Great Beings

Mahāprajñāpāramitā Śāstra, Fascicle Five

Explanation of Mahāsattva in the First Chapter

Sutra:

Mahāsattvas.

Treatise:

Question: Why are they called mahāsattvas?

Answer: Mahā means great. Sattva means sentient being, or it may mean courageous mind. Because this person's mind is able to undertake great matters, and because it is a greatly courageous mind that does not retreat and does not turn back, such a person is called a mahāsattva.

Furthermore, a mahāsattva is foremost among many sentient beings. For this reason, that person is called a mahāsattva.

Furthermore, among many sentient beings, that person gives rise to great loving-kindness and great compassion, establishes the Great Vehicle, is able to practice the great path, and attains the greatest state. For this reason, that person is called a mahāsattva.

Furthermore, because such a person has accomplished the marks of a great person, that person is called a mahāsattva. As for the marks of a mahāsattva, they are described in verses praising the Buddha:

Only the Buddha alone is first;
parent of the three realms, all-knowing one.
Equal toward all, with none equal to him,
I bow to the Blessed One, rarely matched.

Ordinary people practice giving for their own benefit,
seeking reward when they give wealth.
The Buddha's great kindness and compassion have no such thing:
enemy and friend, hated and loved, all equally benefit.

Furthermore, such a person is certainly able to teach the Dharma and break through the great wrong views, great craving and pride, great self-centered mind, and other afflictions of all sentient beings and of oneself. For this reason, that person is called a mahāsattva.

Furthermore, sentient beings are like a great ocean: they have no beginning, no middle, and no end. Even a skilled calculator with clear knowledge could count for immeasurable years and still not reach the end. As the Buddha told Bodhisattva Akṣayamati: suppose all worlds in the ten directions, reaching to the limit of empty space, were combined into one body of water. Suppose numberless, immeasurable sentient beings together held one hair and took away one drop, and then countless more sentient beings did the same, each group holding one hair and taking away one drop. Even if they caused all that vast water to be exhausted without remainder, sentient beings still would not be exhausted. Because sentient beings are boundless, immeasurable, incalculable, and inconceivable, one who can rescue and relieve them all, free them from suffering, and place them in the secure peace of the unconditioned has this great mind. Because such a person wishes to liberate many sentient beings, that person is called a mahāsattva.

As the Inconceivable Sutra says, the laywoman Āśā said to Bodhisattva Sudhana: Bodhisattva mahāsattvas do not give rise to the mind of unsurpassed complete awakening merely for the sake of liberating one person. Nor do they do so for two, three, or even ten people; not for a hundred, a thousand, ten thousand, one hundred thousand, one million, one hundred million, or even for numbers multiplied up to hundreds of thousands of millions upon millions.

They do not give rise to this mind for ayuta koṭis of sentient beings, nor for nayuta koṭis, nor for any of the vast numerical terms that continue through bimbara, asaṃkhyeya, immeasurable, boundless, unequaled, innumerable, incalculable, inconceivable, and inexpressible, even when those numbers are multiplied by themselves. Their resolve is not limited by any count that can be named.

They do not give rise to this mind merely for sentient beings as numerous as the dust motes in one land, nor for beings as numerous as the dust motes in two, three, and so on up to inexpressibly many lands. They do not do so merely for beings as numerous as the dust motes in one Jambudvīpa, nor for the dust motes in Godānīya, Uttarakuru, or Pūrvavideha. They do not do so merely for beings as numerous as the dust motes in a small-thousand world, a middle-thousand world, or a great-thousand world, nor for beings as numerous as the dust motes in two, three, and so on up to inexpressibly many three-thousand-great-thousand world-systems.

They do not give rise to this mind merely to make offerings and provide support to one Buddha, nor even to inexpressibly many Buddhas. They do not do so merely to make offerings and provide support to Buddhas as numerous as the dust motes in one land, nor even to Buddhas as numerous as the dust motes in inexpressibly many three-thousand-great-thousand world-systems. They do not do so merely to purify one Buddha land, nor even to purify Buddha lands as numerous as those dust motes. They do not do so merely to receive and uphold the Dharma of one Buddha, nor even to receive and uphold the Dharma of Buddhas as numerous as those dust motes.

They do not give rise to this mind merely to keep the Buddha lineage from being cut off in one three-thousand-great-thousand world-system, nor even in three-thousand-great-thousand world-systems as numerous as inexpressibly many dust motes. They do not do so merely to distinguish and know the vow of one Buddha, nor even the vows of Buddhas as numerous as those dust motes. They do not do so merely to adorn one Buddha land, nor even Buddha lands as numerous as those dust motes. They do not do so merely to distinguish and know the assembly of disciples of one Buddha, nor even the assemblies of Buddhas as numerous as those dust motes. They do not do so merely to uphold the Dharma wheel of one Buddha, nor even the Dharma wheels of Buddhas as numerous as those dust motes. They do not give rise to this mind merely to know the minds of one person, the faculties of one person, or the successive order of kalpas in one three-thousand-great-thousand world-system, nor merely to distinguish and cut off the afflictions of one person, nor even the afflictions of people as numerous as inexpressibly many dust motes in three-thousand-great-thousand world-systems.

These bodhisattva mahāsattvas make this vow: "We will fully teach and transform all sentient beings in the ten directions. We will fully make offerings and provide support to all Buddhas in the ten directions. We vow to make all Buddha lands in the ten directions pure. With firm minds, we will receive and uphold the Dharma of all Buddhas in the ten directions. We will distinguish and know all Buddha lands, fully know all the assemblies of disciples of all Buddhas, distinguish and know the minds of all sentient beings, know how to cut off all sentient beings' afflictions, and fully know the faculties of all sentient beings." In this way, bodhisattvas give rise to the mind and abide in unsurpassed complete awakening. Taking these ten gateways as the beginning, extending even to hundreds of thousands of millions of asaṃkhyeyas of gateways, these are gateways of the path and Dharma that bodhisattvas should know and should enter. In brief, this is the true path of bodhisattvas. They enter and know all dharmas because they know them with wisdom, and because they adorn the bodhisattva path in all Buddha lands.

Āśā said, "Good man, my vow is this: from the beginning of the world onward, may all sentient beings become completely pure and may all afflictions be completely cut off." Sudhana asked, "What liberation is this?" Āśā answered, "It is called the Banner of Sorrowless Security. I know this one gateway of liberation, but I do not know the great mind of the bodhisattvas, which is like the waters of a great ocean and is able to hold and receive all the Dharmas of all Buddhas.

