The Questions of the Nāga King Anavatapta is a discourse that provides guidance on core features of the bodhisattva path, including the perfections, mindfulness, and meditation, with a strong orientation toward emptiness as the inexpressible ultimate nature. As the Buddha is teaching at Vulture Peak Mountain near Rājagṛha, a nāga king named Anavatapta approaches, questions him on these topics, and receives instruction on them. He then invites the Buddha to his home at Anavatapta, the legendary lake from which the four rivers of Jambudvīpa flow. After flying there with an enormous entourage, the Buddha resumes his teachings. The assembly is joined by Mañjuśrī and thousands of other bodhisattvas, and there ensues a debate on the relative merits of the hearer path and the bodhisattva path. At the culmination of the sūtra, the Buddha prophesies Anavatapta’s future awakening, and the nāga king and his entire family take refuge in the Buddha, the Dharma, and the Saṅgha.
This text was translated by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. Benjamin Ewing translated the text from Tibetan into English and wrote the introduction. Benjamin Collet-Cassart compared the draft translation with the original Tibetan and edited the text.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. George FitzHerbert edited the translation and the introduction, and Laura Goetz copyedited the text. Sameer Dhingra was in charge of the digital publication process.
The translation of this text has been made possible through the generous sponsorship of Tian Pujun and Wangshi family.
The Questions of the Nāga King Anavatapta is a Mahāyāna discourse that provides guidance on core features of the bodhisattva path, including the perfections, mindfulness, and meditation. As the sūtra opens, the Buddha is teaching at Vulture Peak Mountain near Rājagṛha. A nāga king named Anavatapta approaches, accompanied by myriad nāgas bearing lavish gifts, and presents a wide-ranging set of questions on how one should follow the bodhisattva path. Rather than respond to each question individually, the Buddha replies that if bodhisattvas simply have one quality, they have them all: this single quality is “the mind of omniscience that does not overlook any being.” As the Buddha elaborates, it becomes clear that the term mind of omniscience is used in this discourse synonymously with the more common mind of awakening (bodhicitta), the bodhisattva’s intent to achieve awakening and its attendant omniscience, not only for themselves but for all beings.1 The Buddha goes on to enumerate the many qualities of bodhisattvas who develop the mind of omniscience, his explanation culminating in an analogy of “the tree of the mind of omniscience,” the seeds, roots, trunks, branches, leaves, flowers, and fruits of which symbolize the various motivations, virtues, practices, and attainments that together constitute the bodhisattva path and its results.
Delighted with the Buddha’s answer, the nāga king Anavatapta seeks further clarification about “the pure path of bodhisattvas.” In response, the Buddha states that although the pure path of bodhisattvas may be pursued through eight frameworks starting with the path of the perfections, all eight paths are one in the perspective of ultimate truth. The emphasis then turns to the theme of purity (Tib. rnam par dag pa, Skt. pariviśuddha), which is presented here as synonymous with emptiness and the true nature (Tib. chos nyid, Skt. dharmatā), in which “the purity of space, the purity of all phenomena, and the purity of the self are inseparable” and “cannot be divided.”2
The nāga king Anavatapta then asks how the path of the noble ones may be cultivated through meditation. The Buddha replies that the path is cultivated when the body, speech, and mind are pure. In this context, the pure body refers to the realization that the body, like everything material, is ultimately of the same illusory nature as all phenomena. Pure speech is the realization that all speech is insubstantial, like an echo, and that words and terms are merely conventional designations. Pure mind means recognizing the true nature of the mind as unafflicted and luminous.
After some further teachings on cultivating the path through nonconceptual meditation, the nāga king invites the Buddha to visit his home at Lake Anavatapta, the legendary lake close to Mount Meru considered to be the source of the four great rivers of Jambudvīpa. When the Buddha signals his acceptance of the invitation, the nāga king returns home and busily prepares the land between Lake Anavatapta and “the king of snow mountains” (evocative of the area between Lake Manasarovar and Mount Kailash) to receive the Buddha, miraculously adorning the entire area with trees and palaces. Once all preparations have been made, Anavatapta again intones his invitation and is heard from afar by the Buddha, who then departs from Vulture Peak Mountain along with an enormous entourage of bodhisattvas and a smaller company of hearers. Soaring together through the sky, they attract many gods and other beings, who follow in their wake.
Upon arrival at “the southern slope of the king of snow mountains,” the Buddha instructs Maudgalyāyana to travel ahead and ask the nāga king Anavatapta whether it is time for the Thus-Gone One to arrive. Maudgalyāyana rises into the sky and, taking on the form of a garuḍa, surveys Lake Anavatapta. The nāgas are terrified on seeing him, but the nāga king calms them, recognizing the garuḍa as the magical emanation of Maudgalyāyana, and the nāgas welcome the Buddha and his entourage into their magically-transformed realm.
The Buddha’s first teaching at Lake Anavatapta is on the quality of “heedfulness that holds fast to the profound Dharma.” In elaborating on this, he explains “heedfulness” as the quality that characterizes those who properly understand dependent origination. For it is only through the genuine understanding of dependent origination that one obtains insight into the true nature. Those who have this knowledge and keep it, he explains, are the “heedful.”
There then follows a discourse with five hundred nāga princes, who ask further questions about how a bodhisattva should practice, relating in particular to faith, to how to turn the wheel of Dharma, and how to maintain the sacred Dharma. One of the nāga princes is inspired to speak, presenting his own summary of what the Buddha has taught, after which he is questioned by various members of the Buddha’s entourage. An interesting feature of the ensuing discussion is an apparent disagreement that emerges when the nāga princes express an intention to create a shrine after the Buddha’s death, at which his body could be venerated “undivided and whole.” This is challenged by Mahākāśyapa, who says that this would deprive most beings of the opportunity to develop virtuous qualities, and that greater benefit would be achieved by dividing his body into many relics, a point to which the nāgas accede. Following this debate, a lotus blooms in the middle of Lake Anavatapta, and the bodhisattva Mañjuśrī, along with thousands of other bodhisattvas, arrives from the distant buddha field of Ratnavyūhā.
Mahākāśyapa and Mañjuśrī then discuss the relative merits of the hearer and bodhisattva paths. A number of nāga princes and other figures, such as Subhūti, join the debate, which concludes with King Anavatapta, along with his entire retinue of wives and relatives, taking refuge in the Buddha, the Dharma, and the Saṅgha. When the nāga king recites an aspiration prayer that all beings may achieve complete awakening, the Buddha gives one of his radiant smiles, and he proceeds to give a prophecy concerning the nāga king’s future lives and his eventual complete and perfect awakening. At the end of the sūtra, King Anavatapta escorts the Buddha and his entourage back to Vulture Peak Mountain, where he repeats the teaching for an audience of people from the surrounding area.
The Questions of the Nāga King Anavatapta is included in all Tibetan Kangyur collections and the Mongolian canon, but its position within them varies. In the Kangyurs of the Tshalpa line, which includes the Degé Kangyur, the text appears in the middle of the General Sūtra (mdo sde) section, grouped together with four other sūtras that feature questions from nonhuman kings. In those of the Thempangma line, such as the Stok Palace Kangyur, it appears much later in the sūtra section.
While there are no commentaries focused specifically on this sūtra, one verse in particular has been widely cited throughout the centuries by Indian and Tibetan authors, including Kamalaśīla3 and Sakya Paṇḍita,4 who quote this verse in their writings on dependent origination:
Additionally, Shapkar Tsokdruk Rangdröl (zhabs dkar tshogs drug rang grol) quotes another verse from the sūtra in his defense of nonsectarianism:6
No extant Sanskrit or other Indic versions of The Questions of the Nāga King Anavatapta have as yet been identified. However, its textual history can be traced back to at least 308
The Questions of the Nāga King Anavatapta was translated into Tibetan no later than the early ninth century
This English translation, which to our knowledge is the first to be published, was made from the Tibetan as found in the Degé Kangyur, in consultation with the variants listed in the Comparative Edition (Tib. dpe bsdur ma) Kangyur and the Stok Palace Kangyur.
[F.206.a]Homage to all buddhas and bodhisattvas.
Thus did I hear at one time. The Blessed One was staying at Vulture Peak Mountain near Rājagṛha with a great saṅgha of one thousand two hundred fifty monks and many bodhisattva great beings. At that time, while the Blessed One was teaching the Dharma to an audience of many hundreds of thousands, the nāga king Anavatapta, escorted by a retinue of six million eight hundred thousand nāga kings and eighty-four thousand nāga maidens playing instruments and singing songs, approached the Blessed One.
Through their great powers and miraculous abilities, those nāgas arrived bearing flowers, perfumes, incense, garlands, ointments, powders, garments, parasols, banners, and flags. When they came before the Blessed One, they bowed their heads at the Blessed One’s feet, circumambulated the Blessed One three times, and offered the Blessed One all the flowers, perfumes, incense, garlands, ointments, powders, garments, parasols, banners, flags, instruments, and drums that they had brought. Then, with respect and with reverence, the nāga king and his retinue of beings sat to one side. Once seated, the nāga king addressed the Blessed One with his palms joined together: “Were the Blessed One to grant me some time for instruction concerning my inquiries, there are some topics on which I would like to question the blessed, thus-gone, worthy, perfect Buddha.”[F.206.b]
Although he already knew the answer, the Blessed One asked the nāga king Anavatapta, “Lord of nāgas, what is it that you would like to ask the Thus-Gone One for the sake of beings?”
“Blessed One, I would like to question the Thus-Gone One on behalf of bodhisattvas, the supreme beings, the great beings, the holy ones who play like lions—on behalf, Blessed One, of the guides of the world who are untainted by worldly concerns; whose conduct and thoughts are pure; who bring genuine benefit to others; who act as spiritual friends to all beings without needing to be asked; who have the might of the ten powers; who defeat the arguments of those who attend misguided assemblies; who have overcome Māra and other opponents; who are undaunted; who have donned the armor of steadfast diligence; who are tireless of mind; who have accumulated immeasurable roots of virtue; whose appetite for discipline and learning cannot be satisfied; who treat all beings equally; who are devoid of the perception of difference; who are free from both extreme views; who are expert in understanding the processes of dependent origination; who engage with the profundity of the Buddha’s teachings that are deep and difficult to fathom; who are without the mental engagement of hearers and solitary buddhas; who have not forgotten the mind of omniscience;12 whose intention is as firm and unbreakable as a diamond; whose intelligence is as bright and unblemished as the moon; whose minds are like the expanse of space; who for countless eons have been indefatigable of mind; whose hearts are equal to earth, water, fire, and wind; who have eliminated malice, obstinacy, hatred, pride, arrogance, and conceit; who aspire to emptiness,[F.207.a] signlessness, and wishlessness; who have comprehended that phenomena are like illusions, dreams, hallucinations, echoes, mirages, and reflections of the moon in water; who hold the lineage of the Buddha, the Dharma, and the Saṅgha; who are as rare as udumbara flowers; who delight in turning the wheel of the Dharma; who have obtained supreme joy and serenity; who are single-pointed in concentration with unwavering focus; who are endowed with all supreme attributes. It is on behalf of such beings that I would like to question the Thus Gone One.
“Blessed One, it is for the sake of bodhisattva great beings whose noble qualities surpass even these, and for the sake of all beings, that I make these inquiries of the Thus Gone One.
“Blessed One, for bodhisattva great beings, please explain the play of phenomena, entering vajra-like qualities, and entering profound practice and the arrangement of dhāraṇī gateways. So as to train hearers, please explain entering the gateway of knowledge through sure engagement with the four truths of the noble ones. So as to train solitary buddhas, please explain entering the gateway of knowledge through engagement with teachings on dependence. So as to train those of the Great Vehicle, please explain entering the gateway of knowledge through engagement with all phenomena.
“Blessed, thus-gone, worthy, perfect Buddha, for the benefit of bodhisattvas, please tell us about the annihilation of the hordes of Māra, the destruction of all wrong views, the elimination of all afflictions, the knowledge of all beings’ actions, the engagement of correct understandings, the thorough explanation of all teachings, and the way beings are liberated in accordance with their inclinations.
“Blessed One, how are bodhisattvas endowed with the power of wisdom through conquering pride, arrogance, and conceit?[F.207.b] How are they endowed with the power of Dharma through reliance on the ripening of karma? How are they endowed with the power of generosity through not being miserly with material goods or with the gift of the Dharma? How are they ready to give up everything without expecting reward? How are they endowed with the power of discipline through behaving correctly in accordance with their aspirations and cutting off all entrances to the lower realms? How are they endowed with the power of patience through having the nature of being able to accept all the hostility of beings? How are they endowed with the power of diligence through having no regard for their own lives and limbs? How are they endowed with the power of concentration by abiding in tranquility and knowing how to emerge out of concentration? How are they endowed with the power of insight by being devoid of negative views and the darkness of ignorance and delusion? How are they endowed with the power of skillful means by ripening beings and seeking the armor by which they ripen them? How have they obtained the higher perceptions by reveling in the divine eye, the divine ear, the knowledge of the thoughts of others, the knowledge of previous births, and miraculous powers? How are they endowed with the power of eloquence by means of uninterrupted eloquence with inexhaustible words and syllables? How do they attain the power of retention that retains all that has been heard? How do they attain the absorption called the ocean seal and maintain unfaltering focus on the unique precious jewel of Dharma? How do they maintain the unfaltering mindfulness of the Buddha that stays focused on the pure view of the Buddha? How do they achieve the mindfulness of the Dharma that stays focused on the pure view of the Dharma? How do they achieve the mindfulness of the Saṅgha that stays focused on the saṅgha of those who have reached irreversibility? How do they achieve the mindfulness of discipline in which the mind of awakening does not falter?[F.208.a] How do they achieve the mindfulness of generosity that is not miserly with regard to material things and the gift of the Dharma? How do they maintain the unfaltering mindfulness of the gods that recollects those bodhisattvas in the Heaven of Joy who are bound by just one last birth?”
