How to Explain a Scripture

The exposition: substance — the substance of any scripture is, in brief, of two kinds: the letter and the meaning. Know that the letter is what is depended on and the meaning is what depends on it. These two together are called the objective domain of what is to be known.

Interpretation is of five kinds: the teaching; the occasion of its arising; the meaning; answering objections; and sequence.

The letter is of six kinds: word-groups; phrase-groups; syllable-groups; speech; topic; and the questioner's request.

Word-groups: designations commonly understood. These are, in brief, of twelve kinds: nominal names; real names; general names; particular names; names that follow the meaning; names that are mere proliferation; easy names; difficult names; plain names; obscure names; brief names; and extended names.

Nominal names: applying to the inner aggregates the names "self," "being," "living one," and the like; and applying to outer forms the names "jar," "cloth," "carriage," and the like. Real names: applying to the eye and the rest, and to form and the rest, the names "faculty," "object," and the like. General names: names such as "being," "form," "feeling," "great element." Particular names: names such as Buddhamitra, Guṇamitra, blue, yellow. Names that follow the meaning: called "form" because it obstructs; called "feeling" because it registers; called "the sun" because it illumines and burns — names of that kind. Names that are mere proliferation: as when a poor man is called rich, and the like — the name is applied without regard to the meaning. Easy names: those whose notion is commonly known. Difficult names: the reverse. Plain names: those whose meaning is easily understood. Obscure names: those whose meaning is hard to understand, like a Draviḍian spell. Brief names: names of one syllable. Extended names: names of many syllables.

Phrase-groups: the complete expression of a meaning in dependence on names and syllables. These are of six kinds: incomplete phrases; complete phrases; phrases that are established; phrases that establish; introductory phrases; and explanatory phrases.

Incomplete phrases: where neither the letter nor the meaning is finished, and further phrases must be added to complete it. As it is said: "Do no evil; practice all good; well tame your own mind — this is the teaching of the buddhas." If one says only "evil," the letter is not yet sufficient; if one says "all evils," the meaning is not yet sufficient; if one says in full "do no evil," then both are sufficient — and that is the second kind, a complete phrase. Phrases that are established: an earlier phrase awaits a later one to establish it. As it is said: "All formations are impermanent; they are things that arise and perish; since what arises must cease, their stilling is bliss." Here "all formations are impermanent" is the phrase established, being established by the phrase "they are things that arise and perish." Phrases that establish: the second phrase, because it establishes the first. Introductory phrases: as when one says "a good person." Explanatory phrases: as when one says "that is, one who proceeds as a true man."

Syllable-groups: the forty-nine letters on which both names and phrases depend, whether finished or unfinished. Here a syllable is the head of a name and a name is the head of a phrase; a phrase must have a name, and a single syllable does not make a phrase. And if there are syllables not comprised in a name, there are syllables only and no name.

Question: for what reason are the three groups — names and the rest — established? Answer: in order to register the feeling produced by the contact of designation. Question: what does "name" mean? Answer: it points out the various matters so that the world may commonly know them; it also causes the mind to form various images; and it is what is conveyed by speech. Question: what does "phrase" mean? Answer: it takes up names and completely displays a meaning not presently visible; hence it is called a phrase. Question: what does "syllable" mean? Answer: it brings names and phrases to light; hence it is called a syllable.

As the Blessed One said: designation, and the path of designation, and so on at length. Designation: the designating names commonly established by all classes of beings. Path: because the wish of those classes gives rise to them. Word: the speech corresponding to them, and the several regional tongues; because designation rests on these, they are called its path. Setting up: analyzing one thing and establishing many; the places on which this rests are called its path. The wish just is the word, there being no separate wish; and this word is the path of designation and setting up. Word-groups and the rest have, in brief, six supports: teaching, meaning, person, time, number, and place. These are distinguished at length in the Ground of What Is Attained by Hearing.