"The minds of bodhisattvas are unmoving, like Mount Sumeru. Bodhisattvas are like the king of medicines, able to remove all afflictions. Bodhisattvas are like the sun, able to dispel all darkness. Bodhisattvas are like the earth, able to contain and receive all sentient beings. Bodhisattvas are like the wind, able to benefit all sentient beings. Bodhisattvas are like fire, able to burn away the afflictions of all non-Buddhist paths. Bodhisattvas are like clouds, able to rain down Dharma water. Bodhisattvas are like the moon, whose light of merit illuminates everything. Bodhisattvas are like Śakra Devānām Indra, protecting all sentient beings. The Dharma of the bodhisattva path is extremely profound; how could I know it completely?" Because these bodhisattvas give rise to great vows, wish to accomplish great matters, and wish to reach the great place, they are called mahāsattvas.

Furthermore, in this Prajñāpāramitā Sutra, the Buddha himself explains the marks of a mahāsattva, saying that such-and-such marks are the marks of a mahāsattva. Śāriputra, Subhūti, Pūrṇa, and other great disciples each speak of them. This should be explained broadly in that chapter.

Explanation of the Bodhisattvas' Merits in the First Chapter

Sutra:

They had all attained dhāraṇīs and many samādhis. They practiced emptiness, signlessness, and wishlessness, and had already attained the patience of equality.

Treatise:

Question: Why are bodhisattva mahāsattvas praised in sequence by these three matters?

Answer: Because the real merits of bodhisattvas are being brought out. What should be praised is praised; what should be trusted is trusted. Bodhisattvas are praised by means of profound and pure dharmas that ordinary sentient beings cannot trust.

Furthermore, the name bodhisattva mahāsattva was first stated, but the reason why they are bodhisattva mahāsattvas had not yet been explained. Because they have attained dhāraṇīs, samādhis, patience, and other merits, they are called bodhisattva mahāsattvas.

Question: The meaning of the sequence is now understood. Why is it called dhāraṇī? What is a dhāraṇī?

Answer: Dhāraṇī means "able to hold," or it may mean "able to restrain." "Able to hold" means that one gathers many kinds of wholesome dharmas and can hold them so that they do not scatter or become lost. It is like an intact vessel holding water: the water does not leak away or scatter. "Able to restrain" means that when evil and unwholesome roots are about to arise in the mind, one can restrain them so that they do not arise; and when one is about to commit an evil offense, one holds oneself back so that one does not do it. This is called dhāraṇī. This dhāraṇī may be associated with mind or not associated with mind; it may be outflowing or free from outflows; it is formless, invisible, and without resistance. It is included in one basis of retention, one sense sphere, and one aggregate: the dharma basis of retention, the dharma sense sphere, and the formation aggregate. It is known by nine knowledges, excluding the knowledge of destruction, and cognized by one consciousness, namely mental consciousness. This is the Abhidharma explanation of dhāraṇī.

Furthermore, bodhisattvas who attain dhāraṇī can retain without losing all the Dharmas they have heard, because of the power of mindfulness.

Furthermore, this dhāraṇī Dharma constantly follows bodhisattvas, like a fever that returns every other day. This dhāraṇī does not leave bodhisattvas, like a spirit that has taken hold of someone. This dhāraṇī constantly follows bodhisattvas, like wholesome and unwholesome disciplines.

Furthermore, this dhāraṇī holds bodhisattvas and does not let them fall into the two pits of the two grounds. It is like a loving father who loves his child: when the child is about to fall into a pit, he holds the child back so that the child does not fall.

Furthermore, because bodhisattvas attain the power of dhāraṇī, all Māra kings, Māra subjects, and Māra beings are unable to move them, break them, or overcome them. It is like Mount Sumeru: the breath of ordinary people cannot make it move.

Question: How many kinds of dhāraṇī are there?

Answer: There are very many dhāraṇīs. There is the dhāraṇī of retaining what is heard. Those who attain this dhāraṇī do not forget or lose any language or Dharma they hear with the ear.

There is also the dhāraṇī of discriminating knowledge. Those who attain this dhāraṇī fully know, through discrimination, sentient beings and dharmas, whether great or small, good or bad. As a verse says:

Elephants, horses, gold,
wood, stone, clothing,
men, women, and water:
all are different in many ways.

Things may share one name,
yet noble and base differ in principle.
Those who attain this dhāraṇī
can distinguish them all.

There is also the dhāraṇī of entering sounds. Bodhisattvas who attain this dhāraṇī hear all speech and sounds without delight and without anger. Even if all sentient beings, for kalpas as numerous as the sands of the Ganges, used harsh words to revile them, their minds would not hate or resent them.

Question: Since bodhisattvas have not yet exhausted all outflows, how can they endure these evils for kalpas as numerous as the sands of the Ganges?

Answer: I have already said that they can do this through the power of attaining this dhāraṇī.

Furthermore, although these bodhisattvas have not yet exhausted the outflows, they have great wisdom and sharp faculties, and can contemplate in order to remove and send away anger. They think: If the ear faculty does not reach the place of sound, then to whom does the bad sound attach? Again, a sound of insult is simply heard and immediately passes. If one does not discriminate it, who is there to become angry? Ordinary people cling in their minds to "I" and "mine," discriminate right and wrong, and give rise to resentment and hatred.

Furthermore, if people can know that speech arises and ceases moment by moment, and that what comes before and what comes after do not exist together, then there is no anger. They also know that within dharmas there is no owner; who insults, and who becomes angry? If someone hears a language from another region, one person may consider these words good while another considers them bad. Since good and bad are not fixed, even when insulted one does not become angry. If people know that verbal sounds are not fixed, then there is neither anger nor delight.

It is like someone dear and beloved insulting you: although there is insult, you do not resent it. But when someone who is not dear speaks harshly, hearing it gives rise to anger. If one meets wind and rain, one enters a house or holds up an umbrella. If the ground has thorns, one puts on boots or shoes. In great cold one lights a fire; in heat one seeks water. With such troubles, one simply seeks a way to block them and does not become angry at them. Insults, abuse, and other evils are also like this: one simply uses loving-kindness and compassion to quiet these evils and does not give rise to anger.

Furthermore, bodhisattvas know that all dharmas are neither born nor destroyed, and that their nature is empty. If people become angry, insult them, strike them, or kill them, these are like dreams and like illusions. Who becomes angry? Who insults?