Having asked these questions of the Blessed One, the nāga king Anavatapta spoke the following verses:
The Blessed One replied to the nāga king Anavatapta, “Excellent, lord of nāgas! Excellent! That you have thought to ask the Thus-Gone One these questions is in keeping, lord of the nāgas, with your previous roots of virtue. You have not given up great compassion, you act as a spiritual friend to all beings without being asked, you are not disheartened in saṃsāra, and you perpetuate the lineage of the Buddha, the Dharma, and the Saṅgha—excellent! Therefore, lord of nāgas, listen carefully, and pay attention; I shall tell you how bodhisattvas attain these and other distinguished qualities.”
“I will, Blessed One,” replied the nāga king Anavatapta, and he listened as the Blessed One had instructed.
“Lord of nāgas,” said the Blessed One, “if bodhisattva great beings have just one quality, they will have all the qualities of a buddha with every supreme attribute. What is that single quality? It is the mind of omniscience that does not overlook any being. This mind of omniscience involves thirty-two aspects. What are the thirty-two aspects? It involves intention, it involves resolve, it involves great love, it involves great compassion, it involves tirelessness, it involves strength, it involves overcoming, it involves power, it involves discernment, it involves giving spiritual guidance, it involves Dharma practice, it involves virtuous behavior, it involves the means of attraction, it involves restraint, it involves skillful means, it involves nonfabrication, it involves following through on one’s words,[F.209.a] it involves not hoping for reward, it involves modesty, it involves humility, it involves joy, it involves faith, it involves diligence, it involves mindfulness, it involves absorption, it involves insight, it involves roots of virtue, it involves disinterest in the lower vehicles, it involves dedication to the vast, it involves concern for beings, and it involves perpetuating of the lineage of the Buddha, the Dharma, and the Saṅgha.13 Lord of nāgas, when the mind of omniscience embraces these thirty-two aspects, one will have all the qualities of a buddha endowed with every supreme attribute.
“Furthermore, lord of nāgas, the mind of omniscience relates to the wisdom of omniscience in terms of sixteen accumulations. What are the sixteen? They are the accumulations of discipline, of learning, and of insight; the accumulations of worshiping and serving the Thus-Gone One, of staying in solitude, and of teaching the Dharma just as one has heard it; the accumulations of the four abodes of Brahmā, of pleasing qualities, and of the path of the ten virtues; the accumulation of the ornaments of body, speech, and mind; the accumulation of ascetic practices and austerity; the accumulations of having few desires, of contentment, and of complete seclusion; the accumulation of dedication as formulated in the three sections;14 the accumulation of tranquility; the accumulation of special insight;[F.209.b] and the accumulation of all roots of virtue. Lord of nāgas, the mind of omniscience correlates to omniscient wisdom in terms of these sixteen accumulations.
“Furthermore, lord of nāgas, when the mind of omniscience avoids the twenty-two misguided and wrong paths that are to be renounced, omniscient wisdom will be attained. What are the twenty-two? They are avoidance of (1) the mindset of a hearer; (2) the mindset of a solitary buddha; (3) pride; (4) excessive pride; (5) duplicity; (6) attachment to worldly spells; (7) engagement with mistaken views; (8) being disheartened; (9) fear; (10) arrogance and combativeness; (11) desire, aversion, and delusion; (12) karmic obscuration; (13) confusion with regard to phenomena; (14) praising oneself and disparaging others; (15) teachers who withhold the Dharma; (16) forgetful perception; (17) unvirtuous companions; (18) hostility toward spiritual friends; (19) the discordant factors of the six perfections, namely miserliness, negative attitude, intolerance, laziness, distraction, and flawed insight;15 (20) nihilism and eternalism; (21) developing unskillful methods; and (22) all types of wrongdoing. Lord of nāgas, if the mind of omniscience is free of these twenty-two misguided and wrong paths and has renounced them, omniscient wisdom will be attained.
“Furthermore, lord of nāgas, when bodhisattvas who have developed the mind of omniscience are ennobled by twelve banners,[F.210.a] it will be very difficult for māras and their armies, indeed for any opponent, to vanquish them. What are the twelve? They are the ennobling banner of discipline; the ennobling banner of absorption; the ennobling banner of insight; the ennobling banner of liberating wisdom; the ennobling banner of great compassion; the ennobling banner of skillful means; the ennobling banner of emptiness, signlessness, and wishlessness; the ennobling banner of the lack of sentience, life force, and individuality in living beings; the ennobling banner of being free of extreme views and having understood dependent origination; the ennobling banner of being blessed by the Buddha through the complete purity of one’s own mind; the ennobling banner of omniscient wisdom that is free of assumptions, thoughts, concepts, and discursiveness; and the ennobling banner of not forgetting the mind of awakening. Lord of nāgas, when bodhisattvas who have developed the mind of omniscience are ennobled by these twelve banners, it is very difficult for māras and their armies, indeed for any opponent, to subdue them.
“Furthermore, lord of nāgas, the mind of omniscience has two foundations. What are they? They are following through on one’s words and dedicating all roots of virtue toward perfect awakening.[F.210.b] Those are the two.
“Furthermore, lord of nāgas, the mind of omniscience has two aspects that must not be lost. What are they? They are not being angry toward any being and being especially compassionate toward those with wrong views. Those are the two.
“Furthermore, lord of nāgas, the mind of omniscience has two qualities to be combined. If these two are combined, the mind of omniscience will outshine all hearers and solitary buddhas. What are they? They are skillful means and insight. Those are the two.
“Furthermore, lord of nāgas, the mind of omniscience relies on two things. What are they? They are not regretting what has already been done and not trusting that which is transient. Those are the two.
“Furthermore, lord of nāgas, the mind of omniscience has two characters.16 What are they? They are being without attachment to the vehicle of hearers and the vehicle of solitary buddhas and seeing the benefits of the Great Vehicle. Those are the two.
“Furthermore, lord of nāgas, there are two factors that interrupt the mind of omniscience. What are they? They are being deceitful and being dishonest. Those are the two interruptions.
“Furthermore, lord of nāgas, there are two factors that restore the mind of omniscience. What are they? They are mindfulness and not being deceitful. Those are the two restorers.
“Furthermore, lord of nāgas, there are three factors that create obscurations to the mind of omniscience. What are the three? They are negative behavior of the body, negative behavior of speech, and negative behavior of mind. Those are the three.
“Furthermore, lord of nāgas, there are three factors that eliminate obscurations to the mind of omniscience. What are the three? They are positive behavior of the body, positive behavior of speech, and positive behavior of mind.[F.211.a] Those are the three factors that eliminate obscurations.
“Lord of nāgas, there are four further factors that obscure the mind of omniscience. What are the four? They are rejecting the sacred Dharma, lacking devotion toward teachers, bearing hostility toward bodhisattvas, and not comprehending the deeds of Māra. Those are the four obscurations.
“Lord of nāgas, there are four further factors that eliminate obscurations to the mind of omniscience. What are the four? They are maintaining the sacred Dharma, having proper devotion for teachers, cherishing bodhisattvas as if they were the Teacher, and comprehending the deeds of Māra. Those are the four factors that eliminate obscurations.
“Furthermore, lord of nāgas, there are five priceless qualities of the mind of omniscience. What are the five? They are having generosity without expecting any reward, discipline that does not dwell on future rebirths, great compassion that does not abandon any being, sacrificing life and limb without discriminating between those who are kind and those who are unkind, and teaching the Dharma without seeking gain, veneration, or praise. Lord of nāgas, those are the five priceless qualities attained through the mind of omniscience.
“Furthermore, lord of nāgas, there are five resolutions of the mind of omniscience. What are the five? They are to follow a spiritual friend, to not be disheartened in saṃsāra, to not be conceited with regard to wisdom, to forsake untimely gains, and to not be timid with regard to the limitless wisdom of the buddhas. Lord of nāgas, those are the five resolutions of the mind of omniscience.
“Furthermore, lord of nāgas, the mind of omniscience has five noble aspects that hearers and solitary buddhas lack. What are the five? They are the noble wisdom of liberation from the vehicle of the hearers, the noble wisdom of liberation from the vehicle of the solitary buddhas,[F.211.b] the noble understanding of the selflessness of all phenomena, the noble understanding of the thoughts of all beings, and the noble understanding of how to halt the perpetuation of habitual tendencies. Those are the five noble aspects.
“Furthermore, lord of nāgas, the mind of omniscience has five supreme joys. What are the five? They are the supreme joy of passing beyond the lower realms, the supreme joy of approaching omniscience, the supreme joy of perfecting the wisdom vision of the buddhas, the supreme joy of being without regret by diligently observing discipline, and the supreme joy experienced through benefiting beings. Those are the five supreme joys.
“Furthermore, lord of nāgas, the mind of omniscience has five powers. What are the five? They are the power of wisdom through overcoming pride, the power of insight through being inseparable from learning, the power of love through the absence of anger, the power of patience through perfecting the marks,17 and the power of fearlessness through being without fear and anxiety in the presence of others. Those are the five powers.
“Furthermore, lord of nāgas, the mind of omniscience has five modes of reasoning that do not fall into irrationality. What are the five? They are reasoning with confidence in the ripening of karma, reasoning that does not err in its understanding of dependent origination, reasoning that discerns what is timely and what is untimely, reasoning that engages accurately, and reasoning that validates all virtuous qualities. Those are the five reasonings.
“Furthermore, lord of nāgas, the tree of the mind of omniscience has five appearances, five seeds,[F.212.a] five roots, five trunks, five branches, five leaves, five flowers, and five fruits. What are the five appearances? They are the appearance of being free of afflictions, the appearance of being sure in one’s own mind, the appearance of insight, the appearance of the five eyes, and the appearance of omniscient wisdom. Those are the five appearances.
“What are the five seeds? They are intention, resolve, concern for beings, devotion, and dedication to the vast. Those are the five seeds.
“What are the five roots? They are great love, great compassion, never being satisfied by one’s roots of virtue and dedicating one’s roots of virtue, courageously confessing one’s faults, and having no interest in other vehicles. Those are the five roots.
“What are the five trunks? They are skillful means, the perfection of insight, bringing beings to maturity, maintaining the sacred Dharma, and impartiality free from attachment and aversion. Those are the five trunks.
“What are the five branches? They are generosity, discipline, patience, diligence, and concentration. Those are the five branches.
“What are the five leaves? They are discipline, learning, renouncing one’s home, living in seclusion, and finding contentment in the noble lineage. Those are the five leaves.
“What are the five flowers? They are the excellent major marks that come with the accumulation of merit, the excellent minor marks that come with the accumulation of various acts of generosity, the excellent branches of awakening that come through ascertaining the mind, excellent eloquence that comes through explaining aspects of the Dharma, and excellent flawless memory that comes through achieving the power of retention. Those are the five flowers.[F.212.b]
“What are the five fruits? They are attaining the fruit of training, the fruit of passing beyond training, the fruit of a solitary buddha, the fruit of the bodhisattva level of irreversibility, and the fruit of omniscient wisdom. Those are the five fruits.
“Lord of nāgas, these are the appearances, seeds, roots, trunks, branches, leaves, flowers, and fruits of the tree of the mind of omniscience. Therefore, lord of nāgas, a bodhisattva who aspires to having such a tree of the mind omniscience must not forget the mind of omniscience. Lord of nāgas, I have not seen any excellent qualities lacking in those who have the mind of omniscience. Lord of nāgas, someone who possesses the seed of a tree also possesses its roots, trunks, branches, leaves, flowers, and fruits. In the same way, lord of nāgas, someone who possesses the mind of omniscience also possesses the factors of awakening. Therefore, lord of nāgas, this teaching, which is a Dharma gateway on the qualities of bodhisattvas, should be remembered. Retain it, recite it, and explain it widely to those around you! This is how you should train.”
When the Blessed One delivered this teaching on the source of the wisdom of omniscience, seventy-two thousand nāgas from among those assembled there developed the intention to reach unsurpassed and perfect awakening. Young nāgas, female nāgas, and nāga kings reached acceptance in keeping with the roots of virtue[F.213.a] that they had produced, and five hundred of the assembled bodhisattvas reached acceptance of the unborn nature of phenomena. Those nāga boys, nāga girls, and nāga kings ascended into the sky and disappeared, leaving in their wake a great cloud of benzoin resin that showered a rain of heavenly uragasāra sandalwood powder as an offering to the Blessed One. The land and everything in it was covered and enveloped by a lattice of pearls, and it was as if the entire surface of the sky were covered with necklaces and half-moon ornaments.
Then the nāga king Anavatapta said to the Blessed One, “Blessed One, the way the Thus-Gone One has explained the mind of awakening and the mind of omniscience—its qualities, aspects, and practices—is wonderful! Blessed One, please explain the pure path of bodhisattvas, known as the domain of the bodhisattvas, by which bodhisattvas who enter the pure path will reach the ultimate and will, throughout the intervening period, be neither discouraged nor satisfied until they perfect the ten powers, the four types of fearlessness, and all the qualities of a buddha! Thus-Gone One, please explain it.”
