佛本行集經

Chapter 30: PROCEEDING TOWARD THE BODHI TREE

(Part 3)

At that time, Mara said to the red-eyed yaksha messenger:

“Red-Eyes, seeing my forces arrayed like this, would anyone dare invade my domain?”

The red-eyed yaksha messenger then reported to Mara Papiyan:

“Your Majesty, you should know that Siddhartha, the son of King Suddhodana of the Sakya clan, was previously in the village of the daughter of the village headman, Sujata. There he uttered a resounding cry like the roar of a king of bulls, asked a grass-cutter for a bundle of grass, and departed from the great tree called Dharani-Nigrodha, which had been planted by a goatherd. He is now gradually approaching the Bodhi tree. Meanwhile, five hundred blue sparrows have gathered around the bodhisattva. In this first month of spring, all the trees have blossomed and borne fruit, and their branches and leaves have turned toward him of their own accord. Even insentient plants know to bow down to the ground in offering to him. When he drew near the Bodhi tree, this great earth quaked in six ways.”

When Mara Papiyan saw that the bodhisattva was nearing the Bodhi tree, he thought, “May this Sakyan go to some other tree, spread his grass mat, and sit there; may he not prepare his seat beneath the Bodhi tree.” Having thought this, Papiyan commanded all the yakshas:

“Go quickly and hide beneath that Bodhi tree. Do not allow the Sakyan to reach it.”

The yaksha spirits replied to Mara:

“We shall solemnly obey Your Majesty’s command.”

The yakshas immediately detached a number of yaksha spirits and sent them to lie in ambush not far from the Bodhi tree. When the yaksha troops saw from afar that the bodhisattva was approaching the tree, they beheld his body shining like a golden mountain radiating brilliant light, beyond all description. Seeing this, the yaksha spirits spoke this verse:

At that time, the deity who guarded the forest replied to the yaksha spirits in verse:

For a thousand kalpas the Blessed One amassed merit,
Perfecting the six paramitas: giving, morality, patience,
Diligence, meditation, and wisdom;
Adorned with the complete fulfillment of myriad practices,
He is gradually approaching the foot of the Bodhi tree,
Soon to realize the unsurpassed path of bodhi.
The devas, the eight classes of beings, and humankind
Follow behind and guard him, thinking thus.

When the yaksha spirits and the retinue of Mara heard these verses, they all withdrew from the Bodhi tree and scattered elsewhere. The bodhisattva then gradually approached the ground endowed with sixteen meritorious characteristics.

The sixteen meritorious characteristics are:

1. When the conflagration at the end of a kalpa burns the great earth, this ground will be the last place consumed. When a kalpa first comes into being, this ground is the first place formed.

2. This ground abounds in supremely beautiful plants of the utpala, padma, kumuda, and pundarika varieties—blue, red, yellow, and white.

3. This ground lies at the center of Jambudvipa.

4. No foolish or dull-witted beings dwell upon this ground. Only those of great merit belonging to a noble lineage may be seated here.

5. This ground has no pits or hollows; on all four sides it is open, broad, and level.

6. This ground is clean, neither high nor low, and as smooth and full as the palm of a hand.

7. On this ground naturally grow many kinds of flowers, including blue lotuses, red lotuses, yellow lotuses, and great white lotuses.

8. All noble ones know this ground.

9. This ground rises naturally.

10. Noble ones always dwell upon this ground.

11. No one whatsoever can take possession of this ground.

12. Upon this ground is an exceedingly lofty lion throne, renowned everywhere.

13. On this ground, even if Mara and Mara’s retinue seek to find fault, they cannot do so.

14. This ground is the navel of all other lands.

15. This ground is made of vajra.

16. On this ground grows grass about four finger-widths high when laid one finger upon another. It is soft and emerald green like the feathers on a peacock’s neck. Touching it is like touching heavenly Kāsika cloth. Its blades are soft and straight, exquisite in color, and delicately fragrant. Their tips all curl to the right, presenting a truly beautiful sight.

In ancient times, all wheel-turning sage-kings heard of this rare and delightful marvel, and they frequently came and went to behold this ground.

When the bodhisattva drew near the Bodhi tree, the ground was naturally swept clean and sprinkled with perfumed water. Its surface was level, pure, adorned, and beautiful, pleasing to all who beheld it. There were no pebbles, stones, bricks, weeds, thorns, or disorderly growths anywhere.