Furthermore, even if someone, together with sentient beings for kalpas as numerous as the sands of the Ganges, praised and made offerings of clothing, food, bedding, medicine, flowers, incense, and necklaces, bodhisattvas who have attained patience would remain unmoved in mind, neither delighted nor attached.

Question: We already know the many reasons why bodhisattvas do not become angry. But if someone truly praises their merits, why are they still not delighted?

Answer: They know that all kinds of offerings and reverence are impermanent. Because certain causes and conditions are present now, people come to praise and make offerings; later, when different causes and conditions arise, those people may become angry, strike them, or kill them. For this reason, bodhisattvas are not delighted.

Furthermore, if they come to praise and make offerings because I have merit and wisdom, this is praising merit, not praising me. Why should I be delighted?

Furthermore, these people seek karmic fruit for themselves. Through the causes and conditions they create toward me, they make offerings to me and cultivate merit. It is like people planting grain, irrigating it, and tending it; the earth is not delighted.

Furthermore, if people make offerings to me and I receive them with delight, my merit becomes slight and the benefit to others is also small. For this reason, I am not delighted.

Furthermore, bodhisattvas contemplate all dharmas as like dreams and like echoes. Who praises, and who is delighted? I have not yet been liberated from the three realms, have not exhausted the outflows, and have not attained the Buddha path. How could I be delighted at receiving praise? If anyone should be delighted, it would be the Buddha alone. Why? Because all his merits have been completely fulfilled. Therefore, when bodhisattvas receive all kinds of praise, offerings, and support, their minds do not give rise to delight. Such characteristics are called the dhāraṇī of entering sounds.

There are also dhāraṇīs called the dhāraṇī of quiescent cessation, the dhāraṇī of boundless turning, the dhāraṇī of contemplation according to the stages, the dhāraṇī of majestic virtue, the dhāraṇī of flower adornment, the dhāraṇī of pure sound, the dhāraṇī of the treasury of empty space, the dhāraṇī of the ocean treasury, the dhāraṇī of distinguishing the grounds of all dharmas, and the dhāraṇī of clarifying the meanings of all dharmas. In brief, there are five hundred gateways of dhāraṇī like these; if explained broadly, they are immeasurable. For this reason, the sutra says that all the bodhisattvas had attained dhāraṇī.

As for the samādhis, there are three samādhis: emptiness, wishlessness, and signlessness. Some say: contemplating the five aggregates as without self and without what belongs to self is called emptiness. Abiding in this samādhi of emptiness, one does not give rise to the three poisons for the sake of a future life; this is called wishlessness. Taking as object dharmas that are free from the ten signs: the five sense objects, male, female, arising, abiding, and ceasing, is called signlessness.

Others say: abiding in this samādhi, one knows the true mark of all dharmas, namely ultimate emptiness; this is called the samādhi of emptiness. Having known this emptiness, one is wishless. What is wishlessness? One does not contemplate dharmas as either empty or not empty, either existent or nonexistent, and so on. As the Buddha says in a verse from the Dhammapada:

Seeing existence, there is fear;
seeing nonexistence, there is also fear.
Therefore one does not cling to existence,
and also does not cling to nonexistence.

This is called the samādhi of wishlessness.

What is the samādhi of signlessness? All dharmas have no signs. One does not receive or attach to any dharma. This is called the samādhi of signlessness. As a verse says:

Speech has already ceased;
mental activities have also stopped.
Not arising and not ceasing:
this is like the mark of nirvāṇa.

Furthermore, the eighteen emptinesses are called the samādhi of emptiness. In the many kinds of existence: the five destinies, birth-existence, original-existence, death-existence, intermediate-existence, and karma, the mind does not seek anything; this is called the samādhi of wishlessness. All signs are broken down and not remembered; this is called the samādhi of signlessness.

Question: There are many kinds of dhyāna and concentration practices. Why are only these three called the three samādhis?

Answer: In these three samādhis, because the contemplation is close to nirvāṇa, they cause the mind to be neither high nor low, equal and unmoving. This is not so elsewhere. For this reason, only these are called the three samādhis. In other concentrations, there may be much craving, much pride, or many views. Within these three samādhis, there is the foremost true meaning and true benefit, and they can obtain the gateways to nirvāṇa. Therefore, among all dhyāna and concentration practices, these three concentrations are the three gates of liberation. They are also called the three samādhis. Because these three samādhis are true samādhis, other concentrations may also be called concentrations.

Furthermore, apart from the four root dhyānas, from the access stage up to the peak of existence, these are called concentrations and are also called samādhis, but they are not called dhyānas. The four dhyānas are also called concentrations, also called dhyānas, and also called samādhis. Other concentrations are also called concentrations and also called samādhis, such as the four immeasurables, the four kinds of unobstructed eloquence, the six superknowledges, the eight liberations, the eight spheres of mastery, the nine successive concentrations, the ten universal bases, and other concentration dharmas.

Furthermore, some say that all samādhi dharmas number twenty-three kinds. Some say sixty-five kinds. Some say five hundred kinds. Because the Mahāyāna is greatest, its samādhis are immeasurable: the samādhi of adorning the whole Dharma-nature, the samādhi that can illuminate all dharmas of the three times, the samādhi of non-discriminating knowledge that contemplates the depth of Dharma-nature, the samādhi that enters the bottomless Buddha Dharma, the samādhi that illuminates like empty space, bottomless and boundless, the samādhi of contemplating the Tathāgata's power and practice, the samādhi of the Buddha's fearless adornment and powerful lion's roar, the samādhi of the turning treasury of the Dharma-nature gate, the samādhi of the unobstructed and swift moon pervading all worlds, and the samādhi of light from Dharma clouds adorning everywhere. Bodhisattvas attain immeasurable samādhis such as these.

Furthermore, in the Mahāyāna chapter of the Prajñāpāramitā, briefly stated, there are one hundred and eight samādhis, beginning with the Śūraṅgama Samādhi and continuing up to the samādhi of empty space, nonattachment, and undefilement. Broadly explained, they are immeasurable. For this reason, the sutra says that the bodhisattvas attained many samādhis and practiced emptiness, signlessness, and wishlessness.

Question: Earlier it said that bodhisattvas attain many samādhis. Why does it again say that they practice emptiness, signlessness, and wishlessness?