“Lord of nāgas,” the Blessed One replied to the nāga king Anavatapta, “the pure path of bodhisattvas is eightfold. What are the eight parts? They are the path of the perfections, the path of the means of attraction, the path of the higher perceptions, the path of the immeasurable attitudes, the eightfold path, the path of impartiality toward all beings, the path of the three gateways to liberation,[F.213.b] and the path of reaching acceptance of the unborn nature of phenomena. Lord of nāgas, these are the eight.
“The path of the perfections consists in complete dedication toward omniscience. Why? Because generosity that is not dedicated toward omniscience cannot be considered as the perfection of generosity. It is the same with discipline, patience, diligence, concentration, and insight. Insight that is not dedicated toward omniscience cannot be considered as the perfection of insight. Dedication toward omniscience is thus known as the path of the perfections.
“The path of the means of attraction consists in inspiring devotion toward the Dharma in others. Why? Lord of nāgas, those beings who have been attracted by bodhisattvas through the four means of attraction will understand the Dharma teachings. So, inducing devotion toward the Dharma in others is known as the path of the means of attraction.
“The path of the higher perceptions consists in seeing with the divine eye all the buddha fields, the death, transference, and rebirth of beings, and the blessed buddhas along with their saṅghas of hearers. Once these are seen, what should be taken up is taken up, and what should be cast aside is cast aside. It consists in hearing with the divine ear the words of the blessed buddhas and, having heard those words, remembering them and not squandering them. It consists in knowing clearly the mental processes of other beings and other individuals and teaching the Dharma accordingly to each. It consists in remembering one’s past births and not squandering the roots of virtue acquired through previous actions. It consists in manifesting miraculous powers to travel to limitless buddha fields[F.214.a] and using miraculous powers to tame those beings who must be tamed. Thus it is known as the path of the higher perceptions.
“The path of the immeasurable attitudes consists in understanding the mindset of the brahmās of good aspect18 and the other gods of the form realm. These are said to be the attitude of love, the attitude of great compassion, the attitude of joy, and the attitude of equanimity. One is to be guided by such a training. Thus it is known as the path of the immeasurable attitudes.
“The eightfold path can be followed by all—it can be followed by those on the vehicle of the hearers, those on the vehicle of the solitary buddhas, and those on the Great Vehicle. It can be followed by everyone, and thus it is known as the eightfold path.
“The path of impartiality toward all beings consists in refraining from discrimination such as ‘I will do it for this one but not for that one,’ ‘I will explain for this person but not for that one,’ or ‘This person is worthy of my generosity, but that one is not.’ Instead, it takes the route of impartiality toward all beings, and thus it is known as the path of impartiality toward all beings.
“The path of the three gateways to liberation refers to emptiness, in which all reference points are abandoned; signlessness, in which all thoughts, concepts, discursiveness, signs, and ideas are abandoned; and wishlessness, in which reliance on the three realms is abandoned. Thus it is known as the path of the three gateways to liberation.
“The path of the attainment of acceptance of the unborn nature of phenomena refers to the bodhisattvas’ attainment of prophecy. Knowing that bodhisattvas have reached acceptance of the unborn nature of phenomena, the blessed buddhas prophesy their unsurpassed and perfect awakening. Thus it is known as the path of reaching the acceptance of the unborn nature of phenomena.[F.214.b]
“Lord of nāgas, these eight pure paths of bodhisattvas are combined in a single path to be traversed alone. Without companions, alone, and unassisted, bodhisattvas will reach that which must be reached—the seat of awakening—through their instantaneous insight. Why are thus-gone ones referred to as such? Because they have reached the thusness of all phenomena. That is why they are called thus-gone ones. Lord of nāgas, this teaching on the eightfold pure path of bodhisattvas is taught for a variety of beings who practice in different ways. But when taught from the perspective of the absence of reference points, all are subsumed in a single teaching.
“What is meant by the purity of this path? Since there is no dust on this path, it is spotless. Since this path is undisturbed, it is devoid of aggression. Since this path is illuminated by insight, it is devoid of confusion. Since this path is pure by nature, it is devoid of any kind of affliction. Since this path is emancipated from the four misconceptions, it is unborn. Since this path is seen as unreal in essence, it lacks an essential nature. Since this path takes into account the desire, form, and formless realms, it is undefiled. Since this path is without distinct reference points, it is peaceful. Since this path neither goes to nor comes from anywhere, it is without coming and going. Since this path does not dwell on any affliction, it is well settled. On this path, māras do not tread. This path is not for non-Buddhists. On this path there is no opportunity for those with the pride of conceit. This path is not embarked upon by those who do not have perseverance. This path is very long and tiring for those who hold on to reference points.[F.215.a] This path is forsaken by wrongdoers. This path is relied upon by holy beings. This path is followed by those who engage in yogic practices. This path is pleasant to travel upon for those who exert themselves in the right way. This path consists of resting naturally for those who are properly settled in the right view. This path is wide open for those who are diligent and without obscurations. This path is without obstruction for those who enter and follow it correctly. This path is untainted by the afflictions of desire, aversion, and delusion. This path is pure, since it is utterly devoid of affliction. That is why it is known as the pure path.
“Lord of nāgas, all those who have entered, who are entering, and who will enter this pure path come to understand that since the realm of phenomena is pure, the realm of the self is pure; and since the realm of the self is pure, the realm of phenomena is pure. They realize that since the realm of phenomena is pure, all the realms of beings are pure; and since all the realms of beings are pure, the eye element is pure—so they realize that all the sensory elements up to the element of the mental faculty are also pure. And since the element of the mental faculty is pure, they realize that the desire, form, and formless realms are pure; and since the desire, form, and formless realms are pure, they realize that the element of space is pure; and since the element of space is pure, they realize that all phenomena are pure. In this way, with this purity of pure space, all phenomena are equal. Therefore, the purity of space,[F.215.b] the purity of all phenomena, and the purity of the self are inseparable—they cannot be divided. This path is pure in terms of this indivisible purity. That is why it is known as the pure path. On it there is no sensation; it is the path of no sensation—all sensations cease. On it there is not even the sensation of nirvāṇa. So it is known as devoid of sensation. This path, since it is free of mind, mental faculty, and consciousness, is devoid of all mental projection toward phenomena. That is why it known as the pure path.”
When the Blessed One delivered this teaching on the good qualities of cultivating this pure path, twelve thousand beings who had purified themselves reached acceptance.
The nāga king Anavatapta then asked the Blessed One, “Blessed One, how should bodhisattvas cultivate the path of the noble ones?”
The Blessed One replied, “Lord of nāgas, bodhisattvas who wish to cultivate the pure path of the noble ones should become expert in pure conduct; their body should be pure, and their speech and mind should be pure.
“What is the pure body? It is the realization that because one’s own body is empty, the bodies of all beings are empty; the realization that since one’s own body is void, the bodies of all beings are void; the realization that since one’s own body is inert matter, the bodies of all beings are inert matter; the realization that since one’s own body is inanimate, the bodies of all beings are inanimate; the realization that since one’s own body is like a hallucination, the bodies of all beings are like hallucinations; the realization that since one’s own body is pure, the bodies of all beings are also pure. This is known as the purity of the body.[F.216.a]
“Furthermore, lord of nāgas, bodhisattvas understand that the pure body does not actually perform physical actions. They realize that such performance is formation, that formation is the same as nonformation, and that nonformation is the same as formation. This is the true understanding of the body, the full understanding of the body’s true nature. What is the body’s true nature? Throughout the entire extent of the past, its true nature has been unborn; throughout the entire extent of the future, its true nature will not transmigrate; and in the present, its true nature is like a hallucination—this is the true nature of the body.
“Furthermore, the true nature of the body is the true nature of gathered causes and conditions. Because those causes and conditions are unintended, it is empty, inanimate, and devoid of any essence. Lord of nāgas, these are a bodhisattva’s understandings of the true nature of the body, which is the pure body.
“Furthermore, the purity of the body is the understanding that just as the body of the Thus-Gone One is undefiled and does not belong to the three realms, one’s own body is undefiled and does not belong to the three realms. Even when such an undefiled body is born in the world, it does not lose its undefiled limit of reality. Even when the undefiled body takes on and manifests a physical form, this naturally inherent true nature of the body is not lost. The understanding that since the body of the Thus-Gone One is pure, one’s own body is also pure, and that since one’s own body is pure, the bodies of all beings are also pure—this is the purity of the body.
“What is the purity of speech? All speech, both the speech of noble ones and the speech of those who are not noble ones, is pure.[F.216.b] However, childish ordinary beings become afflicted in all kinds of ways, when they make imputations. They desire that which is experienced as pleasant, and they are averse to that which is experienced as unpleasant. But ultimately all speech is free from desire, free from aversion, and free from delusion. Since even the words desire, aversion, and ignorance are unborn, all speech should be considered pure. Speech is unreal, and that which is unreal is not afflicted by the afflictions of desire, aversion, and delusion. Speech is beyond grasping—it cannot be grasped by the eye up to cannot be grasped by the mind. Speech is like the wind—it does not arise without a combination of elements that are then transformed by air. Speech is like an echo. Speech—both that of the noble ones and those who are not noble ones—is to be found neither inside nor outside, nor anywhere else. Investigations and analyses of its source and location reveal it to be unfindable, groundless, and unknowable. Therefore, lord of nāgas, whatever speech of the Thus-Gone One arises, as well as the speech of other beings, is all nonexistent, unreal, false, and deceptive conditioned phenomena.”
“Blessed One, does the Thus-Gone One not speak truthfully?”
“Indeed, lord of nāgas, a thus-gone one does speak truthfully. Why? Because a thus-gone one understands that all compounded phenomena are unarisen, and he teaches in accordance with that understanding. In this sense, a thus-gone one speaks truthfully.
“Lord of nāgas, all beings analyze the speech of the Thus-Gone One literally.[F.217.a] That is why, even though the wheel of Dharma has been turned, they still do not understand the essence of the Dharma. That is why their analysis of the words does not lead to the full exhaustion of the suffering it makes.19 Lord of nāgas, childish ordinary beings can fixate on any words in this way. All the conventional expressions of speech arise untainted by afflictions. Even the word affliction has neither been nor will be afflicted by afflictions. Whether speech is analyzed as being pure, it does not affect its intrinsically pure true nature.20 Lord of nāgas, that is known as the purity of speech.
“What is the purity of mind? The nature of the mind cannot be afflicted. Why? The mind is by nature luminosity, yet it is subject to sudden affliction, and by proximity to affliction it becomes further afflicted. Bodhisattvas give no opportunity for those temporary afflictions to arise. They understand that naturally pure mental acts that gather21 roots of virtue are mind’s very nature. They understand that mental acts that radiate love to all beings are the same as the mind. They understand that mental acts that dedicate all roots of virtue toward awakening are the same as awakening. In this way, although those of pure mind may coexist with those who engage in lustful behavior, they are not in any way polluted by the stains of desire. Likewise, though they may coexist with those who behave with aversion, delusion, or all afflictions in equal measure, they are not polluted by those stains. In the same way, even when those with pure minds are born in the desire realm,[F.217.b] they cannot be outshone by the peaceful brahmās of the form realm. Rather, it is the bodhisattvas who outshine the gods. Likewise, even when those with pure minds are born into the form realm and coexist with beings of the desire realm, they do not become disheartened. Nor do they despise those beings who assert a self. In the same way, if those with a pure mind rest evenly in all the absorptions and attainments, they will not be reborn through the power of those concentrations and absorptions.
“Why? Because, lord of nāgas, bodhisattvas reach accomplishment through their skillful expertise in ascertaining the mind. Likewise, lord of nāgas, bodhisattvas who cultivate this path of purity are expert in pure conduct. Lord of nāgas, the path is not cultivated by meditating on entities, nor by destroying them. The path is not cultivated by asserting entities, nor by denying them. The path is not cultivated through the existence of entities, nor through the nonexistence of entities. The path is not cultivated by the arising of entities, nor by the cessation of entities. The path is not cultivated by grasping entities, nor by rejecting entities. The path is not cultivated by meditating on a self, the lack of a self, a being, a life force, a soul, a person, an individual, humanity, or a human being. The path is not cultivated by meditating on the aggregates as impermanence, by meditating on the aggregates as suffering, by meditating on the aggregates as being without self, by meditating on the aggregates as peace, or by meditating on the aggregates as free from desire. Nor is the path cultivated by meditating on the aggregates as being like illusions,[F.218.a] by meditating on the aggregates as being like dreams, by meditating on the aggregates as being like hallucinations, or by meditating on the aggregates as being like echoes. Nor is the path cultivated by meditating on the aggregates as emptiness, by meditating on the aggregates as being beyond signs, or by meditating on the aggregates as being beyond wishes.
“Why? Because that which is empty is neither an entity nor a nonentity. That which is beyond signs and beyond wishes is neither an entity nor a nonentity. This is known as the cultivation of the path. This path is not cultivated by meditating on the aggregates, on the elements, or on the sense sources. It not cultivated by meditating on being free of attachment to ignorance, up to not cultivated by meditating on being free of attachment to old age and death. Similarly, it is not cultivated by meditating on the mundane or the supramundane, on the compounded or the uncompounded, on the defiled or the undefiled, or on the flawed or the flawless. Lord of nāgas, not imputing any phenomena as entities or as nonentities is known as the cultivation of the path. Meditating on all phenomena as nonabiding, without accepting them and without rejecting them, is known as the cultivation of the path.”