When asking for the grass, the bodhisattva had received the bundle with his left hand. Upon reaching the Bodhi tree, he took the bundle from his left hand with his right hand, whose five fingers were joined by delicate webs, graceful and lovely, with rosy-red nails as though tinted with rouge. As he prepared to spread the grass beneath the Bodhi tree, he faced east and placed it upon the ground, with the roots of the grass pointing toward the Bodhi tree. Inwardly, the bodhisattva vowed, “Once I have sat here, I shall cross the ocean of afflictions and reach the shore of awakening.” When he scattered the handful of grass upon the ground, it appeared like flowers arranged in a vase, or curled like a whirlpool, or formed the shape of a svastika.

Seeing that the bundle of grass had fallen evenly upon the ground without disorder, accompanied by such auspicious signs, the bodhisattva said:

“Today, when I scattered this bundle of grass upon the ground, it should have fallen into disarray, yet it did not. This is an auspicious sign. Likewise, though I live in a turbulent world, I shall certainly realize the unperturbed Dharma.”

When the bodhisattva spread out the handful of grass in this way, the earth quaked in six ways.

Then Mara Papiyan, lord of the realm of desire, approached the bodhisattva and said:

“Kshatriya, you should not spread grass and sit beneath this tree. Why? At midnight, innumerable pishacas, putanas, yakshas, and rakshasas frequently come here to devour human flesh. North of this tree is a forest where great seers dwell, called the land of Uruvilva. Its scenery is fresh, beautiful, and delightful, and everyone takes pleasure in visiting it. Sakyan, go there and sit wherever you wish.”

The bodhisattva replied to Mara Papiyan:

“Mara Papiyan, do you not know that whether on a secluded mountain or marsh, beneath a tree, in a cemetery, or within a forest, even at midnight I remain at ease and my mind knows no fear? Moreover, I am neither ignorant nor like one devoid of skillful means, nor have I come here as an ordinary person. Long ago, I learned that in the past the Buddhas attained the noble path upon this fearless ground beneath this tree. That is why I have come here today.”

At that time, a yaksha standing to the right of Mara Papiyan said to the bodhisattva:

“Sakyan, why trouble yourself by sitting beneath this tree? Great trees stand on all four sides beyond this Bodhi tree. Quickly move elsewhere.”

The bodhisattva replied to the yaksha:

“If I sit beneath any other tree, my vow cannot be fulfilled. Only beneath this Bodhi tree will it certainly be accomplished; it cannot be accomplished elsewhere.”

The yaksha then reported to Mara:

“Your Majesty, did you hear what this man has just said? What can we do to drive him away from here?”

Mara Papiyan told the yaksha:

“We must resolutely employ every possible means to prevent him from sitting here any longer.”

After hearing Mara Papiyan speak these words, the bodhisattva prepared to sit upon the grass. He reflected and made this vow: “I am about to sit upon the vajra seat where the Buddhas of the past sat. Once seated, I shall subdue Mara Papiyan. Now that I have taken my seat here, I shall destroy the afflictions of desire, anger, delusion, and the rest. Now that I have taken my seat here, I shall realize the wondrous, pure, and cooling Dharma of ambrosia.”

When the bodhisattva spread the grass, its roots pointed toward the Bodhi tree, while the tips all turned outward. After spreading it, he circumambulated the Bodhi tree three times to the right and then sat cross-legged, his body and mind upright, like a serpent holding its body straight, still and unmoving. Three times he proclaimed:

“I shall realize ambrosia. I shall realize ambrosia. Today I shall certainly realize ambrosia!”

In his heart, the bodhisattva made this great vow: “Seated here, if all outflows are not utterly extinguished and my entire mind is not liberated, I vow never to leave this place for the rest of my life.”

A verse says:

The bodhisattva sits in meditation beneath the tree,
Like a serpent holding its body still and unmoving.
Within his heart he makes this great vow:
Until the fruit of the path is attained, he will not rise.

At that time, Mara Papiyan briefly vanished from where he had been and then reappeared in another form. His hair hung loose and disheveled, his body was clothed in filthy garments covered with dust and sand, and his lips and mouth were parched like those of a starving and thirsty man. Holding a great bundle of letters, he hurried toward the bodhisattva, stood before him, threw down the bundle, and said:

“One letter was sent to you by Mahanama of the Sakya clan; one by Nigrodha; one by Nandika; one by Bhaddiya; one by Nanda; and one by Ananda. All these letters were entrusted to me by your Sakyan relatives to deliver to you.”

