The Questions of the Nāga King Anavatapta
Translation of འཕགས་པ་ཀླའ་རྒྱལ་པ་མ་དྲས་པས་ཞས་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད (འཕགས་པ་ཀླུའི་རྒྱལ་པོ་མ་དྲོས་པས་ཞུས་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ)
- Language
- English
- Translator
- Benjamin Ewing
- Extent
- 158 passages, 28,959 words
- Text
- complete digital text
- Source
- 84000 · Published by 84000 (v 1.0.5 2024). 84000: Translating the Words of the Buddha,… · CC BY-NC-ND 4.0 (84000: Translating the Words of the Buddha). Shown whole and unaltered, with its notes, on a…
Contents
- intro 84000's introduction — 17 parts
- 1
- 2
- 3
- 4
- 5
- 6
- 7
- 8
- 9
- 10
- 11
- 12
- 13
- 14
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- 96
- notes Notes — 45 parts
Text
84000's introduction
intro.1
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.
intro.2
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.
intro.3
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
intro.4
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.
intro.5
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.
intro.6
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.
intro.7
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.”
intro.8
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.
intro.9
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.
intro.10
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.
intro.11
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:
intro.12
That which arises from conditions is unborn—
It has no intrinsic essence of arising.
That which depends on conditions is taught to be empty.
One who understands emptiness is heedful.⁵
intro.13
Additionally, Shapkar Tsokdruk Rangdröl (zhabs dkar tshogs drug rang grol) quotes another verse from the sūtra in his defense of nonsectarianism:⁶
intro.14
Those who do not apprehend this path
In terms of entities or nonentities,
And who are free from such concepts,
Are those who cultivate the supreme path.
intro.15
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 ce, when it was translated into Chinese (Taishō 635)⁷ by Dharmarakṣa, among the most prolific of the early translators of Mahāyāna Buddhist texts into Chinese. The tradition whereby the Buddha gave teachings at Lake Anavatapta is also attested in what is known as the Anavataptagāthā (Verses of Anavatapta), iterations of which are found in a number of Gāndhārī manuscripts⁸ and a version of which is found in the Mūlasarvāstivāda Vinaya included in the Tibetan Kangyur.⁹ Another narrative version, different but with clear correspondences to the Mūlasarvāstivādin rendering, is found in a Mahāyāna sūtra, The Precious Discourse on the Blessed One’s Extensive Wisdom That Leads to Infinite Certainty.¹⁰ However, aside from its setting at Lake Anavatapta and the presentation of its teachings in verse, The Questions of the Nāga King Anavatapta does not appear to have any further overlap in content with these versions related to the Anavataptagāthā tradition.
intro.16
The Questions of the Nāga King Anavatapta was translated into Tibetan no later than the early ninth century ce, as evidenced by its inclusion in both the Phangthangma and Denkarma imperial catalogs of translated texts.¹¹ Its colophon does not name a translator but states that it was “edited and finalized” by the Indian preceptors Jinamitra and Dānaśīla along with the Tibetan editor-translator extraordinaire Yeshé Dé, all of whom were prolific during the height of the Tibetan imperial sponsorship of Buddhism during the late eighth and early ninth centuries. The colophon also names a “scribe” (Tib. yi ge pa) called Gönlingma as a member of the editorial team. This is the only mention of Gönlingma in the entire Kangyur and Tengyur.
intro.17
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.
1
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.”
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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,
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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?
4
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?
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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:
“Self-arisen one who serves the needs of the world,
What should our determination and our intention be like?
What should our conduct and behavior be like?
Please instruct the bodhisattvas.
“Enjoining love, engaging compassion,
Feeling joy, cultivating equanimity,
Practicing the liberative absorptions—
Please explain these to me and my family!
“Cultivating the path of the correct exertions, the applications of mindfulness,
The bases of miraculous power, the powers, and the strengths
And understanding the truths and the branches of awakening—
Please explain these topics to these fonts of good qualities!
“Abundant generosity, self-control, and discipline,
Patience, gentleness, and diligence,
Realization through the attainment of insight—
Please tell us how these come about!
“The higher perceptions, awareness, and correct understandings,
Mindfulness, alertness, and heedfulness,
Skillful means and the realization of the proper way—
Please explain these to the bodhisattvas!
“Joy, supreme joy, rejoicing in qualities,
The purity, lineage, and seven treasures of the noble ones,
And staying in solitude without afflictions—
Please tell us how these come about!
“How do we achieve excellent eloquence
While maintaining perfect retention?
How do we teach the Dharma without interruption
While not forgetting what we have learned?
“How do bodhisattvas master
Harmoniously combining tranquility and special insight,
Profound insight and mental spaciousness,
Limitless wisdom, and unequaled realization?
“Overcoming the power of Māra, being difficult to subdue,
Defeating enemies and opponents,
Being immovable and lofty like Mount Sumeru,
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Acting with a mind as pure as the moon,
“Emptiness, signlessness, wishlessness, and liberation,
Certainty that phenomena are like illusions or mirages,
And conviction in the dream-like nature of compounded phenomena—
Please explain these to me and my family!”
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,
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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;
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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,
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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.
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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.
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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,
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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,
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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.
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“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
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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,
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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
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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.
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“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.
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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,
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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.
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“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.
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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.
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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,
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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,
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