As this discourse on teaching the qualities of cultivating the pure path was being given by the Blessed One, ninety-two thousand beings from among those assembled purified the Dharma eye so that phenomena became spotless and immaculate; twelve thousand beings reached concordant acceptance; and seven thousand beings reached acceptance of the unborn nature of phenomena.
Then the whole assembly exclaimed in unison, “Blessed One, those noble sons and daughters[F.218.b] who have listened to this teaching on cultivating the pure path and, having heard it, have comprehended it and remembered it without fear will attain the unsurpassed, perfect awakening of the Thus-Gone One! They will turn the wheel of Dharma that the Thus-Gone One turns! They will protect the rare jewel of the Thus-Gone One’s sacred Dharma! They will sit on the lion throne and roar like lions, just as the thus-gone, worthy, unsurpassed, perfect Buddha does now! They will conquer the legions of Māra! They will eliminate all adversaries! They will raise the flag of the Dharma! They will make the lamp of the Dharma blaze! They will blow the conch of the Dharma! They will beat the drum of the Dharma! They will bring down a rain of Dharma!”
Then the Blessed One rejoiced in the well-spoken words of the nāgas and the fourfold assembly and spoke these verses to the nāga king Anavatapta:
The Questions of the Nāga King Anavatapta is a discourse that provides guidance on core features of the bodhisattva path, including the perfections, mindfulness, and meditation, with a strong orientation toward emptiness as the inexpressible ultimate nature. As the Buddha is teaching at Vulture Peak Mountain near Rājagṛha, a nāga king named Anavatapta approaches, questions him on these topics, and receives instruction on them. He then invites the Buddha to his home at Anavatapta, the legendary lake from which the four rivers of Jambudvīpa flow. After flying there with an enormous entourage, the Buddha resumes his teachings. The assembly is joined by Mañjuśrī and thousands of other bodhisattvas, and there ensues a debate on the relative merits of the hearer path and the bodhisattva path. At the culmination of the sūtra, the Buddha prophesies Anavatapta’s future awakening, and the nāga king and his entire family take refuge in the Buddha, the Dharma, and the Saṅgha.
This text was translated by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. Benjamin Ewing translated the text from Tibetan into English and wrote the introduction. Benjamin Collet-Cassart compared the draft translation with the original Tibetan and edited the text.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. George FitzHerbert edited the translation and the introduction, and Laura Goetz copyedited the text. Sameer Dhingra was in charge of the digital publication process.
The translation of this text has been made possible through the generous sponsorship of Tian Pujun and Wangshi family.
The Questions of the Nāga King Anavatapta is a Mahāyāna discourse that provides guidance on core features of the bodhisattva path, including the perfections, mindfulness, and meditation. As the sūtra opens, the Buddha is teaching at Vulture Peak Mountain near Rājagṛha. A nāga king named Anavatapta approaches, accompanied by myriad nāgas bearing lavish gifts, and presents a wide-ranging set of questions on how one should follow the bodhisattva path. Rather than respond to each question individually, the Buddha replies that if bodhisattvas simply have one quality, they have them all: this single quality is “the mind of omniscience that does not overlook any being.” As the Buddha elaborates, it becomes clear that the term mind of omniscience is used in this discourse synonymously with the more common mind of awakening (bodhicitta), the bodhisattva’s intent to achieve awakening and its attendant omniscience, not only for themselves but for all beings.1 The Buddha goes on to enumerate the many qualities of bodhisattvas who develop the mind of omniscience, his explanation culminating in an analogy of “the tree of the mind of omniscience,” the seeds, roots, trunks, branches, leaves, flowers, and fruits of which symbolize the various motivations, virtues, practices, and attainments that together constitute the bodhisattva path and its results.
Delighted with the Buddha’s answer, the nāga king Anavatapta seeks further clarification about “the pure path of bodhisattvas.” In response, the Buddha states that although the pure path of bodhisattvas may be pursued through eight frameworks starting with the path of the perfections, all eight paths are one in the perspective of ultimate truth. The emphasis then turns to the theme of purity (Tib. rnam par dag pa, Skt. pariviśuddha), which is presented here as synonymous with emptiness and the true nature (Tib. chos nyid, Skt. dharmatā), in which “the purity of space, the purity of all phenomena, and the purity of the self are inseparable” and “cannot be divided.”2
The nāga king Anavatapta then asks how the path of the noble ones may be cultivated through meditation. The Buddha replies that the path is cultivated when the body, speech, and mind are pure. In this context, the pure body refers to the realization that the body, like everything material, is ultimately of the same illusory nature as all phenomena. Pure speech is the realization that all speech is insubstantial, like an echo, and that words and terms are merely conventional designations. Pure mind means recognizing the true nature of the mind as unafflicted and luminous.
After some further teachings on cultivating the path through nonconceptual meditation, the nāga king invites the Buddha to visit his home at Lake Anavatapta, the legendary lake close to Mount Meru considered to be the source of the four great rivers of Jambudvīpa. When the Buddha signals his acceptance of the invitation, the nāga king returns home and busily prepares the land between Lake Anavatapta and “the king of snow mountains” (evocative of the area between Lake Manasarovar and Mount Kailash) to receive the Buddha, miraculously adorning the entire area with trees and palaces. Once all preparations have been made, Anavatapta again intones his invitation and is heard from afar by the Buddha, who then departs from Vulture Peak Mountain along with an enormous entourage of bodhisattvas and a smaller company of hearers. Soaring together through the sky, they attract many gods and other beings, who follow in their wake.
Upon arrival at “the southern slope of the king of snow mountains,” the Buddha instructs Maudgalyāyana to travel ahead and ask the nāga king Anavatapta whether it is time for the Thus-Gone One to arrive. Maudgalyāyana rises into the sky and, taking on the form of a garuḍa, surveys Lake Anavatapta. The nāgas are terrified on seeing him, but the nāga king calms them, recognizing the garuḍa as the magical emanation of Maudgalyāyana, and the nāgas welcome the Buddha and his entourage into their magically-transformed realm.
The Buddha’s first teaching at Lake Anavatapta is on the quality of “heedfulness that holds fast to the profound Dharma.” In elaborating on this, he explains “heedfulness” as the quality that characterizes those who properly understand dependent origination. For it is only through the genuine understanding of dependent origination that one obtains insight into the true nature. Those who have this knowledge and keep it, he explains, are the “heedful.”
There then follows a discourse with five hundred nāga princes, who ask further questions about how a bodhisattva should practice, relating in particular to faith, to how to turn the wheel of Dharma, and how to maintain the sacred Dharma. One of the nāga princes is inspired to speak, presenting his own summary of what the Buddha has taught, after which he is questioned by various members of the Buddha’s entourage. An interesting feature of the ensuing discussion is an apparent disagreement that emerges when the nāga princes express an intention to create a shrine after the Buddha’s death, at which his body could be venerated “undivided and whole.” This is challenged by Mahākāśyapa, who says that this would deprive most beings of the opportunity to develop virtuous qualities, and that greater benefit would be achieved by dividing his body into many relics, a point to which the nāgas accede. Following this debate, a lotus blooms in the middle of Lake Anavatapta, and the bodhisattva Mañjuśrī, along with thousands of other bodhisattvas, arrives from the distant buddha field of Ratnavyūhā.
Mahākāśyapa and Mañjuśrī then discuss the relative merits of the hearer and bodhisattva paths. A number of nāga princes and other figures, such as Subhūti, join the debate, which concludes with King Anavatapta, along with his entire retinue of wives and relatives, taking refuge in the Buddha, the Dharma, and the Saṅgha. When the nāga king recites an aspiration prayer that all beings may achieve complete awakening, the Buddha gives one of his radiant smiles, and he proceeds to give a prophecy concerning the nāga king’s future lives and his eventual complete and perfect awakening. At the end of the sūtra, King Anavatapta escorts the Buddha and his entourage back to Vulture Peak Mountain, where he repeats the teaching for an audience of people from the surrounding area.
The Questions of the Nāga King Anavatapta is included in all Tibetan Kangyur collections and the Mongolian canon, but its position within them varies. In the Kangyurs of the Tshalpa line, which includes the Degé Kangyur, the text appears in the middle of the General Sūtra (mdo sde) section, grouped together with four other sūtras that feature questions from nonhuman kings. In those of the Thempangma line, such as the Stok Palace Kangyur, it appears much later in the sūtra section.
While there are no commentaries focused specifically on this sūtra, one verse in particular has been widely cited throughout the centuries by Indian and Tibetan authors, including Kamalaśīla3 and Sakya Paṇḍita,4 who quote this verse in their writings on dependent origination:
Additionally, Shapkar Tsokdruk Rangdröl (zhabs dkar tshogs drug rang grol) quotes another verse from the sūtra in his defense of nonsectarianism:6
No extant Sanskrit or other Indic versions of The Questions of the Nāga King Anavatapta have as yet been identified. However, its textual history can be traced back to at least 308
The Questions of the Nāga King Anavatapta was translated into Tibetan no later than the early ninth century
This English translation, which to our knowledge is the first to be published, was made from the Tibetan as found in the Degé Kangyur, in consultation with the variants listed in the Comparative Edition (Tib. dpe bsdur ma) Kangyur and the Stok Palace Kangyur.
[F.206.a]Homage to all buddhas and bodhisattvas.
Thus did I hear at one time. The Blessed One was staying at Vulture Peak Mountain near Rājagṛha with a great saṅgha of one thousand two hundred fifty monks and many bodhisattva great beings. At that time, while the Blessed One was teaching the Dharma to an audience of many hundreds of thousands, the nāga king Anavatapta, escorted by a retinue of six million eight hundred thousand nāga kings and eighty-four thousand nāga maidens playing instruments and singing songs, approached the Blessed One.
Through their great powers and miraculous abilities, those nāgas arrived bearing flowers, perfumes, incense, garlands, ointments, powders, garments, parasols, banners, and flags. When they came before the Blessed One, they bowed their heads at the Blessed One’s feet, circumambulated the Blessed One three times, and offered the Blessed One all the flowers, perfumes, incense, garlands, ointments, powders, garments, parasols, banners, flags, instruments, and drums that they had brought. Then, with respect and with reverence, the nāga king and his retinue of beings sat to one side. Once seated, the nāga king addressed the Blessed One with his palms joined together: “Were the Blessed One to grant me some time for instruction concerning my inquiries, there are some topics on which I would like to question the blessed, thus-gone, worthy, perfect Buddha.”[F.206.b]
Although he already knew the answer, the Blessed One asked the nāga king Anavatapta, “Lord of nāgas, what is it that you would like to ask the Thus-Gone One for the sake of beings?”
“Blessed One, I would like to question the Thus-Gone One on behalf of bodhisattvas, the supreme beings, the great beings, the holy ones who play like lions—on behalf, Blessed One, of the guides of the world who are untainted by worldly concerns; whose conduct and thoughts are pure; who bring genuine benefit to others; who act as spiritual friends to all beings without needing to be asked; who have the might of the ten powers; who defeat the arguments of those who attend misguided assemblies; who have overcome Māra and other opponents; who are undaunted; who have donned the armor of steadfast diligence; who are tireless of mind; who have accumulated immeasurable roots of virtue; whose appetite for discipline and learning cannot be satisfied; who treat all beings equally; who are devoid of the perception of difference; who are free from both extreme views; who are expert in understanding the processes of dependent origination; who engage with the profundity of the Buddha’s teachings that are deep and difficult to fathom; who are without the mental engagement of hearers and solitary buddhas; who have not forgotten the mind of omniscience;12 whose intention is as firm and unbreakable as a diamond; whose intelligence is as bright and unblemished as the moon; whose minds are like the expanse of space; who for countless eons have been indefatigable of mind; whose hearts are equal to earth, water, fire, and wind; who have eliminated malice, obstinacy, hatred, pride, arrogance, and conceit; who aspire to emptiness,[F.207.a] signlessness, and wishlessness; who have comprehended that phenomena are like illusions, dreams, hallucinations, echoes, mirages, and reflections of the moon in water; who hold the lineage of the Buddha, the Dharma, and the Saṅgha; who are as rare as udumbara flowers; who delight in turning the wheel of the Dharma; who have obtained supreme joy and serenity; who are single-pointed in concentration with unwavering focus; who are endowed with all supreme attributes. It is on behalf of such beings that I would like to question the Thus Gone One.
“Blessed One, it is for the sake of bodhisattva great beings whose noble qualities surpass even these, and for the sake of all beings, that I make these inquiries of the Thus Gone One.
“Blessed One, for bodhisattva great beings, please explain the play of phenomena, entering vajra-like qualities, and entering profound practice and the arrangement of dhāraṇī gateways. So as to train hearers, please explain entering the gateway of knowledge through sure engagement with the four truths of the noble ones. So as to train solitary buddhas, please explain entering the gateway of knowledge through engagement with teachings on dependence. So as to train those of the Great Vehicle, please explain entering the gateway of knowledge through engagement with all phenomena.
“Blessed, thus-gone, worthy, perfect Buddha, for the benefit of bodhisattvas, please tell us about the annihilation of the hordes of Māra, the destruction of all wrong views, the elimination of all afflictions, the knowledge of all beings’ actions, the engagement of correct understandings, the thorough explanation of all teachings, and the way beings are liberated in accordance with their inclinations.