Among them was one letter containing false and untrue words. It read: “Today, Devadatta has usurped the royal throne in Kapilavastu. He entered the Crown Prince’s inner palace and took all your consorts for himself, then seized your father, the great King Suddhodana, and cast him into prison. Moreover, the royal uncles Sukkodana, Dhotodana, and Amitodana, together with all the elders of the Sakyan royal house, have been expelled from the city. If the Crown Prince receives this letter, he must return quickly to the royal court. Why remain in a secluded place?”

After reading these lines, the bodhisattva reflected upon three matters:

“Because desire for women arose in him, Devadatta took my consorts for himself.

“Because a contentious mind arose in Devadatta, he truly seized my father’s throne and my country.

“Because thoughts of killing arose within the royal house, why did they cling to their own lives rather than protect my father?”

The bodhisattva then reflected further: “Every realm of the world is impermanent, defiled, and impure, forever arising and ceasing without a moment’s respite.”

Again he reflected: “All worldly dharmas are subject to destruction, continuously arising and ceasing!” Through such reflection, he severed the mind of sensual attachment and aroused the mind of renunciation; he ended the contentious mind and aroused loving-kindness; he cut off the murderous mind and gave rise to compassion.

“Such things I abandoned long ago.” Having reflected thus, he aroused the mind of equanimity.

Chapter 31: MARA TERRIFIES THE BODHISATTVA

(Part 1)

After the bodhisattva had seated himself beneath the Bodhi tree, the deity who guarded that tree was filled throughout his body with irrepressible joy. Removing the jeweled necklaces from his body and letting down his hair, he hastened to the bodhisattva. Seeing such exceedingly wondrous and auspicious events, he regarded them as extraordinarily rare. With heartfelt reverence, he solemnly praised the bodhisattva and commanded all his kinsmen and retinue to guard the bodhisattva with the utmost respect.

At that time, all the tree deities, great and small, who dwelt throughout the surrounding mountains and forests manifested bodily forms, left their respective trees, and addressed the guardian deity of the Bodhi tree:

“Great and virtuous tree deity, who is now seated beneath your tree? Never before have we beheld such a noble countenance, perfectly adorned with excellent marks, exceedingly beautiful and unsurpassed, like a deva among devas.”

Hearing this question, the guardian deity of the Bodhi tree told the other tree deities:

“Tree deities, you should know that the one seated beneath the Bodhi tree is the son of King Suddhodana, of the Sugarcane lineage. At the beginning of the kalpa, the people selected and enthroned a man of the Sugarcane lineage as king, and the succession has continued generation after generation until today. This man is a descendant and heir of that lineage.”

The deities then said to the guardian deity of the Bodhi tree:

“Guardian deity of the Bodhi tree, today you have gained an immense benefit and obtained exceedingly great merit, for at your dwelling place is such a supremely wondrous being, surpassing all beings in the three realms. This being is like an udumbara flower, which rarely appears in the world.”

Then each of the tree deities repeatedly scattered upon the bodhisattva various fragrant powders of agarwood, ox-head sandalwood, and other substances, together with many kinds of exquisite fragrant flowers. Filled throughout their bodies with irrepressible joy, they joined their palms, bowed their heads, paid homage to the bodhisattva, and each proclaimed:

“May the Worthy One, foremost among beings, soon fulfill his vow and swiftly realize bodhi.”

There were also the heavenly kings and devas of the Heaven of the Four Great Kings, innumerable devas of the Heaven of the Thirty-Three, the Yama Heaven, the Tushita Heaven, the Heaven of Delight in Creation, and the Heaven of Mastery over Others’ Creations, as well as innumerable and boundless devas of the Brahma heavens. Each brought exquisite heavenly flowers—mandarava, maha-mandarava, maha-manjushaka, kumuda, padma, pundarika, and others—together with fragrant powders and scented pastes, and showered them like rain upon the Bodhi tree. The canopy of the Bodhi tree was shaped like a wheel and extended one yojana around it. Fragrant flowers accumulated there up to knee height.

As the bodhisattva sat beneath the Bodhi tree, not even the sound of large or small ants could be heard, much less the cries of great beasts. None of the birds sang. Even if the wind blew, none of the trees moved.

