Toh 154The Noble Great Vehicle Sūtra “The Questions of the Nāga King Sāgara”

Summary

The Questions of the Nāga King Sāgara presents a discourse given by the Buddha
Śākyamuni on the importance of considering the effects caused by actions. At the start of his teaching, the Buddha remarks how
the variety of forms that exist, and in fact all phenomena, come about as the result of virtuous and nonvirtuous
actions. By understanding this law of cause and effect and by taking great care to engage in virtue, one will avoid
rebirth in the lower realms and enter the path to perfect awakening. In the rest of his discourse he explains in
great detail the advantages of engaging in each of the ten virtues and the problems associated with
not engaging in them.

Acknowledgements

Translated by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. The
translation was produced by Benjamin Ewing, who also wrote the introduction. Andreas Doctor compared the translation
with the original Tibetan and edited the text. Felin Chung consulted the Chinese versions.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the
Buddha.

Introduction

The Questions of the Nāga King Sāgara takes place in the unusual setting of the
nāga king Sāgara’s court deep in the ocean. Here the Buddha gives a discourse on the importance of avoiding the ten
nonvirtuous deeds. The sūtra begins with the Buddha Śākyamuni explaining how everything, including all the various
life forms of beings in the ocean and even the awakening of a buddha, is created through the law of cause and effect.
The Buddha explains the relationship between form and emptiness, showing how despite the essential emptiness of all
phenomena, beings appear in various shapes and sizes due to their former virtuous and nonvirtuous actions. The
remainder of the text concerns the ten nonvirtuous acts and the need to abandon them by practising instead
the ten virtuous acts. First, the Buddha explains the various benefits of abstaining from each of the nonvirtuous
acts and shows how this will lead to awakening. He then describes the perilous consequences of engaging in the
nonvirtuous acts. Finally, the Buddha explains how cultivating additional positive qualities while engaging in these
virtuous acts will lead to even greater spiritual boons.

The Degé Kangyur contains three sūtras entitled The Questions of the Nāga King
Sāgara. They can be distinguished by their length, one being quite long (Toh 153, 164 folio
pages), one medium-length, which is
translated here (Toh 154, 14 folio pages), and one very short (Toh 155, 1 folio page). All three of these are included
as individual texts in the early ninth century Denkarma (ldan dkar ma) catalog,
confirming their status as independent scriptures in Tibet during the imperial period. Of
these, Toh 155 appears to be unrelated to the other two. It seems apparent, however, that at some point in its textual
life (presumably in India), Toh 154 was taken as an excerpt from Toh 153 and transmitted as an independent text. A large
number of minor differences and one whole section that is unique to
Toh 154 distinguish these
two versions, but their shared provenance is nevertheless clear.

A further indication that the two texts had already circulated independently in India is that the two sūtras
were translated into Tibetan by different translation teams. Toh 153 was translated by Jinamitra, Prajñāvarma, and
Yeshé Dé while Toh 154 was translated by Jinamitra, Dānaśīla, Munivarman, and Yeshé Dé. Interestingly, in two versions
of the colophon to Toh 154 it is explicitly mentioned that this text is an extract from a larger scripture, although
Toh 153 is not specified as the source.

Both texts were transmitted from India to China, with the longer of the two (Toh 153) appearing four hundred
years before the shorter. Toh 154 was translated into Chinese twice under two different titles (Taishō 600 and 601).
Taishō 600 is a translation made between 695 and 700 ce by the Khotanese monk Śikṣānanda (652–710
ce) and appears under the title The Sūtra on the Path of the Ten
Virtuous Actions. Taishō 601 is a translation made relatively late, between 980 and 1017
ce, by Dānapāla (d. 1017 ce), a monk
from the area of Uḍḍiyāna in northwestern India who was one of the four chief Indian translators during the Song
dynasty; its title matches the Tibetan and Sanskrit title here. Given this information, we can surmise that Toh 154 was circulating as an independent text in India prior to
695 ce and that its subsequent transmission to both China and Tibet was also independent from Toh 153. It is
difficult, however, to determine exactly when the split occurred.