Speech should be known to have eight parts — beginning with foremost and beautiful — such that by speech complete and consistent, down to the qualities of the provisions belonging to constant and thorough practice, one can teach the true Dharma. Foremost speech: because it takes as its head the going to the palace of nirvāṇa. Beautiful speech: because its sound is clear and pleasing. Plain speech: because its wording is good. Easily understood speech: because it is skillfully expressed. Speech one is glad to hear: because it draws forth the Dharma and its meaning. Speech that rests on nothing: because it does not rest on hoping that others will believe in oneself. Speech that does not go against: because it speaks knowing the measure. Boundless speech: because its skill is abundant. These eight kinds of speech have, in brief, three qualities: the quality of destination, which is the first; the quality of its own substance, which is the next two; and the quality of application, which is the rest.

Consistent: because word-groups, phrase-groups, and syllable-groups are well arranged in order, and because they agree with the four principles of reasoning. With助伴 support: because it accomplishes the sequence. Concordant: because it explains the sequence. Clear: because the wording and phrasing are plain and pure. Useful: because it enters the minds of the assembly well. Fitting: because it suits the assembly. Suitable: because it accords with the Dharma, because it draws forth the meaning, and because it accords with the time. The provisions belonging to constant and thorough practice: because one practices constantly and thoroughly it is called constant and thorough; its parts are right view and the rest; and the provisions are the provisions for those.

Topic: speech pertaining to the aggregates, to the elements, to the sense fields, to dependent arising, to what is possible and impossible, to the establishments of mindfulness, and the like — whether spoken by a śrāvaka, by a bodhisattva, or by a Tathāgata. This is called topic.

The questioner's request: speech arising because someone with the capacity asks a question. By differences of faculty and so on, twenty-seven kinds of person should be known. By difference of faculty, two: dull and keen. By difference of conduct, seven: the conduct of craving and the rest, as stated in the Śrāvaka Ground. By difference of class, two: householder and renunciant. By difference of vow, three: śrāvaka, pratyekabuddha, bodhisattva. By difference of whether one can be rescued, two: those with the nature for nirvāṇa and those without. By difference of means, nine: having entered the true Dharma, not yet entered; having obstructions, without obstructions; ripened, not ripened; fully bound, not fully bound, unbound. By difference of kind, two: human and non-human.

These six aspects of the letter are together subsumed under four: what is spoken, namely word-groups and the rest, and part of topic; for whom, namely the twenty-seven kinds of person comprised in the questioner's request; the means of speaking, namely speech; and the speaker, namely buddhas, bodhisattvas, and śrāvakas. All six aspects together display the letter, and if even one is lacking the meaning is not made plain — and because they display the meaning, they are called the letter.

The meaning is of ten kinds: the meaning of ground; of mark; of attention; of support; of fault; of benefit; of what is to be counteracted; of what counteracts; the brief meaning; and the extensive meaning.

The meaning of ground: in brief, five grounds — the ground of the provisions, of means, of seeing, of cultivation, and the final ground. Distinguished at length, seventeen grounds: the ground associated with the five bodies of consciousness; the ground of mentation; the ground with coarse and subtle discursive thought; with subtle only; with neither; the ground of meditative equipoise; not of meditative equipoise; the ground with mind; without mind; the ground of what is attained by hearing; by reflection; by cultivation; the śrāvaka ground; the pratyekabuddha ground; the bodhisattva ground; the ground with a remainder of support; and the ground without remainder.

The meaning of mark: five kinds — the particular mark, the general mark, the nominally established mark, the causal mark, and the resultant mark. And five more: the mark of distinction, of yoga, of alteration, of defilement, and of purity. And five more: the mark of what is expressed, of what expresses, of the relation between the two, of clinging, and of not clinging.

What is expressed: the five items, mark and the rest, as stated in the collection of the five items. What expresses: with respect to those very things, resting on names and the rest, all the speech that expresses the own-natures and distinctions of things — and this too should be understood as displaying the imagined own-nature. This imagined own-nature has many names: it is called what is reckoned by pervasive discrimination; what is produced by combination; the mark of superimposition; what is falsely grasped; what is displayed by speech; a device of letters; mere sound; and having no substance or mark. The relation between the two: what expresses and what is expressed attaching to one another, which is the support of the grasping at an imagined own-nature. The mark of clinging: the grasping at an imagined own-nature by all foolish beings flowing on from beginningless time, and its latent tendency. The mark of not clinging: one who has seen the truths knows as it really is the mark of the imagined nature and its habitual traces, and is liberated, discerning rightly; distinguished as is fitting in the Ground of What Is Attained by Reflection and elsewhere.