While the bodhisattva sat beneath the Bodhi tree, the devas of the Pure Abodes were filled throughout their bodies with irrepressible joy. They paid homage to the bodhisattva, each inwardly praying: “May the Worthy One, foremost among beings, soon fulfill his heart’s vow and swiftly realize bodhi.”

While seated beneath the Bodhi tree, the bodhisattva made this great solemn vow:

“Until I attain the path, I shall not leave this seat.”

At that time, Mara Papiyan became fearful and said, “Does this man of the royal Sakya clan intend to destroy my domain? Does he intend to cast me out of it? If he surpasses me, he will certainly teach beings the means of reaching nirvana and thereby empty my domain. Yet he has not now attained the pure eye and remains within my realm. I must therefore exert myself and use every means to make him retreat from the path, rise from his seat, and depart.” Mara then spoke this verse:

At that time, Mara Papiyan gathered all one thousand of his princely sons to assist in disturbing the bodhisattva. Five hundred of them, led by Merchant-Leader, wished to aid the bodhisattva and sat to Mara Papiyan’s right. The other five hundred, led by Evil-Mouthed, sat to Mara Papiyan’s left. Mara Papiyan told his sons:

“My sons, your father wishes to discuss with you the advantages and disadvantages and to receive your counsel. What stratagem should we devise to gain the power to subdue the bodhisattva?”

Then Merchant-Leader, Mara’s eldest son, seated to his right, addressed his father Papiyan in verse:

At that time, the second prince, named Evil-Mouthed, who sat to Mara Papiyan’s left, spoke this verse for his father:

Then another prince seated to Mara’s right, named Wondrous Light, addressed his father in verse:

Like a man swimming in the great ocean
Who then wishes to drink all its waters dry,
Your Majesty need have no fear of this undertaking;
You shall see the bodhisattva’s face turn pale with fright.

Then another prince seated to Mara’s left, named Supreme Combatant, addressed his father in verse:

Then another prince seated to Mara’s right, named Good Awakening, addressed his father in verse:

Even one possessing the strength of elephants and horses,
Or strength like Vishnu and Vajra,
Could not defeat him, whose past karma
Has endowed him with majestic patience and such power.

Then another prince seated to Mara’s left, named Majestic Awe, addressed his father in verse:

Then another prince seated to Mara’s right, named Good-Eyed, addressed his father in verse:

Another prince seated to Mara’s left, named Avenger, addressed his father in verse:

Then another prince seated to Mara’s right, named Virtuous Faith, addressed his father in verse:

The sun and moon follow their courses without companions;
The wheel-turning king rules without an equal.
The noble bodhisattva depends upon no one
And alone shall annihilate the great army of Mara.

Then another prince seated to Mara’s left, named Seeker of Faults, addressed his father in verse:

Then another prince seated to Mara’s right, named Adorned with Garlands of Merit and Virtue, addressed his father in verse:

The armor he wears is like Narayana;
His body of the Four Truths is difficult to destroy.
Clad in the armor of patience, wielding liberation as his sword,
He holds the arrows of wisdom and shall vanquish us.

Then another prince seated to Mara’s left, named Never-Turning-Back, addressed his father in verse:

Like dry grass meeting blazing fire,
Like a master archer whose divine arrow strikes its mark,
Like lightning that pierces even a mountain,
The Sakyan, encountering me, must surely submit.

Then another prince seated to Mara’s right, named Dharma Body, addressed his father in verse:

It would be like using pigments to paint the sky,
Or wishing to make all beings share one resolve.
Though heavenly spirits, moon, wind, and fire surround him,
How could the bodhisattva’s seat of awakening ever be moved?

Then another prince seated to Mara’s left, named Perpetual Evildoer, addressed his father in verse:

Then another prince seated to Mara’s right, named Accomplished Benefit, addressed his father in verse:

Though the three-thousandfold world were filled with poison,
The Blessed One would behold it without concern.
He has utterly destroyed the fearsome three poisons;
Let us return to the palace—what good is fighting?

Then another prince seated to Mara’s left, named Delighting in Desire, addressed his father in verse:

I shall make music resound across a thousand leagues;
Hundreds of thousands of graceful celestial maidens
Shall bewitch and disturb his mind,
Causing him to lose meditation and indulge in sensual pleasure.

