The Questions of the Nāga King Sāgara (1)
The Conclusion
Toh 153
Degé Kangyur, vol. 58 (mdo sde, pha), folios 116.a–198.a
- Jinamitra
- Prajñāvarman
- Yeshé Dé
Imprint
Translated by the Dharmachakra Translation Committee
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2021
Current version v 1.0.13 (2025)
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Table of Contents
Summary
The Questions of the Nāga King Sāgara begins with a miracle that portends the coming of the Nāga King Sāgara to Vulture Peak Mountain in Rājagṛha. The nāga king engages in a lengthy dialogue with the Buddha on various topics pertaining to the distinction between relative and ultimate reality, all of which emphasize the primacy of insight into emptiness. The Buddha thereafter journeys to King Sāgara’s palace in the ocean and reveals details of the king’s past lives in order to introduce the inexhaustible casket dhāraṇī. In the nāga king’s palace in the ocean, he gives teachings on various topics and acts as peacemaker, addressing the ongoing conflicts between the gods and asuras and between the nāgas and garuḍas. Upon returning to Vulture Peak, the Buddha engages in dialogue with King Ajātaśatru and provides Nāga King Sāgara’s prophecy.
Acknowledgements
Translated by the Dharmachakra Translation Committee under the guidance of Chokyi Nyima Rinpoche. The translation was produced by Timothy Hinkle, who also wrote the introduction. Andreas Doctor checked the translation against the Tibetan and edited the text.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The generous sponsorship of Kelvin Lee, Doris Lim, Chang Chen Hsien, Lim Cheng Cheng, Ng Ah Chon and family, Lee Hoi Lang and family, the late Lim Kim Heng, and the late Low Lily, which helped make the work on this translation possible, is most gratefully acknowledged.
Text Body
The Questions of the Nāga King Sāgara
The Conclusion
The Blessed One [F.194.a] then addressed all the bodhisattvas, saying, “Sublime beings, you must uphold this sūtra to ensure that the Thus-Gone One’s awakening will remain for a long time. Who among you is enthusiastic about upholding this sūtra?”
Twenty thousand bodhisattvas and ten thousand gods then rose from their seats. Bowing with palms joined toward the Blessed One, they said, “Blessed One, we commit to upholding this sūtra in this way. We will propagate it.”
The Blessed One asked, “Noble children, through what manner of Dharma practice will you uphold the Thus-Gone One’s awakening?”
The bodhisattva Crest of the Wisdom Banner then asked the Blessed One, “Blessed One, if I commit to upholding the sublime Dharma, am I upholding the Thus-Gone One’s awakening?”
The Blessed One said, “Noble son, if you practice in that manner, you are truly upholding the Thus-Gone One’s awakening.”
The bodhisattva Impartial Gaze asked, “Blessed One, if I see awakening as sameness through the view of unbounded sameness, am I upholding the Thus-Gone One’s awakening?”
The Blessed One said, “Noble son, if you practice in that manner, you are truly upholding my awakening.”
The bodhisattva No View asked, “Blessed One, if I do not see the phenomena of ordinary beings, of those in training, of those beyond training, solitary buddhas, bodhisattvas, or buddhas, am I upholding the Thus-Gone One’s awakening?”
“Yes, noble son, that is so.”
The bodhisattva [F.194.b] All Phenomena Abide without Assertions asked, “Blessed One, if I do not cling or grasp to any nature in phenomena, am I upholding the sublime Dharma?”
“Yes, noble son, that is so.”
The bodhisattva Unwinking Gaze asked, “Blessed One, if I do not see with the eyes, focus with the mind, or arouse mindfulness, am I upholding the sublime Dharma?”
“Yes, noble son, that is so.”
The bodhisattva Inexpressible asked, “Blessed One, if I do not teach the Dharma or even non-Dharma, if the sound of Dharma is not even heard from me, and if I do not even hold any notions of the Dharma, am I upholding the sublime Dharma?”
“Yes, noble son, that is so.”
The bodhisattva Nameless asked, “Blessed One, if I do not hear any names or marks, am I upholding the sublime Dharma?”
