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	<updated>2026-10-14T03:32:06Z</updated>
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		<id>https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=112094</id>
		<title>Bodhicaryāvatāra</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=112094"/>
		<updated>2025-11-09T01:13:02Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;{{EditorialContent&lt;br /&gt;
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	    |caption=&amp;lt;center&amp;gt;[[People/Śāntideva|Śāntideva]]&amp;lt;/center&amp;gt;&lt;br /&gt;
		|page=Texts/Bodhicaryāvatāra&lt;br /&gt;
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		|dashboardText=On this page you will find everything about Śāntideva&#039;s famous text, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). The information below explores the text&#039;s various titles and versions, its complex authorship and historical context, its profound influence on Indian and Tibetan Buddhist traditions, its central role in systematizing the cultivation of bodhicitta, and essential resources for further study and practice.&lt;br /&gt;
&lt;br /&gt;
		From here you can read the text in [[Texts/Bodhicaryāvatāra/Chapter_1|English]], [[Texts/Bodhicaryāvatāra/Verses|Tibetan]], [[Books/Bodhicaryâvatâra:_La_marche_vers_l&#039;éveil_(2007)/Bilingual|French]], Spanish, or Sanskrit. You can compare commentaries from different traditions on each verse or you can listen to the verses chanted or watch videos of Buddhist teachers or scholars talking about the text and its meaning. &lt;br /&gt;
&lt;br /&gt;
		This comprehensive resource serves scholars, practitioners, and curious readers alike, offering both academic depth and practical guidance for engaging with one of Buddhism&#039;s most cherished texts. The page brings together centuries of commentary, translation, and scholarly research to provide a comprehensive digital resource for studying and practicing the Bodhicaryāvatāra.&lt;br /&gt;
&lt;br /&gt;
		|introduction=Śāntideva&#039;s &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039; for short) is a masterwork of world literature and an example of wisdom and compassion in action, lighting the way to Buddhahood for the sake of all beings. Written down in ancient India in the Sanskrit language, it became popular in Tibetan translation and made its way into modern languages in the nineteenth and twentieth centuries. It remains one of the favorite books of many leading Buddhist students, teachers, and writers today.&lt;br /&gt;
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			|header=&amp;lt;div class=&amp;quot;clipped-2-lines text-110 line16&amp;quot;&amp;gt;བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ།&amp;lt;/div&amp;gt;&lt;br /&gt;
					&amp;lt;div class=&amp;quot;clipped-1-line&amp;quot;&amp;gt;Bodhicaryāvatāra Verses&amp;lt;/div&amp;gt;&lt;br /&gt;
			|text=All verses in bilingual presentation&lt;br /&gt;
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			|header=Timeline&lt;br /&gt;
			|text=The Commentaries of the Bodhicaryāvatāra&lt;br /&gt;
			|label=Over the centuries&lt;br /&gt;
			|page=Timeline&lt;br /&gt;
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			|header=Bodhicaryāvatāra Chapter One&lt;br /&gt;
			|text=Chapter one in bilingual presentation.&lt;br /&gt;
			|label=Chapter I&lt;br /&gt;
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			|header=MultiVerse&lt;br /&gt;
			|text=Access the individual verse pages with translations and commentaries.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
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				|verse=1.5&lt;br /&gt;
				|sources=001-Tsadra-BCA-Root-Padmakara;005-Tsadra-BCA-Root-Dunhuang&lt;br /&gt;
			}}&amp;lt;/span&amp;gt;&lt;br /&gt;
		}} --&amp;gt;&lt;br /&gt;
	}}&lt;br /&gt;
|main-text=&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Text&amp;quot;&amp;gt;Part 1: About the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3 class=&amp;quot;red-header&amp;quot;&amp;gt;Śāntideva&#039;s Works in India and Beyond&amp;lt;/h3&amp;gt;&lt;br /&gt;
&lt;br /&gt;
This section provides a comprehensive examination of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;, one of the most influential texts in Mahāyāna Buddhism. The materials below cover the historical development, textual transmission, and global reception of this eighth-century guide to bodhisattva practice. They explore the text&#039;s structural organization around the cultivation of bodhicitta (the awakening mind) and the six perfections, analyze manuscript traditions and variant editions found across different cultures, and trace the work&#039;s journey from ancient Indian monasteries through Tibetan, Chinese, and Mongolian Buddhist communities to modern academic and religious contexts worldwide. The collection examines both the &#039;&#039;Bodhicaryāvatāra&#039;&#039; itself, discussing its themes of ethical training and spiritual transformation, while also addressing scholarly debates about textual authenticity, translation challenges, and the contemporary relevance of Śāntideva&#039;s teachings on compassion and wisdom in both academic and popular Buddhist circles.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;row my-4 justify-content-center&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
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	    |page=Articles/A_Brief_Overview_of_Śāntideva&#039;s_Bodhicaryāvatāra_and_Śikṣāsamuccaya&lt;br /&gt;
    }}{{Tile&lt;br /&gt;
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		|text=Examines the transmission history of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;.&lt;br /&gt;
		|label=Resource&lt;br /&gt;
        |image=Pecha.jpg&lt;br /&gt;
		|page=Articles/Introduction_to_the_Bodhicaryāvatāra&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
		|text=Examines the manuscript history of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;.&lt;br /&gt;
		|label=Resource&lt;br /&gt;
        |image=Pecha-open.jpg&lt;br /&gt;
		|page=Articles/Manuscripts_of_the_BCA&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
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		|text=Traces the &amp;lt;em&amp;gt;Bodhicaryāvatāra&amp;lt;/em&amp;gt;&#039;s journey from Mongolian translations to Western academia.&lt;br /&gt;
		|label=Resource&lt;br /&gt;
		|page=Articles/Later_Editions_and_Translations_of_the_BCA&lt;br /&gt;
        |image=Tibet-scripture 84000.jpg&lt;br /&gt;
		|header=Later Editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
	}}&amp;lt;!--{{Tile&lt;br /&gt;
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		|min-height=100px&lt;br /&gt;
		|text=This article provides a comprehensive overview of the &#039;&#039;Śikṣāsamuccaya&#039;&#039; &#039;s origins, spread, and influence. It traces the text&#039;s composition in 8th century India, its early translations into Tibetan and Chinese, and subsequent transmission through various Buddhist lineages. &lt;br /&gt;
		|label=Resource&lt;br /&gt;
		|page=Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039;&lt;br /&gt;
	}}--&amp;gt;&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;mx-0 my-5 rounded-lg offwhite-bg tsdwiki-depth-1 overflow-hidden&amp;quot;&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;p-3 p-md-4 p-lg-5&amp;quot;&amp;gt;&lt;br /&gt;
		&amp;lt;h3 class=&amp;quot;pt-0 mt-0&amp;quot;&amp;gt;In-Depth Chapter Overviews&amp;lt;/h3&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;&lt;br /&gt;
			&amp;lt;div class=&amp;quot;col-md-6&amp;quot;&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;text-article mb-4&amp;quot;&amp;gt;This comprehensive resource provides a detailed, chapter-by-chapter analysis of Śāntideva&#039;s &#039;&#039;Way of the Bodhisattva&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039;), one of the most influential texts in Mahāyāna Buddhist literature. Each chapter features a scholarly essay that examines Śāntideva&#039;s teachings through the lens of key Buddhist concepts, supported by extensive academic resources, relevant links, and multimedia content. The material is organized according to the traditional Tibetan framework of generating, protecting, and perfecting bodhicitta, offering students a structured approach to understanding this foundational work on the bodhisattva path. Supplementing the presentation of verses from the &#039;&#039;Bodhicaryāvatāra&#039;&#039; are excerpts from numerous commentaries on the text by scholars from multiple traditions, including those by Patrul Rinpoche, Khenpo Kunga Wangchuk, Sonam Tsemo, Gyalse Tokme Zangpo, Khenpo Kunzang Palden, Gyaltsap Je, and many more. Written in a practical and down-to-earth style, these essays are designed to present the heart of Śāntideva&#039;s teachings to a broad audience. Each chapter also includes numerous hyperlinked notes to allow one to continue their discovery of other primary and secondary sources associated with this fascinating text.&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;div class=&amp;quot;col-md-6&amp;quot;&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;&lt;br /&gt;
					{{Tile&lt;br /&gt;
						|wrapper-classes=col-12 mb-4 mw-customtoggle-Generating&lt;br /&gt;
						|min-height=156px&lt;br /&gt;
						|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
						|header=Generating Bodhicitta&lt;br /&gt;
						|text=The opening chapters of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; focus on cultivating bodhicitta. Śāntideva presents this compassionate intention as the essential foundation of the bodhisattva path.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
							&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-Generating&amp;quot;&amp;gt;&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
									|link=Articles/The_Excellence_and_Benefits_of_Bodhichitta_Overview&lt;br /&gt;
									|text= Bodhicaryāvatāra - Chapter 1&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shakyamuni Buddha with the 35 Buddhas of Confession HAR.jpg&lt;br /&gt;
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									|text=Bodhicaryāvatāra - Chapter 2&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Dharma Wheel Alex.png&lt;br /&gt;
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									|text=Bodhicaryāvatāra - Chapter 3&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
					{{Tile&lt;br /&gt;
						|wrapper-classes=col-12 mb-4 mw-customtoggle-Protecting&lt;br /&gt;
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						|image=Shantideva-bust cropped.jpg&lt;br /&gt;
						|header=Protecting Bodhicitta&lt;br /&gt;
						|text=In chapters 4-6, Śāntideva emphasizes that once this awakened heart of bodhicitta is cultivated, it must be protected with the same care one would guard a priceless jewel.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
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								{{MiniTile&lt;br /&gt;
									|image=Maitreya Alex.jpg&lt;br /&gt;
									|link=Articles/Conscientiousness_Overview&lt;br /&gt;
									|text=Bodhicaryāvatāra - Chapter 4&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shantideva-bust cropped.jpg&lt;br /&gt;
									|link=Articles/Vigilant_Introspection_Overview&lt;br /&gt;
									|text=Bodhicaryāvatāra - Chapter 5&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Lhasa Flowers Alex.png&lt;br /&gt;
									|link=Articles/Patience_Overview&lt;br /&gt;
									|text=Bodhicaryāvatāra - Chapter 6&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
					{{Tile&lt;br /&gt;
						|wrapper-classes=col-12 mb-4 mw-customtoggle-Perfecting&lt;br /&gt;
						|min-height=156px&lt;br /&gt;
						|image=Tibetan prostration-tibettravel.org.jpg&lt;br /&gt;
						|header=Perfecting Bodhicitta&lt;br /&gt;
						|text=These chapters reveal how diligence, meditative concentration, and wisdom work together to transform compassionate intention into the fully realized bodhicitta of a bodhisattva.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
							&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-Perfecting&amp;quot;&amp;gt;&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Tibetan prostration-tibettravel.org.jpg&lt;br /&gt;
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									|text=Bodhicaryāvatāra - Chapter 7&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Tibetans in Meditation.jpg&lt;br /&gt;
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									|text=Bodhicaryāvatāra - Chapter 8&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Buddha face grid larger Alex.jpg&lt;br /&gt;
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									|text=Bodhicaryāvatāra - Chapter 9&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
					{{Tile&lt;br /&gt;
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						|image=Butter lamp.jpg&lt;br /&gt;
						|min-height=156px&lt;br /&gt;
						|header=Dedication&lt;br /&gt;
                        |text=The &#039;&#039;Bodhicaryāvatāra&#039;&#039; ends with a concluding prayer, in which Śāntideva makes a dedication for the benefit of others, for the benefit of oneself, and for the flourishing of the teachings.&lt;br /&gt;
						|label=Chapter Ten&lt;br /&gt;
						|page=Articles/Dedication_Overview&lt;br /&gt;
					}}&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
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	|classes=tsdwiki-depth-1 mx-0 my-5 rounded-lg&lt;br /&gt;
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	|header=Explore the Bodhicaryāvatāra&lt;br /&gt;
	|offset=col-md-4 p-0&lt;br /&gt;
	|text=A new, interactive way to navigate the text via its outline and related themes and chapters. This visual map allows you to explore the interconnected structure of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; and discover how different concepts and practices relate to one another throughout the work. The interactive format makes it easy to jump between related topics and gain a comprehensive overview of Śāntideva&#039;s systematic approach to the bodhisattva path. &lt;br /&gt;
		&amp;lt;div class=&amp;quot;row mt-5 mb-4&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-3 mb-md-0&lt;br /&gt;
			|image=none&lt;br /&gt;
			|header=Bodhicaryāvatāra Outline &lt;br /&gt;
			|text=Navigate Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;. Click on the Miro Mindmaps here. Use two fingers or your mouse to move the cursor and to zoom in and out.&lt;br /&gt;
			|label=&amp;lt;span class=&amp;quot;float-right&amp;quot;&amp;gt;[[File:Miro.webp|x20px|class=align-bottom|]] Miro Mindmap&amp;lt;/span&amp;gt;&lt;br /&gt;
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}}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 id=&amp;quot;About the Author&amp;quot;&amp;gt;Part 2: About the Author&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
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	|imgClasses=tsdwiki-depth-1 rounded-lg&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=Śāntideva&#039;s Life and Works&lt;br /&gt;
	|text=Explore Śāntideva&#039;s life stories and his historical context. What do we know about the life of Śāntideva? What kind of world did he live in? How did his works become so influential? And why do his works continue to inspire generations of practitioners and scholars? This section provides a brief overview of Śāntideva&#039;s cultural milieu and the influence his writings have had in India and beyond.&lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row my-4 pt-3 justify-content-center&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
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		|page=Articles/Śāntideva&#039;s_Life:_History_and_Legend&lt;br /&gt;
	}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 id=&amp;quot;Text_Significance_and_Reception&amp;quot;&amp;gt;Part 3: Text Significance and Reception&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
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	|classes=tsdwiki-depth-1 mx-0 my-5 rounded-lg&lt;br /&gt;
	|styles=background-position: 35% 50%;&lt;br /&gt;
	|header=The Commentaries of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;: A Timeline&lt;br /&gt;
	|offset=col-md-4 p-0&lt;br /&gt;
	|text=Travel through the centuries in this visual timeline of the commentaries of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;. Beginning with the first major Indian commentary by Prajñākaramati, the &#039;&#039;Bodhicaryāvatārapañjikā&#039;&#039;, to over a dozen commentaries written in the twentieth century, including a compilation of teachings by the Fourteenth Dalai Lama, this collection is a testament to the profound impact and significance of Śāntideva&#039;s text.&lt;br /&gt;
&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row mt-4&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
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			|header=Timeline&lt;br /&gt;
			|text=The Commentaries of the Bodhicaryāvatāra&lt;br /&gt;
			|label=Over the centuries&lt;br /&gt;
			|page=Timeline&lt;br /&gt;
			|min-height=132px&lt;br /&gt;
		}}&amp;lt;/div&amp;gt;&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
    |header=Keeping the Flame of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; Alive: From 9th-Century India to 19th-Century Tibet&lt;br /&gt;
	|text=Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; gave rise to a vibrant commentarial tradition in India and Tibet. In this section, we will learn more about 10 centuries of teachings drawn from this text. This section is still being developed. We will keep you posted as we add new materials, articles, and resources. &lt;br /&gt;
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			|text=This short overview gives an account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s history from its origins in India to its transmission in Nepal. It discusses the text&#039;s authorship, traditionally attributed to Śāntideva in 7th century India, and explores various commentaries and abbreviated versions produced by Indian scholars. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
            |image=India-nepal.jpeg&lt;br /&gt;
			|page=Articles/Śāntideva&#039;s_Works_in_India_and_Nepal&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This essay offers a comprehensive overview of the Indian commentaries on the Bodhicaryāvatāra (BCA). It details thirteen commentaries composed by Indian authors, highlighting how the BCA was used both as a Mahāyāna practice manual and a debate manual. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
            |image=Nalagiri, a ferocious elephant, sits listening to Buddha Wellcome L0027851.jpg&lt;br /&gt;
			|page=Articles/A_Tale_of_Two_Traditions?_The_Indian_Commentarial_Tradition_on_Śāntideva&#039;s_Bodhicaryāvatāra&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=This essay explores the transmission and influence of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; in China and Mongolia. He examines the Chinese translation of the text during the Sòng dynasty, and highlights the related political context and translation processes. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
            |image=China AdobeStock.jpg&lt;br /&gt;
			|page=Articles/The_Transmission_of_the_Bodhicaryāvatāra:_China_and_Mongolia&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=This article provides a detailed account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s impact on Tibetan Buddhism.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
            |image=Sutra alt large.jpg&lt;br /&gt;
			|page=Articles/The_Transmission_of_the_Bodhicaryāvatāra_in_Tibet&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=This article provides a concise overview of the commentarial tradition surrounding Śāntideva&#039;s Bodhicaryāvatāra in Tibet. It traces the text&#039;s introduction to Tibet in the 8th century, highlighting its rapid translation and subsequent revisions. The study also outlines the development of Tibetan commentaries on the text.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
            |image=Trisong Detsen HAR.jpg&lt;br /&gt;
			|page=Articles/A_Short_Account_of_the_Commentarial_Tradition_in_Tibet&lt;br /&gt;
		}}&amp;lt;!--{{Tile&lt;br /&gt;
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			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Tibetan commentarial tradition (11th-19th c.) &lt;br /&gt;
		}}--&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
            |image=Refuge Field Encyclopedia Buddhica Fall 2019.jpg&lt;br /&gt;
			|page=Articles/The_Explanation_Lineage_of_Teachers_of_the_Bodhisattva-caryāvatāra_through_Butön&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 id=&amp;quot;Study the Text&amp;quot;&amp;gt;Part 4: Study the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{InsertMultiVerse&lt;br /&gt;
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	|sources=001-Tsadra-BCA-Root-Padmakara;005-Tsadra-BCA-Root-Dunhuang&lt;br /&gt;
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    |header=The Tibetan late 19th-Century Debates on the &amp;lt;em&amp;gt;Bodhicaryāvatāra&amp;lt;/em&amp;gt;&#039;s Wisdom Chapter&lt;br /&gt;
	|text=Learn more about the debates regarding the meaning of the ninth chapter of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;!&amp;lt;br/&amp;gt; &lt;br /&gt;
&lt;br /&gt;
The ninth chapter presents the Perfection of Wisdom (&#039;&#039;prajñāpāramitā&#039;&#039;) through a rigorous philosophical analysis of emptiness (&#039;&#039;śūnyatā&#039;&#039;), establishing the ultimate nature of reality within the bodhisattva path. The interpretation of this profound text became the object of nineteenth-century Tibetan philosophical debates. The controversy began when Mipham Rinpoche of the Nyingma tradition authored his &#039;&#039;Norbu Ketaka&#039;&#039; commentary, proposing a synthetic interpretation that harmonized Prāsaṅgika and Yogācāra Madhyamaka approaches. This drew strong criticism from Geluk scholars like Drakar Tulku, who defended Tsongkhapa&#039;s stricter Prāsaṅgika position, while Pari Rabsel offered nuanced critiques of both interpretations. These exchanges centered on fundamental hermeneutical questions regarding the proper understanding of conventional and ultimate truth, the role of consciousness in perceiving emptiness, and correct Madhyamaka reasoning methods. The debates reflect broader tensions between Tibetan Buddhist schools regarding philosophical methodology and interpretative approaches while illuminating crucial issues in Buddhist soteriology about how philosophical understanding relates to direct meditative realization. &lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-5&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-12&lt;br /&gt;
			|header=The Ninth Chapter&lt;br /&gt;
			|image=Paltrul (R. Beer) large.jpg&lt;br /&gt;
			|text=Go to the landing page / hub page for the 9th chapter content and the debates about it.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Ninth Chapter&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
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	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
	|header=The Way of the Bodhisattva Illuminated: Narrative Commentaries and Recitation Guide&lt;br /&gt;
	|text=This collection presents Buddhist narratives illustrating key verses of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). These instructive tales feature kings, merchants, animals, and divine beings to illuminate the bodhisattva path and to explain the transformative power of bodhicitta, the superiority of spiritual wealth over material possessions, and how bodhisattvas transform adversity into opportunity for spiritual development. This section offers three complementary resources for deepening your engagement with Śāntideva&#039;s teachings: narrative tales that bring the verses to life, detailed commentary that explains their meaning, and guidance for incorporating the text into recitation practice.&lt;br /&gt;
	&lt;br /&gt;
&lt;br /&gt;
	{{MiniTile&lt;br /&gt;
		|wrapperclasses=mw-customtoggle-tales w-100&lt;br /&gt;
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		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|text=Tales of Engaging in the Way of the Bodhisattva &amp;lt;i class=&amp;quot;fa-sharp fa-solid fa-expand ml-1 fa-sm align-baseline carnelian&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
	}}&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-tales&amp;quot;&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;col-12 mb-3&amp;quot;&amp;gt;&amp;lt;/div&amp;gt;&lt;br /&gt;
		{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter One|text=Chapter 1}}&lt;br /&gt;
		{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Two|text=Chapter 2}}&lt;br /&gt;
		{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Three|text=Chapter 3}}&lt;br /&gt;
		{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Four|text=Chapter 4}}&lt;br /&gt;
		{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Five|text=Chapter 5}}&lt;br /&gt;
		{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Six|text=Chapter 6}}&lt;br /&gt;
		{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Seven|text=Chapter 7}}&lt;br /&gt;
		{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Eight|text=Chapter 8}}&lt;br /&gt;
		{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Nine|text=Chapter 9}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
	{{MiniTile&lt;br /&gt;
		|wrapperclasses=mw-customtoggle-narrative w-100&lt;br /&gt;
		|styles=border: 1px solid #BA1B1D;&lt;br /&gt;
		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|text=Narrative Commentary on The Way of the Bodhisattva &amp;lt;i class=&amp;quot;fa-sharp fa-solid fa-expand ml-1 fa-sm align-baseline carnelian&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
	}}&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-narrative&amp;quot;&amp;gt;&lt;br /&gt;
		{{MiniTile|link=Practice/Narrative Commentary - Chapter One|text=Chapter 1}}&lt;br /&gt;
		{{MiniTile|link=Practice/Narrative Commentary - Chapter Two|text=Chapter 2}}&lt;br /&gt;
		{{MiniTile|link=Practice/Narrative Commentary - Chapter Three|text=Chapter 3}}&lt;br /&gt;
		{{MiniTile|link=Practice/Narrative Commentary - Chapter Four|text=Chapter 4}}&lt;br /&gt;
		{{MiniTile|link=Practice/Narrative Commentary - Chapter Five|text=Chapter 5}}&lt;br /&gt;
		{{MiniTile|link=Practice/Narrative Commentary - Chapter Six|text=Chapter 6}}&lt;br /&gt;
		{{MiniTile|link=Practice/Narrative Commentary - Chapter Seven|text=Chapter 7}}&lt;br /&gt;
		{{MiniTile|link=Practice/Narrative Commentary - Chapter Eight|text=Chapter 8}}&lt;br /&gt;
		{{MiniTile|link=Practice/Narrative Commentary - Chapter Nine|text=Chapter 9}}&lt;br /&gt;
		{{MiniTile|link=Practice/Narrative Commentary - Chapter Ten|text=Chapter 10}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|image=Shantideva (floating).jpg&lt;br /&gt;
		|header=Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
		|text=A Method for Reciting the Text &#039;&#039;Engaging in Bodhisattva Conducts: A Stream of Blessings&#039;&#039;, by Dam tshig rdo rje (Mkhan po chos rje)&lt;br /&gt;
		|label=Guide&lt;br /&gt;
		|page=Articles/A_Method_for_Reciting_the_Text_Engaging_in_Bodhisattva_Conducts:_A_Stream_of_Blessings&lt;br /&gt;
	}}&lt;br /&gt;
}}&lt;br /&gt;
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&amp;lt;h2 id=&amp;quot;Practice the Text&amp;quot;&amp;gt;Part 5: Practice the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
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		|image=Avalokiteshvara Red HAR.jpg&lt;br /&gt;
		|text=Practice Doorway &amp;lt;i class=&amp;quot;fa-sharp fa-solid fa-caret-right ml-1 fa-sm align-baseline carnelian&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
		|link=Practice&lt;br /&gt;
	}}{{MiniTile&lt;br /&gt;
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		|styles=border: 1px solid #BA1B1D;&lt;br /&gt;
		|image=TKP-Pawo-Print-6TKP10751.web .jpg&lt;br /&gt;
		|text=Bodhicitta in Practice &amp;lt;i class=&amp;quot;fa-sharp fa-solid fa-caret-right ml-1 fa-sm align-baseline carnelian&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
		|link=Practice/Bodhicitta_in_Practice&lt;br /&gt;
	}}&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3 class=&amp;quot;red-header&amp;quot;&amp;gt;The Practice (སྒོམ་ལུགས་) Traditions&amp;lt;/h3&amp;gt;&lt;br /&gt;
&lt;br /&gt;
The Gomluk Traditions (སྒོམ་ལུགས་, &#039;&#039;sgom lugs&#039;&#039;), or Practice Tradtions (meditation traditions) was a significant contemplative tradition in Tibetan Buddhism that developed a unique approach to studying and practicing the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, Śāntideva&#039;s classic eighth-century text on the bodhisattva path. &lt;br /&gt;
&lt;br /&gt;
The Gomluk approach emphasized the meditative implementation of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; rather than purely scholastic analysis. Its practitioners were known for integrating the text&#039;s teachings—particularly on &#039;&#039;bodhicitta&#039;&#039; (awakened mind), &#039;&#039;śamatha&#039;&#039; (calm abiding), and &#039;&#039;vipaśyanā&#039;&#039; (insight meditation)—directly into their contemplative practice. &lt;br /&gt;
&lt;br /&gt;
This tradition was especially prominent in the 11th-13th centuries during the later spread of Buddhism in Tibet, with notable practitioners in the Kadam and early Kagyu lineages. The Gomluk teachers developed distinctive meditation manuals and techniques for embodying the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s core ethical and philosophical principles, especially those found in the patience, meditation, and wisdom chapters.&lt;br /&gt;
&lt;br /&gt;
What distinguished the Gomluk approach was its experiential focus—treating the &#039;&#039;Bodhicaryāvatāra&#039;&#039; not merely as a philosophical text to be analyzed, but as a practical guidebook for transformation through meditation and daily application.&lt;br /&gt;
&lt;br /&gt;
This section traces the development of this tradition and the lives and works of the prominent teachers who upheld it.&lt;br /&gt;
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		|page=Articles/From_the_Profound_View_of_the_Ultimate_to_Everyday_Practice:_Tokme_Zangpo%27s_Integration_of_Śāntideva%27s_Teachings_into_Mind_Training&lt;br /&gt;
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	}}{{PersonBadge|Thub bstan bshad sgrub rgya mtsho&lt;br /&gt;
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		|img-width=108px&lt;br /&gt;
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	}}{{PersonBadge|Khu nu bla ma bstan &#039;dzin rgyal mtshan&lt;br /&gt;
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		|page=Articles/Living_Bodhicitta:_Khunu_Lama%27s_Transmission_of_the_Bodhicaryāvatāra&lt;br /&gt;
	}}&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
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{{PanelLargerText&lt;br /&gt;
	|bg-image=File:Patrul Rinpoche (Shechen mural).jpg&lt;br /&gt;
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	|bg-position=47% 69%;&lt;br /&gt;
	|header=&amp;lt;h3 class=&amp;quot;m-0 p-0 border-0&amp;quot;&amp;gt;Living Traditions of Practice &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&amp;lt;em&amp;gt;Patrul Rinpoche&amp;lt;/em&amp;gt;&amp;lt;/small&amp;gt;&amp;lt;/h3&amp;gt;&lt;br /&gt;
	|offset=col-md-4 p-0&lt;br /&gt;
	|text=Patrul Rinpoche (1808-1887) revolutionized how Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; was taught and practiced in Tibet. His accessible teaching style transformed this profound Buddhist text from an elite monastic study into a practical guide that ordinary practitioners could understand and apply on the bodhisattva path. &lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row mt-4&amp;quot;&amp;gt;{{MiniTile&lt;br /&gt;
			|text=A Short Account of Patrul Rinpoche&#039;s Life &amp;lt;i class=&amp;quot;fa-sharp fa-solid fa-caret-right ml-1 fa-sm align-baseline carnelian&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/A Short Account of Patrul Rinpoche&#039;s Life&lt;br /&gt;
			|styles=border: 1px solid #BA1B1D;&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Way of Teaching the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp fa-solid fa-caret-right ml-1 fa-sm align-baseline carnelian&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Tradition &lt;br /&gt;
			|styles=border: 1px solid #BA1B1D;&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=The Lineage Prayer &amp;lt;i class=&amp;quot;fa-sharp fa-solid fa-caret-right ml-1 fa-sm align-baseline carnelian&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Lineage Prayer&lt;br /&gt;
			|styles=border: 1px solid #BA1B1D;&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Practice Instructions &amp;lt;i class=&amp;quot;fa-sharp fa-solid fa-caret-right ml-1 fa-sm align-baseline carnelian&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Practice Instructions&lt;br /&gt;
			|styles=border: 1px solid #BA1B1D;&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche and the Dissemination of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp fa-solid fa-caret-right ml-1 fa-sm align-baseline carnelian&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul and the Dissemination of the Bodhi(sattva)caryāvatāra&lt;br /&gt;
			|styles=border: 1px solid #BA1B1D;&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet &amp;lt;i class=&amp;quot;fa-sharp fa-solid fa-caret-right ml-1 fa-sm align-baseline carnelian&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet&lt;br /&gt;
			|styles=border: 1px solid #BA1B1D;&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Two Commentaries by Patrul Rinpoche&#039;s Disciples &amp;lt;i class=&amp;quot;fa-sharp fa-solid fa-caret-right ml-1 fa-sm align-baseline carnelian&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Two commentaries by Patrul Rinpoche&#039;s Disciples&lt;br /&gt;
			|styles=border: 1px solid #BA1B1D;&lt;br /&gt;
        }}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
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}}&lt;br /&gt;
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{{VerticalSpacer|4}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 id=&amp;quot;Resources &amp;amp; References&amp;quot;&amp;gt;Part 6: Resources &amp;amp; References for Further Exploration&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=File:Pecha Collection.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|image-side=right&lt;br /&gt;
	|imageposition=80% 0%&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
	|header=The Literature (&#039;&#039;Primary and Secondary sources&#039;&#039;)&lt;br /&gt;
	|text=The resources listed below have been tagged to show relationships between classical works and library items (i.e., recensions, translations, scholarship).&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row pt-3&amp;quot;&amp;gt;&lt;br /&gt;
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			|wrapper-classes=col-12 mb-4 mw-customtoggle-bodhicarya&lt;br /&gt;
			|image=none&lt;br /&gt;
			|header=Bodhicaryāvatāra&lt;br /&gt;
			|text=Delve deeper into Śāntideva&#039;s main work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|min-height=116px&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-bodhicarya&amp;quot;&amp;gt;&lt;br /&gt;
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						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Source Language)&lt;br /&gt;
						|text=Translations (by source language)&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Target Language)&lt;br /&gt;
						|text=Translations (by target language)&lt;br /&gt;
					}}							&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4 mw-customtoggle-bodhicarya-comms&lt;br /&gt;
			|image=none&lt;br /&gt;
			|header=Commentaries on Bodhicaryāvatāra&lt;br /&gt;
			|text=Discover the great commentarial tradition based on Śāntideva&#039;s work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|min-height=116px&lt;br /&gt;
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						|link=Study/Bodhicaryāvatāra: Commentaries (original texts)&lt;br /&gt;
						|text=Commentaries (Original Texts)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Commentaries (scholarship)&lt;br /&gt;
						|text=Commentaries (Scholarship)&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations of Commentaries&lt;br /&gt;
						|text=Translations of Commentaries&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Contemporary Commentaries&lt;br /&gt;
						|text=Contemporary Commentaries&lt;br /&gt;
					}}&lt;br /&gt;
					&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
		&amp;lt;!--{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-4 mw-customtoggle-siksa&lt;br /&gt;
			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Śikṣāsamuccaya&lt;br /&gt;
			|text=Know more about Śāntideva&#039;s Compendium of Training&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-siksa&amp;quot;&amp;gt;&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Translations&lt;br /&gt;
						|text=Translations&lt;br /&gt;
					}}&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}--&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4 mw-customtoggle-resources&lt;br /&gt;
			|image=none&lt;br /&gt;
			|header=Additional Resources&lt;br /&gt;
			|text= Look into discussions on the art of translation and explore resources compiled by scholars &lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|min-height=116px&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-resources&amp;quot;&amp;gt;&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bibliographies&lt;br /&gt;
						|text=Bibliographies&lt;br /&gt;
					}}&lt;br /&gt;
&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;!--&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot;&amp;gt;Versions&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;The Historical Evolution of Multiple Text Versions&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Bodhicaryāvatāra exists in several distinct versions that reflect different stages in its historical development and transmission across Buddhist cultures. The earliest extant version appears in ninth to eleventh-century Dunhuang manuscripts, attributed to Akṣayamati (a name associated with Śāntideva), containing only nine chapters and 702.5 verses with a more individualized focus using first-person pronouns. Over time, the text expanded significantly—the canonical Sanskrit versions contain 912-913 verses across ten chapters, with substantial additions including seventy verses in the Wisdom chapter specifically added to refute non-Buddhist philosophical positions. This textual growth reflects the work&#039;s evolution from a more personal spiritual manual to a comprehensive doctrinal treatise that systematically addresses philosophical opponents while maintaining its practical guidance for bodhisattva practice.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Multiple Tibetan Translations from Different Sanskrit Sources&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Tibetan Buddhist tradition preserves multiple translations of the Bodhicaryāvatāra that were produced at different historical periods using varying Sanskrit manuscripts as source texts (Vorlage). The first Tibetan translation was completed by Kawa Paltsek during the early diffusion period, based on a Kashmir or Eastern Indian manuscript. This was followed by a second translation 150 years later by Rinchen Zangpo and Śākya Lodro, and then a third translation by the Nepalese scholar Sumatikīrti and translator Ngok Loden Sherab, both of which utilized Sanskrit manuscripts from Madhyadeśa (central India). The prominent historian Tāranātha documented three major Sanskrit recensions: the Kashmiri version with over 1,000 verses including Śāntideva&#039;s own praise verses, the Eastern Indian version with 700 verses that lacked certain devotional elements, and the Madhyadeśa version with 1,000 verses that likely served as the basis for the canonical Tibetan translation.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Ongoing Scholarly Revisions and Textual Refinement&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
Even after the establishment of these major translations, Tibetan scholars continued to refine and correct the text through careful comparison with available Sanskrit sources and Indian commentaries. The scholar Sazang Mati Panchen (1294-1376) made significant corrections to the canonical version by consulting multiple Indian texts and commentaries, while Ngakgi Wangpo produced an entirely new bilingual edition after comparing three authentic Sanskrit manuscripts. The great scholar Butön noted discrepancies between existing Tibetan translations and the Sanskrit manuscripts in his possession, leading him to make selective corrections where the meaning was significantly affected. &amp;lt;br&amp;gt;&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;The Multiple and Diverse Translations of the Source Text into Chinese&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Chinese tradition presents perhaps the most complex situation. The text was translated multiple times, but most significantly as the Putixing jing (菩提行經) by Tianxizai in the 10th-11th centuries. The Chinese versions often show substantial divergences from both Sanskrit recensions, including different verse arrangements and some unique passages. Some scholars have suggested these differences may preserve very early readings, while others argue they represent adaptations for Chinese audiences or confusion in the translation process.&amp;lt;br&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== A Classic of World Literature ==&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;text-article&amp;quot;&amp;gt;&lt;br /&gt;
	Like all classics, the Bodhicharyavatara is many things to many readers. It has been described as a philosophical poem, a meditation manual, an inner dialogue, a code of ethical conduct, and a devotional hymn. It is all these, and more. Above all, it is, in Pema Chödrön’s words, “the essential guidebook for fledgling bodhisattvas,” providing a multitude of ways in which one can spur oneself to arouse, act upon, and perfect the central mind-state of the Mahayana practitioner: bodhichitta, which in its conventional sense is the commitment to gain enlightenment for the sake of all beings, and in its ultimate sense is the transcendent insight into emptiness that is necessary if enlightenment is to be won. To the degree that the bodhisattva is the central ideal of Mahayana, the Bodhicharyavatara’s imaginative and inspiring presentation of the bodhisattva path has insured its wide and appreciative readership.&lt;br /&gt;
			&amp;lt;small&amp;gt;([https://www.lionsroar.com/no-time-to-lose-2/ Source: Roger Jackson, Review of No Time to Lose, by Pema Chodron], [https://www.shambhala.com/no-time-to-lose-1966.html Shambhala, 2007].)&amp;lt;/small&amp;gt;&amp;lt;br&amp;gt; &lt;br /&gt;
&lt;br /&gt;
			{{InlineImage&lt;br /&gt;
				|float=right&lt;br /&gt;
				|img=Shantideva Tsemrinpoche.jpg&lt;br /&gt;
				|width=300px&lt;br /&gt;
				|caption=[[Śāntideva]] &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;ཞི་བ་ལྷ་&amp;lt;/small&amp;gt;&lt;br /&gt;
			}}&lt;br /&gt;
			&amp;lt;big&amp;gt;&#039;&#039;&#039;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses|The Way of the Bodhisattva]]&#039;&#039;&#039;&#039;&#039;&amp;lt;/big&amp;gt; is a ten-chapter guide to cultivating the mind of enlightenment and to generating the qualities of compassion, introspection, generosity, patience, and so on. A text of late Indian Buddhism written in Sanskrit by the monk Śāntideva in the early 8th century, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; or &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039;, commonly referred to as &#039;&#039;The Way of the Bodhisattva&#039;&#039; in English, or more literally, &amp;quot;Introduction to the Bodhisattva Practice,&amp;quot; is regarded as one of the great masterpieces of written Buddhist teaching. As such, it has become a part of world literature and is read in many languages by people of all traditions. Presented as a personal reflection on the bodhisattva path, Śāntideva focuses on the concept of &#039;&#039;bodhicitta&#039;&#039;, the bodhisattva&#039;s aspiration for enlightenment, and the main practices of a bodhisattva. Treasured by Buddhists of all traditions, &#039;&#039;The Way of the Bodhisattva&#039;&#039; has been commented on by many of the greatest Buddhist teachers through the ages and translated into modern languages hundreds of times, some of which you can read here. The later text in 10 chapters and [[Texts/Bodhicaryāvatāra/Verses|~913 verses]] is the main text we present here, but also available is the earlier [[Books/Bodhisattvacaryāvatāra:_Entering_the_Way_of_the_Bodhisattvas_(2022,_Khenpo_Gawang_and_Wiener)/Bilingual|Dunhuang text in 9 chapters]] and ~700 verses.&lt;br /&gt;
&lt;br /&gt;
			{{QuoteCite&lt;br /&gt;
				|quote-text=As long as space endures,&lt;br /&gt;
As long as there are beings to be found,&lt;br /&gt;
May I continue likewise to remain&lt;br /&gt;
To drive away the sorrows of the world. &lt;br /&gt;
&amp;lt;div class=&amp;quot;text-80&amp;quot;&amp;gt;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses/10.55|Verse 10.55]]&#039;&#039;&amp;lt;/div&amp;gt;&lt;br /&gt;
			}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
== Chapter Summaries ==&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;row font-serif mx-n2 mx-md-n3&amp;quot;&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Generating Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
	{{Tile&lt;br /&gt;
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		|min-height=156px&lt;br /&gt;
		|header=The Excellence and Benefits of Bodhicitta&lt;br /&gt;
		|text=In chapter 1 of the Bodhicaryāvatāra, Śāntideva describes the excellence and benefits of bodhicitta, the mind that wishes to attain enlightenment for the benefit of all sentient beings, in order to inspire us to take up the path of the bodhisattva.&lt;br /&gt;
		|label=Chapter One&lt;br /&gt;
		|page=Chapter One - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Confession of Negativity&lt;br /&gt;
		|label=Chapter Two&lt;br /&gt;
		|page=Chapter Two - Confession of Negativity_Overview&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Taking Hold of Bodhicitta&lt;br /&gt;
		|label=Chapter Three&lt;br /&gt;
		|page=Chapter Three - Taking Hold of Bodhicitta&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Protecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Conscientiousness&lt;br /&gt;
		|label=Chapter Four&lt;br /&gt;
		|page=Chapter Four - Conscientiousness&lt;br /&gt;
	}}&lt;br /&gt;
	{{Tile&lt;br /&gt;
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		|header=Vigilant Introspection&lt;br /&gt;
		|label=Chapter Five&lt;br /&gt;
		|page=Chapter Five - Vigilant Introspection&lt;br /&gt;
	}}&lt;br /&gt;
	{{Tile&lt;br /&gt;
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		|header=Patience&lt;br /&gt;
		|label=Chapter Six&lt;br /&gt;
		|page=Chapter Six - Patience&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Perfecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
	{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 col-lg-4 px-2 px-lg-3 mb-3&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|header=Diligence&lt;br /&gt;
		|label=Chapter Seven&lt;br /&gt;
		|page=Chapter_Seven_Diligence_Overview&lt;br /&gt;
	}}&lt;br /&gt;
	{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 col-lg-4 px-2 px-lg-3 mb-3&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|header=Meditative Concentration&lt;br /&gt;
		|label=Chapter Eight&lt;br /&gt;
		|page=Chapter Eight - Meditative Concentration_Overview&lt;br /&gt;
	}}&lt;br /&gt;
	{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 col-lg-4 px-2 px-lg-3 mb-3&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|header=Wisdom&lt;br /&gt;
		|label=Chapter Nine&lt;br /&gt;
		|page=Chapter Nine - Wisdom&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Dedication of Merit&amp;lt;/div&amp;gt;&lt;br /&gt;
	{{Tile&lt;br /&gt;
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		|header=Dedication&lt;br /&gt;
		|label=Chapter Ten&lt;br /&gt;
		|page=Chapter Ten - Dedication_Overview&lt;br /&gt;
	}}&lt;br /&gt;
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&lt;br /&gt;
== [[Study/The_Ninth_Chapter|Chapter 9: Wisdom]] ==&lt;br /&gt;
{{PullBcaVerses|9.1}}&lt;br /&gt;
The “[[Study/The_Ninth_Chapter|Wisdom Chapter]]” is Shāntideva’s exposition of the perfection of wisdom in terms of Madhyamaka, the view of the Middle Way, considered to express the essence of the wisdom teachings of the Prajñāpāramitā sūtras, which are themselves the very heart of Mahāyāna Buddhism. This chapter is long and complex and was clearly important to the author and the many hundreds of commentators that came after, as it is the source of vigorous debate over the past centuries and the subject of a great deal of publications and continued teaching and debate up to today. This website presents a great deal of detail about this content for those students wishing to delve into it. The reason for this is that &#039;&#039;Wisdom,&#039;&#039; is not merely foundational to Buddhist practice, but also the final necessary antidote, which leads to Buddhahood. &lt;br /&gt;
:&amp;quot;The major obstacles to the attainment of full spiritual awakening are the cognitive obscurations. Ultimate wisdom is their direct antidote.&amp;quot; (Source:[[Transcendent Wisdom]], page 16)&lt;br /&gt;
&lt;br /&gt;
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{{Callout&lt;br /&gt;
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	|title=[[Study/The_Ninth_Chapter|The landing page for all the material related to the Ninth Chapter on Wisdom can be found here.]]&lt;br /&gt;
	|text=[[Study/The_Ninth_Chapter|To the debates! The ninth chapter on wisdom sparked centuries of debate within Tibetan Buddhism. Learn more here.]]&lt;br /&gt;
}}&lt;br /&gt;
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== Practice the Text ==&lt;br /&gt;
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	|header=Bodhicitta in Practice&lt;br /&gt;
	|text=Read through a detailed introduction to the practices associated with Bodhicitta here.&lt;br /&gt;
	|label=Guide&lt;br /&gt;
	|page=Practice/Bodhicitta in Practice&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Delve deeper here with more resources for your practice.&#039;&#039;&#039;&lt;br /&gt;
:&#039;&#039;&#039;Click on the above link to view the practice section of this website, focused on &amp;quot;Bodhicitta&amp;quot; more generally. In terms of focusing in on the practices associated with the Bodhicaryāvatāra text itself, please see the following:&#039;&#039;&#039; &lt;br /&gt;
*&#039;&#039;&#039;PLEASE CHECK: DO WE HAVE A MORE SPECIFIC PRACTICE PAGE FOR BCA FOR PRACTITIONER AUDIENCES?&#039;&#039;&#039; &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Tradition|Patrul Rinpoche&#039;s Tradition]]: Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra. &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Practice_Instructions|Patrul Rinpoche&#039;s Practice Instructions]]: The Brightly Shining Sun: A Step-by-Step Guide to Meditating on the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey&lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Lineage_Prayer|Prayer to the Lineage of the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey]]&lt;br /&gt;
&lt;br /&gt;
== People ==&lt;br /&gt;
* [[People/Śāntideva|Śāntideva]] (late 7th to mid-8th century CE) - The author of the &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; and the &#039;&#039;Śikṣāsamuccaya&#039;&#039;. &lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; [[Explore/Śāntideva&#039;s_Works|Śāntideva&#039;s Works]]&lt;br /&gt;
* [[People/Prajñākaramati|Prajñākaramati]] (950 - 1030) - The 11th-century Indian scholar who wrote the most influential commentary on the text, the &#039;&#039;[[Texts/Bodhisattvacaryāvatāraprajñāparicchedapariṇamana-pañjikā|Bodhisattvacaryavatara-panjika]]&#039;&#039;. His detailed explanations shaped how the work has been understood and taught for nearly a thousand years, making his commentary essential for serious study of the text.&lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; Kate Crosby and Andrew Skilton&#039;s translation (1995) of &amp;quot;The Bodhicaryāvatāra&amp;quot; includes scholarly apparatus that references Prajñākaramati&#039;s commentary extensively.&lt;br /&gt;
** [[Louis de la Vallée Poussin (1901-1914) work]] remains an important foundational piece of scholarship on Prajñākaramati&#039;s commentary. &lt;br /&gt;
**Also see [[Dissertations/A_Study_of_the_Wisdom_Chapter_(Prajñāpāramitā_Pariccheda)_of_the_Bodhicaryāvatārapañjikā_of_Prajñākaramati|Oldmeadow, Peter R. &amp;quot;A Study of the Wisdom Chapter (Prajñāpāramitā Pariccheda) of the Bodhicaryāvatārapañjikā of Prajñākaramati.&amp;quot;]] PhD diss., Australian National University, 1994. https://openresearch-repository.anu.edu.au/handle/1885/110199.&lt;br /&gt;
* [[People/Atiśa|Atiśa Dīpaṃkara]] (982-1054) - The Bengali master who helped transmit the text to Tibet and incorporated its teachings into his influential &#039;&#039;[[Lamp for the Path to Enlightenment]]&#039;&#039;. He was instrumental in establishing the bodhisattva ideal in Tibetan Buddhism.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Atiśa Dīpaṃkara Śrījñāna&#039;s Teaching on the Bodhisattvacaryāvatāra]]. &lt;br /&gt;
* [[Tsongkhapa]] (1357 - 1419) - The 14th-century founder of the Gelug school who extensively quoted and taught from the &#039;&#039;Bodhisattvacaryavatara&#039;&#039; in his major works, particularly the Lamrim Chenmo. His interpretations became foundational for one of Tibet&#039;s largest Buddhist schools.&lt;br /&gt;
**&#039;&#039;&#039;[https://www.youtube.com/watch?v=m6o9FlX2vyc Watch the Dalai Lama teaching]&#039;&#039;&#039; &#039;&#039;The Great Treatise on the Stages of the Path to Enlightenment&#039;&#039; (Lamrim Chenmo), in which he mentions Tsongkhapa and Śāntideva&#039;s Way of the Bodhisattva. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Books/Steps_on_the_Path_to_Enlightenment,_Vol._3|Geshe Lhundub Sopa&#039;s &amp;quot;Steps on the Path to Enlightenment&amp;quot; Volume 3]] covers &amp;quot;The Way of the Bodhisattva&amp;quot; where &amp;quot;readers are acquainted with the bodhisattva&#039;s path and the altruistic desire to make service to others the driving force of spiritual development&amp;quot;. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Tsong kha pa on Śāntideva&#039;s Way of the Bodhisattva]] (COMING SOON) &lt;br /&gt;
* [[People/Khu_nu_bla_ma_bstan_&#039;dzin_rgyal_mtshan|Khunu Lama]] and His Holiness the [[14th Dalai Lama]] (1935- ) - Khunu Lama Tenzin Gyaltsen ཁུ་ནུ་བླ་མ་བསྟན་འཛིན་རྒྱལ་མཚན་ (1894/1895 - 1977) passed his understanding of &#039;&#039;The Way of the Bodhisattva&#039;&#039; and the essence of its practice to His Holiness the Dalai Lama, who has gone on to give many teachings and commentaries on the text around the world, doing more than any other person in modern times to make it accessible to modern audiences. His teachings have been published in multiple languages and have introduced millions to Śāntideva&#039;s work.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Living Bodhicitta: Khunu Lama&#039;s Transmission of the Bodhicaryāvatāra]]. &lt;br /&gt;
**&#039;&#039;&#039;STUDY:&#039;&#039;&#039; [[A Precious Lamp in Praise of Bodhicitta]], a text by Khunu Lama, 1981.&lt;br /&gt;
* [[People/Patrul_Rinpoche|Patrul Rinpoche]] (1808 - 1887) - The 19th-century Tibetan master whose commentary &amp;quot;Words of My Perfect Teacher&amp;quot; includes extensive teachings on the Bodhisattvacaryavatara and helped preserve its transmission in the Nyingma tradition during a crucial period. You can read more about his life here: [[Practice/A_Short_Account_of_Patrul_Rinpoche&#039;s_Life|A Short Account of Patrul Rinpoche&#039;s Life]] by Padmakara Translation Group. Or read how Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra here: [[Practice/Patrul_Rinpoche&#039;s_Tradition|Bodhicaryāvatāra: Teaching Methods &amp;amp; Overview, by Alak Zenkar Rinpoche. Translated by Adam Pearcey]].&lt;br /&gt;
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== Further Research ==&lt;br /&gt;
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		|text=Selected bibliography of academic and related references on Śāntideva&#039;s life and texts.&lt;br /&gt;
		|label=2735 Resources&lt;br /&gt;
		|page=Bibliography&lt;br /&gt;
		|min-height=132px&lt;br /&gt;
	}}&lt;br /&gt;
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--&amp;gt;&lt;br /&gt;
=== Events ===&lt;br /&gt;
{{PanelLargerText&lt;br /&gt;
	|bg-image=File:Sakya Trizin 42nd from video.jpg&lt;br /&gt;
	|classes=mx-0 rounded-lg tsdwiki-depth-1&lt;br /&gt;
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	|header=&amp;lt;h3 class=&amp;quot;m-0 p-0 border-0&amp;quot;&amp;gt;The Bodhisattva&#039;s Way of Life &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&amp;lt;em&amp;gt;with His Holiness Ratna Vajra Rinpoche the 42nd Sakya Trizin&amp;lt;/em&amp;gt;&amp;lt;/small&amp;gt;&amp;lt;/h3&amp;gt;&lt;br /&gt;
	|offset=col-md-4 p-0&lt;br /&gt;
	|text=A 6-month weekly online course on the timeless authoritative manual for spiritual development in Mahayana Buddhism.&lt;br /&gt;
&lt;br /&gt;
His Holiness Ratna Vajra Rinpoche the 42nd Sakya Trizin imparts the precious teachings of the &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039;, composed by the eighth-century Mahāsiddha Śāntideva and cherished for centuries by all the great lamas of Tibet. To accompany your learning, Venerable Khenpo Jordan provides monthly live Q&amp;amp;A review sessions online and in English. &lt;br /&gt;
&lt;br /&gt;
🗓️ Starts on 20 of September 2025&lt;br /&gt;
&lt;br /&gt;
Participate in this teaching by enrolling for free now!&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;row justify-content-center mt-4&amp;quot;&amp;gt;&lt;br /&gt;
&amp;lt;span style=&amp;quot;display: inline-block; height: 40px; border: 1px solid #BA1B1D; padding: 0 1rem; line-height: 38px; border-radius: 0.25rem; background: white;&amp;quot;&amp;gt;&lt;br /&gt;
[https://sachenfoundation.teachable.com/p/bodhisattvacharyavatara &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-pen-to-square fa-fw mx-1&amp;quot; style=&amp;quot;--fa-primary-color: #8e3c40; --fa-secondary-color: #8e3c40;&amp;quot;&amp;gt;&amp;lt;/i&amp;gt; Learn more here &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-expand-wide ml-1 fa-sm align-baseline&amp;quot; style=&amp;quot;--fa-primary-color: #8e3c40; --fa-secondary-color: #8e3c40;&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;]&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-md-6&amp;quot;&amp;gt;{{YouTube&lt;br /&gt;
		|id=uFrIaH_BmZc&lt;br /&gt;
        |width=640&lt;br /&gt;
		|height=360&lt;br /&gt;
		|caption=The 42nd Sakya Trizin: &amp;lt;em&amp;gt; Intro to the Bodhicaryāvatāra &amp;lt;/em&amp;gt;&lt;br /&gt;
	}}&amp;lt;/div&amp;gt;&lt;br /&gt;
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=== Other Resources ===&lt;br /&gt;
&amp;lt;div class=&amp;quot;row mx-n1&amp;quot;&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-1 px-1&amp;quot;&amp;gt;[[File:Santideva app.webp|200px|class=w-100 h-auto|link=https://app.shantideva.com/]]&amp;lt;/div&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-11 px-1&amp;quot;&amp;gt;&#039;&#039;&#039;[https://app.shantideva.com/ The Shantideva App]&#039;&#039;&#039; by Christian Steinert with Berzin Archives content. This app displays one verse a day from Śāntideva&#039;s text and allows you to read through the entire text in MANY languages. You can choose to see the text in Chinese, English, Tibetan, Sanskrit, Dutch, German, Arabic, etc. Amazing!  		&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
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&amp;lt;div class=&amp;quot;row mx-n1&amp;quot;&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-1 px-1&amp;quot;&amp;gt;[[File:Bodhisvara image.jpg|200px|class=w-100 h-auto|link=https://www.bodhisvara.com/]]&amp;lt;/div&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-11 px-1&amp;quot;&amp;gt;&#039;&#039;&#039;[https://www.bodhisvara.com/ Bodhisvara: Melodies of Awakening]&#039;&#039;&#039; by Christian Bernert and Prof. Kashinath Nyaupane. This website presents Prof. Nyaupane&#039;s beautiful recordings of Sanskrit verses from the &#039;&#039;Bodhicaryāvatāra&#039;&#039; and other classical Indian texts. The project represents over two years of dedicated work. The &#039;&#039;Bodhicaryāvatāra&#039;&#039; project took over two years to complete. With the generous permission of Prof. Nyaupane, the verses are available to listen to within the [https://bodhicitta.tsadra.org/index.php/Texts/Bodhicary%C4%81vat%C4%81ra/Verses/1.1 &#039;&#039;Bodhicaryāvatāra&#039;&#039; Multiverse] section of this website.&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Timeline_Test&amp;diff=111175</id>
		<title>Timeline Test</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Timeline_Test&amp;diff=111175"/>
		<updated>2025-10-24T22:50:14Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;== English Translations Timeline ==&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot; style=&amp;quot;width:100%&amp;quot;&lt;br /&gt;
! Year !! Author/Translator !! Title&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;1973&#039;&#039;&#039; || Geshe Ngawang Dhargyey, Sherpa Tulku, Khamlung Tulku, Alexander Berzin, and Jonathan Landaw || &#039;&#039;The Thirty-Seven Practices of All Buddhas&#039; Sons&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;1981&#039;&#039;&#039; || 14th Dalai Lama (Tenzin Gyatso) || &#039;&#039;A Discourse on &#039;Thirty-Seven Bodhisattva Practices&#039; and &#039;The Three Principal Paths&#039;&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;1985&#039;&#039;&#039; || Geshe Ngawang Dhargyey et al. || &#039;&#039;The Thirty-Seven Practices of All Buddhas&#039; Sons&#039;&#039; (Rev. 2nd ed.)&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;1989&#039;&#039;&#039; || Tsultim Gyeltsen || &#039;&#039;Keys to Great Enlightenment&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;1995&#039;&#039;&#039; || 14th Dalai Lama / Acharya Nyima Tsering || &#039;&#039;Commentary on the Thirty Seven Practices of a Bodhisattva&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;1997&#039;&#039;&#039; || Sonam Rinchen / Ruth Sonam || &#039;&#039;The Thirty-Seven Practices of Bodhisattvas&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2004&#039;&#039;&#039; || Chökyi Dragpa / Heidi I. Köppl || &#039;&#039;Uniting Wisdom and Compassion&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2005&#039;&#039;&#039; || Jampa Tegchok / Thubten Chodron || &#039;&#039;Transforming Adversity into Joy and Courage&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2006&#039;&#039;&#039; || Dilgo Khyentse / Padmakara Translation Group || &#039;&#039;The Heart of Compassion&#039;&#039; (Shechen)&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2007&#039;&#039;&#039; || Dilgo Khyentse / Padmakara Translation Group || &#039;&#039;The Heart of Compassion&#039;&#039; (Shambhala)&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2008&#039;&#039;&#039; || Gyatrul Rinpoche / Sangye Khandro || &#039;&#039;Path of the Bodhisattva&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2009&#039;&#039;&#039; || Thubten Chodron || &#039;&#039;The Thirty-Seven Practices of Bodhisattvas&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2009&#039;&#039;&#039; || 17th Karmapa (Ogyen Trinley Dorje) || &#039;&#039;Traveling the Path of Compassion&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2010&#039;&#039;&#039; || Khenpo Gawang &amp;amp; Gerry Wiener || &#039;&#039;The Thirty-Seven Practices of a Bodhisattva&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2016&#039;&#039;&#039; || Dzatrul Ngawang Tenzin Norbu / Julia Wilson || &#039;&#039;The Excellent Vessel of Ambrosia&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2016&#039;&#039;&#039; || Khenpo Sodargye || &#039;&#039;The Thirty-Seven Practices of a Bodhisattva&#039;&#039; (E-book)&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2020&#039;&#039;&#039; || Dzatrul Ngawang Tenzin Norbu / Christopher Stagg || &#039;&#039;A Guide to the Thirty-Seven Practices of a Bodhisattva&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2020&#039;&#039;&#039; || Thrangu Rinpoche / Yeshe Gyamtso &amp;amp; Michele Martin || &#039;&#039;The 37 Practices of a Bodhisattva of Ngülchu Thogme&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2022&#039;&#039;&#039; || Jetsunma Tenzin Palmo || &#039;&#039;The Heroic Heart: Awakening Unbound Compassion&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2024&#039;&#039;&#039; || Garchen Rinpoche / Liane Pitsos || &#039;&#039;The Path to Inner Peace&#039;&#039;&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
== Timeline of Translations ==&lt;br /&gt;
; 1973&lt;br /&gt;
: &#039;&#039;&#039;Geshe Ngawang Dhargyey, Sherpa Tulku, Khamlung Tulku, Alexander Berzin, and Jonathan Landaw&#039;&#039;&#039;&lt;br /&gt;
: &#039;&#039;The Thirty-Seven Practices of All Buddhas&#039; Sons, and The Prayer of the Virtuous Beginning, Middle, and End.&#039;&#039; Dharamsala: Library of Tibetan Works and Archives.&lt;br /&gt;
&lt;br /&gt;
; 1981&lt;br /&gt;
: &#039;&#039;&#039;14th Dalai Lama (Tenzin Gyatso)&#039;&#039;&#039;&lt;br /&gt;
: &#039;&#039;A Discourse on &#039;Thirty-Seven Bodhisattva Practices&#039; and &#039;The Three Principal Paths.&#039;&#039;&#039; Tibet Journal 6, no. 2.&lt;br /&gt;
&lt;br /&gt;
; 1985&lt;br /&gt;
: &#039;&#039;&#039;Geshe Ngawang Dhargyey et al.&#039;&#039;&#039;&lt;br /&gt;
: &#039;&#039;The Thirty-Seven Practices of All Buddhas&#039; Sons.&#039;&#039; Rev. 2nd ed. Dharamsala: Library of Tibetan Works and Archives.&lt;br /&gt;
&lt;br /&gt;
; 1989&lt;br /&gt;
: &#039;&#039;&#039;Tsultim Gyeltsen&#039;&#039;&#039;&lt;br /&gt;
: &#039;&#039;Keys to Great Enlightenment: Commentaries on Kadam Geshe Langri Tangpa&#039;s &amp;quot;Eight Verses of Thought Training&amp;quot; and Bodhisattva Togmey Zangpo&#039;s &amp;quot;The Thirty-Seven Bodhisattva Practices.&amp;quot;&#039;&#039; Los Angeles: Thubten Dhargye Ling Publications.&lt;br /&gt;
&lt;br /&gt;
; 1995&lt;br /&gt;
: &#039;&#039;&#039;14th Dalai Lama (Tenzin Gyatso) / Acharya Nyima Tsering&#039;&#039;&#039;&lt;br /&gt;
: &#039;&#039;Commentary on the Thirty Seven Practices of a Bodhisattva.&#039;&#039; Dharamsala: Library of Tibetan Works and Archives.&lt;br /&gt;
&lt;br /&gt;
; 1997&lt;br /&gt;
: &#039;&#039;&#039;Sonam Rinchen / Ruth Sonam&#039;&#039;&#039;&lt;br /&gt;
: &#039;&#039;The Thirty-Seven Practices of Bodhisattvas.&#039;&#039; Ithaca, NY: Snow Lion Publications.&lt;br /&gt;
&lt;br /&gt;
; 2004&lt;br /&gt;
: &#039;&#039;&#039;Chökyi Dragpa / Heidi I. Köppl&#039;&#039;&#039;&lt;br /&gt;
: &#039;&#039;Uniting Wisdom and Compassion: Illuminating the Thirty-Seven Practices of a Bodhisattva.&#039;&#039; Boston: Wisdom Publications.&lt;br /&gt;
&lt;br /&gt;
; 2005&lt;br /&gt;
: &#039;&#039;&#039;Jampa Tegchok / Thubten Chodron&#039;&#039;&#039;&lt;br /&gt;
: &#039;&#039;Transforming Adversity into Joy and Courage: An Explanation of the Thirty-Seven Practices of Bodhisattvas.&#039;&#039; Ithaca, NY: Snow Lion Publications.&lt;br /&gt;
&lt;br /&gt;
; 2006&lt;br /&gt;
: &#039;&#039;&#039;Dilgo Khyentse / Padmakara Translation Group&#039;&#039;&#039;&lt;br /&gt;
: &#039;&#039;The Heart of Compassion: Instructions on Ngulchu Thogme&#039;s Thirty-Sevenfold Practice of a Bodhisattva.&#039;&#039; New Delhi: Shechen Publications.&lt;br /&gt;
&lt;br /&gt;
; 2007&lt;br /&gt;
: &#039;&#039;&#039;Dilgo Khyentse / Padmakara Translation Group&#039;&#039;&#039;&lt;br /&gt;
: &#039;&#039;The Heart of Compassion: The Thirty-Seven Verses on the Practice of a Bodhisattva.&#039;&#039; Boston: Shambhala Publications.&lt;br /&gt;
&lt;br /&gt;
; 2008&lt;br /&gt;
: &#039;&#039;&#039;Gyatrul Rinpoche / Sangye Khandro&#039;&#039;&#039;&lt;br /&gt;
: &#039;&#039;Path of the Bodhisattva.&#039;&#039; Ashland, OR: Vimala Publishing.&lt;br /&gt;
&lt;br /&gt;
; 2009&lt;br /&gt;
: &#039;&#039;&#039;Thubten Chodron&#039;&#039;&#039;&lt;br /&gt;
: &#039;&#039;The Thirty-Seven Practices of Bodhisattvas.&#039;&#039; Singapore: Kong Meng San Phor Kark See Monastery.&lt;br /&gt;
&lt;br /&gt;
; 2009&lt;br /&gt;
: &#039;&#039;&#039;17th Karmapa (Ogyen Trinley Dorje)&#039;&#039;&#039;&lt;br /&gt;
: &#039;&#039;Traveling the Path of Compassion: A Commentary on &amp;quot;The Thirty-Seven Practices of a Bodhisattva.&amp;quot;&#039;&#039; Woodstock, NY: KTD Publications.&lt;br /&gt;
&lt;br /&gt;
; 2010&lt;br /&gt;
: &#039;&#039;&#039;Khenpo Gawang &amp;amp; Gerry Wiener&#039;&#039;&#039;&lt;br /&gt;
: &#039;&#039;The Thirty-Seven Practices of a Bodhisattva.&#039;&#039; Memphis, TN: Jeweled Lotus Publishing.&lt;br /&gt;
&lt;br /&gt;
; 2016&lt;br /&gt;
: &#039;&#039;&#039;Dzatrul Ngawang Tenzin Norbu / Julia Wilson&#039;&#039;&#039;&lt;br /&gt;
: &#039;&#039;The Excellent Vessel of Ambrosia: A Commentary on the Thirty-Seven Practices of Bodhisattvas.&#039;&#039; New Delhi: Library of Tibetan Works and Archives.&lt;br /&gt;
&lt;br /&gt;
; 2016&lt;br /&gt;
: &#039;&#039;&#039;Khenpo Sodargye&#039;&#039;&#039;&lt;br /&gt;
: &#039;&#039;The Thirty-Seven Practices of a Bodhisattva.&#039;&#039; E-book. [https://www.khenposodargye.org/books-by-khenpo/the-thirty-seven-practices-of-a-bodhisattva/ Online]&lt;br /&gt;
&lt;br /&gt;
; 2020&lt;br /&gt;
: &#039;&#039;&#039;Dzatrul Ngawang Tenzin Norbu / Christopher Stagg&#039;&#039;&#039;&lt;br /&gt;
: &#039;&#039;A Guide to the Thirty-Seven Practices of a Bodhisattva.&#039;&#039; Boulder, CO: Shambhala Publications.&lt;br /&gt;
&lt;br /&gt;
; 2020&lt;br /&gt;
: &#039;&#039;&#039;Thrangu Rinpoche / Yeshe Gyamtso &amp;amp; Michele Martin&#039;&#039;&#039;&lt;br /&gt;
: &#039;&#039;The 37 Practices of a Bodhisattva of Ngülchu Thogme: A Commentary.&#039;&#039; Crestone, CO: Namo Buddha Publications.&lt;br /&gt;
&lt;br /&gt;
; 2022&lt;br /&gt;
: &#039;&#039;&#039;Jetsunma Tenzin Palmo&#039;&#039;&#039;&lt;br /&gt;
: &#039;&#039;The Heroic Heart: Awakening Unbound Compassion.&#039;&#039; Boulder, CO: Shambhala Publications.&lt;br /&gt;
&lt;br /&gt;
; 2024&lt;br /&gt;
: &#039;&#039;&#039;Garchen Rinpoche / Liane Pitsos&#039;&#039;&#039;&lt;br /&gt;
: &#039;&#039;The Path to Inner Peace: Teachings on &amp;quot;The Thirty-Seven Practices of Bodhisattvas&amp;quot; by Thogme Sangpo.&#039;&#039; Munich: Edition Garchen Stiftung.&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Timeline_Test&amp;diff=111174</id>
		<title>Timeline Test</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Timeline_Test&amp;diff=111174"/>
		<updated>2025-10-24T22:49:09Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;== English Translations Timeline ==&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot; style=&amp;quot;width:100%&amp;quot;&lt;br /&gt;
! Year !! Author/Translator !! Title&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;1973&#039;&#039;&#039; || Geshe Ngawang Dhargyey, Sherpa Tulku, Khamlung Tulku, Alexander Berzin, and Jonathan Landaw || &#039;&#039;The Thirty-Seven Practices of All Buddhas&#039; Sons&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;1981&#039;&#039;&#039; || 14th Dalai Lama (Tenzin Gyatso) || &#039;&#039;A Discourse on &#039;Thirty-Seven Bodhisattva Practices&#039; and &#039;The Three Principal Paths&#039;&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;1985&#039;&#039;&#039; || Geshe Ngawang Dhargyey et al. || &#039;&#039;The Thirty-Seven Practices of All Buddhas&#039; Sons&#039;&#039; (Rev. 2nd ed.)&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;1989&#039;&#039;&#039; || Tsultim Gyeltsen || &#039;&#039;Keys to Great Enlightenment&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;1995&#039;&#039;&#039; || 14th Dalai Lama / Acharya Nyima Tsering || &#039;&#039;Commentary on the Thirty Seven Practices of a Bodhisattva&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;1997&#039;&#039;&#039; || Sonam Rinchen / Ruth Sonam || &#039;&#039;The Thirty-Seven Practices of Bodhisattvas&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2004&#039;&#039;&#039; || Chökyi Dragpa / Heidi I. Köppl || &#039;&#039;Uniting Wisdom and Compassion&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2005&#039;&#039;&#039; || Jampa Tegchok / Thubten Chodron || &#039;&#039;Transforming Adversity into Joy and Courage&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2006&#039;&#039;&#039; || Dilgo Khyentse / Padmakara Translation Group || &#039;&#039;The Heart of Compassion&#039;&#039; (Shechen)&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2007&#039;&#039;&#039; || Dilgo Khyentse / Padmakara Translation Group || &#039;&#039;The Heart of Compassion&#039;&#039; (Shambhala)&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2008&#039;&#039;&#039; || Gyatrul Rinpoche / Sangye Khandro || &#039;&#039;Path of the Bodhisattva&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2009&#039;&#039;&#039; || Thubten Chodron || &#039;&#039;The Thirty-Seven Practices of Bodhisattvas&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2009&#039;&#039;&#039; || 17th Karmapa (Ogyen Trinley Dorje) || &#039;&#039;Traveling the Path of Compassion&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2010&#039;&#039;&#039; || Khenpo Gawang &amp;amp; Gerry Wiener || &#039;&#039;The Thirty-Seven Practices of a Bodhisattva&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2016&#039;&#039;&#039; || Dzatrul Ngawang Tenzin Norbu / Julia Wilson || &#039;&#039;The Excellent Vessel of Ambrosia&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2016&#039;&#039;&#039; || Khenpo Sodargye || &#039;&#039;The Thirty-Seven Practices of a Bodhisattva&#039;&#039; (E-book)&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2020&#039;&#039;&#039; || Dzatrul Ngawang Tenzin Norbu / Christopher Stagg || &#039;&#039;A Guide to the Thirty-Seven Practices of a Bodhisattva&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2020&#039;&#039;&#039; || Thrangu Rinpoche / Yeshe Gyamtso &amp;amp; Michele Martin || &#039;&#039;The 37 Practices of a Bodhisattva of Ngülchu Thogme&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2022&#039;&#039;&#039; || Jetsunma Tenzin Palmo || &#039;&#039;The Heroic Heart: Awakening Unbound Compassion&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2024&#039;&#039;&#039; || Garchen Rinpoche / Liane Pitsos || &#039;&#039;The Path to Inner Peace&#039;&#039;&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
== Timeline of Translations == ; 1973 : &#039;&#039;&#039;Geshe Ngawang Dhargyey, Sherpa Tulku, Khamlung Tulku, Alexander Berzin, and Jonathan Landaw&#039;&#039;&#039; : &#039;&#039;The Thirty-Seven Practices of All Buddhas&#039; Sons, and The Prayer of the Virtuous Beginning, Middle, and End.&#039;&#039; Dharamsala: Library of Tibetan Works and Archives. ; 1981 : &#039;&#039;&#039;14th Dalai Lama (Tenzin Gyatso)&#039;&#039;&#039; : &#039;&#039;A Discourse on &#039;Thirty-Seven Bodhisattva Practices&#039; and &#039;The Three Principal Paths.&#039;&#039;&#039; Tibet Journal 6, no. 2. ; 1985 : &#039;&#039;&#039;Geshe Ngawang Dhargyey et al.&#039;&#039;&#039; : &#039;&#039;The Thirty-Seven Practices of All Buddhas&#039; Sons.&#039;&#039; Rev. 2nd ed. Dharamsala: Library of Tibetan Works and Archives. ; 1989 : &#039;&#039;&#039;Tsultim Gyeltsen&#039;&#039;&#039; : &#039;&#039;Keys to Great Enlightenment: Commentaries on Kadam Geshe Langri Tangpa&#039;s &amp;quot;Eight Verses of Thought Training&amp;quot; and Bodhisattva Togmey Zangpo&#039;s &amp;quot;The Thirty-Seven Bodhisattva Practices.&amp;quot;&#039;&#039; Los Angeles: Thubten Dhargye Ling Publications. ; 1995 : &#039;&#039;&#039;14th Dalai Lama (Tenzin Gyatso) / Acharya Nyima Tsering&#039;&#039;&#039; : &#039;&#039;Commentary on the Thirty Seven Practices of a Bodhisattva.&#039;&#039; Dharamsala: Library of Tibetan Works and Archives. ; 1997 : &#039;&#039;&#039;Sonam Rinchen / Ruth Sonam&#039;&#039;&#039; : &#039;&#039;The Thirty-Seven Practices of Bodhisattvas.&#039;&#039; Ithaca, NY: Snow Lion Publications. ; 2004 : &#039;&#039;&#039;Chökyi Dragpa / Heidi I. Köppl&#039;&#039;&#039; : &#039;&#039;Uniting Wisdom and Compassion: Illuminating the Thirty-Seven Practices of a Bodhisattva.&#039;&#039; Boston: Wisdom Publications. ; 2005 : &#039;&#039;&#039;Jampa Tegchok / Thubten Chodron&#039;&#039;&#039; : &#039;&#039;Transforming Adversity into Joy and Courage: An Explanation of the Thirty-Seven Practices of Bodhisattvas.&#039;&#039; Ithaca, NY: Snow Lion Publications. ; 2006 : &#039;&#039;&#039;Dilgo Khyentse / Padmakara Translation Group&#039;&#039;&#039; : &#039;&#039;The Heart of Compassion: Instructions on Ngulchu Thogme&#039;s Thirty-Sevenfold Practice of a Bodhisattva.&#039;&#039; New Delhi: Shechen Publications. ; 2007 : &#039;&#039;&#039;Dilgo Khyentse / Padmakara Translation Group&#039;&#039;&#039; : &#039;&#039;The Heart of Compassion: The Thirty-Seven Verses on the Practice of a Bodhisattva.&#039;&#039; Boston: Shambhala Publications. ; 2008 : &#039;&#039;&#039;Gyatrul Rinpoche / Sangye Khandro&#039;&#039;&#039; : &#039;&#039;Path of the Bodhisattva.&#039;&#039; Ashland, OR: Vimala Publishing. ; 2009 : &#039;&#039;&#039;Thubten Chodron&#039;&#039;&#039; : &#039;&#039;The Thirty-Seven Practices of Bodhisattvas.&#039;&#039; Singapore: Kong Meng San Phor Kark See Monastery. ; 2009 : &#039;&#039;&#039;17th Karmapa (Ogyen Trinley Dorje)&#039;&#039;&#039; : &#039;&#039;Traveling the Path of Compassion: A Commentary on &amp;quot;The Thirty-Seven Practices of a Bodhisattva.&amp;quot;&#039;&#039; Woodstock, NY: KTD Publications. ; 2010 : &#039;&#039;&#039;Khenpo Gawang &amp;amp; Gerry Wiener&#039;&#039;&#039; : &#039;&#039;The Thirty-Seven Practices of a Bodhisattva.&#039;&#039; Memphis, TN: Jeweled Lotus Publishing. ; 2016 : &#039;&#039;&#039;Dzatrul Ngawang Tenzin Norbu / Julia Wilson&#039;&#039;&#039; : &#039;&#039;The Excellent Vessel of Ambrosia: A Commentary on the Thirty-Seven Practices of Bodhisattvas.&#039;&#039; New Delhi: Library of Tibetan Works and Archives. ; 2016 : &#039;&#039;&#039;Khenpo Sodargye&#039;&#039;&#039; : &#039;&#039;The Thirty-Seven Practices of a Bodhisattva.&#039;&#039; E-book. [https://www.khenposodargye.org/books-by-khenpo/the-thirty-seven-practices-of-a-bodhisattva/ Online] ; 2020 : &#039;&#039;&#039;Dzatrul Ngawang Tenzin Norbu / Christopher Stagg&#039;&#039;&#039; : &#039;&#039;A Guide to the Thirty-Seven Practices of a Bodhisattva.&#039;&#039; Boulder, CO: Shambhala Publications. ; 2020 : &#039;&#039;&#039;Thrangu Rinpoche / Yeshe Gyamtso &amp;amp; Michele Martin&#039;&#039;&#039; : &#039;&#039;The 37 Practices of a Bodhisattva of Ngülchu Thogme: A Commentary.&#039;&#039; Crestone, CO: Namo Buddha Publications. ; 2022 : &#039;&#039;&#039;Jetsunma Tenzin Palmo&#039;&#039;&#039; : &#039;&#039;The Heroic Heart: Awakening Unbound Compassion.&#039;&#039; Boulder, CO: Shambhala Publications. ; 2024 : &#039;&#039;&#039;Garchen Rinpoche / Liane Pitsos&#039;&#039;&#039; : &#039;&#039;The Path to Inner Peace: Teachings on &amp;quot;The Thirty-Seven Practices of Bodhisattvas&amp;quot; by Thogme Sangpo.&#039;&#039; Munich: Edition Garchen Stiftung. ----&lt;br /&gt;
1973&lt;br /&gt;
&#039;&#039;&#039;Geshe Ngawang Dhargyey, Sherpa Tulku, Khamlung Tulku, Alexander Berzin, and Jonathan Landaw&#039;&#039;&#039;&lt;br /&gt;
&#039;&#039;The Thirty-Seven Practices of All Buddhas&#039; Sons&#039;&#039;&lt;br /&gt;
1981&lt;br /&gt;
&#039;&#039;&#039;14th Dalai Lama (Tenzin Gyatso)&#039;&#039;&#039;&lt;br /&gt;
&#039;&#039;A Discourse on &#039;Thirty-Seven Bodhisattva Practices&#039; and &#039;The Three Principal Paths&#039;&#039;&#039;&lt;br /&gt;
1985&lt;br /&gt;
&#039;&#039;&#039;Geshe Ngawang Dhargyey et al.&#039;&#039;&#039;&lt;br /&gt;
&#039;&#039;The Thirty-Seven Practices of All Buddhas&#039; Sons&#039;&#039; (Rev. 2nd ed.)&lt;br /&gt;
1989&lt;br /&gt;
&#039;&#039;&#039;Tsultim Gyeltsen&#039;&#039;&#039;&lt;br /&gt;
&#039;&#039;Keys to Great Enlightenment&#039;&#039;&lt;br /&gt;
1995&lt;br /&gt;
&#039;&#039;&#039;14th Dalai Lama / Acharya Nyima Tsering&#039;&#039;&#039;&lt;br /&gt;
&#039;&#039;Commentary on the Thirty Seven Practices of a Bodhisattva&#039;&#039;&lt;br /&gt;
1997&lt;br /&gt;
&#039;&#039;&#039;Sonam Rinchen / Ruth Sonam&#039;&#039;&#039;&lt;br /&gt;
&#039;&#039;The Thirty-Seven Practices of Bodhisattvas&#039;&#039;&lt;br /&gt;
2004&lt;br /&gt;
&#039;&#039;&#039;Chökyi Dragpa / Heidi I. Köppl&#039;&#039;&#039;&lt;br /&gt;
&#039;&#039;Uniting Wisdom and Compassion&#039;&#039;&lt;br /&gt;
2005&lt;br /&gt;
&#039;&#039;&#039;Jampa Tegchok / Thubten Chodron&#039;&#039;&#039;&lt;br /&gt;
&#039;&#039;Transforming Adversity into Joy and Courage&#039;&#039;&lt;br /&gt;
2006&lt;br /&gt;
&#039;&#039;&#039;Dilgo Khyentse / Padmakara Translation Group&#039;&#039;&#039;&lt;br /&gt;
&#039;&#039;The Heart of Compassion&#039;&#039; (Shechen Publications)&lt;br /&gt;
2007&lt;br /&gt;
&#039;&#039;&#039;Dilgo Khyentse / Padmakara Translation Group&#039;&#039;&#039;&lt;br /&gt;
&#039;&#039;The Heart of Compassion&#039;&#039; (Shambhala Publications)&lt;br /&gt;
2008&lt;br /&gt;
&#039;&#039;&#039;Gyatrul Rinpoche / Sangye Khandro&#039;&#039;&#039;&lt;br /&gt;
&#039;&#039;Path of the Bodhisattva&#039;&#039;&lt;br /&gt;
2009&lt;br /&gt;
&#039;&#039;&#039;Thubten Chodron&#039;&#039;&#039;&lt;br /&gt;
&#039;&#039;The Thirty-Seven Practices of Bodhisattvas&#039;&#039;&lt;br /&gt;
2009&lt;br /&gt;
&#039;&#039;&#039;17th Karmapa (Ogyen Trinley Dorje)&#039;&#039;&#039;&lt;br /&gt;
&#039;&#039;Traveling the Path of Compassion&#039;&#039;&lt;br /&gt;
2010&lt;br /&gt;
&#039;&#039;&#039;Khenpo Gawang &amp;amp; Gerry Wiener&#039;&#039;&#039;&lt;br /&gt;
&#039;&#039;The Thirty-Seven Practices of a Bodhisattva&#039;&#039;&lt;br /&gt;
2016&lt;br /&gt;
&#039;&#039;&#039;Dzatrul Ngawang Tenzin Norbu / Julia Wilson&#039;&#039;&#039;&lt;br /&gt;
&#039;&#039;The Excellent Vessel of Ambrosia&#039;&#039;&lt;br /&gt;
2016&lt;br /&gt;
&#039;&#039;&#039;Khenpo Sodargye&#039;&#039;&#039;&lt;br /&gt;
&#039;&#039;The Thirty-Seven Practices of a Bodhisattva&#039;&#039; (E-book)&lt;br /&gt;
2020&lt;br /&gt;
&#039;&#039;&#039;Dzatrul Ngawang Tenzin Norbu / Christopher Stagg&#039;&#039;&#039;&lt;br /&gt;
&#039;&#039;A Guide to the Thirty-Seven Practices of a Bodhisattva&#039;&#039;&lt;br /&gt;
2020&lt;br /&gt;
&#039;&#039;&#039;Thrangu Rinpoche / Yeshe Gyamtso &amp;amp; Michele Martin&#039;&#039;&#039;&lt;br /&gt;
&#039;&#039;The 37 Practices of a Bodhisattva of Ngülchu Thogme&#039;&#039;&lt;br /&gt;
2022&lt;br /&gt;
&#039;&#039;&#039;Jetsunma Tenzin Palmo&#039;&#039;&#039;&lt;br /&gt;