Answer: Earlier, the names of the samādhis were given, but their marks were not explained. Now the marks are being explained. Therefore it says that they practice emptiness, wishlessness, and signlessness. If someone practices emptiness, signlessness, and wishlessness, this is called attaining the samādhi of the true mark. As a verse says:

If one keeps the precepts purely,
this is called a true bhikṣu.
If one can contemplate emptiness,
this is called attaining samādhi.

If one can be diligent,
this is called a person practicing the path.
If one attains nirvāṇa,
this is called true happiness.

As for "had already attained the patience of equality":

Question: What is equality? What is patience?

Answer: There are two kinds of equality: equality regarding sentient beings and equality regarding dharmas. Patience is also of two kinds: patience regarding sentient beings and patience regarding dharmas. What is equality regarding sentient beings? Toward all sentient beings, one has an equal mind, equal mindfulness, equal love, and equal benefit. This is called equality regarding sentient beings.

Question: Because of the power of loving-kindness and compassion, one should have equal mindfulness toward all sentient beings, but one should not contemplate them as equal. Why? Bodhisattvas practice the true path, are not inverted, and accord with the marks of dharmas. How, then, can they contemplate good people, bad people, great people, small people, and animals as equal? Among bad people there truly are bad marks, and among good people there truly are good marks. Great and small, humans and animals, are also like this. The mark of an ox abides in an ox, and the mark of a horse abides in a horse. The mark of an ox is not in a horse, and the mark of a horse is not in an ox, because a horse does not become an ox. Sentient beings each have their own marks. How can one contemplate them as equal and not fall into inversion?

Answer: If the marks of good and bad were real, then bodhisattvas would fall into inversion. Why? Because this would destroy all dharmas. Since dharmas are not truly marked as good, not truly marked as bad, not marked as many, not marked as few, not human, not animal, not one, and not different, your challenge is incorrect. As a verse on the marks of dharmas says:

Not born and not destroyed,
not cut off and not eternal,
not one and not different,
not going and not coming.

Dharmas arise from causes and conditions,
ending all conceptual proliferation.
The Buddha is able to teach this;
I will now explain it.

Furthermore, among all sentient beings, one does not attach to their many kinds of marks, to the mark of sentient beings, or to the mark of emptiness. One sees them as equally without difference. Contemplating in this way is called equality regarding sentient beings. If, within this, a person's mind is equal and unobstructed, directly enters and does not retreat, this is called attaining the patience of equality. Bodhisattvas who attain the patience of equality do not become angry at or trouble any sentient being, just as a loving mother loves her child. As a verse says:

Contemplate sound as an echo from a call;
bodily actions as images in a mirror.
When one can contemplate people in this way,
how could one fail to be patient?

This is called patience regarding the equality of sentient beings.

What is called patience regarding the equality of dharmas? Wholesome dharmas, unwholesome dharmas, outflowing dharmas, non-outflowing dharmas, conditioned dharmas, unconditioned dharmas, and so on: all these dharmas enter the Dharma gate of nonduality and enter the gate of the true mark of dharmas. Having entered in this way, when one deeply enters the true mark of dharmas, the mind patiently and directly enters, without dispute and without obstruction. This is called patience regarding the equality of dharmas. As a verse says:

All dharmas are not born and not destroyed;
they are not not-born and not not-destroyed.
Nor are they both born and destroyed;
nor are they not born and destroyed.
Nor are they not born and not destroyed;
nor are they not not-born and not not-destroyed.

Having attained liberation, called liberation because one is freed from wrong views, one abandons all these alike: emptiness and non-emptiness, called "non" because one does not grasp emptiness. One extinguishes all conceptual proliferation, and the path of language is cut off. One deeply enters the Buddha Dharma, and the mind passes through without obstruction, unmoving and non-retreating. This is called the patience with the non-arising of dharmas, the first gateway that assists the Buddha path. For this reason, the sutra says that they had already attained the patience of equality.

Sutra:

They had attained unobstructed dhāraṇī.

Treatise:

Question: Earlier it already said that the bodhisattvas had attained dhāraṇī. Why does it now again say that they had attained unobstructed dhāraṇī?

Answer: Because unobstructed dhāraṇī is the greatest. Among all samādhis, the king of samādhis is greatest, like a king among people. Among all liberations, unobstructed liberation is greatest. In the same way, among all dhāraṇīs, unobstructed dhāraṇī is great. For this reason it is mentioned again.

Furthermore, when it first said that the bodhisattvas had attained dhāraṇī, it was not known what kind of dhāraṇī this was. There are small dhāraṇīs, such as those attained by wheel-turning kings, seers, and others: the dhāraṇī of retaining what is heard, the dhāraṇī of distinguishing sentient beings, and the dhāraṇī of taking refuge, rescuing, protecting, and not abandoning. Other people also have small dhāraṇīs such as these. But this unobstructed dhāraṇī is not attained by non-Buddhist teachers, śrāvakas, pratyekabuddhas, or newly training bodhisattvas. Only bodhisattvas of immeasurable merit, wisdom, and great power uniquely have this dhāraṇī. For this reason, it is explained separately.

Furthermore, these bodhisattvas have already fully completed their own benefit and only wish to benefit others. Their teaching of the Dharma and transformation of beings is inexhaustible, with unobstructed dhāraṇī as its root. For this reason, bodhisattvas constantly practice unobstructed dhāraṇī.

Sutra:

They all possessed the five superknowledges.

Treatise:

These are miraculous ability, the divine eye, the divine ear, knowledge of others' minds, and knowledge of one's own past lives. What is miraculous ability? The superknowledge of miraculous ability has three kinds: the ability to arrive, transformation, and noble miraculous ability.

The ability to arrive has four kinds. First, the body can fly through the air without obstruction, like a bird. Second, one moves what is far away and makes it near, arriving without going. Third, one disappears here and appears there. Fourth, in a single thought one can arrive.

Transformation means that one can make the great small and the small great, make one into many and many into one, and transform all kinds of things. When non-Buddhist practitioners transform things, the longest duration does not exceed seven days. The Buddhas and their disciples transform freely, with no fixed limit of long or short duration.

Noble miraculous ability means that among the six external sense objects, one can contemplate unlovely and impure things and make them pure; and one can contemplate lovely and pure things and make them impure. This Dharma of noble miraculous ability belongs to the Buddha alone. This superknowledge of miraculous ability arises from the four bases of miraculous power. The bases of miraculous power, the superknowledges, and so on arise in sequence because they take form as their condition; they cannot be attained all at once.