This English translation is based on the Tibetan translation in the Degé Kangyur in consultation
with the Comparative Edition (Tib. dpe bsdur ma) and the Stok Palace Kangyur. We also
occasionally compared these sources to the two Chinese translations.

The Translation

The Noble Mahāyāna Sūtra

The Questions of the Nāga King Sāgara

Homage to all buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One was residing within the ocean in the realm of the nāga king
Sāgara. He was in the courtyard of the nāga king Sāgara together with a great monastic saṅgha of eight thousand monks
and an assembly of bodhisattva great beings who had assembled from the worlds of the ten directions, a vast number of
whom had attained supernatural knowledge. Also present there were Śakra, Brahmā, and the guardians of the world, and
many trillions of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas.

Then the Blessed One, knowing the assembly in its entirety, spoke to the nāga king Sāgara, “Lord of nāgas,
alas! The state of this world has been shaped by various kinds of karma. The predispositions to various kinds of karma
are in turn conditioned by a variety of mental apprehensions. This is also what
causes the variety of beings.

“Lord of nāgas, consider all the various forms of the beings that are present here in this retinue and in
this ocean as well—all the diversity of beings that exist here. Lord of nāgas, all these beings are here in such
variety due to the variety of their previous engagement in virtue and nonvirtue through activities of mind, body,
speech, and intellect. The mind is formless, invisible, and ungraspable. In the same way, lord of nāgas, because all
these forms of beings are fabrications, their present characteristics have no owner, no ownership, and are
ungraspable. Being simply a variety of productions formed by whatever karma has been accumulated, they have no creator
whatsoever.

“Lord of nāgas, in this way, all phenomena are inconceivable and have the essential quality of being
illusory. Lord of nāgas, since bodhisattvas are skilled in this regard, they understand that any phenomenon only comes
to exist by virtue of being constructed. Knowing this, they therefore engage in virtue. Then, because phenomena are
constructed, when such virtuous actions are performed, the resultant aggregates, elements, and sense sources are
elegant, lovely to behold, and beautiful.

“Lord of nāgas, the body of a thus-gone one is born from merits numbering in the trillions. This body, which
is adorned with marks, perfectly complete, and splendorous, outshines the worlds of gods and humans and prevails
uninterruptedly. Consider how even the great brahmā gods, who hold dominion over one million worlds, appear faded, and
their eyes are blinded, when they look upon the body of a thus-gone one. Lord of nāgas, look at the forms, marks,
bodies, and adornments of these bodhisattvas. Lord of nāgas, they are all beautifully produced by the performance of
virtuous actions.

“Lord of nāgas, this dominion of yours likewise arose from a great amount of merit. Lord of nāgas, all the
dominions of Śakra, Brahmā, and the guardians of the world, and those of the gods, nāgas, yakṣas, gandharvas, asuras,
garuḍas, kinnaras, mahoragas, humans, and nonhumans, likewise arise from merit. Lord of nāgas, the various bodies
within this ocean—whether they are ugly and unshapely, shapely, large, and strong, or small and thin—all those
bodies are products of the diversity of virtuous and nonvirtuous actions of mind, body, speech, and intellect that
each individual engaged in.

“Lord of nāgas, because of this, it is said that ‘Beings must be confident in the way karma is appropriated
and inherited, shapes beings’ birth, and ripens.’

“Lord of nāgas, you should train in this way. Being confident in the way karma is appropriated and inherited
and the way it ripens, you will become focused on producing virtuous qualities. You will not debase your view. You
will not give rise to nihilist or eternalist views. You will please those who are worthy of veneration and, having
pleased them, you will also show them respect. Then, because of that respect, the entire world, including the gods,
will show their respect to you.