“Blessed One, how are bodhisattvas endowed with the power of wisdom through conquering pride, arrogance, and conceit?[F.207.b] How are they endowed with the power of Dharma through reliance on the ripening of karma? How are they endowed with the power of generosity through not being miserly with material goods or with the gift of the Dharma? How are they ready to give up everything without expecting reward? How are they endowed with the power of discipline through behaving correctly in accordance with their aspirations and cutting off all entrances to the lower realms? How are they endowed with the power of patience through having the nature of being able to accept all the hostility of beings? How are they endowed with the power of diligence through having no regard for their own lives and limbs? How are they endowed with the power of concentration by abiding in tranquility and knowing how to emerge out of concentration? How are they endowed with the power of insight by being devoid of negative views and the darkness of ignorance and delusion? How are they endowed with the power of skillful means by ripening beings and seeking the armor by which they ripen them? How have they obtained the higher perceptions by reveling in the divine eye, the divine ear, the knowledge of the thoughts of others, the knowledge of previous births, and miraculous powers? How are they endowed with the power of eloquence by means of uninterrupted eloquence with inexhaustible words and syllables? How do they attain the power of retention that retains all that has been heard? How do they attain the absorption called the ocean seal and maintain unfaltering focus on the unique precious jewel of Dharma? How do they maintain the unfaltering mindfulness of the Buddha that stays focused on the pure view of the Buddha? How do they achieve the mindfulness of the Dharma that stays focused on the pure view of the Dharma? How do they achieve the mindfulness of the Saṅgha that stays focused on the saṅgha of those who have reached irreversibility? How do they achieve the mindfulness of discipline in which the mind of awakening does not falter?[F.208.a] How do they achieve the mindfulness of generosity that is not miserly with regard to material things and the gift of the Dharma? How do they maintain the unfaltering mindfulness of the gods that recollects those bodhisattvas in the Heaven of Joy who are bound by just one last birth?”
Having asked these questions of the Blessed One, the nāga king Anavatapta spoke the following verses:
The Blessed One replied to the nāga king Anavatapta, “Excellent, lord of nāgas! Excellent! That you have thought to ask the Thus-Gone One these questions is in keeping, lord of the nāgas, with your previous roots of virtue. You have not given up great compassion, you act as a spiritual friend to all beings without being asked, you are not disheartened in saṃsāra, and you perpetuate the lineage of the Buddha, the Dharma, and the Saṅgha—excellent! Therefore, lord of nāgas, listen carefully, and pay attention; I shall tell you how bodhisattvas attain these and other distinguished qualities.”
“I will, Blessed One,” replied the nāga king Anavatapta, and he listened as the Blessed One had instructed.
“Lord of nāgas,” said the Blessed One, “if bodhisattva great beings have just one quality, they will have all the qualities of a buddha with every supreme attribute. What is that single quality? It is the mind of omniscience that does not overlook any being. This mind of omniscience involves thirty-two aspects. What are the thirty-two aspects? It involves intention, it involves resolve, it involves great love, it involves great compassion, it involves tirelessness, it involves strength, it involves overcoming, it involves power, it involves discernment, it involves giving spiritual guidance, it involves Dharma practice, it involves virtuous behavior, it involves the means of attraction, it involves restraint, it involves skillful means, it involves nonfabrication, it involves following through on one’s words,[F.209.a] it involves not hoping for reward, it involves modesty, it involves humility, it involves joy, it involves faith, it involves diligence, it involves mindfulness, it involves absorption, it involves insight, it involves roots of virtue, it involves disinterest in the lower vehicles, it involves dedication to the vast, it involves concern for beings, and it involves perpetuating of the lineage of the Buddha, the Dharma, and the Saṅgha.13 Lord of nāgas, when the mind of omniscience embraces these thirty-two aspects, one will have all the qualities of a buddha endowed with every supreme attribute.
“Furthermore, lord of nāgas, the mind of omniscience relates to the wisdom of omniscience in terms of sixteen accumulations. What are the sixteen? They are the accumulations of discipline, of learning, and of insight; the accumulations of worshiping and serving the Thus-Gone One, of staying in solitude, and of teaching the Dharma just as one has heard it; the accumulations of the four abodes of Brahmā, of pleasing qualities, and of the path of the ten virtues; the accumulation of the ornaments of body, speech, and mind; the accumulation of ascetic practices and austerity; the accumulations of having few desires, of contentment, and of complete seclusion; the accumulation of dedication as formulated in the three sections;14 the accumulation of tranquility; the accumulation of special insight;[F.209.b] and the accumulation of all roots of virtue. Lord of nāgas, the mind of omniscience correlates to omniscient wisdom in terms of these sixteen accumulations.
“Furthermore, lord of nāgas, when the mind of omniscience avoids the twenty-two misguided and wrong paths that are to be renounced, omniscient wisdom will be attained. What are the twenty-two? They are avoidance of (1) the mindset of a hearer; (2) the mindset of a solitary buddha; (3) pride; (4) excessive pride; (5) duplicity; (6) attachment to worldly spells; (7) engagement with mistaken views; (8) being disheartened; (9) fear; (10) arrogance and combativeness; (11) desire, aversion, and delusion; (12) karmic obscuration; (13) confusion with regard to phenomena; (14) praising oneself and disparaging others; (15) teachers who withhold the Dharma; (16) forgetful perception; (17) unvirtuous companions; (18) hostility toward spiritual friends; (19) the discordant factors of the six perfections, namely miserliness, negative attitude, intolerance, laziness, distraction, and flawed insight;15 (20) nihilism and eternalism; (21) developing unskillful methods; and (22) all types of wrongdoing. Lord of nāgas, if the mind of omniscience is free of these twenty-two misguided and wrong paths and has renounced them, omniscient wisdom will be attained.
“Furthermore, lord of nāgas, when bodhisattvas who have developed the mind of omniscience are ennobled by twelve banners,[F.210.a] it will be very difficult for māras and their armies, indeed for any opponent, to vanquish them. What are the twelve? They are the ennobling banner of discipline; the ennobling banner of absorption; the ennobling banner of insight; the ennobling banner of liberating wisdom; the ennobling banner of great compassion; the ennobling banner of skillful means; the ennobling banner of emptiness, signlessness, and wishlessness; the ennobling banner of the lack of sentience, life force, and individuality in living beings; the ennobling banner of being free of extreme views and having understood dependent origination; the ennobling banner of being blessed by the Buddha through the complete purity of one’s own mind; the ennobling banner of omniscient wisdom that is free of assumptions, thoughts, concepts, and discursiveness; and the ennobling banner of not forgetting the mind of awakening. Lord of nāgas, when bodhisattvas who have developed the mind of omniscience are ennobled by these twelve banners, it is very difficult for māras and their armies, indeed for any opponent, to subdue them.
“Furthermore, lord of nāgas, the mind of omniscience has two foundations. What are they? They are following through on one’s words and dedicating all roots of virtue toward perfect awakening.[F.210.b] Those are the two.
“Furthermore, lord of nāgas, the mind of omniscience has two aspects that must not be lost. What are they? They are not being angry toward any being and being especially compassionate toward those with wrong views. Those are the two.
“Furthermore, lord of nāgas, the mind of omniscience has two qualities to be combined. If these two are combined, the mind of omniscience will outshine all hearers and solitary buddhas. What are they? They are skillful means and insight. Those are the two.
“Furthermore, lord of nāgas, the mind of omniscience relies on two things. What are they? They are not regretting what has already been done and not trusting that which is transient. Those are the two.
“Furthermore, lord of nāgas, the mind of omniscience has two characters.16 What are they? They are being without attachment to the vehicle of hearers and the vehicle of solitary buddhas and seeing the benefits of the Great Vehicle. Those are the two.
“Furthermore, lord of nāgas, there are two factors that interrupt the mind of omniscience. What are they? They are being deceitful and being dishonest. Those are the two interruptions.
“Furthermore, lord of nāgas, there are two factors that restore the mind of omniscience. What are they? They are mindfulness and not being deceitful. Those are the two restorers.
“Furthermore, lord of nāgas, there are three factors that create obscurations to the mind of omniscience. What are the three? They are negative behavior of the body, negative behavior of speech, and negative behavior of mind. Those are the three.
“Furthermore, lord of nāgas, there are three factors that eliminate obscurations to the mind of omniscience. What are the three? They are positive behavior of the body, positive behavior of speech, and positive behavior of mind.[F.211.a] Those are the three factors that eliminate obscurations.
“Lord of nāgas, there are four further factors that obscure the mind of omniscience. What are the four? They are rejecting the sacred Dharma, lacking devotion toward teachers, bearing hostility toward bodhisattvas, and not comprehending the deeds of Māra. Those are the four obscurations.
“Lord of nāgas, there are four further factors that eliminate obscurations to the mind of omniscience. What are the four? They are maintaining the sacred Dharma, having proper devotion for teachers, cherishing bodhisattvas as if they were the Teacher, and comprehending the deeds of Māra. Those are the four factors that eliminate obscurations.
“Furthermore, lord of nāgas, there are five priceless qualities of the mind of omniscience. What are the five? They are having generosity without expecting any reward, discipline that does not dwell on future rebirths, great compassion that does not abandon any being, sacrificing life and limb without discriminating between those who are kind and those who are unkind, and teaching the Dharma without seeking gain, veneration, or praise. Lord of nāgas, those are the five priceless qualities attained through the mind of omniscience.
“Furthermore, lord of nāgas, there are five resolutions of the mind of omniscience. What are the five? They are to follow a spiritual friend, to not be disheartened in saṃsāra, to not be conceited with regard to wisdom, to forsake untimely gains, and to not be timid with regard to the limitless wisdom of the buddhas. Lord of nāgas, those are the five resolutions of the mind of omniscience.
“Furthermore, lord of nāgas, the mind of omniscience has five noble aspects that hearers and solitary buddhas lack. What are the five? They are the noble wisdom of liberation from the vehicle of the hearers, the noble wisdom of liberation from the vehicle of the solitary buddhas,[F.211.b] the noble understanding of the selflessness of all phenomena, the noble understanding of the thoughts of all beings, and the noble understanding of how to halt the perpetuation of habitual tendencies. Those are the five noble aspects.
“Furthermore, lord of nāgas, the mind of omniscience has five supreme joys. What are the five? They are the supreme joy of passing beyond the lower realms, the supreme joy of approaching omniscience, the supreme joy of perfecting the wisdom vision of the buddhas, the supreme joy of being without regret by diligently observing discipline, and the supreme joy experienced through benefiting beings. Those are the five supreme joys.
“Furthermore, lord of nāgas, the mind of omniscience has five powers. What are the five? They are the power of wisdom through overcoming pride, the power of insight through being inseparable from learning, the power of love through the absence of anger, the power of patience through perfecting the marks,17 and the power of fearlessness through being without fear and anxiety in the presence of others. Those are the five powers.
“Furthermore, lord of nāgas, the mind of omniscience has five modes of reasoning that do not fall into irrationality. What are the five? They are reasoning with confidence in the ripening of karma, reasoning that does not err in its understanding of dependent origination, reasoning that discerns what is timely and what is untimely, reasoning that engages accurately, and reasoning that validates all virtuous qualities. Those are the five reasonings.
“Furthermore, lord of nāgas, the tree of the mind of omniscience has five appearances, five seeds,[F.212.a] five roots, five trunks, five branches, five leaves, five flowers, and five fruits. What are the five appearances? They are the appearance of being free of afflictions, the appearance of being sure in one’s own mind, the appearance of insight, the appearance of the five eyes, and the appearance of omniscient wisdom. Those are the five appearances.
“What are the five seeds? They are intention, resolve, concern for beings, devotion, and dedication to the vast. Those are the five seeds.
“What are the five roots? They are great love, great compassion, never being satisfied by one’s roots of virtue and dedicating one’s roots of virtue, courageously confessing one’s faults, and having no interest in other vehicles. Those are the five roots.
“What are the five trunks? They are skillful means, the perfection of insight, bringing beings to maturity, maintaining the sacred Dharma, and impartiality free from attachment and aversion. Those are the five trunks.
“What are the five branches? They are generosity, discipline, patience, diligence, and concentration. Those are the five branches.
“What are the five leaves? They are discipline, learning, renouncing one’s home, living in seclusion, and finding contentment in the noble lineage. Those are the five leaves.
“What are the five flowers? They are the excellent major marks that come with the accumulation of merit, the excellent minor marks that come with the accumulation of various acts of generosity, the excellent branches of awakening that come through ascertaining the mind, excellent eloquence that comes through explaining aspects of the Dharma, and excellent flawless memory that comes through achieving the power of retention. Those are the five flowers.[F.212.b]
“What are the five fruits? They are attaining the fruit of training, the fruit of passing beyond training, the fruit of a solitary buddha, the fruit of the bodhisattva level of irreversibility, and the fruit of omniscient wisdom. Those are the five fruits.
“Lord of nāgas, these are the appearances, seeds, roots, trunks, branches, leaves, flowers, and fruits of the tree of the mind of omniscience. Therefore, lord of nāgas, a bodhisattva who aspires to having such a tree of the mind omniscience must not forget the mind of omniscience. Lord of nāgas, I have not seen any excellent qualities lacking in those who have the mind of omniscience. Lord of nāgas, someone who possesses the seed of a tree also possesses its roots, trunks, branches, leaves, flowers, and fruits. In the same way, lord of nāgas, someone who possesses the mind of omniscience also possesses the factors of awakening. Therefore, lord of nāgas, this teaching, which is a Dharma gateway on the qualities of bodhisattvas, should be remembered. Retain it, recite it, and explain it widely to those around you! This is how you should train.”