&#039;&#039;The Heroic Heart: Awakening Unbound Compassion&#039;&#039;&lt;br /&gt;
2024&lt;br /&gt;
&#039;&#039;&#039;Garchen Rinpoche / Liane Pitsos&#039;&#039;&#039;&lt;br /&gt;
&#039;&#039;The Path to Inner Peace&#039;&#039;&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Timeline_Test&amp;diff=111173</id>
		<title>Timeline Test</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Timeline_Test&amp;diff=111173"/>
		<updated>2025-10-24T22:46:59Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;== English Translations Timeline ==&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot; style=&amp;quot;width:100%&amp;quot;&lt;br /&gt;
! Year !! Author/Translator !! Title&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;1973&#039;&#039;&#039; || Geshe Ngawang Dhargyey, Sherpa Tulku, Khamlung Tulku, Alexander Berzin, and Jonathan Landaw || &#039;&#039;The Thirty-Seven Practices of All Buddhas&#039; Sons&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;1981&#039;&#039;&#039; || 14th Dalai Lama (Tenzin Gyatso) || &#039;&#039;A Discourse on &#039;Thirty-Seven Bodhisattva Practices&#039; and &#039;The Three Principal Paths&#039;&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;1985&#039;&#039;&#039; || Geshe Ngawang Dhargyey et al. || &#039;&#039;The Thirty-Seven Practices of All Buddhas&#039; Sons&#039;&#039; (Rev. 2nd ed.)&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;1989&#039;&#039;&#039; || Tsultim Gyeltsen || &#039;&#039;Keys to Great Enlightenment&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;1995&#039;&#039;&#039; || 14th Dalai Lama / Acharya Nyima Tsering || &#039;&#039;Commentary on the Thirty Seven Practices of a Bodhisattva&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;1997&#039;&#039;&#039; || Sonam Rinchen / Ruth Sonam || &#039;&#039;The Thirty-Seven Practices of Bodhisattvas&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2004&#039;&#039;&#039; || Chökyi Dragpa / Heidi I. Köppl || &#039;&#039;Uniting Wisdom and Compassion&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2005&#039;&#039;&#039; || Jampa Tegchok / Thubten Chodron || &#039;&#039;Transforming Adversity into Joy and Courage&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2006&#039;&#039;&#039; || Dilgo Khyentse / Padmakara Translation Group || &#039;&#039;The Heart of Compassion&#039;&#039; (Shechen)&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2007&#039;&#039;&#039; || Dilgo Khyentse / Padmakara Translation Group || &#039;&#039;The Heart of Compassion&#039;&#039; (Shambhala)&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2008&#039;&#039;&#039; || Gyatrul Rinpoche / Sangye Khandro || &#039;&#039;Path of the Bodhisattva&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2009&#039;&#039;&#039; || Thubten Chodron || &#039;&#039;The Thirty-Seven Practices of Bodhisattvas&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2009&#039;&#039;&#039; || 17th Karmapa (Ogyen Trinley Dorje) || &#039;&#039;Traveling the Path of Compassion&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2010&#039;&#039;&#039; || Khenpo Gawang &amp;amp; Gerry Wiener || &#039;&#039;The Thirty-Seven Practices of a Bodhisattva&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2016&#039;&#039;&#039; || Dzatrul Ngawang Tenzin Norbu / Julia Wilson || &#039;&#039;The Excellent Vessel of Ambrosia&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2016&#039;&#039;&#039; || Khenpo Sodargye || &#039;&#039;The Thirty-Seven Practices of a Bodhisattva&#039;&#039; (E-book)&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2020&#039;&#039;&#039; || Dzatrul Ngawang Tenzin Norbu / Christopher Stagg || &#039;&#039;A Guide to the Thirty-Seven Practices of a Bodhisattva&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2020&#039;&#039;&#039; || Thrangu Rinpoche / Yeshe Gyamtso &amp;amp; Michele Martin || &#039;&#039;The 37 Practices of a Bodhisattva of Ngülchu Thogme&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2022&#039;&#039;&#039; || Jetsunma Tenzin Palmo || &#039;&#039;The Heroic Heart: Awakening Unbound Compassion&#039;&#039;&lt;br /&gt;
|-&lt;br /&gt;
| &#039;&#039;&#039;2024&#039;&#039;&#039; || Garchen Rinpoche / Liane Pitsos || &#039;&#039;The Path to Inner Peace&#039;&#039;&lt;br /&gt;
|}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Timeline_Test&amp;diff=111172</id>
		<title>Timeline Test</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Timeline_Test&amp;diff=111172"/>
		<updated>2025-10-24T22:42:28Z</updated>

		<summary type="html">&lt;p&gt;GregF: Created page with &amp;quot;{{Timeline |title=English Translations of The Thirty-Seven Practices of a Bodhisattva |format=vertical  |date1=1973 |title1=Geshe Ngawang Dhargyey et al. |text1=&amp;#039;&amp;#039;The Thirty-Seven Practices of All Buddhas&amp;#039; Sons, and The Prayer of the Virtuous Beginning, Middle, and End&amp;#039;&amp;#039;  |date2=1981 |title2=14th Dalai Lama (Tenzin Gyatso) |text2=&amp;#039;&amp;#039;A Discourse on &amp;#039;Thirty-Seven Bodhisattva Practices&amp;#039; and &amp;#039;The Three Principal Paths&amp;#039;&amp;#039;&amp;#039;  |date3=1985 |title3=Geshe Ngawang Dhargyey et al. |tex...&amp;quot;&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;{{Timeline&lt;br /&gt;
|title=English Translations of The Thirty-Seven Practices of a Bodhisattva&lt;br /&gt;
|format=vertical&lt;br /&gt;
&lt;br /&gt;
|date1=1973&lt;br /&gt;
|title1=Geshe Ngawang Dhargyey et al.&lt;br /&gt;
|text1=&#039;&#039;The Thirty-Seven Practices of All Buddhas&#039; Sons, and The Prayer of the Virtuous Beginning, Middle, and End&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
|date2=1981&lt;br /&gt;
|title2=14th Dalai Lama (Tenzin Gyatso)&lt;br /&gt;
|text2=&#039;&#039;A Discourse on &#039;Thirty-Seven Bodhisattva Practices&#039; and &#039;The Three Principal Paths&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
|date3=1985&lt;br /&gt;
|title3=Geshe Ngawang Dhargyey et al.&lt;br /&gt;
|text3=&#039;&#039;The Thirty-Seven Practices of All Buddhas&#039; Sons&#039;&#039; (Rev. 2nd ed.)&lt;br /&gt;
&lt;br /&gt;
|date4=1989&lt;br /&gt;
|title4=Gyeltsen, Tsultim&lt;br /&gt;
|text4=&#039;&#039;Keys to Great Enlightenment&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
|date5=1995&lt;br /&gt;
|title5=14th Dalai Lama / Acharya Nyima Tsering&lt;br /&gt;
|text5=&#039;&#039;Commentary on the Thirty Seven Practices of a Bodhisattva&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
|date6=1997&lt;br /&gt;
|title6=Sonam Rinchen / Ruth Sonam&lt;br /&gt;
|text6=&#039;&#039;The Thirty-Seven Practices of Bodhisattvas&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
|date7=2004&lt;br /&gt;
|title7=Chökyi Dragpa / Heidi I. Köppl&lt;br /&gt;
|text7=&#039;&#039;Uniting Wisdom and Compassion&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
|date8=2005&lt;br /&gt;
|title8=Jampa Tegchok / Thubten Chodron&lt;br /&gt;
|text8=&#039;&#039;Transforming Adversity into Joy and Courage&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
|date9=2006&lt;br /&gt;
|title9=Dilgo Khyentse / Padmakara Translation Group&lt;br /&gt;
|text9=&#039;&#039;The Heart of Compassion&#039;&#039; (Shechen Publications)&lt;br /&gt;
&lt;br /&gt;
|date10=2007&lt;br /&gt;
|title10=Dilgo Khyentse / Padmakara Translation Group&lt;br /&gt;
|text10=&#039;&#039;The Heart of Compassion&#039;&#039; (Shambhala)&lt;br /&gt;
&lt;br /&gt;
|date11=2008&lt;br /&gt;
|title11=Gyatrul Rinpoche / Sangye Khandro&lt;br /&gt;
|text11=&#039;&#039;Path of the Bodhisattva&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
|date12=2009&lt;br /&gt;
|title12=Thubten Chodron&lt;br /&gt;
|text12=&#039;&#039;The Thirty-Seven Practices of Bodhisattvas&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
|date13=2009&lt;br /&gt;
|title13=17th Karmapa (Ogyen Trinley Dorje)&lt;br /&gt;
|text13=&#039;&#039;Traveling the Path of Compassion&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
|date14=2010&lt;br /&gt;
|title14=Khenpo Gawang &amp;amp; Gerry Wiener&lt;br /&gt;
|text14=&#039;&#039;The Thirty-Seven Practices of a Bodhisattva&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
|date15=2016&lt;br /&gt;
|title15=Dzatrul Ngawang Tenzin Norbu / Julia Wilson&lt;br /&gt;
|text15=&#039;&#039;The Excellent Vessel of Ambrosia&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
|date16=2016&lt;br /&gt;
|title16=Khenpo Sodargye&lt;br /&gt;
|text16=&#039;&#039;The Thirty-Seven Practices of a Bodhisattva&#039;&#039; (E-book)&lt;br /&gt;
&lt;br /&gt;
|date17=2020&lt;br /&gt;
|title17=Dzatrul Ngawang Tenzin Norbu / Christopher Stagg&lt;br /&gt;
|text17=&#039;&#039;A Guide to the Thirty-Seven Practices of a Bodhisattva&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
|date18=2020&lt;br /&gt;
|title18=Thrangu Rinpoche / Yeshe Gyamtso &amp;amp; Michele Martin&lt;br /&gt;
|text18=&#039;&#039;The 37 Practices of a Bodhisattva of Ngülchu Thogme&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
|date19=2022&lt;br /&gt;
|title19=Jetsunma Tenzin Palmo&lt;br /&gt;
|text19=&#039;&#039;The Heroic Heart: Awakening Unbound Compassion&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
|date20=2024&lt;br /&gt;
|title20=Garchen Rinpoche / Liane Pitsos&lt;br /&gt;
|text20=&#039;&#039;The Path to Inner Peace&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
|date21=2025&lt;br /&gt;
|title21=Alexander Berzin (online)&lt;br /&gt;
|text21=&#039;&#039;The Thirty-Seven Bodhisattva Practices&#039;&#039; (Study Buddhism)&lt;br /&gt;
&lt;br /&gt;
|date22=2025&lt;br /&gt;
|title22=Lotsawa House (online)&lt;br /&gt;
|text22=&#039;&#039;The 37 Practices of Bodhisattvas&#039;&#039;&lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=User:GregF&amp;diff=111171</id>
		<title>User:GregF</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=User:GregF&amp;diff=111171"/>
		<updated>2025-10-24T22:42:22Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;*[[Lab_Translations of sutras]]&lt;br /&gt;
*[[Examples of Queries and Tables]]&lt;br /&gt;
*[[Example of Table]] (List of Mapping Tags)&lt;br /&gt;
*[[Mapping Tags List]]&lt;br /&gt;
**[[Table: Querying a Subtheme]]&lt;br /&gt;
**Example of Queries for SubTheme: [[Explore/Śāntideva&#039;s Life and Cultural World]]&lt;br /&gt;
**See Browse Properties Example: https://bodhicitta.tsadra.org/index.php/Special:Browse/:Books-2FBodhicary%C3%A2vat%C3%A2ra:-5FLa-5Fmarche-5Fvers-5Fl%27%C3%A9veil-5F%282007%29&lt;br /&gt;
**[[Explore/Reference Texts]]&lt;br /&gt;
**[[BCA Verse Research]]&lt;br /&gt;
*[[Greg&#039;s Lab]]&lt;br /&gt;
&lt;br /&gt;
*[[Greg&#039;s BCA Sandbox]]&lt;br /&gt;
*[[Greg&#039;s BCA title list]]&lt;br /&gt;
*[[Greg&#039;s Theme list]]&lt;br /&gt;
*[[Resources to tag]]&lt;br /&gt;
*[https://bodhicitta.tsadra.org/index.php?title=Special:Ask&amp;amp;limit=500&amp;amp;offset=0&amp;amp;q=%5B%5BCategory%3ALibrary+Items%5D%5D&amp;amp;p=mainlabel%3D%2Fformat%3Dtable%2Fclass%3Dsortable-20wikitable-20smwtable&amp;amp;po=%3FTheme%0A%3FSubTheme%3DSubtheme%0A%3FClass%3DClass+Type%0A&amp;amp;sort=&amp;amp;order=asc&amp;amp;eq=no#search Resources to tag - Sortable table]&lt;br /&gt;
*[[Tagging review #1 April 27 2022]]&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
*[[Tibet: textual data to process]]&lt;br /&gt;
&lt;br /&gt;
*[[Timeline_Test]]&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Study&amp;diff=110455</id>
		<title>Study</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Study&amp;diff=110455"/>
		<updated>2025-10-21T16:39:42Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;&amp;lt;div class=&amp;quot;d-none&amp;quot;&amp;gt;{{#widget:RemoveBodyPaddingX}}{{RemoveFirstHeading}}__NOTOC____NOEDITSECTION__&amp;lt;/div&amp;gt;{{#widget:CustomExpandLinks}}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;main-header-container&amp;quot;&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;main-header-title&amp;quot;&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;text-130 line10 mb-3&amp;quot;&amp;gt;Study&amp;lt;/div&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;main-header-subtitle mt-2&amp;quot;&amp;gt;Detailed discussions and research on Bodhicitta and Śāntideva&#039;s works&amp;lt;/div&amp;gt;&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&amp;lt;/br&amp;gt; &lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=Amitayus art-institute-of-chicago-G2kO2ZjBqA8-unsplash.jpg&lt;br /&gt;
	|image-side=right&lt;br /&gt;
	|bg-position=50% 50%&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
	|header=&amp;lt;center&amp;gt;Study the Core Texts&amp;lt;/center&amp;gt;&lt;br /&gt;
	|text=This curated selection represents essential texts for understanding the concept of &#039;&#039;bodhicitta&#039;&#039; within the Indian and Tibetan Buddhist traditions. The resource serves as both a scholarly repository and pedagogical tool, with planned expansions scheduled for 2025 and 2026 to include additional critical texts and research materials. As of August 2025, this comprehensive resource presents extensive scholarship on Śāntideva&#039;s &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; and the &#039;&#039;Śikṣāsamuccaya&#039;&#039;, featuring both contemporary research and classical texts in multiple languages. The collection prioritizes the &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; as the primary focus, with substantial coverage of the &#039;&#039;Śikṣāsamuccaya&#039;&#039; and supplementary materials on related works. Regular updates to the website will expand the coverage of the concept of bodhicitta with important texts such the &#039;&#039;Bhāvanākrama&#039;&#039; and &#039;&#039;Bodhisattvabhūmi&#039;&#039;, and others listed below.&lt;br /&gt;
}}&lt;br /&gt;
&amp;lt;/br&amp;gt; &lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=The Nectar of Manjushri&#039;s Speech-cover-cropped.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|thumb-size=1000&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header= &lt;br /&gt;
	|text=	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row mt-3&amp;quot;&amp;gt;&lt;br /&gt;
		{{TileLong&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-3 mb-md-4 &lt;br /&gt;
			|image=Sutra alt ligher.jpg&lt;br /&gt;
			|header=&#039;&#039;Bodhicaryāvatāra&#039;&#039; (བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ།)&lt;br /&gt;
			|text=One of the most famous Buddhist texts of all time. Written by the ancient Indian Buddhist scholar and adept Śāntideva.&lt;br /&gt;
			|label=Text&lt;br /&gt;
			|page=Bodhicaryāvatāra&lt;br /&gt;
		}}{{TileLong&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-3 mb-md-4 &lt;br /&gt;
			|image=Sutra alt ligher.jpg&lt;br /&gt;
			|header=&#039;&#039;Śikṣāsamuccaya&#039;&#039; (བསླབ་པ་ཀུན་ལས་བཏུས་པ།)&lt;br /&gt;
			|text=Śāntideva&#039;s only other major known text, &#039;&#039;A Compendium of Training&#039;&#039;, is like a companion to the &#039;&#039;Bodhicaryāvatāra&#039;&#039; and deals extensively with the motivation and practice of the bodhisattva.&lt;br /&gt;
			|label=Text&lt;br /&gt;
			|page=Śikṣāsamuccaya&lt;br /&gt;
		}}{{TileLong&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-3 mb-md-4 &lt;br /&gt;
			|image=Sutra alt ligher.jpg&lt;br /&gt;
			|header=&#039;&#039;Bodhisattvabhūmi&#039;&#039; (རྣལ་འབྱོར་སྤྱོད་པའི་ས་ལས་བྱང་ཆུབ་སེམས་དཔའི་ས།)&lt;br /&gt;
			|text=Ārya Asaṅga’s &#039;&#039;Bodhisattvabhūmi&#039;&#039;, or &#039;&#039;The Stages of a Bodhisattva&#039;&#039;, is the Mahāyāna tradition’s most comprehensive manual on the practice and training of bodhisattvas. &lt;br /&gt;
			|label=Text&lt;br /&gt;
			|page=Bodhisattvabhūmi&lt;br /&gt;
		}}{{TileLong&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-3 mb-md-4 &lt;br /&gt;
			|image=Sutra alt ligher.jpg&lt;br /&gt;
			|header=&#039;&#039;Bodhicittavivaraṇa&#039;&#039; (བྱང་ཆུབ་སེམས་ཀྱི་འགྲེལ་པ་ཞེས་བྱ་བ།)&lt;br /&gt;
			|text=A compendium of Mahāyāna theory and practice, intended for bodhisattvas, both monastic and lay, organized around the theme of bodhicitta. Traditionally ascribed to the great Nāgārjuna. &lt;br /&gt;
			|label=Text&lt;br /&gt;
			|page=Bodhicittavivaraṇa&lt;br /&gt;
		}}{{TileLong&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-3 mb-md-4 &lt;br /&gt;
			|image=Sutra alt ligher.jpg&lt;br /&gt;
			|header=&#039;&#039;Bhāvanākrama&#039;&#039;  (བསྒོམ་པའི་རིམ་པ།)&lt;br /&gt;
			|text=Kamalaśīla&#039;s &#039;&#039;Stages of Meditation&#039;&#039; focuses on wisdom (&#039;&#039;prajñā&#039;&#039;) and sets forth the process of cultivating bodhicitta and then developing &#039;&#039;śamatha&#039;&#039; and &#039;&#039;vipaśyanā&#039;&#039; and progressing through the bodhisattva stages to buddhahood. &lt;br /&gt;
			|label=Text&lt;br /&gt;
			|page=Bhāvanākrama&lt;br /&gt;
		}}{{TileLong&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-3 mb-md-4 &lt;br /&gt;
			|image=Sutra alt ligher.jpg&lt;br /&gt;
			|header=&#039;&#039;Bodhipathapradīpa&#039;&#039;  (བྱང་ཆུབ་ལམ་གྱི་སྒྲོན་མ།)&lt;br /&gt;
			|text=Atiśa Dīpaṃkara&#039;s &#039;&#039;The Lamp for the Path to Enlightenment&#039;&#039;, emphasizing a gradual approach to training the bodhisattva, became a prototype for the genre of Tibetan religious literature known as &#039;&#039;lamrim&#039;&#039;, or &#039;&#039;stages of the path&#039;&#039;. &lt;br /&gt;
			|label=Text&lt;br /&gt;
			|page=Bodhipathapradīpa&lt;br /&gt;
		}}{{TileLong&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-3 mb-md-4 &lt;br /&gt;
			|image=Sutra alt ligher.jpg&lt;br /&gt;
			|header=&#039;&#039;Seven Points of Mind Training&#039;&#039; (བློ་སྦྱོངས་དོན་བདུན་མ།)&lt;br /&gt;
			|text=Consisting of concise teachings and meditation practices, the &#039;&#039;Blo sbyong don bdun ma&#039;&#039; gained widespread influence throughout Tibet, inspiring commentaries from scholars across various Buddhist traditions.  &lt;br /&gt;
			|label=Text&lt;br /&gt;
			|page=Seven Points of Mind Training&lt;br /&gt;
		}}{{TileLong&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-3 mb-md-4 &lt;br /&gt;
			|image=Sutra alt ligher.jpg&lt;br /&gt;
			|header=&#039;&#039;Thirty-Seven Practices of a Bodhisattva&#039;&#039;  (རྒྱལ་སྲས་ལག་ལེན་སོ་བདུན་མ།)&lt;br /&gt;
			|text=Tokmé Zangpo&#039;s essential reading for all bodhisattva&#039;s-to-be. &lt;br /&gt;
			|label=Text&lt;br /&gt;
			|page=Thirty-Seven Practices of a Bodhisattva&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&amp;lt;!-- {{VerticalSpacer|5}}&lt;br /&gt;
&amp;lt;div class=&amp;quot;mx-0 my-5 rounded-xl offwhite-bg shadow overflow-hidden&amp;quot;&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;p-3 p-md-4 p-lg-5&amp;quot;&amp;gt;&lt;br /&gt;
		&amp;lt;h2 class=&amp;quot;pt-0 mt-0&amp;quot;&amp;gt;Overviews of Śāntideva&#039;s Works&amp;lt;/h2&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;text-article mb-5&amp;quot;&amp;gt;&lt;br /&gt;
		The &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; and the &#039;&#039;Śikṣāsamuccaya&#039;&#039; are Śāntideva&#039;s core texts for any would-be bodhisattva. While the &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; is one of the most popular of all Buddhist texts today, the &#039;&#039;Śikṣāsamuccaya&#039;&#039; is somewhat less well-known and deserving of further study.  &lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;&lt;br /&gt;
			&amp;lt;div class=&amp;quot;col-md-6&amp;quot;&amp;gt;&lt;br /&gt;
				&amp;lt;h4&amp;gt;Bodhicaryāvatāra &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&#039;&#039;In-Depth Chapter Overviews&#039;&#039;&amp;lt;/small&amp;gt;&amp;lt;/h4&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;text-article text-120 mb-4&amp;quot;&amp;gt;This comprehensive resource provides a detailed, chapter-by-chapter analysis of Śāntideva&#039;s &#039;&#039;The Way of the Bodhisattva&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039;), one of the most influential texts in Mahāyāna Buddhist literature. Each chapter features scholarly essays that examine Śāntideva&#039;s teachings through the lens of key Buddhist concepts, supported by extensive academic resources, relevant links, and multimedia content. The material is organized according to the traditional Tibetan framework of generating, protecting, and perfecting bodhicitta, offering students a structured approach to understanding this foundational work on the bodhisattva path.&amp;lt;/div&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;&lt;br /&gt;
					{{Tile&lt;br /&gt;
						|wrapper-classes=col-12 mb-4 mw-customtoggle-Generating&lt;br /&gt;
						|min-height=156px&lt;br /&gt;
						|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
						|header=Generating Bodhicitta&lt;br /&gt;
						|text=The opening chapters of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; focus on cultivating bodhicitta. Śāntideva presents this compassionate intention as the essential foundation of the bodhisattva path.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
							&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-Generating&amp;quot;&amp;gt;&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
									|link=Articles/The_Excellence_and_Benefits_of_Bodhichitta_Overview&lt;br /&gt;
									|text=Chapter One - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shakyamuni Buddha with the 35 Buddhas of Confession HAR.jpg&lt;br /&gt;
									|link=Articles/Confession_of_Negativity_Overview&lt;br /&gt;
									|text=Chapter Two - Confession of Negativity Overview&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Dharma Wheel Alex.png&lt;br /&gt;
									|link=Articles/Taking_Hold_of_Bodhicitta_Overview&lt;br /&gt;
									|text=Chapter Three - Taking Hold of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Shantideva-bust cropped.jpg&lt;br /&gt;
						|header=Protecting Bodhicitta&lt;br /&gt;
						|text=In chapters 4-6, Śāntideva emphasizes that once this awakened heart of bodhicitta is cultivated, it must be protected with the same care one would guard a priceless jewel.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
							&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-Protecting&amp;quot;&amp;gt;&lt;br /&gt;
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									|link=Articles/Conscientiousness_Overview&lt;br /&gt;
									|text=Chapter Four - Conscientiousness&lt;br /&gt;
								}}&lt;br /&gt;
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									|image=Shantideva-bust cropped.jpg&lt;br /&gt;
									|link=Articles/Vigilant_Introspection_Overview&lt;br /&gt;
									|text=Chapter Five - Vigilant Introspection&lt;br /&gt;
								}}&lt;br /&gt;
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									|link=Articles/Patience_Overview&lt;br /&gt;
									|text=Chapter Six - Patience&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
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						|header=Perfecting Bodhicitta&lt;br /&gt;
						|text=These chapters reveal how diligence, meditative concentration, and wisdom work together to transform compassionate intention into the fully realized bodhicitta of a bodhisattva.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
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									|image=Tibetan prostration-tibettravel.org.jpg&lt;br /&gt;
									|link=Articles/Diligence_Overview&lt;br /&gt;
									|text=Chapter Seven - Diligence Overview&lt;br /&gt;
								}}&lt;br /&gt;
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									|image=Tibetans in Meditation.jpg&lt;br /&gt;
									|link=Articles/Meditative_Concentration_Overview&lt;br /&gt;
									|text=Chapter Eight - Meditative Concentration Overview&lt;br /&gt;
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									|link=Articles/Wisdom_Overview&lt;br /&gt;
									|text=Chapter Nine - Wisdom&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
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						|header=Dedication&lt;br /&gt;
                        |text=The &#039;&#039;Bodhicaryāvatāra&#039;&#039; ends with a concluding prayer, in which Śāntideva makes a dedication for the benefit of others, for the benefit of oneself, and for the flourishing of the teachings.&lt;br /&gt;
						|label=Chapter Ten&lt;br /&gt;
						|page=Articles/Dedication_Overview&lt;br /&gt;
					}}&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;div class=&amp;quot;col-md-6&amp;quot;&amp;gt;&lt;br /&gt;
				&amp;lt;h4&amp;gt;Śikṣāsamuccaya &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&#039;&#039;In-Depth Chapter Overviews&#039;&#039;&amp;lt;/small&amp;gt;&amp;lt;/h4&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;text-article text-120 mb-4&amp;quot;&amp;gt;An extensive, in depth, chapter-by-chapter exploration of Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039;, The &amp;quot;Compendium of Training&amp;quot;. There are twenty-seven stanzas in the root text, and each of the stanzas is elaborated upon in a prose commentary by the Śāntideva himself. Around 100 early Sanskrit texts are cited in support of the commentary, which makes it an important source for understanding how eight-century Indian Mahāyāna authors thought about sutra sources and provides amazing intertextual interconnections, a kind of window into the larger world of Mahāyāna source material. We present here one way that the Tibetan commentarial tradition organizes the nineteen chapters of the text into the topics of Giving, Protecting, Purifying, and Enhancing.&amp;lt;/div&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;&lt;br /&gt;
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						|header=Giving&lt;br /&gt;
                        |text=Chapter 1 of &#039;&#039;The Compendium of Training&#039;&#039; discusses the first of four activities that make up the practice of a bodhisattva—giving one&#039;s body, possessions, and virtues to all sentient beings.&lt;br /&gt;
						|label=Chapter 1&lt;br /&gt;
						|page=Explore/Śikṣāsamuccaya: Giving&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Karana Mudra istockphoto larger.jpg&lt;br /&gt;
						|header=Protecting&lt;br /&gt;
						|text=Longer essays on Śikṣāsamuccaya: Protecting {{lorem}}&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
							&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-sscprotecting&amp;quot;&amp;gt;&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|link=Śikṣāsamuccaya: Protecting&lt;br /&gt;
									|text=CH 2-7 Śikṣāsamuccaya: Protecting (REMOVE)&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|link=Study/Śikṣāsamuccaya - Chapter Two&lt;br /&gt;
									|text=Śikṣāsamuccaya - Chapter Two&lt;br /&gt;
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									|link=Study/Śikṣāsamuccaya - Chapter Three&lt;br /&gt;
									|text=Śikṣāsamuccaya - Chapter Three&lt;br /&gt;
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						|header=Purifying&lt;br /&gt;
						|text=Longer essays on Śikṣāsamuccaya: Purifying {{lorem}}&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
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								{{MiniTile&lt;br /&gt;
									|link=Śikṣāsamuccaya: Purifying&lt;br /&gt;
									|text=CH 8-15 Śikṣāsamuccaya: Purifying (REMOVE)&lt;br /&gt;
								}}&lt;br /&gt;
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						|header=Enhancing&lt;br /&gt;
						|text=Longer essays on Śikṣāsamuccaya: Enhancing {{lorem}}&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
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									|link=Śikṣāsamuccaya: Enhancing&lt;br /&gt;
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									|link=Study/Śikṣāsamuccaya - Chapter Sixteen&lt;br /&gt;
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									|link=Study/Śikṣāsamuccaya - Chapter Nineteen&lt;br /&gt;
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								}}&lt;br /&gt;
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				&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
    |header=The &#039;&#039;Sgom Lugs&#039;&#039; Tradition&lt;br /&gt;
	|text=The &#039;&#039;sgom lugs&#039;&#039; (meditation tradition) was a significant contemplative tradition in Tibetan Buddhism that developed a unique approach to studying and practicing the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, Śāntideva&#039;s classic eighth-century text on the bodhisattva path.&lt;br /&gt;
&lt;br /&gt;
The &#039;&#039;sgom lugs&#039;&#039; approach emphasized the meditative implementation of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; rather than purely scholastic analysis. Its practitioners were known for integrating the text&#039;s teachings—particularly on &#039;&#039;bodhicitta&#039;&#039; (awakened mind), &#039;&#039;śamatha&#039;&#039; (calm abiding), and &#039;&#039;vipaśyanā&#039;&#039; (insight meditation)—directly into their contemplative practice.&lt;br /&gt;
&lt;br /&gt;
This tradition was especially prominent in the 11th-13th centuries during the later spread of Buddhism in Tibet, with notable practitioners in the Kadam and early Kagyu lineages. The &#039;&#039;sgom lugs&#039;&#039; teachers developed distinctive meditation manuals and techniques for embodying the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s core ethical and philosophical principles, especially those found in the patience, meditation, and wisdom chapters.&lt;br /&gt;
&lt;br /&gt;
What distinguished the &#039;&#039;sgom lugs&#039;&#039; approach was its experiential focus—treating the &#039;&#039;Bodhicaryāvatāra&#039;&#039; not merely as a philosophical text to be analyzed, but as a practical guidebook for transformation through meditation and daily application.&lt;br /&gt;
&lt;br /&gt;
This section traces the development of this tradition and the lives and works of the prominent teachers who upheld it.&lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-5 text-60&amp;quot;&amp;gt;&lt;br /&gt;
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			|page=Articles/The_Bodhicaryāvatāra_Piṇḍārthas_of_Suvarṇadvīpa_Dharmakīrti:_Foundations_of_a_Meditation_Tradition&lt;br /&gt;
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			|page=Articles/Kyotön_Monlam_Tsultrim_on_the_Bodhicaryāvatāra:_One_Text_to_Practice_Them_All&lt;br /&gt;
		}}{{PersonBadge|Thogs med bzang po&lt;br /&gt;
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			|page=Articles/From_the_Profound_View_of_the_Ultimate_to_Everyday_Practice:_Tokme_Zangpo%27s_Integration_of_Śāntideva%27s_Teachings_into_Mind_Training&lt;br /&gt;
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		}}{{PersonBadge|Thub bstan bshad sgrub rgya mtsho&lt;br /&gt;
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			|page=Articles/Breathing Life into Śāntideva&#039;s Words: Rago Choktrul&#039;s Integration of Tonglen and Dedication&lt;br /&gt;
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			|page=Articles/Living_Bodhicitta:_Khunu_Lama%27s_Transmission_of_the_Bodhicaryāvatāra&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}{{VerticalSpacer|5}}{{Panel&lt;br /&gt;
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	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|header=Living Traditions of Practice &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&amp;lt;em&amp;gt;Patrul Rinpoche&amp;lt;/em&amp;gt;&amp;lt;/small&amp;gt;&lt;br /&gt;
	|text=Patrul Rinpoche (1808-1887) stands as one of the most influential figures in the modern transmission of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;, breathing new life into this masterpiece of Mahāyāna Buddhism during a pivotal period in Tibetan religious history. Through his revolutionary pedagogical approach that made profound Buddhist philosophy accessible to ordinary practitioners, Patrul transformed the &#039;&#039;Bodhicaryāvatāra&#039;&#039; from a text of elite monastic study into a living practice guide for all levels of society. His teachings became essential reading in Buddhist communities worldwide, ensuring Śāntideva&#039;s timeless wisdom on the bodhisattva path would continue to illuminate practitioners across cultures for future generations.&lt;br /&gt;
&lt;br /&gt;
	|text-cols=col-md-6 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
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	|offset-content=&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;{{MiniTile&lt;br /&gt;
			|text=A Short Account of Patrul Rinpoche&#039;s Life &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/A Short Account of Patrul Rinpoche&#039;s Life&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Way of Teaching the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Tradition &lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=The Lineage Prayer &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Lineage Prayer&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Practice Instructions &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Practice Instructions&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche and the Dissemination of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul and the Dissemination of the Bodhi(sattva)caryāvatāra&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Two Commentaries by Patrul Rinpoche&#039;s Disciples &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Two commentaries by Patrul Rinpoche&#039;s Disciples&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
        }}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
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}}&lt;br /&gt;
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	|bg-image=File:Nalanda-1.jpg&lt;br /&gt;
	|bg-size=cover&lt;br /&gt;
	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|header=Śāntideva&#039;s Works in India and Beyond&lt;br /&gt;
	|text=In this section, we take a deeper look at the textual history of Śāntideva&#039;s works in India and beyond through their multiple recensions and translations, and we learn more about how they significant these works became for Buddhist communities across Asia.&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;more text needed?&amp;gt;&lt;br /&gt;
&lt;br /&gt;
	{{lorem}}&lt;br /&gt;
&lt;br /&gt;
	|text-cols=col-md-5 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
	|offset=col-md-7 order-3 p-3 p-md-4 py-lg-5 pr-lg-5 pl-lg-4&lt;br /&gt;
	|offset-content=&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This concise essay examines the transmission and manuscript history of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Textual History of the Bodhicaryāvatāra&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This article traces the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s journey from its Mongolian translations in the 17th and 18th centuries to its introduction to Western academia in the late 19th century. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Later editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
			|header=Later Editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This article provides a comprehensive overview of the &#039;&#039;Śikṣāsamuccaya&#039;&#039; &#039;s origins, spread, and influence. It traces the text&#039;s composition in 8th century India, its early translations into Tibetan and Chinese, and subsequent transmission through various Buddhist lineages. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039;&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This short overview gives an account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s history from its origins in India to its transmission in Nepal. It discusses the text&#039;s authorship, traditionally attributed to Śāntideva in 7th century India, and explores various commentaries and abbreviated versions produced by Indian scholars. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in India and Nepal&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This essay explores the transmission and influence of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; in China and Mongolia. He examines the Chinese translation of the text during the Sòng dynasty, and highlights the related political context and translation processes. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in China and Central Asia&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This article provides a detailed account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s impact on Tibetan Buddhism.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Transmission of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; in Tibet: An Overview&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
	|bottom-content=&amp;lt;div class=&amp;quot;d-none d-md-block col-12 order-4 py-5&amp;quot;&amp;gt;&amp;lt;div class=&amp;quot;py-5&amp;quot;&amp;gt;&amp;lt;/div&amp;gt;&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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	|bg-image=File:Wayne_ooone-wang-QFOJyx8zMn8-unsplash.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|image-side=right&lt;br /&gt;
	|imageposition=50% 75%&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=Keeping the Flame of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; Alive: From 9th-Century India to 19th-Century Tibet&lt;br /&gt;
	|text=Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; gave rise to a vibrant commentarial tradition in India and Tibet. In this section, we will learn more about 10 centuries of teachings focusing on teachings drawn from this text. This section is still being developed. We will keep you posted as we add new materials, articles, and resources. &lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row mt-3 mb-5&amp;quot;&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This essay offers a comprehensive overview of the Indian commentaries on the Bodhicaryāvatāra (BCA). It details thirteen commentaries composed by Indian authors, highlighting how the BCA was used both as a Mahāyāna practice manual and a debate manual. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Indian Commentarial Tradition (9th-12th c.)&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This article provides a concise overview of the commentarial tradition surrounding Śāntideva&#039;s Bodhicaryāvatāra in Tibet. It traces the text&#039;s introduction to Tibet in the 8th century, highlighting its rapid translation and subsequent revisions. The study also outlines the development of Tibetan commentaries on the text.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Tibetan Commentarial Tradition: An Overview&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Tibetan commentarial tradition (11th-19th c.) &lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Tibetan Lineages of Teachers of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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	|bg-image=Mi-pham-rgya-mtsho-rin-po-che-Padmakara.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|thumb-size=1000&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=The Tibetan late 19th-Century Debates on the &amp;lt;em&amp;gt;Bodhicaryāvatāra&amp;lt;/em&amp;gt;&#039;s Wisdom Chapter&lt;br /&gt;
	|text=Learn more about the debates regarding the meaning of the 9th chapter of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;. {{lorem}}&lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-5&amp;quot;&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-lg-8 mb-4 col-lg-4&lt;br /&gt;
			|header=The Ninth Chapter&lt;br /&gt;
			|image=Paltrul (R. Beer) large.jpg&lt;br /&gt;
			|text=Go to the landing page / hub page for the 9th chapter content and the debates about it.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Ninth Chapter&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=7700 (Avalokiteshvara-standing)-cropped.jpg&lt;br /&gt;
	|image-side=left&lt;br /&gt;
	|bg-position=53% 17%&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
	|header=The Way of the Bodhisattva Illuminated: Stories and Recitation Guide&lt;br /&gt;
	|text=&lt;br /&gt;
{{Jumbo&lt;br /&gt;
	    |full-width=yes&lt;br /&gt;
	    |image=Indian Teacher Shantideva surrounded HAR.png&lt;br /&gt;
		|text=This collection presents exemplary Buddhist narratives illustrating key verses of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). Each tale demonstrates profound Buddhist principles such as the importance of respecting all worthy beings, the rarity of human rebirth, and the transformative power of bodhicitta (the awakening mind). These morally instructive stories feature kings, merchants, animals, and divine beings to illuminate the path of the bodhisattva—one who dedicates themselves to achieving enlightenment for the benefit of all sentient beings. The tales consistently emphasize the superiority of spiritual wealth over material possessions and demonstrate how bodhisattvas transform adversity into opportunity for both their own spiritual development and that of others.&lt;br /&gt;
	}}&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-4&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 mb-3 mb-md-4 mw-customtoggle-tales&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Tales of Engaging the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-tales&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 mb-3 mb-md-4 mw-customtoggle-narrative&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Narrative Commentary on the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-narrative&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Ten|text=Chapter Ten}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 mb-3 mb-md-4&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|image=Shantideva (floating).jpg&lt;br /&gt;
		|header=Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
		|text=A Method for Reciting the Text &#039;&#039;Engaging in Bodhisattva Conducts: A Stream of Blessings&#039;&#039;, by Dam tshig rdo rje (Mkhan po chos rje)&lt;br /&gt;
		|label=Guide&lt;br /&gt;
		|page=Practice/Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
	}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
{{VerticalSpacer|5}}{{PanelTransparent&lt;br /&gt;
	|bg-image=File:Pecha.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|image-side=right&lt;br /&gt;
	|imageposition=80% 0%&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
	|header=The Literature (&#039;&#039;Primary and Secondary sources&#039;&#039;)&lt;br /&gt;
	|text=The resources listed below have been tagged to show relationships between classical works and library items (i.e., recensions, translations, scholarship). {{lorem}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row m-0 pt-3 pb-5&amp;quot;&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4 mw-customtoggle-bodhicarya&lt;br /&gt;
			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra&lt;br /&gt;
			|text=Delve deeper into Śāntideva&#039;s main work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-bodhicarya&amp;quot;&amp;gt;&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Source Language)&lt;br /&gt;
						|text=Translations (by source language)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Target Language)&lt;br /&gt;
						|text=Translations (by target language)&lt;br /&gt;
					}}							&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4 mw-customtoggle-bodhicarya-comms&lt;br /&gt;
			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Commentaries on Bodhicaryāvatāra&lt;br /&gt;
			|text=Discover the great commentarial tradition based on Śāntideva&#039;s work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-bodhicarya-comms&amp;quot;&amp;gt;&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Commentaries (original texts)&lt;br /&gt;
						|text=Commentaries (Original Texts)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Commentaries (scholarship)&lt;br /&gt;
						|text=Commentaries (Scholarship)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations of Commentaries&lt;br /&gt;
						|text=Translations of Commentaries&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Contemporary Commentaries&lt;br /&gt;
						|text=Contemporary Commentaries&lt;br /&gt;
					}}&lt;br /&gt;
					&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4 mw-customtoggle-siksa&lt;br /&gt;
			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Śikṣāsamuccaya&lt;br /&gt;
			|text=Know more about Śāntideva&#039;s Compendium of Training&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-siksa&amp;quot;&amp;gt;&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Translations&lt;br /&gt;
						|text=Translations&lt;br /&gt;
					}}&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4 mw-customtoggle-resources&lt;br /&gt;
			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Additional Resources&lt;br /&gt;
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}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Bh%C4%81van%C4%81krama&amp;diff=108513</id>
		<title>Bhāvanākrama</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Bh%C4%81van%C4%81krama&amp;diff=108513"/>
		<updated>2025-10-16T15:43:27Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;{{EditorialContent&lt;br /&gt;
|subclass=Key Texts&lt;br /&gt;
|watermark=About the text&lt;br /&gt;
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	    |caption=&amp;lt;center&amp;gt;[[People/Kamalaśīla|Kamalaśīla]]&amp;lt;br&amp;gt;Courtesy of Terton Sogyal Trust&amp;lt;/center&amp;gt;&lt;br /&gt;
		|page=Texts/Bhāvanākrama&lt;br /&gt;
		|queryPagename= Bhāvanākrama&lt;br /&gt;
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		|dashboardText=The &#039;&#039;Bhāvanākrama&#039;&#039; trilogy, composed by the eighth-century Indian Buddhist scholar Kamalaśīla, is a systematic presentation of graduated meditation practice. These three interconnected texts articulate a comprehensive path integrating compassion cultivation, bodhicitta development, and the conjunction of meditative calm (&#039;&#039;śamatha&#039;&#039;) with analytical insight (&#039;&#039;vipaśyanā&#039;&#039;). Composed around 792–794 CE in Tibet, the texts address debates between gradualist Indian and subitist Chinese Chan approaches to awakening, establishing a causal framework where correct conceptual understanding precedes and produces nonconceptual direct realization. The trilogy achieved canonical status across all major Tibetan Buddhist schools, shaping meditation curricula, philosophical debate, and contemplative practice for over twelve centuries.&lt;br /&gt;
		|introduction=In the late eighth century, at Samye Monastery in Central Tibet, two contrasting visions of Buddhist awakening confronted each other in what Tibetan historical memory would preserve as a defining moment. At stake was not merely abstract philosophical doctrine but the fundamental question of how human beings transform suffering into wisdom, bondage into liberation. The Indian monk Kamalaśīla, representing the gradualist meditation traditions of Nālandā monastic university, articulated a comprehensive path requiring systematic cultivation through definite stages: first generating compassion for all beings, then developing the awakening mind (&#039;&#039;bodhicitta&#039;&#039;), and finally uniting meditative calm (&#039;&#039;śamatha&#039;&#039;) with analytical insight (&#039;&#039;vipaśyanā&#039;&#039;) through progressive refinement extending across countless lifetimes. Against this stood the Chan master Moheyan&#039;s advocacy of sudden awakening through immediate cessation of conceptual elaboration, a method claiming that direct recognition of mind&#039;s luminous nature could liberate practitioners instantaneously without traversing graduated stages. While modern historical scholarship has questioned many details of Tibetan accounts regarding these debates—their extent, their participants, their immediate political consequences—the intellectual confrontation they represent and the texts they produced shaped Tibetan Buddhist thought and practice for over twelve centuries.&lt;br /&gt;
&lt;br /&gt;
		Kamalaśīla composed the &#039;&#039;Bhāvanākrama&#039;&#039; trilogy (literally &amp;quot;Stages of Meditation&amp;quot;) around 792–794 CE to explain and defend the gradualist position in the way of three interconnected short treatises. Drawing from authoritative Mahāyāna sūtras, employing rigorous logical analysis rooted in Dignāga&#039;s and Dharmakīrti&#039;s epistemological tradition, and synthesizing Madhyamaka philosophical positions with detailed contemplative instructions, the texts establish a framework integrating compassion cultivation, bodhicitta development, ethical purification, and the conjunction of calm with insight. The trilogy&#039;s central argumentative strategy employs causality principles to demonstrate that authentic nonconceptual wisdom arises only from correct conceptual understanding, not from mere suppression of mental activity. This causal framework—&#039;&#039;like produces like&#039;&#039;, in the sense that effects must accord with their causes—grounds Kamalaśīla&#039;s refutation of sudden approaches while establishing the necessity of preparatory cultivation preceding direct realization.&lt;br /&gt;
&lt;br /&gt;
		The texts achieved canonical status with remarkable speed. The early ninth century Denkarma (Ldan Dkar Ma) catalog lists all three works, indicating their early recognition as important authorities. Translation into Tibetan by the accomplished &#039;&#039;lotsāwa&#039;&#039; Yeshe De in collaboration with the Indian &#039;&#039;paṇḍita&#039;&#039; Prajñāvarman occurred during the late eighth or early ninth century, and the trilogy entered the Tibetan Buddhist canon&#039;s Madhyamaka section where it would remain continuously studied across all major schools despite their sectarian differences. While no complete Sanskrit manuscript of the Second &#039;&#039;Bhāvanākrama&#039;&#039; survives and the First and Third texts exist only in damaged palm-leaf manuscripts requiring scholarly reconstruction, the Tibetan translations preserved these teachings with remarkable fidelity.&lt;br /&gt;
&lt;br /&gt;
		This study examines the &#039;&#039;Bhāvanākrama&#039;&#039; trilogy&#039;s transmission history, doctrinal significance, reception across Buddhist schools, and contemporary relevance. Following detailed analysis of the texts&#039; titles, cataloguing, and manuscript traditions, we investigate questions surrounding authorship and the historical debates that occasioned their composition. The central sections examine the trilogy&#039;s distinctive contributions to bodhicitta studies—its systematic integration of compassion, awakening mind, and skillful means within a comprehensive causal framework—and trace how different Tibetan Buddhist schools interpreted and applied these teachings within their distinctive philosophical and contemplative traditions. The final sections analyze key passages establishing core doctrinal positions, examine the texts&#039; conceptual architecture and technical vocabulary, and explore their function within traditional practice contexts from Geluk monastic debate halls to Kagyu three-year retreats. Throughout, we attend to how these eighth-century Indian formulations continue shaping contemporary Buddhist practice worldwide, from Dharamsala to Western meditation centers, demonstrating the trilogy&#039;s enduring capacity to guide practitioners seeking systematic paths toward awakening.&lt;br /&gt;
		|ReadTiles={{Tile&lt;br /&gt;
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			|page=Meditation and the Concept of Insight in Kamalaśīla&#039;s Bhāvanākramas&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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					&amp;lt;div class=&amp;quot;clipped-1-line&amp;quot;&amp;gt;Full Text in Tibetan&amp;lt;/div&amp;gt;&lt;br /&gt;
			|text=The (First Treatise on) Stages of Meditation.&lt;br /&gt;
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					&amp;lt;div class=&amp;quot;clipped-1-line&amp;quot;&amp;gt;Full Text in Tibetan&amp;lt;/div&amp;gt;&lt;br /&gt;
			|text=The (Second Treatise on) Stages of Meditation.&lt;br /&gt;
			|label=Full text&lt;br /&gt;
			|page=Texts/Bhāvanākrama_of_Kamalaśīla_(2_of_3)/Full_text&lt;br /&gt;
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					&amp;lt;div class=&amp;quot;clipped-1-line&amp;quot;&amp;gt;Full Text in Tibetan&amp;lt;/div&amp;gt;&lt;br /&gt;
			|text=The (Third Treatise on) Stages of Meditation.&lt;br /&gt;
			|label=Full text&lt;br /&gt;
			|page=Texts/Bhāvanākrama_of_Kamalaśīla_(3_of_3)/Full_text&lt;br /&gt;
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|main-text=&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Text&amp;quot;&amp;gt;Part 1: About the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
&amp;lt;h3&amp;gt;Titles of the Text&amp;lt;/h3&amp;gt;&lt;br /&gt;
The trilogy&#039;s Sanskrit title &#039;&#039;Bhāvanākrama&#039;&#039; combines two semantically rich terms that together express the texts&#039; fundamental orientation. The first element, &#039;&#039;bhāvanā&#039;&#039;, derives from the root √&#039;&#039;bhū&#039;&#039; (&amp;quot;to be,&amp;quot; &amp;quot;to become&amp;quot;) with causative inflection, carrying meanings of &amp;quot;causing to be,&amp;quot; &amp;quot;bringing into being,&amp;quot; &amp;quot;cultivation,&amp;quot; &amp;quot;development,&amp;quot; or &amp;quot;meditation.&amp;quot; In Buddhist technical usage, &#039;&#039;bhāvanā&#039;&#039; encompasses more than passive absorption or mere concentration; it denotes active, intentional cultivation of qualities not yet perfected. This volitional dimension distinguishes &#039;&#039;bhāvanā&#039;&#039; from &#039;&#039;dhyāna&#039;&#039; (meditative absorption) and &#039;&#039;samādhi&#039;&#039; (concentration), terms referring more specifically to states of absorption. Kamalaśīla deliberately employs &#039;&#039;bhāvanā&#039;&#039; as his normative meditation term, emphasizing that authentic practice requires analytical investigation (&#039;&#039;bhūtapratyavekṣā&#039;&#039;), not merely quietistic dwelling in calm states.&lt;br /&gt;
&lt;br /&gt;
The second element, &#039;&#039;krama&#039;&#039;, means &amp;quot;sequence,&amp;quot; &amp;quot;succession,&amp;quot; &amp;quot;order,&amp;quot; &amp;quot;process,&amp;quot; or &amp;quot;stage.&amp;quot; Together, &#039;&#039;bhāvanākrama&#039;&#039; emphasizes both the active, volitional dimension of spiritual practice (&#039;&#039;bhāvanā&#039;&#039; as cultivation) and its sequential, progressive character (&#039;&#039;krama&#039;&#039; as gradual process). This terminological choice directly opposes sudden realization approaches, making the texts&#039; stance explicit from the outset. The title itself constitutes a philosophical claim: awakening arises through definite stages of systematic cultivation, each building causally on previous attainments, not through spontaneous recognition bypassing preparatory conditions.&lt;br /&gt;
&lt;br /&gt;
The Tibetan translation, &#039;&#039;Bsgom pa&#039;i rim pa&#039;&#039;, faithfully renders both aspects. &#039;&#039;Bsgom pa&#039;&#039; translates &#039;&#039;bhāvanā&#039;&#039;, conveying the sense of meditation or cultivation through mental familiarization. &#039;&#039;Rim pa&#039;&#039; (Sanskrit &#039;&#039;krama&#039;&#039;) means &amp;quot;gradual,&amp;quot; &amp;quot;step-by-step,&amp;quot; or &amp;quot;stages.&amp;quot; This rendering directly opposes the Chinese Chan position of sudden realization (&#039;&#039;cig car &#039;jug pa&#039;&#039;), creating a clear terminological distinction that shaped subsequent Tibetan debates about meditation approaches. The choice of &#039;&#039;rim pa&#039;&#039; over alternatives emphasizes sequential progression through definite stages, each causally productive of subsequent realizations.&lt;br /&gt;
&lt;br /&gt;
The Chinese translation of the First &#039;&#039;Bhāvanākrama&#039;&#039;, preserved in the Taishō canon as T. 1664, bears a title significantly different from its Sanskrit original. Titled &#039;&#039;Guǎng Shì Pútí Xīn Lùn&#039;&#039; (廣釋菩提心論), it translates as &amp;quot;A Broad Explanation of the Awakening Mind Treatise.&amp;quot; According to Paul Demiéville, the work is attributed to the &amp;quot;Bodhisattva Kamalaśīla&amp;quot; (蓮華戒菩薩, Liánhuājiè Púsà).&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Table 1: Titles and Cataloging Nomenclature of Texts&amp;lt;/h5&amp;gt;&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! Language !! Form !! Canonical ID/Location !! Notes (variants/etymology)&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Sanskrit&lt;br /&gt;
{{!}}&#039;&#039;Bhāvanākrama&#039;&#039; (×3)&lt;br /&gt;
{{!}}Toh 3915–3917&lt;br /&gt;
{{!}}&#039;&#039;Pūrva&#039;&#039;-/&#039;&#039;Madhyama&#039;&#039;-/&#039;&#039;Uttara&#039;&#039;- prefixes; &#039;&#039;bhāvanā&#039;&#039; = cultivation; &#039;&#039;krama&#039;&#039; = gradual process&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Tibetan&lt;br /&gt;
{{!}}བསྒོམ་པའི་རིམ་པ (×3)&lt;br /&gt;
{{!}}Derge KI 22a–68b; P 5310–5312&lt;br /&gt;
{{!}}&#039;&#039;dang po&#039;&#039;/&#039;&#039;bar ba&#039;&#039;/&#039;&#039;tha ma&#039;&#039; suffixes; faithful semantic rendering&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Chinese&lt;br /&gt;
{{!}}廣釋菩提心論&lt;br /&gt;
{{!}}Taishō 1664&lt;br /&gt;
{{!}}First text only; translated 2 centuries later; significant divergences&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}English&lt;br /&gt;
{{!}}Process/Stages of Meditation&lt;br /&gt;
{{!}}Modern translations&lt;br /&gt;
{{!}}&amp;quot;Process&amp;quot; emphasizes dynamic cultivation; &amp;quot;Stages&amp;quot; emphasizes sequential structure&lt;br /&gt;
{{!}}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;H3&amp;gt;Textual Heritage and Transmission&amp;lt;/H3&amp;gt;&lt;br /&gt;
The textual history of the &#039;&#039;Bhāvanākrama&#039;&#039;s presents a complex picture of partial Sanskrit survival alongside complete Tibetan preservation, requiring careful editorial reconstruction for scholarly analysis. Understanding this transmission history proves essential for assessing textual reliability, evaluating variant readings, and situating modern editions within a larger manuscript tradition.&lt;br /&gt;
&lt;br /&gt;
For the First &#039;&#039;Bhāvanākrama&#039;&#039;, the primary Sanskrit witness consists of a manuscript in Magadhi script preserved at Zha Lu Monastery in Tibet. Giuseppe Tucci photographed this manuscript during his 1939 expedition, though his initial published report incorrectly identified it as coming from Pökhang Monastery. The manuscript, written on palm leaves, lacks the first folio containing the text&#039;s opening, resulting in the loss of approximately one full folio of content—roughly 200–250 words covering the initial invocation, the statement of purpose, and the beginning of the compassion-bodhicitta-practice triad that structures all three texts. Additionally, many folios show damage along their edges, with portions of text missing or illegible due to age, handling, and environmental factors. Despite these challenges, the manuscript provides an invaluable witness to the Sanskrit original, employing standard conventions including &#039;&#039;śloka&#039;&#039; counts marking verse boundaries, foliation numbers tracking sequence, and string-hole markers from palm-leaf binding.&lt;br /&gt;
&lt;br /&gt;
The Third &#039;&#039;Bhāvanākrama&#039;&#039; Sanskrit manuscript, housed in the Asiatic Museum of the Academy of Sciences in St. Petersburg, reached Russia through gifts of the Dalai Lama to Agvan Dorzhiev (Ngawang Lobsang), who brought it from Tibet in the early twentieth century. This manuscript, written more hastily according to Tucci&#039;s paleographic assessment, contains numerous scribal errors, including letter transpositions, word repetitions, omitted syllables, and inconsistent orthography. Border damage affects readability of marginal text on many folios, though less extensively than the First &#039;&#039;Bhāvanākrama&#039;&#039; manuscript. However, the generally close agreement between Sanskrit and Tibetan versions allows restoration of missing syllables and correction of obvious errors through reference to Yeshe De&#039;s translation. &lt;br /&gt;
&lt;br /&gt;
No Sanskrit manuscript of the Second &#039;&#039;Bhāvanākrama&#039;&#039; has survived, creating unique editorial challenges. Scholars must rely entirely on Tibetan translations for its contents, making it impossible to verify certain technical terminology choices, resolve ambiguous passages through recourse to Sanskrit etymology, or assess hypothetical Sanskrit reconstructions against manuscript evidence. This complete dependence on translation rather than original language witnesses introduces unavoidable uncertainties into scholarly analysis of the Second text&#039;s precise doctrinal formulations, though the general meaning and structure remain clear from the Tibetan.&lt;br /&gt;
&lt;br /&gt;
All three &#039;&#039;Bhāvanākrama&#039;&#039; texts appear in the Tibetan Tengyur&#039;s Madhyamaka section (&#039;&#039;dbu ma&#039;&#039;), with complete witnesses in the Derge, Peking, Narthang, and Chone editions. The translations, executed by the accomplished &#039;&#039;lotsāwa&#039;&#039; Yeshe De (Jñānasena) in collaboration with the Indian &#039;&#039;paṇḍita&#039;&#039; Prajñāvarman, date to the late eighth or early ninth century—within decades of their original composition. The Denkarma catalog, compiled in the time period of 812–824 CE—roughly two to four decades after the texts&#039; composition—lists all three works, providing a &#039;&#039;terminus ante quem&#039;&#039; for their translation and indicating their early recognition as important works. The catalog entry records: &amp;quot;&#039;&#039;Bsgom pa&#039;i rim pa rnam pa gsum&#039;&#039; / &#039;&#039;slob dpon Kamalaśīlas mdzad pa&#039;&#039;&amp;quot; (&#039;&#039;The Process of Meditation in Three Parts, composed by Ācārya Kamalaśīla&#039;&#039;), with a notation of approximately 900 &#039;&#039;ślokas&#039;&#039; across three &#039;&#039;bam po&#039;&#039; (sections). &lt;br /&gt;
&lt;br /&gt;
The three texts are distinguished in Tibetan Buddhist canons with ordinal prefixes. The First &#039;&#039;Bhāvanākrama&#039;&#039; (&#039;&#039;Pūrvabhāvanākrama&#039;&#039;; &#039;&#039;Bsgom pa&#039;i rim pa dang po&#039;&#039;) appears in the Tōhoku Catalog as No. 3915, in the Derge Tengyur Madhyamaka section (KI 22a1–41b7), as Peking Tengyur No. 5310, and as Narthang Tengyur No. 3301. The Second &#039;&#039;Bhāvanākrama&#039;&#039; (&#039;&#039;Madhyamabhāvanākrama&#039;&#039;; &#039;&#039;Bsgom pa&#039;i rim pa bar ba&#039;&#039;) appears as Tōhoku No. 3916 (also listed as 4567), in Derge Tengyur KI 42a1–55b5, as Peking No. 5311, and as Narthang No. 3302. The Third &#039;&#039;Bhāvanākrama&#039;&#039; (&#039;&#039;Uttarabhāvanākrama&#039;&#039;; &#039;&#039;Bsgom pa&#039;i rim pa tha ma&#039;&#039;) appears as Tōhoku No. 3917, in Derge Tengyur KI 55b6–68b7, as Peking No. 5312, and as Narthang No. 3303. &lt;br /&gt;
&lt;br /&gt;
The trilogy&#039;s transmission history beyond the canonical Tibetan versions proves limited. A Chinese translation of the First &#039;&#039;Bhāvanākrama&#039;&#039; was produced around 980 CE by the monk Dānapāla (Shīhù), approximately two centuries after Kamalaśīla&#039;s lifetime. Titled &#039;&#039;Guǎng Shì Pútí Xīn Lùn&#039;&#039; (廣釋菩提心論, Taishō 1664), or &amp;quot;&#039;&#039;A Broad Explanation of the Awakening Mind Treatise&#039;&#039;,&amp;quot; this version shows significant divergences from both the Sanskrit and Tibetan witnesses. As scholars like Paul Demiéville and Fujio Taniguchi have observed, the text contains no direct allusions to the Samye debate, suggesting it was either translated from a variant Indian manuscript tradition or substantially adapted for a Chinese audience for whom the Tibetan controversy held little relevance. The Second and Third &#039;&#039;Bhāvanākrama&#039;&#039;s were apparently never translated into Chinese, a fact that severely limited the trilogy&#039;s influence in East Asian Buddhism compared to its foundational role in Tibet.&lt;br /&gt;
&lt;br /&gt;
Modern critical editions have employed different methodologies depending on available sources. For texts with Sanskrit witnesses—the First and Third &#039;&#039;Bhāvanākrama&#039;&#039;—editors have prioritized Sanskrit as &#039;&#039;lectio potior&#039;&#039; (preferable reading) while using Tibetan to correct obvious scribal errors, restore lacunae where manuscript damage causes loss, and clarify ambiguous readings where Sanskrit shows multiple possible interpretations. Subsequent scholars have generally validated Tucci&#039;s pioneering work to produce a critical edition of the text while proposing occasional alternative reconstructions where manuscript evidence permits multiple interpretations.&lt;br /&gt;
&lt;br /&gt;
For the Second &#039;&#039;Bhāvanākrama&#039;&#039;, lacking Sanskrit, Kiyotaka Goshima produced a critical edition (1983) collating Derge, Peking, Narthang, and Chone Tengyur editions. His apparatus notes significant variants across these witnesses, though the remarkable consistency among them suggests a stable textual tradition with minimal corruption from scribal error or intentional revision. Most variants involve minor orthographic differences, particle choices, or word order variations that rarely affect substantive meaning. &lt;br /&gt;
&lt;br /&gt;
The Central Institute of Higher Tibetan Studies in Sarnath published editions (1985, revised 1997) that include Sanskrit reconstructions for lost portions of the First &#039;&#039;Bhāvanākrama&#039;&#039; and the entire Second &#039;&#039;Bhāvanākrama&#039;&#039;. While these reconstructions occasionally clarify readings in Tucci&#039;s editions and provide useful reference tools for scholars, they remain hypothetical and should be treated cautiously. They represent educated guesses about original Sanskrit phrasing based on Tibetan translation, general patterns in Buddhist Sanskrit, and analogies from surviving texts rather than manuscript evidence. Some reconstructions appear more certain—where Tibetan translation patterns consistently render specific Sanskrit terms in predictable ways—while others remain speculative where multiple Sanskrit expressions might produce identical Tibetan translations.&lt;br /&gt;
&lt;br /&gt;
Modern translations began appearing in the twentieth century with Giuseppe Tucci&#039;s critical editions and translations of the First (1958) and Third (1971) texts based on Sanskrit manuscripts he photographed in Tibet during his 1939 expedition. Full English translations emerged more recently, with Martin Adam (2002) providing complete renderings of all three texts from both Sanskrit and Tibetan sources, preceded by partial translations from Stephen Beyer (1974) and others. These modern translations made the trilogy accessible to Western scholars and practitioners, though questions about technical terminology choices and interpretive decisions remain subjects of ongoing discussion.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Table 2: Textual Heritage and Transmission: Main Recensions of the Texts&amp;lt;/h5&amp;gt;&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! Witness/Edition !! Date/Provenance !! Notables (variants/omissions) !! Editorial Principles&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Sanskrit MS (First Bhk)&lt;br /&gt;
{{!}}10th–12th c., Zha Lu Monastery&lt;br /&gt;
{{!}}Folio 1 missing; edge damage throughout&lt;br /&gt;
{{!}}Tucci 1958: Sanskrit privileged; Tibetan for restoration&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Sanskrit MS (Third Bhk)&lt;br /&gt;
{{!}}10th–12th c., St. Petersburg&lt;br /&gt;
{{!}}Hasty writing; numerous scribal errors; border damage&lt;br /&gt;
{{!}}Tucci 1971: Tibetan used for correction and lacunae&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Sanskrit (Second Bhk)&lt;br /&gt;
{{!}}LOST&lt;br /&gt;
{{!}}Complete loss of original&lt;br /&gt;
{{!}}Must rely entirely on Tibetan translations&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Tibetan (all canons)&lt;br /&gt;
{{!}}Transmission: 8th–18th c., multiple editions&lt;br /&gt;
{{!}}Remarkable stability across witnesses&lt;br /&gt;
{{!}}Goshima 1983 collation for Second; minimal variants&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Chinese (First only)&lt;br /&gt;
{{!}}10th c., by Shi Hu&lt;br /&gt;
{{!}}Significant divergences from Sanskrit/Tibetan&lt;br /&gt;
{{!}}Limited value for critical reconstruction&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Modern editions&lt;br /&gt;
{{!}}1958–1997&lt;br /&gt;
{{!}}Tucci (I, III); Goshima (II); CIHTS reconstructions&lt;br /&gt;
{{!}}Standard references but some hypothetical reconstructions&lt;br /&gt;
{{!}}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Content and Structure of the Texts&amp;lt;/h3&amp;gt;&lt;br /&gt;
The three &#039;&#039;Bhāvanākrama&#039;&#039; texts, while sharing a common title and overlapping extensively in content, each present distinctive emphases and organizational structures that reflect different pedagogical purposes and rhetorical strategies. Understanding their individual character alongside their collective message provides essential context for interpreting Kamalaśīla&#039;s vision of the bodhisattva path and his response to competing meditation theories.&lt;br /&gt;
&lt;br /&gt;
All three texts begin by establishing a foundational triad of factors necessary for attaining omniscience (&#039;&#039;sarvajñatā&#039;&#039;): great compassion (&#039;&#039;mahākaruṇā&#039;&#039;), the awakening mind (&#039;&#039;bodhicitta&#039;&#039;), and a third element that varies across texts—practice (&#039;&#039;pratipatti&#039;&#039;), means (&#039;&#039;upāya&#039;&#039;), or threefold wisdom (&#039;&#039;trijñāna&#039;&#039;). This opening structure, grounded in a celebrated passage from the &#039;&#039;Vairocanābhisaṃbodhisūtra&#039;&#039; that Kamalaśīla quotes in BhK I and II, provides the architectural framework for his gradualist soteriology. The passage declares: &amp;quot;The wisdom of the omniscient arises from the root that is compassion, from the cause that is bodhicitta, and through method it reaches culmination.&amp;quot; This triadic formula positions compassion as foundational affect, bodhicitta as causal intention, and method/practice/wisdom as the means through which these factors produce awakening.&lt;br /&gt;
&lt;br /&gt;
The texts then develop their arguments through a systematic exposition of: &lt;br /&gt;
:(1) the cultivation of compassion toward all sentient beings as a foundational attitude on the bodhisattva path; &lt;br /&gt;
:(2) the generation and development of bodhicitta in both conventional and ultimate forms; &lt;br /&gt;
:(3) the conjunction of calm (&#039;&#039;śamatha&#039;&#039;) and insight (&#039;&#039;vipaśyanā&#039;&#039;) as the heart of meditation practice; &lt;br /&gt;
:(4) the inseparability of wisdom (&#039;&#039;prajñā&#039;&#039;) and skillful means (&#039;&#039;upāya&#039;&#039;) in authentic bodhisattva activity; and &lt;br /&gt;
:(5) the progressive stages of the bodhisattva path (&#039;&#039;bhūmi&#039;&#039;) through which practitioners advance toward complete awakening. &lt;br /&gt;
&lt;br /&gt;
Throughout, Kamalaśīla employs a distinctive methodology combining scriptural citation from authoritative Mahāyāna sūtras, logical analysis based on causality principles, refutation of opposing views (particularly subitist positions), and practical instruction for implementation.&lt;br /&gt;
&lt;br /&gt;
The First &#039;&#039;Bhāvanākrama&#039;&#039; serves as the most expansive and systematic presentation, spanning 20 folios in the Derge Tengyur edition. Following its opening establishment of the compassion-bodhicitta-practice triad, it develops its argument through the framework of three kinds of wisdom (&#039;&#039;prajñā&#039;&#039;): wisdom born from hearing (&#039;&#039;śrutamayīprajñā&#039;&#039;), wisdom born from reflection (&#039;&#039;cintāmayīprajñā&#039;&#039;), and wisdom born from meditation (&#039;&#039;bhāvanāmayīprajñā&#039;&#039;). This tripartite structure corresponds to the classical Buddhist learning sequence: first, practitioners encounter authentic teachings and teachers, receiving the doctrine intellectually and retaining the sense of authoritative texts. This initial phase involves distinguishing what has been well-stated from what requires interpretation (&#039;&#039;neyārtha&#039;&#039; versus &#039;&#039;nītārtha&#039;&#039;), building a foundation of correct conceptual understanding.&lt;br /&gt;
&lt;br /&gt;
Building on what has been heard, practitioners engage in systematic analysis to penetrate to the actual nature of reality (&#039;&#039;bhūtārtha&#039;&#039;, &#039;&#039;bhūtavastusvarūpa&#039;&#039;). Through reasoning (&#039;&#039;yukti&#039;&#039;) combined with scriptural authority (&#039;&#039;āgama&#039;&#039;), they investigate the absence of self-nature in persons and phenomena, distinguishing Madhyamaka&#039;s ultimate position from provisional Yogācāra teachings that serve as preparatory means. This reflective phase transforms intellectual understanding into conviction through rational investigation, establishing certainty about the path&#039;s philosophical foundations.&lt;br /&gt;
&lt;br /&gt;
The third stage—wisdom born from meditation—forms the text&#039;s primary focus, leading to direct perception (&#039;&#039;pratyakṣīkaraṇa&#039;&#039;) of reality. It encompasses both calm and insight practiced in conjunction, progressing through the following stages: development of &#039;&#039;śamatha&#039;&#039; through the nine stages of settling the mind; cultivation of &#039;&#039;vipaśyanā&#039;&#039; through analytical investigation of selflessness; the four &#039;&#039;dhyāna&#039;&#039; absorptions integrated with correct understanding; and progressive elimination of afflictive and cognitive obscurations (&#039;&#039;kleśāvaraṇa&#039;&#039; and &#039;&#039;jñeyāvaraṇa&#039;&#039;). The First &#039;&#039;Bhāvanākrama&#039;&#039; gives detailed attention to the cultivation of the six perfections (&#039;&#039;pāramitā&#039;&#039;) and their relationship to the union of wisdom and means. It presents an extensive treatment of the ten bodhisattva stages (&#039;&#039;daśabhūmi&#039;&#039;) plus the Buddha stage (&#039;&#039;buddhabhūmi&#039;&#039;), describing the specific realizations and practices characteristic of each level.&lt;br /&gt;
&lt;br /&gt;
A distinctive feature of the First text is its systematic refutation of views that would separate wisdom from compassion or suggest that analysis obstructs realization. The author argues that correct conceptual understanding serves as the necessary cause for nonconceptual direct perception, employing the principle that &#039;&#039;like arises from like&#039;&#039;: one kind of knowledge emerges on the basis of another. Attempting to jump directly to nonconceptual wisdom without establishing its conceptual causes resembles trying to extract oil from sand—the requisite conditions simply do not exist. This causal framework provides Kamalaśīla&#039;s fundamental response to sudden approaches that advocate immediate nonconceptual practice.&lt;br /&gt;
&lt;br /&gt;
The Second &#039;&#039;Bhāvanākrama&#039;&#039;, spanning ca. 13 folios, places particular emphasis on skillful means (&#039;&#039;upāya&#039;&#039;) as the third member of its opening triad. This organizational choice reflects its thematic focus on how compassion and bodhicitta manifest in action, not merely as internal attitudes. The text devotes considerable attention to the two accumulations (&#039;&#039;saṃbhāra&#039;&#039;) of merit (&#039;&#039;puṇya&#039;&#039;) and gnosis (&#039;&#039;jñāna&#039;&#039;), explaining how practitioners must complete both to attain buddhahood. Wisdom alone cannot achieve the goal; compassionate engagement with the world through skillful means proves equally essential. This dual accumulation leads to realization of nonabiding nirvāṇa (&#039;&#039;apratiṣṭhitanirvāṇa&#039;&#039;), in which the bodhisattva neither remains fixed in saṃsāra (through wisdom&#039;s elimination of error) nor enters a quietistic nirvāṇa (through means&#039; compassionate engagement).&lt;br /&gt;
&lt;br /&gt;
The &#039;&#039;śamatha-vipaśyanā&#039;&#039; framework receives extensive development in the Second text, with particular attention to how these two factors must be cultivated jointly (&#039;&#039;yuganaddha&#039;&#039;, lit. &amp;quot;yoked together&amp;quot;). The text addresses potential objections that analytical investigation might disturb concentration, arguing that insight and calm support rather than obstruct each other when properly developed. Calm without insight produces mere temporary states lacking transformative power. Insight without calm lacks the stability and clarity enabling sustained investigation. Their conjunction—where calm provides steady focus and insight applies discriminating analysis to that focused awareness—constitutes authentic meditation.&lt;br /&gt;
&lt;br /&gt;
Under the rubric of &#039;&#039;vipaśyanā&#039;&#039;, Kamalaśīla discusses the nondifference in ontological status between material and mental phenomena, addressing the Yogācāra teaching that &amp;quot;the three realms are simply consciousness&amp;quot; (&#039;&#039;cittamātra&#039;&#039;). He presents this as a provisional teaching meant to introduce practitioners to the absence of self in persons (&#039;&#039;pudgalanairātmya&#039;&#039;), preparing them for the fuller Madhyamaka realization of the absence of self-nature in all phenomena (&#039;&#039;dharmanairātmya&#039;&#039;). This hermeneutical strategy—treating Yogācāra as preparatory for Madhyamaka—characterizes the Yogācāra-Madhyamaka synthesis that Śāntarakṣita and Kamalaśīla developed.&lt;br /&gt;
&lt;br /&gt;
The Third &#039;&#039;Bhāvanākrama&#039;&#039;, spanning ca. 13 folios, offers the most technical treatment of concentration practice, organizing its presentation around four objects of meditation (&#039;&#039;ālambana&#039;&#039;): (a) nonconceptual image or representation (&#039;&#039;nirvikalpapratibimba&#039;&#039;), (b) mental image or representation accompanied by conceptualization (&#039;&#039;savikalpapratibimba&#039;&#039;), (c) the limit of things (&#039;&#039;vastuparyantatā&#039;&#039;, i.e., emptiness), and (d) perfection of purpose (&#039;&#039;kāryapariṇiṣpatti&#039;&#039;, i.e., accomplishment of aims). This framework provides explicit guidance for meditation session structure, instructing practitioners to alternate between nonconceptual focus on an object and analytical investigation of that object&#039;s nature, gradually deepening their understanding until direct realization of emptiness occurs and practice purposes reach fulfillment.&lt;br /&gt;
&lt;br /&gt;
The Third text includes the trilogy&#039;s most explicit refutation of nonmentation (&#039;&#039;amanasikāra&#039;&#039;) approaches advocated by Chan proponents. Kamalaśīla argues extensively that cessation of mental activity cannot produce wisdom because effects must accord with their causes—nonconceptual states can only arise from correct conceptual understanding, not from mere suppression of thought. He marshals scriptural citations from numerous sūtras emphasizing the necessity of analytical investigation, contrasting authentic Buddhist meditation with non-Buddhist approaches that simply stop mental activity. The text emphasizes that cultivation proceeds through distinct phases: first, conceptual analysis establishes correct understanding; then, this understanding ripens into increasingly refined nonconceptual direct perception; finally, spontaneous natural flow occurs without effort. Attempting to skip directly to the final phase without establishing its causes leads nowhere.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Table 3: Thematic Structure of the Three Texts&amp;lt;/h5&amp;gt;&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! Section/Verse Range !! Primary Theme !! Key Concepts !! Significance&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Opening Triads (all texts)&lt;br /&gt;
{{!}}Architectural foundation&lt;br /&gt;
{{!}}Compassion-bodhicitta-X formula&lt;br /&gt;
{{!}}Establishes causal sequence for entire path&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Bhk I: Three Wisdoms&lt;br /&gt;
{{!}}Comprehensive presentation of the path&lt;br /&gt;
{{!}}&#039;&#039;Śruta&#039;&#039;/&#039;&#039;cintā&#039;&#039;/&#039;&#039;bhāvanāmayī prajñā&#039;&#039;&lt;br /&gt;
{{!}}Systematic exposition of gradual learning&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Bhk I: Six Perfections&lt;br /&gt;
{{!}}Integration of wisdom-means&lt;br /&gt;
{{!}}&#039;&#039;Pāramitā&#039;&#039; cultivation&lt;br /&gt;
{{!}}Explains practical implementation&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Bhk I: Ten Stages&lt;br /&gt;
{{!}}Progressive realization&lt;br /&gt;
{{!}}&#039;&#039;Daśabhūmi&#039;&#039; framework&lt;br /&gt;
{{!}}Maps path from first bodhisattva level to buddhahood&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Bhk II: &#039;&#039;Śamatha-Vipaśyanā&#039;&#039;&lt;br /&gt;
{{!}}Meditation methodology&lt;br /&gt;
{{!}}Union of calm and insight&lt;br /&gt;
{{!}}Technical instructions on  meditation&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Bhk II: Two Accumulations&lt;br /&gt;
{{!}}Merit and gnosis&lt;br /&gt;
{{!}}&#039;&#039;Puṇya-jñāna-saṃbhāra&#039;&#039;&lt;br /&gt;
{{!}}Balances wisdom cultivation with compassionate action&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Bhk II: Nonabiding Nirvāṇa&lt;br /&gt;
{{!}}Ultimate attainment&lt;br /&gt;
{{!}}&#039;&#039;Apratiṣṭhitanirvāṇa&#039;&#039;&lt;br /&gt;
{{!}}Transcends both saṃsāra and quietistic cessation&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Bhk III: Four Objects&lt;br /&gt;
{{!}}Concentration technique&lt;br /&gt;
{{!}}&#039;&#039;Ālambana&#039;&#039;&lt;br /&gt;
{{!}}Most technical meditation guidance&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Bhk III: Nonmentation Refutation&lt;br /&gt;
{{!}}Antisubitist polemic&lt;br /&gt;
{{!}}&#039;&#039;Amanasikāra&#039;&#039; critique&lt;br /&gt;
{{!}}Explicit defense of analytical meditation&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Bhk III: Scriptural Citations&lt;br /&gt;
{{!}}Textual authority&lt;br /&gt;
{{!}}Sūtra passages&lt;br /&gt;
{{!}}Indicates grounding in canonical scriptures&lt;br /&gt;
{{!}}}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Author&amp;quot;&amp;gt;Part 2: About the Author&amp;lt;/h2&amp;gt;&lt;br /&gt;
&amp;lt;h3&amp;gt;Traditional Attribution and Profile&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Bhāvanākrama&#039;&#039; texts are unanimously attributed to Kamalaśīla (c. 740–795 CE), one of the most distinguished Buddhist scholars of eighth-century India. Traditional sources present a relatively consistent profile of this figure, though many details remain uncertain or contested when subjected to modern historical-critical analysis.&lt;br /&gt;
&lt;br /&gt;