“Lord of nāgas, there is one teaching that severs, for all beings, all the paths that lead to the
unfortunate destinies, the lower realms, the unfavorable states. What is that one teaching? It is to contemplate
virtuous qualities while thinking, ‘However I am now, it will pass just like the days go by.’ By repeatedly contemplating virtuous qualities in this way, there will be no opportunity
for nonvirtuous thoughts and mental states to arise. Having abandoned nonvirtue
and being endowed with virtuous qualities in this way, such beings have a pure outlook and they will find company with
the buddhas and bodhisattvas, and with the noble hearers and solitary buddhas.

“Lord of nāgas, what are those virtuous qualities? The virtuous qualities are the roots and foundations of
the excellence of gods and humans. They are the roots and foundations of the awakening of the hearers and solitary
buddhas. They are the roots and foundations of unexcelled and perfect awakening.

“What are those roots and foundations? They are the paths of the ten virtues. What are those paths of the
ten virtues? They are to forsake the following: killing, stealing, sexual misconduct, lying, slander, harsh words,
meaningless talk, covetousness, malevolence, and wrong views. The abandonment of these constitutes the paths of the
ten virtues. They are the roots and foundations for both mundane and supramundane excellence.

“Lord of nāgas, those who have forsaken killing will obtain ten qualities of pacification. What are these
ten qualities? They will grant fearlessness to all beings. They will regard all beings with love. They will eliminate
the tendency for aggression. They will be able to reduce disease. They will plant the seed for extending life. They
will guard, protect, and shield nonhumans. They will sleep happily, awaken happily, and not have negative dreams. They
will have the gods’ protection even when asleep. They will be free from animosity and the propensity for animosity.
And they will have no fear of the lower realms and, having died and transmigrated,
they will be born among the gods in the joyful celestial realms. Lord of nāgas, those who have forsaken killing will
obtain those ten qualities of pacification. If they dedicate the roots of virtue of forsaking killing toward
unexcelled and perfect awakening, then, because of those roots of virtue, when they attain awakening the power of
their mind will be such that their lifespans become limitless.

“Lord of nāgas, those who have forsaken stealing will obtain ten qualities of confidence. What are these ten
qualities? They will have great wealth and that wealth will not be taken by kings, thieves, fire, water, enemies, or
neighbors. They will be well liked because they are pleasing to many beings. They will not have the secondary
disturbing emotions. They will be trusted by those who have wealth. Their praises will be sung in every direction and they
will not fear harm from adversaries anywhere. The words and verses of the praises of their virtue will be sublime.
They will not be timid, engaging with those around them without anxiety. They will obtain abundant life, power,
beauty, happiness, eloquence, resources, and wealth. They will be inclined toward expansive generosity. And after
leaving this body, they will be born among the gods in the joyful celestial realms. Lord of nāgas, those who have
forsaken stealing they will obtain those ten qualities of confidence. If they dedicate the roots of virtue of
forsaking stealing toward unexcelled and perfect awakening, then, because of those roots of virtue, knowing themselves
to possess the wisdom of a thus-gone one that is free of secondary disturbing emotions,
they will fully awaken to unexcelled and perfect buddhahood.

“Lord of nāgas, those who have forsaken sexual misconduct will obtain four qualities that are praised by the
wise. What are these four qualities? They will have restraint of the senses. They will overcome excitement. They will
be praised by the whole world. And they will not seduce married women. Lord of nāgas, those who have forsaken sexual
misconduct will obtain those four qualities that are praised by the wise. If they dedicate the roots of virtue of
forsaking sexual misconduct toward unexcelled and perfect awakening, then, because of those roots of virtue, they will
obtain the sheathed genitals, which are a mark of a great being.

“Lord of nāgas, those who have forsaken lying will obtain eight qualities that are praised by gods and
humans. What are these eight qualities? They will have a clean face with the scent of a blue lotus. They will be held
as authoritative by all beings. They will become singularly powerful because they are beloved by gods and humans. They
will alleviate the fears of spirits due to their assurances. They will be pure in body, speech, and mind because of
their excellent altruism. Their happiness will increase because their words are free of confusion. Their voices will
be heard because their words are worthy of being remembered. And they will be free of wrongdoing among gods and humans
because they have obtained insight. Lord of nāgas, those who have forsaken lying will obtain those eight qualities
that are praised by gods and humans. If they dedicate the roots of virtue of forsaking lying toward unexcelled and
perfect awakening, then, because of those roots of virtue, their words will be in accord with the truth.