Then another prince seated to Mara’s right, named Dharma Joy, addressed his father in verse:

He takes meditation as the joy of Dharma
And constantly abides at the ambrosial gate of liberation.
With the bliss of Dharma he uproots all calamities;
He does not seek delight in the five desires.

Then another prince seated to Mara’s left, named Swift, addressed his father in verse:

I can seize the sun and moon as easily as a toy,
And can halt fierce wind and fire.
I shall capture the shramana and bring him before Father,
As easily as wind scatters a heap of flour.

Then another prince seated to Mara’s right, named Lion’s Roar, addressed his father in verse:

Our armies of Mara are just the same:
They have not yet heard the Dharma King proclaim his majestic voice.
Each follows his own opinion and refuses to retreat,
But upon reaching him they will shrink away.

Then another prince seated to Mara’s left, named Evil Thought, addressed his father in verse:

Then another prince seated to Mara’s right, named Good Thought, addressed his father in verse:

Though your armies of Mara are as numerous as sand,
And though such forces filled the entire trichiliocosm,
They could not harm a single hair upon his body,
Much less kill him or drive him from his seat.

You should purify your minds and turn toward bodhi,
Bow your heads in homage, and praise him with your mouths.
Do not commit evil and destroy your own troops;
The bodhisattva will surely become Teacher of the three realms.

Thus, among Mara’s princely sons, each presented his own view. Some supported good and others supported evil, continuing in turn until the thousandth prince.

At that time, Mara Papiyan had a great minister and general named Worthy General. Mara Papiyan told the minister Worthy General:

“Come with me. A man of the Sakya clan is about to attain unsurpassed bodhi. Come with me now to obstruct his realization of the path, so that the Crown Prince will not attain the fruit of unsurpassed bodhi.”

The great minister Worthy General then addressed King Papiyan in verse:

Great King, you command the Four Heavenly Kings;
The kings of the asuras and kimnaras,
The mahoragas and garudas
Join their palms, bow their heads, and take refuge in you.

Though the Great King’s sons possess wisdom
And worldly strength unequaled by anyone,
Within their hearts they constantly revere the Blessed One.
Your army fills eighty yojanas:
Yakshas, rakshasas, and kings of spirits...
Though their bodies now stand before the Great King,
Their minds constantly contemplate the Unsurpassed One;
With palms joined reverently, they bow their heads in homage.

When tens of millions of Mara’s troops encounter that noble one,
They themselves shall scatter fragrant flowers in offering.
Your servant clearly perceives this,
And knows with certainty that Mara’s army will lose to the bodhisattva.

At the encampment of Mara’s troops and horses,
Many owls and starlings cry;
There are hoots of horned owls, cries of crows and cuckoos,
And sounds of ill-omened beasts such as foxes and donkeys.

But I see the bodhisattva beneath the Bodhi tree,
Where auspicious birds of every kind sing sweetly:
Swans, mandarin ducks, kokilas,
Mynahs, parrots, and peacocks
Surround the bodhisattva and sing serenely.
With omens so auspicious, he will surely triumph.

Moreover, upon the encampment of the host of Mara
There constantly rains gravel, stones, earth, sand, and dust;
But upon the bodhisattva seated beneath the Bodhi tree,
The heavens rain precious flowers of wondrous fragrance.

The dwelling place of Mara’s host is rugged ground,
With pits and caverns, heights and hollows, and many mounds,
Filled with thorns, jagged stones, and much filth;
But the ground surrounding the Bodhi tree
Is adorned with the seven precious substances, gold, and silver.

Has the king not heard the teachings of the Vedas?
One adorned with the thirty-two marks,
If he renounces the household life to seek the path,
Will surely cut through the entire net of fetters
And attain the fruit of unsurpassed awakening.
The white hair between his brows emits a radiant light
That illuminates billions of lands throughout the ten directions.
How much more easily could he subdue
This host of Mara’s troops?
If the king wishes to fight, he certainly cannot win.

The bodhisattva is surely replete with merit and virtue,
With the powers of giving, morality, patience, diligence, meditation, and wisdom.
For many kalpas he has cultivated these practices;
Today he will certainly drive back our army of Mara.

A single lion routs a multitude of beasts;
The venom of one poisonous snake kills many creatures.
The bodhisattva has cultivated the abundant power of roots of goodness;
Alone he shall utterly defeat our army of Mara.