When the Blessed One delivered this teaching on the source of the wisdom of omniscience, seventy-two thousand nāgas from among those assembled there developed the intention to reach unsurpassed and perfect awakening. Young nāgas, female nāgas, and nāga kings reached acceptance in keeping with the roots of virtue[F.213.a] that they had produced, and five hundred of the assembled bodhisattvas reached acceptance of the unborn nature of phenomena. Those nāga boys, nāga girls, and nāga kings ascended into the sky and disappeared, leaving in their wake a great cloud of benzoin resin that showered a rain of heavenly uragasāra sandalwood powder as an offering to the Blessed One. The land and everything in it was covered and enveloped by a lattice of pearls, and it was as if the entire surface of the sky were covered with necklaces and half-moon ornaments.
Then the nāga king Anavatapta said to the Blessed One, “Blessed One, the way the Thus-Gone One has explained the mind of awakening and the mind of omniscience—its qualities, aspects, and practices—is wonderful! Blessed One, please explain the pure path of bodhisattvas, known as the domain of the bodhisattvas, by which bodhisattvas who enter the pure path will reach the ultimate and will, throughout the intervening period, be neither discouraged nor satisfied until they perfect the ten powers, the four types of fearlessness, and all the qualities of a buddha! Thus-Gone One, please explain it.”
“Lord of nāgas,” the Blessed One replied to the nāga king Anavatapta, “the pure path of bodhisattvas is eightfold. What are the eight parts? They are the path of the perfections, the path of the means of attraction, the path of the higher perceptions, the path of the immeasurable attitudes, the eightfold path, the path of impartiality toward all beings, the path of the three gateways to liberation,[F.213.b] and the path of reaching acceptance of the unborn nature of phenomena. Lord of nāgas, these are the eight.
“The path of the perfections consists in complete dedication toward omniscience. Why? Because generosity that is not dedicated toward omniscience cannot be considered as the perfection of generosity. It is the same with discipline, patience, diligence, concentration, and insight. Insight that is not dedicated toward omniscience cannot be considered as the perfection of insight. Dedication toward omniscience is thus known as the path of the perfections.
“The path of the means of attraction consists in inspiring devotion toward the Dharma in others. Why? Lord of nāgas, those beings who have been attracted by bodhisattvas through the four means of attraction will understand the Dharma teachings. So, inducing devotion toward the Dharma in others is known as the path of the means of attraction.
“The path of the higher perceptions consists in seeing with the divine eye all the buddha fields, the death, transference, and rebirth of beings, and the blessed buddhas along with their saṅghas of hearers. Once these are seen, what should be taken up is taken up, and what should be cast aside is cast aside. It consists in hearing with the divine ear the words of the blessed buddhas and, having heard those words, remembering them and not squandering them. It consists in knowing clearly the mental processes of other beings and other individuals and teaching the Dharma accordingly to each. It consists in remembering one’s past births and not squandering the roots of virtue acquired through previous actions. It consists in manifesting miraculous powers to travel to limitless buddha fields[F.214.a] and using miraculous powers to tame those beings who must be tamed. Thus it is known as the path of the higher perceptions.
“The path of the immeasurable attitudes consists in understanding the mindset of the brahmās of good aspect18 and the other gods of the form realm. These are said to be the attitude of love, the attitude of great compassion, the attitude of joy, and the attitude of equanimity. One is to be guided by such a training. Thus it is known as the path of the immeasurable attitudes.
“The eightfold path can be followed by all—it can be followed by those on the vehicle of the hearers, those on the vehicle of the solitary buddhas, and those on the Great Vehicle. It can be followed by everyone, and thus it is known as the eightfold path.
“The path of impartiality toward all beings consists in refraining from discrimination such as ‘I will do it for this one but not for that one,’ ‘I will explain for this person but not for that one,’ or ‘This person is worthy of my generosity, but that one is not.’ Instead, it takes the route of impartiality toward all beings, and thus it is known as the path of impartiality toward all beings.
“The path of the three gateways to liberation refers to emptiness, in which all reference points are abandoned; signlessness, in which all thoughts, concepts, discursiveness, signs, and ideas are abandoned; and wishlessness, in which reliance on the three realms is abandoned. Thus it is known as the path of the three gateways to liberation.
“The path of the attainment of acceptance of the unborn nature of phenomena refers to the bodhisattvas’ attainment of prophecy. Knowing that bodhisattvas have reached acceptance of the unborn nature of phenomena, the blessed buddhas prophesy their unsurpassed and perfect awakening. Thus it is known as the path of reaching the acceptance of the unborn nature of phenomena.[F.214.b]
“Lord of nāgas, these eight pure paths of bodhisattvas are combined in a single path to be traversed alone. Without companions, alone, and unassisted, bodhisattvas will reach that which must be reached—the seat of awakening—through their instantaneous insight. Why are thus-gone ones referred to as such? Because they have reached the thusness of all phenomena. That is why they are called thus-gone ones. Lord of nāgas, this teaching on the eightfold pure path of bodhisattvas is taught for a variety of beings who practice in different ways. But when taught from the perspective of the absence of reference points, all are subsumed in a single teaching.
“What is meant by the purity of this path? Since there is no dust on this path, it is spotless. Since this path is undisturbed, it is devoid of aggression. Since this path is illuminated by insight, it is devoid of confusion. Since this path is pure by nature, it is devoid of any kind of affliction. Since this path is emancipated from the four misconceptions, it is unborn. Since this path is seen as unreal in essence, it lacks an essential nature. Since this path takes into account the desire, form, and formless realms, it is undefiled. Since this path is without distinct reference points, it is peaceful. Since this path neither goes to nor comes from anywhere, it is without coming and going. Since this path does not dwell on any affliction, it is well settled. On this path, māras do not tread. This path is not for non-Buddhists. On this path there is no opportunity for those with the pride of conceit. This path is not embarked upon by those who do not have perseverance. This path is very long and tiring for those who hold on to reference points.[F.215.a] This path is forsaken by wrongdoers. This path is relied upon by holy beings. This path is followed by those who engage in yogic practices. This path is pleasant to travel upon for those who exert themselves in the right way. This path consists of resting naturally for those who are properly settled in the right view. This path is wide open for those who are diligent and without obscurations. This path is without obstruction for those who enter and follow it correctly. This path is untainted by the afflictions of desire, aversion, and delusion. This path is pure, since it is utterly devoid of affliction. That is why it is known as the pure path.
“Lord of nāgas, all those who have entered, who are entering, and who will enter this pure path come to understand that since the realm of phenomena is pure, the realm of the self is pure; and since the realm of the self is pure, the realm of phenomena is pure. They realize that since the realm of phenomena is pure, all the realms of beings are pure; and since all the realms of beings are pure, the eye element is pure—so they realize that all the sensory elements up to the element of the mental faculty are also pure. And since the element of the mental faculty is pure, they realize that the desire, form, and formless realms are pure; and since the desire, form, and formless realms are pure, they realize that the element of space is pure; and since the element of space is pure, they realize that all phenomena are pure. In this way, with this purity of pure space, all phenomena are equal. Therefore, the purity of space,[F.215.b] the purity of all phenomena, and the purity of the self are inseparable—they cannot be divided. This path is pure in terms of this indivisible purity. That is why it is known as the pure path. On it there is no sensation; it is the path of no sensation—all sensations cease. On it there is not even the sensation of nirvāṇa. So it is known as devoid of sensation. This path, since it is free of mind, mental faculty, and consciousness, is devoid of all mental projection toward phenomena. That is why it known as the pure path.”
When the Blessed One delivered this teaching on the good qualities of cultivating this pure path, twelve thousand beings who had purified themselves reached acceptance.
The nāga king Anavatapta then asked the Blessed One, “Blessed One, how should bodhisattvas cultivate the path of the noble ones?”
The Blessed One replied, “Lord of nāgas, bodhisattvas who wish to cultivate the pure path of the noble ones should become expert in pure conduct; their body should be pure, and their speech and mind should be pure.
“What is the pure body? It is the realization that because one’s own body is empty, the bodies of all beings are empty; the realization that since one’s own body is void, the bodies of all beings are void; the realization that since one’s own body is inert matter, the bodies of all beings are inert matter; the realization that since one’s own body is inanimate, the bodies of all beings are inanimate; the realization that since one’s own body is like a hallucination, the bodies of all beings are like hallucinations; the realization that since one’s own body is pure, the bodies of all beings are also pure. This is known as the purity of the body.[F.216.a]
“Furthermore, lord of nāgas, bodhisattvas understand that the pure body does not actually perform physical actions. They realize that such performance is formation, that formation is the same as nonformation, and that nonformation is the same as formation. This is the true understanding of the body, the full understanding of the body’s true nature. What is the body’s true nature? Throughout the entire extent of the past, its true nature has been unborn; throughout the entire extent of the future, its true nature will not transmigrate; and in the present, its true nature is like a hallucination—this is the true nature of the body.
“Furthermore, the true nature of the body is the true nature of gathered causes and conditions. Because those causes and conditions are unintended, it is empty, inanimate, and devoid of any essence. Lord of nāgas, these are a bodhisattva’s understandings of the true nature of the body, which is the pure body.
“Furthermore, the purity of the body is the understanding that just as the body of the Thus-Gone One is undefiled and does not belong to the three realms, one’s own body is undefiled and does not belong to the three realms. Even when such an undefiled body is born in the world, it does not lose its undefiled limit of reality. Even when the undefiled body takes on and manifests a physical form, this naturally inherent true nature of the body is not lost. The understanding that since the body of the Thus-Gone One is pure, one’s own body is also pure, and that since one’s own body is pure, the bodies of all beings are also pure—this is the purity of the body.
“What is the purity of speech? All speech, both the speech of noble ones and the speech of those who are not noble ones, is pure.[F.216.b] However, childish ordinary beings become afflicted in all kinds of ways, when they make imputations. They desire that which is experienced as pleasant, and they are averse to that which is experienced as unpleasant. But ultimately all speech is free from desire, free from aversion, and free from delusion. Since even the words desire, aversion, and ignorance are unborn, all speech should be considered pure. Speech is unreal, and that which is unreal is not afflicted by the afflictions of desire, aversion, and delusion. Speech is beyond grasping—it cannot be grasped by the eye up to cannot be grasped by the mind. Speech is like the wind—it does not arise without a combination of elements that are then transformed by air. Speech is like an echo. Speech—both that of the noble ones and those who are not noble ones—is to be found neither inside nor outside, nor anywhere else. Investigations and analyses of its source and location reveal it to be unfindable, groundless, and unknowable. Therefore, lord of nāgas, whatever speech of the Thus-Gone One arises, as well as the speech of other beings, is all nonexistent, unreal, false, and deceptive conditioned phenomena.”
“Blessed One, does the Thus-Gone One not speak truthfully?”
“Indeed, lord of nāgas, a thus-gone one does speak truthfully. Why? Because a thus-gone one understands that all compounded phenomena are unarisen, and he teaches in accordance with that understanding. In this sense, a thus-gone one speaks truthfully.
“Lord of nāgas, all beings analyze the speech of the Thus-Gone One literally.[F.217.a] That is why, even though the wheel of Dharma has been turned, they still do not understand the essence of the Dharma. That is why their analysis of the words does not lead to the full exhaustion of the suffering it makes.19 Lord of nāgas, childish ordinary beings can fixate on any words in this way. All the conventional expressions of speech arise untainted by afflictions. Even the word affliction has neither been nor will be afflicted by afflictions. Whether speech is analyzed as being pure, it does not affect its intrinsically pure true nature.20 Lord of nāgas, that is known as the purity of speech.
“What is the purity of mind? The nature of the mind cannot be afflicted. Why? The mind is by nature luminosity, yet it is subject to sudden affliction, and by proximity to affliction it becomes further afflicted. Bodhisattvas give no opportunity for those temporary afflictions to arise. They understand that naturally pure mental acts that gather21 roots of virtue are mind’s very nature. They understand that mental acts that radiate love to all beings are the same as the mind. They understand that mental acts that dedicate all roots of virtue toward awakening are the same as awakening. In this way, although those of pure mind may coexist with those who engage in lustful behavior, they are not in any way polluted by the stains of desire. Likewise, though they may coexist with those who behave with aversion, delusion, or all afflictions in equal measure, they are not polluted by those stains. In the same way, even when those with pure minds are born in the desire realm,[F.217.b] they cannot be outshone by the peaceful brahmās of the form realm. Rather, it is the bodhisattvas who outshine the gods. Likewise, even when those with pure minds are born into the form realm and coexist with beings of the desire realm, they do not become disheartened. Nor do they despise those beings who assert a self. In the same way, if those with a pure mind rest evenly in all the absorptions and attainments, they will not be reborn through the power of those concentrations and absorptions.