According to the most reliable estimates, Kamalaśīla lived from approximately 740 to 795 CE, making him roughly fifteen years younger than his celebrated teacher Śāntarakṣita (c. 725–788 CE). The dates rest primarily on Tibetan historical sources, particularly Butön&#039;s &#039;&#039;History of Buddhism&#039;&#039; (&#039;&#039;Chos &#039;byung&#039;&#039;) and various accounts in the &#039;&#039;Testament of Ba&#039;&#039; (&#039;&#039;Sba bzhed&#039;&#039;) chronicle, cross-referenced with the known dates of Śāntarakṣita&#039;s activities and the reign of King Trisong Detsen (742–797 CE). These sources provide relative chronology more reliably than absolute dates, situating Kamalaśīla&#039;s active career in the last quarter of the eighth century during the crucial formative period of Tibetan Buddhism.&lt;br /&gt;
&lt;br /&gt;
Little information survives about Kamalaśīla&#039;s early life in India beyond what can be inferred from his works&#039; erudition. He presumably studied at Nālandā, the great monastic university where his teacher Śāntarakṣita held a prominent position before departing for Tibet in 763 CE. As Śāntarakṣita&#039;s primary disciple and commentator, Kamalaśīla likely received comprehensive training in Madhyamaka philosophy, Yogācāra doctrine, Buddhist logic and epistemology (&#039;&#039;pramāṇa&#039;&#039;), and the corpus of Mahāyāna sūtras. His works are illustrative of his mastery of Dignāga&#039;s and Dharmakīrti&#039;s logico-epistemological tradition alongside deep engagement with the philosophical systems of Nāgārjuna, Āryadeva, and Candrakīrti. This combination of logical rigor, systematic philosophy, and scriptural erudition characterizes the high Buddhist scholasticism of eighth-century Nālandā.&lt;br /&gt;
&lt;br /&gt;
Kamalaśīla&#039;s most significant contribution to Indo-Tibetan Buddhist intellectual history is his voluminous commentary on Śāntarakṣita&#039;s &#039;&#039;Compendium of Reality with Autocommentary&#039;&#039; (&#039;&#039;Tattvasaṃgrahapañjikā&#039;&#039;). This massive work, running to over several hundred pages in modern Tibetan editions, provides detailed explanations of Śāntarakṣita&#039;s arguments against competing Buddhist and non-Buddhist philosophical schools. The commentary became the standard reference for understanding Śāntarakṣita&#039;s philosophical system, ensuring his teacher&#039;s ideas reached subsequent generations in interpreted form. Kamalaśīla&#039;s role as commentator parallels other great Indian Buddhist scholar-disciple pairs, where the student&#039;s explanatory work becomes inseparable from understanding the teacher&#039;s original treatise. Kamalaśīla&#039;s extensive corpus includes major philosophical treatises, influential meditation manuals, and several shorter works. &lt;br /&gt;
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His most important independent philosophical treatise is the &#039;&#039;Light of the Middle Way&#039;&#039; (&#039;&#039;Madhyamakāloka&#039;&#039;), an extensive prose defense of the Yogācāra-Madhyamaka synthesis that survives in Tibetan. &lt;br /&gt;
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In addition to these major philosophical works, his corpus includes:&lt;br /&gt;
:*Key Meditation Manuals: The three &#039;&#039;Bhāvanākrama&#039;&#039; texts, which provide a systematic guide to the gradual path of meditation.&lt;br /&gt;
:*Shorter Treatises: Several concise works on related topics, such as the &#039;&#039;Introduction to the Practice of Meditation&#039;&#039; (&#039;&#039;Bhāvanāyogāvatāra&#039;&#039;), the &#039;&#039;Treatise Called the Light of Reality&#039;&#039; (&#039;&#039;Tattvālokanāmaprakaraṇa&#039;&#039;), and the &#039;&#039;Establishment of the Lack of Self-Nature in All Phenomena&#039;&#039; (&#039;&#039;Sarvadharmaniḥsvabhāvasiddhi&#039;&#039;).&lt;br /&gt;
:*Uncertain Attributions: The Tibetan canon also lists a number of tantric works under his name, such as &#039;&#039;The Lamp of Enlightened Deeds&#039;&#039; (&#039;&#039;Bodhicaryāpradīpa&#039;&#039;), though scholarly consensus holds this attribution to be uncertain, as these texts are likely by a different author named Kamalaśrī.&lt;br /&gt;
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Traditional Tibetan sources connect Kamalaśīla&#039;s journey to Tibet with events following Śāntarakṣita&#039;s death around 788 CE. According to these accounts, King Trisong Detsen invited Kamalaśīla to Tibet to resolve disputes between advocates of Indian gradual approaches and Chinese Chan sudden approaches to enlightenment. The debates supposedly occurred at Samye Monastery around 792–794 CE, with Kamalaśīla representing the Indian gradualist position against the Chinese master Moheyan (Hashang Mahāyāna). The king&#039;s verdict supposedly favored the Indian position, establishing gradualism as normative for Tibetan Buddhism. While this narrative shaped Tibetan self-understanding for centuries, modern scholarship has questioned various aspects, particularly the debates&#039; extent, the degree of royal involvement, and the suddenness of Chan&#039;s subsequent eclipse in Tibet.&lt;br /&gt;
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Tibetan sources describe Kamalaśīla&#039;s death in dramatic terms. According to some accounts, defeated Chan proponents assassinated him by squeezing his kidneys, causing internal injuries that led to death. Other versions mention death from natural causes or illness. Butön&#039;s &#039;&#039;Chos &#039;byung&#039;&#039; reports the assassination narrative but notes it comes from &amp;quot;some sources&amp;quot; rather than stating it as an established fact. The dramatic nature of these accounts, combined with their apologetic function (explaining Chan&#039;s decline while elevating Kamalaśīla to martyr status), has led scholars to question their historical accuracy. Nevertheless, the tradition consistently places Kamalaśīla&#039;s death shortly after the debates, around 795 CE.&lt;br /&gt;
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Regardless of uncertainties surrounding specific biographical details, Kamalaśīla&#039;s intellectual legacy remains secure. The &#039;&#039;Bhāvanākrama&#039;&#039; texts became foundational authorities for meditation instruction across all Tibetan schools. His synthesis of Madhyamaka philosophy with practical meditation guidance, his insistence on the conjunction of wisdom and compassion, and his articulation of the gradual path shaped Tibetan Buddhist education for centuries. Later Tibetan scholars consistently cited his works when discussing meditation theory, the relationship between study and practice, and the proper understanding of emptiness. His role in establishing the philosophical-contemplative integration characteristic of Tibetan Buddhism cannot be overstated.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Table 4: Kamalaśīla&#039;s Fact Sheet&amp;lt;/h5&amp;gt;&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! Data Point !! Value !! Note &lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Birth date&lt;br /&gt;
{{!}}c. 740 CE&lt;br /&gt;
{{!}}Based on relationship to Śāntarakṣita (c. 725–788) and Tibet events&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Death date&lt;br /&gt;
{{!}}c. 795 CE&lt;br /&gt;
{{!}}Tibetan sources; assassination narrative questioned&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Teacher&lt;br /&gt;
{{!}}Śāntarakṣita&lt;br /&gt;
{{!}}Universally attested; commented on teacher&#039;s works&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Education&lt;br /&gt;
{{!}}Nālandā Monastery&lt;br /&gt;
{{!}}Inferred from teacher&#039;s location and expertise demonstrated&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Philosophical position&lt;br /&gt;
{{!}}Yogācāra-Madhyamaka synthesis&lt;br /&gt;
{{!}}Clear from all authenticated works&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Major works&lt;br /&gt;
{{!}}&#039;&#039;Bhāvanākrama&#039;&#039; (3), &#039;&#039;Madhyamakāloka&#039;&#039;, &#039;&#039;Tattvasaṃgrahapañjikā&#039;&#039;, etc.&lt;br /&gt;
{{!}}20+ texts attributed; some dubious&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Tibet arrival&lt;br /&gt;
{{!}}788–789 CE&lt;br /&gt;
{{!}}After Śāntarakṣita&#039;s death, before debates&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Debate role&lt;br /&gt;
{{!}}Representative of Indian gradualism&lt;br /&gt;
{{!}}Tibetan sources clear; Dunhuang sources silent&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Death circumstances&lt;br /&gt;
{{!}}Assassination by opponents&lt;br /&gt;
{{!}}Traditional but doubted; dramatic details suspicious&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Legacy&lt;br /&gt;
{{!}}Foundational for Tibetan Buddhism&lt;br /&gt;
{{!}}Universal acknowledgment across schools&lt;br /&gt;
{{!}}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;The Authorship Debate&amp;lt;/h3&amp;gt;&lt;br /&gt;
While traditional sources uniformly attribute the &#039;&#039;Bhāvanākrama&#039;&#039; texts and associated corpus to a single figure named Kamalaśīla, modern scholarship has raised several questions about this attribution, the historical existence of the debates, and the precise relationship between the texts and the events they purportedly address. These questions, while not undermining the texts&#039; significance, complicate simple narratives about their composition and historical context.&lt;br /&gt;
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The case for traditional attribution rests on several strong pillars. Early cataloging provides solid evidence: the Denkarma catalog (early ninth century), compiled within two decades of the supposed composition date, lists all three texts as works of Kamalaśīla. This early testimony, created by scholars with direct access to living oral tradition about the texts&#039; origins and with no obvious motive for fabrication, carries substantial weight. The catalog represents not retrospective attribution centuries later but near-contemporary recognition, suggesting that Kamalaśīla&#039;s authorship was accepted from the texts&#039; first circulation.&lt;br /&gt;
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Stylistic and philosophical consistency strengthens the traditional attribution. The &#039;&#039;Bhāvanākrama&#039;&#039; texts show remarkable consistency with Kamalaśīla&#039;s other authenticated works in philosophical position, citation patterns, and argumentative methodology. They employ the characteristic Yogācāra-Madhyamaka synthesis that Śāntarakṣita and Kamalaśīla developed, treating Yogācāra teachings as provisional means for introducing Madhyamaka realization. Citations overlap extensively with those in the &#039;&#039;Tattvasaṃgrahapañjikā&#039;&#039; and other works, drawing from the same sūtra corpus and employing similar interpretive strategies.&lt;br /&gt;
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Tibetan historical consensus provides another pillar of support. Multiple independent Tibetan historical sources—including the &#039;&#039;Testament of Ba&#039;&#039; (&#039;&#039;Sba bzhed&#039;&#039; [in both its versions]), Butön&#039;s &#039;&#039;History of Buddhism&#039;&#039; (&#039;&#039;Chos &#039;byung&#039;&#039;), Ne&#039;u Paṇḍita&#039;s &#039;&#039;Account of the Early Events Called the Garland of Flowers&#039;&#039; (&#039;&#039;Snon gyi gtam me tog phreng ba&#039;&#039;), Nyang Ral&#039;s &#039;&#039;Heart of the Flower: A Dharma History&#039;&#039; (&#039;&#039;Chos &#039;byung me tog snying po&#039;&#039;), and various later historians—uniformly connect Kamalaśīla with the three texts and the Samye debates. While these sources differ in details about the debates&#039; conduct, participants, and outcomes, their agreement on core facts (Kamalaśīla&#039;s presence, his composition of texts defending gradualism, and the texts&#039; continuing authority) suggests a stable tradition traceable to eighth-century events rather than later fabrication.&lt;br /&gt;
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Technical sophistication supports the attribution to a scholar of Kamalaśīla&#039;s caliber. The texts display the high level of philosophical sophistication and comprehensive knowledge of sūtra literature  characteristic of a scholar trained at Nālandā in the mid-eighth century. The integration of practical meditation instruction with rigorous philosophical argumentation matches what we would expect from Śāntarakṣita&#039;s foremost disciple, someone capable of both sophisticated scholastic analysis and practical pedagogy. The texts&#039; quality argues against attribution to a lesser-known figure or anonymous compilation.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Table 5: Evidence Supporting Traditional Attribution&amp;lt;/h5&amp;gt;&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! Evidence Type !! Specific Data !! Source &lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Early cataloging&lt;br /&gt;
{{!}}Denkarma (c. 812/824 CE) lists all three&lt;br /&gt;
{{!}}Universal scholarly agreement&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Philosophical consistency&lt;br /&gt;
{{!}}Matches &#039;&#039;Tattvasaṃgrahapañjikā&#039;&#039; positions&lt;br /&gt;
{{!}}Comparative doctrinal analysis&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Citation patterns&lt;br /&gt;
{{!}}Overlapping sūtra references&lt;br /&gt;
{{!}}Textual comparison&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Tibetan historical consensus&lt;br /&gt;
{{!}}Multiple independent sources&lt;br /&gt;
{{!}}&#039;&#039;Testament of Ba&#039;&#039;, Butön , others&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Technical sophistication&lt;br /&gt;
{{!}}Nālandā-level scholarship evident&lt;br /&gt;
{{!}}Qualitative assessment&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Translation colophons&lt;br /&gt;
{{!}}Prajñāvarman/Yeshe De named&lt;br /&gt;
{{!}}Manuscript witness&lt;br /&gt;
{{!}}}&lt;br /&gt;
&lt;br /&gt;
However, several scholars have raised questions meriting serious consideration. Dating ambiguity creates one area of uncertainty. While Tibetan sources place the debates around 792–794 CE, some scholars have suggested the texts might have been composed earlier in India before Kamalaśīla&#039;s Tibet journey. This hypothesis, advanced by Taniguchi and discussed by Adam, proposes that the texts&#039; antisubitist arguments address Indian rather than Tibetan debates, with later tradition connecting them retrospectively to the Samye events. If correct, this would not undermine Kamalaśīla&#039;s authorship but would change our understanding of compositional context and intended audience.&lt;br /&gt;
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The Dunhuang documents&#039; silence presents another puzzle. The extensive corpus of Buddhist texts discovered at Dunhuang, including Chinese Chan materials and documents from the imperial period, makes no mention of the famous debates or Kamalaśīla&#039;s presence in Tibet. This silence is striking given the traditional narrative&#039;s prominence. Some scholars interpret this as evidence that the debates never occurred or occurred on a much smaller scale than later tradition claimed. Others note that Dunhuang was geographically distant from Samye and that absence of evidence is not evidence of absence—many historical events leave no trace in surviving records.&lt;br /&gt;
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The nature of Chan in Tibet during the imperial period remains debated. Paul Demiéville&#039;s pioneering study of the Chan documents found at Dunhuang revealed a more complex picture than traditional Tibetan historiography suggests. Rather than a simple conflict between sudden Chinese and gradual Indian approaches decisively resolved by royal decree, the evidence suggests sustained interaction between multiple meditation traditions, with Chan influence persisting well into the ninth century and beyond. Some Nyingma teachings, particularly aspects of Dzogchen, may incorporate Chan elements despite the tradition&#039;s official stance against subitist approaches. This complexity suggests that simple narratives about the debates&#039; outcome may oversimplify messier historical realities.&lt;br /&gt;
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Attribution questions extend beyond the &#039;&#039;Bhāvanākrama&#039;&#039;s to other works bearing Kamalaśīla&#039;s name. Some texts in the Tibetan canon attributed to Kamalaśīla may represent works by other scholars with similar names or pseudepigraphical compositions. Establishing a secure corpus requires careful philological work. However, the &#039;&#039;Bhāvanākrama&#039;&#039; trilogy itself shows none of the obvious inconsistencies or anachronisms that might suggest spurious attribution. The three texts cohere doctrinally, stylistically, and methodologically in ways consistent with single authorship by a scholar of Kamalaśīla&#039;s caliber working within a consistent philosophical framework.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Table 6: Evidence Raising Questions&amp;lt;/h5&amp;gt;&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! Question Type !! Specific Issue !! Scholarly Position &lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Dating precision&lt;br /&gt;
{{!}}India vs. Tibet composition?&lt;br /&gt;
{{!}}Taniguchi/Adam hypothesis&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Debate historicity&lt;br /&gt;
{{!}}Dunhuang silence; exaggerated accounts?&lt;br /&gt;
{{!}}Demiéville, Gomez, others&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Chan in Tibet&lt;br /&gt;
{{!}}More complex than binary opposition?&lt;br /&gt;
{{!}}Ongoing research&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Text relationships&lt;br /&gt;
{{!}}Why three similar texts?&lt;br /&gt;
{{!}}Unclear but not problematic&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Corpus boundaries&lt;br /&gt;
{{!}}Which works authentically Kamalaśīla&#039;s?&lt;br /&gt;
{{!}}Affects broader scholarship&lt;br /&gt;
{{!}}}&lt;br /&gt;
&lt;br /&gt;
Current scholarly consensus maintains traditional attribution while acknowledging uncertainties about specific historical details. The &#039;&#039;Bhāvanākrama&#039;&#039; texts almost certainly represent the work of Kamalaśīla, most likely composed in Tibet around 792–794 CE in response to actual debates with Chan proponents, though the debates&#039; scale and immediate impact may have been exaggerated by later tradition. Alternative hypotheses—earlier Indian composition, multiple authors, or complete fabrication—lack compelling evidence and introduce more problems than they solve. The texts&#039; early canonization, philosophical consistency, and technical sophistication all support the traditional view.&lt;br /&gt;
&lt;br /&gt;
These debates about attribution and historical context matter for scholarly understanding but need not affect appreciation of the texts&#039; doctrinal content and philosophical argumentation. Whether composed in India or Tibet, in direct response to debates or addressing broader Indian controversies, the trilogy articulates a sophisticated gradualist position grounded in Mahāyāna scripture and Madhyamaka philosophy. Its influence on Tibetan Buddhism remains indisputable regardless of specific authorship details. Responsible scholarship acknowledges uncertainties while avoiding both uncritical acceptance of traditional narratives and excessive skepticism unsupported by evidence.&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Text Significance and Reception&amp;quot;&amp;gt;Part 3: Text Significance and Relevance to Bodhicitta&amp;lt;/h2&amp;gt;&lt;br /&gt;
The &#039;&#039;Bhāvanākrama&#039;&#039; trilogy occupies a distinctive position within Buddhist literature on bodhicitta by providing the most systematic Indian treatment integrating bodhicitta cultivation with graduated meditation practice. While earlier Indian texts discuss bodhicitta&#039;s importance, few develop its relationship to the complete path structure with comparable comprehensiveness. Kamalaśīla&#039;s treatment establishes bodhicitta within a causal framework that influenced all subsequent Tibetan presentations.&lt;br /&gt;
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All three &#039;&#039;Bhāvanākrama&#039;&#039; texts open by establishing a triad of factors necessary for attaining omniscience (&#039;&#039;sarvajñatā&#039;&#039;): great compassion (&#039;&#039;mahākaruṇā&#039;&#039;), bodhicitta, and a third element varying across texts—practice (&#039;&#039;pratipatti&#039;&#039;), means (&#039;&#039;upāya&#039;&#039;), or threefold wisdom (&#039;&#039;trijñāna&#039;&#039;). This formula, grounded in a celebrated passage from the &#039;&#039;Vairocanābhisaṃbodhisūtra&#039;&#039; that Kamalaśīla quotes in BhK I and II, provides the architectural framework for his gradualist soteriology. As expressed in the Second &#039;&#039;Bhāvanākrama&#039;&#039;, the passage states: &amp;quot;O Master of Secrets, the wisdom of omniscience arises from the root that is compassion. It arises from the cause that is bodhicitta. It reaches its completion through method.&amp;quot;&lt;br /&gt;
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This triadic structure establishes a causal sequence: compassion produces bodhicitta, bodhicitta functions as the seed from which buddha qualities arise, and skillful means brings this cultivation to completion. Kamalaśīla explains this sequence with careful attention to causality. Compassion—the wish that all beings be free from suffering—serves as the root (&#039;&#039;mūla&#039;&#039;) because it motivates the entire spiritual undertaking. Without genuine concern for others&#039; welfare, practitioners cannot generate the aspiration for complete awakening. The relationship between compassion and bodhicitta merits careful attention. While compassion provides the emotional-motivational foundation, bodhicitta adds a distinctive cognitive-volitional element: the explicit resolve to attain complete awakening as the means for effectively benefiting beings. This combination of other-directed compassion with the wisdom recognizing awakening&#039;s necessity distinguishes bodhicitta from other forms of altruism.&lt;br /&gt;
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Following the Mahāyāna tradition, Kamalaśīla distinguishes two aspects of bodhicitta: conventional (&#039;&#039;saṃvṛti&#039;&#039;) and ultimate (&#039;&#039;paramārtha&#039;&#039;). Conventional bodhicitta consists in the aspiration and commitment to attain awakening for others&#039; sake, expressed through the bodhisattva vows. This form operates within the framework of conventional distinctions: self and other, saṃsāra and nirvāṇa, unawakened and awakened states. It motivates the accumulation of merit (&#039;&#039;puṇyasaṃbhāra&#039;&#039;) through ethical conduct, generosity, and compassionate action. Ultimate bodhicitta consists in direct realization of emptiness (&#039;&#039;śūnyatā&#039;&#039;), the absence of inherent existence (&#039;&#039;svabhāva&#039;&#039;) in all phenomena. This wisdom apprehends reality&#039;s actual nature, penetrating beyond conceptual elaborations to direct perception of how things exist. As the Second &#039;&#039;Bhāvanākrama&#039;&#039; states: &amp;quot;In this way, having generated conventional bodhicitta, one should strive to generate ultimate bodhicitta. As for this ultimate bodhicitta—it is utterly beyond this world, free from all conceptual proliferation, extremely clear, the sphere of the ultimate, stainless, unmoving and steady—like a butter-lamp, unwavering, out of the wind.&amp;quot;&lt;br /&gt;
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The two forms of bodhicitta prove inseparable in authentic practice. The Second &#039;&#039;Bhāvanākrama&#039;&#039; particularly emphasizes how bodhicitta connects to the two accumulations (&#039;&#039;saṃbhāra&#039;&#039;) of merit (&#039;&#039;puṇya&#039;&#039;) and gnosis (&#039;&#039;jñāna&#039;&#039;). Conventional bodhicitta motivates and directs the accumulation of merit through the first five perfections: generosity, ethical discipline, patience, diligence, and meditation. Ultimate bodhicitta develops through the accumulation of gnosis, particularly the sixth perfection of wisdom (&#039;&#039;prajñāpāramitā&#039;&#039;). This wisdom, perfected through analytical meditation on emptiness, eliminates obscurations and will manifest as the Buddha&#039;s truth body (&#039;&#039;dharmakāya&#039;&#039;).&lt;br /&gt;
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Kamalaśīla&#039;s treatment of bodhicitta proved influential because it weaves it seamlessly through the entire path rather than leaving it as a one-time inspiration. He situates bodhicitta within the entire philosophical and meditative journey of practitioners, showing how it underwrites discipline, contemplation, and realization alike. His account binds wisdom and compassion into a single movement in which rigorous analysis is paired with practical instructions, keeping bodhicitta cultivation intelligible to scholars and actionable for practitioners.&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Study the Text&amp;quot;&amp;gt;Part 4: Study the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
&amp;lt;h3&amp;gt;Core Concepts and Typologies&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Bhāvanākrama&#039;&#039; trilogy employs a sophisticated technical vocabulary drawing from multiple Buddhist philosophical and meditation traditions, synthesizing diverse conceptual frameworks into a coherent system. Understanding these core concepts and their typological organization proves essential for grasping the texts&#039; doctrinal positions and practical implications. This section examines the trilogy&#039;s central conceptual architecture, tracing how specific terms function within larger typological structures.&lt;br /&gt;
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&amp;lt;h4&amp;gt;Compassion and Bodhicitta Framework&amp;lt;/h4&amp;gt;&lt;br /&gt;
The trilogy&#039;s foundational conceptual structure revolves around the relationship between compassion (&#039;&#039;karuṇā&#039;&#039;, &#039;&#039;mahākaruṇā&#039;&#039;), bodhicitta (&#039;&#039;bodhicitta&#039;&#039;, &#039;&#039;bodhipraṇidhāna&#039;&#039;), and their causal relationship to omniscience (&#039;&#039;sarvajñatā&#039;&#039;). Compassion designates the wish that beings be free from suffering (&#039;&#039;duḥkha&#039;&#039;), distinguished from mere sympathy by its active quality—not just feeling others&#039; pain but wishing for its elimination. The trilogy emphasizes &#039;&#039;mahākaruṇā&#039;&#039; (great compassion), universal in scope rather than limited to specific individuals or groups, impartial rather than preferential, and sustained rather than intermittent.&lt;br /&gt;
&lt;br /&gt;
Bodhicitta combines affective and volitional dimensions: compassion&#039;s emotional force directed through the explicit aspiration to attain complete awakening for others&#039; benefit. The trilogy distinguishes two aspects: conventional bodhicitta (&#039;&#039;saṃvṛtibodhicitta&#039;&#039;)—the aspiration and vow operating within conventional frameworks of self/other and saṃsāra/nirvāṇa—and ultimate bodhicitta (&#039;&#039;paramārthabodhicitta&#039;&#039;)—direct realization of emptiness (&#039;&#039;śūnyatā&#039;&#039;) eliminating cognitive obscurations. These two aspects develop together throughout the path rather than sequentially, with conventional bodhicitta maintaining direction while ultimate bodhicitta eliminates obstacles.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h4&amp;gt;Meditation Practice Typology&amp;lt;/h4&amp;gt;&lt;br /&gt;
The trilogy&#039;s meditation typology centers on the &#039;&#039;śamatha-vipaśyanā&#039;&#039; (&#039;&#039;zhi gnas-lhag mthong&#039;&#039;) conjunction, treating these two factors as encompassing all authentic Buddhist meditation. &#039;&#039;Śamatha&#039;&#039; (calm, tranquility, mental stability) designates the quality of sustained one-pointed focus free from agitation (&#039;&#039;auddhatya&#039;&#039;) and sinking (&#039;&#039;laya&#039;&#039;). The texts detail its development through nine stages (&#039;&#039;navākārasthāpana&#039;&#039;): placing, continuous placing, repeated placing, close placing, taming, pacifying, complete pacifying, one-pointed, and effortless equipoise. This progressive framework, drawn from Maitreya&#039;s &#039;&#039;Madhyāntavibhāga&#039;&#039; and Asaṅga&#039;s elaborations, provides structured guidance for concentration development.&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;Vipaśyanā&#039;&#039; (insight, analytical wisdom, discriminating awareness) designates the quality of penetrative understanding that investigates phenomena&#039;s actual nature. The trilogy emphasizes two primary investigations: selflessness of persons (&#039;&#039;pudgalanairātmya&#039;&#039;)—analyzing the absence of inherent self in the person or subject—and selflessness of phenomena (&#039;&#039;dharmanairātmya&#039;&#039;)—analyzing the absence of inherent self in all constituents of experience. These investigations proceed through both conceptual analysis that establishes correct understanding and nonconceptual direct perception (&#039;&#039;pratyakṣa&#039;&#039;) that realizes emptiness directly.&lt;br /&gt;
&lt;br /&gt;
The trilogy&#039;s distinctive contribution is its insistence on &#039;&#039;yuganaddha&#039;&#039; (union, conjunction, yoking together) of these two factors. Rather than developing &#039;&#039;śamatha&#039;&#039; completely before adding &#039;&#039;vipaśyanā&#039;&#039;, or vice versa, practitioners should cultivate them together in mutual support. &lt;br /&gt;
&lt;br /&gt;
&amp;lt;h4&amp;gt;Wisdom Typology&amp;lt;/h4&amp;gt;&lt;br /&gt;
The First &#039;&#039;Bhāvanākrama&#039;&#039; organizes its presentation around three kinds of wisdom (&#039;&#039;prajñā&#039;&#039;), providing a learning sequence from initial encounter with the teachings to final realization:&lt;br /&gt;
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:*&#039;&#039;Śrutamayīprajñā&#039;&#039; (wisdom born from hearing): Knowledge acquired through encountering authentic teachings, listening to qualified teachers, and studying authoritative texts. This establishes correct intellectual understanding, distinguishing what has been well-stated from what requires interpretation (&#039;&#039;neyārtha/nītārtha&#039;&#039; distinction). The trilogy emphasizes hearing&#039;s necessity—without initial exposure to correct teachings, practitioners cannot generate proper understanding.&lt;br /&gt;
:*&#039;&#039;Cintāmayīprajñā&#039;&#039; (wisdom born from reflection): Knowledge developed through systematic investigation, employing reasoning (&#039;&#039;yukti&#039;&#039;) to verify what has been heard, examining logical implications, and resolving doubts. This transforms intellectual understanding into conviction through rational analysis. The trilogy details specific reasoning patterns: analysis of production, examination of causality, investigation of inherent existence, and scrutiny of reification tendencies.&lt;br /&gt;
:*&#039;&#039;Bhāvanāmayīprajñā&#039;&#039; (wisdom born from meditation): Knowledge arising through sustained cultivation, progressing from refined conceptual understanding to direct nonconceptual realization. This encompasses the entire meditation path from initial &#039;&#039;śamatha&#039;&#039; development through final buddha qualities. The trilogy treats this third wisdom as its primary focus, though emphasizing its dependence on the first two as necessary causes.&lt;br /&gt;
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This three-wisdom framework became standard in Tibetan Buddhist education, validating the integration of study, reflection, and practice rather than treating them as separate or potentially conflicting pursuits. It establishes that contemplative realization requires philosophical training and that philosophical understanding aims toward meditative realization.&lt;br /&gt;
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&amp;lt;h4&amp;gt;Obscurations and Their Elimination&amp;lt;/h4&amp;gt;&lt;br /&gt;
The trilogy employs the standard Mahāyāna distinction between two types of obscurations (&#039;&#039;āvaraṇa&#039;&#039;) requiring elimination:&lt;br /&gt;
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:*&#039;&#039;Kleśāvaraṇa&#039;&#039; (afflictive obscurations): Mental defilements like attachment, aversion, and ignorance that perpetuate suffering and bind beings in saṃsāra. These obscurations operate through emotional-motivational dimensions, producing unwholesome actions (&#039;&#039;karma&#039;&#039;) and their consequences. Their elimination produces liberation (&#039;&#039;mokṣa&#039;&#039;, &#039;&#039;nirvāṇa&#039;&#039;) from compulsory rebirth.&lt;br /&gt;
:*&#039;&#039;Jñeyāvaraṇa&#039;&#039; (cognitive obscurations): Subtle cognitive errors, particularly reification of inherent existence, that prevent omniscient knowledge even after afflictive obscurations are eliminated. These obscurations operate through cognitive-epistemic dimensions, creating subtle distortions in how reality is known. Their elimination produces complete omniscience (&#039;&#039;sarvajñatā&#039;&#039;), the Buddha&#039;s knowledge of all phenomena.&lt;br /&gt;
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The trilogy emphasizes that both obscurations require elimination for complete buddhahood, distinguishing the Mahāyāna goal from śrāvaka liberation that eliminates only afflictive obscurations. This distinction grounds the necessity of bodhicitta—only the aspiration for complete awakening motivates the extensive cultivation required to eliminate both obscuration types.&lt;br /&gt;
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&amp;lt;h4&amp;gt;Path Structure: Stages and Perfections&amp;lt;/h4&amp;gt;&lt;br /&gt;
The trilogy incorporates two primary organizational schemes for path progression:&lt;br /&gt;
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:*&#039;&#039;Daśabhūmi&#039;&#039; (ten stages/grounds): The progressive levels of bodhisattva realization from the first &#039;&#039;bhūmi&#039;&#039; (&#039;&#039;Pramuditā&#039;&#039;, &amp;quot;Joyful&amp;quot;) to the tenth (&#039;&#039;Dharmameghā&#039;&#039;, &amp;quot;Cloud of Dharma&amp;quot;), with buddhahood as the eleventh stage. Each stage involves specific realizations, the elimination of particular obscurations, and the cultivation of distinctive qualities. The trilogy provides detailed descriptions especially in the First text.&lt;br /&gt;
:*&#039;&#039;Ṣaḍpāramitā&#039;&#039; (six perfections): The practices characterizing bodhisattva conduct: generosity (&#039;&#039;dāna&#039;&#039;), ethical discipline (&#039;&#039;śīla&#039;&#039;), patience (&#039;&#039;kṣānti&#039;&#039;), diligence (&#039;&#039;vīrya&#039;&#039;), meditation (&#039;&#039;dhyāna&#039;&#039;), and wisdom (&#039;&#039;prajñā&#039;&#039;). The trilogy emphasizes their integration, particularly the relationship between the first five perfections (generating merit, &#039;&#039;puṇyasaṃbhāra&#039;&#039;) and the sixth perfection (generating gnosis, &#039;&#039;jñānasaṃbhāra&#039;&#039;).&lt;br /&gt;
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These frameworks provide structured guidance for understanding path progression and assessing development, though the trilogy emphasizes that its meditation instructions apply across all stages rather than being limited to specific levels.&lt;br /&gt;
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&amp;lt;h4&amp;gt;Technical Meditation Terms&amp;lt;/h4&amp;gt;&lt;br /&gt;
The trilogy employs numerous technical terms requiring precise understanding:&lt;br /&gt;
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:*&#039;&#039;Ālambana&#039;&#039; (object, support): That upon which attention focuses in meditation. The Third &#039;&#039;Bhāvanākrama&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s four objects provide a typology: nonconceptual image, conceptual analysis, limit of things (emptiness), perfection of purpose.&lt;br /&gt;
:*&#039;&#039;Nimitta&#039;&#039; (sign, mark, image): The mental representation appearing in meditation, particularly in &#039;&#039;śamatha&#039;&#039; practice. The trilogy distinguishes authentic signs of progress from deceptive counterfeits.&lt;br /&gt;
:*&#039;&#039;Manasikāra&#039;&#039; (attention, mental engagement): The active quality of directing mind toward an object. The trilogy contrasts correct attention (&#039;&#039;yoniśomanasikāra&#039;&#039;) supporting wisdom with incorrect attention (&#039;&#039;ayoniśomanasikāra&#039;&#039;) reinforcing error.&lt;br /&gt;
:*&#039;&#039;Bhūtapratyavekṣā&#039;&#039; (investigation of things): The analytical investigation central to &#039;&#039;vipaśyanā&#039;&#039;, examining phenomena to realize their empty nature. The trilogy emphasizes this against approaches advocating only nonconceptual rest.&lt;br /&gt;
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&amp;lt;h3&amp;gt;Key Verses and Passages: The Graduated Path&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Bhāvanākrama&#039;&#039; trilogy&#039;s central argument revolves around the notion of &#039;&#039;krama&#039;&#039;—the necessity of gradual, sequential cultivation where each stage causally produces the next. Authentic awakening unfolds through definite stages that cannot be bypassed. The following key passages demonstrate this graduated structure according to Kamalaśīla&#039;s advocacy, showing how foundations generate causes, causes enable practice, and practice yields realization. The translated passages presented below are drawn from Martin Adam&#039;s translation of the &#039;&#039;Bhāvanākrama&#039;&#039;s.&lt;br /&gt;
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&amp;lt;h4&amp;gt;I. Establishing the Causal Foundation (&#039;&#039;mūla&#039;&#039; and &#039;&#039;hetu&#039;&#039;)&amp;lt;/h4&amp;gt;&lt;br /&gt;
The graduated path begins with establishing its necessary causal foundation. Without proper roots and causes, effects cannot arise—a principle Kamalaśīla employs against sudden approaches that attempt to bypass preparatory cultivation.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Passage 1: The Triadic Foundation of Compassion, Bodhicitta, Method&amp;lt;/h5&amp;gt;&lt;br /&gt;
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&amp;lt;h4&amp;gt;From &#039;&#039;Bhāvanākrama&#039;&#039; II:&amp;lt;/h4&amp;gt;&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=Now, if it is asked what are the causes and conditions of which omniscience is the effect, I say that one like me, who is as if blind by birth, cannot explain them. What I can do, however, is convey them in accordance with the very words of the Illustrious One, just as he conveyed them to his disciples after he became enlightened. The Illustrious One said to them: &amp;quot;O Master of Secrets, the wisdom of omniscience arises from the root that is compassion. It arises from the cause that is bodhicitta. It reaches its completion through method.&amp;quot; Thus, one seeking to attain omniscience should train in the triad of compassion, bodhicitta, and method.&lt;br /&gt;
}}&lt;br /&gt;
This opening passage establishes the architectural foundation for Kamalaśīla&#039;s graduated path. Compassion functions as &#039;&#039;mūla&#039;&#039; (root): the foundational support from which everything grows. Bodhicitta functions as &#039;&#039;hetu&#039;&#039; (cause): the specific seed that ripens into omniscience. Method functions as &#039;&#039;parisamāpti&#039;&#039; (culmination): the means bringing cultivation to completion. This triadic structure embodies Kamalaśīla&#039;s gradualist argument: omniscience requires &#039;&#039;complete causes&#039;&#039;. Attempting shortcuts that bypass compassion or bodhicitta violates causality. It is like trying to extract oil from sand. The &#039;&#039;krama&#039;&#039; aspect is explicit: one must establish the root &#039;&#039;before&#039;&#039; planting the seed, and plant the seed &#039;&#039;before&#039;&#039; applying methods for its growth.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Passage 2: Compassion as Continuous Root Practice&amp;lt;/h5&amp;gt;&lt;br /&gt;
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&amp;lt;h4&amp;gt;From &#039;&#039;Bhāvanākrama&#039;&#039; II:&amp;lt;/h4&amp;gt;&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=When moved by compassion, bodhisattvas will decisively take the vow to rescue all sentient beings. Then, having removed the mistaken view of self, they will devotedly apply themselves to the extremely arduous task of accumulating merit and knowledge, which are perfected continuously over a long period of time. Having embarked upon it, there can be no doubt that they will thoroughly perfect the requisites of merit and knowledge. When the requisites are complete, it will be as if omniscience is in the palm of one&#039;s hand. Therefore, because the root of omniscience is compassion alone, it should be practiced right from the start.&lt;br /&gt;
}}&lt;br /&gt;
Following this, Kamalaśīla quotes the &#039;&#039;Dharmasaṃgīti&#039;&#039;: &amp;quot;O Lord, a bodhisattva should not train in too many teachings. Lord, when a bodhisattva has thoroughly embraced one teaching, thoroughly understood it, then all the qualities of the Buddha are there in the palm of one&#039;s hand. And if it is asked what is this one teaching, it is nothing other than great compassion.&amp;quot; (BhK II).&lt;br /&gt;
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This passage teaches why compassion cannot be bypassed or treated as mere preliminary practice. The causal sequence is nonnegotiable: compassion generates bodhicitta → bodhicitta motivates accumulation of merit and wisdom → complete accumulations produce omniscience. The &amp;quot;root&amp;quot; metaphor indicates compassion remains &#039;&#039;continuously active&#039;&#039; throughout the path rather than serving as initial motivation later transcended. The &#039;&#039;Dharmasaṃgīti&#039;&#039; citation provides radical simplification: mastering great compassion &#039;&#039;alone&#039;&#039; suffices because it naturally generates all other buddha qualities through causal necessity. This is why compassion must be cultivated &#039;&#039;first&#039;&#039; (&amp;quot;right from the start&amp;quot;)—it functions as the root enabling all subsequent growth.&lt;br /&gt;
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&amp;lt;h4&amp;gt;II. Preparatory Cultivation (Three Sequential Wisdoms)&amp;lt;/h4&amp;gt;&lt;br /&gt;
Before meditation proper, practitioners must establish correct understanding through study and reflection. This preparatory phase exemplifies Kamalaśīla&#039;s gradualism: conceptual understanding precedes and produces nonconceptual realization through causal necessity.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Passage 3: Three Kinds of Wisdom through Study, Reflection, Meditation&amp;lt;/h5&amp;gt;&lt;br /&gt;
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&amp;lt;h4&amp;gt;From &#039;&#039;Bhāvanākrama&#039;&#039; I:&amp;lt;/h4&amp;gt;&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=In this connection, one should spend some time initially generating the wisdom arising from study. For it is in this way that one first apprehends the meaning of the scriptures. Following that, one distinguishes between the provisional and definitive meanings by means of the wisdom arising from thinking. Then, having discriminated in that way, one should meditate on the real meaning (&#039;&#039;bhūtam artham&#039;&#039;), not that which is unreal. Otherwise, from meditating upon the unreal and the persistence of doubt, there would be no arising of genuine knowledge. And then meditation would be meaningless, just like that of the &#039;&#039;tīrthika&#039;&#039;s.&lt;br /&gt;
}}&lt;br /&gt;
Kamalaśīla continues: &amp;quot;Thus when the wisdom arising from thinking has understood based on logic and scripture, the very reality that is the natural condition of things should be meditated upon.&amp;quot;&lt;br /&gt;
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This passage establishes &#039;&#039;Bhāvanākrama&#039;&#039; I&#039;s distinctive graduated framework showing how one kind of wisdom causally produces the next. &#039;&#039;Śrutamayīprajñā&#039;&#039; (wisdom from study) establishes correct intellectual understanding by encountering authentic teachings. Practitioners learn to distinguish definitive from provisional meanings, building conceptual clarity. &#039;&#039;Cintāmayīprajñā&#039;&#039; (wisdom from reflection) transforms understanding into conviction through systematic logical analysis. What was initially accepted on authority becomes personally verified through reasoning. &#039;&#039;Bhāvanāmayīprajñā&#039;&#039; (wisdom from meditation) brings conviction to direct experiential realization. Conceptual understanding gradually refines until it transforms into nonconceptual direct perception.&lt;br /&gt;
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The comparison to non-Buddhist (&#039;&#039;tīrthika&#039;&#039;) meditation is crucial: contemplative practice without proper philosophical grounding produces peaceful states lacking transformative understanding. This directly addresses the Samye debate: genuine nonconceptual realization requires extensive conceptual preparation. One cannot skip to the third stage without completing the first two. The &#039;&#039;krama&#039;&#039; is explicit: study → reflection → meditation, each stage producing the next through causal necessity.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Passage 4: Compassion Cultivation through the Three-Stage Method&amp;lt;/h5&amp;gt;&lt;br /&gt;
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&amp;lt;h4&amp;gt;From &#039;&#039;Bhāvanākrama&#039;&#039; II:&amp;lt;/h4&amp;gt;&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=Initially, at the outset, one develops equanimity—thereby clearing away anger and attachment towards any sentient being. Thus even-mindedness should be produced. Thinking, &amp;quot;All sentient beings desire happiness and do not desire suffering. In beginningless saṃsāra there is no sentient being who has not been a relative of mine at least a hundred times,&amp;quot;—what distinction could there be among them that one could be attached to some and angry at others? On that basis, having taken it to heart that one should act with impartiality towards all sentient beings, one begins from a position of neutrality and cultivates this even-mindedness towards friends and enemies alike. Next, having established even-mindedness, one cultivates loving-kindness. Saturating the mental continuum with the waters of loving-kindness so that it becomes like a soil of gold, when the seed of compassion is sewn there, it will readily flourish.&lt;br /&gt;
}}&lt;br /&gt;
This passage provides the trilogy&#039;s most detailed graduated instructions for compassion cultivation. The agricultural metaphor makes the sequential necessity explicit: attempting to plant compassion&#039;s seed in unprepared soil produces barren ground. The three stages address specific obstacles in causal order: (1) The equanimity stage removes the obstacle of biased regard—genuine universal compassion proves psychologically impossible while maintaining strong preferences (attachment to friends, aversion to enemies). (2) The loving-kindness stage generates a positive mindset preparing a receptive substrate. (3) The compassion stage plants the actual seed in prepared ground—the wish that beings be free from suffering can now &amp;quot;readily flourish&amp;quot; because proper conditions exist. Each stage must be &#039;&#039;completed&#039;&#039; before proceeding to the next.&lt;br /&gt;
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&amp;lt;h4&amp;gt;III. Meditative Development (Union and Progressive Objects)&amp;lt;/h4&amp;gt;&lt;br /&gt;
With proper foundation and preparation established, practitioners enter meditation proper, developing the union of calm and insight through progressive stages.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Passage 5: The Union of Calm and Insight as a Necessary Conjunction&amp;lt;/h5&amp;gt;&lt;br /&gt;
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&amp;lt;h4&amp;gt;From &#039;&#039;Bhāvanākrama&#039;&#039; III:&amp;lt;/h4&amp;gt;&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=There (in those sūtras), even if the &#039;&#039;samādhi&#039;&#039; of bodhisattvas was taught by the Lord to be limitless, by way of the (four) Immeasurables and all the rest, nevertheless all &#039;&#039;samādhi&#039;&#039;s are subsumed under tranquility and insight. Therefore, precisely that path which carries the union of tranquility and insight is related. . . . By the power of tranquility the mind becomes steady on its object, like a lamp in a place without wind. By insight, the light of genuine knowledge emerges on the basis of understanding the truth of dharmas just as they are.&lt;br /&gt;
}}&lt;br /&gt;
This passage establishes that despite Buddhadharma&#039;s diversity of techniques, all authentic meditation boils down to two factors and their union: &#039;&#039;śamatha&#039;&#039; (calm) and &#039;&#039;vipaśyanā&#039;&#039; (insight). The graduated structure appears in their relationship: while they develop &#039;&#039;together&#039;&#039; (not sequentially), they must both reach adequate levels before their union becomes effective. &#039;&#039;Śamatha&#039;&#039; provides a steady, unwavering mental state enabling sustained investigation. &#039;&#039;Vipaśyanā&#039;&#039; provides analytical penetration revealing reality&#039;s nature. The term &#039;&#039;yuganaddha&#039;&#039; (&amp;quot;union,&amp;quot; lit. &amp;quot;yoked together&amp;quot;) is key because this is not mere alternation but interpenetration. Both factors must develop progressively, supporting each other, until their union becomes stable.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Passage 6: Four Supporting Objects as a Meditation Framework&amp;lt;/h5&amp;gt;&lt;br /&gt;
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&amp;lt;h4&amp;gt;From &#039;&#039;Bhāvanākrama&#039;&#039; III:&amp;lt;/h4&amp;gt;&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=Precisely because of this the Illustrious One taught four supporting objects for (contemplation by) yogins: a) a mental image without conceptualization b) a mental image accompanied by conceptualization c) the limit of things (&#039;&#039;vastuparyantatā&#039;&#039;, i.e., &#039;&#039;śūnyatā&#039;&#039;) and d) the perfection of purpose. In this context, when by means of tranquility one has taken up a mental image of all &#039;&#039;dharma&#039;&#039;s or a form like that of the Buddha, this object that one depends upon is called a mental image without conceptualization. . . . When, by means of insight, the yogin analyses (&#039;&#039;vicārayati&#039;&#039;) that very mental image in order to realize the truth (&#039;&#039;tattvādhigamārtha&#039;&#039;), then it is called a mental image accompanied by conceptualization.&lt;br /&gt;
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This technical instruction codifies the cultivation process at the session level through four progressive objects: (a) initial stabilization on an image (nonconceptual focus), (b) analysis of that same image (conceptual investigation), (c) penetration to the &amp;quot;limit of things&amp;quot; (realizing emptiness), (d) accomplishing meditation&#039;s purpose (eliminating obscurations). The graduated structure operates through deliberate oscillation—practitioners toggle between nonconceptual resting and analytical investigation &#039;&#039;of the same object&#039;&#039;, each phase supporting the other. This framework directly refutes sudden approaches advocating only nonconceptual practice by making conceptual analysis an explicit, necessary phase.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Passage 7: The Lamp and Dawn Metaphors Describing the Meditation Process&amp;lt;/h5&amp;gt;&lt;br /&gt;
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&amp;lt;h4&amp;gt;From &#039;&#039;Bhāvanākrama&#039;&#039; III:&amp;lt;/h4&amp;gt;&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=By the power of tranquility the mind becomes steady on its object, like a lamp in a place without wind. By insight, the light of genuine knowledge emerges on the basis of understanding the truth of dharmas just as they are (&#039;&#039;yathāvad dharmatattvāvagamāt&#039;&#039;). And on that basis all obscuration is removed, just as the night by the dawning of the sun.&lt;br /&gt;
}}&lt;br /&gt;
These pedagogical metaphors provide assessment criteria for recognizing graduated progress through meditation stages. The lamp image—steady, bright, unwavering despite conditions—describes &#039;&#039;śamatha&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s achieved qualities. The dawn image—illumination naturally dispelling darkness—describes &#039;&#039;vipaśyanā&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s achieved qualities: direct understanding eliminates confusion as inevitably as sunrise eliminates night. Teachers use these diagnostically: If practitioners report stability but lack clarity, &#039;&#039;śamatha&#039;&#039; is developing but &#039;&#039;vipaśyanā&#039;&#039; requires more work. If they have intellectual understanding but lack stability, they need more &#039;&#039;śamatha&#039;&#039; before &#039;&#039;vipaśyanā&#039;&#039; can become fully effective.&lt;br /&gt;
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&amp;lt;h4&amp;gt;IV. Philosophical Defense of Gradualism&amp;lt;/h4&amp;gt;&lt;br /&gt;
Having presented the positive graduated framework, Kamalaśīla defends it philosophically by refuting approaches that attempt to bypass stages. These passages show why sudden methods violate causality principles.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Passage 8: Refutation of Nonmentation Since Causality Requires Gradual Development&amp;lt;/h5&amp;gt;&lt;br /&gt;
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&amp;lt;h4&amp;gt;From &#039;&#039;Bhāvanākrama&#039;&#039; III:&amp;lt;/h4&amp;gt;&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=However, there are some who think along the following lines: &amp;quot;Because they are subject to positive and negative actions generated by the conceptual mind sentient beings spin around saṃsāra experiencing the fruits of their actions, such as heaven. But those who do not think anything, nor perform any action whatsoever, are fully liberated from saṃsāra. Therefore nothing should be thought. Nor should the wholesome conduct beginning with giving be undertaken. The wholesome conduct beginning with giving is taught only with foolish people in mind.&amp;quot;&lt;br /&gt;
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With regard to this position, Kamalaśīla responds:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=By such a person the entire Mahāyāna would be abandoned! . . . those who say that nothing should be thought would have abandoned the wisdom marked by the discernment of reality. For perfect knowledge has as its root the discernment of reality. . . . And one who says, &amp;quot;Neither should the conduct beginning with giving be undertaken,&amp;quot; has very clearly abandoned method, which begins with giving.&lt;br /&gt;
}}&lt;br /&gt;
This extended refutation articulates why sudden approaches violate causality and therefore cannot succeed. Kamalaśīla&#039;s core argument employs the principle &#039;&#039;like produces like&#039;&#039;: effects must accord with their causes. Nonconceptual wisdom cannot arise from mere suppression of mental activity because (1) cessation is not a cause—absence cannot produce presence; (2) blank mental states lack the cognitive content required for wisdom; (3) attempting to skip conceptual understanding violates the causal sequence. The proper &#039;&#039;krama&#039;&#039;: correct conceptual understanding (established through study/reflection) → refined conceptual understanding (developed through analytical meditation) → nonconceptual direct perception (arising when conceptual understanding becomes so refined it transforms into direct realization). Attempting to jump directly to nonconceptual states without establishing conceptual causes resembles trying to extract oil from sand—the requisite conditions simply don&#039;t exist.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Passage 9: Logical Proof of Nonorigination Bringing About Realization&amp;lt;/h5&amp;gt;&lt;br /&gt;
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&amp;lt;h4&amp;gt;From &#039;&#039;Bhāvanākrama&#039;&#039; I:&amp;lt;/h4&amp;gt;&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=Here the logic is stated in brief: The origination of entities could be either without or with a cause. First of all, (the origination of an entity is) not without a cause, since it is seen to occur on specific occasions. For unconnected to a cause, wouldn&#039;t entities arise at all times and places in the same way as at the (actually observed) time of origination, on account of there being no distinction (among those occasions)? Conversely, since (there would be) no difference from a time of (their) not being, they couldn&#039;t even arise at the time of origination. Thus it is proven that (the origination of entities) is not without a cause. Nor also does it have a cause.&lt;br /&gt;
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Kamalaśīla then systematically refutes origination from permanent cause, impermanent cause, self, other, both, or without cause, concluding: &amp;quot;Therefore, [all] these entities are, from the ultimate perspective, truly nonoriginated. But because origination exists conventionally, there is no contradiction with scripture and so on.&amp;quot;&lt;br /&gt;
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This passage establishes the graduated path&#039;s philosophical foundation through rigorous Madhyamaka reasoning. The logical analysis exemplifies &#039;&#039;cintāmayīprajñā&#039;&#039; (wisdom from reflection), which is the conceptual understanding that must be thoroughly established before it can transform into &#039;&#039;bhāvanāmayīprajñā&#039;&#039; (wisdom from meditation). The argument&#039;s structure embodies gradualism: systematically examining and eliminating all possibilities until only one conclusion remains. This isn&#039;t sudden insight but progressive elimination through logical necessity. The reasoning shows &#039;&#039;why&#039;&#039; Chan&#039;s attempt to bypass conceptual analysis fails: emptiness realization &#039;&#039;requires&#039;&#039; this kind of analytical penetration because (1) without understanding &#039;&#039;how&#039;&#039; things are empty (through what logic, refuting what errors), practitioners cannot distinguish authentic emptiness realization from mere mental blankness; (2) the analysis itself trains the mind in the discrimination that eventually transforms into nonconceptual wisdom.&lt;br /&gt;
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&amp;lt;h4&amp;gt;The Conceptual-to-Nonconceptual Shift: Rejoinders to Objections&amp;lt;/h4&amp;gt;&lt;br /&gt;
A sophisticated objection to Kamalaśīla&#039;s gradualism asks: If effects must be &amp;quot;like&amp;quot; their causes—as Buddhist theories of causality require—how can conceptual analysis produce fundamentally unlike nonconceptual wisdom? Kamalaśīla&#039;s resolution operates on multiple levels.&lt;br /&gt;
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First, conceptual and nonconceptual wisdom are not as fundamentally unlike as they initially appear. Both belong to the category of &#039;&#039;prajñā&#039;&#039; (discerning wisdom) and share identical content: the realization of emptiness. They differ only in their mode of apprehension: one is mediated by concepts, the other immediate and direct. The First &#039;&#039;Bhāvanākrama&#039;&#039; establishes this continuity by teaching that once &amp;quot;the wisdom arising from thinking has been understood based on logic and scripture, the very reality that is the natural condition of things should be meditated upon.&amp;quot; The crucial point is that the same reality (&#039;&#039;tattva&#039;&#039;) comprehended conceptually through study and reflection becomes the direct object of meditative realization. As the First &#039;&#039;Bhāvanākrama&#039;&#039; emphasizes, one must meditate &amp;quot;on the real meaning (&#039;&#039;bhūtam artham&#039;&#039;), not that which is unreal,&amp;quot; otherwise meditation proves &amp;quot;meaningless, just like that of the &#039;&#039;tīrthika&#039;&#039;s.&amp;quot; The object of realization remains constant throughout all three wisdoms; what transforms is the manner of apprehending it, progressing from intellectual understanding to logical conviction to direct perception.&lt;br /&gt;
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Second, Kamalaśīla employs the fire-sticks metaphor to illustrate self-consuming transformative causality (in both BhK II and BhK III). As the Second &#039;&#039;Bhāvanākrama&#039;&#039; explains: &lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=When the fire of knowing reality as it is arises from the very discernment of reality (&#039;&#039;yang dag par so sor rtog pa nyid&#039;&#039;), it incinerates the wood of concepts (&#039;&#039;rtog pa&#039;i shing&#039;&#039;), just as the fire of fire-sticks rubbed together [consumes the sticks themselves].&lt;br /&gt;
}}&lt;br /&gt;
The sustained analytical friction of properly grounded conceptual meditation generates the nonconceptual fire of direct realization, which then consumes its own conceptual causes. This represents eliminative causality: the cause is destroyed by its own effect, consumed in the very act of producing its result.&lt;br /&gt;
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Third, the transformation occurs through a graduated sequence of increasingly subtle moments. Each moment of properly grounded analytical meditation (&#039;&#039;yoniśomanasikāra&#039;&#039;) serves as the cause for the next, slightly more refined moment. The Second &#039;&#039;Bhāvanākrama&#039;&#039; describes &amp;quot;the arising of moments of very great purity&amp;quot; so that &amp;quot;the mental continuum will gradually become ripened.&amp;quot; As the analytical mind eliminates all objects besides ultimate reality itself, the final conceptual moment gives way to direct, unmediated realization. Kamalaśīla&#039;s framework distinguishes between the conditioned path and the unconditioned result it reveals. The graduated path does not produce or create the unconditioned (&#039;&#039;asaṃskṛta&#039;&#039;) result of nirvāṇa or the realization of ultimate reality (&#039;&#039;dharmatā&#039;&#039;). Rather, it eliminates the obscurations (&#039;&#039;āvaraṇa&#039;&#039;) that prevent the natural light of gnosis from shining forth. This is purgative or eliminative causality, a process of refinement, purification, and removal rather than fabrication or production. Ultimate reality (&#039;&#039;dharmatā&#039;&#039;, &#039;&#039;śūnyatā&#039;&#039;) is always already present as the true nature of all phenomena, never absent, never needing to be produced. The obscurations, by contrast, are adventitious (&#039;&#039;āgantuka&#039;&#039;)—namely, temporary, removable defilements that obscure this ever-present nature. The First &#039;&#039;Bhāvanākrama&#039;&#039; makes this explicit through its cloud-and-sunlight analogy: &amp;quot;when cognitive obscurations are removed, then because there is no obstruction, the knowing light of yogic perception emerges, unimpeded anywhere like a sunbeam through a sky whose covering of clouds has retreated.&amp;quot; The path&#039;s fruition is thus &amp;quot;defined by the removal of obscurations&amp;quot; (Third &#039;&#039;Bhāvanākrama&#039;&#039;), not by the production of something that didn&#039;t exist before. This distinction vindicates the graduated path as causally coherent: it operates through genuine causal sequences at the conventional level (removing obscurations through systematic practice), while what it reveals, ultimate bodhicitta, remains forever beyond the domain of production and destruction at the ultimate level. The path removes obstacles; it does not create the result.&lt;br /&gt;
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Finally, Kamalaśīla distinguishes between two fundamentally different types of conceptuality: improper attention (&#039;&#039;ayoniśomanasikāra&#039;&#039;) that superimposes inherent existence onto empty phenomena, and proper attention (&#039;&#039;yoniśomanasikāra&#039;&#039;) that investigates and ultimately negates inherent existence. The direction and function of conceptuality determines what it produces. Improper conceptuality reproduces bondage; proper conceptuality self-exhausts and opens into nonconceptual wisdom. Thus the graduated path works not by producing something new but by eliminating obscurations that prevent direct perception of ever-present ultimate reality.&lt;br /&gt;
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&amp;lt;h4&amp;gt;V. The Result of the Graduated Path (&#039;&#039;Phala&#039;&#039;)&amp;lt;/h4&amp;gt;&lt;br /&gt;
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&amp;lt;h5&amp;gt;Passage 10: Nonabiding Nirvāṇa as the Fruition of Wisdom and Method in Union&amp;lt;/h5&amp;gt;&lt;br /&gt;
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&amp;lt;h4&amp;gt;From &#039;&#039;Bhāvanākrama&#039;&#039; I:&amp;lt;/h4&amp;gt;&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=Thus the nonabiding nirvāṇa of the Blessed Ones is established. For the Blessed Ones&#039; not abiding in nirvāṇa is based on their mastery over an abundance of karmic ripenings of great enjoyment, beginning with a form-body, (Buddha-)fields, followers and so on—all of which belong to method, which is to say, generosity and the rest. But because of wisdom, they do not descend into saṃsāra—on account of relinquishing all error. For saṃsāra has error as its root. Moreover, through this path consisting in wisdom and method the middle way is made to arise—by avoiding the extremes of superimposition and denial. By wisdom, the extreme of superimposition is avoided; by method, the extreme of denial.&lt;br /&gt;
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This passage reveals why the graduated path requires &#039;&#039;both&#039;&#039; wisdom and method throughout: they produce different but complementary dimensions of the final result. &#039;&#039;Apratiṣṭhitanirvāṇa&#039;&#039; (nonabiding nirvāṇa) represents the unique fruition of the bodhisattva path. Buddhas neither remain trapped in saṃsāra like ordinary beings nor retreat into quietistic nirvāṇa like śrāvakas. The graduated causality is precise: wisdom&#039;s complete cultivation eliminates all error, preventing falling into saṃsāra; method&#039;s complete cultivation produces form bodies, Buddha-fields, and skillful means, preventing falling into isolated peace. This dual result requires dual causes as one cannot produce both effects from wisdom alone or method alone. This passage completes the arc from Passage 1&#039;s triadic foundation: compassion (root) generates bodhicitta (cause) which motivates method (means), and method combined with wisdom produces nonabiding nirvāṇa (result) through the complete, graduated cultivation of both wisdom and method over the entire path.&lt;br /&gt;
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&amp;lt;h3&amp;gt;The Structure of the Stages of the Path (&#039;&#039;Krama&#039;&#039;)&amp;lt;/h3&amp;gt;&lt;br /&gt;
The key passages above reveal how Kamalaśīla structures his entire argument around graduated causality. This framework demonstrates that &#039;&#039;krama&#039;&#039; isn&#039;t arbitrary convention but reflects causal necessity. The resulting graduated sequence is therefore not an obstacle to realization but its necessary means:&lt;br /&gt;
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:&#039;&#039;&#039;I. Foundation Phase:&#039;&#039;&#039; Compassion (root) → Bodhicitta (cause) → Method (completion)&lt;br /&gt;
::&#039;&#039;Violation&#039;&#039;: Attempting awakening without compassion produces wrong result (individual liberation)&lt;br /&gt;
:&#039;&#039;&#039;II. Preparation Phase:&#039;&#039;&#039; Study (hearing) → Reflection (analysis) → Meditation (realization)&lt;br /&gt;
::&#039;&#039;Violation&#039;&#039;: Attempting meditation without study produces wrong result (non-Buddhist absorption)&lt;br /&gt;
:&#039;&#039;&#039;III. Development Phase:&#039;&#039;&#039; Calm + Insight (union) → Four Object Process → Realization&lt;br /&gt;
::&#039;&#039;Violation&#039;&#039;: Attempting insight without calm, or calm without insight, produces incomplete result&lt;br /&gt;
:&#039;&#039;&#039;IV. Philosophical Grounding:&#039;&#039;&#039; Conceptual understanding (necessary cause) → Nonconceptual realization (effect)&lt;br /&gt;
::&#039;&#039;Violation&#039;&#039;: Attempting nonconceptual states without conceptual understanding violates causality&lt;br /&gt;
:&#039;&#039;&#039;V. Result Phase:&#039;&#039;&#039; Wisdom + Method (complete causes) → Nonabiding nirvāṇa (complete effect)&lt;br /&gt;
::&#039;&#039;Violation&#039;&#039;: Wisdom alone produces incomplete result (śrāvaka nirvāṇa); method alone produces no liberation&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Practice the Text&amp;quot;&amp;gt;Part 5: Reception History and Practice Traditions&amp;lt;/h2&amp;gt;&lt;br /&gt;
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&amp;lt;h4&amp;gt;Indian Reception and Early Circulation&amp;lt;/h4&amp;gt;&lt;br /&gt;
The &#039;&#039;Bhāvanākrama&#039;&#039; trilogy achieved authoritative status remarkably quickly, with evidence of circulation and influence in India appearing within decades of composition. This Indian reception established the texts&#039; credibility before their extensive adoption in Tibet.&lt;br /&gt;
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Jñānakīrti (early ninth century) directly borrowed passages from the First &#039;&#039;Bhāvanākrama&#039;&#039; to structure his own work &#039;&#039;Instructions on the Stages of Meditation in the Perfection Vehicle&#039;&#039; (&#039;&#039;Pha rol tu phyin pa&#039;i theg pa&#039;i sgom pa&#039;i rim pa&#039;i man ngag&#039;&#039;), confirming the trilogy&#039;s authority shortly after its composition. Haribhadra (c. 770–810) included sentences identical to those in the First &#039;&#039;Bhāvanākrama&#039;&#039; into his major commentary &#039;&#039;Abhisamayālaṃkārālokā&#039;&#039; on the Prajñāpāramitā, integrating Kamalaśīla&#039;s meditation formulations into mainstream scholastic exegesis and lending them canonical weight.&lt;br /&gt;
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&amp;lt;h4&amp;gt;Canonical Status and Tibetan Integration&amp;lt;/h4&amp;gt;&lt;br /&gt;
The texts&#039; early authority derived from multiple converging factors in the late eighth and early ninth centuries. Their composition by Śāntarakṣita&#039;s chief disciple conferred prestige within the emerging Tibetan Buddhist establishment. Their connection to the royal debates supposedly determining Tibetan Buddhism&#039;s fundamental character—whether gradualist or subitist—gave them political as well as religious significance. Their comprehensive treatment of meditation theory provided systematic guidance covering the entire path from initial compassion cultivation through advanced stages of realization, making them practical manuals not merely philosophical treatises. This practical utility ensured their continued study and application beyond any particular sectarian boundary.&lt;br /&gt;
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&amp;lt;h4&amp;gt;Nyingma: Hierarchical Integration&amp;lt;/h4&amp;gt;&lt;br /&gt;
The Nyingma school, Tibet&#039;s oldest Buddhist tradition, engaged the &#039;&#039;Bhāvanākrama&#039;&#039; texts primarily to distinguish their Dzogchen (&amp;quot;Great Perfection&amp;quot;) teachings from the Chinese Chan position that Kamalaśīla rejected. Nyingma scholars like Nubchen Sangye Yeshe (ninth–tenth century) argued that while Chan advocated mere cessation of conceptual activity without analytical investigation, Dzogchen emphasizes direct recognition of awareness&#039;s nature (&#039;&#039;rig pa&#039;&#039;) within a graduated framework including study, reflection, and preliminary practices.&lt;br /&gt;
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Later Nyingma scholars like Longchenpa (1308–1364) and Mipham Gyatso (1846–1912) developed this interpretive strategy further, presenting Dzogchen as the culmination of graduated practice rather than its replacement. This creative interpretation allowed Nyingma to maintain both the &#039;&#039;Bhāvanākrama&#039;&#039;s&#039; authority and Dzogchen&#039;s distinctive character. Mipham Gyatso proposed four stages of Madhyamaka experience (&#039;&#039;dbu ma&#039;i &#039;char rim bzhi&#039;&#039;), one giving rise to the next, integrating the trilogy&#039;s gradual structure with Nyingma nonconceptual realization. He produced detailed analyses of the gradual-sudden debates, defending Nyingma practices against charges that they resembled the Chan approaches Kamalaśīla rejected, while maintaining that authentic Dzogchen practice integrates rather than opposes graduated cultivation.&lt;br /&gt;
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&amp;lt;h4&amp;gt;Kadam and Geluk: Systematic Authority&amp;lt;/h4&amp;gt;&lt;br /&gt;
The Kadam school, founded by Atiśa in the eleventh century, granted the &#039;&#039;Bhāvanākrama&#039;&#039; trilogy central pedagogical authority. Atiśa&#039;s &#039;&#039;Bodhipathapradīpa&#039;&#039; drew extensively on Kamalaśīla&#039;s organizational framework, and later Kadam curricula treated the trilogy as a core meditation manual alongside Asaṅga&#039;s &#039;&#039;Bodhisattvabhūmi&#039;&#039;.&lt;br /&gt;
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When Je Tsongkhapa (1357–1419) founded what became the Geluk school, he inherited and systematized this Kadam approach. Tsongkhapa produced perhaps the most influential engagement with the &#039;&#039;Bhāvanākrama&#039;&#039;s through his monumental &#039;&#039;Lamrim Chenmo&#039;&#039; (&#039;&#039;Great Exposition of the Stages of the Path to Enlightenment&#039;&#039;), which cites the trilogy multiple times, treating it as equally authoritative with works by Asaṅga, Vasubandhu, and other Indian masters. His treatment of calm and insight spans hundreds of pages and quotes extensively from all three texts, treating them as normative authorities for meditation instruction.&lt;br /&gt;
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The Geluk school&#039;s engagement appears systematic within their extensive geshe curriculum. During the study of the Perfection of Wisdom (&#039;&#039;phar phyin&#039;&#039;), the trilogy&#039;s detailed treatment of the six perfections and bodhisattva stages would have provided a practical, meditative counterpart to the theoretical framework of Maitreya&#039;s &#039;&#039;Abhisamayālaṃkāra&#039;&#039;. Subsequently, in the study of the Middle Way (&#039;&#039;dbu ma&#039;&#039;), the texts would be examined for their specific Yogācāra-Madhyamaka philosophical positions and their refutations of competing views. Meditation instructors (&#039;&#039;sgom dpon&#039;&#039;) used the trilogy&#039;s technical instructions as a basis for guiding students through the progressive development of &#039;&#039;śamatha&#039;&#039; and the analytical methods of &#039;&#039;vipaśyanā&#039;&#039;. The trilogy&#039;s arguments were central to the Geluk tradition of philosophical debate, with key passages serving as authoritative proof-texts in discussions of meditation theory.&lt;br /&gt;
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&amp;lt;h4&amp;gt;Sakya: Philosophical Deployment&amp;lt;/h4&amp;gt;&lt;br /&gt;
The Sakya school&#039;s engagement took primarily philosophical rather than practical-instructional forms. Sakya Paṇḍita (1182–1251) cited the &#039;&#039;Bhāvanākrama&#039;&#039;s extensively in his polemical works, particularly when refuting incorrect meditation approaches. His &#039;&#039;Clear Differentiation of the Three Codes&#039;&#039; (&#039;&#039;Sdom gsum rab dbye&#039;&#039;) and &#039;&#039;Treasury of Logic&#039;&#039; (&#039;&#039;Tshad ma rigs gter&#039;&#039;) employed Kamalaśīla&#039;s arguments against nonanalytical meditation when criticizing practices he considered philosophically unsound, using the trilogy&#039;s refutation of thought-cessation methods to challenge certain Kagyu and Nyingma contemplative approaches.&lt;br /&gt;
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Rongtön Sheja Kunrik (1367–1449), who was regarded as a manifestation of Kamalaśīla, composed a commentary on each of the three &#039;&#039;Bhāvanākrama&#039;&#039;s. These three texts taken together have a total length of 300 pages and represent the only significant Tibetan commentary on the entirety of the original &#039;&#039;Bhāvanākrama&#039;&#039;s. The first commentary, &#039;&#039;The Ornament That Illuminates Śamatha and Vipaśyanā&#039;&#039; (&#039;&#039;Sgom rim dang po&#039;i &#039;grel pa zhi lhag gsal bar byed pa&#039;i rgyan&#039;&#039;), establishes the soteriological architecture of the Mahāyāna path by foregrounding great compassion as the indispensable root from which bodhicitta and all subsequent meditative attainments arise. The text prescribes a rigorous three-stage preliminary meditation sequence: first, cultivating equanimity by progressively extending even-mindedness from neutral beings through friends and enemies to all beings in the ten directions. Second, developing loving-kindness, which, like water, fertilizes the mindstream. Third, meditating extensively on compassion through vivid contemplation of the three types of suffering across all six realms of existence. The suffering contemplations taught by the author in relation to this point are extraordinarily detailed. Rongtön distinguishes two types of bodhicitta: conventional, which requires formal ceremonial commitment, and ultimate, characterized by six special qualities. These qualities include freedom from ordinary conceptual elaboration, freedom from cognitive obscurations, extreme clarity, direct experience through ultimate wisdom, freedom from near afflictions, and unwavering stability like a windless lamp flame. The text concludes with detailed post-meditation instructions, directing practitioners to view all phenomena as illusion-like while maintaining compassion and correct view throughout daily activities, explicitly incorporating the practices of completely pure conduct. Rongtön grounds these teachings through key citations from Mahāyāna sūtras, including the &#039;&#039;Dharmasaṃgīti&#039;&#039;, &#039;&#039;Akṣayamatinirdeśa&#039;&#039;, and &#039;&#039;Gayāśīrṣa&#039;&#039;, demonstrating how the gradualist approach proceeds through causally necessary stages. The colophon preserves crucial transmission data, identifying the original Sanskrit-Tibetan translators as the Indian &#039;&#039;paṇḍita&#039;&#039; Prajñāvarma and the Tibetan &#039;&#039;lotsāwa&#039;&#039; Bande Yeshe De, and situating Kamalaśīla&#039;s composition within the context of refuting Hwashang Mahāyāna&#039;s views at the behest of King Trisong Detsen. Rongtön composed this first commentary at the request of &amp;quot;many meditators and scholars&amp;quot; (&#039;&#039;sgom pa dang mkhas pa du mas yongs su bskul ba&#039;i ngor&#039;&#039;), and notably this colophon contains no reference to Vanaratna.&lt;br /&gt;
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The middle work, titled &#039;&#039;Commentary on the Middle Bhāvanākrama: Moonbeams on the Crucial Points&#039;&#039; (&#039;&#039;Sgom rim bar pa&#039;i &#039;grel pa gnad kyi zla zer&#039;&#039;), opens with extensive homage verses praising various masters including Kamalaśīla, whose epithet means &amp;quot;Lotus Discipline,&amp;quot; and Loter Gangri Dokchen (a figure whose identity requires further research, possibly Maitreya), indicating the text&#039;s embedding within broader Indian and Tibetan Buddhist lineage networks. The commentary provides the trilogy&#039;s most technically sophisticated treatment of meditative practice, particularly the inseparable union (&#039;&#039;zung &#039;brel&#039;&#039;) of &#039;&#039;śamatha&#039;&#039; and &#039;&#039;vipaśyanā&#039;&#039;. Rongtön&#039;s distinctive contribution lies in his explicit definition of &#039;&#039;vipaśyanā&#039;&#039; as analytical investigation (&#039;&#039;so sor rtog pa&#039;i shes rab&#039;&#039;) rather than nondiscursive absorption, thereby preserving the cognitive dimension of insight meditation. Doctrinally, this commentary adheres strictly to the Yogācāra-Madhyamaka synthesis pioneered by Śāntarakṣita and Kamalaśīla, evident in its two-tiered analytical structure: first refuting external objects to establish provisional &#039;&#039;cittamātra&#039;&#039;, then deconstructing consciousness itself to reach the ultimate emptiness. The text extensively cites the &#039;&#039;Saṃdhinirmocanasūtra&#039;&#039; for definitional precision regarding &#039;&#039;śamatha&#039;&#039; and &#039;&#039;vipaśyanā&#039;&#039;, while the &#039;&#039;Samādhirājasūtra&#039;&#039; provides scriptural warrant for analytical meditation. The colophon preserves two distinct transmission lineages: first, from Gosawa through Lama Rinöpa to Jetsun Rongtön Chenpo to Sönam Lodro; and second, from Lama Gyatengpa Rinchen Pel to Jetsun Rongtön Chenpo. Sönam Lodro can likely be identified with Gongkar Sönam Lodro, whose epithet suggests association with Gongkar Chode Monastery of the Dzongpa branch, though the other three lineage holders remain obscure figures. The colophon&#039;s explicit acknowledgment that lineage records should be sought elsewhere (&#039;&#039;brgyud yig gzhan nas brtsal lo&#039;&#039;) suggests that even in Rongtön&#039;s time, documentation for these transmission lines was incomplete or existed in specialized sources beyond the immediate text. In addition, the colophon concludes with the historically significant statement that &amp;quot;uncommon pith instructions from the great paṇḍita of the noble city of eastern India named Nakyi Rinchen (Vanaratna) are also present here, so have confidence&amp;quot; (&#039;&#039;rgya gar shar phyogs kyi grong khyer dam pa&#039;i paN+Di ta chen po nags kyi rin chen zhes bya ba&#039;i man ngag thun mong ma yin pa rnams kyang &#039;di na yod pas yid ches par gyis shig&#039;&#039;), though the specific content of Vanaratna&#039;s oral teachings remains unspecified in the body of the text. These lineage references suggest connections that merit further investigation into potential Kadam and Sakya network intersections during the fifteenth century.&lt;br /&gt;