The meaning of attention: the seven attentions, beginning with the attention that understands the mark, as stated above; distinguished at length in the Śrāvaka Ground. And the ten knowledges: of suffering, of origin, of cessation, of the path, of things, inferential, of others' minds, conventional, of exhaustion, of non-arising — distinguished at length in the Śrāvaka Ground. And the six bodies of consciousness, from eye-consciousness to mental consciousness, briefly explained above and distinguished at length in the Ground Associated with the Five Bodies of Consciousness and the Ground of Mentation. And the nine full knowledges: the first, of the abandoning of the afflictions bound to the realm of desire abandoned by seeing suffering and origin; the second, of those bound to form and formlessness so abandoned; the third and fourth, of those abandoned by seeing cessation, in the realm of desire and in form and formlessness; the fifth and sixth, of those abandoned by seeing the path, likewise; the seventh, of the abandoning of the five lower fetters; the eighth, of the exhaustion of craving for form; the ninth, of the exhaustion of craving for the formless — distinguished at length in the Ground of Meditative Equipoise. And the three doors of liberation: emptiness, wishlessness, signlessness — these too expounded at length in the Ground of Meditative Equipoise.

Here things should be examined thus: by how many kinds of attention is this contemplated? By how many knowledges known? By how many consciousnesses cognized? By how many full knowledges fully known? By how many doors of liberation liberated? By such measureless approaches of examination should things be examined.

The meaning of support: three kinds — the support of the matter, of the time, and of the person.

The support of the matter is of three kinds: the support of the root matter; the support of the matter of obtaining the means; and the support of the matter of compassion for others. The root matter is of six kinds: the good destinies; the evil destinies; falling back; advancing; flowing on; and quiescence. The matter of obtaining the means is of twelve kinds, namely twelve courses of conduct: the conduct of desire; of renunciation; wholesome; unwholesome; austerity; non-austerity; conducing to falling back; conducing to advance; defiled; pure; for one's own benefit; and for the benefit of others. The matter of compassion for others is of five kinds: causing to be free of craving; displaying; instructing; encouraging; and gladdening.

Here, the good destinies are humans and gods. The evil destinies are the hells and the rest. Falling back is of two kinds: not in comparison with others, and in comparison with others. Not in comparison: the natural decline of lifespan; and as with lifespan, so with form, strength, ease, eloquence, and the rest. In comparison with others: decline of family standing; decline of authority and influence; having few dependents; being coarse, mean, and ill-witted; being unable to obtain subtle and abundant forms, smells, tastes, and touches; and taking no delight in the excellent things one might enjoy. Such things are called falling back; and the reverse, as is fitting, is called advancing. Flowing on: these very things — the good destinies, the evil destinies, falling back, and advancing. Quiescence: the realm of quiescence with a remainder of support and without remainder.

The conduct of desire: as stated under the ten kinds of desire. The conduct of renunciation: with respect to those very things one enjoys, having known them to be impermanent, one wearies of desire and goes forth, undertaking the precepts and guarding the doors of the faculties. Wholesome conduct: contaminated wholesome conduct of giving, discipline, and cultivation. Unwholesome conduct: the three kinds of evil conduct. Austerity: going naked without clothing, and so on at length. Non-austerity: using requisites obtained in accordance with the Dharma, casting off the conduct of pleasure and keeping far from the two extremes — the extreme of enjoying the pleasure of desire and the extreme of enjoying self-mortification — diligently practicing the middle way in dependence on the Dharma, seeking robes and bowl and using them rightly. Conduct conducing to falling back: conduct that obstructs the factors of advance. Conducing to advance: the reverse.