“Why? Because, lord of nāgas, bodhisattvas reach accomplishment through their skillful expertise in ascertaining the mind. Likewise, lord of nāgas, bodhisattvas who cultivate this path of purity are expert in pure conduct. Lord of nāgas, the path is not cultivated by meditating on entities, nor by destroying them. The path is not cultivated by asserting entities, nor by denying them. The path is not cultivated through the existence of entities, nor through the nonexistence of entities. The path is not cultivated by the arising of entities, nor by the cessation of entities. The path is not cultivated by grasping entities, nor by rejecting entities. The path is not cultivated by meditating on a self, the lack of a self, a being, a life force, a soul, a person, an individual, humanity, or a human being. The path is not cultivated by meditating on the aggregates as impermanence, by meditating on the aggregates as suffering, by meditating on the aggregates as being without self, by meditating on the aggregates as peace, or by meditating on the aggregates as free from desire. Nor is the path cultivated by meditating on the aggregates as being like illusions,[F.218.a] by meditating on the aggregates as being like dreams, by meditating on the aggregates as being like hallucinations, or by meditating on the aggregates as being like echoes. Nor is the path cultivated by meditating on the aggregates as emptiness, by meditating on the aggregates as being beyond signs, or by meditating on the aggregates as being beyond wishes.
“Why? Because that which is empty is neither an entity nor a nonentity. That which is beyond signs and beyond wishes is neither an entity nor a nonentity. This is known as the cultivation of the path. This path is not cultivated by meditating on the aggregates, on the elements, or on the sense sources. It not cultivated by meditating on being free of attachment to ignorance, up to not cultivated by meditating on being free of attachment to old age and death. Similarly, it is not cultivated by meditating on the mundane or the supramundane, on the compounded or the uncompounded, on the defiled or the undefiled, or on the flawed or the flawless. Lord of nāgas, not imputing any phenomena as entities or as nonentities is known as the cultivation of the path. Meditating on all phenomena as nonabiding, without accepting them and without rejecting them, is known as the cultivation of the path.”
As this discourse on teaching the qualities of cultivating the pure path was being given by the Blessed One, ninety-two thousand beings from among those assembled purified the Dharma eye so that phenomena became spotless and immaculate; twelve thousand beings reached concordant acceptance; and seven thousand beings reached acceptance of the unborn nature of phenomena.
Then the whole assembly exclaimed in unison, “Blessed One, those noble sons and daughters[F.218.b] who have listened to this teaching on cultivating the pure path and, having heard it, have comprehended it and remembered it without fear will attain the unsurpassed, perfect awakening of the Thus-Gone One! They will turn the wheel of Dharma that the Thus-Gone One turns! They will protect the rare jewel of the Thus-Gone One’s sacred Dharma! They will sit on the lion throne and roar like lions, just as the thus-gone, worthy, unsurpassed, perfect Buddha does now! They will conquer the legions of Māra! They will eliminate all adversaries! They will raise the flag of the Dharma! They will make the lamp of the Dharma blaze! They will blow the conch of the Dharma! They will beat the drum of the Dharma! They will bring down a rain of Dharma!”
Then the Blessed One rejoiced in the well-spoken words of the nāgas and the fourfold assembly and spoke these verses to the nāga king Anavatapta:
The terms “omniscience” (sarvajñātā, thams cad mkhyen pa) and “all-aspect omniscience” (sarvākārajñātā, rnam pa thams cad mkhyen pa) are the most common way of referring to a buddha’s awakening in the Perfection of Wisdom (prajñāpāramitā) sūtras and commentaries, and thus the term “mind of omniscience” is more widespread in that literature than bodhicitta. See introduction to The Perfection of Wisdom in Twenty-Five Thousand Lines, i.95.
This verse is found at folio. 230.b. Tib. rkyen las skyes ba gang yin de ma skyes// de la skyes ba ngo bo nyid kyis med// rkyen la rag las gang yin stong par gsungs// stong nyid gang shes de ni bag yod pa’o//. The equivalent Sanskrit, as found for example in Advayavajra’s Pañcatathāgatamudrāvivaraṇa (Toh 2242) reads yaḥ pratyayair jāyati sa hy ajāto na tasya utpāda svabhāvato ’sti | yaḥ pratyayādhīna sa śūnya uktaḥ yaḥ śūnyatāṃ jānati so ’pramattaḥ ||. ed. Klaus-Dieter Mathes, A Fine Blend of Mahāmudrā and Madhyamaka (Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 2015), 379.
Phangthangma, p. 9 no.12; Denkarma, folio 297.b.5; Herrmann-Pfandt 2008, pp. 67–68, no. 120.
Following D and S thams cad mkhyen pa’i sems ma bskyud pa. K, J, and C read …ma bskyed pa. With this alternate reading, the line would relate to the hearers and solitary buddhas mentioned in the previous line, i.e., “[they] have not generated the mind of omniscience.”
Thirty-one aspects are listed, though the first aspect of not overlooking any being would make thirty-two.
These “six discordant factors of the six perfections” are the opposites of the six perfections—generosity, discipline, acceptance, diligence, concentration, and insight—respectively.
Translation tentative. D and S read mtshan yongs su rdzogs pas bzod pa’i stobs. This may be a reference to the perfection of patience as the acceptance of all phenomena as being without signs, marks, or characteristics (mtshan ma), as found for example in The Transcendent Perfection of Wisdom in Ten Thousand Lines (Toh 11), 28.16. Alternatively, mtshan yongs su rdzogs pa is given in Negi’s Tibetan–Sanskrit dictionary (s.v.) as the rendering of paripūrṇavyañjana, which is the twenty-fourth of the eighty minor marks of a great being.
The translation of this unusual epithet of the brahmā deities is tentative. Tib. sdug pa’i rnam par ltung ba’i tshangs pa rnams.
Translation tentative. Tib. de bzhin gshegs pa’i gsung yi yi ge la dpyad pa gang yin pa’i yi ge de dag la sems can thams cad kyang dpyad de/ de bas na sems can thams cad ni chos kyi ’khor lo bskor yang chos kyi ngo bos nyid mi shes so/ /de’i phyir de dag yi ge la dpyod pa ni de byed pa’i sdug bsngal yang dag par zad par bya ba’i phyir ’byung ba ma yin no.
Translation tentative. Tib. de dag ni tha snyad thams cad la yang nyon mongs pa rnams dang ma ’dres pa’i ngag ’byung ngo / de dag nyon mongs kyang kun nas nyon mongs pas kun nas nyon mongs par ’gyur ba ni ma yin no/ ngag la dpyod cing rnam par byang bar byed kyang chos nyid kyi rang bzhin gyis rnam par dag par ’gyur ba ma yin.
The translation of this and the following verse is tentative. Tib. ’jig rten ’di ’gro gang yin pa/ de bzhin gshegs ’gro de yin te/ de dag khong du chud rtogs na/ de dag ’gro ba med par ’gyur/ sems can kun gyi ’gro gang yin/ de dag ’gro ba nges ’gro zhing / sangs rgyas chos ’dir bslabs nas su/ sgyu ma’i chos kyis rnam par sprul.
Tib. chos thams cad rkyen gyi kha na las par yang dag par rjes su mthong ste. The phrase kha na las par here, and repeated throughout this paragraph, is unusual. Based on the context it has been translated as “depend(s) on.”
Here the Tibetan reads shes pa, whereas the ye shes was used before. Both are terms used to translate the Sanskrit jñāna.
This set of five aggregates is found elsewhere classified as the “definitive aggregates” (nges pa’i phung po) of the buddhas, the “immeasurable aggregates” (phung po tshad med pa), or the “five uncontaminated aggregates” (zag med phung po lnga). See, for example, The Transcendent Perfection of Wisdom in Ten Thousand Lines (Toh 11), n. 320.
Four rather than three ascertainments of mind are presented here. These four are more commonly found as the “four seals” (Tib. phyag rgya bzhi, Skt. caturmudrā) of the Dharma, which summarize the core teachings of the Buddha.
Instead of D and S smon lam ldan pa (“with wishes”), reading smon lam ’das pa found in other versions.
Translation tentative. Tib. sngon gyi mtha’ gang de ni yang dag mtha’/ de yi mtha’ ni rgya chen chos rnams kun/ nam mkha’i mtha’ ni rtag tu sems can mtha’.
Tib. dben par gnas par nga rgyal theg pa ste. This appears to be a reference to the vehicle of solitary buddhas.
That is to say their faith is similar to the confidence one has that a stone thrown into the air will fall down again. This translation is tentative. Tib. dad par de la’ang dad byed de/ /nam mkhar ’phangs pa’i rdo ba bzhin.
This translation is tentative. Tib. klu’i bdag po gang gi tshe mig gi rnam par shes pa’i rnam par shes pa dang / sems kyang mi skye la gzugs kyi rnam par shes pa’i rnam par shes pa dang / rnam par shes pa yang mi ’gog pa de tsam gyis na de bzhin gshegs pa mthong ba rnam par dag pa yin no.
Here the Tibetan term gtong ba, rather than sbyin pa, is used for “generosity.” The term gtong ba usually translates the Sanskrit tyāga and refers to the willingness to give away all that one has, including one’s own life and limbs, for others. The “perfection” of generosity is more commonly associated with the Sanskrit term dāna (Tib. sbyin pa), which might be translated simply as “giving.” As indicated by the use of gtong ba here, both can refer to generosity as the first of the six perfections.
The Tibetan term used throughout this passage is skad cig pa, which could also mean “instantaneous.” However, it likely translates the Sanskrit kṣaṇika, the primary meaning of which is “momentary” or “transient.”
Translation tentative. Tib. mngon par ’du mi byed pa’i yul la mi ’jug la btang snyoms pa yang ma yin no.
Translation tentative. Tib. skye ba dang / mi skye ba’i phyir skye ba dang / mi skye ba thams cad yang dag par rjes su mthong ngo.
A synonym for emptiness and the realm of phenomena.
See “wishlessness.”
In a general sense, samādhi can describe a number of different meditative states. In the Mahāyāna literature, in particular in the Prajñāpāramitā sūtras, we find extensive lists of different samādhis, numbering over one hundred.
In a more restricted sense, and when understood as a mental state, samādhi is defined as the one-pointedness of the mind (cittaikāgratā), the ability to remain on the same object over long periods of time. The Drajor Bamponyipa (sgra sbyor bam po gnyis pa) commentary on the Mahāvyutpatti explains the term samādhi as referring to the instrument through which mind and mental states “get collected,” i.e., it is by the force of samādhi that the continuum of mind and mental states becomes collected on a single point of reference without getting distracted.
See “patience.”
The bodhisattvas’ realization that all phenomena are unproduced and empty. It sustains them on the difficult path of benefiting all beings so that they do not succumb to the goal of personal liberation. Different sources link this realization to the first or eighth bodhisattva level (bhūmi).
The constituents that make up a being and the world: form, feeling, perception, formation, and consciousnesses.
A major śrāvaka disciple and personal attendant of the Buddha Śākyamuni during the last twenty-five years of his life. He was a cousin of the Buddha (according to the Mahāvastu, he was a son of Śuklodana, one of the brothers of King Śuddhodana, which means he was a brother of Devadatta; other sources say he was a son of Amṛtodana, another brother of King Śuddhodana, which means he would have been a brother of Aniruddha).
Ānanda, having always been in the Buddha’s presence, is said to have memorized all the teachings he heard and is celebrated for having recited all the Buddha’s teachings by memory at the first council of the Buddhist saṅgha, thus preserving the teachings after the Buddha’s parinirvāṇa. The phrase “Thus did I hear at one time,” found at the beginning of the sūtras, usually stands for his recitation of the teachings. He became a patriarch after the passing of Mahākāśyapa.
The name of a nāga king and also the name he will have on attaining buddhahood, as prophesied by the Buddha Śākyamuni.
The applications of mindfulness are usually listed as four: mindfulness of the body, of feelings, of the mind, and of phenomena. These four are part of the thirty-seven factors of awakening.
Reflection that leads to certainty or sureness of mind. The Sanskrit term nidhyapti refers to “profound meditation leading to comprehension” (Edgerton).
Refers to an optional set of thirteen practices that monastics can adopt in order to cultivate greater detachment. They consist of (1) wearing patched robes made from discarded cloth rather than from cloth donated by laypeople, (2) wearing only three robes, (3) going for alms, (4) not omitting any house while on the alms round, rather than begging only at those houses known to provide good food, (5) eating only what can be eaten in one sitting, (6) eating only food received in the alms bowl, rather than more elaborate meals presented to the Saṅgha, (7) refusing more food after indicating one has eaten enough, (8) dwelling in a forest, (9) dwelling at the root of a tree, (10) dwelling in the open air using only a tent made from one’s robes as shelter, (11) dwelling in a charnel ground, (12) being satisfied with whatever dwelling one has, and (13) sleeping in a sitting position without ever lying down.
See “ascetic practice” (sbyangs pa’i yon tan).
A nāga prince in The Questions of the Nāga King Anavatapta, not to be confused with the future buddha Aśoka, nor with the historical King Aśoka.
A type of nonhuman being whose precise status is subject to different views, but is included as one of the six classes of beings in the sixfold classification of realms of rebirth. In the Buddhist context, asuras are powerful beings said to be dominated by envy, ambition, and hostility. They are also known in the pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature prominently in Vedic and post-Vedic Brahmanical mythology, as well as in the Buddhist tradition. In these traditions, asuras are often described as being engaged in interminable conflict with the devas (gods).
A nāga prince. One of the sons of the nāga king Anavatapta.
The four supports for supernatural abilities: determination, discernment, diligence, and samādhi. These are among the thirty-seven factors of awakening.
The aromatic resin of styrax trees used in perfume and incense.
See “wishlessness.”