“Lord of nāgas, those who have forsaken slander will obtain five qualities of indivisibility. What are these five qualities? They will obtain indestructible bodies because they
have transcended the terror of being harmed by others. They will obtain unswerving retinues because they do not desire
that which others own. They will obtain unwavering faith because they trust that karma bears fruit. They will be
indivisible from the Dharma because they are dedicated to accomplishment. And they will obtain unshakable friendship
because they are undeceiving. Lord of nāgas, those who have forsaken slander will obtain those five qualities of
indivisibility. If they dedicate the roots of virtue of forsaking slander toward unexcelled and perfect awakening,
then, because of those roots of virtue, they will become thus-gone ones with an indivisible retinues; not even all the
māras and opposing teachers will be able to divide the followers of such thus-gone ones.

“Lord of nāgas, those who have forsaken harsh words will obtain eight purities of speech. What are these
eight? They are timely speech, beneficial speech, appropriate speech, gentle speech, comprehensible speech, audible
speech, speech that pleases many beings, and dignified speech. Lord of nāgas, those who have forsaken harsh words will
obtain those eight purities of speech. If they dedicate the roots of virtue of forsaking harsh words toward unexcelled
and perfect awakening, then, because of those roots of virtue, they will become thus-gone ones with voices that
resound like Brahmā’s speech.

“Lord of nāgas, those who have forsaken meaningless talk will obtain three complete certainties. What are
these three? Because of their timely words they will certainly please the wise. Because they answer questions so well, their minds will certainly reach
the truth. And because they are genuine friends, they will certainly obtain the greatness of gods and humans. Lord of
nāgas, those who have forsaken meaningless talk will obtain those three complete
certainties. If they dedicate the roots of virtue of forsaking meaningless talk toward unexcelled and perfect
awakening, then, because of those roots of virtue, they will become thus-gone ones who teach continuously and do not
otherwise speak.

“Lord of nāgas, those who have forsaken covetousness will obtain five strengths. What are these five?
Because they do not have impaired faculties they will obtain strength of body, speech, and mind. Because they are
unassailable by all enemies they will obtain vast dominion over resources and power. Due to the power of their merit,
they will experience all the vast pleasures and enjoyments. Because they obtain the supreme joy they will be honored by kings and lords. And
because they lack any prior jealousy, the wealth they obtain will be a hundred thousand times greater than what they
wished for. Lord of nāgas, those who have forsaken covetousness will obtain those five strengths. If they dedicate the
roots of virtue of forsaking covetousness toward unexcelled and perfect awakening, then, because of those roots of
virtue, they will become the sole teachers, thus-gone ones who are revered by the three worlds.

“Lord of nāgas, those who have forsaken malevolence will obtain eight qualities that bring peace of mind.
What are these eight? They will be inclined toward nonviolence. They will be inclined toward pacifying malevolence.
They will be inclined toward eliminating conflicts and quarrels. They will be inclined toward being honest, kind, and
gentle. They will be renowned as noble beings. They will have greater ability to benefit all beings through such means
as delighting in others’ happiness and having loving kindness. They will be honored by many beings since they delight
in others’ happiness and have much faith. And because they are kind and capable, it
will not be difficult to attain rebirth in the abode of Brahmā. Lord of nāgas, those who have forsaken malevolence
will obtain those eight qualities that bring peace of mind. If they dedicate the roots of virtue of forsaking
malevolence toward unexcelled and perfect awakening, then, because of those roots of virtue, they will become
thus-gone ones with unobstructed minds whom one never tires of seeing.