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The final work, &#039;&#039;Commentary on the Final Bhāvanākrama: The Sound of the Divine Drum&#039;&#039; (&#039;&#039;Sgom rim tha ma&#039;i &#039;grel pa lha&#039;i rnga sgra&#039;&#039;), opens with extensive verses praising previous masters and making aspirational prayers, signaling its nature as the culminating polemical treatise of the trilogy. The commentary operates as the trilogy&#039;s most explicitly polemical intervention, mounting a systematic refutation of simultaneist (&#039;&#039;cig car &#039;jug pa&#039;&#039;) approaches that equate enlightenment with the cessation of conceptual activity. Rongtön&#039;s central philosophical argument establishes that authentic nonconceptuality emerges not from cognitive blankness but from exhaustive analytical deconstruction. The progressive dissolution through analysis leads to the  true nonconceptuality. Rongtön delivers scathing critiques of false meditators who claim to meditate on emptiness without proper pith instructions (&#039;&#039;gnad kyi man ngag&#039;&#039;). The detailed refutation of Hwashang&#039;s position demonstrates that mere non-thinking cannot uproot cognitive obscurations precisely because it lacks analytical wisdom. While building on Kamalaśīla&#039;s gradualist framework, this commentary exhibits pronounced Prāsaṅgika-Madhyamaka reasoning consistent with Rongtön&#039;s standing as a major figure of the Sakya tradition. The text deploys the classical argument of &amp;quot;neither one nor many&amp;quot; (&#039;&#039;gcig dang du bral&#039;&#039;) to establish that phenomena lack true singular or plural nature, supplemented by the &amp;quot;vajra slivers&amp;quot; reasoning (&#039;&#039;rdo rje gzegs ma&#039;&#039;) that examines whether things arise from self, other, both, or neither. These arguments, drawn from Nāgārjuna&#039;s &#039;&#039;Mūlamadhyamakakārikā&#039;&#039; and supplemented by references to his &#039;&#039;Yuktiṣaṣṭikā&#039;&#039; and Candrakīrti&#039;s commentaries, systematically dismantle inherent existence at all phenomenological levels. The colophon provides the richest contextual information, naming the specific patron Zhaluwa Sangye Pal, a student of Nyangtön Gön Sarwa, and the scribe Yarlungpa Dharmaśrībhadra. It also states most explicitly that this commentary was &amp;quot;adorned with excellent explanations (&#039;&#039;legs bshad&#039;&#039;) heard from the presence of the great &#039;&#039;paṇḍita&#039;&#039; of eastern India, Vanaratna Mahāsthavira&amp;quot; (&#039;&#039;rgya gar shar phyogs kyi paN+Di ta chen po ba na rat+na ma hA sbra wi ra&#039;i zhal sngar gnad kyi man ngag rnams thos pa&#039;i legs bshad kyis kyang brgyan te&#039;&#039;). However, neither this colophon nor any other provides evidence that Vanaratna possessed a special transmission lineage for the &#039;&#039;Bhāvanākrama&#039;&#039; texts, was involved in their discovery or transmission to Tibet, or had any unique connection to the Kamalaśīla tradition. Rather, his oral instructions appear to have enriched Rongtön&#039;s independent scholarly exegesis of an already well-established Tibetan textual corpus.&lt;br /&gt;
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&amp;lt;h4&amp;gt;Kagyu: Mahāmudrā Preparation&amp;lt;/h4&amp;gt;&lt;br /&gt;
The Kagyu school&#039;s relationship with the trilogy evolved through integration with the Mahāmudrā meditation lineage. Early Kagyu masters like Gampopa (1079–1153) integrated &#039;&#039;Bhāvanākrama&#039;&#039; teachings into their synthesis of Kadam graduated path instruction with Milarepa&#039;s Mahāmudrā meditation. Gampopa&#039;s &#039;&#039;Jewel Ornament of Liberation&#039;&#039; (&#039;&#039;Dam chos yid bzhin nor bu&#039;&#039;) synthesizes graduated path teachings clearly influenced by Kamalaśīla&#039;s framework with Mahāmudrā instructions emphasizing sudden recognition.&lt;br /&gt;
&lt;br /&gt;
Later Kagyu scholars like Dakpo Tashi Namgyal (1512–1587) produced comprehensive meditation manuals situating the &#039;&#039;Bhāvanākrama&#039;&#039;s within elaborate classifications of meditation methods. His &#039;&#039;Moonlight of Mahāmudrā&#039;&#039; treats the trilogy&#039;s instructions as preliminary training necessary before advanced Mahāmudrā techniques, distinguishing between common path practices (including &#039;&#039;śamatha-vipaśyanā&#039;&#039; drawn from the &#039;&#039;Bhāvanākrama&#039;&#039;) and uncommon Mahāmudrā meditation proper.&lt;br /&gt;
&lt;br /&gt;
The typical three-year retreat structure allocated initial months to preliminary practices including prostrations, Vajrasattva purification, maṇḍala offerings, and guru yoga. Following preliminaries, retreatants received detailed &#039;&#039;śamatha&#039;&#039; instructions drawing heavily from the trilogy&#039;s technical specifications. Retreat manuals (&#039;&#039;khrid yig&#039;&#039;) integrated the trilogy&#039;s &#039;&#039;śamatha-vipaśyanā&#039;&#039; framework with Kagyu-specific Mahāmudrā instructions, treating Kamalaśīla&#039;s progressive structure as foundational training preparing practitioners for direct recognition practices.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Table 7: School Approaches to the &#039;&#039;Bhāvanākrama&#039;&#039; Trilogy&amp;lt;/h5&amp;gt;&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! School !! Hierarchical Positioning !! Primary Use Context !! Distinctive Interpretation !! Key Practices/Institutions&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Nyingma&lt;br /&gt;
{{!}}Below Dzogchen; common Mahāyāna preliminaries&lt;br /&gt;
{{!}}Preparation for direct introduction&lt;br /&gt;
{{!}}Distinguishes from Chan; compatible with graduated framework including &#039;&#039;ngöndro&#039;&#039;&lt;br /&gt;
{{!}}Preliminary training; hierarchical frameworks&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Kadam/Geluk&lt;br /&gt;
{{!}}Normative meditation authority; equal to Asaṅga&lt;br /&gt;
{{!}}Monastic curriculum; debate training&lt;br /&gt;
{{!}}Emphasizes analytical meditation; systematic gradual cultivation&lt;br /&gt;
{{!}}Geshe training; &#039;&#039;lamrim&#039;&#039; literature; debate halls&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Sakya&lt;br /&gt;
{{!}}Polemical reference authority&lt;br /&gt;
{{!}}Philosophical debates&lt;br /&gt;
{{!}}Deploys against &amp;quot;incorrect&amp;quot; practices; refutes Chan-like approaches&lt;br /&gt;
{{!}}Scholarly treatises; philosophical arguments&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Kagyu&lt;br /&gt;
{{!}}Preparation for Mahāmudrā&lt;br /&gt;
{{!}}Three-year retreats; preliminary practices&lt;br /&gt;
{{!}}Common path before uncommon Mahāmudrā; &#039;&#039;śamatha&#039;&#039; foundation&lt;br /&gt;
{{!}}Retreat structure; &#039;&#039;khrid yig&#039;&#039; manuals&lt;br /&gt;
{{!}}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h4&amp;gt;Contemporary Relevance&amp;lt;/h4&amp;gt;&lt;br /&gt;
In the contemporary era, the &#039;&#039;Bhāvanākrama&#039;&#039; texts continue to play significant roles across all major Tibetan Buddhist schools. The Fourteenth Dalai Lama has taught from the trilogy extensively, particularly the Second &#039;&#039;Bhāvanākrama&#039;&#039;, making these texts accessible to broader audiences. His commentary, &#039;&#039;Stages of Meditation&#039;&#039;, translated by Venerable Geshe Lobsang Jorhen, Losang Choephel Ganchenpa, and Jeremy Russell, provides a systematic, gradual framework accessible to beginners and has significantly contributed to the trilogy&#039;s global dissemination.&lt;br /&gt;
&lt;br /&gt;
Other contemporary teachers including Khenchen Thrangu Rinpoche (1933–2023), Geshe Lhundub Sopa (1923–2014), and Dzigar Kongtrul Rinpoche (b. 1964) have produced teachings and translations making the trilogy central to modern Buddhist practice worldwide, from traditional Tibetan monasteries in exile to Western dharma centers. The texts&#039; emphasis on graduated cultivation, analytical meditation, and the integration of compassion with wisdom continues to resonate with contemporary practitioners seeking systematic paths toward awakening.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Resources &amp;amp; References&amp;quot;&amp;gt;Part 5: Key Bibliographical Resources&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
The following resources have been used to prepare this work page:&lt;br /&gt;
&lt;br /&gt;
&amp;lt;ol class=&amp;quot;text-article filterableContent&amp;quot;&amp;gt;&lt;br /&gt;
{{LinkedCitation|Page=Meditation and the Concept of Insight in Kamalaśīla&#039;s Bhāvanākramas|Citation=Adam, Martin T. &amp;quot;Meditation and the Concept of Insight in Kamalaśīla&#039;s &#039;&#039;Bhāvanākramaḥ&#039;&#039;.&amp;quot; PhD diss., McGill University, 2002.}}&lt;br /&gt;
&lt;br /&gt;
{{LinkedCitation|Page=Two Concepts of Meditation and Three Kinds of Wisdom in Kamalaśīla&#039;s Bhāvanākramas: A Problem of Translation|Citation={{BiblioHr}}. &amp;quot;Two Concepts of Meditation and Three Kinds of Wisdom in Kamalaśīla&#039;s &#039;&#039;Bhāvanākramaḥ&#039;&#039;: A Problem of Translation.&amp;quot; &#039;&#039;Buddhist Studies Review&#039;&#039; 23, no. 1 (2006): 71–92.}}&lt;br /&gt;
&amp;lt;/ol&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{BiblioHr}}. The Process of Meditation I, II, III. Working English translations with notes (Derge/Tucci/CIHTS cross-refs), 2025. &lt;br /&gt;
&lt;br /&gt;
&amp;lt;ol class=&amp;quot;text-article filterableContent&amp;quot;&amp;gt;&lt;br /&gt;
{{LinkedCitation|Page=The Meditations of a Bodhisattva|Citation=Beyer, Stephen. &amp;quot;The Meditations of a Bodhisattva.&amp;quot; In &#039;&#039;The Buddhist Experience: Sources and Interpretations&#039;&#039;, 99–115. Encino, CA: Dickenson, 1974.}}&lt;br /&gt;
&lt;br /&gt;
{{LinkedCitation|Page=Stages of Meditation: The Buddhist Classic on Training the Mind|Citation=Dalai Lama, 14th (Tenzin Gyatso). &#039;&#039;Stages of Meditation: The Buddhist Classic on Training the Mind&#039;&#039;. Root text by Kamalashila. Translated by Lobsang Jordhen, Losang Choephel, and Jeremy Russell. Boulder, CO: Shambhala Publications, 2019.}}&lt;br /&gt;
&lt;br /&gt;
{{LinkedCitation|Page=Le Concile de Lhasa|Citation=Demiéville, Paul. &#039;&#039;Le Concile de Lhasa: Une controverse sur le quiétisme entre Bouddhistes de l&#039;Inde et de la Chine au VIIIème siècle de l’ère Chrétienne&#039;&#039; (The Council of Lhasa: A Controversy over Quietism between Buddhists of India and China in the Eighth Century of the Christian Era). Vol. 1. Bibliothèque de l&#039;Institut des Hautes Études Chinoises 7. Paris: Presses Universitaires de France, 1952.}}&lt;br /&gt;
&lt;br /&gt;
{{LinkedCitation|Page=Bodhipathapradīpa: Ein Lehrgedicht des Atiśa (Dīpaṃkaraśrījñāna) in der Tibetischen Überlieferung|Citation=Eimer, Helmut. &#039;&#039;Bodhipathapradīpa: Ein Lehrgedicht des Atiśa (Dīpaṃkaraśrījñāna) in der tibetischen Überlieferung&#039;&#039;. Wiesbaden: Otto Harrassowitz, 1978.}}&lt;br /&gt;
&lt;br /&gt;
{{LinkedCitation|Page=Purifying Gold: The Metaphor of Effort and Intuition in Buddhist Thought and Practice|Citation=Gómez, Luis O. &amp;quot;Purifying Gold: The Metaphor of Effort and Intuition in Buddhist Thought and Practice.&amp;quot; In &#039;&#039;Sudden and Gradual&#039;&#039;, edited by Peter N. Gregory, 67–165. Delhi: Motilal Banarsidass, 1987.}}&lt;br /&gt;
&lt;br /&gt;
{{LinkedCitation|Page=The Tibetan Text of the Second Bhavanakrama|Citation=Goshima, Kiyotaka. &#039;&#039;The Tibetan Text of the Second Bhāvanākrama&#039;&#039;. Kyoto: Faculty of Letters, Kyoto University, 1983.}} &lt;br /&gt;
&lt;br /&gt;
{{LinkedCitation|Page=Elucidation of the Practice Doctrine of the Yogācāra-Madhyamaka School: A Study of the Bhāvanākrama|Citation=Ichigō, Masamichi 一郷正道. &#039;&#039;Yugagyō chūkan-ha no shudōron no kaimei: &amp;quot;Shūshū jidai&amp;quot; no kenkyū&#039;&#039; 瑜伽行中観派の修道論の解明 -『修習次第』の研究- [Elucidation of the Practice Doctrine of the Yogācāra-Madhyamaka School: A Study of the Bhāvanākrama]. Grant-in-Aid for Scientific Research (C) Research Report 基盤研究(C)成果報告書, Project No. 20520049 (2008-2010). Edited by Ozawa Chiaki 小澤千晶 and Ōta Kurako 太田蔵子. Kyoto: Kyoto Kōka Women&#039;s University, 2011.}}&lt;br /&gt;
&lt;br /&gt;
{{LinkedCitation|Page=Mipham Gyatso Rinpoche&#039;s &#039;Makeover&#039; of Hwashang Moheyan|Citation=Jitta, Yanneke Josephus. &amp;quot;Mipham Gyatso Rinpoche&#039;s &#039;Makeover&#039; of Hwashang Moheyan.&amp;quot; MA thesis, Rangjung Yeshe Institute/Kathmandu University, 2015.}} &lt;br /&gt;
&lt;br /&gt;
{{LinkedCitation|Page=A Preliminary Report on Newly Identified Text Fragments in Śāradā Script from Zhwa lu Monastery in the Tucci Collection|Citation=Kano, Kazuo. &amp;quot;Preliminary Report on Newly Identified Text Fragments in Śāradā Script from Zwa lu Monastery in the Tucci Collection.&amp;quot; In &#039;&#039;Sanskrit Manuscripts in China&#039;&#039;, edited by Seishi Karashima and Klaus Wille, 45–52. Tokyo: International Research Institute for Advanced Buddhology, 2008.}}&lt;br /&gt;
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{{LinkedCitation|Page=Bhāvanākramaḥ of Ācārya Kamalaśīla|Citation=Namdol, Gyaltsen, ed. and trans. &#039;&#039;Bhāvanākramaḥ of Ācārya Kamalaśīla&#039;&#039;. 3rd ed. Critically edited Tibetan version, Sanskrit restoration, and Hindi translation. Supervision by Ram Shankar Tripathi. Bibliotheca Indo-Tibetica Series 9. Sarnath: Central University of Tibetan Studies, 2020.}}&lt;br /&gt;
&lt;br /&gt;
{{LinkedCitation|Page=A Sanskrit MS. from Tibet: Kamalaśīla&#039;s Bhāvanā-krama|Citation=Obermiller, E. &amp;quot;A Sanskrit Ms. from Tibet—Kamalasila&#039;s Bhavana-krama.&amp;quot; &#039;&#039;Journal of the Greater India Society&#039;&#039; 2, no. 1 (1935): 1–11.}}&lt;br /&gt;
&lt;br /&gt;
{{LinkedCitation|Page=Bhāvanākrama: A Treatise on the Stages of Meditation|Citation={{BiblioHr}}, ed. &#039;&#039;Bhāvanākrama: A Treatise on the Stages of Meditation&#039;&#039;. By Kamalaśīla. Facsimile edition. Pamiatniki literatury narodov Vostoka, Teksty, seriia 16. Moscow: Izdatel&#039;stvo vostochnoi literatury, 1963.}}&lt;br /&gt;
&amp;lt;/ol&amp;gt;&lt;br /&gt;
&lt;br /&gt;
Olson, Robert F., and Masao Ichishima. &amp;quot;Third Bhāvanākrama (tr.).&amp;quot; In &#039;&#039;Buddhist Texts through the Ages&#039;&#039;, edited by Edward Conze, 295–301, 1979.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;ol class=&amp;quot;text-article filterableContent&amp;quot;&amp;gt;&lt;br /&gt;
{{LinkedCitation|Page=The Literature of the Madhyamaka School of Philosophy in India|Citation=Ruegg, David Seyfort. &#039;&#039;The Literature of the Madhyamaka School of Philosophy in India&#039;&#039;. Wiesbaden: Otto Harrassowitz, 1981.}}&lt;br /&gt;
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{{LinkedCitation|Page=Buddha-nature, Mind and the Problem of Gradualism in a Comparative Perspective|Citation={{BiblioHr}}. &#039;&#039;Buddha-nature, Mind and the Problem of Gradualism in a Comparative Perspective: On the Transmission and Reception of Buddhism in India and Tibet&#039;&#039;. London: SOAS, 1989.}} &lt;br /&gt;
&lt;br /&gt;
{{LinkedCitation|Page=On the Historiography and Doxography of the &#039;Great Debate of bSam yas&#039;|Citation={{BiblioHr}}. &amp;quot;On the Historiography and Doxography of the &#039;Great Debate of bSam yas&#039;.&amp;quot; In &#039;&#039;Tibetan Studies: Proceedings of the Fifth Seminar of the International Association for Tibetan Studies (Narita 1989)&#039;&#039;, edited by Ihara Shōren et al., 237–44. Tokyo: Naritisan Shinshoji, 1992.}}&lt;br /&gt;
&lt;br /&gt;
{{LinkedCitation|Page=Bhāvanākrama of Kamalaśila|Citation=Sharma, Parmananda, trans. &#039;&#039;Bhāvanākrama of Kamalaśila&#039;&#039;. New Delhi: Aditya Prakashan, 2004. First published 1997 by Aditya Prakashan (New Delhi).}} &lt;br /&gt;
&lt;br /&gt;
{{LinkedCitation|Page=Kamalaśīla (Brill&#039;s Encyclopedia of Buddhism)|Citation=Marks, James, and Vincent Eltschinger. &amp;quot;Kamalaśīla.&amp;quot; In &#039;&#039;Brill&#039;s Encyclopedia of Buddhism&#039;&#039;, Vol. 2: &#039;&#039;Lives&#039;&#039;, edited by Jonathan A. Silk et al., 272–78. Leiden: Brill, 2019.}}&lt;br /&gt;
&amp;lt;/ol&amp;gt;&lt;br /&gt;
&lt;br /&gt;
Sopa, Geshe Lhundub, trans. &amp;quot;Selections from &#039;&#039;Bhāvanākrama&#039;&#039; with commentary.&amp;quot; In &#039;&#039;Peacock in the Poison Grove&#039;&#039;, 85–142, 1998.&lt;br /&gt;
&amp;lt;ol class=&amp;quot;text-article filterableContent&amp;quot;&amp;gt;&lt;br /&gt;
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{{LinkedCitation|Page=Mahāmudrā The Quintessence of Mind and Meditation (2001)|Citation=Namgyal, Takpo Tashi. &#039;&#039;Mahāmudrā: The Quintessence of Mind and Meditation&#039;&#039;. Translated Lobsang P. Lhalungpa. Delhi: Motilal Banarsidass, 2001.}}&lt;br /&gt;
&lt;br /&gt;
{{LinkedCitation|Page=Minor Buddhist Texts Part II|Citation=Tucci, Giuseppe, ed. &#039;&#039;Minor Buddhist Texts, Part 2: First Bhāvanākrama of Kamalaśīla&#039;&#039;. Serie Orientale Roma 9. Rome: Istituto Italiano per il Medio ed Estremo Oriente, 1958.}}&lt;br /&gt;
&lt;br /&gt;
{{LinkedCitation|Page=Minor Buddhist Texts Part III (Tucci 1971)|Citation={{BiblioHr}}, ed. &#039;&#039;Minor Buddhist Texts, Part 3: Third Bhāvanākrama&#039;&#039;. Serie Orientale Roma 43. Rome: Istituto Italiano per il Medio ed Estremo Oriente, 1971.}}&lt;br /&gt;
&lt;br /&gt;
{{LinkedCitation|Page=Calming the Mind and Discerning the Real|Citation=Wayman, Alex. &#039;&#039;Calming the Mind and Discerning the Real: Buddhist Meditation and the Middle View, from the Lam rim chen mo of Tsong-kha-pa&#039;&#039;. New York: Columbia University Press, 1978.}}&lt;br /&gt;
&lt;br /&gt;
{{LinkedCitation|Page=Review of Minor Buddhist Texts, Part III: Third Bhāvanākrama by Giuseppe Tucci|Citation=Yuyama, Akira. &amp;quot;Review of &#039;&#039;Minor Buddhist Texts, Part III: Third Bhavanakrama&#039;&#039; by Giuseppe Tucci.&amp;quot; &#039;&#039;Journal of Asian History&#039;&#039; 9, no. 2 (1975): 265–74.}}&lt;br /&gt;
&amp;lt;/ol&amp;gt;&lt;br /&gt;
&amp;lt;h3&amp;gt;Complementary Bibliographical Resources&amp;lt;/h3&amp;gt;&lt;br /&gt;
Adam, Martin T. &amp;quot;Some Notes on Kamalaśīla&#039;s Understanding of Insight Considered as the Discernment of Reality (bhūta-pratyavekṣā).&amp;quot; &#039;&#039;Buddhist Studies Review&#039;&#039; 25, no. 2 (2008): 194–209.&lt;br /&gt;
&lt;br /&gt;
Buswell, Robert E., Jr., ed. &amp;quot;Kamalaśīla.&amp;quot; In &#039;&#039;Encyclopedia of Buddhism&#039;&#039;, vol. 1, 407–408. New York: Macmillan Reference USA, 2004.&lt;br /&gt;
&lt;br /&gt;
Buswell, Robert E., Jr., and Donald S. Lopez, Jr., eds. &amp;quot;Kamalaśīla.&amp;quot; In &#039;&#039;The Princeton Dictionary of Buddhism&#039;&#039;, 411. Princeton: Princeton University Press, 2014.&lt;br /&gt;
&lt;br /&gt;
Chiou, Pei-Lin. &amp;quot;Kamalaśīla&#039;s &#039;Middle Way&#039; (&#039;&#039;madhyamā pratipad&#039;&#039;) and His Theory of Spiritual Cultivation: A Study with a Special Focus on the Fourteenth Chapter of the &#039;&#039;Avikalpapraveśadhāraṇīṭīkā&#039;&#039;.&amp;quot; &#039;&#039;Asiatische Studien/Études Asiatiques&#039;&#039; 77, no. 1 (2023): 117–44.&lt;br /&gt;
&lt;br /&gt;
Chiou, Pei-Lin, Hiroko Matsuoka, and Margherita Serena Saccone, eds. Special Issue: &amp;quot;Kamalaśīla and His Place in the Intellectual History of Buddhism.&amp;quot; &#039;&#039;Asiatische Studien/Études Asiatiques&#039;&#039; 77, no. 1 (2023).&lt;br /&gt;
&lt;br /&gt;
Gómez, Luis O. &amp;quot;Primer tratado de cultivo graduado (Pūrvabhāvanākrama) (parte I).&amp;quot; &#039;&#039;Diálogos&#039;&#039; 11, no. 29–30 (1977): 177–224.&lt;br /&gt;
&lt;br /&gt;
Ichishima, Masao. &amp;quot;The Religious Debate Between Kamalaśīla and Hva Saṅ: As Depicted in the sGra sbyor bam po gñis pa.&amp;quot; In &#039;&#039;Tibetan Buddhism: Reason and Revelation&#039;&#039;, edited by Steven D. Goodman and Ronald M. Davidson, 147–56. Albany: State University of New York Press, 1992.&lt;br /&gt;
&lt;br /&gt;
Jadusingh, Laul, trans. &#039;&#039;The Progress in Meditation: The Three Bhāvanākramas of Kamalashila&#039;&#039;. Self-published (Amazon Kindle Direct Publishing), 2020. &lt;br /&gt;
&lt;br /&gt;
{{BiblioHr}}. &#039;&#039;The Progress in Meditation: The Two Bhāvanākrama­s of Vimalamitra: The Meaning of Gradual Entrance into Meditative Cultivation and the Meaning of Simultaneous Entrance into Meditative Cultivation&#039;&#039;. Self-published (Amazon Kindle Direct Publishing), 2021. &lt;br /&gt;
&lt;br /&gt;
Jha, Ganganatha, trans. &#039;&#039;The Tattvasaṃgraha of Śāntarakṣita with the Commentary of Kamalaśīla&#039;&#039;. 2 vols. Gaekwad’s Oriental Series 80 and 83. Baroda: Oriental Institute, 1937–1939.&lt;br /&gt;
&lt;br /&gt;
Kellner, Birgit. &amp;quot;Where Did Kamalaśīla Compose His Works, and Does It Even Matter?” &#039;&#039;Asiatische Studien/Études Asiatiques&#039;&#039; 77, no. 1 (2023): 245–75.&lt;br /&gt;
&lt;br /&gt;
Krishnamacharya, Embar, ed. &#039;&#039;Tattvasaṃgraha of Śāntarakṣita: With the Commentary of Kamalaśīla&#039;&#039;. 2 vols. Gaekwad&#039;s Oriental Series 30 and 31. Baroda: Central Library, 1926.&lt;br /&gt;
&lt;br /&gt;
Moriyama, Seitetsu. &amp;quot;The Yogācāra-Mādhyamika Refutation of the Position of the Satyākāra- and Alīkākāra-vādins of the Yogācāra School. Part III: Kamalaśīla&#039;s Refutation of the Satyākāravādin&#039;s Theory in His Bhāvanākrama.&amp;quot; &#039;&#039;Journal of the Naritasan Institute for Buddhist Studies&#039;&#039; 15 (1992): 211–45. &lt;br /&gt;
&lt;br /&gt;
Namdol, Gyaltsen, ed. and trans. &#039;&#039;Madhyamakāloka of Ācārya Kamalaśīla: Sanskrit Restoration with Critically Edited Tibetan Version&#039;&#039;. Sarnath: Central Institute of Higher Tibetan Studies, 1997.&lt;br /&gt;
&lt;br /&gt;
Satō, Akira. &amp;quot;Kamalaśīla&#039;s Interpretation of Eight Similes in the &#039;&#039;Avikalpapraveśadhāraṇīṭīkā&#039;&#039;.&amp;quot; &#039;&#039;Journal of Indian and Buddhist Studies&#039;&#039; (&#039;&#039;Indogaku Bukkyōgaku Kenkyū&#039;&#039;) 67, no. 3 (2019): 1148–1153.&lt;br /&gt;
&lt;br /&gt;
Shakya, Min Bahadur. &#039;&#039;Bhāvanākrama: Ācārya Kamalaśīla&#039;s Views on the Path to Buddhist Enlightenment&#039;&#039;. Kathmandu: Nagarjuna Institute, 1997. &lt;br /&gt;
&lt;br /&gt;
Shastri, Dwarika Das, ed. &#039;&#039;Tattvasaṃgraha of Ācārya Śāntarakṣita: With the Commentary &amp;quot;Pañjikā&amp;quot; of Śrī Kamalaśīla&#039;&#039;. 2 vols. Bauddha Bharati Series 1–2. Varanasi: Bauddha Bharati, 1968. &lt;br /&gt;
&lt;br /&gt;
Sopa, Geshe Lhundup, Elvin W. Jones, and John Newman, trans. &#039;&#039;Middle Length Stages of Meditation (Bhāvanākrama II)&#039;&#039;. Unpublished manuscript, n.d.&lt;br /&gt;
&lt;br /&gt;
Thrangu Rinpoche, Khenchen. &#039;&#039;Essential Practice: Lectures on Kamalashila&#039;s Stages of Meditation&#039;&#039;. Translated by Jules B. Levinson. Ithaca, NY: Snow Lion, 2002.&lt;br /&gt;
&lt;br /&gt;
Van den Broeck, José, trans. &#039;&#039;La progression dans la méditation (Bhāvanākrama de Kamalaśīla)&#039;&#039;. Publications de l&#039;Institut belge des hautes études bouddhiques, Série Études et textes 6. Bruxelles: Institut belge des hautes études bouddhiques, 1977.&lt;br /&gt;
}}&lt;br /&gt;
== Further Research and Resources ==&lt;br /&gt;
== Bibliography ==&lt;br /&gt;
&#039;&#039;&#039;{{#ask:[[Category:Library Items]][[FullTitle::~*Bhavanakrama*||~*Bhāvanākrama*||~*bhāvanākrama*]]|format=count}} Library Items&#039;&#039;&#039; with Bhavanakrama in the title: &lt;br /&gt;
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&amp;lt;ol class=&amp;quot;text-article filterableContent my-4 ml-4&amp;quot;&amp;gt;&lt;br /&gt;
{{#ask:[[Category:Library Items]][[FullTitle::~*Bhavanakrama*||~*Bhāvanākrama*||~*bhāvanākrama*]]&lt;br /&gt;
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|limit=1000&lt;br /&gt;
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&amp;lt;/ol&amp;gt;&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Practice/Tales_of_Engaging_the_Way_of_the_Bodhisattva_-_Chapter_Nine&amp;diff=108284</id>
		<title>Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Nine</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Practice/Tales_of_Engaging_the_Way_of_the_Bodhisattva_-_Chapter_Nine&amp;diff=108284"/>
		<updated>2025-10-14T23:45:42Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;{{EditorialContent&lt;br /&gt;
	|sub-theme=Tales of Engaging the Way of the Bodhisattva&lt;br /&gt;
	|SubTitle=Chapter Nine&lt;br /&gt;
	|watermark=Stories&lt;br /&gt;
	|main-text=&lt;br /&gt;
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		|text=These two tales, based on verses from chapter 9 of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; (the Wisdom Chapter), highlight the enduring power of aspirations and the inevitability of karmic consequences. In &amp;quot;The Power of Aspirations,&amp;quot; the altruistic vow of the brahmin Śaṅku leads to the creation of a healing shrine that benefits others long after his death, showing that selfless intentions can have lasting effects. &amp;quot;The Ripening of Past Actions&amp;quot; tells how the Arhat Maudgalyāyana, though enlightened, still experienced the painful results of past negative karma, illustrating that all actions must bear fruit, even for the liberated. Together, these stories stress the transformative potential of virtuous intentions and the certainty of karmic results.&amp;lt;/br&amp;gt;&amp;lt;/br&amp;gt;The stories presented here were translated by Gregory Forgues and Khenpo Könchok Tamphel.&lt;br /&gt;
	}}&lt;br /&gt;
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&amp;lt;h2&amp;gt;The Power of Aspirations&amp;lt;/h2&amp;gt;&lt;br /&gt;
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{{PullBcaVerses|9.36}}&lt;br /&gt;
&#039;&#039;&#039;&amp;quot;The healing shrine of the &#039;&#039;garuḍa&#039;&#039; . . .&amp;quot;&#039;&#039;&#039; teaches that by cultivating the two accumulations of merit and wisdom, practitioners achieve the Dharma body for their own benefit, while the form bodies manifest for the benefit of others through the power of previous aspirations.&lt;br /&gt;
&lt;br /&gt;
If someone were to claim that aspirations have no benefit, they would be mistaken. Consider this example:&lt;br /&gt;
&lt;br /&gt;
In the past, there was a brahmin named Śaṅku, who noticed that all the people in his region were afflicted by ailments caused by nāga spirits. He thought, &amp;quot;I will seek a way to subjugate these nāgas and establish sentient beings in a state free from disease.&amp;quot; As he searched for such a method, he observed a dark-skinned woman named Bang working in a field.&lt;br /&gt;
&lt;br /&gt;
The woman was performing an unusual ritual: she would scatter some substance near her young child, causing a black snake to appear and bite the child, who would then fall unconscious as if dead. Later, she would scatter another substance, bringing forth a white snake that would touch the child, completely reviving him.&lt;br /&gt;
&lt;br /&gt;
Witnessing this, the brahmin thought, &amp;quot;This woman surely possesses a method for controlling nāgas.&amp;quot; When he approached and requested to learn this knowledge, she said, &amp;quot;You must find eight cups of milk from a black female dog.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
After obtaining the eight cups of milk and returning to the woman, she instructed him to drink it all. He managed to consume seven cups but left one remaining. The woman master then said, &amp;quot;Had you drunk all eight cups, you would have gained control over the eight great nāga kings. However, now you have failed to bring the nāga named Limitless under your control. Because of this, you will face obstacles from nāgas. A young nāga emissary will come to poison you and take your life. If this happens, collect foam from the ocean and apply it to counteract the poison.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The brahmin returned to his village and successfully healed many people afflicted with nāga-caused illnesses. Later, when he began experiencing symptoms of nāga poisoning as predicted, he sent a servant to collect ocean foam. On the way, the servant encountered a nāga disguised as a physician, who asked where he was going. After hearing the servant&#039;s explanation and seeing the foam he had collected, the disguised nāga said, &amp;quot;This is not the correct substance,&amp;quot; and replaced it with something else.&lt;br /&gt;
&lt;br /&gt;
When the servant reported this encounter, the brahmin realized he would certainly die from the nāga&#039;s interference. Accepting his fate, he decided to create a lasting benefit for others. He carved an image of a garuḍa—the natural enemy of nāgas—on a stone pillar and established it as a sacred monument. Then he made a powerful aspiration: &amp;quot;May anyone who prostrates to this image, makes offerings to it, or serves it be freed from all harm caused by nāga spirits!&amp;quot;&lt;br /&gt;
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Thanks to this aspiration made for the benefit of others, even after the brahmin&#039;s death, the stone pillar continued to dispel all kinds of nāga-caused afflictions for those who made offerings and performed rituals before it.&lt;br /&gt;
&lt;br /&gt;
{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale illustrates &#039;&#039;Bodhicaryāvatāra&#039;&#039; verse 9.26a, which uses the garuḍa as an example of how spiritual power can manifest through aspirations. In Buddhist cosmology, nāgas are serpent-like beings associated with water, wealth, and certain diseases, while the garuḍa is their natural predator. The story demonstrates how altruistic aspirations can continue to benefit beings long after one&#039;s death.&lt;br /&gt;
}}&lt;br /&gt;
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&amp;lt;h2&amp;gt;The Ripening of Past Actions&amp;lt;/h2&amp;gt;&lt;br /&gt;
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{{PullBcaVerses|9.45}}&lt;br /&gt;
&#039;&#039;&#039;&amp;quot;Yet those who from defilements are set free . . .&amp;quot;&#039;&#039;&#039; states the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, teaching that the ripening of previous karma is inevitable and cannot be avoided.&lt;br /&gt;
&lt;br /&gt;
The noble Arhat Maudgalyāyana, renowned for his supernatural powers, had in his youth as an ordinary being harbored hatred toward his parents due to household conflicts. Not only did he commit physical misdeeds against them, but he also spoke harmful words to others, saying, &amp;quot;Wouldn&#039;t it be wonderful if someone crushed my parents&#039; limbs like worn-out shoes?&amp;quot;&lt;br /&gt;
&lt;br /&gt;
By generating such harmful intentions toward those who had shown him nothing but kindness—a most sacred field of merit—he accumulated severe negative karma. As a result, he experienced intense suffering in the hell realms and other lower states of existence.&lt;br /&gt;
&lt;br /&gt;
Later, having completely uprooted all afflictions, he attained Arhatship. While traveling with the noble Śāriputra to another region, they encountered a being named Purāṇa Kāśyapa, a former wandering ascetic who, because he had taught false doctrines, had been reborn in Temporary Hell where he endured immeasurable suffering.&lt;br /&gt;
&lt;br /&gt;
Seeing the two Arhats, Purāṇa Kāśyapa asked, &amp;quot;Where are you noble ones going?&amp;quot; They replied, &amp;quot;We are traveling to Jambudvīpa.&amp;quot; He beseeched them, &amp;quot;Please tell my disciples, the wandering mendicants in Jambudvīpa, that because I taught them false Dharma, I now suffer torments such as having my tongue plowed with a plowshare. Tell them not to teach or practice that false doctrine but to abandon it entirely.&amp;quot; The Arhats agreed to deliver his message.&lt;br /&gt;
&lt;br /&gt;
When they conveyed this message to the wandering mendicants, saying, &amp;quot;Your teacher has been reborn in hell and suffers greatly due to teaching false doctrines,&amp;quot; the mendicants became enraged. &amp;quot;Our teacher in hell? Impossible!&amp;quot; they shouted in fury. They viciously attacked Maudgalyāyana, beating his limbs and torso with sticks until he was crushed like a reed.&lt;br /&gt;
&lt;br /&gt;
Śāriputra wrapped his grievously injured companion in his robe and carried him away. When they met other Buddhist monks, these monks inquired, &amp;quot;Venerable one, have you experienced any good fortune on your journey?&amp;quot; When Śāriputra revealed Maudgalyāyana&#039;s broken body, the local king became distressed upon learning what had happened to this revered Elder.&lt;br /&gt;
&lt;br /&gt;
The king declared, &amp;quot;I will ensure the healing of this holy one!&amp;quot; He summoned many physicians and commanded them, &amp;quot;If he survives, I will reward you generously. If he dies, I will have you executed.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
Concerned for the welfare of these physicians, Maudgalyāyana said, &amp;quot;Bring me medicine, and I will perform a miracle.&amp;quot; Through his supernatural powers, he temporarily revived, freeing the physicians from their fear of punishment. Having accomplished this final compassionate deed, he then passed into final nirvana.&lt;br /&gt;
&lt;br /&gt;
The Buddha later explained that Maudgalyāyana&#039;s violent death was the karmic result of the harmful intentions he had directed toward his mother in a previous life, demonstrating that even Arhats, though free from all afflictions, must experience the ripening of past karma.&lt;br /&gt;
&lt;br /&gt;
{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale illustrates &#039;&#039;Bodhicaryāvatāra&#039;&#039; verse 9.45c, which explains that even those who have eliminated all mental afflictions must still experience the results of past karma. Maudgalyāyana was one of the Buddha&#039;s foremost disciples, renowned for his supernatural powers, yet his violent death demonstrates the inescapable nature of karmic consequences. &amp;quot;Temporary Hell&amp;quot; (Nyi tshe ba&#039;i dmyal ba) refers to a specific type of hell realm in Buddhist cosmology where beings experience suffering proportionate to specific negative actions.&lt;br /&gt;
}}&lt;br /&gt;
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}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Practice/Tales_of_Engaging_the_Way_of_the_Bodhisattva_-_Chapter_Eight&amp;diff=108283</id>
		<title>Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Eight</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Practice/Tales_of_Engaging_the_Way_of_the_Bodhisattva_-_Chapter_Eight&amp;diff=108283"/>
		<updated>2025-10-14T23:45:22Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;{{EditorialContent&lt;br /&gt;
	|sub-theme=Tales of Engaging the Way of the Bodhisattva&lt;br /&gt;
	|SubTitle=Chapter Eight&lt;br /&gt;
	|watermark=Stories&lt;br /&gt;
	|main-text=&lt;br /&gt;
&lt;br /&gt;
	{{Jumbo&lt;br /&gt;
	    |full-width=yes&lt;br /&gt;
	    |image=Forest monk for BCA.jpg&lt;br /&gt;
		|text=These Buddhist parables which draw upon verses in chapter 8 of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; illustrate key spiritual principles: abandoning harmful associations (even with familiar people) for spiritual progress; the value of forest seclusion over worldly distractions; a bodhisattva&#039;s willingness to endure suffering for others&#039; benefit; the destructive consequences of desire, which can lead even to patricide; the insatiable nature of craving, exemplified by a king whose ambition causes his downfall; and the superiority of contentment over wealth, shown when a poor man recognizes a king&#039;s spiritual poverty despite his riches. Each tale demonstrates how attachment creates suffering while renunciation and compassion lead to liberation.&amp;lt;/br&amp;gt;&amp;lt;/br&amp;gt;The stories presented here were translated by Gregory Forgues and Khenpo Könchok Tamphel.&lt;br /&gt;
	}}&lt;br /&gt;
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&amp;lt;h2&amp;gt;Abandoning Harmful Attachments&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{PullBcaVerses|8.16}}&lt;br /&gt;
The statement &#039;&#039;&#039;&amp;quot;And keep yourself from close familiarity&amp;quot;&#039;&#039;&#039; means that Dharma practitioners should abandon even previously familiar friends if they prove harmful to the awakening mind. They should not differentiate between familiar and unfamiliar people, as such partiality leads to spiritual faults.&lt;br /&gt;
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In the past, a bodhisattva took birth as a brahmin. Growing weary of samsara and aspiring toward liberation, he renounced his great household wealth and was ordained as a monk. He then retreated to a secluded forest hermitage where he maintained his austerities without faltering and benefited many sentient beings through his practice.&lt;br /&gt;
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Indra, king of the gods, heard of the brahmin&#039;s renown and came to test his resolve. He caused all the monk&#039;s food and drink to disappear, but the bodhisattva remained undisturbed in his meditation, as he was content and unattached to his body&#039;s needs.&lt;br /&gt;
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Amazed by this steadfastness, Indra transformed himself into the form of a brahmin and approached the monk. The bodhisattva warmly greeted him, saying, &amp;quot;Welcome!&amp;quot; and offered him food and drink. He then demonstrated his austerities, which deeply affected Indra, causing his mind to detach from desire and undergo a profound transformation.&lt;br /&gt;
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Impressed, the lord of the gods invited the brahmin to ask for anything supreme he desired. Under the pretext of asking for a boon, the monk recited these verses:&lt;br /&gt;
&lt;br /&gt;
:I do not hear from my loved ones at all.&amp;lt;br&amp;gt;I neither see nor speak of them at all.&amp;lt;br&amp;gt;The sadness in associating with them brings much suffering.&amp;lt;br&amp;gt;I ask you for the supreme, that I need not experience such things.&lt;br /&gt;
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The lord of the gods replied: &lt;br /&gt;
&lt;br /&gt;
:Do the noble ones not especially benefit&amp;lt;br&amp;gt;Those who are impoverished?&amp;lt;br&amp;gt;Because they live in poverty,&amp;lt;br&amp;gt;The immature are considered the least.&amp;lt;br&amp;gt;Yet, it is these very beings&amp;lt;br&amp;gt;Who are most in need of compassion.&amp;lt;br&amp;gt;So why, though you are compassionate,&amp;lt;br&amp;gt;Do you refuse even to see them?&lt;br /&gt;
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The brahmin explained: &lt;br /&gt;
&lt;br /&gt;
:No matter what is done,&amp;lt;br&amp;gt;One cannot benefit the immature.&amp;lt;br&amp;gt;How can those like us&amp;lt;br&amp;gt;Not strive to benefit them?&amp;lt;br&amp;gt;They do what is improper as if it is proper,&amp;lt;br&amp;gt;And they encourage others also to do the same.&amp;lt;br&amp;gt;Their receptivity to gentleness versus harshness is incompatible;&amp;lt;br&amp;gt;Even showing what is beneficial agitates them vehemently.&amp;lt;br&amp;gt;Their pride burns like fire fueled by ignorance;&amp;lt;br&amp;gt;Speaking in their favor makes them angry and harsh.&amp;lt;br&amp;gt;Those with little diligence in discipline are deceitful.&amp;lt;br&amp;gt;Tell me, how can one benefit them?&amp;lt;br&amp;gt;Therefore, O chief of the gods, even though I am very compassionate,&amp;lt;br&amp;gt;Because the immature are impossible to correct, I do not even want to see them.&lt;br /&gt;
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Indra responded, &amp;quot;Good! Let it be so,&amp;quot; and then vanished.&lt;br /&gt;
&lt;br /&gt;
Thus, this tale shows how even a compassionate bodhisattva may need to avoid harmful associations that impede spiritual progress.&lt;br /&gt;
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{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale references verse 8.16d of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; and addresses the Buddhist principle of abandoning harmful associations, even with those we might feel attachment toward. It illustrates the challenging balance between universal compassion and practical discernment in spiritual practice.&lt;br /&gt;
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&amp;lt;h2&amp;gt;The Yogi&#039;s Desire for Seclusion&amp;lt;/h2&amp;gt;&lt;br /&gt;
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{{PullBcaVerses|8.36}}&lt;br /&gt;
&#039;&#039;&#039;&amp;quot;And no one will be there distracting me,&amp;quot;&#039;&#039;&#039; teaches that yogis who wish to stabilize their minds should abandon all distractions and dwell in forest seclusion.&lt;br /&gt;
&lt;br /&gt;
In the past, there was a king whose sons all died shortly after birth. The diviners and soothsayers advised him: &amp;quot;This is happening because demons are taking them away. If you have another son, he will survive if raised in an iron house.&amp;quot;&lt;br /&gt;
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Some time later, a bodhisattva took birth in that family. Following the diviners&#039; advice, his parents ensured he was delivered and raised in an iron house. As he grew older, he announced to his parents, &amp;quot;I wish to go to a hermitage.&amp;quot;&lt;br /&gt;
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His parents protested, &amp;quot;We have raised you with such great difficulty! If you have all you need—food, drink, wealth, and so forth—why would you abandon us to go to a hermitage?&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The prince eloquently replied:&lt;br /&gt;
&lt;br /&gt;
:Starting from the night of entering the womb,&amp;lt;br&amp;gt;Worldly beings begin stepping onto a path&amp;lt;br&amp;gt;That leads unerringly closer to the Lord of Death.&amp;lt;br&amp;gt;One may possess skills and great power,&amp;lt;br&amp;gt;But no one can escape aging and death.&amp;lt;br&amp;gt;All are burdened by these two.&amp;lt;br&amp;gt;Hence, for the sake of Dharma, I go to the hermitage.&amp;lt;br&amp;gt;How astonishing it is that people feel no fear&amp;lt;br&amp;gt;When beings wander in this way!&amp;lt;br&amp;gt;The Lord of Death himself blocks every path,&amp;lt;br&amp;gt;Yet they act with joy, without purpose.&amp;lt;br&amp;gt;Sickness, old age, and death—these relentless foes—&amp;lt;br&amp;gt;Stand unshaken, their power irreversible.&amp;lt;br&amp;gt;If one is bound for the perilous beyond,&amp;lt;br&amp;gt;Who, in their right mind, would call it joyful?&lt;br /&gt;
&lt;br /&gt;
The father responded:&lt;br /&gt;
&lt;br /&gt;
:Will the enemy, the Lord of Death, not come to you in the forest?&amp;lt;br&amp;gt;Do not sages who abide in the Dharma also die in the forest?&amp;lt;br&amp;gt;If the nature of things is the same even in the forest,&amp;lt;br&amp;gt;What is the benefit of abandoning household life and going to the forest?&lt;br /&gt;
&lt;br /&gt;
The Bodhisattva answered:&lt;br /&gt;
&lt;br /&gt;
:Whether one dwells in the forest or at home, the Lord of Death will come.&amp;lt;br&amp;gt;Abiding in the Dharma and acting wrongly face the same end.&amp;lt;br&amp;gt;But those who embody the nature of Dharma will not be afflicted by sorrow,&amp;lt;br&amp;gt;And Dharma can be practiced more easily in the forest.&lt;br /&gt;
&lt;br /&gt;
It is said that after speaking at length about the faults and virtues of both household life and forest dwelling, the prince departed for the forest, completely free from attachment.&lt;br /&gt;
&lt;br /&gt;
{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale relates to &#039;&#039;Bodhicaryāvatāra&#039;&#039; verse 8.36c, which praises the value of solitude free from distractions. The narrative illustrates the classic Buddhist tension between worldly life and renunciation, emphasizing that while death is inevitable for all, the spiritual practitioner&#039;s response to this truth determines their ultimate liberation from suffering.&lt;br /&gt;
}}&lt;br /&gt;
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&amp;lt;h2&amp;gt;The Compassionate Bodhisattva&amp;lt;/h2&amp;gt;&lt;br /&gt;
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{{PullBcaVerses|8.106}}&lt;br /&gt;
&#039;&#039;&#039;&amp;quot;Thus Supuṣpacandra . . .&amp;quot;&#039;&#039;&#039; states the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, teaching that a compassionate being, seeing great benefit for others, will endure even harm and suffering inflicted upon themself.&lt;br /&gt;
&lt;br /&gt;
Countless eons ago, a tathāgata named Precious Lotus Moon, the Exalted King appeared in the world. His lifespan extended for ninety-nine trillion eons, and each day he benefited countless sentient beings before finally passing into nirvana.&lt;br /&gt;
&lt;br /&gt;
During the final five hundred years, when the holy Dharma was nearing decline, there was a royal palace called Possessing Jewels where King Given by Courage resided. He had eighty-four thousand queens, a thousand sons, and five hundred daughters.&lt;br /&gt;
&lt;br /&gt;
At that time, a Dharma-teaching monk named Beautiful Moon Flower dwelt in a forest hermitage called Always Perfect. Seven thousand bodhisattvas, who had been expelled from villages, cities, royal palaces, and their retinues, gathered at this hermitage and followed him.&lt;br /&gt;
&lt;br /&gt;
One day, Beautiful Moon Flower went alone into seclusion and entered perfect meditation. With his pure divine eye, which surpassed human vision, he perceived many trillions of bodhisattvas who had cultivated the roots of virtue and had been born here from various buddha-fields. He realized that if he taught them the Dharma, they would become irreversible on the path to awakening, but if he did not, they would regress.&lt;br /&gt;
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With this insight, he mindfully arose from his meditation, went to where the great assembly of bodhisattvas had gathered, and declared, &amp;quot;O noble sons, I will go to villages, cities, and other places to teach the Dharma to sentient beings.&amp;quot;&lt;br /&gt;
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The assembly of bodhisattvas objected: &amp;quot;We do not wish for you to leave this forest hermitage for villages and other places. Why? Because this is a time when many monks, nuns, male and female lay practitioners, and those with excessive pride who reject the Dharma are emerging. If they should kill you, venerable one, it would be a great loss.&lt;br /&gt;
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&amp;quot;Furthermore, your physical form is exceptionally beautiful, your face flawless and pleasing to behold. The minds of kings and others are often overcome by envy and miserliness. It would be terrible if they took your life.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
Beautiful Moon Flower replied to the assembly: &amp;quot;If I were to protect myself, I would fail to protect the teachings of the buddhas of the three times.&amp;quot; With these words, he departed in the morning for the villages and taught the Dharma to sentient beings, establishing ninety-nine trillion living beings on the stage of nonreturning from awakening.&lt;br /&gt;
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Eventually, he reached the royal palace called Adorned with Jewels and sat beneath a sal tree. After nightfall, he entered the royal palace and established thirty-six trillion beings on the stage of nonreturning from awakening. Throughout this time, he had not yet taken any food.&lt;br /&gt;
&lt;br /&gt;
Fasting, he left the royal palace and went to a stūpa containing the Blessed One&#039;s fingernails, where he spent the day and night standing upright in devotion. He repeated this practice seven times, ripening countless sentient beings. The local people became deeply devoted to the monk.&lt;br /&gt;
&lt;br /&gt;
King Given by Courage was not as physically attractive or pleasing to behold as the monk. When he saw the monk&#039;s perfect form and noticed how his queens and subjects were drawn to him, he became enraged, thinking, &amp;quot;Alas! My queens have gone astray, and all the people have followed suit!&amp;quot;&lt;br /&gt;
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As the monk sat along the king&#039;s path, dust entered his eyes, causing him to blink. Seeing this, the king misconstrued, &amp;quot;This man has looked at my retinue of queens with desire and winked at them!&amp;quot; Wondering who might carry out his wish to kill the monk, the king commanded his thousand sons who attended him: &amp;quot;Young men, kill that monk!&amp;quot;&lt;br /&gt;
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When they refused, the king thought, &amp;quot;Because of this monk, even my sons disobey me, leaving me entirely alone. At this moment, I have no son who will kill this monk.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
Just then, the king spotted a cruel, thoughtless, and unruly executioner named Joyful One sitting not far from his path. Delighted at finding someone who might carry out his wish, the king said, &amp;quot;I will reward you greatly if you kill this monk.&amp;quot;&lt;br /&gt;
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The executioner replied, &amp;quot;Your Highness, I will do my utmost! As you command, I will kill this monk.&amp;quot;&lt;br /&gt;
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The king, knowing the moment had come, ordered, &amp;quot;Take a sharp weapon and cut off his limbs, ears, and nose! Because he looked at my queens with desire, gouge out his eyes with pliers!&amp;quot;&lt;br /&gt;
&lt;br /&gt;
Joyful One took a sword and severed the monk&#039;s limbs, ears, and nose, then gouged out his eyes. From the monk&#039;s severed head and body parts, hundreds of thousands of rays of light emanated. His blood flowed like streams of milk, circling in all ten directions before being reabsorbed into his body.&lt;br /&gt;
&lt;br /&gt;
From the remnants of his mutilated form appeared auspicious symbols—endless knots, auspicious signs, wheels, and other marks—and the thirty-two major marks of a great being became visible to all.&lt;br /&gt;
&lt;br /&gt;
The king joined the great crowd of people who, upon seeing the monk&#039;s mutilated body lying on the road, were overcome with distress and sorrow. Amazed and lamenting loudly, they returned to the royal palace.&lt;br /&gt;
&lt;br /&gt;
The king could find no happiness in his pleasure gardens. Feeling unloved and unable to enjoy himself, he left. After seven days, he entered the royal palace again and was astonished to see that despite the time that had passed since the monk&#039;s death, the color of his body remained unchanged.&lt;br /&gt;
&lt;br /&gt;
Looking at this miraculous preservation, the king thought, &amp;quot;This monk was undoubtedly irreversible from supreme, perfect awakening. I have committed a terrible deed that will lead to rebirth in the great hell realms. I will soon fall into the great hells.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
As the king stood contemplating this, eighty thousand children of the gods appeared in the sky above and spoke in unison: &amp;quot;Great King, it is just as you think. This monk was indeed irreversible from supreme, perfect awakening.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
Hearing this, the king was terrified. His hair stood on end, and he was overcome with remorse. Weeping in distress, he cried out:&lt;br /&gt;
&lt;br /&gt;
:I abandon the kingship, the royal palace,&amp;lt;br&amp;gt;The jewels, pearls, gold, and wealth!&amp;lt;br&amp;gt;Taking up a weapon myself, I will end my life.&amp;lt;br&amp;gt;I am one with the mind of a child, one with evil karma!&lt;br /&gt;
&lt;br /&gt;
Later, when recounting this story, the Blessed One told Ānanda: &amp;quot;At that time, I myself was that King Given by Courage. My sons from that time later became the Dharma protector Beautiful Moon Flower and the Guru of the Lotus, while Joyful One became a King of Peace.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale illustrates &#039;&#039;Bodhicaryāvatāra&#039;&#039; verse 8.106a, which references the story of Beautiful Moon Flower (Puṣpacandra) as an example of the bodhisattva&#039;s willingness to endure suffering for the benefit of others. The narrative showcases the karmic connections between beings across lifetimes and the profound remorse that can arise from harming those dedicated to the Dharma.&lt;br /&gt;
}}&lt;br /&gt;
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&amp;lt;h2&amp;gt;The Consequences of Killing Without Cause&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{PullBcaVerses|8.123}}&lt;br /&gt;
&#039;&#039;&#039;&amp;quot;Some there are who even kill their parents,&amp;quot;&#039;&#039;&#039; states the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, teaching that individuals consumed by desire engage in various nonvirtuous deeds and may even kill their own parents.&lt;br /&gt;
&lt;br /&gt;
During the golden age in Jambudvīpa, in a city called Possessing Treasure, there lived King Stainless Speech and Queen Virtuous One, who desperately longed for a son but had none.&lt;br /&gt;
&lt;br /&gt;
In the king&#039;s realm lived a sage with clairvoyant powers. The king approached him and asked, &amp;quot;Is my lack of a son due to an absolute absence of fortune, or is there some condition preventing his birth?&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The sage replied, &amp;quot;Your Majesty has a karmic connection for a son with a brahmin who is currently practicing meditation in this region. When he passes away naturally, he will take rebirth as your son.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The king, lacking patience and overcome with desire for an heir, had the brahmin killed prematurely. Because of this interference with the natural course of events, the brahmin was not reborn as the king&#039;s son but took rebirth elsewhere.&lt;br /&gt;
&lt;br /&gt;
The king returned to the sage, asking, &amp;quot;Though the brahmin has died, he has not been born as my son. Why is this?&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The sage explained, &amp;quot;Because you prematurely took the brahmin&#039;s life, even though he was already near death, he was reborn elsewhere. Now he has taken rebirth as a reddish-brown rabbit with a bent right ear at the edge of a fiery mountain. When this rabbit dies, he will be born as your son.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The king dispatched his subjects to search the mountain. They found and killed the rabbit as described. Though the rabbit could not speak, it mentally cursed the king: &amp;quot;I was harmlessly eating grass and drinking water in the wilderness, harming no one, yet I was killed. When I die, may I become your executioner, O king!&amp;quot;&lt;br /&gt;
&lt;br /&gt;
After the rabbit&#039;s death, the queen conceived. During her pregnancy, she developed a craving for meat, but no ordinary meat satisfied her. She felt that drinking the king&#039;s blood might help. Blood was drawn from the king&#039;s little finger, and when she drank it, her craving subsided.&lt;br /&gt;
&lt;br /&gt;
In due time, a son was born and named Prince Jewel Holder. As he grew, he observed his father&#039;s royal power and luxurious enjoyments with envy. Harboring harmful intentions, he consulted a malevolent friend, asking, &amp;quot;When will I obtain my father&#039;s kingdom and power?&amp;quot; The friend replied, &amp;quot;You will gain these when your father dies.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
Consumed by attachment and craving for the kingdom, the prince approached his father during a meal, weapon in hand. The queen saw this and cried out in anguish, &amp;quot;Ajātaśatru!&amp;quot; and wept, but the prince ignored her pleas. He stabbed and killed his father. The queen, overcome with grief, also died, and both parents passed away simultaneously.&lt;br /&gt;
&lt;br /&gt;
The ministers conferred among themselves, saying, &amp;quot;It is not right to bestow the kingdom upon this lowborn prince. However, there is no other heir to the throne, so we must crown him now.&amp;quot; And thus, they offered him the kingdom.&lt;br /&gt;
&lt;br /&gt;
{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This narrative illustrates &#039;&#039;Bodhicaryāvatāra&#039;&#039; verse 8.123b, which warns that desire can lead to the most heinous acts, including patricide and matricide. The tale echoes elements of the story of King Ajātaśatru (called Enemy from Before Being Born), who killed his father King Bimbisāra at the instigation of Devadatta. The original term &#039;&#039;gdol pa&#039;&#039; (outcaste/&#039;&#039;caṇḍāla&#039;&#039;) has been rendered more generally as &amp;quot;lowborn&amp;quot; to avoid potentially problematic caste terminology while preserving the social distinction intended by the narrative.&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2&amp;gt;The Incessant Desire for Satisfaction&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{PullBcaVerses|8.175}}&lt;br /&gt;
&#039;&#039;&#039;&amp;quot;For who can give them all they crave?&amp;quot;&#039;&#039;&#039; asks the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, teaching that lack of contentment with material possessions is the root of all suffering in this life and the next.&lt;br /&gt;
&lt;br /&gt;
Long ago, there was a king named Infinite Fame, who possessed great merit. One day, as he ventured outside his palace, he observed people plowing fields, spinning wool, and weaving cloth. Curious, he asked, &amp;quot;What are all these people doing?&amp;quot;&lt;br /&gt;
&lt;br /&gt;
His minister explained, &amp;quot;As long as the body exists, it requires sustenance. These people work to obtain what they need to live.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The king declared, &amp;quot;If I truly possess the merit of a king, may food and clothing manifest effortlessly without labor!&amp;quot; As he made this aspiration, it came true exactly as he wished. A rain of precious jewels fell from the sky, accompanied by the sound of celestial music.&lt;br /&gt;
&lt;br /&gt;
The king asked, &amp;quot;Whose qualities have produced this wonder?&amp;quot; The minister replied, &amp;quot;These are manifested through Your Majesty&#039;s blessings and our collective merit.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
Thus, King Infinite Fame came to rule over all the prosperity and well-being of Jambudvīpa. Yet his ambition grew. He thought, &amp;quot;Now I will extend my rule to the eastern continent of Superior Body.&amp;quot; He cast a golden wheel toward the east and followed it, accompanied by his precious minister and the other seven treasures of a universal monarch. There he took control of all the people and wealth of that land.&lt;br /&gt;
&lt;br /&gt;
Similarly, he journeyed to the northern and western continents, enjoying their abundant resources, but still his desire remained unsatisfied. He then thought, &amp;quot;I will now ascend to the realm of the Four Great Kings.&amp;quot; Casting his wheel upward, he followed it into the heavens. The four great kings witnessed his approach and welcomed him with elaborate musical performances.&lt;br /&gt;
&lt;br /&gt;
Even this divine reception did not content him. He thought, &amp;quot;Now I will go to the realm of the Thirty-Three Gods.&amp;quot; Following his wheel, he reached that celestial realm. At first, the gods did not recognize this visitor, but a divine sage with clairvoyance announced, &amp;quot;This is the wheel-turning king, Infinite Fame, who has come from the human realm.&amp;quot; Upon hearing this, the gods welcomed him with music and escorted him to the Completely Victorious Palace, where they placed him on half of Indra&#039;s throne. Thus, he gained dominion over half of Indra&#039;s realm.&lt;br /&gt;
&lt;br /&gt;
Still, his ambition grew. He thought, &amp;quot;Now I will kill Indra, lord of the gods, and rule the entire divine kingdom alone.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The moment this thought arose, he plummeted back to his old palace on earth. Like a lump of fresh butter placed on hot sand, his strength rapidly diminished, and he died shortly thereafter. It is said that following his death, he fell further into the lower realms due to his boundless greed.&lt;br /&gt;
&lt;br /&gt;
{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale illustrates &#039;&#039;Bodhicaryāvatāra&#039;&#039; verse 8.175d, highlighting the insatiable nature of desire. The narrative draws on the traditional Buddhist cosmology of the four human continents and the heavenly realms, demonstrating how even divine pleasures cannot satisfy craving and how excessive ambition leads to downfall.&lt;br /&gt;
}}&lt;br /&gt;
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&lt;br /&gt;
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&amp;lt;h2&amp;gt;The Value of Contentment&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{PullBcaVerses|8.176}}&lt;br /&gt;
&#039;&#039;&#039;&amp;quot;Will never know an end of excellence&amp;quot;&#039;&#039;&#039; explains that when one is content with even modest possessions, the resulting virtue is immeasurable.&lt;br /&gt;
&lt;br /&gt;
In India, there lived an impoverished man named The Gentle One, who discovered a precious jewel while sifting through a pile of discarded items. He reflected, &amp;quot;In my previous lives, I must not have practiced generosity, which is why I am now so poor. Therefore, I will give away this jewel.&amp;quot; He went to the center of the city and announced to the poor people there, &amp;quot;I will give away a precious jewel!&amp;quot;&lt;br /&gt;
&lt;br /&gt;
As the poor gathered around him, a wealthy king named Pure Cloud, who possessed great riches, also approached and joined those asking for the jewel. When everyone began begging, The Gentle One declared, &amp;quot;I will give this jewel to none other than King Pure Cloud, for he is truly hungry.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The king was deeply embarrassed and angered by this statement. He protested, &amp;quot;I rule over eighty-four thousand kingdoms and control three hundred and sixty regions. How can you say I am hungry?&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The Gentle One replied, &amp;quot;Despite having so much, you remain unsatisfied and continue to desire more. This is why, O King, you are truly the hungriest among us.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
Hearing these words, the king reflected deeply and understood their profound meaning. Moved by this wisdom, he began to practice extensive generosity. The Gentle One also gave his jewel to someone in need. Through these acts of generosity, both the king and the poor man achieved spiritual merit and liberation.&lt;br /&gt;
&lt;br /&gt;
{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale illustrates &#039;&#039;Bodhicaryāvatāra&#039;&#039; verse 8.176d, which teaches that spiritual abundance comes from contentment rather than material wealth. The narrative contrasts external poverty with internal wealth, emphasizing that true satisfaction comes not from accumulation but from generosity and recognizing when one has enough.&lt;br /&gt;
}}&lt;br /&gt;
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&lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Practice/Tales_of_Engaging_the_Way_of_the_Bodhisattva_-_Chapter_Seven&amp;diff=108282</id>
		<title>Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Seven</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Practice/Tales_of_Engaging_the_Way_of_the_Bodhisattva_-_Chapter_Seven&amp;diff=108282"/>
		<updated>2025-10-14T23:45:02Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;{{EditorialContent&lt;br /&gt;
	|sub-theme=Tales of Engaging the Way of the Bodhisattva&lt;br /&gt;
	|SubTitle=Chapter Seven&lt;br /&gt;
	|watermark=Stories&lt;br /&gt;
	|main-text=&lt;br /&gt;
&lt;br /&gt;
	{{Jumbo&lt;br /&gt;
	    |full-width=yes&lt;br /&gt;
	    |image=Elephant balancing on Rope Buddhist Door.jpg&lt;br /&gt;
		|text=The parable presented here tells of a king&#039;s test to determine spiritual superiority between Buddhist monks and non-Buddhist ascetics. While the ascetics respond with extremes of praise and criticism to different meals, the Buddhist monks maintain perfect equanimity. When questioned about their apparent indifference to entertainment, the monks propose a demonstration—a subject carrying a brimming oil jar under threat of death for spilling a single drop, surrounded by distractions. Like this focused oil-bearer who notices nothing beyond his precarious task, the monks illustrate how genuine spiritual practitioners maintain unwavering mindfulness of their ethical precepts, treating them with the same vigilance as one would protect their very life.&amp;lt;/br&amp;gt;&amp;lt;/br&amp;gt;The stories presented here were translated by Gregory Forgues and Khenpo Könchok Tamphel.&lt;br /&gt;
	}}&lt;br /&gt;
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&amp;lt;h2&amp;gt;The Importance of Upholding Precepts&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{PullBcaVerses|7.71}}&lt;br /&gt;
The statement &#039;&#039;&#039;&amp;quot;a brimming oil-jar in his hand . . .&amp;quot;&#039;&#039;&#039; means that one should uphold precepts by maintaining constant mindfulness of their antidotes.&lt;br /&gt;
&lt;br /&gt;
In the land of Rising Victory, in the royal city of Noble Victory, there lived a king named Extremely Fierce Grantor. Wishing to determine whether Buddhists or non-Buddhists were superior as objects of veneration, he devised a test. First, he invited the noble Buddhist elder Kātyāyana and his disciples, offering them an afternoon meal followed by floral offerings.&lt;br /&gt;
&lt;br /&gt;
As they were leaving, the king arranged for people along the road to ask whether the feast had been good or bad, hoping to provoke criticism. The Buddhist monks simply responded, &amp;quot;The giver gave. The receiver received. The task of a single day and night is complete.&amp;quot; They offered neither praise nor criticism.&lt;br /&gt;
&lt;br /&gt;
The next day, the king honored non-Buddhist ascetics in the same manner and had them asked the same question. They responded with effusive praise, declaring, &amp;quot;It was extremely good!&amp;quot;&lt;br /&gt;
&lt;br /&gt;
Then, the king offered a slightly inferior feast to both groups together and again had them questioned afterward. The Buddhists responded as before, maintaining their equanimity and refraining from criticism. The non-Buddhists, however, harshly criticized the meal, saying, &amp;quot;It was extremely bad!&amp;quot;&lt;br /&gt;
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When this was reported to the king, he recognized the superiority of the Buddhists&#039; equanimity and chose them as his objects of veneration.&lt;br /&gt;
&lt;br /&gt;
Later, wishing to please his new spiritual teachers, the king had various musicians perform before them and asked, &amp;quot;Noble ones, are you pleased by this entertainment?&amp;quot; They responded, &amp;quot;We did not see anything.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
Thinking they were lying, the king grew somewhat displeased. The monks explained, &amp;quot;We are vigilant against the suffering of samsara and guard our precepts without distraction, so we truly did not notice such things. To test whether this is true or false, have one of your subjects carry a vessel filled to the brim with sesame oil. Have him walk carefully while an executioner with a drawn sword threatens to kill him if he spills a single drop. Then, have your musicians perform around him. If he notices the performance, then you are right about us. If he does not, then our explanation is correct.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The king had this test performed exactly as described. When asked afterward if he had seen the music and dancers, the subject replied that he had noticed nothing at all, so focused was he on the oil and the threat to his life. Thus, the monks demonstrated the importance of maintaining unwavering attention to one&#039;s precepts.&lt;br /&gt;
&lt;br /&gt;
{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale references verse 7.71a of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; and illustrates the Buddhist practice of maintaining continuous mindfulness and vigilance in upholding ethical precepts. The story uses the metaphor of carrying a brimming vessel of oil to demonstrate how practitioners should maintain focused attention on their vows.&lt;br /&gt;
}}&lt;br /&gt;
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}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Practice/Tales_of_Engaging_the_Way_of_the_Bodhisattva_-_Chapter_Six&amp;diff=108281</id>
		<title>Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Six</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Practice/Tales_of_Engaging_the_Way_of_the_Bodhisattva_-_Chapter_Six&amp;diff=108281"/>
		<updated>2025-10-14T23:44:37Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;{{EditorialContent&lt;br /&gt;
	|sub-theme=Tales of Engaging the Way of the Bodhisattva&lt;br /&gt;
	|SubTitle=Chapter Six&lt;br /&gt;
	|watermark=Stories&lt;br /&gt;
	|main-text=&lt;br /&gt;
&lt;br /&gt;
	{{Jumbo&lt;br /&gt;
	    |full-width=yes&lt;br /&gt;
	    |image=Buddha with 108 Jataka tales HAR.png&lt;br /&gt;
		|text=This collection of tales, drawn from verses in chapter 6 of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, illustrate key virtues on the path to enlightenment. The first demonstrates how a single instance of anger can destroy accumulated good karma. The second reveals the power of patience through the story of a sage who maintained equanimity even when mutilated by a jealous king, eventually becoming Śākyamuni Buddha and teaching his former tormentor. The third contrasts worldly and spiritual rewards, showing how a king could only offer material wealth, while serving sentient beings leads to the supreme goal of buddhahood.&amp;lt;/br&amp;gt;&amp;lt;/br&amp;gt;The stories presented here were translated by Gregory Forgues and Khenpo Könchok Tamphel.&lt;br /&gt;
	}}&lt;br /&gt;
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&amp;lt;h2&amp;gt;The Danger of Anger&amp;lt;/h2&amp;gt;&lt;br /&gt;
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{{PullBcaVerses|6.1}}&lt;br /&gt;
The statement &#039;&#039;&#039;&amp;quot;A single flash of anger shatters them&amp;quot;&#039;&#039;&#039; means that generating a strong mind of hatred is an extremely grave fault.&lt;br /&gt;
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In the past, when the teachings of the Buddha were nearing decline, there was a bodhisattva named Lord of Joy. He was intelligent, especially devoted to the doctrine of emptiness, had served many Buddhas, and worked tirelessly for the benefit and happiness of sentient beings. He traveled from village to village and city to city, teaching the Dharma in accordance with emptiness, establishing many beings on the path of nonreturning.&lt;br /&gt;
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At that time, there was another bodhisattva named Victorious Intellect, who was of lesser intelligence, held moral discipline as supreme, and lacked devotion to emptiness—indeed, he harbored hatred for this teaching. When he saw the bodhisattva Lord of Joy speaking only of emptiness to many beings, his mind became filled with anger, agitation, and fierce hostility.&lt;br /&gt;
&lt;br /&gt;
He declared, &amp;quot;This one is of corrupt intelligence! He is destroying the Buddha&#039;s teachings, slandering the Dharma, and leading sentient beings down the wrong path. Therefore, no one should listen to him, associate with him, or serve him!&amp;quot; He even made efforts to expel Lord of Joy from the region.&lt;br /&gt;
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Due to the fault of such slander, at the time of his death, the ground cracked open beneath Victorious Intellect, and he fell into the hell realms, experiencing terrible suffering for many millions of years. At the moment of his death, the bodhisattva Lord of Great Joy, out of compassion, spoke to him of emptiness. Because of this, after his time in hell was complete, Victorious Intellect was later reborn as a human and became supreme in his delight in emptiness. He is now known as the bodhisattva Mañjuśrī.&lt;br /&gt;
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{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale references verse 6.1d of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; and illustrates how anger, particularly anger directed toward the Dharma or those who teach it correctly, creates severe negative karma. It also demonstrates the transformative power of compassion, as the very bodhisattva who was slandered helped his detractor at the time of death.&lt;br /&gt;
}}&lt;br /&gt;
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&amp;lt;h2&amp;gt;The Importance of Compassionate Offering&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{PullBcaVerses|6.108}}&lt;br /&gt;
The statement &#039;&#039;&#039;&amp;quot;To them its first fruits I should give&amp;quot;&#039;&#039;&#039; means that even the fruits obtained from practicing virtuous actions such as generosity, when motivated by compassion, should be dedicated to others, and their welfare should be our primary concern.&lt;br /&gt;
&lt;br /&gt;
In the past, in a land called Kaśika, there lived a king named Arisen from Strife, also known as Born of Conflict. One day, accompanied by his four ministers, noble queens, sons, and retinue, he went to a garden for recreation. Upon arriving, the king fell asleep while his companions ventured further.&lt;br /&gt;
&lt;br /&gt;
The retinue wandered into a forest where they encountered a sage named Patient Speaker, who was steadfast in his austerities and abiding in deep meditation. Filled with devotion, they prostrated before him and requested spiritual instruction. The sage taught them various aspects of the Dharma, including the fundamental truth that &amp;quot;all conditioned phenomena are impermanent.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
Later, the king awoke and followed his retinue&#039;s path. When he saw his queens gathered around the sage, a terrible thought arose in his mind: &amp;quot;Alas! My queens have fallen under the control of this monk!&amp;quot; Being of a cruel nature, he drew his sharp weapon, intending to kill the sage.&lt;br /&gt;
&lt;br /&gt;
Seeing this, the sage spoke calmly, &amp;quot;Great king, I have only taught them the Dharma; I have done nothing harmful. Though I can endure being deprived of my life, it would not be good for you, as you would gain a bad reputation in this world and experience severe karmic consequences in the future.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The king did not believe these words. Convinced they were false, he became enraged and cut off all the sage&#039;s limbs. Yet remarkably, the sage&#039;s patience remained undiminished. Astonished by this, the king begged for forgiveness and requested, &amp;quot;When you become a Buddha, please accept us as your disciples.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The sage granted this request and made a powerful aspiration. In time, that sage became Śākyamuni Buddha himself, and the king, along with his four ministers, became the five good companions, to whom the Buddha gave his first teaching on the four noble truths in Varanasi. This illustrates how the Buddha prioritized the welfare of others, even before his own.&lt;br /&gt;
&lt;br /&gt;
{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale references verse 6.108c of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; and illustrates the Buddhist principle of putting others first, even when you have been harmed by them. It connects to the historical narrative of the Buddha&#039;s first sermon at Deer Park in Varanasi, delivered to the five ascetics who would become his first disciples.&lt;br /&gt;
}}&lt;br /&gt;
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&amp;lt;h2&amp;gt;The Superiority of Bodhisattva Service&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{PullBcaVerses|6.132}}&lt;br /&gt;
The statement &#039;&#039;&#039;&amp;quot;Enlightenment he could not give to me&amp;quot;&#039;&#039;&#039; means that a bodhisattva&#039;s efforts to please sentient beings is profoundly meaningful, resulting in favorable rebirths and liberation. In contrast, pleasing a king—though considered powerful in worldly terms—can offer nothing more than mere food and wealth.&lt;br /&gt;
&lt;br /&gt;
In the past, a king named Master Deva issued a decree throughout his realm: &amp;quot;All people in my kingdom must abandon the dialects of the outlying regions and communicate only in Sanskrit.&amp;quot; He then skillfully arranged for the teaching of this refined language to all his subjects.&lt;br /&gt;
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Later, the king went to see if his decree was being followed. Along the way, he came across an ugly brahmin bathing in a river. The king asked him, &amp;quot;How deep is this water?&amp;quot; The brahmin replied in perfect Sanskrit, &amp;quot;It appears to be knee-deep, Your Majesty.&amp;quot;&lt;br /&gt;
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The king was extremely pleased by this simple response and rewarded the brahmin with great riches. As it is said in verse:&lt;br /&gt;
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:A hundred thousand, a hundred thousand,&amp;lt;br&amp;gt;And yet another hundred thousand treasures&amp;lt;br&amp;gt;Were granted to the divine brahmin&amp;lt;br&amp;gt;For merely saying, &amp;quot;The water is knee-deep.&amp;quot;&lt;br /&gt;
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This demonstrates how worldly rulers can offer only material rewards, whereas service to the Dharma and sentient beings leads to the incomparable achievement of buddhahood.&lt;br /&gt;
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{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale references verse 6.132b of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; and contrasts worldly service to kings with the spiritual service of bodhisattvas. It emphasizes that while kings can bestow material rewards, only service to beings through the bodhisattva path leads to the ultimate achievement of buddhahood.&lt;br /&gt;
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		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Practice/Tales_of_Engaging_the_Way_of_the_Bodhisattva_-_Chapter_Five&amp;diff=108280</id>
		<title>Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Five</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Practice/Tales_of_Engaging_the_Way_of_the_Bodhisattva_-_Chapter_Five&amp;diff=108280"/>
		<updated>2025-10-14T23:43:56Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
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	|sub-theme=Tales of Engaging the Way of the Bodhisattva&lt;br /&gt;
	|TermTopics=BCA Chapter 5&lt;br /&gt;
	|TextTopics=Bodhicaryāvatāra&lt;br /&gt;
	|SubTitle=Chapter Five&lt;br /&gt;
	|watermark=Stories&lt;br /&gt;
	|main-text=&lt;br /&gt;
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	    |image=Buddha as Ship Captain HAR.png&lt;br /&gt;
		|text=&lt;br /&gt;
These tales illustrate key verses from chapter 5 of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;, focusing on mental discipline, compassion, and ethical conduct. The stories demonstrate how subduing the mind protects from external dangers, how compassionate intent brings immense merit, and how true discipline comes from mental rather than merely physical restraint. They showcase bodhisattva principles through examples of selfless sacrifice, such as a ship captain killing a would-be murderer to protect others, a destitute woman offering her only possession, and an elephant sacrificing his life to save stranded travelers. Throughout these parables, the text emphasizes that proper motivation and mental cultivation are more important than external actions, and that extreme generosity—even breaking conventional moral codes—can be virtuous when performed with pure compassionate intent for the benefit of all beings.&amp;lt;/br&amp;gt;&amp;lt;/br&amp;gt;The stories presented here were translated by Gregory Forgues and Khenpo Könchok Tamphel.&lt;br /&gt;
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&amp;lt;h2&amp;gt;Subduing Fears&amp;lt;/h2&amp;gt;&lt;br /&gt;
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{{PullBcaVerses|5.5}}&lt;br /&gt;
The statement &#039;&#039;&#039;&amp;quot;All these things are likewise tamed&amp;quot;&#039;&#039;&#039; teaches that if one protects and subdues one&#039;s own mind from afflictive emotions, then even the fears of tigers, lions, demonesses, and other dangers will not arise.&lt;br /&gt;
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Once, a bodhisattva who had become a ship captain journeyed across the ocean in search of precious jewels. Along the way, he lost his bearings and accidentally landed on an island called Singhala, which was actually a city of demonesses. One of these terrifying demonesses took him as her husband, and he began living with her, unaware of the danger.&lt;br /&gt;
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One day, a compassionate local man approached him and warned, &amp;quot;Great captain, you must not remain here! This is a city of demonesses. Later, they will take you to that city in the distance and kill you.&amp;quot;&lt;br /&gt;
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Hearing this, the captain was struck with intense fear. &amp;quot;Is there any way to escape from this place?&amp;quot; he asked desperately.&lt;br /&gt;
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The man replied, &amp;quot;Tomorrow at dawn, a horse will emerge from the ocean and roll on the golden sand. It will announce: &#039;Those who wish to return to Jambudvīpa, climb onto my back!&#039; When this happens, either mount the horse or at least grasp its tail, and you will be saved.&amp;quot;&lt;br /&gt;
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The next morning, the captain watched the shore. Just as foretold, a magnificent horse appeared from the waters. He quickly climbed onto its back, and the horse carried him to safety, returning him to his homeland.&lt;br /&gt;