Defiled conduct: as stated in the Parrot Sūtra, of three kinds — the defilement of karma, of affliction, and of flowing on. These have nine root clauses: the defilement of karma has three, craving, hatred, and delusion; the defilement of affliction has four, the four distortions; the defilement of flowing on has two, ignorance and craving for existence. Why? Because the three unwholesome roots give rise to the various defilements of karma; because the four distortions set going the various defilements of affliction; because through the gate of ignorance the various defilements of flowing on are produced in those who have gone forth; and because through the gate of craving for existence they are produced in householders. Pure conduct: in brief, the three trainings and the five grounds. These likewise have nine root clauses: non-greed, non-hatred, and non-delusion comprised in the higher trainings in discipline and in mind, on the ground of the provisions and the ground of means; and the four undistorted knowledges and liberation comprised in the higher training in wisdom, on the grounds of seeing, of cultivation, and the final ground. Conduct for one's own benefit: as with śrāvakas and pratyekabuddhas — though they sometimes undertake conduct benefiting others, their original vow was for their own benefit, and so it is called conduct for one's own benefit. Conduct for the benefit of others: as with buddhas and bodhisattvas, who ultimately benefit measureless beings.

Causing to be free of craving: censuring the six kinds of dark conduct and displaying their faults, so as to free them from craving. Displaying: in order that they may take up bright conduct, one displays the four principles of what is truly real. Instructing: to those who have been shown and have gained confident understanding, causing them to undertake and rightly practice the training rules; because one has attained mastery in them, one tells them: you should now do rightly, and should train in, such and such a matter. Encouraging: if a being's mind shrinks back with respect to what is to be known, practiced, or attained, one then praises and rouses his mind so that he has strength in what is to be known, practiced, and attained. Gladdening: when a being practices the Dharma in accordance with the Dharma with courage and rightness, one should praise it truthfully so as to make him rejoice.

Further, as to causing to be free of craving and displaying: there is causing to be free of craving without displaying — as when one instructs another to be free of craving and says to him: what so-and-so said should not be done, you now must certainly not do again. Or one frightens him: if you do it, I will deal with you. Or one appeals to him: if you are my dear friend, you certainly must not do it. And there is displaying without causing to be free of craving — as when an impartial person displays the merits and faults of beings without restraining them from committing faults. And there is both displaying and causing to be free of craving — as when one shows someone his fault so that he keeps away from it.

Instructing is causing one who has not yet undertaken the training to undertake it. Encouraging is causing one who has trained but not advanced to advance. Gladdening has five benefits: it makes him settled in mind about what he has realized; it makes others aspire toward the excellent qualities he has realized; it makes those who disparage him become neutral; it makes those without faith give rise to pure faith; and it makes those who already have faith increase twofold. Know that whoever gladdens another's good deeds performs and reinforces karma that brings about birth among the delightful classes of gods; and when he dies, wherever he is born he will constantly hear delightful and beautiful sounds, with nothing that is not delightful.

Further: the conduct of desire may bring about a good destiny, as when for the sake of desire one performs later wholesome karma; or an evil destiny, as when one takes up desires unlawfully. The conduct of renunciation: if one transgresses in it, it brings about an evil destiny; if one does not, a good destiny and the provisions for quiescence. Wholesome conduct brings about a good destiny and serves as provisions for quiescence. Unwholesome conduct brings about an evil destiny. Austerity, since one afflicts one's own body in dependence on wrong view, brings about an evil destiny. Non-austerity serves as provisions for quiescence and brings about a good destiny. Conduct conducing to falling back brings about decline; conducing to advance, advancement. Defiled conduct brings about flowing on; pure conduct realizes quiescence. Conduct for one's own benefit causes only oneself to attain a good destiny, to advance, and to realize quiescence. Conduct for the benefit of others causes both oneself and others to be born in a good destiny, to advance, and to realize quiescence.

Of these three matters: the root matter is of six kinds, the good destinies down to nirvāṇa; the matter of obtaining the means is of twelve, the twelve conducts; and the matter of compassion for others is of five. Here, through the dominant force of the root matter, one relies on the twelve conducts as is fitting to free others from craving, down to gladdening them.