“Lord of nāgas, those who have forsaken wrong views will obtain ten excellent qualities. What are these ten?
Their thoughts will become virtuous and they find virtuous friends; because of trusting that actions bear fruit they
do not commit evil deeds even at the cost of their lives. They consider the Buddha to be their deity and they do not
consider anyone else to be their deity. They have a sincere view because they do not believe in wonders and luck. They
associate with gods and humans, but they do not associate with animals and those who live in the realm of the Lord of
Death. They obtain distinction by practicing virtue. They have entered the path of the noble ones because they do not
follow false paths. They are free from the belief in the transitory collection and they have abandoned all evil deeds.
They have unobscured insight because they have journeyed toward perfection and entered perfection; and they are free
from unfavorable states among gods and humans. Lord of nāgas, those who have forsaken wrong views will obtain those
ten excellent qualities. If they dedicate the roots of virtue of forsaking wrong views toward unexcelled and perfect
awakening, then, because of those roots of virtue, they will manifest all the qualities of a buddha. They will become
thus-gone ones with swift supernatural knowledge.

“Lord of nāgas, these paths of the ten virtues are the roots and foundations for all the
mundane and the supramundane excellence up to and including unexcelled and perfect awakening. Their opposites are the paths of the ten nonvirtues. If one has predominantly resorted to, cultivated,
and engaged in them to a great extent, that is cause for birth in the hell realms. If one has engaged in them to a
middling extent, that is cause for birth in the realm of animals. If one has engaged in them to a lesser extent, then
that is cause for birth in the realm of the Lord of Death.

“Furthermore, lord of nāgas, those who have practiced, cultivated, and engaged in killing to a great extent
will be led to the hell realms, to the animal realm, or to the realm of the Lord of Death. Even if they are
subsequently born in the human realm, they will experience two consequences: their lives will be shortened, and they
will be sickly.

“Those who steal will be led to the hell realms, to the animal realm, or to the realm of
the Lord of Death. Even if they are subsequently born in the human realm, they will experience two consequences: they
will have few resources and their resources will be ordinary.

“Those who engage in sexual misconduct will be led to the hell realms, to the animal realm, or to the realm
of the Lord of Death. Even if they are subsequently born in the human realm, they will experience two consequences:
their followers will not be trustworthy, and their wives will be adversarial.

“Those who engage in lying will be led to the hell realms, to the animal realm, or to the realm of the Lord
of Death. Even if they are subsequently born in the human realm, they will experience two consequences: they will be
greatly criticized, and they will be deceived by others.

“Those who engage in slander will be led to the hell realms, to the animal realm, or to the realm of the
Lord of Death. Even if they are subsequently born in the human realm, they will experience two consequences: their
attendants will be fractious and have bad characters.

“Those who use harsh words will be led to the hell realms, to the animal realm, or to the realm of the Lord
of Death. Even if they are subsequently born in the human realm, they will
experience two consequences: they will hear unpleasant speech and aggressive speech.

“Those who engage in meaningless talk will be led to the hell realms, to the animal realm, or to the realm
of the Lord of Death. Even if they are subsequently born in the human realm, they will experience two consequences:
their words will not be valued, and their eloquence will be unreliable.

“Those who engage in covetousness will be led to the hell realms, to the animal realm, or to the realm of
the Lord of Death. Even if they are subsequently born in the human realm, they will experience two consequences: they
will be insatiable, and their desires will increase.

“Those who engage in malevolence will be led to the hell realms, to the animal realm, or to the realm of the
Lord of Death. Even if they are subsequently born in the human realm, they will experience two consequences: they will
crave what is unhelpful and others will do them harm.

“Those who hold wrong views will be led to the hell realms, to the animal realm, or to the realm of the Lord
of Death. Even if they are subsequently born in the human realm, they will experience two consequences: they will
lapse into degenerate views and they will be deceitful. Therefore, lord of nāgas, these ten nonvirtues will truly give
rise to an immeasurably great mass of suffering.