In Buddhist literature, this is an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts it implies that a buddha is in possession of six auspicious qualities (bhaga) associated with complete awakening. The Tibetan term—where bcom is said to refer to “subduing” the four māras, ldan to “possessing” the great qualities of buddhahood, and ’das to “going beyond” saṃsāra and nirvāṇa—possibly reflects the commentarial tradition where the Sanskrit bhagavat is interpreted, in addition, as “one who destroys the four māras.” This is achieved either by reading bhagavat as bhagnavat (“one who broke”), or by tracing the word bhaga to the root √bhañj (“to break”).
The term can be understood to mean “great courageous one” or "great hero,” or (from the Sanskrit) simply “great being,” and is almost always found as an epithet of “bodhisattva.” The qualification “great” in this term, according to the majority of canonical definitions, focuses on the generic greatness common to all bodhisattvas, i.e., the greatness implicit in the bodhisattva vow itself in terms of outlook, aspiration, number of beings to be benefited, potential or eventual accomplishments, and so forth. In this sense the mahā- is closer in its connotations to the mahā- in “Mahāyāna” than to the mahā- in “mahāsiddha.” While individual bodhisattvas described as mahāsattva may in many cases also be “great” in terms of their level of realization, this is largely coincidental, and in the canonical texts the epithet is not restricted to bodhisattvas at any particular point in their career. Indeed, in a few cases even bodhisattvas whose path has taken a wrong direction are still described as bodhisattva mahāsattva.
Later commentarial writings do nevertheless define the term—variably—in terms of bodhisattvas having attained a particular level (bhūmi) or realization. The most common qualifying criteria mentioned are attaining the path of seeing, attaining irreversibility (according to its various definitions), or attaining the seventh bhūmi.
A nāga prince. One of the sons of the nāga king Anavatapta.
The brahmā deities inhabit the brahmā heavens of the form realm, led by their supreme deity, Brahmā Sahāṃpati. See “Brahmā.”
A high-ranking deity presiding over a divine world; he is also considered to be the lord of the Sahā world (our universe). Though not considered a creator god in Buddhism, Brahmā occupies an important place as one of two gods (the other being Indra/Śakra) said to have first exhorted the Buddha Śākyamuni to teach the Dharma. The particular heavens found in the form realm over which Brahmā rules are often some of the most sought-after realms of higher rebirth in Buddhist literature. Since there are many universes or world systems, there are also multiple Brahmās presiding over them. His most frequent epithets are “Lord of the Sahā World” (sahāṃpati) and Great Brahmā (mahābrahman).
The branches of awakening are usually counted as seven: (1) correct mindfulness, (2) correct wisdom in the analysis of phenomena, (3) correct diligence, (4) correct joy, (5) correct serenity, (6) correct samādhi, and (7) correct equanimity. These are counted among the thirty-seven factors of awakening.
A nāga prince. One of the sons of the nāga king Anavatapta.
Dhyāna is defined as one-pointed abiding in an undistracted state of mind, free from afflicted mental states. Four states of dhyāna are identified as being conducive to birth within the form realm. In the context of the Mahāyāna, it is the fifth of the six perfections. It is commonly translated as “concentration,” “meditative concentration,” and so on.
Acceptance of the true nature of things. It is acceptance or patience that is in accord with the nature of phenomena.
Relinquishing negative acts in the present and the future and enhancing positive acts in the present and the future. May be counted as four or as two.
An Indian paṇḍita who was resident in Tibet during the late eighth and early ninth centuries.
The principle of dependent origination asserts that nothing exists independently of other factors, the reason for this being that things and events come into existence only in dependence on the aggregation of causes and conditions. In general, the processes of cyclic existence, through which the external world and the beings within it revolve in a continuous cycle of suffering, propelled by the propensities of past actions and their interaction with afflicted mental states, originate depending on the sequential unfolding of twelve links, commencing from ignorance and ending with birth, aging, and death. It is only through deliberate reversal of these twelve links that one can succeed in bringing the cycle to an end.
In Buddhist cosmology, this is our own realm, the lowest and most coarse of the three realms of saṃsāra. It is called this because beings here are characterized by their strong longing for and attachment to the pleasures of the senses. The desire realm includes hell beings, hungry ghosts, animals, humans, asuras, and the lowest six heavens of the gods—from the Heaven of the Four Great Kings (cāturmahārājika) up to the Heaven of Making Use of Others’ Emanations (paranirmitavaśavartin). Located above the desire realm is the form realm (rūpadhātu) and the formless realm (ārūpyadhātu).
The three realms of saṃsāra.
As a magical formula, a dhāraṇī constitutes a gateway to the infinite qualities of awakening, the awakened state itself, and the various forms of buddha activity. See also “retention.”
One of the “five eyes,” representing the superior insight of buddhas and bodhisattvas. See “five eyes.”
See “vajra.”
The fourth of the six perfections.
One of the six buddhas who preceded Śākyamuni in this Fortunate Eon.
Morally virtuous or disciplined conduct and the abandonment of morally undisciplined conduct of body, speech, and mind. In a general sense, moral discipline is the cause for rebirth in higher, more favorable states, but it is also foundational to Buddhist practice as one of the three trainings (triśikṣā) and one of the six perfections of a bodhisattva. Often rendered as “ethics,” “discipline,” and “morality.”
Eighteen special features of a buddha’s behavior, realization, activity, and wisdom that are not shared by other beings. They are generally listed as: (1) he never makes a mistake, (2) he is never boisterous, (3) he never forgets, (4) his concentration never falters, (5) he has no notion of distinctness, (6) his equanimity is not due to lack of consideration, (7) his motivation never falters, (8) his endeavor never fails, (9) his mindfulness never falters, (10) he never abandons his concentration, (11) his insight (prajñā) never decreases, (12) his liberation never fails, (13) all his physical actions are preceded and followed by wisdom (jñāna), (14) all his verbal actions are preceded and followed by wisdom, (15) all his mental actions are preceded and followed by wisdom, (16) his wisdom and vision perceive the past without attachment or hindrance, (17) his wisdom and vision perceive the future without attachment or hindrance, and (18) his wisdom and vision perceive the present without attachment or hindrance.
The Buddhist path as presented in the hearer vehicle: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right samādhi.
In the context of Buddhist philosophy, one way to describe experience in terms of eighteen elements (eye, form, and eye consciousness; ear, sound, and ear consciousness; nose, smell, and nose consciousness; tongue, taste, and tongue consciousness; body, touch, and body consciousness; and mind, mental phenomena, and mind consciousness).
This also refers to the elements of the world, which can be enumerated as four, five, or six. The four elements are earth, water, fire, and air. A fifth, space, is often added, and the sixth is consciousness.
Sixteenth of the eighteen elements (Tib. khams bco brgyad, Skt. aṣṭādaśadhātu).
The Tibetan word literally means “confidence” or “courage” but refers to confident speech, to being perfectly eloquent, especially in expressing the Dharma.
An existent thing or substantial existence in general.
One of six or seven types of pride, it is the pride of overestimating one’s accomplishments.
First of the eighteen elements (Tib. khams bco brgyad, Skt. aṣṭādaśadhātu).
See “thirty-seven factors of awakening.”
Form, feeling, perception, formation, and consciousness. On the individual level, the five aggregates refer to the basis upon which the mistaken idea of a self is projected. They are referred to as the “bases for appropriation” (Skt. upādāna) insofar as all conceptual grasping arises based on these aggregates.
klu’i rgyal po ma dros pas zhus pa (Anavataptanāgarājaparipṛcchā). Toh 156, Degé Kangyur vol. 58 (mdo sde, pha), folios 206.b–253.a.
klu’i rgyal po ma dros pas zhus pa. 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, pp. 542–649.
klu’i rgyal po ma dros pas zhus pa. Stok Palace Kangyur vol. 87 (mdo sde, chi), folios 224.a–290.b.
’jig rten ’dzin gyis yongs su dris pa (Lokadharaparipṛcchā). Toh 174, Degé Kangyur vol. 60 (mdo sde, ma), folios 7.b–78.b. English translation The Inquiry of Lokadhara, 2020.
’dul ba rnam par gtan la dbab pa nye bar ’khor gyis zhus pa (Vinayaviniścayopāliparipṛcchā). Toh 68, Degé Kangyur vol. 43 (dkon brtsegs, ca), folios 115.a–131.a. English translation Determining the Vinaya: Upāli’s Questions, 2021.
shes rab kyi pha rol tu phyin pa khri pa (Daśasāhasrikāprajñāpāramitā). Toh 11, Degé Kangyur vol. 31 (shes phyin, khri pa, ga), folios 1.b–91.a; vol. 32 (shes phyin, khri pa, nga), folios 1.b–397.a. English translation The Transcendent Perfection of Wisdom in Ten Thousand Lines, 2018.
sA lu’i ljang pa (Śālistamba). Toh 210, Degé Kangyur vol. 62 (mdo sde, tsha), folios 116.a–123.b. English translation The Rice Seedling, 2018.
Kamalaśīla. dbu ma snang ba (Madhyamāloka) [Splendor of the Middle Way]. Toh 3887, Degé Tengyur vol. (dbu ma, sa), folios 133.b–244.a.
Denkarma (pho brang stod thang ldan[/lhan] dkar gyi chos ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.
Phangthangma (dkar chag ’phang thang ma). Beijing: mi rigs dpe skrun khang, 2003.
sgra sbyor bam po gnyis pa. Toh 4347, Degé Tengyur vol. 204 (sna tshogs, co), folios 131.b–160.a.
Jamyang Shepai Dorjé (’jam dbyangs bzhad pa’i rdo rje). kun mkhyen phar phyin mtha’ dpyod. 2 volumes. Qinghai: mtsho sngon dpe skrun mi rigs khang, 2013. BDRC MW1KG25343.
Shapkar Tsokdruk Rangdröl (zhabs dkar tshogs drug rang grol). chos bshad gzhan phan nor bu [The Beneficial Jewel]. In gsung ’bum/ tshogs drug rang grol, 9:1–528. Xining: mtsho sngon mi rigs dpe skrun khang, 2002. BDRC W1PD45150.
Buswell, Robert E., and Donald S. Lopez, Jr. The Princeton Dictionary of Buddhism. Princeton: Princeton University Press, 2014.
The Chapter on Medicines (Bhaiṣajyavastu, Toh 1-6). Translated by the Bhaiṣajyavastu Translation Team. Online publication, 84000: Translating the Words of the Buddha, 2021.
Determining the Vinaya: Upāli’s Questions (Vinayaviniścayopāliparipṛcchā, Toh 68). Translated by the UCSB Buddhist Studies Translation Group. Online publication, 84000: Translating the Words of the Buddha, 2021.
Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary. 2 vols. New Haven: Yale University Press, 1953.
Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Vienna: Verlag der österreichischen Akademie der Wissenschaften, 2008.
The Inquiry of Lokadhara (Lokadharaparipṛcchā, Toh 174). Translated by the Dharmachakra Translation Committee. Online publication, 84000: Translating the Words of the Buddha, 2020.
Jackson, David P. (1987). The Entrance Gate for the Wise (Section III): Sa-skya Paṇḍita on Indian and Tibetan Traditions of Pramāṇa and Philosophical Debate. 2 vols. Wiener Studien zur Tibetologie und Buddhismuskunde (WSTB) 17.1–2. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien, Universität Wien, 1987.
Jackson, David P., trans. (2015). “Clarifying the Sage’s Intent: An Exposition of the Stages for Embarking upon the Excellent Path of the Bodhisattva.” In Stages of the Buddha’s Teachings: Three Key Texts, translated by David Jackson, Ulrike Roesler, and Ken Holmes, 385–602. Boston: Wisdom Publications, 2015.
Negi, J. S. Tibetan–Sanskrit Dictionary (bod skad dang legs sbyar gyi tshig mdzod chen mo). 16 vols. Sarnath: Central Institute of Higher Tibetan Studies, 1993–2005.
The Perfection of Wisdom in Twenty-Five Thousand Lines (Pañcaviṃśatisāhasrikāprajñāpāramitā, Toh 9). Translated by the Padmakara Translation Group. Online publication, 84000: Translating the Words of the Buddha, 2023.
The Precious Discourse on the Blessed One’s Extensive Wisdom That Leads to Infinite Certainty (Niṣṭhāgatabhagavajjñānavaipulyasūtraratnānanta, Toh 99). Translated by the Dharmachakra Translation Committee. Online publication, 84000: Translating the Words of the Buddha, 2019.
The Rice Seedling (Śālistamba, Toh 210). Translated by the Dharmasāgara Translation Group. Online publication, 84000: Translating the Words of the Buddha, 2018.
Salomon, Richard. Two Gāndhārī Manuscripts of the Songs of Lake Anavatapta (Anavatapta-gāthā). Gandhāran Buddhist Texts 5. Seattle: University of Washington Press, 2008.
The Transcendent Perfection of Wisdom in Ten Thousand Lines (Daśasāhasrikāprajñāpāramitā, Toh 11). Translated by the Padmakara Translation Group. Online publication, 84000: Translating the Words of the Buddha, 2018.
Yoshimura, Shyuki. The Denkar-Ma: An Oldest Catalogue of the Tibetan Buddhist Canons. Kyoto: Ryukoku University, 1950.
C Choné Kangyur
D Degé Kangyur
H Lhasa Kangyur
J Lithang Kangyur
K Kangxi Kangyur
N Narthang Kangyur
S Stok Palace Kangyur
Y Yongle Kangyur