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{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale refers to verse 5.5d of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, which discusses how subduing one&#039;s mind leads to freedom from all fears and dangers. The story of Singhala (Lanka) appears in various Buddhist texts and illustrates how mental discipline can protect one from external dangers. In some versions, the horse is identified as Avalokiteśvara (Chenrezig) in disguise, coming to rescue beings from perilous situations.&lt;br /&gt;
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&amp;lt;h2&amp;gt;The Compassionate Thought&amp;lt;/h2&amp;gt;&lt;br /&gt;
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{{PullBcaVerses|5.15}}&lt;br /&gt;
The statement &#039;&#039;&#039;&amp;quot;A clear intent can fructify . . .&amp;quot;&#039;&#039;&#039; teaches that even a momentary thought of compassion toward others produces immeasurable merit.&lt;br /&gt;
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In ancient times, a woman was crossing the Ganges River while carrying her young child in her arms. Suddenly, the powerful current swept them away, and she realized they were both about to drown. In that critical moment, rather than focusing on her own fate, she developed overwhelming compassion for her child.&lt;br /&gt;
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&amp;quot;Alas!&amp;quot; she thought. &amp;quot;My own death matters little, but for this innocent child, I feel such deep pity and compassion.&amp;quot;&lt;br /&gt;
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With this selfless thought uppermost in her mind as she died, it is said that she was immediately reborn in the Brahma realm, one of the highest heavenly abodes.&lt;br /&gt;
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{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale refers to &#039;&#039;Bodhicaryāvatāra&#039;&#039; 5.15, which discusses how even a single moment of genuine compassion yields tremendous positive results. The rebirth in the Brahma realm represents one of the highest forms of rebirth possible within samsara, attained through the cultivation of the divine abodes (&#039;&#039;brahmavihāras&#039;&#039;), particularly compassion (&#039;&#039;karuṇā&#039;&#039;).&lt;br /&gt;
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&amp;lt;h2&amp;gt;Guarding the Mind&amp;lt;/h2&amp;gt;&lt;br /&gt;
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The statement &#039;&#039;&#039;&amp;quot;What use to me are many disciplines, if I can&#039;t guard and discipline my mind . . .&amp;quot;&#039;&#039;&#039; teaches that vows are properly maintained only when the mind is equipped with powerful antidotes to afflictive emotions.&lt;br /&gt;
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Long ago, there lived a bodhisattva named Meaningful to Behold, a novice monk whose moral discipline was completely pure. Indra, the lord of the gods, decided to test this monk&#039;s resolve. He manifested as a strikingly beautiful young woman adorned with various ornaments and jewelry.&lt;br /&gt;
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This illusory woman approached the novice monk, smiling seductively and displaying affection toward him in various ways. Disturbed by her advances, the monk fled from one place to another, trying to escape temptation. Yet the woman persistently followed him wherever he went.&lt;br /&gt;
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Finally, she spoke these profound words:&lt;br /&gt;
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:Abandon me with your mind!&amp;lt;br&amp;gt;What is the use of fleeing with your body?&amp;lt;br&amp;gt;O steadfast one, by fleeing with the body,&amp;lt;br&amp;gt;You cannot abandon desire.&lt;br /&gt;
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Having delivered this teaching, the illusory woman vanished into thin air, revealing the true nature of Indra&#039;s test and the wisdom it contained.&lt;br /&gt;
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{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale refers to &#039;&#039;Bodhicaryāvatāra&#039;&#039; 5.18cd, which emphasizes that true discipline comes from guarding the mind rather than from merely controlling external behavior. The story illustrates a common motif in Buddhist literature where deities test practitioners&#039; resolve. The name &amp;quot;Meaningful to Behold&amp;quot; (Mthong ba don yod) suggests someone whose mere appearance benefits others, a quality often attributed to bodhisattvas.&lt;br /&gt;
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&amp;lt;h2&amp;gt;The Merchant&#039;s Noble Transformation&amp;lt;/h2&amp;gt;&lt;br /&gt;
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{{PullBcaVerses|5.76}}&lt;br /&gt;
The statement &#039;&#039;&#039;&amp;quot;Reflect upon their skill in recognizing qualities . . .&amp;quot;&#039;&#039;&#039; means that when exceptional qualities are mentioned about oneself, if they truly exist, one should think, &amp;quot;In this world, there are indeed those who recognize qualities in those who possess them.&amp;quot; If these qualities do not exist within oneself, one should strive diligently to cultivate them.&lt;br /&gt;
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Once, a bodhisattva took birth as a merchant endowed with immeasurable qualities. It was said of him:&lt;br /&gt;
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:He naturally embodies the Dharma,&amp;lt;br&amp;gt;Adorned with virtues of deep listening and more.&amp;lt;br&amp;gt;He has become worthy of respect and honor&amp;lt;br&amp;gt;From most beings in the world.&lt;br /&gt;
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One day, while the merchant was attending to business at the king&#039;s palace, his mother-in-law, wishing to see her daughter, visited his home. After offering her daughter food and drink, she asked, &amp;quot;Daughter, are you well? Is your husband kind to you? Does he possess excellent qualities?&amp;quot;&lt;br /&gt;
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The daughter lowered her head and replied softly, &amp;quot;Such discipline, qualities, and conduct are found in those who have become ordained monks.&amp;quot;&lt;br /&gt;
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The mother, being elderly with diminished senses, and due to her daughter speaking so quietly, misheard her words. She thought, &amp;quot;My son-in-law has abandoned my daughter and has become an ordained monk!&amp;quot; Immediately, she cried out and began to weep.&lt;br /&gt;
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The daughter, misinterpreting her mother&#039;s reaction, thought, &amp;quot;She must have heard that my husband has become a monk, so she came to ease my sorrow.&amp;quot; Overcome with grief at this misunderstanding, she too cried out loudly and fainted.&lt;br /&gt;
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Hearing the commotion, all the servants, attendants, and townspeople gathered at the house and joined in the lamentation. Meanwhile, the merchant returned from the king&#039;s palace. Seeing the crowd gathered around his home, he instructed his attendant, &amp;quot;Go see what all these people are doing.&amp;quot;&lt;br /&gt;
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The attendant investigated and reported:&lt;br /&gt;
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:Hearing, sir, that you abandoned your prosperous home&amp;lt;br&amp;gt;And became an ordained monk,&amp;lt;br&amp;gt;These people from various places&amp;lt;br&amp;gt;Have gathered out of their affection for you.&lt;br /&gt;
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Upon hearing this, the bodhisattva was inspired. He thought, &amp;quot;Aha! It is good that people have such expectations of me. Now, I will not return home.&amp;quot; Instead, he went back to the king and requested permission to take ordination as a monk.&lt;br /&gt;
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The king asked, &amp;quot;What do you lack that you seek ordination and wish to go to the forest? I will give you whatever you need.&amp;quot;&lt;br /&gt;
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The merchant replied, &amp;quot;I lack nothing. I wish to be ordained because many people already believe it to be so.&amp;quot; After explaining further, the king granted his permission. The merchant received ordination and prepared to depart for the forest.&lt;br /&gt;
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Soon, his friends, relatives, and attendants arrived with tears of grief filling their eyes. Some grasped his feet and hands, refusing to let go. Others joined their palms in prayer, pleading for him not to leave. A few blocked his path and sat down in protest, while others tried to persuade him with gentle words to stay. Some even scolded him harshly, desperately begging him not to go.&lt;br /&gt;
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Looking at their tear-filled faces as they tried to prevent him from pursuing this noble path, he spoke many verses explaining how continued association with them would only lead to negative conduct. He emphasized the immense benefits of ordination and retreating to the forest. With that, he departed for the forest.&lt;br /&gt;
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{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This quote references &#039;&#039;Bodhicaryāvatāra&#039;&#039; 5.76d, which addresses recognizing qualities in oneself and others.&lt;br /&gt;
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&amp;lt;h2&amp;gt;Compassionate Action Beyond Boundaries&amp;lt;/h2&amp;gt;&lt;br /&gt;
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The statement &#039;&#039;&#039;&amp;quot;The Compassionate One farsightedly permits, to this end, even what has been proscribed&amp;quot;&#039;&#039;&#039; means that if one sees an opportunity to bring great benefit to sentient beings, even engaging in &amp;quot;naturally blameworthy actions&amp;quot; that are prohibited for hearers (śrāvakas), such as taking life, will not result in fault. In fact, the benefits accrued will be extremely great. This is called being skilled in the means of serving as a support and protector of sentient beings.&lt;br /&gt;
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Once there was a ship captain named Great Compassion, who possessed the awakening mind (bodhicitta). He gathered many travelers and prepared a large vessel for a journey. He equipped the ship with trading goods, conch shells and crows to ward off sea monsters, silk banners to raise when favorable winds arose, iron blocks for anchoring, and all other necessary provisions. With everything properly prepared, he set sail to collect precious jewels.&lt;br /&gt;
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The travelers reached an island in the ocean where they obtained many wish-fulfilling jewels. Among the group, however, a merchant named Clad in Black Cloak developed a malicious thought: &amp;quot;I will kill all these travelers and take these jewels for myself.&amp;quot;&lt;br /&gt;
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A sea deity revealed this evil plot to Captain Great Compassion in a dream. The captain reflected, &amp;quot;It would be most unfortunate if these people were deprived of accomplishing their mission. Even if I must suffer in hell as a consequence, it is better that I act now to help these people.&amp;quot;&lt;br /&gt;
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With this selfless motivation, he thrust a spear at Clad in Black Cloak and killed him. Remarkably, this act did not bring any fault upon the captain; instead, his merit increased immensely.&lt;br /&gt;
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{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This references &#039;&#039;Bodhicaryāvatāra&#039;&#039; 5.84cd, which discusses exceptions to moral prohibitions when acting with bodhisattva motivation. The Tibetan term &#039;&#039;rang bzhin gyi kha na ma tho ba&#039;&#039; refers to actions considered inherently negative or blameworthy. &amp;quot;Great Compassion&amp;quot; is Snying rje chen po in Tibetan.&lt;br /&gt;
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&amp;lt;h2&amp;gt;The Buddha&#039;s Compassion for the Hungry Ghosts&amp;lt;/h2&amp;gt;&lt;br /&gt;
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The statement &#039;&#039;&#039;&amp;quot;With those who are defenseless or have fallen into evil states . . .&amp;quot;&#039;&#039;&#039; teaches that yogis should give a portion of their food to hungry ghosts (&#039;&#039;pretas&#039;&#039;); this is also a precept established by the Teacher.&lt;br /&gt;
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There once was a king of hungry ghosts named Robber, who had five hundred sons. Every night, they killed and devoured five hundred human children. The Buddha, intending to subdue them and end this suffering, stole Robber&#039;s eldest son, named Lovely Delighter Bud, and concealed him in his begging bowl.&lt;br /&gt;
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The mother searched frantically throughout Jambudvīpa, even to the shores of the ocean, but could not find her son. Extremely distressed, she approached the Buddha and asked, &amp;quot;Have you seen my son?&amp;quot;&lt;br /&gt;
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The Buddha responded, &amp;quot;If you, with so many sons, feel such intense love and concern for just this one child, how do you think those parents with only one or a few children feel when you take them? From now on, if you observe the five precepts and refrain from killing children, it will bring benefit to all.&amp;quot;&lt;br /&gt;
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She replied, &amp;quot;I will do as you say.&amp;quot; Thereupon, the Buddha returned her son to her. To provide for their sustenance, the Teacher&#039;s disciples then vowed to perform the ritual of offering two portions of food each to these hungry ghosts.&lt;br /&gt;
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{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This references verse 5.85c from the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, addressing the practice of giving to those in unfortunate states. &amp;quot;The Teacher&amp;quot; refers to the Buddha. In Tibetan, &amp;quot;Robber&amp;quot; is Phrog ma and &amp;quot;Lovely Delighter Bud&amp;quot; is Tho&#039;u sdug pa dga&#039; byed.&lt;br /&gt;
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&amp;lt;h2&amp;gt;The Offering of a Humble Cloth&amp;lt;/h2&amp;gt;&lt;br /&gt;
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The statement &#039;&#039;&#039;&amp;quot;Give everything except the three robes of religion&amp;quot;&#039;&#039;&#039; means that when a bodhisattva sees sentient beings without clothing and suffering from the cold, they should give them everything they possess, except for the three Dharma robes if they are ordained monks. When one gives whatever one possesses, the benefits are immeasurable.&lt;br /&gt;
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Once in the past, a Buddha named Refuge of Merit appeared in the world. All the people made generous offerings to him. At that time, there lived a desperately poor woman named Partially Covered. She and her husband possessed only a single piece of cloth between them, with no other clothing. When one of them needed to go out to attend to tasks, the other would remain naked, hidden among the tall grass.&lt;br /&gt;
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One day, a monk who was a disciple of the Teacher and who worked diligently for the benefit of others, came to the woman&#039;s door and met her. He said, &amp;quot;You should prostrate to the Buddha, offer him gifts, and listen to the Dharma.&amp;quot; He explained the rarity and preciousness of having obtained a human rebirth with all the necessary freedoms and endowments, and he described the immense benefits of generosity.&lt;br /&gt;
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The woman replied, &amp;quot;Venerable one, please wait just a moment.&amp;quot;&lt;br /&gt;
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She turned to her husband and said, &amp;quot;There is a monk at the door asking me to prostrate to the Buddha, listen to the Dharma, and make offerings. In our previous lives, we failed to practice generosity, which is why we have become so poor and destitute now. What can we do to create merit for our future lives?&amp;quot;&lt;br /&gt;
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The husband asked, &amp;quot;It is right to make offerings, but since we are so poor, what do we have to give?&amp;quot;&lt;br /&gt;
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The wife replied, &amp;quot;I will make an offering. Please grant your permission.&amp;quot;&lt;br /&gt;
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The husband, wondering if she had some hidden wealth, said, &amp;quot;Then go ahead and make the offering.&amp;quot;&lt;br /&gt;
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She said, &amp;quot;I will offer this cloth.&amp;quot;&lt;br /&gt;
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Surprised, the husband asked, &amp;quot;If you give away this cloth, what will I wear? What will I use when attending to tasks? Will we both have to stay at home? What will we do?&amp;quot;&lt;br /&gt;
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She answered resolutely, &amp;quot;Since we are going to die soon anyway, we can do without it. Our future lives are more important, so I will offer it.&amp;quot;&lt;br /&gt;
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The husband, though displeased, reluctantly gave his permission. The woman then said to the monk, &amp;quot;Venerable one, please do not look for a moment. I will make my offering.&amp;quot;&lt;br /&gt;
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The monk replied, &amp;quot;Give it directly with your hand, and I will recite verses on the virtues of generosity.&amp;quot;&lt;br /&gt;
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She explained, &amp;quot;I have no other clothes than this single cloth. It would not be appropriate for you to see the impure body of a woman, so I will offer it from inside.&amp;quot; And so she made her offering from behind the door.&lt;br /&gt;
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The monk recited verses on generosity, accepted the cloth, and brought it to where the Blessed One was staying. The Buddha instructed, &amp;quot;Bring forth the cloth offered by the woman.&amp;quot; The monk presented it to the Buddha, who received it with his own hand. The king and his retinue who were present were displeased by this seemingly insignificant offering. Knowing their thoughts, the Buddha said, &amp;quot;As I see it, none among this entire retinue has made an offering purer than this one.&amp;quot;&lt;br /&gt;
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The assembly was amazed by these words. Moved by the woman&#039;s sacrifice, the queen immediately removed her own clothes and ornaments and gave them to the woman. The king, likewise, removed his royal garments and ornaments and sent them to the woman&#039;s husband, along with an invitation for the couple to join the royal retinue.&lt;br /&gt;
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In her next life, this woman was reborn as the daughter of a wealthy householder. From the moment of her birth, she was wrapped in soft, fine cloth. Indeed, for ninety-one kalpas thereafter, wherever she was reborn, she was born with clothes already adorning her body and enjoyed perfect prosperity in all her lives.&lt;br /&gt;
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{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This references verse 85d from chapter 5 of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, which discusses the limits of what a monastic should give. In Tibetan, &amp;quot;Refuge of Merit&amp;quot; is Bsod nams skyabs and &amp;quot;Partially Covered&amp;quot; is &#039;Ga&#039; ni bkab, literally meaning &amp;quot;partially covered.&amp;quot;&lt;br /&gt;
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&amp;lt;h2&amp;gt;The Elephant&#039;s Selfless Sacrifice&amp;lt;/h2&amp;gt;&lt;br /&gt;
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{{PullBcaVerses|5.87}}&lt;br /&gt;
The statement &#039;&#039;&#039;&amp;quot;But let them be surrendered when, both now and in their futures lives, great benefit is thereby gained&amp;quot;&#039;&#039;&#039; teaches that a bodhisattva, upon seeing an opportunity to bring great benefit to sentient beings, gives even their own body and life without hesitation.&lt;br /&gt;
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Between Bangala in eastern India and Potala in the south, there stands a high mountain called Dza bar ti&#039;u. This mountain was covered with abundant trees, fruits, and fragrant plants. There lived a magnificent elephant king named Compassionate Mind, who was not only beautiful in form but also, through his great compassion, served as the protector and refuge of all sentient beings in the region.&lt;br /&gt;
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One day, as the elephant gazed across the landscape, he spotted many people struggling through a vast desert. He thought, &amp;quot;These people have either been punished by their king or are travelers who have lost their way.&amp;quot; He ran toward them, causing the travelers to become extremely frightened. They thought, &amp;quot;We have already been punished by the king, and now a wild elephant will kill us as well!&amp;quot;&lt;br /&gt;
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The elephant, speaking in a human voice, asked, &amp;quot;O good people, have you lost your way, or have you been punished by the king? What has happened to bring you here?&amp;quot; The people could not answer, as they were exhausted, tired, and their mouths were parched from thirst.&lt;br /&gt;
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The elephant led them to water, where after drinking, they cried out in distress and explained, &amp;quot;We were punished by the king, and about a thousand people were exiled. Approximately three hundred have already died from hunger and exhaustion. There are about seven hundred of us remaining.&amp;quot;&lt;br /&gt;
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The compassionate elephant then allowed the people to eat the various fruits growing on the mountain, particularly one called Braggo. However, being unaccustomed to such food, they became ill. The elephant inquired, &amp;quot;Are you well and happy?&amp;quot; They replied, &amp;quot;We are people who eat human food, and these fruits have made us sick.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The elephant said, &amp;quot;Tomorrow, go to the foot of that great cliff over there. At its base, you will find the corpse of a recently deceased elephant. If you eat its flesh, the sickness from the fruits will be cured. Carry the meat as provisions for your journey. Make water containers from its intestines and bladder. Continue on your way, and by the time these provisions are exhausted, you will have reached a human settlement.&amp;quot; Having said this, he made a solemn aspiration, jumped off the cliff, and died.&lt;br /&gt;
&lt;br /&gt;
When the people went to the cliff the next day and found the elephant&#039;s corpse, some said, &amp;quot;This appears to be the same elephant who was so kind to us.&amp;quot; Some argued, &amp;quot;If that is so, it would not be appropriate to eat its flesh. We should cremate the body instead.&amp;quot; Others countered, &amp;quot;He sacrificed himself thinking of our benefit, so it is appropriate to use his body as he intended.&amp;quot; They prepared provisions from the flesh and continued their journey, eventually reaching the great kingdom of Vetala, where they settled.&lt;br /&gt;
&lt;br /&gt;
Their population grew, and even today, there exists a great community of people called the Elephant Community. Out of profound gratitude, these people, from that time until the present, neither eat elephant meat nor place burdens on elephants.&lt;br /&gt;
&lt;br /&gt;
Because this act was so wondrous, the gods spoke in verse:&lt;br /&gt;
&lt;br /&gt;
:The great elephant, with great compassion,&amp;lt;br&amp;gt;Seeing the suffering of others,&amp;lt;br&amp;gt;Was able to give up even his own life.&amp;lt;br&amp;gt;Oh, how amazing and wondrous!&lt;br /&gt;
&lt;br /&gt;
{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This references verse 87cd from chapter 5 of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, addressing the ultimate level of giving. In Tibetan, &amp;quot;Compassionate Mind&amp;quot; is Snying rje sems and &amp;quot;Elephant Community&amp;quot; is Glang po che&#039;i sde.&lt;br /&gt;
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}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Practice/Tales_of_Engaging_the_Way_of_the_Bodhisattva_-_Chapter_Four&amp;diff=108278</id>
		<title>Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Four</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Practice/Tales_of_Engaging_the_Way_of_the_Bodhisattva_-_Chapter_Four&amp;diff=108278"/>
		<updated>2025-10-14T23:43:33Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;{{EditorialContent&lt;br /&gt;
	|sub-theme=Tales of Engaging the Way of the Bodhisattva&lt;br /&gt;
	|SubTitle=Chapter Four&lt;br /&gt;
	|watermark=Stories&lt;br /&gt;
	|main-text=&lt;br /&gt;
&lt;br /&gt;
	{{Jumbo&lt;br /&gt;
	    |full-width=yes&lt;br /&gt;
	    |image=Snow Lion for BCA tales cropped.jpg&lt;br /&gt;
		|text=The two stories presented here illustrate contrasting approaches to the bodhisattva path as referenced in chapter 4 of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;. In &amp;quot;The Lion&#039;s Compassion,&amp;quot; a lion king exemplifies perfect commitment to his promises by offering his own life to save two monkey cubs from a vulture, demonstrating the ideal of maintaining bodhisattva vows at any cost. Conversely, &amp;quot;Abandoning Bodhicitta&amp;quot; presents the cautionary tale of King Moonlight who, after an ungrateful demon disrespects his self-sacrificing gift of his own hand, becomes discouraged and abandons his bodhicitta, revealing the dangers of relinquishing the awakening mind. Together, these stories highlight both the supreme virtue of unwavering commitment to compassionate vows and the grave consequences of abandoning the bodhisattva path due to discouragement.&amp;lt;/br&amp;gt;&amp;lt;/br&amp;gt;The stories presented here were translated by Gregory Forgues and Khenpo Könchok Tamphel.&lt;br /&gt;
	}}&lt;br /&gt;
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&amp;lt;h2&amp;gt;The Lion&#039;s Compassion&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{PullBcaVerses|4.4}}&lt;br /&gt;
The statement &#039;&#039;&#039;&amp;quot;For if I bind myself with promises . . .&amp;quot;&#039;&#039;&#039; teaches us that a compassionate being will not abandon their vow, even at the cost of their own body and life.&lt;br /&gt;
&lt;br /&gt;
In the distant past, there lived a lion king named Unblemished Limbs who dwelled in a remote mountain cave, sustaining himself on grass and other simple fare. One day, a pair of monkeys—a male and female—entrusted their young cubs to the lion&#039;s care while they went to forage.&lt;br /&gt;
&lt;br /&gt;
While the parents were away, the king of vultures, known as Feather Knife, swooped down from the sky and seized the two monkey cubs. The lion witnessed this and immediately called out:&lt;br /&gt;
&lt;br /&gt;
:King of vultures, I implore you!&amp;lt;br&amp;gt;Release these two monkey cubs of mine,&amp;lt;br&amp;gt;Who were placed under my protection.&amp;lt;br&amp;gt;I stand as their guardian against all fears.&amp;lt;br&amp;gt;They have sought refuge with me—&amp;lt;br&amp;gt;Do not kill them, please release them!&lt;br /&gt;
&lt;br /&gt;
The vulture responded defiantly:&lt;br /&gt;
&lt;br /&gt;
:King of beasts, if you sacrifice yourself instead,&amp;lt;br&amp;gt;Then perhaps I&#039;ll spare them and set them free.&amp;lt;br&amp;gt;But after I devour these two,&amp;lt;br&amp;gt;I&#039;ll return to the sky.&amp;lt;br&amp;gt;What could you possibly do to me, even in your anger?&lt;br /&gt;
&lt;br /&gt;
Without hesitation, the lion offered:&lt;br /&gt;
&lt;br /&gt;
:Take me instead—consume me completely.&amp;lt;br&amp;gt;But I beg you, release these two monkey cubs.&amp;lt;br&amp;gt;Having entered the path of awakening, I must keep my vow.&amp;lt;br&amp;gt;The wise never speak falsehood.&lt;br /&gt;
&lt;br /&gt;
Astonished by such selflessness, the vulture declared:&lt;br /&gt;
&lt;br /&gt;
:Those who sacrifice their bodies for others&amp;lt;br&amp;gt;Live happily in this world, even as they die.&amp;lt;br&amp;gt;I shall release these two monkey cubs.&amp;lt;br&amp;gt;May you live long and practice the Dharma!&lt;br /&gt;
&lt;br /&gt;
With these words, the vulture released the two cubs. Then the lion spoke prophetically to the vulture:&lt;br /&gt;
&lt;br /&gt;
:I, the lion, and you, the vulture,&amp;lt;br&amp;gt;Will one day become Mahākāśyapa and Kapilabhadrā.&amp;lt;br&amp;gt;The male and female monkeys will be like Rāhula,&amp;lt;br&amp;gt;And the monkey cubs will be Ānanda.&lt;br /&gt;
&lt;br /&gt;
{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale refers to verse 4.4a of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;. The story illustrates the bodhisattva ideal of maintaining one&#039;s vows of protecting others, even at the cost of one&#039;s own life. The lion king represents the Buddha in a previous life, while the other characters represent key disciples in their future lives, demonstrating the karmic connections formed through compassionate actions.&lt;br /&gt;
}}&lt;br /&gt;
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&amp;lt;h2&amp;gt;Abandoning Bodhicitta&amp;lt;/h2&amp;gt;&lt;br /&gt;
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{{PullBcaVerses|4.7}}&lt;br /&gt;
The statement &#039;&#039;&#039;&amp;quot;As for those who, losing bodhichitta . . .&amp;quot;&#039;&#039;&#039; warns that if one discards the vows of the awakening mind, they will certainly be reborn in the lower realms. Even if they avoid this fate, they will still fall into the lesser vehicle, diminishing their spiritual potential.&lt;br /&gt;
&lt;br /&gt;
Long ago, there lived a king named Moonlight who had generated the mind of awakening. In his boundless generosity, he gave sentient beings whatever they desired. One day, a demon disguised as a brahmin approached him and asked for his hand.&lt;br /&gt;
&lt;br /&gt;
Without hesitation, the king took a sharp blade, severed his own right hand, and offered it with his left. Rather than expressing gratitude, the demon grew enraged.&lt;br /&gt;
&lt;br /&gt;
&amp;quot;How dare you!&amp;quot; he exclaimed. &amp;quot;Instead of honoring your offering by placing it respectfully on your head, you present it with your impure left hand!&amp;quot; With these harsh words, he threw the king&#039;s severed hand onto the ground.&lt;br /&gt;
&lt;br /&gt;
Witnessing such ingratitude, King Moonlight thought, &amp;quot;I cannot benefit such unruly and ungrateful beings. I will abandon the aspiration to universal awakening.&amp;quot; With this thought, he renounced his bodhicitta and reverted to following the path of hearers (śrāvaka).&lt;br /&gt;
&lt;br /&gt;
This king was none other than the venerable Śāriputra in a previous life.&lt;br /&gt;
&lt;br /&gt;
{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale refers to verse 4.7a of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, which warns about the grave consequences of abandoning bodhicitta. The story explains Śāriputra&#039;s initial abandonment of the bodhisattva path in a previous life due to discouragement, highlighting the importance of maintaining bodhicitta despite challenges. In Mahāyāna Buddhism, Śāriputra is often portrayed as initially following the śrāvaka path before eventually returning to the bodhisattva path.&lt;br /&gt;
&#039;&#039;&#039;Translation Notes:&#039;&#039;&#039; The demon&#039;s dialogue has been expanded to make the offense clearer to modern readers. The original text is quite concise about the action that led to the abandonment of bodhicitta. The doctrinal point about falling into the &amp;quot;lesser vehicle&amp;quot; (Hīnayāna), which is significant in the Mahāyāna Buddhist context, has been maintained.&lt;br /&gt;
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		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Practice/Tales_of_Engaging_the_Way_of_the_Bodhisattva_-_Chapter_Three&amp;diff=108276</id>
		<title>Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Three</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Practice/Tales_of_Engaging_the_Way_of_the_Bodhisattva_-_Chapter_Three&amp;diff=108276"/>
		<updated>2025-10-14T23:43:08Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;{{EditorialContent&lt;br /&gt;
	|sub-theme=Tales of Engaging the Way of the Bodhisattva&lt;br /&gt;
	|SubTitle=Chapter Three&lt;br /&gt;
	|watermark=Stories&lt;br /&gt;
	|main-text=&lt;br /&gt;
&lt;br /&gt;
	{{Jumbo&lt;br /&gt;
	    |full-width=yes&lt;br /&gt;
	    |image=Medicine Buddha HAR.png&lt;br /&gt;
		|text=These tales which draw upon verses from chapter 3 of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; illustrate the bodhisattva&#039;s complete selflessness and dedication to helping others. In &amp;quot;Medicine for the Suffering,&amp;quot; a divine being transforms into a creature whose flesh heals all disease without diminishing. In &amp;quot;Generosity in the Face of Famine,&amp;quot; King Great Power becomes a massive fish to feed starving people. &amp;quot;The Generosity of King Moonlight&amp;quot; portrays a king who sacrifices his own head to perfect the practice of generosity. &amp;quot;Becoming a Ship and a Bridge&amp;quot; features the nāga king Elāpatra, whose story demonstrates karmic consequences and the long path to liberation. Together, these narratives exemplify the bodhisattva ideal of offering one&#039;s body, possessions, and virtue for others&#039; benefit without reservation.&amp;lt;/br&amp;gt;&amp;lt;/br&amp;gt;The stories presented here were translated by Gregory Forgues and Khenpo Könchok Tamphel.&lt;br /&gt;
	}}&lt;br /&gt;
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&amp;lt;h2&amp;gt;Medicine for the Suffering&amp;lt;/h2&amp;gt;&lt;br /&gt;
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{{PullBcaVerses|3.8}}&lt;br /&gt;
&#039;&#039;&#039;&amp;quot;For all those ailing in the world, Until their every sickness has been healed&amp;quot;&#039;&#039;&#039; means that those who are wise and pure in their intentions and conduct can even become medicine to heal the illnesses of others.&lt;br /&gt;
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Once, in ancient times, throughout this realm of Jambudvīpa that stretches beneath the vast sky, there existed three hundred and thirty-six thousand cities, alongside countless towns, marketplaces, and remote hermitages—home to hundreds of millions of living beings.&lt;br /&gt;
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During this period, a devastating epidemic swept across the land as an intermediate kalpa of great disease arose. Sentient beings were afflicted with myriad ailments: some suffered from skin eruptions, bodies covered with boils and festering wounds; others were tormented by disorders of wind, bile, and phlegm, including various types of severe illnesses. Despite the presence of many thousands of physicians throughout the land, they failed to cure these diseases. Stricken by illness, with no refuge or support, these afflicted beings cried out in desperation:&lt;br /&gt;
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:Is there any god, nāga, gandharva, yakṣa, human, or nonhuman&amp;lt;br&amp;gt;Who can free us from these diseases?&amp;lt;br&amp;gt;To whoever delivers us from this misery,&amp;lt;br&amp;gt;We shall offer all our wealth entirely,&amp;lt;br&amp;gt;Follow their advice faithfully,&amp;lt;br&amp;gt;And fully repay their kindness.&lt;br /&gt;
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At that time, Śākyamuni, who would later become the Blessed One, existed in the form of Indra, lord of the gods, known as Beautiful Eyes. With his divine vision, far surpassing that of humans, he beheld the multitudes of sentient beings afflicted with these numerous diseases. With his divine hearing, he heard their desperate cries echoing throughout the world. Great compassion arose in him for these beings, and he thought, &amp;quot;I shall become a refuge, a protector, and a support for these sentient beings who have no one to turn to.&amp;quot;&lt;br /&gt;
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With this aspiration, he took a miraculous birth as a creature called The Serene One near the great city of Kuru, at the heart of Jambudvīpa. Then, appearing in the sky above the suffering multitudes, he spoke these verses:&lt;br /&gt;
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:Near the city of Kuru,&amp;lt;br&amp;gt;There lives a creature called The Serene One.&amp;lt;br&amp;gt;Whoever eats its flesh&amp;lt;br&amp;gt;Will be freed from disease.&amp;lt;br&amp;gt;Do not be afraid, do not be scared.&amp;lt;br&amp;gt;Take its flesh as you desire.&amp;lt;br&amp;gt;It harbors no anger, no resentment, no harmful thoughts. In this Jambudvīpa, it is medicine for all.&lt;br /&gt;
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All the sick sentient beings in the villages, cities, towns, marketplaces, and hermitages heard these words and rushed to the great city of Kuru, where the creature Serene dwelled. They began cutting and taking flesh from Serene&#039;s body, yet remarkably, his flesh did not diminish. As they did so, Serene spoke this verse:&lt;br /&gt;
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:By the truth through which I shall attain awakening,&amp;lt;br&amp;gt;And by the truth of my boundless wisdom,&amp;lt;br&amp;gt;May the flesh of my body here&amp;lt;br&amp;gt;Never be depleted at any time.&lt;br /&gt;
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Thus, countless ailing sentient beings cut and took flesh from Serene&#039;s body, yet it neither diminished nor increased. No matter how many times they cut it, the flesh would regenerate. As soon as the sick consumed Serene&#039;s flesh, their ailments vanished instantly. They became healthy, joyful, and free from suffering. In time, all the people of Jambudvīpa were completely cured.&lt;br /&gt;
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The men, women, boys, and girls of Jambudvīpa thought, &amp;quot;Serene has completely freed us from illness and restored our health. He has put an end to our suffering. Let us make an offering to him.&amp;quot; They approached him and said:&lt;br /&gt;
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:You are our refuge and reliance.&amp;lt;br&amp;gt;You are our physician and medicine.&amp;lt;br&amp;gt;Whatever offering we ought to make,&amp;lt;br&amp;gt;Please grant us your command.&lt;br /&gt;
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Then, the creature Serene vanished and reappeared in his true form as Indra. Addressing the great assembly of people, he said:&lt;br /&gt;
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:I have no need for wealth, food, or drink,&amp;lt;br&amp;gt;Gold, or the many kinds of grain.&amp;lt;br&amp;gt;Instead, may you all, in harmony,&amp;lt;br&amp;gt;Follow the path of the ten virtuous deeds.&amp;lt;br&amp;gt;For the benefit of all sentient beings,&amp;lt;br&amp;gt;Cultivate a firm aspiration for awakening.&amp;lt;br&amp;gt;Nurture a heart of loving-kindness for one another,&amp;lt;br&amp;gt;That is the only intention that is beneficial.&lt;br /&gt;
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The sentient beings were overjoyed and wholeheartedly embraced the path of virtuous deeds. From that time onward, not a single person in Jambudvīpa harbored thoughts tainted by wrong views. Upon their deaths, they were reborn with the same good fortune as those in the realm of the Thirty-Three Gods.&lt;br /&gt;
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Some among them awakened bodhicitta after hearing the Dharma teachings of Indra, the lord of gods. Others purified the eye of Dharma regarding phenomena, becoming entirely free from dust and stains.&lt;br /&gt;
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As stated in the sūtra regarding this tale: &amp;quot;O Peaceful Intelligence, this is the secret of the bodhisattva&#039;s body—an embodiment of the complete purification of bodily actions. Thus, countless sentient beings were fully ripened, even through the offering of a single body.&amp;quot;&lt;br /&gt;
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{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale illustrates verse 3.8ab of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, demonstrating how a bodhisattva can literally become medicine for the suffering of others. The story portrays the Buddha in a previous life as Indra, who transforms himself into a healing being called &amp;quot;The Serene One&amp;quot; (&#039;&#039;des pa&#039;&#039; in Tibetan), whose flesh miraculously cures disease without diminishing. The tale exemplifies the bodhisattva ideal of physical self-sacrifice for the benefit of others while also showing how such compassionate actions lead beings toward virtue and eventual awakening.&lt;br /&gt;
}}&lt;br /&gt;
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&amp;lt;h2&amp;gt;Generosity in the Face of Famine&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{PullBcaVerses|3.9}}&lt;br /&gt;
The statement &#039;&#039;&#039;&amp;quot;Raining down a flood of food and drink . . .&amp;quot;&#039;&#039;&#039; refers to how a bodhisattva benefits others through both intention and action.&lt;br /&gt;
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In the past, a terrible famine arose among sentient beings. In a land called Bri To, there lived a bodhisattva king named Great Power who possessed immense wealth. For many years, he provided food and drink to sustain countless beings.&lt;br /&gt;
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Eventually, when his stores of grain were completely exhausted, the king thought, &amp;quot;Since I have no other resources left, I shall take rebirth as a great fish and benefit sentient beings by offering my flesh as sustenance.&amp;quot; He climbed a towering tree on the shore of the ocean and made this solemn aspiration: &amp;quot;If the Dharma of cause and effect is true, and my intention is pure, may I be reborn as a great fish to nourish suffering beings!&amp;quot; With this declaration, he leaped into the ocean.&lt;br /&gt;
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Through the power of his pure intention, he was reborn as a fish called Rohita, with a body spanning five hundred yojanas.&amp;lt;ref&amp;gt;&amp;quot;Five hundred yojanas&amp;quot; refers to an ancient Indian unit of measurement, with one yojana being equivalent to about 8–9 miles, highlighting the enormous size of the fish and thus the scale of the bodhisattva&#039;s generosity.&amp;lt;/ref&amp;gt; He remained near the ocean shore. One day, some townspeople gathering wood spotted him and were overcome with fear and terror. But the fish spoke to them in a human voice: &amp;quot;Do not be afraid! I am King Great Power. I once provided food and drink to impoverished sentient beings, but when those resources were depleted, I took rebirth as this fish. Eat my flesh, and share it with others also.&amp;quot;&lt;br /&gt;
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Hearing this, the people were overjoyed. They not only ate the fish&#039;s flesh themselves but also distributed it widely. They loaded it onto horses, mules, and other pack animals, ensuring that many others could partake. In this way, people were freed from the suffering of famine.&lt;br /&gt;
&lt;br /&gt;
{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale illustrates verse 3.9ab from the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, which discusses how a bodhisattva provides sustenance to beings. The story exemplifies the perfection of generosity (&#039;&#039;dāna pāramitā&#039;&#039;) taken to its ultimate level, where the bodhisattva gives not just external possessions but also his own body for the welfare of others. &lt;br /&gt;
}}&lt;br /&gt;
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&amp;lt;h2&amp;gt;The Generosity of King Moonlight&amp;lt;/h2&amp;gt;&lt;br /&gt;
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{{PullBcaVerses|3.11}}&lt;br /&gt;
The statement &#039;&#039;&#039;&amp;quot;My body, thus, and all my goods besides . . .&amp;quot;&#039;&#039;&#039; refers to how one who has generated the awakening mind should give everything to others.&lt;br /&gt;
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In the past, in this Jambudvīpa, there was a king named Moonlight who ruled over five continents, controlled eighty-four thousand minor kings, and governed eighty thousand cities across sixty thousand regions. This king had sixty thousand queens and five hundred royal sons. His palace, named Perfect Livelihood, was constructed of precious materials. His power and enjoyment were immeasurable.&lt;br /&gt;
&lt;br /&gt;
King Moonlight was a bodhisattva who gave whatever the people of Jambudvīpa desired, establishing them in happiness and well-being. His qualities were renowned throughout the land.&lt;br /&gt;
&lt;br /&gt;
At that time, in a remote border region, there was a king named Bimasena who thought, &amp;quot;If King Moonlight does not die, I will never have the opportunity to become supreme. What should I do?&amp;quot; With such jealous thoughts, he summoned all his retinue and subjects and said, &amp;quot;This King Moonlight possesses all qualities and is respected by all, but I am not so renowned. How can I eliminate him? Let us discuss this matter.&amp;quot;&lt;br /&gt;
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Upon hearing this command, his subjects replied, &amp;quot;This king cares for all sentient beings as a mother loves her only child. He is like a father and mother to all. Even if we were to die, we could not harm him.&amp;quot; Saying this, they dispersed.&lt;br /&gt;
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The king grew increasingly displeased and summoned a wrathful and cruel brahmin named Leudewa. The brahmin said, &amp;quot;O King, I will do whatever you command.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The king ordered, &amp;quot;Since King Moonlight makes offerings without attachment, ask him for his head. If you obtain his head, I will give you my daughter and half of my kingdom.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
As the brahmin set out on his journey, various inauspicious omens occurred in King Moonlight&#039;s kingdom, such as the breaking of a precious victory banner. When the brahmin arrived at the palace gate, the gatekeeper, recognizing the brahmin&#039;s evil intentions, refused to let him enter.&lt;br /&gt;
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At that time, King Moonlight had a dream of a brahmin asking for his head. The brahmin was unable to enter, but in the dream he said, &amp;quot;If you don&#039;t give me your head, your practice of generosity would not be perfected.&amp;quot;&lt;br /&gt;
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The king ordered his minister Great Moon, &amp;quot;Let anyone who comes to the palace gate enter.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The gatekeeper replied, &amp;quot;This man, with evil intentions, is asking for the king&#039;s head. I did not let him in. What shall we do?&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The minister offered the brahmin many heads made of gold and silver as substitutes for the king&#039;s head, but he declined them, saying, &amp;quot;I do not need these. I want the king&#039;s head.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The minister then offered many heads made of the seven precious jewels, but the brahmin still refused. Thinking, &amp;quot;If I let this person see the king, he will surely give his head. It would be better for me to die than to live after the king has died,&amp;quot; the minister was overcome with grief and died.&lt;br /&gt;
&lt;br /&gt;
The brahmin proceeded further inside, but other guards blocked his path. He called out loudly, &amp;quot;I have come from afar to ask for the king&#039;s head. Please grant me his head!&amp;quot; The king heard this and said, &amp;quot;Let him come before me,&amp;quot; summoning him.&lt;br /&gt;
&lt;br /&gt;
When the brahmin arrived, the king asked, &amp;quot;What do you desire?&amp;quot; He replied, &amp;quot;I need nothing else. I request the king&#039;s head.&amp;quot; The king said, &amp;quot;I will give it in seven days.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
Then a great announcement was made: &amp;quot;In seven days, King Moonlight will make a grand act of generosity.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The great assembly of retinue was overcome with grief and they asked the king, &amp;quot;O king, due to the connection of past karma, are you not thinking of us and instead fulfilling the wish of a brahmin?&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The king replied, &amp;quot;From beginningless samsara, I have taken countless bodies. If the bones were piled up, they would be higher than Mount Meru, and my blood would exceed the ocean. If one is reborn in the states without leisure, there is no opportunity for virtue. Now, while I have control over this body, I will give it without wasting it. So, I ask you not to hinder my virtue.&amp;quot; Upon hearing this, the entire retinue was overcome with grief and fainted.&lt;br /&gt;
&lt;br /&gt;
After seven days had passed, the king said to the brahmin, &amp;quot;Now the time has come to ask for my head, so take it.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The brahmin replied, &amp;quot;In the midst of the king&#039;s many attendants, I have no way to cut off your head. Let us go to the pleasure grove outside.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
Then the king told his retinue, &amp;quot;If you care for me and grieve for me, do not harm this brahmin, as that would waste my virtue,&amp;quot; and he left with the brahmin for the pleasure grove.&lt;br /&gt;
&lt;br /&gt;
The brahmin said, &amp;quot;King, if you cannot endure the pain, you may regret it. Therefore, I shall tie your head to a tree and take your life.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The king tied his head to a tree with branches covering everything and said, &amp;quot;Cut off my head and place it in my hand, and take it.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
Saying this, the king prayed: &amp;quot;By giving my head to this brahmin, may I attain the supreme state of awakening and establish many beings in the happiness of transcending sorrow.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
Then, as the brahmin brandished his sword, the tree goddess, knowing that this was inappropriate, slapped the brahmin, and he fainted.&lt;br /&gt;
&lt;br /&gt;
The king commanded the tree goddess, &amp;quot;In my previous lives as well, I have given nine hundred and ninety-nine heads at the foot of this tree. At this moment, I am once again perfecting my generosity, so do not hinder me.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The goddess revived the brahmin. Then, as the brahmin cut off the king&#039;s head, the earth shook violently, and the gods praised the king. At that moment, as King Bimasena went to the city, he heard the news that King Moonlight had given his head, thus completing the perfection of generosity. Thus, his wish of being the greatest king remained unfulfilled, and he died in a state of despondency.&lt;br /&gt;
&lt;br /&gt;
As the brahmin went on his way back, the head rotted and decayed, and he discarded it in the sand. When he heard the news of King Bimasena&#039;s death, his heart burst and he died. It is said that he was born thereafter in the Avīci Hell.&lt;br /&gt;
&lt;br /&gt;
{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale illustrates the bodhisattva practice of generosity (&#039;&#039;dāna pāramitā&#039;&#039;) taken to its ultimate extent through the gift of one&#039;s own body. The opening reference is to &#039;&#039;Bodhicaryāvatāra&#039;&#039; 3.11, which states that a bodhisattva should be willing to give away their body, enjoyments, and all virtues accumulated throughout the three times. The story parallels the jātaka tales of the Buddha&#039;s previous lives, particularly those where he sacrifices his body for others.&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2&amp;gt;Becoming a Ship and a Bridge&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{PullBcaVerses|3.18}}&lt;br /&gt;
The statement &#039;&#039;&#039;&amp;quot;May I be a boat, a raft, a bridge . . .&amp;quot;&#039;&#039;&#039; refers to how a bodhisattva, through pure intention and action, serves the needs of others by becoming whatever they require. Just as a ship carries travelers across water and a bridge provides safe passage over dangerous terrain, the bodhisattva adapts to fulfill the varied needs of sentient beings.&lt;br /&gt;
&lt;br /&gt;
This principle is illustrated in the tale of the nāga king Elāpatra.&amp;lt;ref&amp;gt;This story is found in the &#039;&#039;Vinayakṣudrakavastu&#039;&#039; (&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;Dul ba phran tshegs kyi gzhi&#039;&#039;), in Derge Kangyur D6, &#039;dul ba, vol. 10-11,  bampos 24–25, BDRC: MW22084. http://purl.bdrc.io/resource/MW22084_0006.&amp;lt;/ref&amp;gt; &lt;br /&gt;
&lt;br /&gt;
In the celestial realm of Tuṣita, the following questions were spoken by the Buddha:&lt;br /&gt;
:Which lordly king indeed,&amp;lt;br&amp;gt;When attached, doesn’t possess defilement?&amp;lt;br&amp;gt;If he has no defilement, he would be free from defilement.&amp;lt;br&amp;gt;In this case, for what reason is he [still] called &amp;quot;attached&amp;quot;?&amp;lt;br&amp;gt;How does the fool grieve?&amp;lt;br&amp;gt;How does the wise one rejoice?&amp;lt;br&amp;gt;Having been freed from possessing what,&amp;lt;br&amp;gt;Is one here called &amp;quot;accomplished&amp;quot; and &amp;quot;blissful&amp;quot;?&lt;br /&gt;
&lt;br /&gt;
This was written down. At a time when the Buddha, the Bhagavān, had not appeared in the world, no one was able even to grasp [these questions], nor was anyone able to explain their meaning.&lt;br /&gt;
 &lt;br /&gt;
After some time, the yakṣa lord Vaiśravaṇa went into the Tuṣita god realm for some purpose, and he saw those questions that had been asked. Then, filled with wonder, he grasped them but was unable to comprehend their meaning. Therefore, he took them to the palace Vaijayanta and wrote them on a slate and kept them there.&lt;br /&gt;
At that time, in a place called Stone-Placement, resided the nāga king named Elāpatra. For a long time, he had aspired with the thought, &amp;quot;When will I see the Buddha, the Bhagavān?&amp;quot; A friend of his, a yakṣa named Suvarṇaprabhāsa, went to the palace Chang lo chen of the yakṣa lord Vaiśravaṇa for some purpose. He saw those questions written on the slate. He took them, memorized them, and attempted to analyze them, but he could not comprehend their meaning. He then took them to Stone-Placement and gave them to the nāga king Elāpatra, saying:&lt;br /&gt;
&lt;br /&gt;
:Friend, these questions were spoken by the Buddha, but no one understands their meaning. Take these and a hundred thousand gold [coins], travel around villages, market towns, and around royal capitals, and proclaim the following: &amp;quot;Whoever can explain the meaning of these questions, to them I shall give these hundred thousand gold [coins] and also pay great homage and service!&amp;quot; If someone is able to explain, give them the hundred thousand gold [coins]. If they are unable, announce, &amp;quot;This is no [true] village! This is no [true] market town!&amp;quot; and go elsewhere.&lt;br /&gt;
&lt;br /&gt;
[Elāpatra] took them and memorized them completely. He manifested himself in the form of a brahmin youth, took the hundred thousand gold [coins], and traveled around villages, market towns, and royal capitals, eventually arriving in Varanasi. There, on the main roads, side streets, crossroads, and junctions of Varanasi, he announced: &amp;quot;Listen, O assembly of wise people dwelling in the city of Varanasi and people coming from various regions! I have come bearing these questions. Whoever is able to explain their meaning, to them I shall give these hundred thousand gold [coins] and also pay great homage and service!&amp;quot;&lt;br /&gt;
&lt;br /&gt;
Upon hearing this, many hundreds of thousands of beings assembled, some proud of their wisdom, and others, filled with wonder, but no one was able to explain the meaning. When he began to proclaim, &amp;quot;This is no [true] city! This is no [true] market town!&amp;quot; the brahmins and householders residing in Varanasi said: &amp;quot;Do not yet proclaim &#039;This is no [true] village! This is no [true] market town!&#039; Let the śramaṇas and brahmins dwelling in forest hermitages, who are certainly revered by our people, come here. Afterward, you may proclaim &#039;This is no [true] city! This is no [true] market town!&#039;&amp;quot;&lt;br /&gt;
&lt;br /&gt;
He asked, &amp;quot;Who are they?&amp;quot;&lt;br /&gt;
&lt;br /&gt;
&amp;quot;[They are] Nārada and others.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
He replied, &amp;quot;Excellent, I shall do so.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
He waited, and after some time, Nārada arrived. He sat before him and said: &amp;quot;Great sage, I have come bearing these questions. Whoever is able to explain their meaning, to them I shall give these hundred thousand gold [coins] and also pay great homage and service.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
Nārada read them and said: &amp;quot;Young brahmin, excellent. I shall indeed explain them.&amp;quot; &lt;br /&gt;
&lt;br /&gt;
[Elāpatra]: &amp;quot;After how long?&amp;quot;&lt;br /&gt;
&lt;br /&gt;
[Nārada]: &amp;quot;[After] twelve years have passed.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
[The young brahmin]: &amp;quot;Great sage, that is [too long]!&amp;quot; &lt;br /&gt;
&lt;br /&gt;
[Nārada]: &amp;quot;[After] six [years] then.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
[The young brahmin]: &amp;quot;That is also [too long!]&amp;quot; &lt;br /&gt;
&lt;br /&gt;
[Nārada]: &amp;quot;After three [years then].&amp;quot; &lt;br /&gt;
&lt;br /&gt;
[Elāpatra]: &amp;quot;That is too long!&amp;quot; &lt;br /&gt;
&lt;br /&gt;
[Nārada]: &amp;quot;After one [year then].&amp;quot;&lt;br /&gt;
&lt;br /&gt;
[Elāpatra]: &amp;quot;That is too long!&amp;quot;&lt;br /&gt;
&lt;br /&gt;
[Nārada]: &amp;quot;After six [months then].&amp;quot;&lt;br /&gt;
&lt;br /&gt;
[Elāpatra]: &amp;quot;That is too long!&amp;quot;&lt;br /&gt;
&lt;br /&gt;
[Nārada]: &amp;quot;After three [months].&amp;quot;&lt;br /&gt;
&lt;br /&gt;
[Elāpatra]: &amp;quot;That is too long!&amp;quot;&lt;br /&gt;
&lt;br /&gt;
[Nārada]: &amp;quot;After one [month then].&amp;quot;&lt;br /&gt;
&lt;br /&gt;
[Elāpatra]: &amp;quot;That is too long!&amp;quot;&lt;br /&gt;
&lt;br /&gt;
[Nārada]: &amp;quot;After half a month [then].&amp;quot;&lt;br /&gt;
&lt;br /&gt;
[Elāpatra]: &amp;quot;That is too long!&amp;quot;&lt;br /&gt;
&lt;br /&gt;
[Nārada]: &amp;quot;After seven days have passed then.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
Elāpatra said: &amp;quot;Great sage, excellent, please do so! I shall wait until then.&amp;quot; He waited.&lt;br /&gt;
&lt;br /&gt;
The best friends of the sage Nārada were the group of five bhikṣus.&amp;lt;ref&amp;gt;&#039;&#039;dge slong lnga po&#039;&#039; - the Buddha&#039;s first disciples.&amp;lt;/ref&amp;gt; So, he went to them and said: &amp;quot;Learned Ones, a young brahmin has come to me bearing these questions and a hundred thousand gold [coins], saying, &#039;Whoever can explain the meaning of these questions, to them I shall give these hundred thousand gold [coins] and also pay great homage and service.&#039; The meaning of these questions is vast, but the words are few, making them difficult to comprehend. How should this be accomplished?&amp;quot;&lt;br /&gt;
&lt;br /&gt;
They replied: &amp;quot;Nārada, go and ask the Buddha, the Bhagavān!&amp;quot;&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Learned Ones, has the Buddha, the Bhagavān, appeared in the world?&amp;quot; [Nārada asked]. &lt;br /&gt;
&lt;br /&gt;
&amp;quot;He has appeared,&amp;quot; [the Learned Ones replied.]&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Where does he reside?&amp;quot; [Nārada asked.] &lt;br /&gt;
&lt;br /&gt;
&amp;quot;In the Deer Park [Mṛgadāva] at Ṛṣipatana.&amp;quot;&amp;lt;ref&amp;gt;Place where sages spoke (Drang srong smra ba kyi nags).&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
Filled with joy and delight, Nārada swiftly went to where the Bhagavān was. He saw the Buddha, the Bhagavān, adorned with the thirty-two marks of a great being, beautified by the eighty minor marks, adorned with an aura extending one fathom, possessing a radiance greater than a thousand suns, like a moving mountain of jewels, excellent in every way. The bliss he experienced upon seeing the Buddha for the first time—with a mind enriched by roots of virtue—surpassed the bliss of someone who has practiced the mental state of śamatha for twelve years, or of a childless person finding a child, a poor person discovering treasure, or one delighting in kingship being consecrated to royal power.&lt;br /&gt;
&lt;br /&gt;
Having seen him, he went to where the Bhagavān was. Arriving, he bowed his head to the Bhagavān&#039;s feet and sat to one side. As he sat to one side, the Bhagavān, comprehending his thoughts, latent tendencies, disposition, and intrinsic nature, delivered a Dharma teaching of such a nature that he would realize the four noble truths. Hearing this, the sage Nārada destroyed the high peaks of the twenty mountains of views of the transitory collections  with the vajra of wisdom and directly realized the result of stream-enterer.&lt;br /&gt;
&lt;br /&gt;
Having seen the [four] truths, he bowed at the [Buddha&#039;s] feet and supplicated: &amp;quot;Venerable Sir, if I might become a monk into the well-proclaimed Dharma-Vinaya and the full ordination, the state of a bhikṣu, I wish to practice the pure conduct in the presence of the Bhagavān.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The Bhagavān proclaimed: &amp;quot;Nārada, you made a vow to that young brahmin to explain the meaning of the questions. Therefore, go and first fulfill that prior vow. Afterward, become a monk.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
He supplicated: &amp;quot;Venerable Sir, although I have obtained such a collection of qualities, I am nevertheless incapable of explaining the meaning of those questions. Having gone there, what shall I do?&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The Bhagavān proclaimed: &amp;quot;Nārada, go! Having gone, say this: &#039;Recite those questions now!&#039; When he says:&lt;br /&gt;
&lt;br /&gt;
:Which lordly king indeed,&amp;lt;br&amp;gt;When attached, doesn’t possess defilement?&amp;lt;br&amp;gt;If he has no defilement, he would be free from defilement.&amp;lt;br&amp;gt;In this case, for what reason is he [still] called &amp;quot;attached&amp;quot;?&amp;lt;br&amp;gt;How does the fool grieve?&amp;lt;br&amp;gt;How does the wise one rejoice?&amp;lt;br&amp;gt;Having been freed from possessing what,&amp;lt;br&amp;gt;Is one here called &#039;accomplished&#039; and &#039;blissful&#039;?&lt;br /&gt;
&lt;br /&gt;
&amp;quot;at that time, you should reply thus:&lt;br /&gt;
&lt;br /&gt;
:The sixth Lord King, indeed,&amp;lt;br&amp;gt;When attached, he possesses defilement.&amp;lt;br&amp;gt;When without defilement, he becomes free from defilement.&amp;lt;br&amp;gt;The childish one is here called &#039;attached.&#039;&amp;lt;br&amp;gt;Thus does the fool grieve.&amp;lt;br&amp;gt;Thus does the wise one rejoice.&amp;lt;br&amp;gt;Having been freed from possessing this [dust],&amp;lt;br&amp;gt;One here is called &#039;accomplished&#039; and &#039;blissful.&#039;&lt;br /&gt;
&lt;br /&gt;
&amp;quot;If he says, &#039;I cannot get what you are indicating!&#039; then reply:&lt;br /&gt;
&lt;br /&gt;
:Understanding the well-spoken is precious;&amp;lt;br&amp;gt;Understanding hearing and concentration are precious.&amp;lt;br&amp;gt;For a person who is agitated [and] heedless,&amp;lt;br&amp;gt;Cannot understand, and for them, hearing is of little benefit.&lt;br /&gt;
&lt;br /&gt;
&amp;quot;If he says, &lt;br /&gt;
&lt;br /&gt;
:Though you speak the Buddha&#039;s words,&amp;lt;br&amp;gt; The marks [of Buddhahood] are not visible on you.&amp;lt;br&amp;gt; Regarding this, as my mind is confused;&amp;lt;br&amp;gt;Quickly dispel my doubt!&lt;br /&gt;
&lt;br /&gt;
—then, cut a blade of grass with your fingernail in front of him.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
[The Buddha continued:] &amp;quot;If he asks, &#039;Has the Buddha, the Bhagavān, appeared in the world?&#039; say, &#039;He has appeared.&#039; If he asks, &#039;Where does he reside?&#039; say, &#039;In the Deer Park at Ṛṣipatana.&#039;&amp;quot;&lt;br /&gt;
&lt;br /&gt;
Saying, &amp;quot;Venerable Sir, I shall do as you say,&amp;quot; the noble son Nārada went to where the brahmin youth was after listening to the Bhagavān. When he arrived there, he spoke to the young brahmin: &amp;quot;Brahmin youth, recite those questions now!&amp;quot;&lt;br /&gt;
&lt;br /&gt;
He recited the verses:&lt;br /&gt;
&lt;br /&gt;
:Which lordly king indeed,&amp;lt;br&amp;gt;When attached, doesn’t possess defilement?&amp;lt;br&amp;gt;If he has no defilement, he would be free from defilement.&amp;lt;br&amp;gt;In this case, for what reason is he [still] called &amp;quot;attached&amp;quot;?&amp;lt;br&amp;gt;How does the fool grieve?&amp;lt;br&amp;gt;How does the wise one rejoice?&amp;lt;br&amp;gt;Having been freed from possessing what,&amp;lt;br&amp;gt;Is one here called &amp;quot;accomplished&amp;quot; and &amp;quot;blissful&amp;quot;?&lt;br /&gt;
&lt;br /&gt;
[Nārada] replied:&lt;br /&gt;
&lt;br /&gt;
:The sixth Lord King, indeed,&amp;lt;br&amp;gt;When attached, he possesses defilement.&amp;lt;br&amp;gt;When without defilement, he becomes free from defilement.&amp;lt;br&amp;gt;The childish one is here called &amp;quot;attached.&amp;quot;&amp;lt;br&amp;gt;Thus does the fool grieve.&amp;lt;br&amp;gt;Thus does the wise one rejoice.&amp;lt;br&amp;gt;Having been freed from possessing this [dust],&amp;lt;br&amp;gt;One here is called &amp;quot;accomplished&amp;quot; and &amp;quot;blissful.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
[Nārada] replied:&lt;br /&gt;
:Understanding the well-spoken is precious;&amp;lt;br&amp;gt;Hearing and concentration–understanding [these] is precious.&amp;lt;br&amp;gt;For a person who is agitated [and] heedless,&amp;lt;br&amp;gt;[Being] unknowing, hearing is of little benefit to them.&lt;br /&gt;
&lt;br /&gt;
The young brahmin said: &lt;br /&gt;
:Nārada! Though you speak the Buddha&#039;s words,&amp;lt;br&amp;gt;The marks do not appear on you.&amp;lt;br&amp;gt;Regarding this, my mind is confused;&amp;lt;br&amp;gt;Quickly dispel my doubt!&lt;br /&gt;
&lt;br /&gt;
Nārada cut a blade of grass with his fingernail in front of him.&lt;br /&gt;
&lt;br /&gt;
[The youth] asked: &amp;quot;Nārada, has the Buddha, the Bhagavān, appeared in the world?&amp;quot;&lt;br /&gt;
&lt;br /&gt;
[Nārada] replied: &amp;quot;Brahmin youth, he has appeared.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Where does he reside?&amp;quot;&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Right here in the region of Varanasi.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
&amp;quot;In which direction?&amp;quot;&lt;br /&gt;
&lt;br /&gt;
&amp;quot;In the Deer Park at Ṛṣipatana.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The young brahmin thought:&lt;br /&gt;
&lt;br /&gt;
:If I reveal my own kind to him, he will disdain me. However, if I go solely in the guise of a young brahmin, some of the brahmins in Varanasi endowed with the three knowledges,&amp;lt;ref&amp;gt;The three knowledges represent the Buddha&#039;s complete understanding of all temporal dimensions. The first is knowledge of past limits (&#039;&#039;atītāṃsakauśalya&#039;&#039;): This refers to the direct insight into all previous existences—not only of oneself but of all beings. This arises in the mental continuum of one who has transcended ordinary learning (&#039;&#039;aśaikṣa&#039;&#039;). It&#039;s not mere recollection but comprehensive wisdom concerning the entire fabric of past causes and conditions. The second is knowledge of future limits (&#039;&#039;anāgatāṃsakauśalya&#039;&#039;): This wisdom comprehends the future destiny of all beings, operating through the extraordinary ability to perceive death and rebirth patterns. It reveals the causal trajectories that determine future manifestations throughout samsara. The third is knowledge of present limits (&#039;&#039;pratyutpannāṃsakauśalya&#039;&#039;): This wisdom directly perceives the complete cessation of all afflictive obscurations. It encompasses perfect understanding of present phenomena and their true nature. These three knowledges function to dispel ignorance regarding all temporal dimensions. They are called &amp;quot;nonlearner knowledges&amp;quot; (&#039;&#039;aśaikṣajñāna&#039;&#039;) because they manifest fully only in those who have completed the path. While the third knowledge constitutes the essential nonlearner wisdom, the first two are designated as such because they arise within the mindstream of one who has transcended the learning stage.&amp;lt;/ref&amp;gt; or some brahmin youths born of high lineage, will become faithless, saying, &amp;quot;They went to the śramaṇa Gautama!&amp;quot; If I go in my own form, I have enmity with many nāgas, and some might come to harm me. Therefore, I shall manifest myself as a cakravartin (universal monarch) and go into the presence of the Bhagavān.&lt;br /&gt;
&lt;br /&gt;
Then, the nāga king Elāpatra manifested himself as a cakravartin king. He was led by the seven precious emblems; surrounded by ninety-nine myriad divisions of troops; encircled by a thousand sons adorned with various precious ornaments, like the waxing moon; followed behind by a thousand supreme humans along with various non-Buddhists, śramaṇas, brahmins, the destitute, and the needy. A parasol with a thousand spokes was held above him, and illuminated by the light of a thousand suns, he outshone even the radiance of the celestial palaces adorned with the moon, constellations, and planets. Outshining [all], he went toward Ṛṣipatana.&lt;br /&gt;
&lt;br /&gt;
At that time, the Bhagavān was seated before many hundreds of assemblies, teaching the Dharma. Those assemblies saw the nāga king Elāpatra from afar. Having seen him, they were amazed, their eyes widened, and various thoughts arose. Some said: &amp;quot;Venerable Sirs, where has this king come from?&amp;quot; Others replied: &amp;quot;Venerable Sirs, one who possesses such perfect magnificent resources is no [ordinary] king; who is this sovereign of the earth?&amp;quot; Still others said: &amp;quot;This is no king; it is Indra, king of the gods, coming here to see the Bhagavān.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
Then, those who were overcome by attachment, upon seeing him, generated attachment, [thinking,] &amp;quot;When might I too become like this?&amp;quot; As they were speculating in these many ways, the nāga king Elāpatra went to where the Bhagavān was, arrived, bowed his head to the Bhagavān&#039;s feet, and sat to one side.&lt;br /&gt;
&lt;br /&gt;
As he sat to one side, the Bhagavān proclaimed this to the nāga king Elāpatra: &amp;quot;Foolish being! Having transgressed the boundaries of the precepts [laid down by] Perfectly Enlightened Buddha Kāśyapa, you were born into the inferior existence of a nāga. Now, do you wish to deceive my assembly as well? Go! Discard the manifestation and come in your own form!&amp;quot;&lt;br /&gt;
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He supplicated: &amp;quot;Venerable Sir, I have enmity with many nāgas; some may come to harm me.&amp;quot;&lt;br /&gt;
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Then the Bhagavān proclaimed to Vajrapāṇi: &amp;quot;Vajrapāṇi, go and protect the nāga king Elāpatra!&amp;quot;&lt;br /&gt;
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&amp;quot;Venerable Sir, it shall be so.&amp;quot; Vajrapāṇi listened to the Bhagavān accordingly, took upon himself the protection of the nāga king Elāpatra, and followed behind him.&lt;br /&gt;
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Then, the nāga king Elāpatra departed from the Bhagavān&#039;s presence and manifested his own natural form. His tail remained at Stone-Placement, while his seven heads were in Varanasi. On each head grew an elā tree, established by the maturation of past karma, completely filled with many hundreds of species of worms. Swarms of flies buzzed and descended. The stench of pus and blood, pungent and intensely foul, dripped down.&lt;br /&gt;
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Then, having transformed his body into such a state that beings averted their eyes upon seeing it, he went to where the Bhagavān was, arrived, bowed his head to the Bhagavān&#039;s feet, and sat to one side. When those assemblies saw the body of the nāga king Elāpatra—repulsive, extremely fearsome, causing fear, not free from desire, causing fear, sorrow, and distress, large, cracked, rough, dull, possessing many variations in color and shape—they saw it. Having seen it, terrified, they supplicated the Bhagavān thus: &amp;quot;Bhagavān! Who is this extremely fearsome being who has arrived before the Bhagavān?&amp;quot;&lt;br /&gt;
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The Bhagavān proclaimed: &amp;quot;Bhikṣus, this is the one who came into my presence bearing the guise of a cakravartin, regarding whom you, desiring the distinctions of worldly existence, generated attachment. This current body of his is his natural form, manifestly produced by the fault of unwholesome karma with attachment. The earlier one was a manifestation.&amp;quot;&lt;br /&gt;
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Hearing that karma is not wasted, they became mentally distressed and remained silent.&lt;br /&gt;
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Then, the nāga king Elāpatra supplicated the Bhagavān thus: &amp;quot;Bhagavān, grant me a prophecy! Sugata, grant me a prophecy!&amp;quot;&lt;br /&gt;
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The Bhagavān proclaimed: &amp;quot;King of Nāgas, when the lifespan of humans becomes eighty thousand years, when humans live for eighty thousand years, the teacher named Maitreya,  the Tathāgata, the Arhat, the Teacher of Gods and Humans, the  Buddha, the  Bhagavān, will appear in the world. He will give you the prophecy.&amp;quot;&lt;br /&gt;
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Then, the nāga king Elāpatra bowed his head to the Bhagavān&#039;s feet and vanished from that very spot.&lt;br /&gt;
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The bhikṣus, having developed doubt, questioned the Buddha Bhagavān, the dispeller of all doubts: &amp;quot;Venerable Sir, what karma did the nāga king Elāpatra perform such that by the maturation of that karma, he was born into the inferior existence of a nāga and experienced suffering such that an elā tree grew on his head, completely filled with many hundreds of species of worms, swarms of flies buzzed and descended, and the pungent, intensely foul stench of pus and blood dripped down?&amp;quot;&lt;br /&gt;
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The Bhagavān proclaimed:&lt;br /&gt;
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:Bhikṣus, the karma performed and accumulated by the nāga king Elāpatra, for which the potential was obtained, the conditions fully formed, and which was present like ripening pus, inevitably arose. Who else but the nāga king Elāpatra would experience the karma performed and accumulated by the nāga king Elāpatra? Bhikṣus, karma performed and accumulated does not mature in the external earth element, not in the water element, not in the fire element, not in the wind element. Rather, virtuous and unvirtuous karma performed matures exclusively upon the appropriated aggregates, elements, and sense bases.&lt;br /&gt;
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::Even through hundreds of eons,&amp;lt;br&amp;gt;Karmas are never wasted.&amp;lt;br&amp;gt;When the assembly [of conditions] and time converge,&amp;lt;br&amp;gt;They ripen as results for embodied beings. &lt;br /&gt;
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:Bhikṣus, formerly, during this very auspicious eon, when the lifespan of beings was twenty thousand years, the teacher named Kāśyapa, endowed with knowledge and conduct, Sugata, Knower of the World, Unsurpassed Guide for Taming Beings, Teacher of Gods and Humans, Buddha, Bhagavān, appeared in the world. He resided and stayed in the Deer Park at Ṛṣipatana in the city of Varanasi.&lt;br /&gt;
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:In his dispensation, this [being who would in another life become Elāpatra] went forth and became a renunciant endowed with the Three Piṭakas. In a secluded place, near an elā tree, he established a walking path. As he was walking there, a leaf from the elā tree struck his forehead. He resented it. Some time later, fatigued by the exertion of meditative cultivation, while walking, its leaf struck his forehead again. Angered at it, he cut it down, broke it into pieces with both hands, threw them away, and said this: &amp;quot;What fault did the Bhagavān Kāśyapa see in this, which has no life, no vital principle, that he established it as a basis of training?&amp;quot;&lt;br /&gt;
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:Because he, angered, broke the precepts, upon the breakup of his body, he was born amongst the nāgas. An elā tree grew on his head, filled with hundreds of species of worms, swarms of flies buzzed and descended, and the pungent, intensely foul stench of pus and blood dripped down.&lt;br /&gt;
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:Bhikṣus, what do you think? That renunciant Tripiṭaka-master bhikṣu of that time, that period, was none other than this nāga king Elāpatra. Because he, having gone forth in the dispensation of Perfectly Enlightened Buddha Kāśyapa, became extremely angry and broke the training precept, by the maturation of that karma, he was born amongst the nāgas. An elā tree grew on his head, completely filled with hundreds of species of worms, swarms of flies buzzed and descended, and the pungent, intensely foul stench of pus and blood dripped down.&lt;br /&gt;
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:Bhikṣus, thus, the maturation of exclusively unwholesome karma is exclusively unwholesome. That of exclusively wholesome karma is exclusively wholesome. That of mixed [karma] is also mixed. Therefore, bhikṣus, having abandoned exclusively unwholesome and mixed karma, you should strive only in exclusively wholesome karma. Bhikṣus, you should train thus!&lt;br /&gt;
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When the Bhagavān had spoken thus, those bhikṣus rejoiced and highly praised what the Bhagavān had said.&lt;br /&gt;
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{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale refers to verse 3.18d of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;. The full verse discusses how bodhisattvas adapt themselves to meet others&#039; needs. The story of the nāga king Elāpatra was mentioned but not elaborated in the original collection of tales, suggesting it must have been a well-known narrative that Kadampas would recognize.&lt;br /&gt;
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		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Practice/Tales_of_Engaging_the_Way_of_the_Bodhisattva_-_Chapter_One&amp;diff=108275</id>
		<title>Practice/Tales of Engaging the Way of the Bodhisattva - Chapter One</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Practice/Tales_of_Engaging_the_Way_of_the_Bodhisattva_-_Chapter_One&amp;diff=108275"/>
		<updated>2025-10-14T23:42:41Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
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&lt;div&gt;{{EditorialContent&lt;br /&gt;
|SubTitle=Chapter One&lt;br /&gt;
|sub-theme=Tales of Engaging the Way of the Bodhisattva&lt;br /&gt;
|main-text={{Jumbo&lt;br /&gt;
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	    |image=Indian Teacher Shantideva surrounded HAR.png&lt;br /&gt;
		|text=This collection presents exemplary Buddhist narratives illustrating key verses from the first chapter of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). Each tale demonstrates profound Buddhist principles such as the importance of respecting all worthy beings, the rarity of human rebirth, and the transformative power of bodhicitta (the awakening mind). These morally instructive stories feature kings, merchants, animals, and divine beings to illuminate the path of the bodhisattva—one who dedicates themselves to achieving enlightenment for the benefit of all sentient beings. The tales consistently emphasize the superiority of spiritual wealth over material possessions and demonstrate how bodhisattvas transform adversity into opportunity for both their own spiritual development and that of others.&amp;lt;/br&amp;gt;&amp;lt;/br&amp;gt;The stories presented here were translated by Gregory Forgues and Khenpo Könchok Tamphel.&lt;br /&gt;
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&amp;lt;h2&amp;gt;The Arrogance of the Bodhisattva Daughter&amp;lt;/h2&amp;gt;&lt;br /&gt;
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{{PullBcaVerses|1.1|LinkHeaderToVerse=The_Arrogance_of_the_Bodhisattva_Daughter}}&lt;br /&gt;