“Lord of nāgas, if bodhisattvas who have forsaken killing engage in generosity, then their wealth will
increase. It will not be stolen, and they will have long lives. And when they engage in bodhisattva activity, they
will be free from any fear of being harmed by others.

“Lord of nāgas, if bodhisattvas who have forsaken stealing engage in generosity, then
their wealth will increase. It will not be stolen, and they will become freely generous without consideration for any
of their possessions. And when they engage in bodhisattva activity, they will
accomplish all the aspects of a buddha and so gain unexcelled qualities.

“Lord of nāgas, if bodhisattvas who have forsaken sexual misconduct engage in generosity, then their wealth
will increase. It will not be stolen, and their wives will not be adulterous. And when they engage in bodhisattva
activity, they will not view any mother, child, or wife with hostility.

“Lord of nāgas, if bodhisattvas who have forsaken lying engage in generosity, then their wealth will
increase. It will not be stolen, and they will not be slandered but earnestly defended. And when they engage in
bodhisattva activity, they will act as they say, and they will keep their word.

“Lord of nāgas, if bodhisattvas who have forsaken slander engage in generosity, then their wealth will
increase. It will not be stolen, and their followers will not be divided. And when they engage in bodhisattva
activity, they will gain retinues of bodhisattvas because their harmonious attitude.

“Lord of nāgas, if bodhisattvas who have forsaken harsh words engage in generosity, then their wealth will
increase. It will not be stolen, and their words will be heeded and respected. And when they engage in bodhisattva
activity, no one in their retinues will be discontent.

“Lord of nāgas, if bodhisattvas who have forsaken meaningless talk engage in generosity, then their wealth
will increase. It will not be stolen, and their words will become worth hearing and trustworthy. And when they engage
in bodhisattva activity, they will be skilled at cutting through all doubts.

“Lord of nāgas, if bodhisattvas who have forsaken covetousness engage in generosity, then their wealth will
increase. It will not be stolen, and their minds will be inclined toward great pleasures and enjoyments. And when they engage in bodhisattva activity, they will aspire to the vast and they
will be renowned as mighty.

“Lord of nāgas, if bodhisattvas who have forsaken malevolence engage in generosity, then their wealth will
increase. It will not be stolen. They will be beautiful, and they will delight and please many beings. And when they
engage in bodhisattva activity, they will have unobstructed intellect, unobstructed minds, and unimpaired
faculties.

“Lord of nāgas, if bodhisattvas who have forsaken wrong views engage in generosity, then their wealth will
increase. It will not be stolen. They will have faith in the Buddha and be born into households with correct views.
And when they engage in bodhisattva activity, they will always behold the Buddha, listen to the Dharma, and serve the
Saṅgha, while never failing to generate the mind set on awakening.

“Lord of nāgas, if these paths of the ten virtues are adorned with generosity in that way, one will reap
great fortune. If these paths of the ten virtues are adorned with discipline, then aspirations for all buddha
qualities will be fulfilled. If these paths of the ten virtues are adorned with patience, then the excellent major and
minor marks, and the voice of a buddha, will be perfected. Likewise, if they are adorned with diligence, then māras
and opponents will be overcome and all buddha qualities will be perfected. If they are adorned with concentration,
then mindfulness, intelligence, understanding, modesty, and joy will be purified. If they are adorned with insight,
then all degenerate views will be vanquished. If they are adorned with love, then there will be no anger toward any
being. If they are adorned with compassion, then no beings will be abandoned. If they are adorned with joy, then one
will not be discouraged. If they are adorned with equanimity, then attachment and
anger will be abandoned. If they are adorned with the means of attraction, then they will ripen all beings. If they
are adorned with the applications of mindfulness, then one will become expert in the body, feelings, mind, and
phenomena. If they are adorned with the correct relinquishments, then all nonvirtuous qualities will be abandoned and
all virtuous qualities will be perfected. If they are adorned with the four bases of miraculous power, then body and
mind will be light. If they are adorned with the five faculties, then one’s faith will be stable, diligence will
blaze, there will be no delusion, one will be skilled at training the mind, and one will be skilled at eliminating all
disturbing emotions. If they are endowed with the powers, then one will not be oppressed and will overcome all poverty and
misfortune. If they are adorned with the limbs of awakening, then all phenomena will be comprehended exactly as they
are. If they are adorned with the path, then true wisdom will be obtained. If they are adorned with tranquility, then
all disturbing emotions will be vanquished. If they are adorned with insight, then there will be the insight and wisdom of
comprehending all phenomena exactly as they are. If they are adorned with skillful means, then one will attain
compounded and uncompounded happiness.

