Ethics – the foundation of the path

Advice to the King presents ethics as the foundation of the Buddhist path. It covers the moral precepts of all the three vehicles of Buddhism, namely the Prātimokṣa,

Bodhisattva and Vajrayāna. According to Buddhist practice, each of these three

1 _{Ma ti tsi tra, Sangs rgyas bcom ldan ’das la bstod pa bsngags par ’os pa bsngags pa las bstod par mi}

nus par bstod pa. http://tibetan.works/etext/reader.php?collection=tengyur&index=1138#90A (accessed

on 29/02/2016).

precepts involves the taking of corresponding vows. Asserting their importance as the foundation for the generation of all other positive qualities, Advice to the King states:

These three vows of the three vehicles

Are the basis upon which your and others’ [virtuous] qualities Are generated, exist and increase;

Therefore may you stabilise them at the beginning.2

This view is consistent with Nāgārjuna’s Suhṛllekha, which states: Just as the earth is the base of all that is still [and all that] moves, Know that discipline is the base of all good qualities.3

After having emphasised their importance, ’Phags pa then works through each of these three sets of vows.

2.1 Prātimokṣa – taming oneself and others

In discussing ethics as the foundation of all positive qualities, ’Phags pa first presents the code of Prātimokṣa or the rules set by the Buddha in the Vinaya governing the behaviours of his followers. While the Tibetan tradition regards the Prātimokṣa codes as the most basic of the moral codes of the three vehicles of Buddhism, one cannot ascend to higher practices without living these precepts. The Prātimokṣasūtra highlights the importance of abiding by these rules in the following verse:

Whomsoever with great conscientiousness Practises this discipline of the Dharma They will abandon the cycle of birth And end suffering.4

As elaborated in The Ornament, the Prātimokṣa precepts are to be received according to one’s ability to observe them. Citing the Medicine Buddha Sūtra (Skt.

Bhaiṣajyaguruvaiḍūryaprabhārāja), 5 The Ornament explains that there are five categories of precepts—increasing from the five fundamental precepts of the lay

2 _{Chos rgyal ’Phags pa (1968h: 181, folio 2).} 3

For this text in Tibetan, see Bshes pa’i spring yig,

http://tibetan.works/etext/reader.php?collection=tengyur&index=4182#41A (accessed on 10/09/2015); for English translations of this treatise, see Nāgārjuna (2005: 86–7) and Rendawa Zhönu Lodrö (1995: 33–4).

4_{Bcom ldan ’das ma shes rab kyi pha rol tu phyin pa’i snying po,}

http://tibetan.works/etext/reader.php?collection=kangyur&index=2#30A (accessed on 29/05/2015).

5_{’Phags pa bcom ldan ’das sman gyi bla bai ḍūrya’i ’od kyi sngon gyi smon lam gyi khyad par rgyas pa}

zhes bya ba theg pa chen po’i mdo,

http://tibetan.works/etext/reader.php?collection=kangyur&index=472#428A (accessed on 29/05/2015).

practitioner to the hundreds of precepts for fully ordained bhikṣus and bhikṣuṇīs.6 As a lay practitioner, ’Phags pa would expect Qubilai to heed the first of the five categories, the precepts disciplining the conduct of lay followers. ’Phags pa presents adherence to these precepts as a means for disengaging from afflictive emotions and behaviours through controlling the mind and the sensory doors that are its physical outlets. The Ornament asserts that adhering to moral precepts leads to happiness in this life and forms the basis for achieving buddhahood. It explains that:

This is because a mind that possesses unstained, fundamental precepts is not [plagued by] guilt or regrets. Such a mind at ease generates the

profound meditative state of śamatha (mental tranquillity). Consequently,

śamatha gives rise to the wisdom of vipaśyanā (insight), and vipaśyanā abandons afflictions. By abandoning afflictions the suffering of samsara will cease to arise.7

This extract highlights how this moral code supports the mental basis for higher cognitive realisations and extinguishment of all suffering. It argues that without the base of ethical conduct the mind is unable to achieve the tranquillity required to concentrate and achieve insight. And without achieving insight, mental afflictions cannot be overcome.

2.2 Bodhisattvayāna – king in the service of others

Next, ’Phags pa instructs Qubilai on the practices of bodhicitta.8The Ornament of Clear Realisation (Skt. Abhisamayālaṃkāra) defines bodhicitta as “the wish to attain perfect awakening for the benefit of others”.9 In committing to bodhicitta one is required to take a pledge to work solely for the benefit of others. A form of this pledge is presented in Śāntideva’s (8th century) A Guide to the Bodhisattva’s Way of Life (Skt.

Bodhisattvacaryāvatāra), which reads: Just as all the Buddhas of the past Have brought forth the awakened mind, And in the precepts of the Bodhisattvas Step-by-step abode and trained,

Likewise, for the benefit of beings, I will bring to birth the awakened mind,

6 _{Shes rab gzhon nu (1968: 92–3).} 7

Shes rab gzhon nu (1968: 93, folio 2).

8 _{Shes rab gzhon nu (1968: 93, folio 3).}

9 _{Byams pa mgon po (n.d.), Mngon rtogs rgyan,}

http://tibetan.works/etext/reader.php?collection=tengyur&index=3786#2B (accessed on 01/06/2015).

And in those precepts, step-by-step, I will abide and train myself.10

Advice to the King urges Qubilai to steadfastly tread the bodhisattva path, explaining its superiority to other Buddhist paths. ’Phags pa reminds the Mongol Khan that irrespective of where one is born within the cycle of samsara there is no respite from suffering. He explains that one should not even become attached to the state of mere pacification of gross suffering—the state of great bliss attained by the śrāvakas

and pratyekabuddhas. This is because from a Mahāyāna perspective the imprints of

afflictions are still existent in these states. Instead ’Phags pa instructs Qubilai to practise the bodhisattva path towards the attainment of perfect buddhahood, presenting it as a state in which one can effortlessly benefit others:

Without suffering, they alleviate all [others’] suffering;

Having attained great happiness, they grant all happiness [to others].11

2.3 Vajrayāna – guru as the Buddha

The third set of moral precepts to which ’Phags pa instructs Qubilai to adhere are the

Vajrayāna vows (Skt. samaya); these are commitments Qubilai would have had to pledge at the time of receiving tantric empowerments. In the process of receiving these

empowerments, which was also his entrance into the Vajrayāna, Qubilai would have

been instructed to regard his guru as the consolidated embodiment of all the fields of Buddhist refuge and the source of all spiritual accomplishments. Therefore, as ’Phags pa explains in a practice manual for the Hevajra Tantra, the principal

commitment in Vajrayāna Buddhism is the vow to follow “whatever the lord (guru) commands”.12 In this practice manual, which draws its authority from the larger

traditions and practices of the Vajrayāna, ’Phags pa evokes both fear and hope in highlighting the importance of adhering to these vows:

By transgressing [the Vajrayāna vows] you will burn in hell; By securing them, you will [experience] immediately

The fruit of splendid joy,

So accept samaya and secure it as dearly as your life.13

10

Shantideva (2006: 83–84).

11 _{Chos rgyal ’Phags pa (1968h: 181, folio 2).} 12 _{Chos rgyal ’Phags pa (1968an: 129, folio 3).} 13 _{Chos rgyal ’Phags pa (1968h: 181, folio 2).}