The statement &#039;&#039;&#039;&amp;quot;To all those worthy of respect, I reverently bow&amp;quot;&#039;&#039;&#039; teaches us that both the hearers (śrāvakas) and solitary realizers (pratyekabuddhas) are worthy of our respect and veneration. Some might object that this contradicts certain scriptures, but such scriptures should be understood as having a deeper intention beyond their literal meaning. &lt;br /&gt;
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This teaching is illustrated by the following tale: &lt;br /&gt;
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For instance, in ancient times, King Ajātaśatru invited the great arhats Mahākāśyapa, Rāhula, and others to his palace for a midday meal. The king had a daughter named Gift of Without Sorrow, who was actually a bodhisattva manifesting in female form. When these arhats arrived, she remained seated on her throne, showing neither faith nor respect, refusing to pay homage to them.&lt;br /&gt;
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Her father asked, &amp;quot;Why do you not pay homage to these venerable arhats?&amp;quot;&lt;br /&gt;
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The daughter replied with pride, &amp;quot;Father, have you ever heard or seen Mount Meru, king of mountains, bowing to a mustard seed? Have you ever witnessed the sun and moon paying homage to a firefly? Have you ever seen the great ocean bowing to the water in an ox&#039;s hoofprint, or a majestic lion paying homage to a jackal?&amp;quot; She continued with more such comparisons.&lt;br /&gt;
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The king remarked, &amp;quot;Daughter, you display great arrogance!&amp;quot;&lt;br /&gt;
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&amp;quot;Father,&amp;quot; she responded, &amp;quot;you yourself are equally arrogant!&amp;quot;&lt;br /&gt;
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&amp;quot;Why do you say I am arrogant?&amp;quot; the king asked, puzzled.&lt;br /&gt;
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&amp;quot;Why do you claim I am arrogant?&amp;quot; she countered.&lt;br /&gt;
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&amp;quot;Because you refuse to pay homage to these worthy arhats,&amp;quot; he explained.&lt;br /&gt;
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&amp;quot;And you, O King, do not bow to the ordinary people of the town,&amp;quot; she argued. &amp;quot;How is that different?&amp;quot;&lt;br /&gt;
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The king reasoned, &amp;quot;You may refuse to honor others, but Rāhula is the son of the blessed Buddha; therefore, you should certainly pay homage to him.&amp;quot;&lt;br /&gt;
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To this, the daughter responded with a powerful metaphor: &amp;quot;A lioness gives birth to a lion cub, not a jackal cub. Similarly, the Buddha is like a lion, but his son is like a jackal—a hearer who works only for his own benefit, unlike a true bodhisattva son who labors for the benefit of all beings. This is why I refuse to pay homage to him.&amp;quot;&lt;br /&gt;
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This story should be understood as being directed at the lesser hearers, with the intention of leading them toward the Greater Vehicle (Mahāyāna). However, if we take her statements literally, a contradiction appears: it is said that after this exchange, the daughter engaged in debate with the arhats and was victorious. Yet despite her victory, she descended from her throne without a trace of arrogance and paid them homage, bowing her entire body to the ground. This shows that her earlier refusal to honor them was not meant to be taken literally but carried a deeper meaning.&lt;br /&gt;
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{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale illustrates verse 1.1b of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, which speaks of paying homage to all worthy beings. The name &amp;quot;Gift of Without Sorrow&amp;quot; (Mya ngan med pas byin pa in Tibetan) corresponds to Aśokadatta in Sanskrit. King Ajātaśatru ruled Magadha from approximately 491-461 BCE. He was initially opposed to the Buddha but later became his follower. The apparent arrogance displayed by the daughter is a teaching device; bodhisattvas sometimes use provocative methods to guide others toward higher understanding.&lt;br /&gt;
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&amp;lt;h2&amp;gt;The Blind Turtle and the Yoke&amp;lt;/h2&amp;gt;&lt;br /&gt;
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{{PullBcaVerses|1.4|LinkHeaderToVerse=The_Blind_Turtle_and_the_Yoke}}&lt;br /&gt;
The following short analogy illustrates the statement from the &#039;&#039;Bodhicaryāvatāra&#039;&#039;: &#039;&#039;&#039;&amp;quot;So hard to find the ease and wealth.&amp;quot;&#039;&#039;&#039; It demonstrates just how difficult it is to attain a precious human rebirth:&lt;br /&gt;
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Imagine the entire world transformed into a vast ocean. At its depths dwells a blind turtle who rises to the surface only once every hundred years. Upon this great ocean floats a single wooden yoke with one hole. This yoke is constantly in motion—pushed westward by eastern winds, eastward by western winds, southward by northern winds, and northward by southern winds—never remaining in one place.&lt;br /&gt;
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Consider how extraordinarily difficult it would be for the blind turtle, surfacing so rarely, to chance upon the ever-moving yoke and have its neck pass through the hole. The Buddha taught that obtaining a human rebirth with all its freedoms and advantages after being in the lower realms is even more difficult than this remarkable occurrence.&lt;br /&gt;
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{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This famous parable appears in multiple Buddhist texts, including the Pāli Canon (e.g., in the &#039;&#039;Bālapaṇḍita Sutta&#039;&#039; of the Majjhima Nikāya) and various Mahāyāna sūtras. It illustrates the extraordinary rarity and preciousness of obtaining a human rebirth with the opportunity to practice the Dharma. The &#039;&#039;Bodhicaryāvatāra&#039;&#039; (1.4) references this concept when discussing the extreme difficulty of obtaining the freedoms and advantages of a precious human life.&lt;br /&gt;
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&amp;lt;h2&amp;gt;The Awakening Mind and the Thief&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PullBcaVerses|1.9}}&lt;br /&gt;
[The following short tale illustrates the statement from the &#039;&#039;Bodhicaryāvatāra&#039;&#039; that says] &#039;&#039;&#039;&amp;quot;Should bodhichitta come to birth . . . in that instant . . . &amp;quot;&#039;&#039;&#039;: This tale illustrates that one who generates the awakening mind (&#039;&#039;bodhicitta&#039;&#039;) will, even in this very life, be freed from suffering and become worthy of others&#039; respect.&lt;br /&gt;
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Long ago, a group of merchants journeyed to the ocean to collect precious jewels. During their voyage, they suffered a terrible shipwreck in which all perished except for one man who had previously generated the awakening mind. Clinging desperately to a wooden plank, he managed to survive and eventually reached the shore.&lt;br /&gt;
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In India at that time, wealthy people customarily carried a small talisman on their person to ward off enemies, and this merchant had three ounces of gold with him. As night fell, he sought shelter in an empty guesthouse called the House of Virtue. While he rested there, a thief entered, and finding no other valuables, confronted the merchant.&lt;br /&gt;
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&amp;quot;Hand over your wealth!&amp;quot; demanded the thief.&lt;br /&gt;
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The merchant, whose mind was imbued with bodhicitta, gave the thief his three ounces of gold without hesitation.&lt;br /&gt;
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The thief, thinking, &amp;quot;If he gives me so much so readily, he must possess even greater wealth,&amp;quot; demanded, &amp;quot;Give me more!&amp;quot;&lt;br /&gt;
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&amp;quot;I have nothing else,&amp;quot; replied the merchant.&lt;br /&gt;
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&amp;quot;Then I will kill you!&amp;quot; threatened the thief.&lt;br /&gt;
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&amp;quot;Even if you kill me, I truly have nothing more to give,&amp;quot; the merchant responded calmly.&lt;br /&gt;
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Unmoved by these words, the thief pressed a large stone against the merchant&#039;s chest and pointed a weapon at his eye. &amp;quot;I will gouge out your eye!&amp;quot; he threatened.&lt;br /&gt;
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&amp;quot;You may gouge out my eye if you wish,&amp;quot; said the merchant, &amp;quot;but I have no more wealth. And even if you take my eye despite my lack of wealth, I will feel no displeasure. Go ahead if you must.&amp;quot;&lt;br /&gt;
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Astonished by this response, the thief asked, &amp;quot;What qualities do you possess that allow you to remain so calm in the face of death?&amp;quot;&lt;br /&gt;
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&amp;quot;I have no special qualities,&amp;quot; replied the merchant, &amp;quot;except that I have generated the awakening mind.&amp;quot;&lt;br /&gt;
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Upon hearing these words, the thief was deeply moved. Filled with devotion, he returned the gold to the merchant, became his disciple, and requested instruction on generating bodhicitta himself. From that day forward, he served the merchant with unwavering devotion through body, speech, and mind.&lt;br /&gt;
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{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; Bodhicitta (awakening mind) refers to the altruistic intention to attain enlightenment for the benefit of all sentient beings. It is considered the foundation of the Mahāyāna Buddhist path and combines both aspiration (the wish to attain buddhahood for others&#039; sake) and application (engaging in the practices necessary to fulfill this intention).&lt;br /&gt;
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&amp;lt;h2&amp;gt;The Son Who Harmed His Mother&amp;lt;/h2&amp;gt;&lt;br /&gt;
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{{PullBcaVerses|1.21}}&lt;br /&gt;
The statement &#039;&#039;&#039;&amp;quot;The aching heads of other beings . . . &amp;quot;&#039;&#039;&#039; means that the benefits of generating even a momentary thought of benefiting others are immeasurable. The following short story illustrates this teaching:&lt;br /&gt;
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In ancient times, there was a ship captain named Beloved, who was unable to have a son that survived. Seeking guidance, he consulted a diviner who revealed, &amp;quot;Beloved&#039;s son will survive if he is given a girl&#039;s name.&amp;quot; So, when a son was born, he named him &amp;quot;Beloved&#039;s Daughter.&amp;quot; Not long after, the father passed away.&lt;br /&gt;
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The son then asked his mother, &amp;quot;What was my father&#039;s occupation?&amp;quot; Fearing the dangers of shipwreck, his mother concealed the truth about his father&#039;s jewel-collecting business and replied, &amp;quot;He was a merchant.&amp;quot; So, the son began trading in coins and earned a profit of three cowries, which he gave to his mother to support their livelihood.&lt;br /&gt;
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Later, he traded in incense and gave four coins in profit to his mother. Then he traded in the city, and he gave six coins and more to his mother. He continued trading in the surrounding areas, his principal growing to eight cowries, which he again gave to his mother for their support.&lt;br /&gt;
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At that time, local people told him, &amp;quot;Your father&#039;s occupation was not what you have pursued thus far. He was a ship captain who gathered precious jewels from the ocean.&amp;quot;&lt;br /&gt;
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Hearing this, he prepared to collect jewels himself. His mother tried to dissuade him, but he would not listen. Having no other options, she lay down across the doorway to block his path, but he stepped on her head and left.&lt;br /&gt;
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He entered the ocean and set sail. When the ship was wrecked, the passengers were carried away by the water, but Beloved&#039;s Daughter remained stranded on an island, with no idea where the passengers had gone. There, two, four, six, and eight goddesses appeared to him, and he enjoyed pleasures with them for many years as they lived together in four celestial regions called Brahma&#039;s Lord, Delight Maker, Permanent Intoxication, and Beautiful Light.&lt;br /&gt;
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After this, the good karma from serving his mother was exhausted, and he found himself trapped in a terrifying, doorless iron house within a temporary hell realm. Eventually, he reached a door that opened on its own and encountered a hell being with an iron wheel spinning on his head, enduring immeasurable suffering.&lt;br /&gt;
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He asked, &amp;quot;What caused your suffering?&amp;quot; The hell being replied, &amp;quot;It came from harming my mother.&amp;quot;&lt;br /&gt;
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&amp;quot;When will you be free from this?&amp;quot; Beloved&#039;s Daughter inquired.&lt;br /&gt;
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The hell being answered, &amp;quot;When someone from Jambudvīpa who has harmed their mother arrives here, then I will be free.&amp;quot;&amp;lt;ref&amp;gt;Jambudvīpa is the ancient Sanskrit name for the Indian subcontinent in Buddhist cosmology.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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At that moment, a voice from the sky declared, &amp;quot;May those who are bound be freed, and may those who are not bound be bound!&amp;quot; Because of this pronouncement, the karma of harming his mother ripened, and the wheel began to spin on his own head.&lt;br /&gt;
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Through the power of his spiritual potential, the seed of compassion truly awakened in him. Reflecting on his own suffering, he generated the thought, &amp;quot;May all the suffering of all sentient beings who are afflicted with even a headache ripen upon me!&amp;quot; After generating this thought, he passed away from that life and was reborn as a god in the higher realms.&lt;br /&gt;
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The god welcoming him in the gods&#039; heaven where he was reborn explained:&lt;br /&gt;
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:Fleeing successfully the four cities:&amp;lt;br&amp;gt;Delight Maker Garden, Brahma&#039;s Lord,&amp;lt;br&amp;gt;Permanent Intoxication, and Beautiful Light—&amp;lt;br&amp;gt;It is karma&#039;s power that has drawn you here.&lt;br /&gt;
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{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale illustrates verse 1.21c of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, which discusses how generating compassion for others&#039; suffering, even something as minor as a headache, has tremendous benefit. The narrative shows the transformative power of compassion, even in a moment of intense personal suffering.&lt;br /&gt;
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&amp;lt;h2&amp;gt;The King Who Subdued with Bodhicitta&amp;lt;/h2&amp;gt;&lt;br /&gt;
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{{PullBcaVerses|1.33}}&lt;br /&gt;
The statement &#039;&#039;&#039;&amp;quot;Who long bestow on countless multitudes . . .&amp;quot;&#039;&#039;&#039; refers to how it is excellent wealth for bodhisattvas when they are able to connect others with the Dharma.&lt;br /&gt;
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In the past, there was a universal monarch named Sky, who possessed the seven kinds of precious jewels.&amp;lt;ref&amp;gt;The seven precious jewels of a Chakravartin king typically include the precious wheel, jewel, queen, minister, elephant, horse, and general.&amp;lt;/ref&amp;gt; He conquered the four continents and established their inhabitants in the Dharma, specifically in the practice of the ten virtuous actions. Although the people remained peaceful for some years, they eventually fell back into their nonvirtuous ways.&lt;br /&gt;
&lt;br /&gt;
This made King Sky reflect, &amp;quot;Perhaps this has happened because I subdued them physically while my mind was distracted.&amp;quot; With this insight, he seated himself on the steps of Mount Meru and practiced generating a completely pure awakening mind. As a result of this practice, he was able to truly subdue all four continents.&lt;br /&gt;
&lt;br /&gt;
The gods, astonished by this achievement, recited these verses:&lt;br /&gt;
&lt;br /&gt;
:The great king, possessing the seven jewels,&amp;lt;br&amp;gt;Could not subdue them with his body.&amp;lt;br&amp;gt;Yet with a completely pure awakening mind,&amp;lt;br&amp;gt;He subdued them. How astonishing!&lt;br /&gt;
&lt;br /&gt;
{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; The line referenced at the beginning of this tale is from &#039;&#039;Bodhicaryāvatāra&#039;&#039; 1.33b, which emphasizes the importance of bodhicitta being maintained for long periods for the benefit of countless beings. This tale emphasizes the superiority of mental transformation through the awakening mind over physical force in bringing about lasting change.&lt;br /&gt;
}}&lt;br /&gt;
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&amp;lt;h2&amp;gt;Transformation through Compassion&amp;lt;/h2&amp;gt;&lt;br /&gt;
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{{PullBcaVerses|1.35}}&lt;br /&gt;
The statement &#039;&#039;&#039;&amp;quot;But joyous and devoted thoughts . . .&amp;quot;&#039;&#039;&#039; refers to the great virtue that comes from regarding bodhisattvas with a completely pure mind.&lt;br /&gt;
&lt;br /&gt;
When the Venerable Śāriputra went into a city to collect alms, a dog bit his leg. To prevent this from happening again, he gave the dog some rice. The dog became extremely pleased and would run to greet him whenever it saw him. This dog was destined to be reborn as a dog for five hundred lifetimes, but due to the pure mind it developed toward Śāriputra, after its death it was reborn as a being named Inconceivable Illumination. He became a monk and attained arhatship. If generating a pure mind toward a hearer (śrāvaka) brings such great benefits, what need is there to speak of developing such a mind toward bodhisattvas?&lt;br /&gt;
&lt;br /&gt;
This is similar to what happened to a bodhisattva named Bestower of Bliss in the past. He was a monk who had an excellent physical appearance. Once, when he went to a city to collect alms, he met a girl named Most Excellent Glorious Quality. She was beautiful, pleasing to behold, and adorned with various ornaments. Upon seeing the monk, she became passionately attached to him and asked him to engage in sensual pleasures with her, but he refused. As a result, overwhelmed by her attachment, her body began to sweat, and she collapsed on the ground and died.&lt;br /&gt;
&lt;br /&gt;
The bodhisattva then made this aspiration prayer:&lt;br /&gt;
&lt;br /&gt;
:I, Bestower of Bliss, make this aspiration prayer:&amp;lt;br&amp;gt;May any woman who looks upon me with attachment&amp;lt;br&amp;gt;Completely abandon the body of a woman&amp;lt;br&amp;gt;And become a being free from desire for men.&lt;br /&gt;
&lt;br /&gt;
In the meantime, the girl&#039;s father thought, &amp;quot;This monk has assaulted my daughter,&amp;quot; and he became enraged. However, due to the power of the girl&#039;s pure thoughts and the bodhisattva&#039;s aspiration prayer, she was reborn in the realm of the Thirty-Three Gods.&lt;br /&gt;
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With her divine eye, she looked into the cause of her rebirth and understood what had happened. She then gathered divine flowers and other offerings, traveled to Jambudvīpa to present them to the Blessed One and the bodhisattva Bestower of Bliss. She also shared her story with her father, dispelling his misunderstanding and anger.&lt;br /&gt;
&lt;br /&gt;
{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; The opening statement references &#039;&#039;Bodhicaryāvatāra&#039;&#039; 1.35a. This verse discusses the merit of having faith in and pure perception of bodhisattvas. The tale illustrates how developing a pure mind toward spiritual practitioners—even if initially motivated by worldly attachment—can lead to positive spiritual transformation. The story of Bestower of Bliss demonstrates how bodhisattvas&#039; aspiration prayers can benefit beings, even after the bodhisattvas themselves have passed beyond suffering.&lt;br /&gt;
}}&lt;br /&gt;
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&amp;lt;h2&amp;gt;The Monkey&#039;s Compassionate Act&amp;lt;/h2&amp;gt;&lt;br /&gt;
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{{PullBcaVerses|1.35}}&lt;br /&gt;
The statement &#039;&#039;&#039;&amp;quot;Even in great trouble, Bodhisattvas . . .&amp;quot;&#039;&#039;&#039; means that even when great harm is done to bodhisattvas, they do not become angry, and their virtue increases even more.&lt;br /&gt;
&lt;br /&gt;
This teaching is illustrated by the following tale:&lt;br /&gt;
&lt;br /&gt;
Once, a man lost his cow and set out to find it, eventually reaching a distant and desolate wilderness. Weakened by hunger and exhaustion, he arrived at the edge of a precipice where he saw a magnificent tree called Upwards, its branches, leaves, and fruits flourishing abundantly. Driven by need, he ate some of its fruit. Then, grasping a branch, he attempted to climb down, but the branch snapped, and he plunged into the great river below.&lt;br /&gt;
&lt;br /&gt;
At that time, our present Buddha Śākyamuni, while still on the bodhisattva path in a previous life as a monkey, was dwelling in that same wilderness. Startled by the incident and the snapping of the tree branch, he moved away from his dwelling. As he did, he noticed the man and felt a powerful surge of compassion for him.&lt;br /&gt;
&lt;br /&gt;
He wanted to rescue the man, but realizing he lacked the strength, he trained himself by carrying small stones, gradually increasing the weight until he could lift one the size of a man. Then, he said to the man, &amp;quot;I will rescue you. Hold on to my back!&amp;quot; Carrying the man, he climbed up until they reached solid ground. The monkey was exhausted, so he said to the man, &amp;quot;I&#039;m really tired. I&#039;m going to take a nap. Watch out for big monkeys, beasts, and any other creatures that might harm me.&amp;quot; With that, he lay down.&lt;br /&gt;
&lt;br /&gt;
The man thought, &amp;quot;It is the habit of people in Jambudvīpa to repay kindness with harm. This monkey has shown me great kindness, but I am afflicted by hunger. I will kill him and eat his flesh.&amp;quot; So, he attempted to strike the monkey on the head. Unable to bear this, the monkey woke up, felt compassion for the man, and thought to himself, &amp;quot;Alas! What kind of rebirth will this being, with such twisted thinking, have?&amp;quot; Despite this concern, moved by compassion, the monkey guided the man safely back to his village.&lt;br /&gt;
&lt;br /&gt;
The man later became afflicted with leprosy and experienced the ripening of his actions within this very life. His body, once admired by his relatives and the people in the area as most beautiful, was now in a state of suffering. A king, who was out for recreation, saw him and asked, &amp;quot;Why do you look like a nonhuman being?&amp;quot; The man replied:&lt;br /&gt;
&lt;br /&gt;
:For cruelty toward the loving,&amp;lt;br&amp;gt;I now bear this flowering pain.&amp;lt;br&amp;gt;Yet far harsher fruits than this&amp;lt;br&amp;gt;Await me still to be claimed.&lt;br /&gt;
&lt;br /&gt;
He then recounted his past deeds and died, and whoever wishes to know the results of his next life must rely on oral teachings.&lt;br /&gt;
&lt;br /&gt;
{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale illustrates verse 1.35c from the &#039;&#039;Bodhicaryāvatāra&#039;&#039;. The story demonstrates how bodhisattvas respond to ingratitude and harm with continued compassion. The tale exemplifies the law of karma, showing how negative actions ripen, even within a single lifetime.&lt;br /&gt;
}}&lt;br /&gt;
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 &lt;br /&gt;
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&amp;lt;h2&amp;gt;The King&#039;s Selflessness&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{PullBcaVerses|1.36}}&lt;br /&gt;
The statement &#039;&#039;&#039;&amp;quot;Who bring their very enemies to perfect bliss . . .&amp;quot;&#039;&#039;&#039; means that even when noble beings are harmed, it leads to the cultivation of virtues.&lt;br /&gt;
&lt;br /&gt;
Once upon a time, there was a king named Loving Strength, a great bodhisattva. In the forest surrounding his kingdom, a cowherd had his battle-ax and sandals hanging at his right side. As he tended his cattle, spinning yarn and singing, five terrifying yakṣas—supernatural beings who had been punished by the lord of their realm for their offenses—came wandering before him. Noticing that the cowherd showed no fear, the yakṣas said:&lt;br /&gt;
&lt;br /&gt;
:Even those blessed with the bliss of mantra and asceticism&amp;lt;br&amp;gt;Remain within a circle of companions around them.&amp;lt;br&amp;gt;We are those from whom escape is difficult,&amp;lt;br&amp;gt;Even for the brave and fearless among humans.&amp;lt;br&amp;gt;How is it that you show no fear before the children of yakṣas,&amp;lt;br&amp;gt;Whose food is human flesh and human fat,&amp;lt;br&amp;gt;Here in this terrifying, desolate forest,&amp;lt;br&amp;gt;With no one by your side?&lt;br /&gt;
&lt;br /&gt;
The cowherd replied to them:&lt;br /&gt;
&lt;br /&gt;
:My king possesses limitless qualities,&amp;lt;br&amp;gt;Therefore, I declare I have no fear.&amp;lt;br&amp;gt;He protects all beings completely,&amp;lt;br&amp;gt;Granting great well-being and happiness.&amp;lt;br&amp;gt;When even the god-kings fail to suppress them,&amp;lt;br&amp;gt;How could the flesh-eaters succeed?&amp;lt;br&amp;gt;Thus, I feel at home even in the forest,&amp;lt;br&amp;gt;As though it were day, even in the night,&amp;lt;br&amp;gt;And as though surrounded by friends, even when alone.&lt;br /&gt;
&lt;br /&gt;
The yakṣas, curious to know if the king truly possessed such qualities, went to see him. Upon encountering him, they found him even more extraordinary than they had been told. Hence, they praised the king:&lt;br /&gt;
&lt;br /&gt;
:Your chest is broad like a rock upon a mountain of gold,&amp;lt;br&amp;gt;Your flawless face as beautiful as the autumn moon,&amp;lt;br&amp;gt;Your hair spreads like that of a golden tree,&amp;lt;br&amp;gt;And your eyes, like those of a bull, are mesmerizing.&lt;br /&gt;
&lt;br /&gt;
The king asked, &amp;quot;What do you desire?&amp;quot; They replied that they desired food and drink. The king then instructed his ministers, &amp;quot;Provide these beings with food and drink.&amp;quot; When an array of extremely delicious, fresh, and varied foods was offered, they refused to eat, much like offering grass to a tiger or leopard.&lt;br /&gt;
&lt;br /&gt;
The king asked, &amp;quot;Then what would you like?&amp;quot; They replied:&lt;br /&gt;
&lt;br /&gt;
:Warm human flesh,&amp;lt;br&amp;gt;And the blood of man,&amp;lt;br&amp;gt;Are the yakṣas&#039; food and drink.&amp;lt;br&amp;gt;O lotus-eyed one, unwavering in ascetic discipline!&lt;br /&gt;
&lt;br /&gt;
Saying this, each one of them revealed their terrifying forms, and the king, realizing that they were not human, decided to offer his own flesh and blood. But his ministers pleaded, &amp;quot;O great king, we do not recall ever disobeying your command. If we have, please forgive us. Let us offer flesh and blood to these beings. Please do not let us, who hold love for you in our hearts, fall into wrongdoing.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The king replied, &amp;quot;These beings are not asking you; they are asking me. If I did not have flesh and blood, then you should give yours. But since I have it, I will give it.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
He summoned a physician and had his veins opened. The blood, resembling the juice of red sandalwood, was offered to the yakṣas, who cupped their hands and drank. With a sword the color of a blue utpala flower, he cut flesh from his thighs and arms, offering it to them, thus satisfying their hunger.&lt;br /&gt;
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They were extremely pleased and, having enjoyed themselves, they said:&lt;br /&gt;
&lt;br /&gt;
:Having renounced even the splendor of kingship,&amp;lt;br&amp;gt;Through such deeds as you have just performed,&amp;lt;br&amp;gt;What marvelous reward do you seek&amp;lt;br&amp;gt;Through these austerities?&amp;lt;br&amp;gt;Is it to rule the entire earth,&amp;lt;br&amp;gt;To gain great wealth, to become Indra,&amp;lt;br&amp;gt;To become Brahma, or attain complete liberation?&amp;lt;br&amp;gt;Seeing the fearless way you give,&amp;lt;br&amp;gt;The fulfillment of your wish is surely not far.&amp;lt;br&amp;gt;If you deem us worthy to hear it,&amp;lt;br&amp;gt;May you give us your command.&amp;lt;br&amp;gt;&lt;br /&gt;
&lt;br /&gt;
Thus, they asked what he desired for his kindness.&lt;br /&gt;
&lt;br /&gt;
The king replied:&lt;br /&gt;
&lt;br /&gt;
:I do not seek the joys of the world,&amp;lt;br&amp;gt;So hard to gain, so easily lost,&amp;lt;br&amp;gt;Lacking true delight, devoid of ultimate peace.&amp;lt;br&amp;gt;Not even the splendor of the gods do I desire—&amp;lt;br&amp;gt;What need is there to speak of lesser things?&amp;lt;br&amp;gt;The mere cessation of my own suffering&amp;lt;br&amp;gt;Could never bring my heart true contentment.&amp;lt;br&amp;gt;Seeing unprotected beings all around,&amp;lt;br&amp;gt;Tormented by endless pain and illness,&amp;lt;br&amp;gt;I vow to attain omniscience through this merit,&amp;lt;br&amp;gt;To vanquish the enemy of misdeeds,&amp;lt;br&amp;gt;And deliver all from the ocean of existence,&amp;lt;br&amp;gt;Churned by the waves of age, sickness, and death.&lt;br /&gt;
&lt;br /&gt;
Overjoyed, their body hair standing on end, they prostrated before the king and said, &amp;quot;With such unwavering diligence, you will surely attain enlightenment swiftly. When that time comes, please remember us.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
Thus, they begged forgiveness for having caused him distress, admitting their past ignorance of his true qualities. Then, once more, they spoke:&lt;br /&gt;
&lt;br /&gt;
:All these deeds of yours&amp;lt;br&amp;gt;Are for the benefit of the world,&amp;lt;br&amp;gt;But we understand our own needs.&amp;lt;br&amp;gt;Therefore, please pardon us.&amp;lt;br&amp;gt;Through our ignorance,&amp;lt;br&amp;gt;Failing even to recognize our own benefit,&amp;lt;br&amp;gt;We caused you distress,&amp;lt;br&amp;gt;For which we now seek your forgiveness.&amp;lt;br&amp;gt;May you grant us your command&amp;lt;br&amp;gt;Without hesitation, just as you do to your ministers.&lt;br /&gt;
&lt;br /&gt;
To this the king said:&lt;br /&gt;
&lt;br /&gt;
:You have been such a support on the path of Dharma,&amp;lt;br&amp;gt;How could I forget you after attaining awakening?&amp;lt;br&amp;gt;From the nectar of the pure Dharma,&amp;lt;br&amp;gt;You will be the first to receive instructions.&amp;lt;br&amp;gt;Knowing that I am delighted by this,&amp;lt;br&amp;gt;Abandon killing as you would poison.&amp;lt;br&amp;gt;Also, abandon attachment to others&#039; wealth and spouses,&amp;lt;br&amp;gt;False speech, and the misdeed of drinking alcohol.&lt;br /&gt;
&lt;br /&gt;
Saying this, the king gave them the precepts of the lay practitioners (&#039;&#039;upāsaka&#039;&#039;). They vowed to follow his instructions, circumambulated him, prostrated before him, and then vanished.&lt;br /&gt;
&lt;br /&gt;
Afterward, that king became the Blessed One, and the five yakṣas became the group of the five perfect bhikṣus, the Buddha&#039;s first disciples to receive his teaching. Thus, in the great city of Varanasi, at the Deer Park in Ṛṣipatana (where the sages fell), he turned the wheel of Dharma, teaching the four noble truths, benefiting them, and thereby bestowing his results upon others.&lt;br /&gt;
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{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale illustrates line 1.36d of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, highlighting how a bodhisattva&#039;s suffering can lead to the spiritual development of others. The story presents a dramatic example of the bodhisattva path of self-sacrifice for the benefit of others, reinforcing the Mahāyāna ideal of exchanging self for others. Yakṣas (&#039;&#039;gnod sbyin&#039;&#039; in Tibetan) are powerful supernatural beings in Buddhist and Hindu cosmology, often depicted as fierce guardians but also capable of causing harm. The five perfect ones (&#039;&#039;pañcavargīya bhikṣu&#039;&#039;) were the first five disciples of the Buddha who received his teachings on the four noble truths at Sarnath.&lt;br /&gt;
}}&lt;br /&gt;
|watermark=Stories&lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Practice/Tales_of_Engaging_the_Way_of_the_Bodhisattva_-_Chapter_Two&amp;diff=108273</id>
		<title>Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Two</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Practice/Tales_of_Engaging_the_Way_of_the_Bodhisattva_-_Chapter_Two&amp;diff=108273"/>
		<updated>2025-10-14T23:41:16Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;{{EditorialContent&lt;br /&gt;
	|sub-theme=Tales of Engaging the Way of the Bodhisattva&lt;br /&gt;
	|SubTitle=Chapter Two&lt;br /&gt;
	|watermark=Stories&lt;br /&gt;
	|main-text=&lt;br /&gt;
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	{{Jumbo&lt;br /&gt;
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		|text=This collection illustrates key philosophical themes from chapter 2 of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). The first narrative uses the metaphor of a &amp;quot;broken beehive&amp;quot; to demonstrate the impermanence of worldly possessions and the futility of attachment, leading a wealthy householder and his son to renounce material wealth for spiritual practice. The second employs the parable of a man clinging to grass while suspended over an ocean—distracted by honey while mice gnaw his lifeline—symbolizing how humans ignore impending death while pursuing fleeting pleasures. The final story reveals how sincere refuge in the Three Jewels (Buddha, Dharma, and Saṅgha) can transform one&#039;s destiny, as demonstrated by a dying deity who escapes an unfavorable rebirth through the power of taking refuge. Together, these tales emphasize core Buddhist teachings on impermanence, the urgency of spiritual practice, and the transformative power of sincere refuge. &amp;lt;/br&amp;gt;&amp;lt;/br&amp;gt;The stories presented here were translated by Gregory Forgues and Khenpo Könchok Tamphel.&lt;br /&gt;
	}}&lt;br /&gt;
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&amp;lt;h2&amp;gt;Renunciation of the World&amp;lt;/h2&amp;gt;&lt;br /&gt;
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{{PullBcaVerses|2.34}}&lt;br /&gt;
The statement &#039;&#039;&#039;&amp;quot;And we must pass away, forsaking all&amp;quot;&#039;&#039;&#039; refers to the need to avoid attachment to anything, such as engaging in various misdeeds by mistaking impermanent phenomena as permanent.&lt;br /&gt;
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Once in central India, there lived a householder named Gautama who had a son called Parrot, a young man whose wealth rivaled that of Vaiśravaṇa&#039;s son. One day, this wealthy young householder came upon a place where many people were harvesting honey from a beehive. He observed them collecting honey, killing bees—including some of the mother bees—while others fled. Seeing this, he reflected, &amp;quot;The household life with its people and possessions is just like this broken beehive.&amp;quot; Growing weary of worldly existence, he abandoned his farming work and gave away his wealth and possessions to others.&lt;br /&gt;
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When he did this, his father said, &amp;quot;Son, do not abandon your farming, and be careful not to squander your wealth and possessions.&amp;quot;&lt;br /&gt;
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The son replied, &amp;quot;Great householder, what is the point of accumulating? Everything is like a broken beehive.&amp;quot;&lt;br /&gt;
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The father asked, &amp;quot;How is it like that?&amp;quot;&lt;br /&gt;
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The son answered, &amp;quot;We are awaiting an undefeatable enemy along the way.&amp;quot;&lt;br /&gt;
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The father inquired, &amp;quot;Have you received any sign of the enemy&#039;s approach? What is it like?&amp;quot;&lt;br /&gt;
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The son explained, &amp;quot;White hair, wrinkles, and other signs are evident, but no one seems to recognize them. The body is like dew on the verge of falling. The breath is ready to vanish like mist. The mind is fleeting, like lightning. Enjoyments may be seen, but they are nonexistent by nature, like an illusion. In short, everything is like a broken beehive.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The father asked, &amp;quot;Who has the skill to subdue that enemy?&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The son replied, &amp;quot;The Buddha possesses the skill to subdue that enemy.&amp;quot;&lt;br /&gt;
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They went before the Buddha to inquire, and he answered with these verses:&lt;br /&gt;
&lt;br /&gt;
:Samsara is impermanent, like a broken beehive;&amp;lt;br&amp;gt;All who grasp at permanence will be doomed.&amp;lt;br&amp;gt;But those who give rise to weariness of impermanence&amp;lt;br&amp;gt;Will be freed from suffering and transcend sorrow.&lt;br /&gt;
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Upon hearing this, the householder and his son relinquished all their wealth and possessions and embraced the practice of Dharma.&lt;br /&gt;
&lt;br /&gt;
{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale illustrates verse 2.34a of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;. The story emphasizes the fundamental Buddhist teaching on impermanence (&#039;&#039;anitya&#039;&#039;) and the futility of attachment to worldly possessions. The son&#039;s metaphor of the &amp;quot;broken beehive&amp;quot; serves as a powerful image of the transient and ultimately unsatisfying nature of worldly life.&lt;br /&gt;
}}&lt;br /&gt;
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&amp;lt;h2&amp;gt;The Fleeting Nature of Life&amp;lt;/h2&amp;gt;&lt;br /&gt;
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{{PullBcaVerses|2.39}}&lt;br /&gt;
The statement &#039;&#039;&#039;&amp;quot;Never halting night or day&amp;quot;&#039;&#039;&#039; means that life is short and impermanent.&lt;br /&gt;
&lt;br /&gt;
Consider this parable: &lt;br /&gt;
&lt;br /&gt;
A man falls from a precipice, below which lies a vast ocean. As he plummets, he manages to grasp a tuft of grass and reeds growing from the cliff face, and there he hangs, suspended. While clinging desperately, a drop of honey falls from above into his mouth, and he becomes momentarily captivated by its sweetness. Meanwhile, two mice—one white and one black—take turns gnawing at the roots of the grass to which he clings. As the grass gradually wears away, the man faces certain doom—he will fall into the ocean below. If, in this precarious situation, the man makes no effort to climb up to safety and takes no measures to guard against the mice, he would be acting with extreme foolishness.&lt;br /&gt;
&lt;br /&gt;
This parable illustrates our human condition: the ocean represents samsara (the cycle of rebirth); the precipice symbolizes the danger of falling into the lower realms; the drop of honey represents our attachment to the fleeting pleasures of sensual desires; the present moment represents our rare and precious human life with its leisures and endowments; and the white and black mice represent day and night ceaselessly eroding our lifespan. Despite the certainty of death and the constant passing of time, we fail to practice the Dharma—this is the height of foolishness.&lt;br /&gt;
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{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This allegory explains the meaning of verse 2.39 of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, which warns about the swift passage of time. The tale illustrates the urgency of practicing Dharma while one has the opportunity of a precious human rebirth. This is one of the most famous Buddhist parables and appears in various forms across Buddhist literature, including the &#039;&#039;Mahābhārata&#039;&#039; and several Buddhist sūtras. The white and black mice representing day and night (and thus the passing of time) is a particularly important element in this tale that needed preservation.&lt;br /&gt;
}}&lt;br /&gt;
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&amp;lt;h2&amp;gt;The Power of Refuge&amp;lt;/h2&amp;gt;&lt;br /&gt;
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{{PullBcaVerses|2.48}}&lt;br /&gt;
The verse &#039;&#039;&#039;&amp;quot;Likewise I will perfectly take refuge&amp;quot;&#039;&#039;&#039; means that taking refuge sincerely, from the depths of one&#039;s heart, yields immense benefits.&lt;br /&gt;
&lt;br /&gt;
In the realm of the Thirty-Three Gods, a deity was nearing the end of his life. The five signs of impending death appeared: his flower garland withered, sweat formed on his body, his clothes became soiled, he could no longer bear to sit on his own seat, and he was abandoned by his divine companions—both gods and goddesses. He had only seven days left to live.&lt;br /&gt;
&lt;br /&gt;
Using his clairvoyance, he saw that he was destined to be reborn as a piglet in Rājagṛha, in Jambudvīpa. Overcome with despair, he lamented, &amp;quot;Alas, the realm of the Thirty-Three Gods!&amp;quot; His suffering was as intense as a fish flailing on hot sand.&lt;br /&gt;
&lt;br /&gt;
Indra, lord of the gods, noticed his distress and asked, &amp;quot;What troubles you?&amp;quot; The deity recounted everything as described above. Seeing his anguish, Indra guided him to take refuge in the Three Jewels. Then, upon his passing, he was not reborn as a piglet but instead took birth as a god in the Tuṣita heaven.&lt;br /&gt;
&lt;br /&gt;
Indra, however, was unaware of this, as the mind of a being in a lower realm cannot perceive the existence of those in a higher one. He searched but could not find him in the three lower realms, the four continents of the human world, the realm of the Four Great Kings, or even within the [realm of the] Thirty-Three Gods.&lt;br /&gt;
&lt;br /&gt;
Puzzled, Indra approached the Blessed One and asked, &amp;quot;A god passed away from the realm of the Thirty-Three Gods seven days ago. Where has he been reborn?&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The Blessed One replied, &amp;quot;He has been reborn as a god in the Tuṣita heaven.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
Astonished, Indra exclaimed:&lt;br /&gt;
&lt;br /&gt;
:Those who take refuge in the Buddha&amp;lt;br&amp;gt;Will never fall into the lower realms.&amp;lt;br&amp;gt;Having abandoned the human body,&amp;lt;br&amp;gt;They will attain the form of a god.&lt;br /&gt;
&lt;br /&gt;
The same applies to taking refuge in the Dharma and the Saṅgha.&lt;br /&gt;
&lt;br /&gt;
{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale illustrates the power of sincere refuge in the Three Jewels (Buddha, Dharma, and Saṅgha) and demonstrates how even a last-minute refuge can transform one&#039;s rebirth destiny. The introductory quote references verse 2.48d of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, where Śāntideva discusses taking perfect refuge in the Three Jewels. The realm of the Thirty-Three Gods is one of the six heavenly realms within the desire realm in Buddhist cosmology, while Tuṣita heaven is considered higher and is where future buddhas reside before their final rebirth in the human realm.&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Practice/Tales_of_Engaging_the_Way_of_the_Bodhisattva_-_Chapter_Two&amp;diff=108271</id>
		<title>Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Two</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Practice/Tales_of_Engaging_the_Way_of_the_Bodhisattva_-_Chapter_Two&amp;diff=108271"/>
		<updated>2025-10-14T23:41:00Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;{{EditorialContent&lt;br /&gt;
	|sub-theme=Tales of Engaging the Way of the Bodhisattva&lt;br /&gt;
	|SubTitle=Chapter Two&lt;br /&gt;
	|watermark=Stories&lt;br /&gt;
	|main-text=&lt;br /&gt;
&lt;br /&gt;
	{{Jumbo&lt;br /&gt;
	    |full-width=yes&lt;br /&gt;
	    |image=Man clinging.png&lt;br /&gt;
		|text=This collection illustrates key philosophical themes from chapter 2 of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). The first narrative uses the metaphor of a &amp;quot;broken beehive&amp;quot; to demonstrate the impermanence of worldly possessions and the futility of attachment, leading a wealthy householder and his son to renounce material wealth for spiritual practice. The second employs the parable of a man clinging to grass while suspended over an ocean—distracted by honey while mice gnaw his lifeline—symbolizing how humans ignore impending death while pursuing fleeting pleasures. The final story reveals how sincere refuge in the Three Jewels (Buddha, Dharma, and Saṅgha) can transform one&#039;s destiny, as demonstrated by a dying deity who escapes an unfavorable rebirth through the power of taking refuge. Together, these tales emphasize core Buddhist teachings on impermanence, the urgency of spiritual practice, and the transformative power of sincere refuge. &amp;lt;/br&amp;gt;The stories presented here were translated by Gregory Forgues and Khenpo Könchok Tamphel.&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2&amp;gt;Renunciation of the World&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{PullBcaVerses|2.34}}&lt;br /&gt;
The statement &#039;&#039;&#039;&amp;quot;And we must pass away, forsaking all&amp;quot;&#039;&#039;&#039; refers to the need to avoid attachment to anything, such as engaging in various misdeeds by mistaking impermanent phenomena as permanent.&lt;br /&gt;
&lt;br /&gt;
Once in central India, there lived a householder named Gautama who had a son called Parrot, a young man whose wealth rivaled that of Vaiśravaṇa&#039;s son. One day, this wealthy young householder came upon a place where many people were harvesting honey from a beehive. He observed them collecting honey, killing bees—including some of the mother bees—while others fled. Seeing this, he reflected, &amp;quot;The household life with its people and possessions is just like this broken beehive.&amp;quot; Growing weary of worldly existence, he abandoned his farming work and gave away his wealth and possessions to others.&lt;br /&gt;
&lt;br /&gt;
When he did this, his father said, &amp;quot;Son, do not abandon your farming, and be careful not to squander your wealth and possessions.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The son replied, &amp;quot;Great householder, what is the point of accumulating? Everything is like a broken beehive.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The father asked, &amp;quot;How is it like that?&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The son answered, &amp;quot;We are awaiting an undefeatable enemy along the way.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The father inquired, &amp;quot;Have you received any sign of the enemy&#039;s approach? What is it like?&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The son explained, &amp;quot;White hair, wrinkles, and other signs are evident, but no one seems to recognize them. The body is like dew on the verge of falling. The breath is ready to vanish like mist. The mind is fleeting, like lightning. Enjoyments may be seen, but they are nonexistent by nature, like an illusion. In short, everything is like a broken beehive.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The father asked, &amp;quot;Who has the skill to subdue that enemy?&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The son replied, &amp;quot;The Buddha possesses the skill to subdue that enemy.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
They went before the Buddha to inquire, and he answered with these verses:&lt;br /&gt;
&lt;br /&gt;
:Samsara is impermanent, like a broken beehive;&amp;lt;br&amp;gt;All who grasp at permanence will be doomed.&amp;lt;br&amp;gt;But those who give rise to weariness of impermanence&amp;lt;br&amp;gt;Will be freed from suffering and transcend sorrow.&lt;br /&gt;
&lt;br /&gt;
Upon hearing this, the householder and his son relinquished all their wealth and possessions and embraced the practice of Dharma.&lt;br /&gt;
&lt;br /&gt;
{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale illustrates verse 2.34a of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;. The story emphasizes the fundamental Buddhist teaching on impermanence (&#039;&#039;anitya&#039;&#039;) and the futility of attachment to worldly possessions. The son&#039;s metaphor of the &amp;quot;broken beehive&amp;quot; serves as a powerful image of the transient and ultimately unsatisfying nature of worldly life.&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2&amp;gt;The Fleeting Nature of Life&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{PullBcaVerses|2.39}}&lt;br /&gt;
The statement &#039;&#039;&#039;&amp;quot;Never halting night or day&amp;quot;&#039;&#039;&#039; means that life is short and impermanent.&lt;br /&gt;
&lt;br /&gt;
Consider this parable: &lt;br /&gt;
&lt;br /&gt;
A man falls from a precipice, below which lies a vast ocean. As he plummets, he manages to grasp a tuft of grass and reeds growing from the cliff face, and there he hangs, suspended. While clinging desperately, a drop of honey falls from above into his mouth, and he becomes momentarily captivated by its sweetness. Meanwhile, two mice—one white and one black—take turns gnawing at the roots of the grass to which he clings. As the grass gradually wears away, the man faces certain doom—he will fall into the ocean below. If, in this precarious situation, the man makes no effort to climb up to safety and takes no measures to guard against the mice, he would be acting with extreme foolishness.&lt;br /&gt;
&lt;br /&gt;
This parable illustrates our human condition: the ocean represents samsara (the cycle of rebirth); the precipice symbolizes the danger of falling into the lower realms; the drop of honey represents our attachment to the fleeting pleasures of sensual desires; the present moment represents our rare and precious human life with its leisures and endowments; and the white and black mice represent day and night ceaselessly eroding our lifespan. Despite the certainty of death and the constant passing of time, we fail to practice the Dharma—this is the height of foolishness.&lt;br /&gt;
&lt;br /&gt;
{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This allegory explains the meaning of verse 2.39 of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, which warns about the swift passage of time. The tale illustrates the urgency of practicing Dharma while one has the opportunity of a precious human rebirth. This is one of the most famous Buddhist parables and appears in various forms across Buddhist literature, including the &#039;&#039;Mahābhārata&#039;&#039; and several Buddhist sūtras. The white and black mice representing day and night (and thus the passing of time) is a particularly important element in this tale that needed preservation.&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2&amp;gt;The Power of Refuge&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{PullBcaVerses|2.48}}&lt;br /&gt;
The verse &#039;&#039;&#039;&amp;quot;Likewise I will perfectly take refuge&amp;quot;&#039;&#039;&#039; means that taking refuge sincerely, from the depths of one&#039;s heart, yields immense benefits.&lt;br /&gt;
&lt;br /&gt;
In the realm of the Thirty-Three Gods, a deity was nearing the end of his life. The five signs of impending death appeared: his flower garland withered, sweat formed on his body, his clothes became soiled, he could no longer bear to sit on his own seat, and he was abandoned by his divine companions—both gods and goddesses. He had only seven days left to live.&lt;br /&gt;
&lt;br /&gt;
Using his clairvoyance, he saw that he was destined to be reborn as a piglet in Rājagṛha, in Jambudvīpa. Overcome with despair, he lamented, &amp;quot;Alas, the realm of the Thirty-Three Gods!&amp;quot; His suffering was as intense as a fish flailing on hot sand.&lt;br /&gt;
&lt;br /&gt;
Indra, lord of the gods, noticed his distress and asked, &amp;quot;What troubles you?&amp;quot; The deity recounted everything as described above. Seeing his anguish, Indra guided him to take refuge in the Three Jewels. Then, upon his passing, he was not reborn as a piglet but instead took birth as a god in the Tuṣita heaven.&lt;br /&gt;
&lt;br /&gt;
Indra, however, was unaware of this, as the mind of a being in a lower realm cannot perceive the existence of those in a higher one. He searched but could not find him in the three lower realms, the four continents of the human world, the realm of the Four Great Kings, or even within the [realm of the] Thirty-Three Gods.&lt;br /&gt;
&lt;br /&gt;
Puzzled, Indra approached the Blessed One and asked, &amp;quot;A god passed away from the realm of the Thirty-Three Gods seven days ago. Where has he been reborn?&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The Blessed One replied, &amp;quot;He has been reborn as a god in the Tuṣita heaven.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
Astonished, Indra exclaimed:&lt;br /&gt;
&lt;br /&gt;
:Those who take refuge in the Buddha&amp;lt;br&amp;gt;Will never fall into the lower realms.&amp;lt;br&amp;gt;Having abandoned the human body,&amp;lt;br&amp;gt;They will attain the form of a god.&lt;br /&gt;
&lt;br /&gt;
The same applies to taking refuge in the Dharma and the Saṅgha.&lt;br /&gt;
&lt;br /&gt;
{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale illustrates the power of sincere refuge in the Three Jewels (Buddha, Dharma, and Saṅgha) and demonstrates how even a last-minute refuge can transform one&#039;s rebirth destiny. The introductory quote references verse 2.48d of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, where Śāntideva discusses taking perfect refuge in the Three Jewels. The realm of the Thirty-Three Gods is one of the six heavenly realms within the desire realm in Buddhist cosmology, while Tuṣita heaven is considered higher and is where future buddhas reside before their final rebirth in the human realm.&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Practice/Tales_of_Engaging_the_Way_of_the_Bodhisattva_-_Chapter_Two&amp;diff=108270</id>
		<title>Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Two</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Practice/Tales_of_Engaging_the_Way_of_the_Bodhisattva_-_Chapter_Two&amp;diff=108270"/>
		<updated>2025-10-14T23:40:01Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;{{EditorialContent&lt;br /&gt;
	|sub-theme=Tales of Engaging the Way of the Bodhisattva&lt;br /&gt;
	|SubTitle=Chapter Two&lt;br /&gt;
	|watermark=Stories&lt;br /&gt;
	|main-text=&lt;br /&gt;
&lt;br /&gt;
	{{Jumbo&lt;br /&gt;
	    |full-width=yes&lt;br /&gt;
	    |image=Man clinging.png&lt;br /&gt;
		|text=This collection illustrates key philosophical themes from chapter 2 of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). The first narrative uses the metaphor of a &amp;quot;broken beehive&amp;quot; to demonstrate the impermanence of worldly possessions and the futility of attachment, leading a wealthy householder and his son to renounce material wealth for spiritual practice. The second employs the parable of a man clinging to grass while suspended over an ocean—distracted by honey while mice gnaw his lifeline—symbolizing how humans ignore impending death while pursuing fleeting pleasures. The final story reveals how sincere refuge in the Three Jewels (Buddha, Dharma, and Saṅgha) can transform one&#039;s destiny, as demonstrated by a dying deity who escapes an unfavorable rebirth through the power of taking refuge. Together, these tales emphasize core Buddhist teachings on impermanence, the urgency of spiritual practice, and the transformative power of sincere refuge. The stories presented here were translated by Gregory Forgues and Khenpo Könchok Tamphel.&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2&amp;gt;Renunciation of the World&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{PullBcaVerses|2.34}}&lt;br /&gt;
The statement &#039;&#039;&#039;&amp;quot;And we must pass away, forsaking all&amp;quot;&#039;&#039;&#039; refers to the need to avoid attachment to anything, such as engaging in various misdeeds by mistaking impermanent phenomena as permanent.&lt;br /&gt;
&lt;br /&gt;
Once in central India, there lived a householder named Gautama who had a son called Parrot, a young man whose wealth rivaled that of Vaiśravaṇa&#039;s son. One day, this wealthy young householder came upon a place where many people were harvesting honey from a beehive. He observed them collecting honey, killing bees—including some of the mother bees—while others fled. Seeing this, he reflected, &amp;quot;The household life with its people and possessions is just like this broken beehive.&amp;quot; Growing weary of worldly existence, he abandoned his farming work and gave away his wealth and possessions to others.&lt;br /&gt;
&lt;br /&gt;
When he did this, his father said, &amp;quot;Son, do not abandon your farming, and be careful not to squander your wealth and possessions.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The son replied, &amp;quot;Great householder, what is the point of accumulating? Everything is like a broken beehive.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The father asked, &amp;quot;How is it like that?&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The son answered, &amp;quot;We are awaiting an undefeatable enemy along the way.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The father inquired, &amp;quot;Have you received any sign of the enemy&#039;s approach? What is it like?&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The son explained, &amp;quot;White hair, wrinkles, and other signs are evident, but no one seems to recognize them. The body is like dew on the verge of falling. The breath is ready to vanish like mist. The mind is fleeting, like lightning. Enjoyments may be seen, but they are nonexistent by nature, like an illusion. In short, everything is like a broken beehive.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The father asked, &amp;quot;Who has the skill to subdue that enemy?&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The son replied, &amp;quot;The Buddha possesses the skill to subdue that enemy.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
They went before the Buddha to inquire, and he answered with these verses:&lt;br /&gt;
&lt;br /&gt;
:Samsara is impermanent, like a broken beehive;&amp;lt;br&amp;gt;All who grasp at permanence will be doomed.&amp;lt;br&amp;gt;But those who give rise to weariness of impermanence&amp;lt;br&amp;gt;Will be freed from suffering and transcend sorrow.&lt;br /&gt;
&lt;br /&gt;
Upon hearing this, the householder and his son relinquished all their wealth and possessions and embraced the practice of Dharma.&lt;br /&gt;
&lt;br /&gt;
{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale illustrates verse 2.34a of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;. The story emphasizes the fundamental Buddhist teaching on impermanence (&#039;&#039;anitya&#039;&#039;) and the futility of attachment to worldly possessions. The son&#039;s metaphor of the &amp;quot;broken beehive&amp;quot; serves as a powerful image of the transient and ultimately unsatisfying nature of worldly life.&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2&amp;gt;The Fleeting Nature of Life&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{PullBcaVerses|2.39}}&lt;br /&gt;
The statement &#039;&#039;&#039;&amp;quot;Never halting night or day&amp;quot;&#039;&#039;&#039; means that life is short and impermanent.&lt;br /&gt;
&lt;br /&gt;
Consider this parable: &lt;br /&gt;
&lt;br /&gt;
A man falls from a precipice, below which lies a vast ocean. As he plummets, he manages to grasp a tuft of grass and reeds growing from the cliff face, and there he hangs, suspended. While clinging desperately, a drop of honey falls from above into his mouth, and he becomes momentarily captivated by its sweetness. Meanwhile, two mice—one white and one black—take turns gnawing at the roots of the grass to which he clings. As the grass gradually wears away, the man faces certain doom—he will fall into the ocean below. If, in this precarious situation, the man makes no effort to climb up to safety and takes no measures to guard against the mice, he would be acting with extreme foolishness.&lt;br /&gt;
&lt;br /&gt;
This parable illustrates our human condition: the ocean represents samsara (the cycle of rebirth); the precipice symbolizes the danger of falling into the lower realms; the drop of honey represents our attachment to the fleeting pleasures of sensual desires; the present moment represents our rare and precious human life with its leisures and endowments; and the white and black mice represent day and night ceaselessly eroding our lifespan. Despite the certainty of death and the constant passing of time, we fail to practice the Dharma—this is the height of foolishness.&lt;br /&gt;
&lt;br /&gt;
{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This allegory explains the meaning of verse 2.39 of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, which warns about the swift passage of time. The tale illustrates the urgency of practicing Dharma while one has the opportunity of a precious human rebirth. This is one of the most famous Buddhist parables and appears in various forms across Buddhist literature, including the &#039;&#039;Mahābhārata&#039;&#039; and several Buddhist sūtras. The white and black mice representing day and night (and thus the passing of time) is a particularly important element in this tale that needed preservation.&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2&amp;gt;The Power of Refuge&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{PullBcaVerses|2.48}}&lt;br /&gt;
The verse &#039;&#039;&#039;&amp;quot;Likewise I will perfectly take refuge&amp;quot;&#039;&#039;&#039; means that taking refuge sincerely, from the depths of one&#039;s heart, yields immense benefits.&lt;br /&gt;
&lt;br /&gt;
In the realm of the Thirty-Three Gods, a deity was nearing the end of his life. The five signs of impending death appeared: his flower garland withered, sweat formed on his body, his clothes became soiled, he could no longer bear to sit on his own seat, and he was abandoned by his divine companions—both gods and goddesses. He had only seven days left to live.&lt;br /&gt;
&lt;br /&gt;
Using his clairvoyance, he saw that he was destined to be reborn as a piglet in Rājagṛha, in Jambudvīpa. Overcome with despair, he lamented, &amp;quot;Alas, the realm of the Thirty-Three Gods!&amp;quot; His suffering was as intense as a fish flailing on hot sand.&lt;br /&gt;
&lt;br /&gt;
Indra, lord of the gods, noticed his distress and asked, &amp;quot;What troubles you?&amp;quot; The deity recounted everything as described above. Seeing his anguish, Indra guided him to take refuge in the Three Jewels. Then, upon his passing, he was not reborn as a piglet but instead took birth as a god in the Tuṣita heaven.&lt;br /&gt;
&lt;br /&gt;
Indra, however, was unaware of this, as the mind of a being in a lower realm cannot perceive the existence of those in a higher one. He searched but could not find him in the three lower realms, the four continents of the human world, the realm of the Four Great Kings, or even within the [realm of the] Thirty-Three Gods.&lt;br /&gt;
&lt;br /&gt;
Puzzled, Indra approached the Blessed One and asked, &amp;quot;A god passed away from the realm of the Thirty-Three Gods seven days ago. Where has he been reborn?&amp;quot;&lt;br /&gt;
&lt;br /&gt;
The Blessed One replied, &amp;quot;He has been reborn as a god in the Tuṣita heaven.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
Astonished, Indra exclaimed:&lt;br /&gt;
&lt;br /&gt;
:Those who take refuge in the Buddha&amp;lt;br&amp;gt;Will never fall into the lower realms.&amp;lt;br&amp;gt;Having abandoned the human body,&amp;lt;br&amp;gt;They will attain the form of a god.&lt;br /&gt;
&lt;br /&gt;
The same applies to taking refuge in the Dharma and the Saṅgha.&lt;br /&gt;
&lt;br /&gt;
{{standout&lt;br /&gt;
|&#039;&#039;&#039;Story Endnotes:&#039;&#039;&#039; This tale illustrates the power of sincere refuge in the Three Jewels (Buddha, Dharma, and Saṅgha) and demonstrates how even a last-minute refuge can transform one&#039;s rebirth destiny. The introductory quote references verse 2.48d of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, where Śāntideva discusses taking perfect refuge in the Three Jewels. The realm of the Thirty-Three Gods is one of the six heavenly realms within the desire realm in Buddhist cosmology, while Tuṣita heaven is considered higher and is where future buddhas reside before their final rebirth in the human realm.&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=108268</id>
		<title>Bodhicaryāvatāra</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=108268"/>
		<updated>2025-10-14T23:38:35Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
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	    |caption=&amp;lt;center&amp;gt;[[People/Śāntideva|Śāntideva]]&amp;lt;/center&amp;gt;&lt;br /&gt;
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		|dashboardText=On this page you will find everything about Śāntideva&#039;s famous text, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). The information below explores the text&#039;s various titles and versions, its complex authorship and historical context, its profound influence on Indian and Tibetan Buddhist traditions, its central role in systematizing the cultivation of bodhicitta, and essential resources for further study and practice.&lt;br /&gt;
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		From here you can read the text in [[Texts/Bodhicaryāvatāra/Chapter_1|English]], [[Texts/Bodhicaryāvatāra/Verses|Tibetan]], [[Books/Bodhicaryâvatâra:_La_marche_vers_l&#039;éveil_(2007)/Bilingual|French]], Spanish, or Sanskrit. You can compare commentaries from different traditions on each verse or you can listen to the verses chanted or watch videos of Buddhist teachers or scholars talking about the text and its meaning. &lt;br /&gt;
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		This comprehensive resource serves scholars, practitioners, and curious readers alike, offering both academic depth and practical guidance for engaging with one of Buddhism&#039;s most cherished texts. The page brings together centuries of commentary, translation, and scholarly research to provide a comprehensive digital resource for studying and practicing the Bodhicaryāvatāra.&lt;br /&gt;
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		|introduction=Śāntideva&#039;s &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039; for short) is a masterwork of world literature and an example of wisdom and compassion in action, lighting the way to Buddhahood for the sake of all beings. Written down in ancient India in the Sanskrit language, it became popular in Tibetan translation and made its way into modern languages in the nineteenth and twentieth centuries. It remains one of the favorite books of many leading Buddhist students, teachers, and writers today.&lt;br /&gt;
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			|header=&amp;lt;div class=&amp;quot;clipped-2-lines text-110 line16&amp;quot;&amp;gt;བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ།&amp;lt;/div&amp;gt;&lt;br /&gt;
					&amp;lt;div class=&amp;quot;clipped-1-line&amp;quot;&amp;gt;Bodhicaryāvatāra Verses&amp;lt;/div&amp;gt;&lt;br /&gt;
			|text=All verses in bilingual presentation&lt;br /&gt;
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			|header=Timeline&lt;br /&gt;
			|text=The Commentaries of the Bodhicaryāvatāra&lt;br /&gt;
			|label=Over the centuries&lt;br /&gt;
			|page=Timeline&lt;br /&gt;
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			|header=Bodhicaryāvatāra Chapter One&lt;br /&gt;
			|text=Chapter one in bilingual presentation.&lt;br /&gt;
			|label=Chapter I&lt;br /&gt;
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			|header=MultiVerse&lt;br /&gt;
			|text=Access the individual verse pages with translations and commentaries.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
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				|verse=1.5&lt;br /&gt;
				|sources=001-Tsadra-BCA-Root-Padmakara;005-Tsadra-BCA-Root-Dunhuang&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Text&amp;quot;&amp;gt;Part 1: About the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
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&amp;lt;h3 class=&amp;quot;red-header&amp;quot;&amp;gt;Śāntideva&#039;s Works in India and Beyond&amp;lt;/h3&amp;gt;&lt;br /&gt;
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This section provides a comprehensive examination of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;, one of the most influential texts in Mahāyāna Buddhism. The materials below cover the historical development, textual transmission, and global reception of this eighth-century guide to bodhisattva practice. They explore the text&#039;s structural organization around the cultivation of bodhicitta (the awakening mind) and the six perfections, analyze manuscript traditions and variant editions found across different cultures, and trace the work&#039;s journey from ancient Indian monasteries through Tibetan, Chinese, and Mongolian Buddhist communities to modern academic and religious contexts worldwide. The collection examines both the &#039;&#039;Bodhicaryāvatāra&#039;&#039; itself, discussing its themes of ethical training and spiritual transformation, while also addressing scholarly debates about textual authenticity, translation challenges, and the contemporary relevance of Śāntideva&#039;s teachings on compassion and wisdom in both academic and popular Buddhist circles.&lt;br /&gt;
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&amp;lt;div class=&amp;quot;row my-4 justify-content-center&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
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	    |page=Articles/A_Brief_Overview_of_Śāntideva&#039;s_Bodhicaryāvatāra_and_Śikṣāsamuccaya&lt;br /&gt;
    }}{{Tile&lt;br /&gt;
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		|text=Examines the transmission history of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;.&lt;br /&gt;
		|label=Resource&lt;br /&gt;
        |image=Pecha.jpg&lt;br /&gt;
		|page=Articles/Introduction_to_the_Bodhicaryāvatāra&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
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		|text=Examines the manuscript history of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;.&lt;br /&gt;
		|label=Resource&lt;br /&gt;
        |image=Pecha-open.jpg&lt;br /&gt;
		|page=Articles/Manuscripts_of_the_BCA&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
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		|text=Traces the &amp;lt;em&amp;gt;Bodhicaryāvatāra&amp;lt;/em&amp;gt;&#039;s journey from Mongolian translations to Western academia.&lt;br /&gt;
		|label=Resource&lt;br /&gt;
		|page=Articles/Later_Editions_and_Translations_of_the_BCA&lt;br /&gt;
        |image=Tibet-scripture 84000.jpg&lt;br /&gt;
		|header=Later Editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
	}}&amp;lt;!--{{Tile&lt;br /&gt;
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		|text=This article provides a comprehensive overview of the &#039;&#039;Śikṣāsamuccaya&#039;&#039; &#039;s origins, spread, and influence. It traces the text&#039;s composition in 8th century India, its early translations into Tibetan and Chinese, and subsequent transmission through various Buddhist lineages. &lt;br /&gt;
		|label=Resource&lt;br /&gt;
		|page=Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039;&lt;br /&gt;
	}}--&amp;gt;&lt;br /&gt;
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&amp;lt;div class=&amp;quot;mx-0 my-5 rounded-lg offwhite-bg tsdwiki-depth-1 overflow-hidden&amp;quot;&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;p-3 p-md-4 p-lg-5&amp;quot;&amp;gt;&lt;br /&gt;
		&amp;lt;h3 class=&amp;quot;pt-0 mt-0&amp;quot;&amp;gt;In-Depth Chapter Overviews&amp;lt;/h3&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;&lt;br /&gt;
			&amp;lt;div class=&amp;quot;col-md-6&amp;quot;&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;text-article mb-4&amp;quot;&amp;gt;This comprehensive resource provides a detailed, chapter-by-chapter analysis of Śāntideva&#039;s &#039;&#039;Way of the Bodhisattva&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039;), one of the most influential texts in Mahāyāna Buddhist literature. Each chapter features a scholarly essay that examines Śāntideva&#039;s teachings through the lens of key Buddhist concepts, supported by extensive academic resources, relevant links, and multimedia content. The material is organized according to the traditional Tibetan framework of generating, protecting, and perfecting bodhicitta, offering students a structured approach to understanding this foundational work on the bodhisattva path. Supplementing the presentation of verses from the &#039;&#039;Bodhicaryāvatāra&#039;&#039; are excerpts from numerous commentaries on the text by scholars from multiple traditions, including those by Patrul Rinpoche, Khenpo Kunga Wangchuk, Sonam Tsemo, Gyalse Tokme Zangpo, Khenpo Kunzang Palden, Gyaltsap Je, and many more. Written in a practical and down-to-earth style, these essays are designed to present the heart of Śāntideva&#039;s teachings to a broad audience. Each chapter also includes numerous hyperlinked notes to allow one to continue their discovery of other primary and secondary sources associated with this fascinating text.&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;div class=&amp;quot;col-md-6&amp;quot;&amp;gt;&lt;br /&gt;
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						|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
						|header=Generating Bodhicitta&lt;br /&gt;
						|text=The opening chapters of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; focus on cultivating bodhicitta. Śāntideva presents this compassionate intention as the essential foundation of the bodhisattva path.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
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									|link=Articles/The_Excellence_and_Benefits_of_Bodhichitta_Overview&lt;br /&gt;
									|text= Bodhicaryāvatāra - Chapter 1&lt;br /&gt;
								}}&lt;br /&gt;
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									|image=Shakyamuni Buddha with the 35 Buddhas of Confession HAR.jpg&lt;br /&gt;
									|link=Articles/Confession_of_Negativity_Overview&lt;br /&gt;
									|text=Bodhicaryāvatāra - Chapter 2&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Dharma Wheel Alex.png&lt;br /&gt;
									|link=Articles/Taking_Hold_of_Bodhicitta_Overview&lt;br /&gt;
									|text=Bodhicaryāvatāra - Chapter 3&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
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					{{Tile&lt;br /&gt;
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						|header=Protecting Bodhicitta&lt;br /&gt;
						|text=In chapters 4-6, Śāntideva emphasizes that once this awakened heart of bodhicitta is cultivated, it must be protected with the same care one would guard a priceless jewel.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
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									|link=Articles/Conscientiousness_Overview&lt;br /&gt;
									|text=Bodhicaryāvatāra - Chapter 4&lt;br /&gt;
								}}&lt;br /&gt;
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									|image=Shantideva-bust cropped.jpg&lt;br /&gt;
									|link=Articles/Vigilant_Introspection_Overview&lt;br /&gt;
									|text=Bodhicaryāvatāra - Chapter 5&lt;br /&gt;
								}}&lt;br /&gt;
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									|link=Articles/Patience_Overview&lt;br /&gt;
									|text=Bodhicaryāvatāra - Chapter 6&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
					{{Tile&lt;br /&gt;
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						|header=Perfecting Bodhicitta&lt;br /&gt;
						|text=These chapters reveal how diligence, meditative concentration, and wisdom work together to transform compassionate intention into the fully realized bodhicitta of a bodhisattva.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
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									|image=Tibetan prostration-tibettravel.org.jpg&lt;br /&gt;
									|link=Articles/Diligence_Overview&lt;br /&gt;
									|text=Bodhicaryāvatāra - Chapter 7&lt;br /&gt;
								}}&lt;br /&gt;
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									|image=Tibetans in Meditation.jpg&lt;br /&gt;
									|link=Articles/Meditative_Concentration_Overview&lt;br /&gt;
									|text=Bodhicaryāvatāra - Chapter 8&lt;br /&gt;
								}}&lt;br /&gt;
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									|link=Articles/Wisdom_Overview&lt;br /&gt;
									|text=Bodhicaryāvatāra - Chapter 9&lt;br /&gt;
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							&amp;lt;/div&amp;gt;&lt;br /&gt;
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						|header=Dedication&lt;br /&gt;
                        |text=The &#039;&#039;Bodhicaryāvatāra&#039;&#039; ends with a concluding prayer, in which Śāntideva makes a dedication for the benefit of others, for the benefit of oneself, and for the flourishing of the teachings.&lt;br /&gt;
						|label=Chapter Ten&lt;br /&gt;
						|page=Articles/Dedication_Overview&lt;br /&gt;
					}}&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
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	|classes=tsdwiki-depth-1 mx-0 my-5 rounded-lg&lt;br /&gt;
	|styles=background-position: 35% 50%;&lt;br /&gt;
	|header=Explore the Bodhicaryāvatāra&lt;br /&gt;
	|offset=col-md-4 p-0&lt;br /&gt;
	|text=A new, interactive way to navigate the text via its outline and related themes and chapters. This visual map allows you to explore the interconnected structure of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; and discover how different concepts and practices relate to one another throughout the work. The interactive format makes it easy to jump between related topics and gain a comprehensive overview of Śāntideva&#039;s systematic approach to the bodhisattva path. &lt;br /&gt;
		&amp;lt;div class=&amp;quot;row mt-5 mb-4&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
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			|header=Bodhicaryāvatāra Outline &lt;br /&gt;
			|text=Navigate Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;. Click on the Miro Mindmaps here. Use two fingers or your mouse to move the cursor and to zoom in and out.&lt;br /&gt;
			|label=&amp;lt;span class=&amp;quot;float-right&amp;quot;&amp;gt;[[File:Miro.webp|x20px|class=align-bottom|]] Miro Mindmap&amp;lt;/span&amp;gt;&lt;br /&gt;
			|ext-link=https://miro.com/app/live-embed/uXjVIoyjUkM=/?embedMode=view_only_without_ui&amp;amp;moveToViewport=-12430,13806,3070,1702&amp;amp;embedId=415674802085&amp;amp;embedAutoplay=true&lt;br /&gt;
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&amp;lt;h2 id=&amp;quot;About the Author&amp;quot;&amp;gt;Part 2: About the Author&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
    |header=Śāntideva&#039;s Life and Works&lt;br /&gt;
	|text=Explore Śāntideva&#039;s life stories and his historical context. What do we know about the life of Śāntideva? What kind of world did he live in? How did his works become so influential? And why do his works continue to inspire generations of practitioners and scholars? This section provides a brief overview of Śāntideva&#039;s cultural milieu and the influence his writings have had in India and beyond.&lt;br /&gt;
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		|page=Articles/Śāntideva&#039;s_Life:_History_and_Legend&lt;br /&gt;
	}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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&amp;lt;h2 id=&amp;quot;Text_Significance_and_Reception&amp;quot;&amp;gt;Part 3: Text Significance and Reception&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|header=The Commentaries of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;: &#039;&#039;A Timeline&#039;&#039;&lt;br /&gt;
	|offset=col-md-4 p-0&lt;br /&gt;
	|text=Travel through the centuries in this visual timeline of the commentaries of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;. Beginning with the first major Indian commentary by Prajñākaramati, the &#039;&#039;Bodhicaryāvatārapañjikā&#039;&#039;, to over a dozen commentaries written in the twentieth century, including a compilation of teachings by the Fourteenth Dalai Lama, this collection is a testament to the profound impact and significance of Śāntideva&#039;s text.&lt;br /&gt;