The support of time is of three kinds: speech resting on the past, on the future, and on the present, as expounded at length in the scriptures. The support of the person: the twenty-seven kinds of person, dull faculties and the rest. Upon these three — matter, time, and person — the Buddha, the Blessed One, spreads the sacred teaching; hence they are called supports.

The meaning of fault: giving rise to censure and weariness toward what should be censured and wearied of, whether a teaching or a being. The meaning of benefit: in brief, giving rise to praise toward what is praiseworthy, whether a teaching or a being. The meaning of what is to be counteracted: in brief, all defiled conduct. The meaning of what counteracts: all pure conduct — as craving is to be counteracted and impurity counteracts it, hatred is to be counteracted and loving-kindness counteracts it, and so on. The brief meaning: stating what is common to the kinds of things. The extensive meaning: stating what is particular to the kinds. Again: the one is stating a scripture of non-explicit meaning, the other of explicit meaning. Again, the brief meaning is of two kinds, brevity of name and brevity of sense; and the extensive likewise. As the Blessed One said: "Śāriputra, I can proclaim the true Dharma both extensively and briefly, but those who understand are very hard to find." In those scriptures, the prose is extensive in letter and brief in sense, while the verses are extensive in sense and brief in letter.

To gather the ten meanings, a middle verse is stated:

The grounds, marks, attention,
supports, merit and fault,
what is to be counteracted and what counteracts,
the brief and extensive meanings — these are to be known.

Further, having thus briefly stated the ten meanings that are the substance of the Buddha's teaching, those who teach the Dharma should seek out in the sacred teaching whether these ten are present or absent; and having sought them out for themselves, should then teach others.

Having thus established the substance of the letter and the meaning, those who teach the Dharma should explain any scripture of the Buddha by following five aspects: first state the essentials of the teaching in brief; next state the occasion of its arising; next explain the meaning; next answer objections; and last set out the sequence.

The teaching is of twelve kinds, the twelvefold teaching beginning with discourse. Discourse: it has the sense of stitching together; for the most part it is prose directly stating and gathering the substance of things. Mingled verse: verses following prose, and also scriptures of non-explicit meaning that state a thing only in brief. Prediction: distinguishing at length what was stated only in brief, and recording the places of rebirth of disciples who have died. Verse: stated in one line, or two, or three, four, five, six, and so on. Spontaneous utterance: spoken without being asked, in order that disciples may gain resolve and that beings of the highest capacity may be settled in the excellent principle — spoken of itself. As a scripture says: "The Blessed One now spoke of himself." Occasioned teaching: spoken because of a request. As a scripture says: "The Blessed One at one time, on account of Maudgalyāyana's son, proclaimed the essentials of the Dharma to the monks." And also all the speech in the Vinaya of the higher path of individual liberation: relying on such and such a cause, and on such and such a matter, the Blessed One spoke such and such words. Simile: scriptures containing similes, by which a hidden meaning becomes plain. Past events: excluding the birth stories, the recounting of all matters of the former limit. Birth stories: recounting the matters of his own former lives when he practiced the bodhisattva conduct in past ages.

Extensive teachings: teaching the bodhisattva path — as in the teaching of the ten grounds and the four bodhisattva practices, and the teaching of the Tathāgata's hundred and forty qualities held in common with none, namely the fourfold purity in every aspect down to the knowledge of all aspects, as expounded at length in the Bodhisattva Grounds. And because the teaching is measureless, the meaning deep and broad, and the time long — being accomplished only after three incalculable great aeons of the utmost courage — it is called extensive. Marvels: the buddhas and their disciples speaking of marvelous things, as when in the scriptures speech arises on account of some rare event.

Exposition: the mātṛkās comprised in the scriptures. Thus all scriptures of explicit meaning are called mātṛkās — namely, where the Tathāgata himself distinguishes at length the substance and marks of things; and where disciples who have seen the noble path display, without distortion and in dependence on their own realization, the substance and marks of things, this too is called a mātṛkā. A mātṛkā is also called Abhidharma. Just as in the world all writing, arithmetic, and poetry have their mother-texts, so it is with all the speech in the scriptures that investigates the marks of things. And just as in the world, without the mother-letters, letters are not made plain, so within the twelvefold teaching, if the substance and marks of things are not established, the teaching is not clear; and once established, the particular and general marks of all things become manifest — and further, the unmixed marks of things can be displayed. This very mātṛkā is called Abhidharma; and the remaining explanations of scriptural meaning that rest on this mātṛkā are called upadeśa.