The superknowledge of the divine eye means that, in the eye, one obtains pure form produced from the four great elements of the form realm; this is called the divine eye. What the divine eye sees includes sentient beings and things in one's own level and in the lower levels throughout the six destinies. Whether near or far, coarse or subtle, there is no form it cannot illuminate. This divine eye is of two kinds: first, obtained through karmic retribution; second, obtained through cultivation. Among the five superknowledges, the divine eye is obtained through cultivation, not through karmic retribution. Why? Because it is obtained by constantly recollecting many kinds of light.

Some say that these bodhisattvas, by the power of attaining the patience with the non-arising of dharmas, are not included within the six destinies. It is only for the sake of teaching and transforming sentient beings that, with the Dharma body, they appear in the three realms of the ten directions. Bodhisattvas who have not yet attained the Dharma body may obtain the divine eye either through cultivation or through karmic retribution.

Question: The merits of these bodhisattvas surpass those of arhats and pratyekabuddhas. Why, then, praise the divine eye, a lesser merit shared with ordinary people, and not praise the wisdom eye, Dharma eye, and Buddha eye of the bodhisattvas?

Answer: There are three kinds of devas. First, nominal devas; second, devas by birth; third, pure devas. Wheel-turning sage kings and other great kings are called nominal devas. Those born from the Heaven of the Four Heavenly Kings up to the peak of existence are called devas by birth. Buddhas, Dharma-body bodhisattvas, pratyekabuddhas, and arhats are called pure devas. When these pure devas obtain the divine eye through cultivation, this is called the superknowledge of the divine eye. The pure divine eye of Buddhas and Dharma-body bodhisattvas cannot be obtained by any desire-free ordinary person with the five superknowledges, nor can śrāvakas or pratyekabuddhas obtain it. Why? A lesser arhat, with a small application of mind, sees one thousand worlds; with a great application of mind, sees two thousand worlds. A great arhat, with a small application of mind, sees two thousand worlds; with a great application of mind, sees a three-thousand-great-thousand world-system. Pratyekabuddhas are also like this. This is called the superknowledge of the divine eye.

What is called the superknowledge of the divine ear? In the ear, one obtains pure form produced from the four great elements of the form realm, and can hear all sounds: the sounds of devas, the sounds of humans, and the sounds of the three bad destinies. How is the superknowledge of the divine ear obtained through cultivation? By constantly recollecting many kinds of sounds. This is called the superknowledge of the divine ear.

What is the superknowledge of knowing past lives? One constantly recollects former events: days, months, years, the time in the womb, and even past lives: one life, ten lives, a hundred lives, thousands of millions of lives. Great arhats and pratyekabuddhas know eighty thousand great kalpas; great bodhisattvas and Buddhas know immeasurable kalpas. This is called the superknowledge of knowing past lives.

What is called the superknowledge of knowing others' minds? One knows whether another's mind has defilement or is free from defilement. It is obtained by constantly recollecting one's own mind as it arises, abides, and ceases.

Furthermore, one observes another person's signs of joy, anger, fear, and dread. Having seen these signs, one then knows that person's mind. This is the first gateway to knowledge of others' minds. This is a brief explanation of the five superknowledges.

Sutra:

Their words were surely trusted and accepted.

Treatise:

Devas, humans, dragons, asuras, and all great people trusted and accepted their words. This is the karmic result of not engaging in frivolous speech. Those who receive the result of frivolous speech, even when they speak true words, are not trusted or accepted by anyone. As a verse says:

Some fall among hungry ghosts;
flames come out from their mouths.
They cry loudly in the four directions:
this is the result of faults of speech.

Although they have heard and seen much,
and teach the Dharma in a great assembly,
because of past actions of insincerity,
people do not trust or accept them.

If one wishes to hear broadly and learn much,
and to be trusted and accepted by others,
one should therefore be completely sincere
and should not engage in frivolous speech.

Sutra:

They no longer had laziness.

Treatise:

Laziness destroys the wealth, benefit, and merit of householders. It destroys the joy of rebirth in heaven and the joy of nirvāṇa for renunciants. For householders and renunciants alike, reputation is destroyed. There is no greater loss, no greater thief, than laziness. As a verse says:

Laziness drowns the wholesome mind;
the darkness of delusion destroys the light of wisdom.
Fine vows are all extinguished,
and great works are also lost.

For this reason, the sutra says that they no longer had laziness.

Sutra:

They had already abandoned gain, support, and fame.

Treatise:

Gain and support are like thieves: they destroy the root of merit. Just as hail from the sky damages the five grains, gain, support, and fame are also like this: they destroy the sprouts of merit and prevent them from growing. As the Buddha taught by analogy, it is like a person bound with a rope of hair that cuts through skin and bone. In the same way, people who crave gain and support cut off the root of merit. As a verse says:

Having entered a sandalwood forest,
one takes only its leaves.
Having entered a mountain of seven treasures,
one instead takes crystal.

Some enter the Buddha Dharma
but do not seek the joy of nirvāṇa.
Instead they seek gain and offerings;
such people deceive themselves.

Therefore, disciples of the Buddha
who wish to taste the flavor of ambrosia
should abandon mixed poison
and diligently seek the joy of nirvāṇa.

It is like a harmful hailstorm
that injures the five grains.
If one clings to gain and offerings,
one destroys shame, moral dread, and ascetic practice.

In this life one burns up wholesome roots;
in a future life one falls into hell.
Like Devadatta,
one sinks oneself for the sake of gain and support.

For this reason, the sutra says that they had already abandoned gain, support, and fame.

Sutra:

When teaching the Dharma, they had no expectation of reward.

Treatise:

With great loving-kindness and compassion, they teach the Dharma for the assembly. They do not teach for the sake of clothing, food, reputation, or influence. They teach because of great loving-kindness and compassion, because their minds are pure, and because they have attained the patience with the non-arising of dharmas. As a verse says:

One may be learned, eloquent, wise, and skilled in speech,
beautifully teaching dharmas and turning people's minds;
but if one does not practice according to Dharma and one's conduct is not right,
one is like clouds that thunder but do not rain.

One may be broadly learned and wise,
yet slow of speech and without skillful means;
unable to reveal the treasury of Dharma jewels,
one is like a small rain without thunder.

Without broad learning and without wisdom,
unable to teach Dharma and without good conduct,
such a poor Dharma teacher has no shame or moral dread,
like a small cloud without thunder or rain.

Broadly learned, widely wise, beautiful in speech,
skillfully teaching dharmas and turning people's minds,
practicing Dharma with upright mind and without fear,
one is like a great cloud thundering and pouring down heavy rain.