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			|header=Timeline&lt;br /&gt;
			|text=The Commentaries of the Bodhicaryāvatāra&lt;br /&gt;
			|label=Over the centuries&lt;br /&gt;
			|page=Timeline&lt;br /&gt;
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    |header=Keeping the Flame of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; Alive: From 9th-Century India to 19th-Century Tibet&lt;br /&gt;
	|text=Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; gave rise to a vibrant commentarial tradition in India and Tibet. In this section, we will learn more about 10 centuries of teachings drawn from this text. This section is still being developed. We will keep you posted as we add new materials, articles, and resources. &lt;br /&gt;
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			|text=This short overview gives an account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s history from its origins in India to its transmission in Nepal. It discusses the text&#039;s authorship, traditionally attributed to Śāntideva in 7th century India, and explores various commentaries and abbreviated versions produced by Indian scholars. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
            |image=India-nepal.jpeg&lt;br /&gt;
			|page=Articles/Śāntideva&#039;s_Works_in_India_and_Nepal&lt;br /&gt;
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			|text=This essay offers a comprehensive overview of the Indian commentaries on the Bodhicaryāvatāra (BCA). It details thirteen commentaries composed by Indian authors, highlighting how the BCA was used both as a Mahāyāna practice manual and a debate manual. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
            |image=Nalagiri, a ferocious elephant, sits listening to Buddha Wellcome L0027851.jpg&lt;br /&gt;
			|page=Articles/A_Tale_of_Two_Traditions?_The_Indian_Commentarial_Tradition_on_Śāntideva&#039;s_Bodhicaryāvatāra&lt;br /&gt;
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			|text=This essay explores the transmission and influence of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; in China and Mongolia. He examines the Chinese translation of the text during the Sòng dynasty, and highlights the related political context and translation processes. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
            |image=China AdobeStock.jpg&lt;br /&gt;
			|page=Articles/The_Transmission_of_the_Bodhicaryāvatāra:_China_and_Mongolia&lt;br /&gt;
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			|text=This article provides a detailed account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s impact on Tibetan Buddhism.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
            |image=Sutra alt large.jpg&lt;br /&gt;
			|page=Articles/The_Transmission_of_the_Bodhicaryāvatāra_in_Tibet&lt;br /&gt;
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			|text=This article provides a concise overview of the commentarial tradition surrounding Śāntideva&#039;s Bodhicaryāvatāra in Tibet. It traces the text&#039;s introduction to Tibet in the 8th century, highlighting its rapid translation and subsequent revisions. The study also outlines the development of Tibetan commentaries on the text.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
            |image=Trisong Detsen HAR.jpg&lt;br /&gt;
			|page=Articles/A_Short_Account_of_the_Commentarial_Tradition_in_Tibet&lt;br /&gt;
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			|page=The Tibetan commentarial tradition (11th-19th c.) &lt;br /&gt;
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            |image=Refuge Field Encyclopedia Buddhica Fall 2019.jpg&lt;br /&gt;
			|page=Articles/The_Explanation_Lineage_of_Teachers_of_the_Bodhisattva-caryāvatāra_through_Butön&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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&amp;lt;h2 id=&amp;quot;Study the Text&amp;quot;&amp;gt;Part 4: Study the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
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    |header=The Tibetan late 19th-Century Debates on the &amp;lt;em&amp;gt;Bodhicaryāvatāra&amp;lt;/em&amp;gt;&#039;s Wisdom Chapter&lt;br /&gt;
	|text=Learn more about the debates regarding the meaning of the ninth chapter of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;!&amp;lt;br/&amp;gt; &lt;br /&gt;
&lt;br /&gt;
The ninth chapter presents the Perfection of Wisdom (&#039;&#039;prajñāpāramitā&#039;&#039;) through a rigorous philosophical analysis of emptiness (&#039;&#039;śūnyatā&#039;&#039;), establishing the ultimate nature of reality within the bodhisattva path. The interpretation of this profound text became the object of nineteenth-century Tibetan philosophical debates. The controversy began when Mipham Rinpoche of the Nyingma tradition authored his &#039;&#039;Norbu Ketaka&#039;&#039; commentary, proposing a synthetic interpretation that harmonized Prāsaṅgika and Yogācāra Madhyamaka approaches. This drew strong criticism from Geluk scholars like Drakar Tulku, who defended Tsongkhapa&#039;s stricter Prāsaṅgika position, while Pari Rabsel offered nuanced critiques of both interpretations. These exchanges centered on fundamental hermeneutical questions regarding the proper understanding of conventional and ultimate truth, the role of consciousness in perceiving emptiness, and correct Madhyamaka reasoning methods. The debates reflect broader tensions between Tibetan Buddhist schools regarding philosophical methodology and interpretative approaches while illuminating crucial issues in Buddhist soteriology about how philosophical understanding relates to direct meditative realization. &lt;br /&gt;
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			|header=The Ninth Chapter&lt;br /&gt;
			|image=Paltrul (R. Beer) large.jpg&lt;br /&gt;
			|text=Go to the landing page / hub page for the 9th chapter content and the debates about it.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Ninth Chapter&lt;br /&gt;
		}}&lt;br /&gt;
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	|header=The Way of the Bodhisattva Illuminated: Narrative Commentaries and Recitation Guide&lt;br /&gt;
	|text=This collection presents Buddhist narratives illustrating key verses of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). These instructive tales feature kings, merchants, animals, and divine beings to illuminate the bodhisattva path and to explain the transformative power of bodhicitta, the superiority of spiritual wealth over material possessions, and how bodhisattvas transform adversity into opportunity for spiritual development. This section offers three complementary resources for deepening your engagement with Śāntideva&#039;s teachings: narrative tales that bring the verses to life, detailed commentary that explains their meaning, and guidance for incorporating the text into recitation practice.&lt;br /&gt;
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		|text=Tales of Engaging the Way of the Bodhisattva &amp;lt;i class=&amp;quot;fa-sharp fa-solid fa-expand ml-1 fa-sm align-baseline carnelian&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
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		{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter One|text=Chapter 1}}&lt;br /&gt;
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		{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Five|text=Chapter 5}}&lt;br /&gt;
		{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Six|text=Chapter 6}}&lt;br /&gt;
		{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Seven|text=Chapter 7}}&lt;br /&gt;
		{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Eight|text=Chapter 8}}&lt;br /&gt;
		{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Nine|text=Chapter 9}}&lt;br /&gt;
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		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|text=Narrative Commentary on The Way of the Bodhisattva &amp;lt;i class=&amp;quot;fa-sharp fa-solid fa-expand ml-1 fa-sm align-baseline carnelian&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
	}}&lt;br /&gt;
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		{{MiniTile|link=Practice/Narrative Commentary - Chapter One|text=Chapter 1}}&lt;br /&gt;
		{{MiniTile|link=Practice/Narrative Commentary - Chapter Two|text=Chapter 2}}&lt;br /&gt;
		{{MiniTile|link=Practice/Narrative Commentary - Chapter Three|text=Chapter 3}}&lt;br /&gt;
		{{MiniTile|link=Practice/Narrative Commentary - Chapter Four|text=Chapter 4}}&lt;br /&gt;
		{{MiniTile|link=Practice/Narrative Commentary - Chapter Five|text=Chapter 5}}&lt;br /&gt;
		{{MiniTile|link=Practice/Narrative Commentary - Chapter Six|text=Chapter 6}}&lt;br /&gt;
		{{MiniTile|link=Practice/Narrative Commentary - Chapter Seven|text=Chapter 7}}&lt;br /&gt;
		{{MiniTile|link=Practice/Narrative Commentary - Chapter Eight|text=Chapter 8}}&lt;br /&gt;
		{{MiniTile|link=Practice/Narrative Commentary - Chapter Nine|text=Chapter 9}}&lt;br /&gt;
		{{MiniTile|link=Practice/Narrative Commentary - Chapter Ten|text=Chapter 10}}&lt;br /&gt;
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		|header=Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
		|text=A Method for Reciting the Text &#039;&#039;Engaging in Bodhisattva Conducts: A Stream of Blessings&#039;&#039;, by Dam tshig rdo rje (Mkhan po chos rje)&lt;br /&gt;
		|label=Guide&lt;br /&gt;
		|page=Articles/A_Method_for_Reciting_the_Text_Engaging_in_Bodhisattva_Conducts:_A_Stream_of_Blessings&lt;br /&gt;
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&amp;lt;h2 id=&amp;quot;Practice the Text&amp;quot;&amp;gt;Part 5: Practice the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
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		|text=Practice Doorway &amp;lt;i class=&amp;quot;fa-sharp fa-solid fa-caret-right ml-1 fa-sm align-baseline carnelian&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
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		|text=Bodhicitta in Practice &amp;lt;i class=&amp;quot;fa-sharp fa-solid fa-caret-right ml-1 fa-sm align-baseline carnelian&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
		|link=Practice/Bodhicitta_in_Practice&lt;br /&gt;
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&amp;lt;h3 class=&amp;quot;red-header&amp;quot;&amp;gt;The Practice (སྒོམ་ལུགས་) Traditions&amp;lt;/h3&amp;gt;&lt;br /&gt;
&lt;br /&gt;
The Gomluk Traditions (སྒོམ་ལུགས་, &#039;&#039;sgom lugs&#039;&#039;), or Practice Tradtions (meditation traditions) was a significant contemplative tradition in Tibetan Buddhism that developed a unique approach to studying and practicing the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, Śāntideva&#039;s classic eighth-century text on the bodhisattva path. &lt;br /&gt;
&lt;br /&gt;
The Gomluk approach emphasized the meditative implementation of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; rather than purely scholastic analysis. Its practitioners were known for integrating the text&#039;s teachings—particularly on &#039;&#039;bodhicitta&#039;&#039; (awakened mind), &#039;&#039;śamatha&#039;&#039; (calm abiding), and &#039;&#039;vipaśyanā&#039;&#039; (insight meditation)—directly into their contemplative practice. &lt;br /&gt;
&lt;br /&gt;
This tradition was especially prominent in the 11th-13th centuries during the later spread of Buddhism in Tibet, with notable practitioners in the Kadam and early Kagyu lineages. The Gomluk teachers developed distinctive meditation manuals and techniques for embodying the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s core ethical and philosophical principles, especially those found in the patience, meditation, and wisdom chapters.&lt;br /&gt;
&lt;br /&gt;
What distinguished the Gomluk approach was its experiential focus—treating the &#039;&#039;Bodhicaryāvatāra&#039;&#039; not merely as a philosophical text to be analyzed, but as a practical guidebook for transformation through meditation and daily application.&lt;br /&gt;
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This section traces the development of this tradition and the lives and works of the prominent teachers who upheld it.&lt;br /&gt;
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	}}&lt;br /&gt;
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	|header=&amp;lt;h3 class=&amp;quot;m-0 p-0 border-0&amp;quot;&amp;gt;Living Traditions of Practice &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&amp;lt;em&amp;gt;Patrul Rinpoche&amp;lt;/em&amp;gt;&amp;lt;/small&amp;gt;&amp;lt;/h3&amp;gt;&lt;br /&gt;
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	|text=Patrul Rinpoche (1808-1887) revolutionized how Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; was taught and practiced in Tibet. His accessible teaching style transformed this profound Buddhist text from an elite monastic study into a practical guide that ordinary practitioners could understand and apply on the bodhisattva path. &lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row mt-4&amp;quot;&amp;gt;{{MiniTile&lt;br /&gt;
			|text=A Short Account of Patrul Rinpoche&#039;s Life &amp;lt;i class=&amp;quot;fa-sharp fa-solid fa-caret-right ml-1 fa-sm align-baseline carnelian&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/A Short Account of Patrul Rinpoche&#039;s Life&lt;br /&gt;
			|styles=border: 1px solid #BA1B1D;&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Way of Teaching the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp fa-solid fa-caret-right ml-1 fa-sm align-baseline carnelian&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Tradition &lt;br /&gt;
			|styles=border: 1px solid #BA1B1D;&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=The Lineage Prayer &amp;lt;i class=&amp;quot;fa-sharp fa-solid fa-caret-right ml-1 fa-sm align-baseline carnelian&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Lineage Prayer&lt;br /&gt;
			|styles=border: 1px solid #BA1B1D;&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Practice Instructions &amp;lt;i class=&amp;quot;fa-sharp fa-solid fa-caret-right ml-1 fa-sm align-baseline carnelian&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Practice Instructions&lt;br /&gt;
			|styles=border: 1px solid #BA1B1D;&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche and the Dissemination of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp fa-solid fa-caret-right ml-1 fa-sm align-baseline carnelian&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul and the Dissemination of the Bodhi(sattva)caryāvatāra&lt;br /&gt;
			|styles=border: 1px solid #BA1B1D;&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet &amp;lt;i class=&amp;quot;fa-sharp fa-solid fa-caret-right ml-1 fa-sm align-baseline carnelian&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet&lt;br /&gt;
			|styles=border: 1px solid #BA1B1D;&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Two Commentaries by Patrul Rinpoche&#039;s Disciples &amp;lt;i class=&amp;quot;fa-sharp fa-solid fa-caret-right ml-1 fa-sm align-baseline carnelian&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Two commentaries by Patrul Rinpoche&#039;s Disciples&lt;br /&gt;
			|styles=border: 1px solid #BA1B1D;&lt;br /&gt;
        }}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
{{VerticalSpacer|4}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 id=&amp;quot;Resources &amp;amp; References&amp;quot;&amp;gt;Part 6: Resources &amp;amp; References for Further Exploration&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=File:Pecha Collection.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|image-side=right&lt;br /&gt;
	|imageposition=80% 0%&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
	|header=The Literature (&#039;&#039;Primary and Secondary sources&#039;&#039;)&lt;br /&gt;
	|text=The resources listed below have been tagged to show relationships between classical works and library items (i.e., recensions, translations, scholarship).&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row pt-3&amp;quot;&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4 mw-customtoggle-bodhicarya&lt;br /&gt;
			|image=none&lt;br /&gt;
			|header=Bodhicaryāvatāra&lt;br /&gt;
			|text=Delve deeper into Śāntideva&#039;s main work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|min-height=116px&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-bodhicarya&amp;quot;&amp;gt;&lt;br /&gt;
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						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Source Language)&lt;br /&gt;
						|text=Translations (by source language)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Target Language)&lt;br /&gt;
						|text=Translations (by target language)&lt;br /&gt;
					}}							&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4 mw-customtoggle-bodhicarya-comms&lt;br /&gt;
			|image=none&lt;br /&gt;
			|header=Commentaries on Bodhicaryāvatāra&lt;br /&gt;
			|text=Discover the great commentarial tradition based on Śāntideva&#039;s work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|min-height=116px&lt;br /&gt;
			|extracontent=&lt;br /&gt;
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					{{MiniTile&lt;br /&gt;
						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Commentaries (original texts)&lt;br /&gt;
						|text=Commentaries (Original Texts)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Commentaries (scholarship)&lt;br /&gt;
						|text=Commentaries (Scholarship)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations of Commentaries&lt;br /&gt;
						|text=Translations of Commentaries&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Contemporary Commentaries&lt;br /&gt;
						|text=Contemporary Commentaries&lt;br /&gt;
					}}&lt;br /&gt;
					&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
		&amp;lt;!--{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-4 mw-customtoggle-siksa&lt;br /&gt;
			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Śikṣāsamuccaya&lt;br /&gt;
			|text=Know more about Śāntideva&#039;s Compendium of Training&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-siksa&amp;quot;&amp;gt;&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Translations&lt;br /&gt;
						|text=Translations&lt;br /&gt;
					}}&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}--&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4 mw-customtoggle-resources&lt;br /&gt;
			|image=none&lt;br /&gt;
			|header=Additional Resources&lt;br /&gt;
			|text= Look into discussions on the art of translation and explore resources compiled by scholars &lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|min-height=116px&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-resources&amp;quot;&amp;gt;&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bibliographies&lt;br /&gt;
						|text=Bibliographies&lt;br /&gt;
					}}&lt;br /&gt;
&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;!--&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot;&amp;gt;Versions&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;The Historical Evolution of Multiple Text Versions&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Bodhicaryāvatāra exists in several distinct versions that reflect different stages in its historical development and transmission across Buddhist cultures. The earliest extant version appears in ninth to eleventh-century Dunhuang manuscripts, attributed to Akṣayamati (a name associated with Śāntideva), containing only nine chapters and 702.5 verses with a more individualized focus using first-person pronouns. Over time, the text expanded significantly—the canonical Sanskrit versions contain 912-913 verses across ten chapters, with substantial additions including seventy verses in the Wisdom chapter specifically added to refute non-Buddhist philosophical positions. This textual growth reflects the work&#039;s evolution from a more personal spiritual manual to a comprehensive doctrinal treatise that systematically addresses philosophical opponents while maintaining its practical guidance for bodhisattva practice.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Multiple Tibetan Translations from Different Sanskrit Sources&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Tibetan Buddhist tradition preserves multiple translations of the Bodhicaryāvatāra that were produced at different historical periods using varying Sanskrit manuscripts as source texts (Vorlage). The first Tibetan translation was completed by Kawa Paltsek during the early diffusion period, based on a Kashmir or Eastern Indian manuscript. This was followed by a second translation 150 years later by Rinchen Zangpo and Śākya Lodro, and then a third translation by the Nepalese scholar Sumatikīrti and translator Ngok Loden Sherab, both of which utilized Sanskrit manuscripts from Madhyadeśa (central India). The prominent historian Tāranātha documented three major Sanskrit recensions: the Kashmiri version with over 1,000 verses including Śāntideva&#039;s own praise verses, the Eastern Indian version with 700 verses that lacked certain devotional elements, and the Madhyadeśa version with 1,000 verses that likely served as the basis for the canonical Tibetan translation.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Ongoing Scholarly Revisions and Textual Refinement&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
Even after the establishment of these major translations, Tibetan scholars continued to refine and correct the text through careful comparison with available Sanskrit sources and Indian commentaries. The scholar Sazang Mati Panchen (1294-1376) made significant corrections to the canonical version by consulting multiple Indian texts and commentaries, while Ngakgi Wangpo produced an entirely new bilingual edition after comparing three authentic Sanskrit manuscripts. The great scholar Butön noted discrepancies between existing Tibetan translations and the Sanskrit manuscripts in his possession, leading him to make selective corrections where the meaning was significantly affected. &amp;lt;br&amp;gt;&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;The Multiple and Diverse Translations of the Source Text into Chinese&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Chinese tradition presents perhaps the most complex situation. The text was translated multiple times, but most significantly as the Putixing jing (菩提行經) by Tianxizai in the 10th-11th centuries. The Chinese versions often show substantial divergences from both Sanskrit recensions, including different verse arrangements and some unique passages. Some scholars have suggested these differences may preserve very early readings, while others argue they represent adaptations for Chinese audiences or confusion in the translation process.&amp;lt;br&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== A Classic of World Literature ==&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;text-article&amp;quot;&amp;gt;&lt;br /&gt;
	Like all classics, the Bodhicharyavatara is many things to many readers. It has been described as a philosophical poem, a meditation manual, an inner dialogue, a code of ethical conduct, and a devotional hymn. It is all these, and more. Above all, it is, in Pema Chödrön’s words, “the essential guidebook for fledgling bodhisattvas,” providing a multitude of ways in which one can spur oneself to arouse, act upon, and perfect the central mind-state of the Mahayana practitioner: bodhichitta, which in its conventional sense is the commitment to gain enlightenment for the sake of all beings, and in its ultimate sense is the transcendent insight into emptiness that is necessary if enlightenment is to be won. To the degree that the bodhisattva is the central ideal of Mahayana, the Bodhicharyavatara’s imaginative and inspiring presentation of the bodhisattva path has insured its wide and appreciative readership.&lt;br /&gt;
			&amp;lt;small&amp;gt;([https://www.lionsroar.com/no-time-to-lose-2/ Source: Roger Jackson, Review of No Time to Lose, by Pema Chodron], [https://www.shambhala.com/no-time-to-lose-1966.html Shambhala, 2007].)&amp;lt;/small&amp;gt;&amp;lt;br&amp;gt; &lt;br /&gt;
&lt;br /&gt;
			{{InlineImage&lt;br /&gt;
				|float=right&lt;br /&gt;
				|img=Shantideva Tsemrinpoche.jpg&lt;br /&gt;
				|width=300px&lt;br /&gt;
				|caption=[[Śāntideva]] &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;ཞི་བ་ལྷ་&amp;lt;/small&amp;gt;&lt;br /&gt;
			}}&lt;br /&gt;
			&amp;lt;big&amp;gt;&#039;&#039;&#039;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses|The Way of the Bodhisattva]]&#039;&#039;&#039;&#039;&#039;&amp;lt;/big&amp;gt; is a ten-chapter guide to cultivating the mind of enlightenment and to generating the qualities of compassion, introspection, generosity, patience, and so on. A text of late Indian Buddhism written in Sanskrit by the monk Śāntideva in the early 8th century, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; or &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039;, commonly referred to as &#039;&#039;The Way of the Bodhisattva&#039;&#039; in English, or more literally, &amp;quot;Introduction to the Bodhisattva Practice,&amp;quot; is regarded as one of the great masterpieces of written Buddhist teaching. As such, it has become a part of world literature and is read in many languages by people of all traditions. Presented as a personal reflection on the bodhisattva path, Śāntideva focuses on the concept of &#039;&#039;bodhicitta&#039;&#039;, the bodhisattva&#039;s aspiration for enlightenment, and the main practices of a bodhisattva. Treasured by Buddhists of all traditions, &#039;&#039;The Way of the Bodhisattva&#039;&#039; has been commented on by many of the greatest Buddhist teachers through the ages and translated into modern languages hundreds of times, some of which you can read here. The later text in 10 chapters and [[Texts/Bodhicaryāvatāra/Verses|~913 verses]] is the main text we present here, but also available is the earlier [[Books/Bodhisattvacaryāvatāra:_Entering_the_Way_of_the_Bodhisattvas_(2022,_Khenpo_Gawang_and_Wiener)/Bilingual|Dunhuang text in 9 chapters]] and ~700 verses.&lt;br /&gt;
&lt;br /&gt;
			{{QuoteCite&lt;br /&gt;
				|quote-text=As long as space endures,&lt;br /&gt;
As long as there are beings to be found,&lt;br /&gt;
May I continue likewise to remain&lt;br /&gt;
To drive away the sorrows of the world. &lt;br /&gt;
&amp;lt;div class=&amp;quot;text-80&amp;quot;&amp;gt;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses/10.55|Verse 10.55]]&#039;&#039;&amp;lt;/div&amp;gt;&lt;br /&gt;
			}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
== Chapter Summaries ==&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;row font-serif mx-n2 mx-md-n3&amp;quot;&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Generating Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
	{{Tile&lt;br /&gt;
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		|min-height=156px&lt;br /&gt;
		|header=The Excellence and Benefits of Bodhicitta&lt;br /&gt;
		|text=In chapter 1 of the Bodhicaryāvatāra, Śāntideva describes the excellence and benefits of bodhicitta, the mind that wishes to attain enlightenment for the benefit of all sentient beings, in order to inspire us to take up the path of the bodhisattva.&lt;br /&gt;
		|label=Chapter One&lt;br /&gt;
		|page=Chapter One - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
	}}&lt;br /&gt;
	{{Tile&lt;br /&gt;
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		|min-height=156px&lt;br /&gt;
		|header=Confession of Negativity&lt;br /&gt;
		|label=Chapter Two&lt;br /&gt;
		|page=Chapter Two - Confession of Negativity_Overview&lt;br /&gt;
	}}&lt;br /&gt;
	{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 col-lg-4 px-2 px-lg-3 mb-3&lt;br /&gt;
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		|header=Taking Hold of Bodhicitta&lt;br /&gt;
		|label=Chapter Three&lt;br /&gt;
		|page=Chapter Three - Taking Hold of Bodhicitta&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Protecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
	{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 col-lg-4 px-2 px-lg-3 mb-3&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|header=Conscientiousness&lt;br /&gt;
		|label=Chapter Four&lt;br /&gt;
		|page=Chapter Four - Conscientiousness&lt;br /&gt;
	}}&lt;br /&gt;
	{{Tile&lt;br /&gt;
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		|min-height=156px&lt;br /&gt;
		|header=Vigilant Introspection&lt;br /&gt;
		|label=Chapter Five&lt;br /&gt;
		|page=Chapter Five - Vigilant Introspection&lt;br /&gt;
	}}&lt;br /&gt;
	{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 col-lg-4 px-2 px-lg-3 mb-3&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|header=Patience&lt;br /&gt;
		|label=Chapter Six&lt;br /&gt;
		|page=Chapter Six - Patience&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Perfecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
	{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 col-lg-4 px-2 px-lg-3 mb-3&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|header=Diligence&lt;br /&gt;
		|label=Chapter Seven&lt;br /&gt;
		|page=Chapter_Seven_Diligence_Overview&lt;br /&gt;
	}}&lt;br /&gt;
	{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 col-lg-4 px-2 px-lg-3 mb-3&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|header=Meditative Concentration&lt;br /&gt;
		|label=Chapter Eight&lt;br /&gt;
		|page=Chapter Eight - Meditative Concentration_Overview&lt;br /&gt;
	}}&lt;br /&gt;
	{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 col-lg-4 px-2 px-lg-3 mb-3&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|header=Wisdom&lt;br /&gt;
		|label=Chapter Nine&lt;br /&gt;
		|page=Chapter Nine - Wisdom&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Dedication of Merit&amp;lt;/div&amp;gt;&lt;br /&gt;
	{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 col-lg-4 px-2 px-lg-3 mb-3&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|header=Dedication&lt;br /&gt;
		|label=Chapter Ten&lt;br /&gt;
		|page=Chapter Ten - Dedication_Overview&lt;br /&gt;
	}}&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== [[Study/The_Ninth_Chapter|Chapter 9: Wisdom]] ==&lt;br /&gt;
{{PullBcaVerses|9.1}}&lt;br /&gt;
The “[[Study/The_Ninth_Chapter|Wisdom Chapter]]” is Shāntideva’s exposition of the perfection of wisdom in terms of Madhyamaka, the view of the Middle Way, considered to express the essence of the wisdom teachings of the Prajñāpāramitā sūtras, which are themselves the very heart of Mahāyāna Buddhism. This chapter is long and complex and was clearly important to the author and the many hundreds of commentators that came after, as it is the source of vigorous debate over the past centuries and the subject of a great deal of publications and continued teaching and debate up to today. This website presents a great deal of detail about this content for those students wishing to delve into it. The reason for this is that &#039;&#039;Wisdom,&#039;&#039; is not merely foundational to Buddhist practice, but also the final necessary antidote, which leads to Buddhahood. &lt;br /&gt;
:&amp;quot;The major obstacles to the attainment of full spiritual awakening are the cognitive obscurations. Ultimate wisdom is their direct antidote.&amp;quot; (Source:[[Transcendent Wisdom]], page 16)&lt;br /&gt;
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	|title=[[Study/The_Ninth_Chapter|The landing page for all the material related to the Ninth Chapter on Wisdom can be found here.]]&lt;br /&gt;
	|text=[[Study/The_Ninth_Chapter|To the debates! The ninth chapter on wisdom sparked centuries of debate within Tibetan Buddhism. Learn more here.]]&lt;br /&gt;
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== Practice the Text ==&lt;br /&gt;
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	|header=Bodhicitta in Practice&lt;br /&gt;
	|text=Read through a detailed introduction to the practices associated with Bodhicitta here.&lt;br /&gt;
	|label=Guide&lt;br /&gt;
	|page=Practice/Bodhicitta in Practice&lt;br /&gt;
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&#039;&#039;&#039;Delve deeper here with more resources for your practice.&#039;&#039;&#039;&lt;br /&gt;
:&#039;&#039;&#039;Click on the above link to view the practice section of this website, focused on &amp;quot;Bodhicitta&amp;quot; more generally. In terms of focusing in on the practices associated with the Bodhicaryāvatāra text itself, please see the following:&#039;&#039;&#039; &lt;br /&gt;
*&#039;&#039;&#039;PLEASE CHECK: DO WE HAVE A MORE SPECIFIC PRACTICE PAGE FOR BCA FOR PRACTITIONER AUDIENCES?&#039;&#039;&#039; &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Tradition|Patrul Rinpoche&#039;s Tradition]]: Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra. &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Practice_Instructions|Patrul Rinpoche&#039;s Practice Instructions]]: The Brightly Shining Sun: A Step-by-Step Guide to Meditating on the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey&lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Lineage_Prayer|Prayer to the Lineage of the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey]]&lt;br /&gt;
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== People ==&lt;br /&gt;
* [[People/Śāntideva|Śāntideva]] (late 7th to mid-8th century CE) - The author of the &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; and the &#039;&#039;Śikṣāsamuccaya&#039;&#039;. &lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; [[Explore/Śāntideva&#039;s_Works|Śāntideva&#039;s Works]]&lt;br /&gt;
* [[People/Prajñākaramati|Prajñākaramati]] (950 - 1030) - The 11th-century Indian scholar who wrote the most influential commentary on the text, the &#039;&#039;[[Texts/Bodhisattvacaryāvatāraprajñāparicchedapariṇamana-pañjikā|Bodhisattvacaryavatara-panjika]]&#039;&#039;. His detailed explanations shaped how the work has been understood and taught for nearly a thousand years, making his commentary essential for serious study of the text.&lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; Kate Crosby and Andrew Skilton&#039;s translation (1995) of &amp;quot;The Bodhicaryāvatāra&amp;quot; includes scholarly apparatus that references Prajñākaramati&#039;s commentary extensively.&lt;br /&gt;
** [[Louis de la Vallée Poussin (1901-1914) work]] remains an important foundational piece of scholarship on Prajñākaramati&#039;s commentary. &lt;br /&gt;
**Also see [[Dissertations/A_Study_of_the_Wisdom_Chapter_(Prajñāpāramitā_Pariccheda)_of_the_Bodhicaryāvatārapañjikā_of_Prajñākaramati|Oldmeadow, Peter R. &amp;quot;A Study of the Wisdom Chapter (Prajñāpāramitā Pariccheda) of the Bodhicaryāvatārapañjikā of Prajñākaramati.&amp;quot;]] PhD diss., Australian National University, 1994. https://openresearch-repository.anu.edu.au/handle/1885/110199.&lt;br /&gt;
* [[People/Atiśa|Atiśa Dīpaṃkara]] (982-1054) - The Bengali master who helped transmit the text to Tibet and incorporated its teachings into his influential &#039;&#039;[[Lamp for the Path to Enlightenment]]&#039;&#039;. He was instrumental in establishing the bodhisattva ideal in Tibetan Buddhism.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Atiśa Dīpaṃkara Śrījñāna&#039;s Teaching on the Bodhisattvacaryāvatāra]]. &lt;br /&gt;
* [[Tsongkhapa]] (1357 - 1419) - The 14th-century founder of the Gelug school who extensively quoted and taught from the &#039;&#039;Bodhisattvacaryavatara&#039;&#039; in his major works, particularly the Lamrim Chenmo. His interpretations became foundational for one of Tibet&#039;s largest Buddhist schools.&lt;br /&gt;
**&#039;&#039;&#039;[https://www.youtube.com/watch?v=m6o9FlX2vyc Watch the Dalai Lama teaching]&#039;&#039;&#039; &#039;&#039;The Great Treatise on the Stages of the Path to Enlightenment&#039;&#039; (Lamrim Chenmo), in which he mentions Tsongkhapa and Śāntideva&#039;s Way of the Bodhisattva. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Books/Steps_on_the_Path_to_Enlightenment,_Vol._3|Geshe Lhundub Sopa&#039;s &amp;quot;Steps on the Path to Enlightenment&amp;quot; Volume 3]] covers &amp;quot;The Way of the Bodhisattva&amp;quot; where &amp;quot;readers are acquainted with the bodhisattva&#039;s path and the altruistic desire to make service to others the driving force of spiritual development&amp;quot;. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Tsong kha pa on Śāntideva&#039;s Way of the Bodhisattva]] (COMING SOON) &lt;br /&gt;
* [[People/Khu_nu_bla_ma_bstan_&#039;dzin_rgyal_mtshan|Khunu Lama]] and His Holiness the [[14th Dalai Lama]] (1935- ) - Khunu Lama Tenzin Gyaltsen ཁུ་ནུ་བླ་མ་བསྟན་འཛིན་རྒྱལ་མཚན་ (1894/1895 - 1977) passed his understanding of &#039;&#039;The Way of the Bodhisattva&#039;&#039; and the essence of its practice to His Holiness the Dalai Lama, who has gone on to give many teachings and commentaries on the text around the world, doing more than any other person in modern times to make it accessible to modern audiences. His teachings have been published in multiple languages and have introduced millions to Śāntideva&#039;s work.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Living Bodhicitta: Khunu Lama&#039;s Transmission of the Bodhicaryāvatāra]]. &lt;br /&gt;
**&#039;&#039;&#039;STUDY:&#039;&#039;&#039; [[A Precious Lamp in Praise of Bodhicitta]], a text by Khunu Lama, 1981.&lt;br /&gt;
* [[People/Patrul_Rinpoche|Patrul Rinpoche]] (1808 - 1887) - The 19th-century Tibetan master whose commentary &amp;quot;Words of My Perfect Teacher&amp;quot; includes extensive teachings on the Bodhisattvacaryavatara and helped preserve its transmission in the Nyingma tradition during a crucial period. You can read more about his life here: [[Practice/A_Short_Account_of_Patrul_Rinpoche&#039;s_Life|A Short Account of Patrul Rinpoche&#039;s Life]] by Padmakara Translation Group. Or read how Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra here: [[Practice/Patrul_Rinpoche&#039;s_Tradition|Bodhicaryāvatāra: Teaching Methods &amp;amp; Overview, by Alak Zenkar Rinpoche. Translated by Adam Pearcey]].&lt;br /&gt;
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== Further Research ==&lt;br /&gt;
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		|text=Selected bibliography of academic and related references on Śāntideva&#039;s life and texts.&lt;br /&gt;
		|label=2735 Resources&lt;br /&gt;
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=== Events ===&lt;br /&gt;
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	|header=&amp;lt;h3 class=&amp;quot;m-0 p-0 border-0&amp;quot;&amp;gt;The Bodhisattva&#039;s Way of Life &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&amp;lt;em&amp;gt;with His Holiness Ratna Vajra Rinpoche the 42nd Sakya Trizin&amp;lt;/em&amp;gt;&amp;lt;/small&amp;gt;&amp;lt;/h3&amp;gt;&lt;br /&gt;
	|offset=col-md-4 p-0&lt;br /&gt;
	|text=A 6-month weekly online course on the timeless authoritative manual for spiritual development in Mahayana Buddhism.&lt;br /&gt;
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His Holiness Ratna Vajra Rinpoche the 42nd Sakya Trizin imparts the precious teachings of the &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039;, composed by the eighth-century Mahāsiddha Śāntideva and cherished for centuries by all the great lamas of Tibet. To accompany your learning, Venerable Khenpo Jordan provides monthly live Q&amp;amp;A review sessions online and in English. &lt;br /&gt;
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🗓️ Starts on 20 of September 2025&lt;br /&gt;
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Participate in this teaching by enrolling for free now!&lt;br /&gt;
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[https://sachenfoundation.teachable.com/p/bodhisattvacharyavatara &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-pen-to-square fa-fw mx-1&amp;quot; style=&amp;quot;--fa-primary-color: #8e3c40; --fa-secondary-color: #8e3c40;&amp;quot;&amp;gt;&amp;lt;/i&amp;gt; Learn more here &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-expand-wide ml-1 fa-sm align-baseline&amp;quot; style=&amp;quot;--fa-primary-color: #8e3c40; --fa-secondary-color: #8e3c40;&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;]&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-md-6&amp;quot;&amp;gt;{{YouTube&lt;br /&gt;
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		|caption=The 42nd Sakya Trizin: &amp;lt;em&amp;gt; Intro to the Bodhicaryāvatāra &amp;lt;/em&amp;gt;&lt;br /&gt;
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=== Other Resources ===&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-1 px-1&amp;quot;&amp;gt;[[File:Santideva app.webp|200px|class=w-100 h-auto|link=https://app.shantideva.com/]]&amp;lt;/div&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-11 px-1&amp;quot;&amp;gt;&#039;&#039;&#039;[https://app.shantideva.com/ The Shantideva App]&#039;&#039;&#039; by Christian Steinert with Berzin Archives content. This app displays one verse a day from Śāntideva&#039;s text and allows you to read through the entire text in MANY languages. You can choose to see the text in Chinese, English, Tibetan, Sanskrit, Dutch, German, Arabic, etc. Amazing!  		&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-1 px-1&amp;quot;&amp;gt;[[File:Bodhisvara image.jpg|200px|class=w-100 h-auto|link=https://www.bodhisvara.com/]]&amp;lt;/div&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-11 px-1&amp;quot;&amp;gt;&#039;&#039;&#039;[https://www.bodhisvara.com/ Bodhisvara: Melodies of Awakening]&#039;&#039;&#039; by Christian Bernert and Prof. Kashinath Nyaupane. This website presents Prof. Nyaupane&#039;s beautiful recordings of Sanskrit verses from the &#039;&#039;Bodhicaryāvatāra&#039;&#039; and other classical Indian texts. The project represents over two years of dedicated work. The &#039;&#039;Bodhicaryāvatāra&#039;&#039; project took over two years to complete. With the generous permission of Prof. Nyaupane, the verses are available to listen to within the [https://bodhicitta.tsadra.org/index.php/Texts/Bodhicary%C4%81vat%C4%81ra/Verses/1.1 &#039;&#039;Bodhicaryāvatāra&#039;&#039; Multiverse] section of this website.&lt;br /&gt;
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		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Bodhicittavivara%E1%B9%87a&amp;diff=106385</id>
		<title>Bodhicittavivaraṇa</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Bodhicittavivara%E1%B9%87a&amp;diff=106385"/>
		<updated>2025-10-03T21:23:27Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
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		|introduction=The &#039;&#039;Bodhicittavivaraṇa&#039;&#039; (&#039;&#039;Commentary on the Awakening Mind&#039;&#039;) is both a Madhyamaka analysis and a practical guide for cultivating the awakening mind. Traditionally attributed to the second-century master Nāgārjuna, this work of 112 verses preceded by a prose introduction provides a comprehensive treatment of the two aspects of bodhicitta: &#039;&#039;conventional bodhicitta&#039;&#039; as the compassionate aspiration for all beings&#039; enlightenment, and &#039;&#039;ultimate bodhicitta&#039;&#039; as the direct realization of emptiness (&#039;&#039;śūnyatā&#039;&#039;). The text&#039;s approach consists in grounding ethical aspiration in ontological analysis, showing how understanding the empty nature of phenomena naturally generates universal compassion.&lt;br /&gt;
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Modern scholarship remains divided on authorship and dating questions. The related scholarly debate revolves around issues such as the development of Buddhist philosophical schools, the relationship between sūtra and tantra traditions, and the processes through which texts gain canonical authority. &lt;br /&gt;
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The text&#039;s reception demonstrates extraordinary interpretive flexibility, serving as the scriptural foundation for diverse philosophical positions and contemplative approaches. Indian Madhyamaka commentators cited it to support arguments against Yogācāra idealism, while Tibetan interpreters found in it validation for doctrines ranging from strict Prāsaṅgika philosophy as well as for practices including &#039;&#039;mahāmudrā&#039;&#039; and mind training.&lt;br /&gt;
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			|header=&amp;lt;div class=&amp;quot;clipped-2-lines text-110 line16&amp;quot;&amp;gt;བྱང་ཆུབ་སེམས་ཀྱི་འགྲེལ་པ་ཞེས་བྱ་བ།&amp;lt;/div&amp;gt;&lt;br /&gt;
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|main-text=&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Text&amp;quot;&amp;gt;Part 1: About the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
&amp;lt;h3&amp;gt;Titles of the Text&amp;lt;/h3&amp;gt;&lt;br /&gt;
The Sanskrit title &#039;&#039;Bodhicittavivaraṇa&#039;&#039; (&#039;&#039;bodhi-citta-vivaraṇa&#039;&#039;) literally translates as &amp;quot;&#039;&#039;Commentary on the Awakening Mind&#039;&#039;.&amp;quot;&lt;br /&gt;
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Chinese canonical collections preserve a paraphrastic version titled &#039;&#039;Pu ti xin li xiang lun&#039;&#039; (菩提心離相論) in Taishō 1661, meaning &amp;quot;&#039;&#039;Treatise on the Awakening Mind Free of Characteristics&#039;&#039;,&amp;quot; translated by the Kashmiri monk Dānapāla in 1005 CE during the Song Dynasty.&lt;br /&gt;
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The Tibetan translation &#039;&#039;byang chub sems kyi &#039;grel pa&#039;&#039; is a calque of Sanskrit. It employs standard Tibetan equivalents for &#039;&#039;bodhicitta&#039;&#039; and &#039;&#039;vivaraṇa&#039;&#039;. The word &#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;grel pa&#039;&#039; emphasizes the text&#039;s commentarial function. Across major editions of the Tibetan Tengyur, including the Derge and Peking redactions, the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; is consistently classified within the Tantra Commentary section (རྒྱུད་འགྲེལ་, &#039;&#039;rgyud &#039;grel&#039;&#039;). This tantric classification stems exclusively from the text&#039;s introductory elements: an invocation to the tantric deity Vajrasattva and the quotation of a foundational verse drawn from chapter 2 of the &#039;&#039;Guhyasamājatantra&#039;&#039;. Despite this placement, the main body of the work is a philosophical treatise on Madhyamaka, focusing on the two truths and a critique of the Yogācāra school, and is devoid of further tantric concepts or ritual instructions. Modern scholarly consensus therefore regards the work as fundamentally a Mahāyāna philosophical text whose canonical cataloging reflects a decision based on its explicit tantric framing rather than a systematic analysis of its predominantly philosophical content. &lt;br /&gt;
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&amp;lt;h3&amp;gt;Textual Heritage and Transmission&amp;lt;/h3&amp;gt;&lt;br /&gt;
The Sanskrit manuscript tradition presents a complex picture of partial preservation and scattered fragments, with no complete Sanskrit manuscript discovered to date. Cambridge MS Or. 713 preserves Sanskrit fragments alongside related texts. According to Lindtner, additional Sanskrit fragments survive as quotations throughout Indian commentarial literature, such as the &#039;&#039;Ālokamālāṭīkā&#039;&#039; (containing verse 20 of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;). Later commentaries,  including Abhayākaragupta&#039;s &#039;&#039;Abhayapaddhati&#039;&#039;, Raviśrījñāna&#039;s &#039;&#039;Amṛtakaṇikā&#039;&#039;, and Vibhūticandra&#039;s &#039;&#039;Amṛtakaṇikoddyotanāmatippaṇī&#039;&#039;, preserve substantial portions, allowing partial textual reconstruction.&lt;br /&gt;
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The Tibetan translation history reveals a sophisticated and complex selection process, improving textual accuracy over several centuries. The initial translation by the Indian abbot Guṇākara, working with Tibetan translator Rapshi Shenyen, represents a first-wave transmission during the later propagation period. Subsequent revision by Kanakavarma, collaborating with the renowned translator Patsap Nyima Drak, produced what scholars consider the authoritative version. Patsap Nyima Drak&#039;s involvement proves particularly significant given his role in transmitting Prāsaṅgika Madhyamaka texts and his reputation for translation precision. However, we know from the commentaries of Rongtönpa, Śākya Chokden, and the Fourth Shamarpa, that a larger number of translations of the text were available up to the sixteenth century. &lt;br /&gt;
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This situation must have represented a significant scholastic challenge that was navigated in various ways by the three main commentators of the text. Rongtön Sheja Kunrik (1367–1449) approached the issue as a master textual critic and editor. His colophon reveals that he consulted six different Tibetan translations (by Rabzhi Chökyi Shenyen, Gurab Chökyi Sherab, Sengkar Shakya Ö, Sherab Drakpa, Marpa Chökyi Wangchuk, and Patsab Nyima Drak) and meticulously collated them to produce a composite root text based on what he judged to be the &amp;quot;best of the words and meanings.&amp;quot; Following him, Śākya Chokden (1428–1507) mentions thirteen extant translations, including the one written down by the great scholar Tsangnakpa Tsöndru Senge. However, instead of collating, he made a deliberate choice to base his entire philosophical project on a single authoritative version: the translation by Patsab Lotsāwa Nyima Drak. Completing this chronological triad, the Fourth Shamarpa, Chökyi Drakpa Yeshe Pal Zangpo (1453–1524), mentions four major Tibetan translations: Smṛtijñānakīrti&#039;s translation, which was transmitted alongside his commentary, Khu Lotsāwa Dödebar’s prose translation, Lotsāwa Chökyi Sherab’s translation based on teachings from Paṇḍita Kṛṣṇa, and Patsab Lotsāwa Nyima Drak’s famous translation.&lt;br /&gt;
&lt;br /&gt;
Modern critical editions emerged through modern scholarly efforts beginning with Christian Lindtner&#039;s pioneering reconstruction in his &#039;&#039;Nagarjuniana&#039;&#039; (1982). Lindtner&#039;s methodology involved collating available Sanskrit fragments with Tibetan witnesses. He identified two primary translation lines (A and B) and a third one (C) corresponding to the Tibetan translation found in Smṛtijñānakīrti&#039;s commentary, which happens to contain quotes of the root text. His edition distinguishes between readings preserving older transmission layers and those reflecting editorial standardization, providing an apparatus noting significant variants. Harunaga Isaacson&#039;s subsequent identification of Sanskrit quotations in tantric commentaries expanded the available corpus. &lt;br /&gt;
&lt;br /&gt;
The Chinese version of the text, Taishō 1661, is a complete prose paraphrase rather than a literal verse-by-verse translation. It is still significant as a witness to the text&#039;s transmission since all 112 verses are represented, although sometimes only as slight traces within the interpretive prose. While its paraphrastic nature limits its use for critically reconstructing the original Sanskrit, this version provides valuable evidence. It confirms that the text was circulating and translated by the turn of the eleventh century and shows how the work&#039;s philosophical ideas were understood and transmitted within the Chinese Buddhist tradition.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Available Translations&amp;lt;/h3&amp;gt;&lt;br /&gt;
In English, two resources reliably anchor present study. First, Christian Lindtner’s translation in &#039;&#039;Nagarjuniana&#039;&#039; (1982) offers a philologically rigorous rendering keyed to Tibetan witnesses and the surviving Sanskrit fragments. His apparatus highlights variant readings and transmission lines, which makes it especially useful for close comparison of technical terms and for tracking how specific verses read across the A/B/C translation streams. Second, Thupten Jinpa&#039;s translation prioritizes clarity of exposition while maintaining terminological discipline; brief orienting notes help nonspecialists follow the argumentative arc from the invocatory frame to the Madhyamaka core.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Content and Structure&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Bodhicittavivaraṇa&#039;&#039; opens with an homage to Vajrasattva followed by a declaration of intent to explain bodhicitta cultivation, immediately establishing its dual theoretical and practical orientation. The prose introduction quotes a verse from the &#039;&#039;Guhyasamājatantra&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s second chapter:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=From the beginning, the mind is unborn.&lt;br /&gt;
It is empty of an essence, free from all elaboration.&lt;br /&gt;
}}&lt;br /&gt;
The versified exposition unfolds through carefully structured philosophical progression demonstrating remarkable architectural coherence. Opening verses (4–11) establish foundations by refuting non-Buddhist concepts of a permanent self, examining various &#039;&#039;ātman&#039;&#039; theories from brahmanical schools and demonstrating their logical inconsistencies. This critique extends beyond mere polemic by introducing key Madhyamaka principles about the absence of inherent existence while showing how even sophisticated philosophical positions can harbor subtle substantialism. &lt;br /&gt;
&lt;br /&gt;
The analysis then addresses Buddhist Abhidharma positions (verses 12–25), particularly reification of aggregates, elements, and sense-fields, demonstrating how analytical categories themselves require Madhyamaka deconstruction.&lt;br /&gt;
&lt;br /&gt;
The work&#039;s central philosophical contribution emerges in verses 26–56, presenting a detailed  Madhyamaka critique of Yogācāra positions. This section systematically examines consciousness-only doctrine, the three natures theory, and &#039;&#039;ālayavijñāna&#039;&#039; concepts, demonstrating how seemingly sophisticated analyses still harbor attachments to inherent existence. The critique specifically targets any attempt to establish consciousness as ultimately real while denying external objects, showing this position&#039;s internal contradictions through detailed argumentation. &lt;br /&gt;
&lt;br /&gt;
Verses 57–72 establish the Madhyamaka alternative by presenting emptiness not as another philosophical position but as the absence of all inherent existence, including consciousness itself.&lt;br /&gt;
&lt;br /&gt;
Final sections (73–112) demonstrate how realizing emptiness naturally manifests as compassionate activity, resolving apparent tensions between ultimate understanding and conventional engagement. This integration represents the text&#039;s distinctive contribution, showing that genuine realization of emptiness spontaneously generates universal compassion rather than nihilistic withdrawal. The work concludes with verses praising bodhicitta&#039;s benefits and dedicating merit, traditional elements framing philosophical analysis within soteriological purpose while encouraging practical application of theoretical insights.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Table 1: Structural Analysis of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;/h5&amp;gt;&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! Section !! Verses !! Primary Focus !! Philosophical Method !! Significance&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Introduction&lt;br /&gt;
{{!}}Prose + 1–3&lt;br /&gt;
{{!}}Homage, introduction to the two bodhicittas&lt;br /&gt;
{{!}}Scriptural authority, conceptual framework&lt;br /&gt;
{{!}}Establishes tantric context and fundamental distinction&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Refutation of Non-Buddhist Self&lt;br /&gt;
{{!}}4-11&lt;br /&gt;
{{!}}Critique of &#039;&#039;ātman&#039;&#039; theories&lt;br /&gt;
{{!}}Logical analysis, reductio arguments&lt;br /&gt;
{{!}}Clears conceptual ground for emptiness analysis&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Analysis of Buddhist Reification&lt;br /&gt;
{{!}}12-25&lt;br /&gt;
{{!}}Aggregates, elements, sense-fields&lt;br /&gt;
{{!}}Internal critique of Abhidharma categories&lt;br /&gt;
{{!}}Demonstrates subtlety of substantialist thinking&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Yogācāra Critique&lt;br /&gt;
{{!}}26-56&lt;br /&gt;
{{!}}Consciousness-only, &#039;&#039;trisvabhāva&#039;&#039;, &#039;&#039;ālaya&#039;&#039;&lt;br /&gt;
{{!}}Systematic philosophical deconstruction&lt;br /&gt;
{{!}}Extensive Madhyamaka critique of Yogācāra&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Madhyamaka Synthesis&lt;br /&gt;
{{!}}57-72&lt;br /&gt;
{{!}}Emptiness and dependent origination&lt;br /&gt;
{{!}}Apophatic definition through negation&lt;br /&gt;
{{!}}Positive exposition through complete negation&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Compassionate Activity&lt;br /&gt;
{{!}}73-104&lt;br /&gt;
{{!}}Bodhisattva conduct and ethics&lt;br /&gt;
{{!}}Integration of ultimate and conventional&lt;br /&gt;
{{!}}Demonstrates wisdom-compassion unity&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Conclusion&lt;br /&gt;
{{!}}105-112&lt;br /&gt;
{{!}}Benefits, dedication of merit&lt;br /&gt;
{{!}}Aspirational verses, traditional closure&lt;br /&gt;
{{!}}Frames philosophical analysis within soteriological purpose&lt;br /&gt;
{{!}}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Author&amp;quot;&amp;gt;Part 2: About the Author&amp;lt;/h2&amp;gt;&lt;br /&gt;
&amp;lt;h3&amp;gt;Traditional Attribution and Profile&amp;lt;/h3&amp;gt;&lt;br /&gt;
The colophon unambiguously attributes the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; to &amp;quot;the great master Ārya Nāgārjuna,&amp;quot; placing the work within the corpus of Buddhism&#039;s most influential post-canonical philosopher. Nāgārjuna stands as the foundational figure of Madhyamaka philosophy and among the most important thinkers in Buddhist intellectual history. His life story is a blend of historical fact and legendary tales. Traditional accounts place his origins in the Andhra Pradesh region of southern India. According to these traditions, Nāgārjuna was born into a brahmin family but later converted to Buddhism. He was seen as a remarkable prodigy who quickly mastered the entire collection of Buddhist scriptures. His true genius, however, shone through when he systematically developed the philosophical doctrine of emptiness (&#039;&#039;śūnyatā&#039;&#039;).&lt;br /&gt;
&lt;br /&gt;
His association with Nālandā, whether as founder or early teacher, positions Nāgārjuna at the center of Indian Buddhist institutional development. Traditional accounts of his residence at Śrīparvata Mountain in South India connect him to important patronage networks, suggesting that his influence extended beyond purely monastic circles into royal courts and broader society. The Tibetan tradition preserves over one hundred texts attributed to him, ranging from fundamental philosophical treatises to devotional hymns, medical works, and alchemical texts. This vast attributed corpus suggests multiple historical figures may have borne the name Nāgārjuna. Multiple attributions reflect both prolific output and pseudepigraphic tendencies (see analysis in &#039;&#039;The Authorship Debate&#039;&#039; below). According to modern scholarship, the &amp;quot;tantric Nāgārjuna,&amp;quot; associated with esoteric practices and alchemical pursuits, represents a distinct historical figure whose works became conflated with the earlier philosopher. Traditional Tibetan sources also sometimes distinguish these figures while maintaining that both represent authentic expressions of Nāgārjuna&#039;s teaching lineage. &lt;br /&gt;
&lt;br /&gt;
Tibetan historians, however, generally regarded the tantric and philosophical Nāgārjunas as expressions of one enlightened master capable of teaching across multiple vehicles. Traditional accounts describe Nāgārjuna as having produced works addressing the Three Wheels of Doctrine: while the &#039;&#039;Mūlamadhyamakakārikā&#039;&#039; represents a second wheel emphasis on emptiness, the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; aligns with third wheel positive descriptions of ultimate reality. &lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;The Authorship Debate&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s coherent structure and balanced treatment of topics suggest single authorship rather than compilation from diverse sources. Modern scholarship, however, questions whether the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; was composed by the same Nāgārjuna who authored the &#039;&#039;Mūlamadhyamakakārikā&#039;&#039;, generating extensive controversy illuminating broader methodological issues in Buddhist studies. Christian Lindtner emerged as the primary advocate for authentic attribution, incorporating the text into his influential list of thirteen genuine Nāgārjuna works based on comprehensive stylistic and doctrinal analysis. His methodology employs the &#039;&#039;Mūlamadhyamakakārikā&#039;&#039; as a baseline for comparison, examining philosophical consistency, argumentative strategies, technical terminology, and compositional patterns. This approach argues that the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s sophisticated structure, philosophical depth, and stylistic features align perfectly with accepted works like the &#039;&#039;Yuktiṣaṣṭikā&#039;&#039; and &#039;&#039;Ratnāvalī&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
Evidence supporting traditional attribution includes frequent citations by later Madhyamaka commentators who treated it as authoritative, suggesting established recognition within Indian Buddhist scholarship. The text&#039;s systematic critique of Yogācāra positions fits Nāgārjuna&#039;s general opposition to substantialist philosophies, while its integration of emptiness analysis with bodhicitta cultivation represents logical development of his philosophical project. Isaacson&#039;s discovery of &#039;&#039;Bodhicittavivaraṇa&#039;&#039; verses embedded in Abhayākaragupta&#039;s &#039;&#039;Abhayapaddhati&#039;&#039; demonstrates the text&#039;s circulation by the eleventh century among tantric commentators who explicitly attributed it to Nāgārjuna. &lt;br /&gt;
&lt;br /&gt;
The case against traditional attribution rests on several significant observations about the text&#039;s absence from early commentarial literature and apparent anachronisms. The foundational Prāsaṅgika commentators omit this text despite its relevance (see Table 2 below). This silence appears particularly significant given Candrakīrti&#039;s comprehensive knowledge of Nāgārjuna&#039;s corpus and tendency to cite extensively from authentic works. The text first appears definitively in Bhāviveka&#039;s mature work but remains absent from his earlier compositions, suggesting either later composition or initially limited circulation.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Table 2: Evidence in the Attribution Debate&amp;lt;/h5&amp;gt;&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! Evidence Type !! Supporting Traditional Attribution !! Questioning Traditional Attribution &lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Stylistic Analysis&#039;&#039;&#039;&lt;br /&gt;
{{!}}Similar to &#039;&#039;Yuktiṣaṣṭikā&#039;&#039;, &#039;&#039;Ratnāvalī&#039;&#039;, &#039;&#039;Catuḥstava&#039;&#039; (Lindtner)&lt;br /&gt;
{{!}}Differs from negative dialectics of MMK (Dragonetti)&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Citation History&#039;&#039;&#039;&lt;br /&gt;
{{!}}Quoted by Bhāviveka, Aśvabhāva, Śāntarakṣita (Lindtner)&lt;br /&gt;
{{!}}Absent from Buddhapālita, Candrakīrti&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Doctrinal Content&#039;&#039;&#039;&lt;br /&gt;
{{!}}Systematic Madhyamaka methodology&lt;br /&gt;
{{!}}Sophisticated engagement with later Yogācāra ideas (Williams, Buescher)&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Textual Evidence&#039;&#039;&#039;&lt;br /&gt;
{{!}}Stanza 57 in Maitrīpa&#039;s &#039;&#039;Pañcākāra&#039;&#039;&lt;br /&gt;
{{!}}Quotes verse 71 from &#039;&#039;Madhyāntavibhāga&#039;&#039; (Dragonetti)&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Manuscript Attribution&#039;&#039;&#039;&lt;br /&gt;
{{!}}Consistently attributed in traditional sources&lt;br /&gt;
{{!}}Attributions can be honorary&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Dating Indicators&#039;&#039;&#039;&lt;br /&gt;
{{!}}Could indicate skilled imitation&lt;br /&gt;
{{!}}&#039;&#039;Guhyasamāja&#039;&#039; quotation, Vajrasattva invocation suggest later tantric context&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Philosophical Method&#039;&#039;&#039;&lt;br /&gt;
{{!}}Consistent with Nāgārjuna&#039;s approach&lt;br /&gt;
{{!}}Positive language unusual for early Madhyamaka&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Historical Context&#039;&#039;&#039;&lt;br /&gt;
{{!}}Sophisticated understanding possible later&lt;br /&gt;
{{!}}Post-fourth-century dating likely&lt;br /&gt;
{{!}}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Scholarly Disagreements&amp;lt;/h3&amp;gt;&lt;br /&gt;
The debate reflects methodological tensions between traditional attribution and critical analysis, with some scholars distinguishing &amp;quot;philosophical authenticity&amp;quot; from historical authorship. Paul Williams argues convincingly that the sophisticated Yogācāra critique indicates composition after the full development of consciousness-only philosophy in the fourth–fifth centuries, while Carmen Dragonetti&#039;s analysis highlights specific philosophical positions appearing anachronistic for the second century.&lt;br /&gt;
&lt;br /&gt;
The defense emphasizes the text&#039;s philosophical consistency with established Nāgārjuna works and its systematic treatment of emerging Mahāyāna concepts that could have been present in nascent forms during the classical period. Critics respond that the level of technical engagement with Yogācāra terminology requires familiarity with developed scholastic systems unavailable before the fourth century. The debate has evolved beyond simple attribution questions to examine what constitutes philosophical authenticity in Buddhist literature, with some scholars suggesting that doctrinal coherence matters more than historical authorship for understanding the text&#039;s significance.&lt;br /&gt;
&lt;br /&gt;
Yochimizu&#039;s analysis of the &#039;&#039;Guhyasamāja&#039;&#039; quotation in the text&#039;s opening provides additional evidence for later composition, noting that the specific way this tantric material is integrated suggests familiarity with developed esoteric traditions rather than early experimentation with tantric vocabulary. Mathes notes that the &#039;&#039;Guhyasamāja&#039;&#039; quotation in the text&#039;s opening may indicate that the author could have been the tantric Nāgārjuna of the Ārya tradition of the &#039;&#039;Guhyasamājatantra&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
Recent scholarship explores possibilities of multiple authorship layers, suggesting the text might preserve authentic Nāgārjuna teachings with later elaborations or represent sophisticated pseudepigraphic composition by someone deeply familiar with his philosophical approach. This theory could explain both stylistic similarities to accepted works and the presence of apparently anachronistic elements. From this standpoint, the sophisticated integration of philosophical argument with practical instruction might reflect editorial synthesis rather than single authorship, a common pattern in Indian philosophical literature where texts evolved through commentary and revision processes.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Text Significance and Reception&amp;quot;&amp;gt;Part 3: Text Significance and Reception&amp;lt;/h2&amp;gt;&lt;br /&gt;
&amp;lt;h3&amp;gt;Significance for Bodhicitta Studies&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Bodhicittavivaraṇa&#039;&#039; represents a philosophically sophisticated exposition of bodhicitta in classical Indian Buddhist literature. As mentioned previously, it provides a systematic integration of the awakening mind doctrine with Madhyamaka emptiness philosophy. Unlike texts treating bodhicitta as merely ethical, this work establishes its fundamental identity with the realization of emptiness and thus prioritizes teaching ultimate bodhicitta. From the text&#039;s perspective, the ultimate bodhicitta, defined as a direct realization of emptiness, spontaneously manifests as conventional bodhicitta through natural expression of wisdom recognizing the arbitrary nature of self-other distinctions. &lt;br /&gt;
&lt;br /&gt;
Conventional bodhicitta emerges not merely as motivation or attitude but as the natural expression of wisdom, while ultimate bodhicitta transcends any conceptual elaboration. This nondual approach differs from treatises presenting these as sequential stages or separate practices insofar as, according to the author of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;, a genuine understanding of emptiness necessarily generates universal compassion. As the belief in inherent self-existence collapses, the conventional nature of boundaries limiting empathy and compassion falls apart, and bodhicitta in its conventional aspect shines forth.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Reception History&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Bodhicittavivaraṇa&#039;&#039; is a work that stands at the intersection of scholastic Madhyamaka philosophy and tantric practice, defined by its systematic use of philosophical reasoning within an explicit tantric framework. This positioning is key to understanding its reception history in India and Tibet. The text&#039;s synthesis is characteristic of the intellectual and religious environment of tenth-century India, a period when scholar-adepts sought to integrate formal philosophy with tantric methodologies. Its reception reflects this context: largely overlooked by earlier Indian Mādhyamikas, the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; became an important text for later &#039;&#039;siddhas&#039;&#039; and for the Tibetan traditions that continued their project of unifying the sūtra and tantra paths.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;The Influence of the Text in India&amp;lt;/h3&amp;gt;&lt;br /&gt;
The early history of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; in India is marked by a conspicuous silence from the great Madhyamaka masters. As Paul Williams notes, the text is never mentioned or cited by key figures like Buddhapālita, the authentic Bhāviveka, or Candrakīrti. This absence suggests that if the work existed in their time, it was not considered an authoritative part of the Nāgārjunian corpus by the principal representatives of the school.&lt;br /&gt;
&lt;br /&gt;
Evidence for the text&#039;s circulation only began to appear in later Indian literature. The &#039;&#039;Bodhicittavivaraṇa&#039;&#039; gained prominence among the late Indian mahāsiddhas, a claim substantiated by its use in the eleventh century by the siddha Maitrīpa. He quotes stanza 57 of the text in his &#039;&#039;Pañcākāra&#039;&#039;, indicating that the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; was circulating and held authority within these tantric contemplative circles. While sources do not state that Maitrīpa explicitly named Nāgārjuna when quoting, the act of quoting from a text traditionally attributed to the master signifies an acceptance of its authority within his lineage. Further evidence of its status comes from Smṛtijñānakīrti (c. tenth century), who composed a commentary on the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;, and from Bhāvya (a later tantric author also named Bhāviveka), the author of the &#039;&#039;Madhyamakaratnapradīpa&#039;&#039;, who relied heavily on the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;. This pattern shows that the text, regardless of its true origin, became an important work in India during the final flourishing of Buddhism, valued for its unique ability to bridge Madhyamaka philosophy with the Vajrayāna worldview.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;The Early Kadam Tradition&amp;lt;/h3&amp;gt;&lt;br /&gt;
The transmission of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; to Tibet was decisively shaped by the Bengali master Atiśa Dīpaṃkara Śrījñāna (982–1054). Recognizing its value for synthesizing sūtra and tantra, Atiśa brought the text to Tibet and, as Apple has shown, quotes extensively from it in his short treatises. In his work on bodhicitta, &#039;&#039;The Open Basket of Jewels&#039;&#039; (&#039;&#039;Ratnakaraṇḍodghāṭa&#039;&#039;), the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; and Śāntideva&#039;s text are the most quoted works. Considering the status of the &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; for his followers in the Kadam school, this must have established the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; as an authoritative text in this lineage.&lt;br /&gt;
&lt;br /&gt;
The Kadam tradition resolved the text’s hybrid nature by interpreting it as a unique bridge between the Pāramitāyāna and the Vajrayāna. This view is particularly articulated by the twelfth-century scholar Majapa Tsöndru Senge. As Paul Williams discusses, Majapa&#039;s textual classification—which is not merely a later interpretation but a documented historical categorization—places the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; in a special category of its own as the single text that demonstrates that the sūtra and tantra corpora share &amp;quot;a single meaning or goal.&amp;quot; He saw it as a commentary on the &#039;&#039;Guhyasamājatantra&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s discussion of ultimate bodhicitta, using Madhyamaka reasoning to elucidate a core tantric principle. For the Kadampas, the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; was not merely a philosophical treatise but a practical manual for cultivating the correct view necessary for advanced practice.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;The Geluk Tradition&amp;lt;/h3&amp;gt;&lt;br /&gt;
As the spiritual successors to the Kadam school, the Geluk tradition founded by Tsongkhapa Lobzang Drakpa (1357–1419) inherited and amplified the Kadam interpretation of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;. Following the precedent set by Majapa, Tsongkhapa and later Geluk masters like Khedrub Je consistently cite the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; in a tantric context, treating it as an authoritative commentary on the &#039;&#039;Guhyasamājatantra&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
Tsongkhapa and Khedrub Je fully embraced the text&#039;s tantric framing and purpose while using its Madhyamaka philosophical core as the basis for doctrinal arguments. In the Geluk curriculum, the text provides a Nāgārjunian foundation for the doctrine of emptiness as it is understood within the Vajrayāna, making its analysis an indispensable preparation for the generation and completion stages of Highest Yoga Tantra. From that perspective, the nature of emptiness mentioned in the introduction of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; can be understood as referring to the innate mind of clear light.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;The Kagyu Tradition&amp;lt;/h3&amp;gt;&lt;br /&gt;
The Kagyu tradition also holds the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; in high esteem but reinterprets it to provide doctrinal support for its central practice of Mahāmudrā, the &amp;quot;Great Seal.&amp;quot; The text&#039;s importance is underscored by the Seventh Karmapa, Chödrak Gyatso (1454–1506), who, as Klaus-Dieter Mathes notes, included it in his influential collection of &amp;quot;Indian Mahāmudrā Works&amp;quot; (Chakgya Chenpo Gyazhung), cementing its place in the Kagyu canon.&lt;br /&gt;
&lt;br /&gt;
The Kagyu reading, exemplified in the commentary by the Fourth Shamarpa, Chökyi Drakpa Yeshe Pal Zangpo, foregrounds passages that support direct, nonconceptual meditation on the nature of mind. While the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; does not explicitly use the term luminosity (&#039;&#039;prabhāsvara&#039;&#039;), the Kagyu tradition interprets its description of ultimate bodhicitta as a direct reference to the luminous, empty awareness realized in Mahāmudrā. This interpretive move equates the text&#039;s nondual philosophical conclusions with the direct experience of the mind&#039;s nature, thus transforming its Madhyamaka analysis into a practical manual for stabilizing nonconceptual awareness.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Table 3: Reception History at a Glance&amp;lt;/h5&amp;gt;&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! Tradition !! Period !! Key Interpreters !! Primary Use &lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Indian Siddha Tradition&lt;br /&gt;
{{!}}10th–11th c&lt;br /&gt;
{{!}}Maitrīpa, Smṛtijñānakīrti&lt;br /&gt;
{{!}}Bridging Madhyamaka philosophy and Vajrayāna&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Kadampa&lt;br /&gt;
{{!}}11th–14th c.&lt;br /&gt;
{{!}}Atiśa, Majapa&lt;br /&gt;
{{!}}Manual for cultivating the correct view for tantra&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Geluk&lt;br /&gt;
{{!}}14th c.–present&lt;br /&gt;
{{!}}Tsongkhapa, Khedrub Je, 14th Dalai Lama&lt;br /&gt;
{{!}}Philosophical preparation for Highest Yoga Tantra&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Kagyu&lt;br /&gt;
{{!}}15th c.–present&lt;br /&gt;
{{!}}7th Karmapa, 4th Shamarpa&lt;br /&gt;
{{!}}Doctrinal support for Mahāmudrā practice&lt;br /&gt;
{{!}}}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Study the Text&amp;quot;&amp;gt;Part 4: Study the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
&amp;lt;h3&amp;gt;Key Verses and Passages&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s influence stems largely from several key verses that encapsulate its distinctive synthesis of Madhyamaka analysis with positive descriptions of ultimate reality, creating interpretive challenges that have generated centuries of scholarly discussion.&lt;br /&gt;
&lt;br /&gt;
The opening invocation immediately establishes the text&#039;s dual nature by invoking Vajrasattva, a tantric deity, while promising exposition of bodhicitta cultivation that transcends sectarian boundaries. The reference to destroying three types of existence frames bodhicitta as liberative rather than merely ethical, prefiguring the integration of practice and philosophy throughout the work. &lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=Homage to glorious Vajrasattva!&lt;br /&gt;
It has been stated [in the &#039;&#039;Guhyasamājatantra&#039;&#039;]:&lt;br /&gt;
:Devoid of all real entities;&amp;lt;br&amp;gt;Utterly discarding all objects and subjects,&amp;lt;br&amp;gt;Such as aggregates, elements and sense-fields;&amp;lt;br&amp;gt;Due to sameness of selflessness of all phenomena,&amp;lt;br&amp;gt;One&#039;s mind is primordially unborn;&amp;lt;br&amp;gt;It is in the nature of emptiness.&lt;br /&gt;
&lt;br /&gt;
[...]&lt;br /&gt;
&lt;br /&gt;
Those bodhisattvas who practice by means of the secret mantra, after having generated awakening mind in terms of its conventional aspect in the form of an aspiration, must [then] produce the ultimate awakening mind through the force of meditative practice. I shall therefore explain its nature.&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
Verse 2 provides a concise Madhyamaka definition of the ultimate awakening mind:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=The Buddhas maintain the awakening mind&lt;br /&gt;
To be not obscured by such conceptions&lt;br /&gt;
As consciousness of &amp;quot;self,&amp;quot; &amp;quot;aggregates&amp;quot; and so on;&lt;br /&gt;
It is always characterized by emptiness.&lt;br /&gt;
}}&lt;br /&gt;
In this verse, bodhicitta is not defined as a mere intention but as the mind&#039;s natural state when unobscured by the conceptual grasping at a &amp;quot;self&amp;quot; or at seemingly solid &amp;quot;aggregates&amp;quot; (&#039;&#039;skandhas&#039;&#039;). Its essential, ever-present characteristic is emptiness. Atiśa, in his &#039;&#039;Ratnakaraṇḍodghāṭa&#039;&#039;, quotes this verse as an authoritative statement by Nāgārjuna to summarize the nature of the ultimate mind. For Atiśa, it shows how a practitioner, established in both compassion and emptiness, comes to realize this nondual state, demonstrating the verse&#039;s long-standing role as a definitive instruction.&lt;br /&gt;
&lt;br /&gt;
Verse 20 illustrates the limitation of subjective imputation through a famous example:&lt;br /&gt;
&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=With respect to the same female body,&lt;br /&gt;
Three different notions are entertained&lt;br /&gt;
By the ascetic, the lustful and a (wild) dog,&lt;br /&gt;
As a corpse, an object of lust, or food.&lt;br /&gt;
}}&lt;br /&gt;
This verse explains that identical phenomena appear differently depending on mental conditioning, driving home the Madhyamaka point that perceived objects lack inherent nature and are labeled by a mind influenced by conceptual frameworks and karmic conditioning.&lt;br /&gt;
&lt;br /&gt;
The teaching in verse 25 proceeds with the text&#039;s graduated refutation of progressively subtler views:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=To overcome grasping at selfhood&lt;br /&gt;
[The Buddha] taught aggregates, elements and so on.&lt;br /&gt;
By abiding in the [state of] mind only,&lt;br /&gt;
The beings of great fortune even renounce that [teaching].&lt;br /&gt;
}}&lt;br /&gt;
In this verse, it is explained that the teachings on &amp;quot;aggregates&amp;quot; and &amp;quot;elements&amp;quot; were given as an antidote to grasping at a permanent self. It then introduces the Yogācāra standpoint of &amp;quot;mind only&amp;quot; (&#039;&#039;cittamātra&#039;&#039;) as a higher, provisional method used by &amp;quot;beings of great fortune&amp;quot; to renounce even the subtle grasping at those very aggregates and elements. The verse functions as a skillful transition, presenting the mind-only view as a necessary step on the path.&lt;br /&gt;
&lt;br /&gt;
The pivotal verse 27 explains that Yogācāra&#039;s foundational doctrine is of limited validity when considered from a higher perspective:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=&amp;quot;All of this is but one&#039;s mind,&amp;quot;&lt;br /&gt;
That which was stated by the Able One&lt;br /&gt;
Is to alleviate the fear of the childish;&lt;br /&gt;
It is not (a statement) of (final) truth.&lt;br /&gt;