When Mara Papiyan heard the minister speak these verses, he became deeply frightened, distressed, and uneasy. Body and mind burdened with sorrow and anguish, he felt neither peace nor joy. Ashamed and humiliated, he did not know how to act. Yet inwardly he remained arrogant and refused to return to his palace or flee. Instead, he proclaimed to the armies of Mara:

“You should calm your minds. Do not be afraid, and do not timidly flee. I shall test the shramana’s mind with eloquent words. I shall also exhort and entice him to see whether he will leave the Bodhi tree. Surely such a precious being should not suddenly encounter calamity!”

At that time, Merchant-Leader, Mara’s eldest son, reported to his father:

“Great King and lord of Mara, I do not wish Father to form an enmity with the shramana of the Sakya clan. Why? Even if hundreds of thousands of millions of Mara’s troops, bearing blades and swords in their hands, were all to approach the Sakyan prince and obstruct him from attaining the path, they could not succeed—how much less could Father alone?

Father, merely behold this Sakyan seated upon the lion throne beneath the Bodhi tree, neither startled nor afraid. Father, behold how the Sakyan’s body does not move. Moreover, innumerable devas in the sky join their palms and bow in homage to him.

Though the devas thus pay homage, make offerings, and praise him, he feels not the slightest delight. Though he sees Father approaching with an evil heart and malicious intent to kill him, he does not become angry.

“Father should know that if someone were to paint the sky with exquisite colors, it might be possible. If someone were to lift immense Mount Sumeru with one finger, that too might be possible. If someone were to wade across the great ocean and reach the farther shore, that too might be possible. If someone, when the divine great winds arose from the four directions, could suddenly seize and bind them, that too might be possible. If someone were to grasp the sun, moon, and stars and place them upon the earth, that too might be possible. If someone were to make all beings share a single purpose, that too might be possible. But for all beings to join their strength and move this Sakyan, who has subdued Mara’s army, elsewhere—this is utterly impossible.”

Mara Papiyan then spoke this verse to his eldest son, Merchant-Leader:

Mara Papiyan refused to heed the remonstrance of his eldest son, Merchant-Leader, and instead told his beloved daughters:

“My daughters, listen together to your father’s instruction. Go to that Sakyan and investigate whether he has a mind of sensual desire.”

The daughters of Mara obeyed their father’s command and slowly proceeded together to the bodhisattva. When they had arrived at a place neither too far from nor too near him, they displayed every feminine enticement to bewitch him: covering their heads and then revealing them; concealing half their faces and then showing them fully; smiling to reveal their white teeth; continually casting sidelong glances at the bodhisattva with their blue eyes; bowing their heads in homage to him or raising their heads to gaze at him; lowering their heads, covering their faces, and looking down at the ground; gently moving their eyebrows or peering through half-opened eyes; loosening their coiffures and stroking their hair with their hands; folding both arms or lifting them to expose their armpits;

caressing their breasts with their hands; exposing their chests, backs, and bellies; gently patting their navels; now and then removing their garments and then putting them on again; sometimes lifting their undergarments to expose their buttocks and thighs; removing their jeweled necklaces and throwing them upon the ground; taking off their earrings and putting them on again; playing with children or with birds; walking while casting sidelong glances in both directions; inhaling deeply and sighing; tracing upon the ground with their toes; singing or dancing; swaying their waists; appearing languid and at ease; recalling past lovemaking and laughing merrily; lying down to sleep in wanton postures;

manifesting as maidens, as young brides newly arrived at their husbands’ homes, or as middle-aged women.

After displaying every feminine enticement to bewitch the bodhisattva, they scattered many kinds of fragrant flowers upon him. They also tempted him with every object of the five desires. Looking into his face, they examined whether his mind showed sensual desire or heedlessness, and whether he looked upon them with desire or without desire.

Mara’s daughters clearly perceived that the bodhisattva’s mind was tranquil, peaceful, and stable; that it had always been pure, free of defilement, and perfectly purified. It was like the full moon released from the grasp of Rahu, king of the asuras, shining clearly without a trace of cloud; like the radiance of the newly risen sun; like a bar of pure gold without the slightest dross; like a lotus emerging from a pond unstained by foul mud; like blazing fire; like Mount Sumeru, serene and unmoving; and like the lofty, towering Cakravada Mountains. He perfectly guarded all his faculties and had fully disciplined his mind. Seeing the bodhisattva thus, they were all ashamed and humiliated.