itself constantly speaking truthfully, and so on."

[Jiyuan Commentary, fasc. 11]

The Procedural Commentary continues: "The Treatise asks: does a bodhisattva who abides in ultimate reality, apprehending not a single dharma, thereby break the precepts? It answers: precisely because he abides in ultimate reality, he does not even make merit — how much less does he commit an offense? Though he may act through all manner of causes and conditions, he does not become a person who has broken the precepts." The Zichi Commentary explains: "The second broadly shows the differences, through three citations. The first, from the Treatise: 'abiding in ultimate reality' means the mind is merged with the subtle principle, empty of anything at all, and so apprehends not a single dharma. Since there is nothing apprehended, there is neither good nor evil; since there is neither, there is neither keeping nor breaking precepts; since there is neither keeping nor breaking, there is, in that sense, no precept at all — and one might conclude one should act however one pleases, with no need to keep any precept. Since the world holds many such wrong views, the question is raised to resolve the matter. In the answer, the point about merit is used to illustrate the point about offense: 'does not make merit' means he does not grasp at the mark of merit. 'All manner of causes and conditions' refers to skillful means used to guide beings — whatever he does remains free of transgression."

The Procedural Commentary also states: "The Compendium of the Great Vehicle says: a bodhisattva who has attained non-discriminating wisdom, for whom no object of the senses any longer appears as fixed and real, may, by virtue of this excellent wisdom and its skillful means, actually carry out all ten evil acts, including killing. Because there is benefit to others behind this, he himself incurs no defiling fault. But even where there is benefit, if there is also fault, he should not act. On this basis, only a bodhisattva who has reached the first ground and above may make use of this non-discriminating wisdom — one who has not yet reached the first ground is not permitted to do so." The Zichi Commentary explains: "The second, on the Compendium: 'excellent wisdom' is non-discriminating wisdom itself; 'skillful means' refers to drawing in and transforming sentient beings. 'The first ground and above' — from which we know this is permitted only to the ten grounds of the sages. Even the three worthy stages prior to the first ground are still forbidden from it — how much more, then, could ordinary, foolish people ever presume to overstep in this way?" The Jiyuan Commentary states: "Non-discriminating wisdom means seeing all dharmas as they really are, equal and undifferentiated, and so being free of discrimination. There being only the single true essence, external sense-objects are fundamentally without existence, and so 'no object appears.' 'There being benefit' refers to benefiting others; 'himself incurring no defilement' refers to benefiting himself. When both these benefits are present together, such action, though carried out, incurs no transgression; but where either is lacking, it must not be done. Foolish people today, without gauging their own stage or ground, and without understanding what genuine skillful action actually requires, commit evil shamelessly and wrongly cite this passage as their precedent — deceiving both themselves and others, in a way that is difficult indeed to remedy."

[Jiyuan Commentary, fasc. 11]

The Procedural Commentary continues: "The Nirvāṇa Sūtra: keeping the precepts that put to rest worldly reproach and suspicion is no different from keeping the grave precepts against what is naturally wrong. On this occasion it goes on to explain the mark of a bodhisattva's precept-keeping, through the simile of the rākṣasa demon begging for the float-bag." The Zichi Commentary explains: "The third, on the Nirvāṇa Sūtra, first clarifies the mark of precept-keeping: 'putting to rest worldly reproach and suspicion' refers to the restraining precepts; that these are kept on a par with the naturally-wrong precepts is why it says 'no different.' Next, the text illustrates this through a simile: the person crossing the sea is likened to the bodhisattva, the rākṣasa is likened to the three poisons, and the float-bag is likened to the precepts kept in their entirety."

[Zichi Commentary, fasc. 41]

The Procedural Commentary states: "As for concentration and wisdom: the lesser bodhisattva contemplates the emptiness of characteristic-marks, while the great bodhisattva contemplates consciousness-only. The dull, at the moment of seeing emptiness, no longer discriminate form; the sharp, in knowing consciousness-only, no longer discriminate even emptiness itself." The Zichi Commentary explains: "Next, on concentration and wisdom: since the 'lesser bodhisattva' here straddles both Lesser and Greater — lesser in terms of the contemplating wisdom used, yet greater in terms of what is aspired to — though the two differ, both alike belong to the bodhisattva vehicle, and so both are here comprehensively included within 'the Mahāyāna.' Next the text compares their relative depth: 'the dull' is the lesser bodhisattva — dull when set against the great bodhisattva, yet sharp when set against the two Hinayana vehicles, since he does not discriminate form the way they do through analytical dissection. 'The sharp' is the great bodhisattva, who does not discriminate even emptiness, thereby surpassing the lesser bodhisattva. By contemplating consciousness-only, one abides in the middle way, understanding that all dharmas are nothing but mind and consciousness; one does not even discriminate consciousness itself, how much less would one discriminate emptiness — for to know consciousness-only is precisely to abide in ultimate reality, free of discrimination."

[Zichi Commentary, fasc. 41]

The Commentary on the Karman Procedures states: "The Mahāsāṃghika Vinaya says: when someone first wishes to leave home, one should explain to him the hardships involved — eating only once a day, remaining seated in one posture, sleeping only briefly, and studying extensively. Only if he answers that he is able to bear these is he given leave to be ordained."

[Suiji Jiemo, fasc. 3; the parallel section elsewhere agrees.]