“Yes, noble son, that is so.”
The bodhisattva Treasury of Space asked, “Blessed One, if I understand that all phenomena have the essence of space, and I subsequently do not see any phenomena or non-phenomena that one can grasp at, am I upholding the sublime Dharma?”
“Yes, noble son, that is so.”
The bodhisattva Moves with the Unmoving Stride asked, “Blessed One, if I do not observe, do not cling to, and remain unmoved by any phenomena, am I upholding the sublime Dharma?”
“Yes, noble son, that is so.”
The bodhisattva Defeater of Māra asked, “Blessed One, if I perceive the domain of the māras within the domain of the buddhas, and the domain of the buddhas within the domain of the māras, am I upholding the sublime Dharma?” [F.195.a]
“Yes, noble son, that is so.”
The bodhisattva Moves with the Vajra Stride asked, “Blessed One, if I do not divide the realm of phenomena and do not perceive the realm of phenomena as being apart from the element of beings, am I upholding the sublime Dharma?”
“Yes, noble son, that is so.”
The bodhisattva Unobserving asked, “Blessed One, if I do not observe any Dharma, yet the sound of Dharma emerges from every pore of my skin, am I upholding the sublime Dharma?”
“Yes, noble son, that is so.”
The bodhisattva Total Protection asked, “Blessed One, if I engage in the conduct of bodhisattvas while not bound by Māra’s lasso, am I upholding the sublime Dharma?”
“Yes, noble son, that is so.”
The bodhisattva Sāgaramati asked, “Blessed One, if I understand that all phenomena are contained within the ocean seal and that they have one taste with the essence of liberation, am I upholding the sublime Dharma?”
“Yes, noble son, that is so.”
The god Excellent Mark asked, “Blessed One, if I do not grasp what is born to be the aggregates, elements, and sense sources, and if I do not conceive of what arises to be the mind and consciousness, am I upholding the sublime Dharma?”
“Yes, god, that is so.”
The god Stainless asked, “Blessed One, if I know all phenomena to be immaculate, without impurities, and free from the dust of desire, and I thus do not seek liberation from causes, am I upholding the sublime Dharma?”
“Yes, god, that is so.”
The god Liberator of Beings asked, [F.195.b] “Blessed One, I liberate beings and understand the absence of self. Though I liberate others and establish them in that state, I do not abide on the near or far shore. Am I thus upholding the sublime Dharma?”
“Yes, god, that is so.”
The god Omnipotent asked, “Blessed One, I have achieved power over all phenomena. If I do not produce or block any phenomena, am I upholding the sublime Dharma?”
“Yes, god, that is so.”
The god Excellent King asked, “Blessed One, if to me all beings are the sameness of beings, all phenomena are the sameness of phenomena, all fields are the sameness of fields, and all buddhas are the sameness of buddhas, am I upholding the sublime Dharma?”
“Yes, god, that is so.”
The god High Minded asked, “Blessed One, if I do not conceptualize any phenomena, elaborate upon them, or objectify them, am I upholding the sublime Dharma?”
“Yes, god, that is so.”
The lady Utpalā asked, “Blessed One, if I do not fully awaken to buddhahood though I well understand all phenomena to be qualities of buddhahood, am I upholding the sublime Dharma?”
“Yes, lady, that is so.”
The lady Pearl Garland asked, “Blessed One, I do not observe female qualities on the one hand or male qualities on the other. The characteristics of the qualities of buddhahood are the very characteristics of female and male qualities. Such qualities are not even qualities, nor are they nonqualities. For this reason, if I do not create or accept anything, am I upholding the sublime Dharma?”
“Yes, lady, that is so.” [F.196.a]
The lady Ratnā asked, “Blessed One, I do not see either awakening or bodhisattva conduct, yet I don the armor for all beings. If I never see them, am I upholding the sublime Dharma?”
“Yes, lady, that is so.”