The occasion of arising is of three kinds, by the difference of the supports of matter, time, and person. As a scripture says: at such a time, for such a person, relying on such conduct, to free him from craving, down to gladdening him.

The meaning is of two kinds: the general meaning and the particular meaning. The general meaning is of four kinds: adducing scriptures of explicit meaning; distinguishing the matter to completion; conduct; and fruit. Conduct is of two kinds, wrong and right; and fruit likewise, the fruit of wrong conduct and of right. The particular meaning is also of four kinds: distinguishing the differences of name; distinguishing the marks of own-substance; glossing the terms; and the distinctions of the approaches to the meaning. Glossing the terms proceeds by five means: by mark, by own-substance, by activity, by property, and by cause and effect. The distinctions of approach are of five kinds: distinction of own-substance; of realm; of time; of stage; and of person.

Distinction of own-substance: the own-substance of form has the distinction of the ten form sense fields; of feeling, three feelings; of perception, six perceptions; of formations, three formations; of consciousness, six consciousnesses. Distinction of realm: the realms of desire, form, and formlessness. Distinction of time: past, future, present. Distinction of stage: twenty-five — lesser, middling, greater; painful, pleasant, neither; wholesome, unwholesome, neutral; hearing, reflection, cultivation; higher discipline, higher mind, higher wisdom; inner and outer; grasped and grasper; to be counteracted and counteracting; present and not present; and cause and effect. Distinction of person: the twenty-seven kinds stated above.

Answering objections: whether one raises the objection oneself or another raises it, it should be answered. Objections arise, in brief, from five causes. First, so that a meaning not yet understood may be made plain — as when one asks: what does this passage mean? Second, because of a contradiction in wording — as when one asks: why did the Blessed One say different things at different times? Third, because of a contradiction in principle — as when someone displays a meaning contrary to the four principles of reasoning. Fourth, because of indeterminate presentation — as when one asks: why did the Blessed One display one and the same meaning through many different approaches? Fifth, because something is finally invisible — as when one asks: what marks does the substance of an inner self have, such that it abides permanently, unchanging, in its own nature?

These five should be answered in order. For an objection about a meaning not understood, one makes it plain by skillful means. For an objection about contradictory wording, one reconciles them by according with both; and likewise for objections about indeterminate presentation and about what is finally invisible. For an objection about contradiction in principle, one settles it either by the principle of the scriptural teaching, or by displaying the four principles of reasoning, or by displaying the principle of the correspondence of cause and effect — that is, whether this statement displays the effect or displays the cause.

And to a question four kinds of answer should be given. The categorical answer: for one who asks in accordance with principle, establishing the substance and marks of things without distortion. The answer with a distinction: for one who asks whether in accordance with principle or not, disclosing the differences. The answer by counter-question: in order to put a stop to frivolous disputation. The answer of setting aside: for four reasons — because it has no substance, and so on down to because such is simply the nature of that mark, as stated above; distinguished at length in the Ground of What Is Attained by Reflection. Thus when someone asks whether the Tathāgata exists after his passing or not, this cannot be declared in the way of either conventional or ultimate truth, and so it is set aside. In the ultimate sense there is no Tathāgata, and so no declaration can be made; and conventionally, since the reasoning of what supports and what is supported is contradicted, and since an annihilated result is not real, neither can it be declared that the Tathāgata after his passing exists or does not.

Sequence is of three kinds: the sequence of completion; the sequence of explanation; and the sequence of establishing. To display these three, a passage of the sacred teaching is briefly adduced. As the Blessed One said: "When I went forth I was in my prime, in the first flush of my prime, in the very height of my prime." These words display the sequence of completion with respect to being in one's prime. And again he said: "I had dwelt in the palace of my father King Śuddhodana, comely of face," and so on at length. These words display the sequence of explanation with respect to being in one's prime. And again: "For what purpose did one in his prime go forth? Because he saw old age, sickness, death, and the rest." These words display the sequence of establishing.