“Lord of nāgas, in short, by means of these paths of the ten virtues, the ten powers will be perfected.
Everything from the attainment of the four types of fearlessness and the eighteen unique qualities of a buddha up to
the attainment of all the qualities of a buddha will be perfected. Therefore, lord of nāgas, you must strive to adorn
the paths of the ten virtues with these numerous distinctions.

“Lord of nāgas, comsider the following analogy: The earth is the foundation for all things established on the ground,
such as all villages, towns, cities, districts, regions, and kingdoms. It is the
basis for all grass, shrubs, herbs, forests, and farmland, and all seeds, sprouts, and harvests. It is where all
sowing, ploughing, and cultivation take place. In the same way, lord of nāgas, the paths of the ten virtues are the
basis for taking birth in the realms of gods and humans. They are the basis for everything from the path of learning
to achieving the fruition of no-more-learning, and the awakening of the hearers and the solitary buddhas. They are
also the basis for everything from all buddha and bodhisattva deeds all the way up to all buddha qualities.”

When the Blessed One had spoken these words, the nāga king Sāgara, the monks, the bodhisattvas, the whole
assembly, and the world with its gods, humans, asuras, and gandharvas rejoiced and praised the Blessed One’s
words.

This concludes the noble Great Vehicle sūtra “The Questions of the Nāga King Sāgara.”

Colophon

Translated, edited, and finalized, having been revised according to the new terminological register,
by the Indian preceptors Jinamitra, Dānaśīla, and Munivarman, and the chief editor-translator Bandé Yeshé Dé and
others.

Notes

Abbreviations

D
Degé Kangyur

Z
Shey Palace Kangyur

C
Choné Kangyur

S
Stok Palace Kangyur

Bibliography

Gandharvas, literally “smell eaters,” are a class of spirits,
sometimes described as celestial musicians.

nāga
klu
ཀླུ།
nāga
A semidivine class of beings who live in subterranean aquatic environments where they are
known to guard wealth and esoteric teachings. Nāgas are associated with serpents and
often assume a snakelike appearance. In Buddhist art and in written accounts, nāgas are
regularly portrayed as being half human and half snake, and, as mentioned in this sūtra, said to have the ability
to change into human form. Some nāgas are Dharma protectors, but they can also bring
retribution if they are disturbed. Nāgas likewise fight one another, wage war, and
destroy the lands of others by causing lightning, hail, and flooding.

ten powers
stobs bcu
སྟོབས་བཅུ།
daśabala
The classical list of the Buddha’s ten powers, which appears
frequently throughout both Pali and Sanskrit sources, refers to the following powers of knowing (jñānabala): (1) Knowing what is possible and what is impossible (sthānāsthāna), (2) Knowing the ripening of karma (karmavipāka), (3) Knowing the various inclinations (nānādhimukti), (4) Knowing the various elements (nānādhātu), (5) Knowing the supreme and lesser faculties (indriyaparāpara), (6) Knowing the paths that lead to all destinations (sarvatragāminīpratipad), (7) Knowing the concentrations, liberations,
absorptions, and attainments (dhyānavimokṣasamādhisamāpatti), (8) Knowing the recollection of past existences (pūrvanivāsānusmṛti), (9) Knowing death and rebirth (cyutyupapatti), and (10) Knowing the exhaustion of the defilements (āsravakṣaya).

A prolific Tibetan translator active during the late eighth and early ninth
centuries.