The lady Vimalaprabhā asked, “Blessed One, I do not entertain the notion that any phenomena are phenomena. I also do not entertain the notion that any beings are beings. All phenomena together cannot be viewed as the qualities of buddhahood, for all phenomena are truly seen to be subsumed within the qualities of buddhahood. If they are truly seen as such without clinging, and, Blessed One, if I endeavor in this way, am I upholding the sublime Dharma?”
The Blessed One answered, “Lady, if you practice in that manner, you are truly upholding the sublime Dharma.”
Then Śakra, lord of the gods, remarked to the Blessed One, “Blessed One, these women who have such precise eloquence with regard to the unfathomable Dharma have here discussed reality in terms of its various perspectives, words, and conventions, all without contradicting the Dharma at all. How amazing to hear them describe all phenomena as being identical to awakening.”
The Blessed One responded, “Kauśika, the Dharma is like that. These women are skilled in teaching the unfathomable Dharma. Each of them has served many buddhas and attained acceptance. Kauśika, nevertheless I entrust you with the responsibility for upholding this Dharma teaching, propagating it to others, and, after the Thus-Gone One’s nirvāṇa, caring for great beings of the future and protecting the city of the sublime Dharma. [F.196.b] If you do this, you will have performed the highest veneration of the Thus-Gone One.”
Śakra responded, “Blessed One, I will uphold this Dharma teaching. I will propagate it solely through the blessings of the Thus-Gone One. I take responsibility for caring for the great beings of the future. Why do I say this? Because, Blessed One, I have been unable to repay the kindness of the Thus-Gone One. Also, I wish to bring benefit with the teachings of the Thus-Gone One. Moreover, Blessed One, could the Thus-Gone One please bless this Dharma teaching so that it may conquer all māras and hostile assaults and flourish here in Jambudvīpa?”
The Blessed One said, “In that case, Kauśika, please listen well and bear in mind what I say. I will now declare the blessed words of the mantra, the secret mantra, called purifying all obstructors. Through these words of the mantra, the secret mantra, all māras and obstructors will be destroyed, and the Thus-Gone One’s lamp of Dharma will last for a long time:
Tadyathā | abhaye bhayavigate bhayaviśodhane abhayadāde nirupadrave anākule ākulasamśodhane agrahe avivāde akalpe acyutte śubhateje tejovati mahāteje upaśāme maitryungate śoṣayamāne satyadarṣaṇe aviruddhesahitārthe arthasiddhe amṛtavate sāgare sāgaravati abhide vajrasandhi akṣaye akṣataprabhe jātiviśodhane śuddhe śuddhe avabhāsavati samaprayoge samacite anuttare buddhādhiṣṭhāne śīlavaśodhane antikramaṇe asamhārye nigṛhītammāravalam parājayodhrṣṭigatānām jvalānāmdharmolkānām samgṛhītāna dharmatānām udghaṭīnām dharmanidhānān
“Kauśika, these are the words of the mantra, the secret mantra. They have been spoken so that the sublime Dharma of the buddhas of the past, present, [F.197.a] and future may be upheld. Through these words of the mantra, the secret mantra, all māras who raise objections can be defeated.”
Then Brahmā Fully Illuminating said to the Blessed One, “Blessed One, I will also uphold this Dharma teaching. I will bear it. I will propagate it. Why will I do this? Because, Blessed One, I wish to repay your past deeds and to be mindful of those deeds. I do it in order to praise the virtuous Dharma, the well-spoken Dharma and Vinaya. Blessed One, I wish to repay the kindness of the Thus-Gone One, be mindful of his deeds, remember them, and protect his teaching. I will uphold the Thus-Gone One’s Dharma and protect it.”
Then the god Noble Merit asked the Blessed One, “Blessed One, if noble sons or daughters uphold the Thus-Gone One’s Dharma, how much merit will they generate?”