And again, when a scripture states things briefly — as in saying "three feelings: painful, pleasant, and neither painful nor pleasant" — this displays only the sequence of completion, since the remaining phrases complete that feeling, and hence it is called completion. As with feeling, so it should be understood that in the four noble truths the first phrase is stated first and each subsequent phrase is analyzed in accordance with the sequence. The sequence of establishing is of two kinds: either an earlier phrase establishes a later, or a later establishes an earlier; and the sequence of explanation should be understood likewise.

The teacher: one who accomplishes ten things is called a teacher of the Dharma complete in every aspect.

First, good at the teaching and its meaning: able to understand well the six kinds of letter and the ten meanings. Second, able to expound broadly: having heard much, retained what he heard, and accumulated his learning. Third, fully fearless: proclaiming the true Dharma in the great assemblies of kṣatriyas and the rest without timidity — and on that account his voice does not crack, his armpits do not sweat, and his mindfulness does not lapse. Fourth, skillful in wording: complete in the craft of speech, accomplished in the eight parts, complete in wording, teaching the Dharma in an assembly. Fifth, skillful in the means of speaking: the twenty kinds of skillful means of speaking, such as timeliness and earnestness. Sixth, fully accomplished in practicing the Dharma in accordance with the Dharma: not taking the hearing of words as the end, but practicing as it is spoken. Seventh, complete in deportment: when teaching the true Dharma, his hands and feet are not restless, he does not shake his head or move his brows, his mouth, face, and limbs do not change, and his going and coming, stopping and starting, are dignified and unhurried. Eighth, courageous and diligent: constantly delighting to hear teachings he has not heard, making what he has heard ever clearer, not abandoning yoga, not abandoning attention, his mind not departing from inner calm abiding. Ninth, without weariness: proclaiming the marvelous Dharma at length to the fourfold assembly, tireless in body and mind. Tenth, complete in the power of patience: when reviled, mocked, or berated, he never answers back; when slighted, he gives rise to no anger or resentment.

Speaking to an audience: in the midst of five kinds of assembly one proclaims eight kinds of speech. What eight? Speech one is glad to hear; speech that opens things up well; speech that answers objections well; speech that analyzes well; speech that leads in well; speech that adduces further proof; speech of surpassing eloquence; and speech that follows the school's purport. The five assemblies are: householders; renunciants; the assembly of pure faith; the hostile assembly; and the neutral assembly.

Speech one is glad to hear has five marks: it has a supporting reason; it has a simile; its verbal action is complete; its letters and phrases are beautiful; and its wording is plain. Speech that opens things up well: it opens a deep and hidden meaning so that it appears, and it treats a coarse and obvious meaning so that it becomes profound. Speech that answers objections well: it can answer the five kinds of objection, as stated above. Speech that analyzes well: it analyzes each thing, by the principle of ascending number up to ten or beyond, distinguishing well — as from one thing one establishes two, three, the four establishments of mindfulness, and so on. Speech that leads in well: it explains only the twelvefold teaching, discourse and mingled verse and the rest, and never draws in the doctrines of wrong paths. Speech that adduces further proof: it adduces other scriptures to establish what is said. Speech of surpassing eloquence: it distinguishes the meaning well according to what one has oneself accepted. Speech that follows the school's purport: it distinguishes and displays in dependence on the mātṛkā, or explains in accordance with principle the teaching stated by others who speak without distortion.

Further: in the midst of an assembly of householders, one should teach by censuring evil conduct and praising good conduct, so as to make them desist and go on to cultivate. In the midst of an assembly of renunciants, one should teach on the three trainings, higher discipline and the rest, so that they may swiftly cultivate them to fullness. In the midst of the assemblies of pure faith and the rest, one should teach on the vast majesty of the sacred teaching — respectively, so as to make it increase twofold, so as to make them remain neutral, and so as to make them give rise to pure faith.