A great general of Dharma holds the Dharma mirror,
illuminating the wisdom treasury of the Buddha Dharma.
Reciting, widely proclaiming, and shaking the Dharma bell,
one is like a ship in the ocean ferrying everyone across.

Also like the king of bees gathering many flavors,
one teaches according to the Buddha's words and follows the Buddha's intent,
helping the Buddha clarify the Dharma and liberate sentient beings:
such a Dharma teacher is very difficult to encounter.

Sutra:

They had crossed over into patience regarding very deep dharmas.

Treatise:

What are very deep dharmas? The twelve causes and conditions are called very deep dharmas. As the Buddha told Ānanda: "This Dharma of the twelve causes and conditions is very deep, difficult to understand and difficult to know."

Furthermore, to be forever free from the net of the sixty-two wrong views that arise depending on the past and future is called very deep Dharma. As the Buddha told the bhikṣus: "If ordinary uninstructed people wish to praise the Buddha, what they praise is very little, namely praising purity of precepts or praising separation from sensual desires. If they can praise this very deep Dharma, difficult to understand and difficult to know, that is truly praising the Buddha." Here the Brahmajāla Sūtra should be explained broadly.

Furthermore, the three gates of liberation are called very deep dharmas. In the Prajñāpāramitā, when the devas praised, "World-Honored One, this Dharma is very deep," the Buddha said, "Very deep Dharma means emptiness; it also means wishlessness and signlessness."

Furthermore, understanding the true marks of all dharmas, which cannot be broken and cannot be moved, is called very deep Dharma.

Furthermore, when one removes the power of inner mental imagining and intellectual construction, then with a concentrated mind one abides in the pure true mark of dharmas. It is like intense heat-haze: what is not yellow is seen as yellow. Because of the power of mental imagining and intellectual construction, one turns and contemplates dharmas in distorted ways; this is called shallow Dharma. It is like a person's eyes being clear and free from heat-haze: one sees yellow as yellow just as it is. In the same way, when one removes the power of inner mental imagining and intellectual construction, the wisdom eye is pure and sees the true mark of dharmas. It is like a true crystal: if a yellow object is placed in it, it appears yellow; blue, red, and white also change according to the color. The mind is also like this. Because ordinary people have the power of inner mental imagining and intellectual construction, they see different marks in dharmas. To contemplate the true mark of dharmas as neither empty nor not empty, neither existent nor not existent, and to deeply enter this Dharma without turning back and without obstruction, is called the patience that crosses deep Dharma. "Crossing" means attaining very deep Dharma, being fully complete, unobstructed, and reaching the other shore. This is called crossing.

Sutra:

They had attained fearless power.

Treatise:

The bodhisattvas had accomplished the power of the four fearlessnesses.

Question: Since the bodhisattvas have not yet completed what they are to do and have not yet attained all-knowledge, why does it say that they have attained the four fearlessnesses?

Answer: Fearlessness is of two kinds: the fearlessness of bodhisattvas and the fearlessness of Buddhas. Although these bodhisattvas have not yet attained the fearlessness of Buddhas, they have attained the fearlessness of bodhisattvas. For this reason, they are said to have attained fearless power.

Question: What are the four fearlessnesses of bodhisattvas?

Answer: First, because they can retain everything they hear, because they have attained dhāraṇīs, and because they constantly recollect and do not forget, they teach the Dharma in an assembly without fear. Second, because they know all sentient beings' causes and conditions for desiring liberation, and know whether their faculties are sharp or dull, they teach the Dharma according to what is appropriate for each; therefore bodhisattvas teach the Dharma in a great assembly without fear. Third, whether in the east, south, west, north, the four intermediate directions, above, or below, they do not see anyone coming to challenge them with questions in such a way that they could not answer according to Dharma. Because they do not see even the slightest sign of this, they teach the Dharma in an assembly without fear. Fourth, all sentient beings listen, receive, question, and challenge; bodhisattvas answer freely and in accordance with Dharma, skillfully cutting off all sentient beings' doubts. Therefore bodhisattvas teach the Dharma in a great assembly without fear.

Sutra:

They had passed beyond all works of Māra.

Treatise:

There are four kinds of Māra. First, the Māra of afflictions; second, the Māra of the aggregates; third, the Māra of death; fourth, the Māra who is the deva lord of Paranirmitavaśavartin Heaven. Because these bodhisattvas have attained the bodhisattva path, they break the Māra of afflictions. Because they have attained the body of Dharma-nature, they break the Māra of the aggregates. Because they have attained the path and the body of Dharma-nature, they break the Māra of death. Because they are constantly one-pointed in mind, because their minds do not attach anywhere, and because they enter the unmoving samādhi, they break the Māra who is the deva lord of Paranirmitavaśavartin Heaven. For this reason, the sutra says that they have passed beyond all works of Māra.

Furthermore, in the chapter on recognizing Māra in the Prajñāpāramitā, the Buddha himself explains Māra's karma and Māra's works. Because these Māra karmas and Māra works have been exhausted and passed beyond, this is called having passed beyond Māra's works.

Furthermore, apart from the true mark of all dharmas, all remaining dharmas are called Māra: all afflictions, bonds, underlying tendencies, desires, fetters, graspings, entanglements, aggregates, elements, sense fields, Māra kings, Māra subjects, Māra beings, and so on are all called Māra.

Question: Where does it say that desire, fetters, and other bonds and underlying tendencies are called Māra?

Answer: In the Miscellaneous Treasury Sutra, the Buddha spoke these verses to King Māra:

Desire is your first army;
sorrow and grief are your second army.
Hunger and thirst are your third army;
craving is the fourth.

The fifth army is sleepiness;
fear and dread are the sixth.
Doubt is the seventh army;
poisoned intention is the eighth.

The ninth army is gain and support;
clinging to empty fame.
The tenth army is self-exaltation,
looking down on others with arrogance.

Your armies are like this:
people of the whole world,
and all devas as well,
are unable to destroy them.

With the arrow of wisdom,
and with the power of cultivating concentration and wisdom,
I shatter your armies of Māra,
like an unbaked jar sinking into water.

With one mind I cultivate wisdom,
in order to liberate all.
My disciples are diligent,
always mindful in cultivating wisdom.

Following and practicing in accordance with Dharma,
they will certainly reach nirvāṇa.
Though you do not wish to release them,
they will reach the place you cannot reach.