The Blessed One then spoke the following verses in reply to the god Noble Merit:
When this Dharma teaching was given, seven trillion six hundred billion gods developed the mind set on unsurpassed and perfect awakening. Sixty thousand bodhisattvas developed the acceptance that phenomena are unborn. The worlds of this great trichiliocosm shook in six ways with eighteen different features. [F.197.b] Thus, the east rose up and the west sank, the west rose up and the east sank, the south rose up and the north sank, the north rose up and the south sank, the center rose up and the periphery sank, the periphery rose up and the center sank. The world quivered, trembled, and quaked; wobbled, rocked, and swayed; vibrated, shuddered, and reeled; rattled, shook, and convulsed; clattered, rattled, and clanged; boomed, thundered, and roared. A great light filled the world. A shower of flowers fell. Instruments sounded without being played. From the tunes of the instruments the following sound rang out: “The Blessed One has consecrated this Dharma teaching to be impervious to all attacks of adversaries. This Dharma teaching has been stamped with the seal of the realm of phenomena so as to be unshakable.”
Nāga King Sāgara also cast down a shower of pearls that filled all the worlds of the great trichiliocosm.
The Blessed One then said to Venerable Ānanda, “Ānanda, you must uphold this Dharma teaching and teach it extensively to others.”
“Blessed One, if I am to uphold this Dharma teaching, what is its name? How shall I uphold it?”
The Blessed One answered, “To answer your question, you should name this Dharma teaching The Questions of the Nāga King Sāgara. It is also called The Nāga Lord’s Dhāraṇī. You should also uphold it as The Pure Dharma Door: The Collection of All Jewels.”
Once the Blessed One said this, [F.198.a] Venerable Ānanda, Nāga King Sāgara, Nāga King Anavatapta, Nāga King Sāgara’s son Glorious Splendor, King Ajātaśatru, the bodhisattvas who had gathered from the ten directions, the entire assembly, and the world with its gods, humans, asuras, and gandharvas all rejoiced and praised what the Blessed One had taught.
This completes the noble Great Vehicle sūtra “The Questions of the Nāga King Sāgara.”
Colophon
It was translated, proofed, and finalized by the Indian preceptors Jinamitra and Prajñāvarman and the editor-translator Bandé Yeshé Dé and others.
Bibliography
Tibetan Canonical Texts
klu’i rgyal po rgya mtshos zhus pa (Sāgaranāgarājaparipṛcchā). Toh 153, Degé Kangyur vol. 58 (mdo sde, pha), folios 116.a–198.a.
’phags pa klu’i rgyal po rgya mtshos zhus pa zhes bye ba theg pa chen po’i mdo. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 58, 303–518.
’phags pa klu’i rgyal po rgya mtshos zhus pa zhes bye ba theg pa chen po’i mdo. Stok Palace Kangyur vol. 66 (mdo sde, ba), folios 166.a.–282.a.
dri med grags pas bstan pa (Vimalakīrtinirdeśa). Toh 176, Degé Kangyur vol. 60 (mdo sde, ma), folios 175.a–239.a. English translation in Thurman (2017).
phung po gsum pa’i mdo (Triskandhakasūtra). Toh 284, Degé Kangyur vol. 68 (mdo sde, ya), folios 57.a–77.a.
pho brang stod thang ldan dkar gyi chos kyi ’gyur ro cog gi dkar chag [Denkarma]. Toh 4364, Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.
klu’i rgyal po rgya mtshos zhus pa (Sāgaranāgarājaparipṛcchā). Toh 154, Degé Kangyur vol. 58 (mdo sde, pha), folios 198.b–205.a. English translation in Dharmachakra Translation Committee (2020b).
klu’i rgyal po rgya mtshos zhus pa (Sāgaranāgarājaparipṛcchā). Toh 155, Degé Kangyur vol. 58 (mdo sde, pha), folios 205.a–205.b. English translation in Sakya Pandita Translation Group (2011).
Atiśa. dbu ma’i man ngag rin po che’i za ma tog kha phye ba (Ratnakaraṇdodghātanāmamadhyamakopadeśa). Toh 3930, Degé Tengyur vol. 110 (dbu ma, ki), folios 96.b–116.b. .
Śāntideva. bslab pa kun las btus pa (Śikṣāsamuccaya). Toh 3940, Degé Tengyur vol. 111 (dbu ma, khi), folios 3.a–194.b.
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