The Commentary on Karman Procedures explains: "The reason for explaining the hardships beforehand is that, since the toil of worldly entanglement is bitter, people mostly weary of it and seek ease instead; though a teacher may at first compassionately grant ordination out of sympathy, this in the end leads to backsliding and failure. As for 'eating only once a day': within the Buddha's teaching, a single daily meal is the basic rule; relying on certain circumstances a second meal may be permitted, but this is not meant as the ordinary practice. Even today in the Western Regions, throughout the five parts of India, a single daily meal remains the constant practice; it is rare to see, as in the monasteries of China, two separate meals taken. As for 'remaining seated in one posture': sitting once in full lotus until a full day-and-night has passed before rising — apart from someone who deeply savors meditative absorption, how could anyone manage this? As for 'sleeping only briefly': in the middle watch of the night, one lies down only for a short while, marking the movement of the stars and moon, and rises again shortly after to take up one's practice. As for 'studying extensively': the wisdom-mind is kept constantly active, and idle distraction is not permitted." The Jiyuan Commentary explains: "The toil of worldly entanglement refers to how artisans, merchants, scholars, and farmers, in pursuit of a livelihood, are never permitted a moment's ease; most people, wearying of this, seek instead a life of leisure — hence the vinaya deliberately explains the hardships of monastic life first, in order to test the sincerity of one's aspiration. 'At first compassionately grants' means the preceptor simply accepts him without more; 'in the end leads to backsliding' means the disciple grows weary once the true hardship sets in. In the passage on eating once a day, the first two sentences clarify the original rule; the passage beginning 'relying on' shows how circumstances allow an exception, since gruel is permitted on account of illness; the passage beginning 'even today' cites evidence, and the passage beginning 'it is rare' rebukes the departure from it. People nowadays eat whenever convenient — how could this stop at merely two meals? That the vinaya has crumbled and the Dharma decayed to such a degree is truly lamentable. 'A full day-and-night' means an entire day; 'savors deeply' refers to the bliss of meditative absorption. 'The wisdom-mind kept constantly active' is exactly what the Bequeathed Teaching Sūtra means by 'constantly examining oneself, and not permitting any lapse.'"

The Zichi Commentary states: "The Mahāsāṃghika Vinaya explains the hardships first, in order to let the aspirant know and be warned of them beforehand, so as to avoid later regret. The Four-Part Vinaya, for its part, lists ten such things: being able to endure wind, rain, cold, heat, hunger, thirst, venomous insects, and harsh speech; eating only once a day; and keeping the precepts."

[Zichi Commentary, fasc. 41]

The Commentary on the Karman Procedures states: "As the Sutra on the Field of Merit in Inviting the Sangha says: a śrāmaṇera should know five qualities. First, generating the aspiration to leave home, cherishing and carrying the path within himself. Second, altering his appearance, so as to accord with the Dharma-robe. Third, permanently cutting off attachment to kin, with no partiality toward any one over another. Fourth, giving up body and life itself, in reverence for and devotion to the path. Fifth, aspiring to seek the Mahāyāna, for the sake of saving others." The Commentary on Karman Procedures explains: "The first quality, generating the aspiration and cherishing the path, means that, newly awakened from worldly ignorance, one's feelings weary of all conditioned existence; delighting solely in what is essential to liberation, one constantly cherishes and carries this aspiration. The second, altering one's appearance to accord with the Dharma, means that, since the path of the renunciant and that of the layperson diverge, one alters one's outward form and changes one's very disposition — relinquishing what is generally prized and instead wearing what is generally scorned, making plain that one's resolve has cut off all extravagance, at odds with the world. The third, cutting off attachment and embracing renunciation, means that, though affection for those one has been close to since beginningless time is hard to sever, one will in the end be parted from them by death regardless — yet most people fail to awaken to this early enough. Now, by cutting off worldly ties close at hand, one accomplishes, in the more distant future, the salvation of all beings, thereby relinquishing both intimate and distant relations alike for the sake of the path. Hence the Samantapāsādikā says: 'carrying an earthen bowl slung over the shoulder, making the four seas one's home' — who, then, is there left to love or resent? The fourth, giving up one's life in devotion to the path, means revering and upholding the three trainings even unto death, and no further. The fifth, aspiring to the Greater Vehicle and saving others, means upholding the ultimate teaching while also working for the salvation of others." The Jiyuan Commentary, glossing the Commentary, explains: "In the first quality, the first part explains the upper phrase, the passage beginning 'delighting solely' explains the lower. In the second, the first part gives a general account, and the passage beginning 'hence' the detailed explanation: the upper two phrases explain 'altering one's form,' the lower two explain 'changing one's disposition.' 'Extravagance' means excessive luxury; 'scorned' means what is admired for its beauty by the world, but which the renunciant relinquishes. In the third, the first part sets out worldly affection: ordinary people, clinging to life, do not reckon with death, and therefore fail to awaken to this early enough; the passage beginning 'now' explains 'permanently cutting off' — relinquishing both intimate and distant relations alike, meaning 'no partiality.' In the fourth, 'revering and upholding the three trainings' glosses 'devotion to the path,' and 'unto death, and no further' glosses 'giving up body and life.' In the fifth, the Mahāyāna's thorough investigation of principle and full realization of one's own true nature is what is meant by 'the ultimate teaching.'"

[Jiyuan Commentary, fasc. 11]

The Zichi Commentary states: "These five qualities are the essential outline of leaving home. All five assemblies of the ordained uphold them equally — they are not for novices alone. They are to be practiced throughout one's entire life, not merely at the time of first ordination. The Commentary says: these qualities apply, from beginning to end, to all five assemblies alike; all are thereby made worthy of receiving offerings from others and of serving as teachers to gods and humans — and it is for this reason that they are to be recited and upheld, with no one permitted to treat lightly either the precept-essence received or the outward form and robe that mark it."

[Zichi Commentary, fasc. 41]