When King Māra heard this,
his sorrow and grief immediately vanished.
The evil followers of Māra
also disappeared and were no longer seen.

This is called the Māra of the bonds and underlying tendencies.

Question: Where does it say that the five aggregates, eighteen elements, and twelve sense fields are Māra?

Answer: On Mount Makula, the Buddha taught his disciple Rādha: "The form aggregate is Māra; feeling, perception, formations, and consciousness are also like this."

Furthermore, if one wishes to produce a form body in a future life, this is a place of movement. If one wishes to produce a formless body, this too is a place of movement. If one wishes to produce a body with perception, without perception, or neither with perception nor without perception, all of these are places of movement. Movement is Māra's bondage; if there is no movement, then one is not bound and is freed from evil. Here it says that aggregates, elements, and sense fields are Māra. As for Māra the deva lord, Māra subjects, and Māra beings, these are Māra directly and need no explanation.

Question: Why is it called Māra?

Answer: It steals the life of wisdom and destroys the wholesome roots of merit in the Dharma of the path. Therefore it is called Māra. Non-Buddhist practitioners call it the lord of desire, the flower-arrow, and the five arrows, because it destroys many kinds of wholesome affairs. In the Buddha Dharma it is called Māra. Its actions and affairs are called Māra's works. What are Māra's works? They are explained in the chapter on recognizing Māra.

Furthermore, as people turn through the world receiving suffering and pleasure, the causes and conditions of the bonds and underlying tendencies are also causes and conditions of the power of King Māra. This Māra is called the enemy of all Buddhas and the thief of all noble ones. It destroys the work of all who go against the current and does not rejoice in nirvāṇa. This is called Māra. This Māra has three kinds of activity: joking speech, singing and dancing, and crooked gazes arise from craving; binding, beating, whipping, torture, stabbing, cutting, chopping, and severing arise from anger; burning the body, freezing oneself, pulling out the hair, starving oneself, entering fire, jumping into abysses, and throwing oneself from cliffs arise from delusion. Also, great faults and impurities, and defiled attachment to the world, are all Māra's works. Hating benefit and having no use for nirvāṇa or the path to nirvāṇa are also Māra's works. One sinks in the great ocean of suffering and does not realize it oneself. Immeasurable things like these are all Māra's works. Having abandoned and relinquished them is called passing beyond all works of Māra.

Sutra:

They had all been liberated from every karmic obstruction.

Treatise:

Being liberated from all evil karma is called liberation from karmic obstruction.

Question: There are three kinds of obstruction: the obstruction of afflictions, the obstruction of karma, and the obstruction of retribution. Why set aside two obstructions and speak only of karmic obstruction?

Answer: Because among the three obstructions, the power of karma is greatest. Accumulated karma, even through hundreds of thousands of millions of kalpas, is not lost, burned, or destroyed. When it meets with its result, it does not perish. These karmas can remain for a long time, and when the conditions come together, they give their results. It is like grain or grass seeds in the ground: when they obtain the proper season, they grow, without being lost or destroyed. Even the all-knowledge of the Buddhas, foremost and most honored like Sumeru, king of mountains, cannot turn away these karmas. How much less can ordinary people do so. As a verse says:

The wheel of birth and death carries people along;
afflictions, bonds, and karma
turn with great power and freedom,
and no one can stop them.

Karma made by oneself in past lives
turns into many kinds of forms.
The power of karma is greatest;
nothing in the world compares with it.

Past karma has its own force,
leading people to receive its results.
Because of karmic power they revolve,
turning in the ocean of birth and death.

The waters of the great ocean may dry up;
Sumeru and the earth may come to an end.
But past causal karma
is neither burned nor exhausted.

Karmas long accumulated
follow the one who made them,
like a creditor pursuing a debtor,
never letting that person go.

The results of these karmas
cannot be turned away by anyone.
There is nowhere to escape,
and one cannot be spared by begging for pity.

They pursue beings in the three realms
and never leave them even for a moment,
like the thorn of a kherīra tree:
this is karma taught by the Buddha.

Just as wind does not enter solidity,
water does not flow upward,
and empty space is not harmed,
so it is with the absence of karma.

Karmas have immeasurable power,
but they do not pursue those who did not make them.
When the time for retribution arrives,
they do not perish and are not lost.

One may fly from earth up to heaven,
from heaven enter the Snow Mountains,
and from the Snow Mountains enter the sea;
in every place, karma does not leave.

It constantly follows me,
never separating even for a moment,
until the time of unfailing result arrives,
like a shooting star hastening toward the moon.

For this reason, the sutra says that they had all been liberated from every karmic obstruction.

Sutra:

They skillfully taught the Dharma of causes and conditions.

Treatise:

The Dharma arising through the twelve causes and conditions can, through many Dharma gateways, skillfully explain afflictions, karma, and events as they arise in successive continuity, each condition leading to the next. This is called the twelve causes and conditions. Among them, the three factors of ignorance, craving, and grasping are called afflictions; the two factors of formations and existence are called karma; the remaining seven factors are called events. Of these twelve causes and conditions, the first two belong to the past life, the last two belong to the future life, and the middle eight belong to the present life.

Stated briefly, there are three things: afflictions, karma, and suffering. These three things turn and serve as conditions for one another: afflictions condition karma, karma conditions suffering, suffering conditions suffering, suffering conditions afflictions, afflictions condition karma, karma conditions suffering, and suffering conditions suffering. This is called turning and serving as conditions for one another.

All the afflictions of the past life are called ignorance. From ignorance, karma is produced; because it can make the result of a world, it is called formations. From formations, a defiled mind arises, the cause of the first body; because it recognizes its own characteristic, like a calf recognizing its mother, it is called consciousness. Together with this consciousness arise the four formless aggregates and the form in which they abide; this is called name-and-form. Within name-and-form, the six faculties such as the eye are produced; this is called the six sense fields. The faculty, the object, and consciousness come together; this is called contact. From contact, feeling arises. When the mind clings within feeling, this is called thirsty craving. Seeking by means of thirsty craving is called grasping. From grasping, the karma that causes a future life arises; this is called existence. From existence, one again receives the five aggregates of a later life; this is called birth. From birth, the five aggregates mature and decay; this is called old age and death. From old age and death arise anxiety, sorrow, weeping, lamentation, and many kinds of distress; this is the coming together of the whole mass of suffering.

If one single-mindedly contemplates the pure true mark of all dharmas, then ignorance is exhausted. Because ignorance is exhausted, formations are exhausted, and so on until the coming together of the whole mass of suffering is also exhausted. Such is the characteristic of the twelve causes and conditions. To explain this skillfully for people by using skillful means, without clinging to wrong views, is called skill.

Furthermore, within this contemplation of the twelve causes and conditions, to cut off attachment to Dharma, for the mind not to cling, and to know the true mark is called skill. As it says in the Inexhaustible Chapter of the Prajnaparamita, the Buddha told Subhuti, "Delusion is inexhaustible like empty space. Formations are inexhaustible like empty space, and so on until the coming together of the whole mass of suffering is inexhaustible like empty space. A bodhisattva should know in this way. One who knows in this way, in order to relinquish the limit of delusion, should have nowhere to enter. One who makes this contemplation of the arising of the twelve causes and conditions is thereby seated at the place of awakening and attains sarvajna, all-knowledge."

Sutra:

For asamkhyeya kalpas, they had made great vows.

Treatise:

The meaning of asamkhyeya has already been explained in the chapter on the meaning of bodhisattva. As for the meaning of kalpa, the Buddha explained it with similes. Suppose there were a stone mountain forty li wide, and a person with a very long life came once every hundred years, holding a fine, soft cloth, and wiped it once. Even if that great stone mountain were worn away, the kalpa would still not be exhausted. Suppose there were a great city forty li wide, filled level with mustard seeds, and a person with a very long life came once every hundred years and took away one mustard seed. Even if the mustard seeds were exhausted, the kalpa would still not be exhausted.

For just such countless kalpas, bodhisattvas make great, correct vows to liberate beings. A vow means an essential pledge made by a great mind: to certainly liberate all beings, cut off all fetters and latent tendencies, and accomplish anuttara-samyak-sambodhi. This is called a vow.

Sutra:

Their complexion was gentle and joyful. They always greeted others first, and their words were not coarse.

Treatise:

Because the root of anger had been pulled out, because jealousy had been removed, because they constantly cultivated great loving-kindness, great compassion, great joy, and great equanimity, and because the four kinds of wrong speech had been cut off, they obtained a gentle and joyful appearance. As a verse says:

If, on seeing a mendicant seeking the path,
one can receive him in four ways:
first seeing him with kind eyes,
going out to welcome him and respectfully asking after him,

offering a fine seat and provisions,
and fully giving what he wishes,
when the mind of giving is like this,
the Buddha path is as if held in one's palm.

If one can remove the four wrongs,
the verbal faults and poison of false speech,
divisive speech, harsh speech, and idle speech,
one obtains a great and beautiful result.

A good and gentle person seeks the path
and wishes to liberate all beings.
Removing the four wrong karmas of speech
is like a horse having a bridle.

Sutra:

In the great assembly, they had attained fearlessness.

Treatise:

Because of their great virtue, because of their solid merit and wisdom, and because they had attained the highest dharani of eloquence, they attained fearlessness in the great assembly. As a verse says:

If inwardly one's wisdom and virtue are thin,
while outwardly one is skilled in beautiful words,
this is like bamboo with nothing inside,
showing only its outer surface.

If inwardly one's wisdom and virtue are thick,
and outwardly one is skilled in words of Dharma,
this is like marvelous vajra,
complete in strength inside and out.

Furthermore, because the Dharma of fearlessness had been accomplished, because upright appearance, noble birth, great strength, moral discipline, meditation, wisdom, and discourse were all accomplished, therefore they were fearless. For this reason, they were fearless in the great assembly. As a verse says:

One of little virtue and no wisdom
should not sit on a high seat.
Like a jackal seeing a lion,
one crouches and does not dare come out.

One with great wisdom is fearless
and should sit on the lion seat.
It is like the lion's roar:
all animals become afraid.

Because immeasurable and boundless wisdom, merit, and power had been gathered, they were fearless. As a verse says:

If a person has extinguished all evils,
until there is not even the slightest fault,
for such a person of great virtue,
there is no vow that will not be fulfilled.

This person has great wisdom,
and in the world has no distress.
Therefore for such a person,
samsara and nirvana are one.

Furthermore, they uniquely attained the bodhisattva's fearlessness, as explained in the Sutra of King Vinavata. Bodhisattvas uniquely attain the four fearlessnesses, as explained above.

Sutra:

For countless kotis of kalpas, they had been skillful and outstanding in teaching the Dharma.

Treatise:

They had well cultivated in themselves the roots of goodness such as non-negligence. These bodhisattvas gathered merit and wisdom not for one life, two lives, or three lives, but for immeasurable asamkhyeya kalpas. As a verse says:

For the sake of beings, they gave rise to the great mind.
If someone disrespects and arrogantly looks down on them,
that person's offense is so great it cannot be described;
how much more so if that person adds evil deeds!

Furthermore, throughout countless and immeasurable kalpas, these bodhisattvas cultivated the body, cultivated moral discipline, cultivated the mind, and cultivated wisdom. Amid arising and ceasing, bondage and liberation, they themselves clearly knew the true mark of all dharmas. There are three kinds of understanding: understanding from hearing, understanding of meaning, and understanding through realization. Within the many gateways of teaching the Dharma, they had no obstruction. They all attained skillful means in teaching the Dharma and the perfection of wisdom. What these bodhisattvas taught should all be trusted and accepted, like the words of noble ones. As a verse says:

Having wisdom but little learning,
one does not know the true mark.
It is like being in great darkness:
one has eyes, but sees nothing.

Having much learning but no wisdom,
one also does not know the true mark.
It is like being in bright daylight
with a lamp, but without eyes.

One who is learned and has sharp wisdom:
what such a person teaches should be accepted.
One who has neither learning nor wisdom
is called a human-bodied ox.

Question: It should say, "for countless kotis of kalpas, they skillfully taught the Dharma." Why does it also say "outstanding"?

Answer: It is easy to teach the Dharma among people without wisdom and among disciples. It is difficult to teach the Dharma among people who are learned, sharp in wisdom, and skilled in debate. A Dharma teacher of small wisdom draws back in such a setting. But one of great learning and broad study is bold and joyful in the midst of questions and challenges, and has great majestic virtue in every assembly. As a verse in the Sutra of the Assembly of Devas says:

The light from his face, eyes, and teeth
shines throughout the great assembly.
It outshines the light of the devas,
so that their various lights no longer appear.

For this reason, it is called being able to stand out through skillful Dharma teaching for countless kotis of kalpas.