}}&lt;br /&gt;
This verse distinguishes between denying external objects and affirming consciousness&#039;s ultimate reality, arguing Buddha&#039;s consciousness-only teaching served a therapeutic, provisional purpose rather than a final, metaphysical one.&lt;br /&gt;
 &lt;br /&gt;
Verse 43 makes a radical apophatic statement about the ultimate nature of mind, powerfully undercutting any tendency to reify consciousness:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=In brief the buddhas have never seen&lt;br /&gt;
Nor will they ever see [such a mind];&lt;br /&gt;
So how can they see it as intrinsic nature&lt;br /&gt;
That which is devoid of intrinsic nature.&lt;br /&gt;
}}&lt;br /&gt;
The author states here that not even the buddhas, with their omniscient wisdom, have ever perceived &amp;quot;the mind&amp;quot; as a distinct, findable entity. The concluding rhetorical question makes clear that it is impossible to see an intrinsic nature in that which is fundamentally devoid of it. In his &#039;&#039;Ratnakaraṇḍodghāṭa&#039;&#039;, Atiśa quotes this verse immediately after scriptural citations on the mind&#039;s clear light nature, using Nāgārjuna&#039;s authority to guide the practitioner away from subtle grasping at consciousness itself as an ultimately real thing.&lt;br /&gt;
&lt;br /&gt;
Verse 46&#039;s pure negation—&amp;quot;without characteristics and unborn&amp;quot;—exemplifies Madhyamaka methodology by indicating absence rather than positive metaphor while insisting on language&#039;s limits:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=Devoid of characteristics and origination,&lt;br /&gt;
Devoid of substantive reality and transcending speech,&lt;br /&gt;
Space, awakening mind, and enlightenment&lt;br /&gt;
Possess the characteristics of nonduality.&lt;br /&gt;
}}&lt;br /&gt;
This verse operates by indicating an absence of limiting characteristics, comparing ultimate bodhicitta to space to suggest freedom from conceptual boundaries. The identity between bodhicitta and enlightenment collapses conventional path-goal distinctions by suggesting the awakening mind already expresses the goal.&lt;br /&gt;
&lt;br /&gt;
A key section for understanding the text&#039;s historical context is found in verses 71–73. Verse 71 provides a series of synonyms for ultimate bodhicitta:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=It is described as suchness and as the reality-limit,&lt;br /&gt;
As signlessness and as the ultimate truth,&lt;br /&gt;
As the supreme awakening mind;&lt;br /&gt;
It is described also as emptiness.&lt;br /&gt;
}}&lt;br /&gt;
This verse is a focal point of scholarly controversy, as its list of terms closely corresponds to a verse in the &#039;&#039;Madhyāntavibhāga&#039;&#039; (1.14), a foundational Yogācāra text, suggesting a later composition date for the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;. The passage culminates in verse 73, which links this philosophical insight directly to practice:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=When this emptiness (as explained)&lt;br /&gt;
Is thus meditated upon by yogis,&lt;br /&gt;
No doubt there will arise in them&lt;br /&gt;
A sentiment attached to other&#039;s welfare.&lt;br /&gt;
}}&lt;br /&gt;
This verse encapsulates the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s unique approach. It argues that universal compassion is not simply an exercise in imagination or an emotional response to past kindness but rather the natural and inevitable result of realizing the empty, dependent nature of all phenomena. For the author, seeing that the self and others lack inherent existence dissolves the very basis of self-cherishing, allowing a concern for the welfare of others to arise spontaneously. &lt;br /&gt;
&lt;br /&gt;
Verse 88 addresses the fundamental challenge of integrating the ultimate view of emptiness with the practice of discipline on the conventional level, presenting their synthesis as the pinnacle of the path:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=Those who understand this emptiness of phenomena &lt;br /&gt;
Yet (also) conform to the law of karma and its results, &lt;br /&gt;
That is more amazing than amazing! &lt;br /&gt;
That is more wondrous than wondrous!&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Core Concepts and Frameworks&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s primary aim is to provide a precise philosophical framework for understanding the ultimate nature of the awakening mind (&#039;&#039;bodhicitta&#039;&#039;). It achieves this by defining bodhicitta through the lens of Madhyamaka philosophy and outlining a systematic method of analysis to realize it directly. This approach integrates profound wisdom with compassionate practice.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h4&amp;gt;The Two Aspects of the Awakening Mind&amp;lt;/h4&amp;gt;&lt;br /&gt;
The text&#039;s analysis is built upon the Mahāyāna distinction between two aspects of bodhicitta, which it presents as complementary dimensions of a single awakened state:&lt;br /&gt;
#&#039;&#039;&#039;Conventional Awakening Mind (&#039;&#039;saṃvṛtibodhicitta&#039;&#039;):&#039;&#039;&#039; It includes the wish to attain enlightenment for the benefit of all beings (&#039;&#039;aspirational bodhicitta&#039;&#039;) and the active engagement in the practices that lead to that goal (&#039;&#039;engaged bodhicitta&#039;&#039;). The text treats this compassionate engagement not as a preliminary stage to be discarded but as the natural and necessary expression of wisdom within the world of conventional reality.&lt;br /&gt;
#&#039;&#039;&#039;Ultimate Awakening Mind (&#039;&#039;paramārthabodhicitta&#039;&#039;):&#039;&#039;&#039; This is the direct, nonconceptual realization of emptiness (&#039;&#039;śūnyatā&#039;&#039;). The text defines it as a mind free from all conceptual elaboration (&#039;&#039;prapañca&#039;&#039;) and beyond the duality of subject and object. In a radical claim, the author identifies this ultimate bodhicitta with enlightenment itself, not merely as a cause that leads to it. This collapses the conventional distinction between the path and the goal, suggesting that the mind that directly realizes emptiness is already expressing the awakened state.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h4&amp;gt;The Method: A Fourfold Refutation&amp;lt;/h4&amp;gt;&lt;br /&gt;
To guide the practitioner toward the realization of ultimate bodhicitta, the text employs a systematic, four-stage process of negation. This progressive analysis is designed to dismantle all conceptual attachments to inherent existence (&#039;&#039;svabhāva&#039;&#039;), moving from the most coarse to the most subtle.&lt;br /&gt;
#&#039;&#039;&#039;Negation of the Non-Buddhist Self:&#039;&#039;&#039; The analysis begins by refuting the theories of a permanent, independent, and unitary self or soul (&#039;&#039;ātman&#039;&#039;) as found in non-Buddhist Indian philosophies. This is the standard starting point for Buddhist analysis, clearing away the most obvious form of grasping.&lt;br /&gt;
#&#039;&#039;&#039;Negation of the Substantial Reality of Phenomena (&#039;&#039;dharmas&#039;&#039;):&#039;&#039;&#039; The critique then turns inward to Buddhist philosophy, specifically the Abhidharma view. While Abhidharma deconstructs the self into its constituent components (&#039;&#039;dharmas&#039;&#039;), it can lead to a subtle grasping at these components as being ultimately real. The &#039;&#039;Bodhicittavivaraṇa&#039;&#039; demonstrates that these &#039;&#039;dharmas&#039;&#039; are also empty of inherent existence.&lt;br /&gt;
#&#039;&#039;&#039;Negation of the Inherent Existence of Consciousness:&#039;&#039;&#039; This is the most extensive part of the refutation. It represents a detailed critique of the Yogācāra school. After demonstrating the emptiness of external objects, the mind or consciousness itself can become the last object of grasping. The text systematically refutes the idea that consciousness (specifically the &#039;&#039;ālayavijñāna&#039;&#039; or &amp;quot;storehouse consciousness&amp;quot;) is an ultimately real foundation, showing that it too is devoid of inherent existence.&lt;br /&gt;
#&#039;&#039;&#039;Negation of the Negation Itself:&#039;&#039;&#039; The final step prevents the practitioner from turning &amp;quot;emptiness&amp;quot; into a new philosophical position or a subtle object of attachment. By negating the negation, the analysis avoids the extremes of eternalism (affirming some ultimate reality) and nihilism (negating conventional reality). This final move ensures that Madhyamaka remains a &amp;quot;middle way&amp;quot; that transcends all fixed conceptual standpoints.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Table 4: Core Concepts and Technical Terms&amp;lt;/h5&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! Sanskrit !! Tibetan !! English !! Philosophical Function&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;śūnyatā&#039;&#039;&lt;br /&gt;
{{!}}&#039;&#039;stong pa nyid&#039;&#039;&lt;br /&gt;
{{!}}Emptiness&lt;br /&gt;
{{!}}The absence of inherent existence; the ultimate nature of all phenomena.&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;svabhāva&#039;&#039;&lt;br /&gt;
{{!}}&#039;&#039;rang bzhin&#039;&#039;&lt;br /&gt;
{{!}}Inherent Existence&lt;br /&gt;
{{!}}The object of negation in Madhyamaka analysis; a self-sufficient, independent mode of being.&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;pratītyasamutpāda&#039;&#039;&lt;br /&gt;
{{!}}&#039;&#039;rten &#039;byung&#039;&#039;&lt;br /&gt;
{{!}}Dependent Origination&lt;br /&gt;
{{!}}The positive description of conventional reality; how things exist interdependently.&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;prapañca&#039;&#039;&lt;br /&gt;
{{!}}&#039;&#039;spros pa&#039;&#039;&lt;br /&gt;
{{!}}Mental Proliferation&lt;br /&gt;
{{!}}The conceptual elaboration that obscures a direct realization of emptiness.&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;nirvikalpa&#039;&#039;&lt;br /&gt;
{{!}}&#039;&#039;rnam par mi rtog&#039;&#039;&lt;br /&gt;
{{!}}Nonconceptual&lt;br /&gt;
{{!}}The mode of cognition that directly realizes ultimate bodhicitta.&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;ālayavijñāna&#039;&#039;&lt;br /&gt;
{{!}}&#039;&#039;kun gzhi rnam shes&#039;&#039;&lt;br /&gt;
{{!}}Storehouse Consciousness&lt;br /&gt;
{{!}}The foundational Yogācāra concept of mind&lt;br /&gt;
{{!}}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Key Commentaries on the Text&amp;lt;/h3&amp;gt;&lt;br /&gt;
The commentarial tradition surrounding the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; reveals how philosophical texts evolve through interpretive communities that elaborate, clarify, and sometimes transform original meanings while adapting content to new contexts and audiences. These commentaries not only explain difficult passages but also demonstrate the text&#039;s continuing relevance across diverse cultural and philosophical contexts throughout Buddhist history.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h4&amp;gt;Smṛtijñānakīrti&#039;s Commentary on the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;/h4&amp;gt;&lt;br /&gt;
The commentary on the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; by the eleventh-century Indian paṇḍita Smṛtijñānakīrti, the &#039;&#039;Bodhicittavivaraṇaṭīkā&#039;&#039;, represents one of the most sophisticated tantric interpretations of Nāgārjuna&#039;s treatise. From its opening verses, where the author humbly states his intention to eliminate conceptual elaborations (&#039;&#039;rtog pa kun spangs pa&#039;&#039;) motivated purely by faith (&#039;&#039;dad pas&#039;&#039;) rather than worldly concerns, the commentary positions itself as a profound integration of Madhyamaka philosophy with Vajrayāna practice. Significantly, Smṛtijñānakīrti immediately frames the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s instructions as originating from the &#039;&#039;Guhyasamājatantra&#039;&#039; and being specifically intended for &amp;quot;yogis and yoginis&amp;quot; (&#039;&#039;rnal &#039;byor pha dang ma&#039;&#039;), thereby establishing the text not as a general Mahāyāna treatise but as an essential guide for tantric practitioners.&lt;br /&gt;
&lt;br /&gt;
Methodologically, the commentary employs a classical Indian doxographical structure, systematically dismantling competing philosophical positions to establish the supremacy of Madhyamaka. The author provides extensive refutations of &#039;&#039;tīrthika&#039;&#039; (non-Buddhist), Vaibhāṣika, Sautrāntika, and Cittamātra positions, with particular emphasis on deconstructing the Yogācāra notion of substantially existent self-awareness (&#039;&#039;svasaṃvedana&#039;&#039;, &#039;&#039;so so rang rig&#039;&#039;). Through sophisticated logical analysis, including his famous &amp;quot;sensation-triad&amp;quot; critique (&#039;&#039;tshor ba po&#039;&#039;, &#039;&#039;tshor byed&#039;&#039;, &#039;&#039;tshor bya&#039;&#039; - &#039;&#039;vedaka&#039;&#039;, &#039;&#039;vedya&#039;&#039;, &#039;&#039;vedanā&#039;&#039;), Smṛtijñānakīrti demonstrates that even immediate self-awareness is merely conceptual construction lacking inherent existence.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Ultimate Bodhicitta as Vajrasattva Mahāmudrā&amp;lt;/h5&amp;gt;&lt;br /&gt;
The commentary&#039;s most significant contribution is its explicit identification of the path&#039;s ultimate goal. It describes the fully ripened result of ultimate bodhicitta as the &amp;quot;essence of nonabiding nirvana that is the support of all tathāgatas of the three times.&amp;quot; This fruition, the commentary states, is none other than the &amp;quot;&#039;&#039;&#039;form of Vajrasattva Mahāmudrā&#039;&#039;&#039;&amp;quot; (&#039;&#039;rdo rje sems dpa&#039;i sku phyag rgya chen po&#039;o&#039;&#039;).&lt;br /&gt;
To clarify this, the commentary explains the symbolism of the vajra itself:&lt;br /&gt;
&lt;br /&gt;
:The vajra is the &amp;quot;self-nature of emptiness, the essence of the &#039;&#039;&#039;five wisdoms and five families&#039;&#039;&#039;&amp;quot; (&#039;&#039;ye shes lnga dang rigs lnga&#039;i rang bzhin&#039;&#039;).&lt;br /&gt;
&lt;br /&gt;
It functions as a &amp;quot;weapon&amp;quot; (&#039;&#039;mtshon cha&#039;&#039;) that destroys the afflictions arising from wrong views.&lt;br /&gt;
&lt;br /&gt;
The commentary&#039;s treatment of ultimate bodhicitta reveals its distinctive tantric orientation. Rather than presenting emptiness as a mere negation, the commentary describes the intrinsic nature of the mind as &amp;quot;unborn from the beginning&amp;quot; (&#039;&#039;gdod nas ma skyes pa&#039;&#039;) and possessing the &amp;quot;nature of emptiness&amp;quot; (&#039;&#039;stong pa nyid kyi rang bzhin&#039;&#039;). This unconditioned awareness, which Nāgārjuna&#039;s root text likens to a &amp;quot;precious jewel&amp;quot; (&#039;&#039;rin chen&#039;&#039;) that cannot be stolen by afflictions, is the ultimate object of realization.&lt;br /&gt;
&lt;br /&gt;
To recognize this nature, the author prescribes space-like meditation (&#039;&#039;nam mkha&#039; sgom pa&#039;&#039;) as the direct means. The commentary explains this is necessary because the mind is fundamentally &amp;quot;inexpressible&amp;quot; (&#039;&#039;mtshon bya med pa&#039;&#039;); it cannot be captured by concepts of existence or nonexistence, and therefore its &amp;quot;abiding nature is that of space&amp;quot; (&#039;&#039;gnas pa nam mkha&#039;i mtshan nyid yin&#039;&#039;).&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;The Practice of Space-Like Meditation&amp;lt;/h5&amp;gt;&lt;br /&gt;
The commentary provides a profoundly practical explanation of space-like meditation grounded in the philosophical view of the root text. It clarifies that this method is not a mere mental exercise but a direct means of realizing the mind&#039;s fundamental nature, which is established from the outset as &amp;quot;unborn from the beginning&amp;quot; (&#039;&#039;gdod nas ma skyes pa&#039;&#039;) and possessing the &amp;quot;nature of emptiness&amp;quot; (&#039;&#039;stong pa nyid kyi rang bzhin&#039;&#039;). This foundational view immediately refutes the extremes of existence and nonexistence, positioning the practice as a direct experience of the Middle Way.&lt;br /&gt;
&lt;br /&gt;
The method involves resting in a state of &amp;quot;nonfixation&amp;quot; (&#039;&#039;dmigs pa med pa&#039;&#039;), which the commentary explains is not an object for the mind (&#039;&#039;citta&#039;&#039;) or mental factors (&#039;&#039;caitta&#039;&#039;). This state has the defining &amp;quot;characteristic of space&amp;quot; (&#039;&#039;nam mkha&#039;i mtshan nyid&#039;&#039;), an analogy the text unpacks with precision. Just as space exists conventionally but is found to be empty upon analysis, so too is the mind. The commentary emphasizes the nonduality of this relationship, stating that space and the mind of awakening (&#039;&#039;bodhicitta&#039;&#039;) &amp;quot;are not separate; they are indivisible.&amp;quot; Therefore, the practice is not one of mind observing an external space, but of realizing the mind&#039;s own space-like, inexpressible nature—a nature that cannot be pinned down by the conceptual labels of &amp;quot;existence&amp;quot; or &amp;quot;nonexistence.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
This state is further defined not as a blank void but as &amp;quot;emptiness-wisdom&amp;quot; (&#039;&#039;stong pa ye shes&#039;&#039;), a nonconceptual awareness that is simultaneously empty and luminous. The commentary succinctly defines the practice with the pith instruction: &amp;quot;to master meditation on space is asserted to be meditation on emptiness&amp;quot; (&#039;&#039;nam mkha&#039; sgom pa chud pa ni stong pa nyid ni bsgom par &#039;dod&#039;&#039;). It glosses the term for mastery, &#039;&#039;chud pa&#039;&#039;, as &amp;quot;to realize the meaning&amp;quot; (&#039;&#039;don rtogs pa&#039;o&#039;&#039;), underscoring that the goal is direct, experiential understanding, not mere intellectual assent. To firmly ground this method in scriptural authority, the commentary cites the &#039;&#039;Prajñāpāramitā Sūtras&#039;&#039; as a source, quoting the line: &amp;quot;Subhūti, to meditate on space is to meditate on the perfection of wisdom.&amp;quot; This connection situates the practice at the very heart of Mahāyāna philosophy, presenting it as the definitive technique for actualizing the ultimate nature of reality.&lt;br /&gt;
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&amp;lt;h4&amp;gt;Rongtönpa&#039;s Commentary&amp;lt;/h4&amp;gt;&lt;br /&gt;
Rongtön Sheja Kunrik&#039;s fifteenth-century commentary, titled &#039;&#039;A Commentary on the Bodhicittavivaraṇa Called Rays of the Sun&#039;&#039; (&#039;&#039;Byang chub kyi sems kyi &#039;grel bshad nyi ma&#039;i &#039;od zer&#039;&#039;), was composed at Nalendra Monastery during a period when Rongtön perceived significant deficiencies in contemporary Tibetan scholarship. It reflects Rongtön&#039;s formation in Sangphu Monastery&#039;s analytical tradition as well as his deep engagement with multiple meditation lineages. The commentary follows the root text&#039;s classical division between conventional and ultimate bodhicitta. While the opening section on conventional bodhicitta provides systematic instruction for generating compassionate aspiration, the extensive second section on ultimate bodhicitta becomes both philosophical centerpiece and practical manual. Rongtön defines ultimate bodhicitta as &amp;quot;the primordial wisdom that realizes the two types of selflessness&amp;quot; (&#039;&#039;bdag med gnyis rtogs pa&#039;i ye shes&#039;&#039;), establishing it as nondual awareness rather than conceptual understanding.&lt;br /&gt;
&lt;br /&gt;
The commentary&#039;s philosophical architecture centers on the inseparability of the two truths (&#039;&#039;bden gnyis dbyer med&#039;&#039;), articulated through his profound formulation that &amp;quot;emptiness itself is the conventional&amp;quot; (&#039;&#039;stong pa nyid kho na kun rdzob ste&#039;&#039;), revealing their nondual nature while preventing practitioners from falling into eternalist or nihilistic extremes. The text contains no discussion of &#039;&#039;bde gshegs snying po&#039;&#039; (Sugata essence) or &#039;&#039;sangs rgyas kyi khams&#039;&#039; (&#039;&#039;buddhadhātu&#039;&#039;), the standard Tibetan terms for inherent buddha-nature doctrine. Instead, when Rongtön uses the term &amp;quot;essence of enlightenment&amp;quot; (&#039;&#039;byang chub kyi snying po&#039;&#039;), he refers to something fundamentally different: the essential character of the enlightened state itself rather than any inherent potential within sentient beings. When describing the enlightened as those who &amp;quot;abide in the essence of enlightenment&amp;quot; (&#039;&#039;byang chub kyi snying po la bzhugs pa&#039;&#039;), Rongtön immediately clarifies this means they &amp;quot;know all phenomena to be empty and equal to space&amp;quot; (&#039;&#039;chos thams cad stong pa nam mkha&#039; dang mtshungs par mkhyen no&#039;&#039;).&lt;br /&gt;
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&amp;lt;h5&amp;gt;Distinctive Interpretations&amp;lt;/h5&amp;gt;&lt;br /&gt;
Rongtön&#039;s most significant innovation lies in providing an explicit tantric framing that transforms the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; from Sūtrayāna philosophy into Vajrayāna preparation. His identification of Buddha Vairocana (Bcom ldan &#039;das rnam par snang mdzad) as the ultimate source of the root verses, combined with special homage to Vajradhara (Rdo rje &#039;chang) as the embodiment of ultimate bodhicitta, establishes the text as essential for &amp;quot;those who wish to practice the path of Secret Mantra&amp;quot; (&#039;&#039;gsang sngags kyi sgo&#039;i spyad pa spyod par &#039;dod pa rnams&#039;&#039;).&lt;br /&gt;
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The commentary&#039;s colophon reveals Rongtön&#039;s corrective intent, noting that while many &amp;quot;wanna-be-scholars&amp;quot; (&#039;&#039;mkhas rlom&#039;&#039;) existed in Tibet, the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; remained outside their &amp;quot;scope&amp;quot; (&#039;&#039;spyod yul ma yin pas&#039;&#039;). His scholarly sophistication manifests in the great care he took to establish the root text. In doing so, he consulted six translations (&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;gyur drug&#039;&#039;), including those of Marpa and Patsab Nyima Drak, from which he selected optimal readings.&lt;br /&gt;
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&amp;lt;h5&amp;gt;From Philosophy to Practice&amp;lt;/h5&amp;gt;&lt;br /&gt;
Perhaps most remarkably, Rongtön uses Nāgārjuna&#039;s philosophical arguments as meditation instructions that parallel Mahāmudrā methodology without, however, employing that terminology. His practical guidance emphasizes cultivating a &amp;quot;mind free from any focal point or referent&amp;quot; (&#039;&#039;dmigs gtad dang bral ba&#039;i sems&#039;&#039;), using space (&#039;&#039;nam mkha&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;&#039;&#039;) as the paradigmatic example of formless awareness, probably influenced by Smṛtijñānakīrti.&lt;br /&gt;
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Critical to this methodology is Rongtön&#039;s guidance for avoiding the subtle reification of emptiness itself. He warns that grasping at &#039;&#039;śūnyatā&#039;&#039; as an object constitutes an &amp;quot;inferior view&amp;quot; (&#039;&#039;lta ba dman pa&#039;&#039;).&lt;br /&gt;
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&amp;lt;h4&amp;gt;The Fourth Shamarpa&#039;s Commentary on the Bodhicittavivaraṇa&amp;lt;/h4&amp;gt;&lt;br /&gt;
Based on Klaus-Dieter Mathes&#039;s study, the Fourth Shamarpa Chödrak Yeshe&#039;s &#039;&#039;Commentary on the Bodhicittavivaraṇa: An Elucidation of the Meaning of Words&#039;&#039; (&#039;&#039;Byang chub sems &#039;grel gyi rnam par bshad pa tshig don gsal ba&#039;&#039;) could be seen as being part of a broader dynamic aiming at integrating  Indian Buddhist classics with Mahāmudrā teachings.&lt;br /&gt;
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The commentary was composed in 1515 CE at the renowned Dechen Yangpachen Monastery, responding to the repeated requests of Śākya Rgyal mtshan, who is described in the colophon as someone &amp;quot;endowed with devotion to this treatise and engaged in the two-stage yoga practice.&amp;quot; This detail suggests the commentary was intended for serious tantric practitioners, not merely academic scholars.&lt;br /&gt;
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As revealed in his colophon, the Fourth Shamarpa&#039;s approach was one of authoritative validation, privileging an Indian scholastic authority as his primary foundation. He states that he took the commentary by the Indian master Smṛtijñānakīrti as his principal basis. For points that remained unclear, he turned to the direct lineage transmission of his own guru, the great scholar Gö Lotsāwa Zhönnu Pal (1392–1481). While demonstrating full awareness of at least four Tibetan translations of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;, including those by Patsab Lotsāwa and Khu Lotsāwa, he neither collated them like Rongtön nor exclusively selected one like Śākya Chokden. Instead, he established his root text by aligning the version transmitted with Smṛti&#039;s commentary against what he calls a &amp;quot;pure old manuscript&amp;quot; (&#039;&#039;yig rnying dag pa&#039;&#039;). This unique method—relying first on an Indian master, second on his direct guru, and finally on an ancient manuscript for validation—highlights a meticulous concern for establishing a pure and authoritative textual basis for his own interpretation of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Canonical Status in Mahāmudrā Literature&amp;lt;/h5&amp;gt;&lt;br /&gt;
The importance of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; to the Dakpo Kagyu tradition is further demonstrated by its inclusion in the Seventh Karmapa Chödrak Gyatso&#039;s authoritative collection of Indian Mahāmudrā works. This canonical collection, as Mathes notes, represents the tradition&#039;s formal recognition of which Indian texts were considered essential for Mahāmudrā practice and study. The inclusion of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; alongside other core Mahāmudrā texts underscores its significance as more than merely a philosophical treatise—it was viewed as a practical guide for direct realization.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Philosophical Position&amp;lt;/h5&amp;gt;&lt;br /&gt;
For the great scholar Gö Lotsāwa Zhönnu Pal, the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; was a key text. In Gö Lotsāwa&#039;s view, this work supports a direct Mahāmudrā approach to one&#039;s buddha-nature, which is realized through the generation of ultimate bodhicitta. Shamarpa&#039;s commentary is perfectly in line with his teacher&#039;s position, Gö Lotsāwa Zhönnu Pal. This is especially clear in his explanation of verse 54 of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;.&lt;br /&gt;
*Impermanence Implies Emptiness: Shamarpa argues that since the buddhas accept the mind as impermanent—made of fleeting moments—it is perfectly consistent for them to also accept it as empty. He states that &amp;quot;impermanence and emptiness have the same meaning.&amp;quot;&lt;br /&gt;
*Momentariness and &amp;quot;Own-Being&amp;quot;: Shamarpa explains that since all schools of thought agree the mind is momentary, it is established through &amp;quot;reasoning and scripture that throughout beginningless time mind has never had an own-being.&amp;quot;&lt;br /&gt;
*Mind Only and Non-Apprehension: Shamarpa clarifies that &amp;quot;mind only and emptiness are the same in terms of not apprehending anything as having an own-being.&amp;quot; This aligns with Gö Lotsāwa&#039;s approach of treating the Mind Only teachings as a method for realizing the emptiness of external objects, rather than as a final statement on reality.&lt;br /&gt;
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&amp;lt;h4&amp;gt;Śākya Chokden&#039;s Commentary on the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;/h4&amp;gt;&lt;br /&gt;
Serdok Paṇchen Śākya Chokden stands as one of the most brilliant and innovative scholars of Tibet&#039;s fifteenth-century &amp;quot;renaissance.&amp;quot; A master of the Sakya tradition, he was renowned for his intellectual breadth and a unique philosophical synthesis that often diverged from the prevailing interpretations of his time. His work is characterized by a sophisticated integration of various strands of Buddhist thought, most notably his development of a Yogācāra-Madhyamaka system. In this view, the teachings of the Yogācāra school are not merely a target for refutation but a vital and provisional stage on the path to the ultimate Madhyamaka view of emptiness. His commentary on Nāgārjuna&#039;s &#039;&#039;Bodhicittavivaraṇa&#039;&#039;, titled &#039;&#039;The Essence of the Middle Way&#039;&#039; (&#039;&#039;Dbu ma&#039;i snying po&#039;&#039;), is a prime example of the author&#039;s original approach. It is presented not as a simple exegesis but as a crucial intervention to clarify Nāgārjuna&#039;s ultimate intent.&lt;br /&gt;
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&amp;lt;h5&amp;gt;A Corrective Project&amp;lt;/h5&amp;gt;&lt;br /&gt;
Śākya Chokden makes clear that his purpose is to eliminate a comprehensive list of &amp;quot;wrong views&amp;quot; (&#039;&#039;log par rtog pa&#039;&#039;) that were prevalent in the understanding of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;. He presents twenty-four specific errors that he aims to correct, viewing these as significant obstacles to proper realization. Among the most critical misunderstandings he sought to rectify were: failing to recognize that the text&#039;s subject is ultimate bodhicitta and not its conventional counterpart; misinterpreting the described ritual as a standard ceremony for generating conventional bodhicitta; incorrectly asserting that ultimate bodhicitta generation rituals don&#039;t exist in the Pāramitāyāna; and fundamentally misunderstanding the nuanced relationship between the Madhyamaka and Yogācāra schools.&lt;br /&gt;
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He specifically refutes several philosophical positions, including the assertion that appearances are merely mind (&#039;&#039;snang ba sems su khas len pa&#039;&#039;), misunderstandings about the &#039;&#039;ālayavijñāna&#039;&#039; in Madhyamaka contexts, and the view that emptiness itself is conventional (&#039;&#039;stong nyid kun rdzob pa&#039;&#039;). He argues forcefully against confining Nāgārjuna&#039;s thought to a worldly, conventional Madhyamaka, instead asserting that it encompasses the profound view of Yogācāra-Madhyamaka. To ground his corrective project, Śākya Chokden specifies that his analysis is based on the esteemed Tibetan translation of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; by Patsab Lotsāwa, though he also references other translations. Most strikingly, he makes the bold claim that his commentary is based on his own direct analysis (&#039;&#039;rang gis rnam dpyod&#039;&#039;) of the root text, independent of prior commentaries (&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;grel byed la ma rten pa&#039;&#039;), positioning his work as a fresh, unmediated, and authoritative reading.&lt;br /&gt;
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&amp;lt;h5&amp;gt;The Nature of Ultimate Bodhicitta&amp;lt;/h5&amp;gt;&lt;br /&gt;
The cornerstone of Śākya Chokden&#039;s interpretation is the identification of ultimate bodhicitta with the mind&#039;s intrinsic nature, which he defines as the mind&#039;s natural luminosity (&#039;&#039;rang bzhin gyis &#039;od gsal ba&#039;&#039;). This luminous mind, he argues, is the unchanging essence present through the ground, path, and fruition of Buddhist practice—&amp;quot;without distinction in essence at all stages of ground, path, and result&amp;quot; (&#039;&#039;gzhi lam &#039;bras bu&#039;i gnas skabs thams cad du ngo bo la khyad par med pa&#039;&#039;).&lt;br /&gt;
&lt;br /&gt;
Śākya Chokden&#039;s discussion of buddha-nature (&#039;&#039;bde bar gshegs pa&#039;i snying po&#039;&#039;) emerges during his critical engagement with Yogācāra interpretations of the storehouse consciousness (&#039;&#039;ālayavijñāna&#039;&#039;). He presents the Cittamātra position that this foundational consciousness contains both defiled and undefiled aspects, with buddha-nature, naturally abiding spiritual lineage, and undefiled virtues belonging to the latter category. However, he argues that Madhyamaka cannot accept the first category—defiled seeds and consciousness—as ultimately existing foundations. Instead, he clarifies that from a Madhyamaka perspective, only the mind&#039;s &amp;quot;luminous aspect&amp;quot; (&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;od gsal gyi cha shas&#039;&#039;) can be conventionally designated as both &#039;&#039;kun gzhi&#039;&#039; (&#039;&#039;ālaya&#039;&#039;) and buddha-nature. This represents not a systematic philosophical construction but rather a corrective clarification: while Yogācāra treats these as substantial foundations, Madhyamaka understands them as conventional designations for the mind&#039;s naturally luminous nature that lacks inherent existence. &lt;br /&gt;
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The ultimate bodhicitta must therefore be &amp;quot;endowed with the essence of compassion&amp;quot; (&#039;&#039;snying rje&#039;i snying po can&#039;&#039;). Śākya Chokden extensively argues that ultimate bodhicitta without the active cultivation of compassion for beings leads to the fault of falling into the extreme of &amp;quot;cessational nirvana&amp;quot; (&#039;&#039;chad pa&#039;i myang &#039;das&#039;&#039;). &lt;br /&gt;
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&amp;lt;h5&amp;gt;Tantric Framework and Ritual&amp;lt;/h5&amp;gt;&lt;br /&gt;
Śākya Chokden firmly situates Nāgārjuna&#039;s text within a tantric framework. Taking as a basis the direct quotation from the &#039;&#039;Guhyasamājatantra&#039;&#039; at the beginning of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;, he argues that the ritual described right after belongs to practitioners who &amp;quot;engage in the door of secret mantras&amp;quot; (&#039;&#039;gsang sngags kyi sgor spyod pa&#039;&#039;) in agreement with the root text. But he adds that this ritual involves visualization of oneself &amp;quot;in the form of a moon disc and vajra&amp;quot; (&#039;&#039;zla ba dang rdo rje&#039;i rnam pa&#039;&#039;), establishing this as distinctly tantric rather than conventional bodhicitta generation.&lt;br /&gt;
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Against critics who claim that ultimate bodhicitta generation rituals don&#039;t exist in the Pāramitāyāna, Śākya Chokden provides evidence from Nāgārjuna&#039;s own &#039;&#039;Pañcakrama&#039;&#039; and other sources, arguing that such rituals exist in both sūtra and tantra traditions, though they are more explicitly developed in the latter.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Yogācāra Integration and the Path&amp;lt;/h5&amp;gt;&lt;br /&gt;
Central to Śākya Chokden&#039;s unique vision is his sophisticated integration of Yogācāra. Rather than simply rejecting Yogācāra views, he presents the Cittamātra (Mind Only) understanding as a provisional but necessary stage for advanced practitioners. By first realizing that all appearances are mind, the practitioner overcomes the coarse grasping at external objects, preparing them for the final Madhyamaka analysis, which reveals that mind itself is also empty of inherent existence.&lt;br /&gt;
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This leads to his discussion of direct realization. He engages extensively with the concept of the &amp;quot;wisdom that must be experienced for oneself&amp;quot; (&#039;&#039;so so rang rig ye shes&#039;&#039;), acknowledging it as pointing toward direct experiential insight. While critiquing the Yogācāra claim that this self-aware wisdom exists ultimately, he repurposes this terminology for his Madhyamaka system. For him, self-awareness (&#039;&#039;rang rig&#039;&#039;) becomes the label for wisdom&#039;s direct, nonapprehending cognition of emptiness—an experience where no substantial subject or object is found.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Meditation Instructions and Two Truths&amp;lt;/h5&amp;gt;&lt;br /&gt;
Śākya Chokden provides guidance on proper meditation practice. He critiques meditation that involves grasping at what is unborn, empty, or selfless as objects of focused attention, arguing this is merely conceptual meditation rather than genuine emptiness meditation. In reference to the root text, he argues that true meditation on emptiness should be like meditating on space, where the mind abides without grasping at anything whatsoever&amp;quot; (&#039;&#039;dmigs pa ci yang &#039;dzin pa med pa&#039;i tshul gyis gnas pa&#039;&#039;).&lt;br /&gt;
&lt;br /&gt;
His treatment of the two truths reveals particular sophistication. Rather than viewing conventional and ultimate truth as separate entities, he argues that conventional truth is nothing other than its own emptiness appearing as dependent origination. This leads to his criticism of later Tibetan interpreters who he claims miss the point that &amp;quot;this text teaches the two truths as having one essence&amp;quot; (&#039;&#039;bden gnyis ngo bo gcig pa&#039;&#039;).&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Dependent Origination and Nonsubstantiality&amp;lt;/h5&amp;gt;&lt;br /&gt;
The commentary provides extensive analysis of dependent origination, explaining in detail how all phenomena—from the aggregates to external objects to consciousness itself—lack inherent existence while still functioning conventionally. Śākya Chokden refutes both the Sautrāntika position on external objects and various Yogācāra positions on consciousness, as they both fall into substantialist views that contradict genuine Madhyamaka understanding.&lt;br /&gt;
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His analysis extends to a detailed critique of the &#039;&#039;ālayavijñāna&#039;&#039; concept. He argues that while it may have conventional utility, it cannot serve as an ultimately existing basis for karmic seeds or transformation.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Table 6: Major Commentaries on the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;/h5&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! Author !! Commentary Title !! Date !! School/Lineage !! Central Aspect&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Smṛtijñānakīrti&lt;br /&gt;
{{!}}&#039;&#039;Commentary on the Bodhicittavivaraṇa&#039;&#039;&lt;br /&gt;
{{!}}11th c.&lt;br /&gt;
{{!}}Indian Madhyamaka- Vajrayāna&lt;br /&gt;
{{!}}Synthesizes Madhyamaka deconstruction with tantric recognition of luminous mind as Vajrasattva Mahāmudrā&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Rongtön Sheja Kunrik&lt;br /&gt;
{{!}}&#039;&#039;Rays of the Sun&#039;&#039;&lt;br /&gt;
{{!}}15th c.&lt;br /&gt;
{{!}}Sakya/Prāsaṅgika-Madhyamaka&lt;br /&gt;
{{!}}Provides tantric framework and transforms philosophical arguments into space-like meditation instructions&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Fourth Shamarpa&lt;br /&gt;
{{!}}&#039;&#039;An Elucidation of the Meaning of Words&#039;&#039;&lt;br /&gt;
{{!}}1515 CE&lt;br /&gt;
{{!}}Dakpo Kagyu/ Mahāmudrā&lt;br /&gt;
{{!}}Grounds interpretation in Indian authority while using momentariness to establish Mind Only/Madhyamaka compatibility&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Śākya Chokden&lt;br /&gt;
{{!}}&#039;&#039;The Essence of the Middle Way&#039;&#039;&lt;br /&gt;
{{!}}15th c.&lt;br /&gt;
{{!}}Sakya/Yogācāra-Madhyamaka&lt;br /&gt;
{{!}}Presents comprehensive correction of misinterpretations through Yogācāra-Madhyamaka integration&lt;br /&gt;
{{!}}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Practice the Text&amp;quot;&amp;gt;Part 5: Practice the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
Although the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; is a text composed in verses, it is used as a guide for contemplation rather than a liturgy for daily recitation. For instance, in Geshe Dorji Damdul&#039;s &#039;&#039;The Blaze of Non-Dual Bodhicittas&#039;&#039;, a comprehensive study and meditation manual, the complete text is included in Part 2, &amp;quot;Selected Texts for Study, Reflection and Meditation.&amp;quot; This placement encourages practitioners to engage with its philosophical arguments as a basis for meditation on bodhicitta and emptiness, distinct from the daily prayers and liturgies presented in other sections of the manual. The manual&#039;s introductory note clarifies that the text was written by Ārya Nāgārjuna as a commentary on a verse drawn from chapter two of the root tantra of &#039;&#039;Guhyasamāja&#039;&#039;. In this collection of texts on bodhicitta and the wisdom of emptiness, the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; functions as a foundational philosophical guide for practitioners, particularly those in Highest Yoga Tantra, who must establish a firm understanding of emptiness and bodhicitta to support their path.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2&amp;gt;Resources &amp;amp; References&amp;lt;/h2&amp;gt;&lt;br /&gt;
&amp;lt;h3&amp;gt;Key Bibliographic Resources&amp;lt;/h3&amp;gt;&lt;br /&gt;
Apple, James B. &#039;&#039;Jewels of the Middle Way: The Madhyamaka Legacy of Atiśa and His Early Tibetan Followers&#039;&#039;. Boston: Wisdom Publications, 2019.&lt;br /&gt;
&lt;br /&gt;
Buescher, Hartmut. &#039;&#039;The Inception of Yogācāra-Vijñānavāda&#039;&#039;. Wien: Verlag der Österreichischen Akademie der Wissenschaften, 2008.&lt;br /&gt;
&lt;br /&gt;
Damdul, Geshe Dorji. &#039;&#039;The Blaze of Non-Dual Bodhicittas: A Manual for Study, Reflection and Meditation on Bodhicitta and the Wisdom of Emptiness&#039;&#039;. 7th ed. New Delhi: Tibet House, 2019.&lt;br /&gt;
&lt;br /&gt;
Dragonetti, Carmen. &amp;quot;On the Authenticity of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; Attributed to Nāgārjuna.&amp;quot; &#039;&#039;Asiatische Studien/Études Asiatiques&#039;&#039; 53, no. 4 (1999): 983–86.&lt;br /&gt;
&lt;br /&gt;
Isaacson, Harunaga. &amp;quot;Citations from the &#039;&#039;Ratnāvalī&#039;&#039; and &#039;&#039;Bodhicittavivaraṇa&#039;&#039; in the &#039;&#039;Abhayapaddhati&#039;&#039;.&amp;quot; &#039;&#039;Studien zur Indologie und Iranistik&#039;&#039; 22 (1999): 55–58.&lt;br /&gt;
&lt;br /&gt;
Lindtner, Christian. &amp;quot;Adversaria Buddhica.&amp;quot; &#039;&#039;Wiener Zeitschrift für die Kunde Südasiens&#039;&#039; 26 (1982): 167–94.&lt;br /&gt;
&lt;br /&gt;
{{BiblioHr}}. &amp;quot;The &#039;&#039;Laṅkāvatārasūtra&#039;&#039; in Early Indian Madhyamaka Literature.&amp;quot; &#039;&#039;Asiatische Studien/Études Asiatiques&#039;&#039; 46, no. 1 (1992): 244–79.&lt;br /&gt;
&lt;br /&gt;
{{BiblioHr}}. &#039;&#039;Nagarjuniana: Studies in the Writings and Philosophy of Nāgārjuna&#039;&#039;. Copenhagen: Akademisk Forlag, 1982. Reprinted Delhi: Motilal Banarsidass, 1987.&lt;br /&gt;
&lt;br /&gt;
Mathes, Klaus-Dieter. &amp;quot;The Role of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; in the Mahāmudrā Tradition of the Dwags po bka&#039; brgyud.&amp;quot; &#039;&#039;Journal of the International Association of Buddhist Studies&#039;&#039; 32, no. 1/2 (2009): 269–308.&lt;br /&gt;
&lt;br /&gt;
Jinpa, Geshe Thupten, trans. &#039;&#039;Bodhicittavivaraṇa (A Commentary on the Awakening Mind)&#039;&#039;. By Nāgārjuna, 2007. Unpublished manuscript.&lt;br /&gt;
&lt;br /&gt;
Williams, Paul. &#039;&#039;Mahayana Buddhism: The Doctrinal Foundations&#039;&#039;. 2nd ed. London: Routledge, 2009.&lt;br /&gt;
&lt;br /&gt;
{{BiblioHr}}. &amp;quot;Review Article: Chr. Lindtner (1982). &#039;&#039;Nagarjuniana: Studies in the Writings and Philosophy of Nāgārjuna&#039;&#039;.&amp;quot; &#039;&#039;Journal of Indian Philosophy&#039;&#039; 12 (1984): 73–104.&lt;br /&gt;
&lt;br /&gt;
Yochimizu, Chikafumi. &amp;quot;Nāgārjuna saku &#039;&#039;Bodhicittavivaraṇa&#039;&#039; ni tsuite: Bodhicitta no kaishaku ni okeru kokoro no mondai&amp;quot; [On Nāgārjuna&#039;s &#039;&#039;Bodhicittavivaraṇa&#039;&#039;: The Problem of Mind in the Interpretation of Bodhicitta]. &#039;&#039;Journal of Indian and Buddhist Studies&#039;&#039; 36, no. 2 (1988): 81–84.&lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Bodhicittavivara%E1%B9%87a&amp;diff=104973</id>
		<title>Bodhicittavivaraṇa</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Bodhicittavivara%E1%B9%87a&amp;diff=104973"/>
		<updated>2025-10-01T16:40:38Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
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        |caption=&amp;lt;center&amp;gt;[[People/Nāgārjuna|Nāgārjuna]]&amp;lt;br&amp;gt;&amp;lt;center&amp;gt;Thangka by Shawo Thar, 2003&amp;lt;/center&amp;gt;&lt;br /&gt;
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		|introduction=The &#039;&#039;Bodhicittavivaraṇa&#039;&#039; (&#039;&#039;Commentary on the Awakening Mind&#039;&#039;) is both a Madhyamaka analysis and a practical guide for cultivating the awakening mind. Traditionally attributed to the second-century master Nāgārjuna, this work of 112 verses preceded by a prose introduction provides a comprehensive treatment of the two aspects of bodhicitta: &#039;&#039;conventional bodhicitta&#039;&#039; as the compassionate aspiration for all beings&#039; enlightenment, and &#039;&#039;ultimate bodhicitta&#039;&#039; as the direct realization of emptiness (&#039;&#039;śūnyatā&#039;&#039;). The text&#039;s approach consists in grounding ethical aspiration in ontological analysis, showing how understanding the empty nature of phenomena naturally generates universal compassion.&lt;br /&gt;
&lt;br /&gt;
Modern scholarship remains divided on authorship and dating questions. The related scholarly debate revolves around issues such as the development of Buddhist philosophical schools, the relationship between sūtra and tantra traditions, and the processes through which texts gain canonical authority. &lt;br /&gt;
&lt;br /&gt;
The text&#039;s reception demonstrates extraordinary interpretive flexibility, serving as the scriptural foundation for diverse philosophical positions and contemplative approaches. Indian Madhyamaka commentators cited it to support arguments against Yogācāra idealism, while Tibetan interpreters found in it validation for doctrines ranging from strict Prāsaṅgika philosophy as well as for practices including &#039;&#039;mahāmudrā&#039;&#039; and mind training.&lt;br /&gt;
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			|page=Arya Nagarjuna&#039;s Praise to Satisfying Sentient Beings (and) A Commentary on the Awakening Mind (14th Dalai Lama 2015)&lt;br /&gt;
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			|header=&amp;lt;div class=&amp;quot;clipped-2-lines text-110 line16&amp;quot;&amp;gt;བྱང་ཆུབ་སེམས་ཀྱི་འགྲེལ་པ་ཞེས་བྱ་བ།&amp;lt;/div&amp;gt;&lt;br /&gt;
					&amp;lt;div class=&amp;quot;clipped-1-line&amp;quot;&amp;gt;Full Text in Tibetan&amp;lt;/div&amp;gt;&lt;br /&gt;
			|text=Read the full text in Tibetan.&lt;br /&gt;
			|label=Full text&lt;br /&gt;
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|main-text=&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Text&amp;quot;&amp;gt;Part 1: About the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
&amp;lt;h3&amp;gt;Titles, Nomenclature, and Cataloging&amp;lt;/h3&amp;gt;&lt;br /&gt;
The Sanskrit title &#039;&#039;Bodhicittavivaraṇa&#039;&#039; (&#039;&#039;bodhi-citta-vivaraṇa&#039;&#039;) literally translates as &amp;quot;&#039;&#039;Commentary on the Awakening Mind&#039;&#039;.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
Chinese canonical collections preserve a paraphrastic version titled &#039;&#039;Pu ti xin li xiang lun&#039;&#039; (菩提心離相論) in Taishō 1661, meaning &amp;quot;&#039;&#039;Treatise on the Awakening Mind Free of Characteristics&#039;&#039;,&amp;quot; translated by the Kashmiri monk Dānapāla in 1005 CE during the Song Dynasty.&lt;br /&gt;
&lt;br /&gt;
The Tibetan translation &#039;&#039;byang chub sems kyi &#039;grel pa&#039;&#039; is a calque of Sanskrit. It employs standard Tibetan equivalents for &#039;&#039;bodhicitta&#039;&#039; and &#039;&#039;vivaraṇa&#039;&#039;. The word &#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;grel pa&#039;&#039; emphasizes the text&#039;s commentarial function. Across major editions of the Tibetan Tengyur, including the Derge and Peking redactions, the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; is consistently classified within the Tantra Commentary section (རྒྱུད་འགྲེལ་, &#039;&#039;rgyud &#039;grel&#039;&#039;). This tantric classification stems exclusively from the text&#039;s introductory elements: an invocation to the tantric deity Vajrasattva and the quotation of a foundational verse drawn from chapter 2 of the &#039;&#039;Guhyasamājatantra&#039;&#039;. Despite this placement, the main body of the work is a philosophical treatise on Madhyamaka, focusing on the two truths and a critique of the Yogācāra school, and is devoid of further tantric concepts or ritual instructions. Modern scholarly consensus therefore regards the work as fundamentally a Mahāyāna philosophical text whose canonical cataloging reflects a decision based on its explicit tantric framing rather than a systematic analysis of its predominantly philosophical content. &lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Textual Heritage and Transmission&amp;lt;/h3&amp;gt;&lt;br /&gt;
The Sanskrit manuscript tradition presents a complex picture of partial preservation and scattered fragments, with no complete Sanskrit manuscript discovered to date. Cambridge MS Or. 713 preserves Sanskrit fragments alongside related texts. According to Lindtner, additional Sanskrit fragments survive as quotations throughout Indian commentarial literature, such as the &#039;&#039;Ālokamālāṭīkā&#039;&#039; (containing verse 20 of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;). Later commentaries,  including Abhayākaragupta&#039;s &#039;&#039;Abhayapaddhati&#039;&#039;, Raviśrījñāna&#039;s &#039;&#039;Amṛtakaṇikā&#039;&#039;, and Vibhūticandra&#039;s &#039;&#039;Amṛtakaṇikoddyotanāmatippaṇī&#039;&#039;, preserve substantial portions, allowing partial textual reconstruction.&lt;br /&gt;
&lt;br /&gt;
The Tibetan translation history reveals a sophisticated and complex selection process, improving textual accuracy over several centuries. The initial translation by the Indian abbot Guṇākara, working with Tibetan translator Rapshi Shenyen, represents a first-wave transmission during the later propagation period. Subsequent revision by Kanakavarma, collaborating with the renowned translator Patsap Nyima Drak, produced what scholars consider the authoritative version. Patsap Nyima Drak&#039;s involvement proves particularly significant given his role in transmitting Prāsaṅgika Madhyamaka texts and his reputation for translation precision. However, we know from the commentaries of Rongtönpa, Śākya Chokden, and the Fourth Shamarpa, that a larger number of translations of the text were available up to the sixteenth century. &lt;br /&gt;
&lt;br /&gt;
This situation must have represented a significant scholastic challenge that was navigated in various ways by the three main commentators of the text. Rongtön Sheja Kunrik (1367–1449) approached the issue as a master textual critic and editor. His colophon reveals that he consulted six different Tibetan translations (by Rabzhi Chökyi Shenyen, Gurab Chökyi Sherab, Sengkar Shakya Ö, Sherab Drakpa, Marpa Chökyi Wangchuk, and Patsab Nyima Drak) and meticulously collated them to produce a composite root text based on what he judged to be the &amp;quot;best of the words and meanings.&amp;quot; Following him, Śākya Chokden (1428–1507) mentions thirteen extant translations, including the one written down by the great scholar Tsangnakpa Tsöndru Senge. However, instead of collating, he made a deliberate choice to base his entire philosophical project on a single authoritative version: the translation by Patsab Lotsāwa Nyima Drak. Completing this chronological triad, the Fourth Shamarpa, Chökyi Drakpa Yeshe Pal Zangpo (1453–1524), mentions four major Tibetan translations: Smṛtijñānakīrti&#039;s translation, which was transmitted alongside his commentary, Khu Lotsāwa Dödebar’s prose translation, Lotsāwa Chökyi Sherab’s translation based on teachings from Paṇḍita Kṛṣṇa, and Patsab Lotsāwa Nyima Drak’s famous translation.&lt;br /&gt;
&lt;br /&gt;
Modern critical editions emerged through modern scholarly efforts beginning with Christian Lindtner&#039;s pioneering reconstruction in his &#039;&#039;Nagarjuniana&#039;&#039; (1982). Lindtner&#039;s methodology involved collating available Sanskrit fragments with Tibetan witnesses. He identified two primary translation lines (A and B) and a third one (C) corresponding to the Tibetan translation found in Smṛtijñānakīrti&#039;s commentary, which happens to contain quotes of the root text. His edition distinguishes between readings preserving older transmission layers and those reflecting editorial standardization, providing an apparatus noting significant variants. Harunaga Isaacson&#039;s subsequent identification of Sanskrit quotations in tantric commentaries expanded the available corpus. &lt;br /&gt;
&lt;br /&gt;
The Chinese version of the text, Taishō 1661, is a complete prose paraphrase rather than a literal verse-by-verse translation. It is still significant as a witness to the text&#039;s transmission since all 112 verses are represented, although sometimes only as slight traces within the interpretive prose. While its paraphrastic nature limits its use for critically reconstructing the original Sanskrit, this version provides valuable evidence. It confirms that the text was circulating and translated by the turn of the eleventh century and shows how the work&#039;s philosophical ideas were understood and transmitted within the Chinese Buddhist tradition.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Available Translations&amp;lt;/h3&amp;gt;&lt;br /&gt;
In English, two resources reliably anchor present study. First, Christian Lindtner’s translation in &#039;&#039;Nagarjuniana&#039;&#039; (1982) offers a philologically rigorous rendering keyed to Tibetan witnesses and the surviving Sanskrit fragments. His apparatus highlights variant readings and transmission lines, which makes it especially useful for close comparison of technical terms and for tracking how specific verses read across the A/B/C translation streams. Second, Thupten Jinpa&#039;s translation prioritizes clarity of exposition while maintaining terminological discipline; brief orienting notes help nonspecialists follow the argumentative arc from the invocatory frame to the Madhyamaka core.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Content and Structure&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Bodhicittavivaraṇa&#039;&#039; opens with an homage to Vajrasattva followed by a declaration of intent to explain bodhicitta cultivation, immediately establishing its dual theoretical and practical orientation. The prose introduction quotes a verse from the &#039;&#039;Guhyasamājatantra&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s second chapter:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=From the beginning, the mind is unborn.&lt;br /&gt;
It is empty of an essence, free from all elaboration.&lt;br /&gt;
}}&lt;br /&gt;
The versified exposition unfolds through carefully structured philosophical progression demonstrating remarkable architectural coherence. Opening verses (4–11) establish foundations by refuting non-Buddhist concepts of a permanent self, examining various &#039;&#039;ātman&#039;&#039; theories from brahmanical schools and demonstrating their logical inconsistencies. This critique extends beyond mere polemic by introducing key Madhyamaka principles about the absence of inherent existence while showing how even sophisticated philosophical positions can harbor subtle substantialism. &lt;br /&gt;
&lt;br /&gt;
The analysis then addresses Buddhist Abhidharma positions (verses 12–25), particularly reification of aggregates, elements, and sense-fields, demonstrating how analytical categories themselves require Madhyamaka deconstruction.&lt;br /&gt;
&lt;br /&gt;
The work&#039;s central philosophical contribution emerges in verses 26–56, presenting a detailed  Madhyamaka critique of Yogācāra positions. This section systematically examines consciousness-only doctrine, the three natures theory, and &#039;&#039;ālayavijñāna&#039;&#039; concepts, demonstrating how seemingly sophisticated analyses still harbor attachments to inherent existence. The critique specifically targets any attempt to establish consciousness as ultimately real while denying external objects, showing this position&#039;s internal contradictions through detailed argumentation. &lt;br /&gt;
&lt;br /&gt;
Verses 57–72 establish the Madhyamaka alternative by presenting emptiness not as another philosophical position but as the absence of all inherent existence, including consciousness itself.&lt;br /&gt;
&lt;br /&gt;
Final sections (73–112) demonstrate how realizing emptiness naturally manifests as compassionate activity, resolving apparent tensions between ultimate understanding and conventional engagement. This integration represents the text&#039;s distinctive contribution, showing that genuine realization of emptiness spontaneously generates universal compassion rather than nihilistic withdrawal. The work concludes with verses praising bodhicitta&#039;s benefits and dedicating merit, traditional elements framing philosophical analysis within soteriological purpose while encouraging practical application of theoretical insights.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Table 1: Structural Analysis of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;/h5&amp;gt;&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! Section !! Verses !! Primary Focus !! Philosophical Method !! Significance&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Introduction&lt;br /&gt;
{{!}}Prose + 1–3&lt;br /&gt;
{{!}}Homage, introduction to the two bodhicittas&lt;br /&gt;
{{!}}Scriptural authority, conceptual framework&lt;br /&gt;
{{!}}Establishes tantric context and fundamental distinction&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Refutation of Non-Buddhist Self&lt;br /&gt;
{{!}}4-11&lt;br /&gt;
{{!}}Critique of &#039;&#039;ātman&#039;&#039; theories&lt;br /&gt;
{{!}}Logical analysis, reductio arguments&lt;br /&gt;
{{!}}Clears conceptual ground for emptiness analysis&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Analysis of Buddhist Reification&lt;br /&gt;
{{!}}12-25&lt;br /&gt;
{{!}}Aggregates, elements, sense-fields&lt;br /&gt;
{{!}}Internal critique of Abhidharma categories&lt;br /&gt;
{{!}}Demonstrates subtlety of substantialist thinking&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Yogācāra Critique&lt;br /&gt;
{{!}}26-56&lt;br /&gt;
{{!}}Consciousness-only, &#039;&#039;trisvabhāva&#039;&#039;, &#039;&#039;ālaya&#039;&#039;&lt;br /&gt;
{{!}}Systematic philosophical deconstruction&lt;br /&gt;
{{!}}Extensive Madhyamaka critique of Yogācāra&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Madhyamaka Synthesis&lt;br /&gt;
{{!}}57-72&lt;br /&gt;
{{!}}Emptiness and dependent origination&lt;br /&gt;
{{!}}Apophatic definition through negation&lt;br /&gt;
{{!}}Positive exposition through complete negation&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Compassionate Activity&lt;br /&gt;
{{!}}73-104&lt;br /&gt;
{{!}}Bodhisattva conduct and ethics&lt;br /&gt;
{{!}}Integration of ultimate and conventional&lt;br /&gt;
{{!}}Demonstrates wisdom-compassion unity&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Conclusion&lt;br /&gt;
{{!}}105-112&lt;br /&gt;
{{!}}Benefits, dedication of merit&lt;br /&gt;
{{!}}Aspirational verses, traditional closure&lt;br /&gt;
{{!}}Frames philosophical analysis within soteriological purpose&lt;br /&gt;
{{!}}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Author&amp;quot;&amp;gt;Part 2: About the Author&amp;lt;/h2&amp;gt;&lt;br /&gt;
&amp;lt;h3&amp;gt;Traditional Attribution and Profile&amp;lt;/h3&amp;gt;&lt;br /&gt;
The colophon unambiguously attributes the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; to &amp;quot;the great master Ārya Nāgārjuna,&amp;quot; placing the work within the corpus of Buddhism&#039;s most influential post-canonical philosopher. Nāgārjuna stands as the foundational figure of Madhyamaka philosophy and among the most important thinkers in Buddhist intellectual history. His life story is a blend of historical fact and legendary tales. Traditional accounts place his origins in the Andhra Pradesh region of southern India. According to these traditions, Nāgārjuna was born into a brahmin family but later converted to Buddhism. He was seen as a remarkable prodigy who quickly mastered the entire collection of Buddhist scriptures. His true genius, however, shone through when he systematically developed the philosophical doctrine of emptiness (&#039;&#039;śūnyatā&#039;&#039;).&lt;br /&gt;
&lt;br /&gt;
His association with Nālandā, whether as founder or early teacher, positions Nāgārjuna at the center of Indian Buddhist institutional development. Traditional accounts of his residence at Śrīparvata Mountain in South India connect him to important patronage networks, suggesting that his influence extended beyond purely monastic circles into royal courts and broader society. The Tibetan tradition preserves over one hundred texts attributed to him, ranging from fundamental philosophical treatises to devotional hymns, medical works, and alchemical texts. This vast attributed corpus suggests multiple historical figures may have borne the name Nāgārjuna. Multiple attributions reflect both prolific output and pseudepigraphic tendencies (see analysis in &#039;&#039;The Authorship Debate&#039;&#039; below). According to modern scholarship, the &amp;quot;tantric Nāgārjuna,&amp;quot; associated with esoteric practices and alchemical pursuits, represents a distinct historical figure whose works became conflated with the earlier philosopher. Traditional Tibetan sources also sometimes distinguish these figures while maintaining that both represent authentic expressions of Nāgārjuna&#039;s teaching lineage. &lt;br /&gt;
&lt;br /&gt;
Tibetan historians, however, generally regarded the tantric and philosophical Nāgārjunas as expressions of one enlightened master capable of teaching across multiple vehicles. Traditional accounts describe Nāgārjuna as having produced works addressing the Three Wheels of Doctrine: while the &#039;&#039;Mūlamadhyamakakārikā&#039;&#039; represents a second wheel emphasis on emptiness, the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; aligns with third wheel positive descriptions of ultimate reality. &lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;The Authorship Debate&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s coherent structure and balanced treatment of topics suggest single authorship rather than compilation from diverse sources. Modern scholarship, however, questions whether the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; was composed by the same Nāgārjuna who authored the &#039;&#039;Mūlamadhyamakakārikā&#039;&#039;, generating extensive controversy illuminating broader methodological issues in Buddhist studies. Christian Lindtner emerged as the primary advocate for authentic attribution, incorporating the text into his influential list of thirteen genuine Nāgārjuna works based on comprehensive stylistic and doctrinal analysis. His methodology employs the &#039;&#039;Mūlamadhyamakakārikā&#039;&#039; as a baseline for comparison, examining philosophical consistency, argumentative strategies, technical terminology, and compositional patterns. This approach argues that the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s sophisticated structure, philosophical depth, and stylistic features align perfectly with accepted works like the &#039;&#039;Yuktiṣaṣṭikā&#039;&#039; and &#039;&#039;Ratnāvalī&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
Evidence supporting traditional attribution includes frequent citations by later Madhyamaka commentators who treated it as authoritative, suggesting established recognition within Indian Buddhist scholarship. The text&#039;s systematic critique of Yogācāra positions fits Nāgārjuna&#039;s general opposition to substantialist philosophies, while its integration of emptiness analysis with bodhicitta cultivation represents logical development of his philosophical project. Isaacson&#039;s discovery of &#039;&#039;Bodhicittavivaraṇa&#039;&#039; verses embedded in Abhayākaragupta&#039;s &#039;&#039;Abhayapaddhati&#039;&#039; demonstrates the text&#039;s circulation by the eleventh century among tantric commentators who explicitly attributed it to Nāgārjuna. &lt;br /&gt;
&lt;br /&gt;
The case against traditional attribution rests on several significant observations about the text&#039;s absence from early commentarial literature and apparent anachronisms. The foundational Prāsaṅgika commentators omit this text despite its relevance (see Table 2 below). This silence appears particularly significant given Candrakīrti&#039;s comprehensive knowledge of Nāgārjuna&#039;s corpus and tendency to cite extensively from authentic works. The text first appears definitively in Bhāviveka&#039;s mature work but remains absent from his earlier compositions, suggesting either later composition or initially limited circulation.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Table 2: Evidence in the Attribution Debate&amp;lt;/h5&amp;gt;&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! Evidence Type !! Supporting Traditional Attribution !! Questioning Traditional Attribution &lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Stylistic Analysis&#039;&#039;&#039;&lt;br /&gt;
{{!}}Similar to &#039;&#039;Yuktiṣaṣṭikā&#039;&#039;, &#039;&#039;Ratnāvalī&#039;&#039;, &#039;&#039;Catuḥstava&#039;&#039; (Lindtner)&lt;br /&gt;
{{!}}Differs from negative dialectics of MMK (Dragonetti)&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Citation History&#039;&#039;&#039;&lt;br /&gt;
{{!}}Quoted by Bhāviveka, Aśvabhāva, Śāntarakṣita (Lindtner)&lt;br /&gt;
{{!}}Absent from Buddhapālita, Candrakīrti&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Doctrinal Content&#039;&#039;&#039;&lt;br /&gt;
{{!}}Systematic Madhyamaka methodology&lt;br /&gt;
{{!}}Sophisticated engagement with later Yogācāra ideas (Williams, Buescher)&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Textual Evidence&#039;&#039;&#039;&lt;br /&gt;
{{!}}Stanza 57 in Maitrīpa&#039;s &#039;&#039;Pañcākāra&#039;&#039;&lt;br /&gt;
{{!}}Quotes verse 71 from &#039;&#039;Madhyāntavibhāga&#039;&#039; (Dragonetti)&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Manuscript Attribution&#039;&#039;&#039;&lt;br /&gt;
{{!}}Consistently attributed in traditional sources&lt;br /&gt;
{{!}}Attributions can be honorary&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Dating Indicators&#039;&#039;&#039;&lt;br /&gt;
{{!}}Could indicate skilled imitation&lt;br /&gt;
{{!}}&#039;&#039;Guhyasamāja&#039;&#039; quotation, Vajrasattva invocation suggest later tantric context&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Philosophical Method&#039;&#039;&#039;&lt;br /&gt;
{{!}}Consistent with Nāgārjuna&#039;s approach&lt;br /&gt;
{{!}}Positive language unusual for early Madhyamaka&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Historical Context&#039;&#039;&#039;&lt;br /&gt;
{{!}}Sophisticated understanding possible later&lt;br /&gt;
{{!}}Post-fourth-century dating likely&lt;br /&gt;
{{!}}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Scholarly Disagreements&amp;lt;/h3&amp;gt;&lt;br /&gt;
The debate reflects methodological tensions between traditional attribution and critical analysis, with some scholars distinguishing &amp;quot;philosophical authenticity&amp;quot; from historical authorship. Paul Williams argues convincingly that the sophisticated Yogācāra critique indicates composition after the full development of consciousness-only philosophy in the fourth–fifth centuries, while Carmen Dragonetti&#039;s analysis highlights specific philosophical positions appearing anachronistic for the second century.&lt;br /&gt;
&lt;br /&gt;
The defense emphasizes the text&#039;s philosophical consistency with established Nāgārjuna works and its systematic treatment of emerging Mahāyāna concepts that could have been present in nascent forms during the classical period. Critics respond that the level of technical engagement with Yogācāra terminology requires familiarity with developed scholastic systems unavailable before the fourth century. The debate has evolved beyond simple attribution questions to examine what constitutes philosophical authenticity in Buddhist literature, with some scholars suggesting that doctrinal coherence matters more than historical authorship for understanding the text&#039;s significance.&lt;br /&gt;
&lt;br /&gt;
Yochimizu&#039;s analysis of the &#039;&#039;Guhyasamāja&#039;&#039; quotation in the text&#039;s opening provides additional evidence for later composition, noting that the specific way this tantric material is integrated suggests familiarity with developed esoteric traditions rather than early experimentation with tantric vocabulary. Mathes notes that the &#039;&#039;Guhyasamāja&#039;&#039; quotation in the text&#039;s opening may indicate that the author could have been the tantric Nāgārjuna of the Ārya tradition of the &#039;&#039;Guhyasamājatantra&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
Recent scholarship explores possibilities of multiple authorship layers, suggesting the text might preserve authentic Nāgārjuna teachings with later elaborations or represent sophisticated pseudepigraphic composition by someone deeply familiar with his philosophical approach. This theory could explain both stylistic similarities to accepted works and the presence of apparently anachronistic elements. From this standpoint, the sophisticated integration of philosophical argument with practical instruction might reflect editorial synthesis rather than single authorship, a common pattern in Indian philosophical literature where texts evolved through commentary and revision processes.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Text Significance and Reception&amp;quot;&amp;gt;Part 3: Text Significance and Reception&amp;lt;/h2&amp;gt;&lt;br /&gt;
&amp;lt;h3&amp;gt;Significance for Bodhicitta Studies&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Bodhicittavivaraṇa&#039;&#039; represents a philosophically sophisticated exposition of bodhicitta in classical Indian Buddhist literature. As mentioned previously, it provides a systematic integration of the awakening mind doctrine with Madhyamaka emptiness philosophy. Unlike texts treating bodhicitta as merely ethical, this work establishes its fundamental identity with the realization of emptiness and thus prioritizes teaching ultimate bodhicitta. From the text&#039;s perspective, the ultimate bodhicitta, defined as a direct realization of emptiness, spontaneously manifests as conventional bodhicitta through natural expression of wisdom recognizing the arbitrary nature of self-other distinctions. &lt;br /&gt;
&lt;br /&gt;
Conventional bodhicitta emerges not merely as motivation or attitude but as the natural expression of wisdom, while ultimate bodhicitta transcends any conceptual elaboration. This nondual approach differs from treatises presenting these as sequential stages or separate practices insofar as, according to the author of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;, a genuine understanding of emptiness necessarily generates universal compassion. As the belief in inherent self-existence collapses, the conventional nature of boundaries limiting empathy and compassion falls apart, and bodhicitta in its conventional aspect shines forth.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Reception History&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Bodhicittavivaraṇa&#039;&#039; is a work that stands at the intersection of scholastic Madhyamaka philosophy and tantric practice, defined by its systematic use of philosophical reasoning within an explicit tantric framework. This positioning is key to understanding its reception history in India and Tibet. The text&#039;s synthesis is characteristic of the intellectual and religious environment of tenth-century India, a period when scholar-adepts sought to integrate formal philosophy with tantric methodologies. Its reception reflects this context: largely overlooked by earlier Indian Mādhyamikas, the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; became an important text for later &#039;&#039;siddhas&#039;&#039; and for the Tibetan traditions that continued their project of unifying the sūtra and tantra paths.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;The Influence of the Text in India&amp;lt;/h3&amp;gt;&lt;br /&gt;
The early history of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; in India is marked by a conspicuous silence from the great Madhyamaka masters. As Paul Williams notes, the text is never mentioned or cited by key figures like Buddhapālita, the authentic Bhāviveka, or Candrakīrti. This absence suggests that if the work existed in their time, it was not considered an authoritative part of the Nāgārjunian corpus by the principal representatives of the school.&lt;br /&gt;
&lt;br /&gt;
Evidence for the text&#039;s circulation only began to appear in later Indian literature. The &#039;&#039;Bodhicittavivaraṇa&#039;&#039; gained prominence among the late Indian mahāsiddhas, a claim substantiated by its use in the eleventh century by the siddha Maitrīpa. He quotes stanza 57 of the text in his &#039;&#039;Pañcākāra&#039;&#039;, indicating that the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; was circulating and held authority within these tantric contemplative circles. While sources do not state that Maitrīpa explicitly named Nāgārjuna when quoting, the act of quoting from a text traditionally attributed to the master signifies an acceptance of its authority within his lineage. Further evidence of its status comes from Smṛtijñānakīrti (c. tenth century), who composed a commentary on the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;, and from Bhāvya (a later tantric author also named Bhāviveka), the author of the &#039;&#039;Madhyamakaratnapradīpa&#039;&#039;, who relied heavily on the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;. This pattern shows that the text, regardless of its true origin, became an important work in India during the final flourishing of Buddhism, valued for its unique ability to bridge Madhyamaka philosophy with the Vajrayāna worldview.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;The Early Kadam Tradition&amp;lt;/h3&amp;gt;&lt;br /&gt;
The transmission of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; to Tibet was decisively shaped by the Bengali master Atiśa Dīpaṃkara Śrījñāna (982–1054). Recognizing its value for synthesizing sūtra and tantra, Atiśa brought the text to Tibet and, as Apple has shown, quotes extensively from it in his short treatises. In his work on bodhicitta, &#039;&#039;The Open Basket of Jewels&#039;&#039; (&#039;&#039;Ratnakaraṇḍodghāṭa&#039;&#039;), the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; and Śāntideva&#039;s text are the most quoted works. Considering the status of the &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; for his followers in the Kadam school, this must have established the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; as an authoritative text in this lineage.&lt;br /&gt;
&lt;br /&gt;
The Kadam tradition resolved the text’s hybrid nature by interpreting it as a unique bridge between the Pāramitāyāna and the Vajrayāna. This view is particularly articulated by the twelfth-century scholar Majapa Tsöndru Senge. As Paul Williams discusses, Majapa&#039;s textual classification—which is not merely a later interpretation but a documented historical categorization—places the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; in a special category of its own as the single text that demonstrates that the sūtra and tantra corpora share &amp;quot;a single meaning or goal.&amp;quot; He saw it as a commentary on the &#039;&#039;Guhyasamājatantra&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s discussion of ultimate bodhicitta, using Madhyamaka reasoning to elucidate a core tantric principle. For the Kadampas, the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; was not merely a philosophical treatise but a practical manual for cultivating the correct view necessary for advanced practice.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;The Geluk Tradition&amp;lt;/h3&amp;gt;&lt;br /&gt;
As the spiritual successors to the Kadam school, the Geluk tradition founded by Tsongkhapa Lobzang Drakpa (1357–1419) inherited and amplified the Kadam interpretation of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;. Following the precedent set by Majapa, Tsongkhapa and later Geluk masters like Khedrub Je consistently cite the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; in a tantric context, treating it as an authoritative commentary on the &#039;&#039;Guhyasamājatantra&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
Tsongkhapa and Khedrub Je fully embraced the text&#039;s tantric framing and purpose while using its Madhyamaka philosophical core as the basis for doctrinal arguments. In the Geluk curriculum, the text provides a Nāgārjunian foundation for the doctrine of emptiness as it is understood within the Vajrayāna, making its analysis an indispensable preparation for the generation and completion stages of Highest Yoga Tantra. From that perspective, the nature of emptiness mentioned in the introduction of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; can be understood as referring to the innate mind of clear light.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;The Kagyu Tradition&amp;lt;/h3&amp;gt;&lt;br /&gt;
The Kagyu tradition also holds the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; in high esteem but reinterprets it to provide doctrinal support for its central practice of Mahāmudrā, the &amp;quot;Great Seal.&amp;quot; The text&#039;s importance is underscored by the Seventh Karmapa, Chödrak Gyatso (1454–1506), who, as Klaus-Dieter Mathes notes, included it in his influential collection of &amp;quot;Indian Mahāmudrā Works&amp;quot; (Chakgya Chenpo Gyazhung), cementing its place in the Kagyu canon.&lt;br /&gt;
&lt;br /&gt;
The Kagyu reading, exemplified in the commentary by the Fourth Shamarpa, Chökyi Drakpa Yeshe Pal Zangpo, foregrounds passages that support direct, nonconceptual meditation on the nature of mind. While the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; does not explicitly use the term luminosity (&#039;&#039;prabhāsvara&#039;&#039;), the Kagyu tradition interprets its description of ultimate bodhicitta as a direct reference to the luminous, empty awareness realized in Mahāmudrā. This interpretive move equates the text&#039;s nondual philosophical conclusions with the direct experience of the mind&#039;s nature, thus transforming its Madhyamaka analysis into a practical manual for stabilizing nonconceptual awareness.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Table 3: Reception History at a Glance&amp;lt;/h5&amp;gt;&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! Tradition !! Period !! Key Interpreters !! Primary Use &lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Indian Siddha Tradition&lt;br /&gt;
{{!}}10th–11th c&lt;br /&gt;
{{!}}Maitrīpa, Smṛtijñānakīrti&lt;br /&gt;
{{!}}Bridging Madhyamaka philosophy and Vajrayāna&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Kadampa&lt;br /&gt;
{{!}}11th–14th c.&lt;br /&gt;
{{!}}Atiśa, Majapa&lt;br /&gt;
{{!}}Manual for cultivating the correct view for tantra&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Geluk&lt;br /&gt;
{{!}}14th c.–present&lt;br /&gt;
{{!}}Tsongkhapa, Khedrub Je, 14th Dalai Lama&lt;br /&gt;
{{!}}Philosophical preparation for Highest Yoga Tantra&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Kagyu&lt;br /&gt;
{{!}}15th c.–present&lt;br /&gt;
{{!}}7th Karmapa, 4th Shamarpa&lt;br /&gt;
{{!}}Doctrinal support for Mahāmudrā practice&lt;br /&gt;
{{!}}}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Study the Text&amp;quot;&amp;gt;Part 4: Study the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
&amp;lt;h3&amp;gt;Key Verses and Passages&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s influence stems largely from several key verses that encapsulate its distinctive synthesis of Madhyamaka analysis with positive descriptions of ultimate reality, creating interpretive challenges that have generated centuries of scholarly discussion.&lt;br /&gt;
&lt;br /&gt;
The opening invocation immediately establishes the text&#039;s dual nature by invoking Vajrasattva, a tantric deity, while promising exposition of bodhicitta cultivation that transcends sectarian boundaries. The reference to destroying three types of existence frames bodhicitta as liberative rather than merely ethical, prefiguring the integration of practice and philosophy throughout the work. &lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=Homage to glorious Vajrasattva!&lt;br /&gt;
It has been stated [in the &#039;&#039;Guhyasamājatantra&#039;&#039;]:&lt;br /&gt;
:Devoid of all real entities;&amp;lt;br&amp;gt;Utterly discarding all objects and subjects,&amp;lt;br&amp;gt;Such as aggregates, elements and sense-fields;&amp;lt;br&amp;gt;Due to sameness of selflessness of all phenomena,&amp;lt;br&amp;gt;One&#039;s mind is primordially unborn;&amp;lt;br&amp;gt;It is in the nature of emptiness.&lt;br /&gt;
&lt;br /&gt;
[...]&lt;br /&gt;
&lt;br /&gt;
Those bodhisattvas who practice by means of the secret mantra, after having generated awakening mind in terms of its conventional aspect in the form of an aspiration, must [then] produce the ultimate awakening mind through the force of meditative practice. I shall therefore explain its nature.&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
Verse 2 provides a concise Madhyamaka definition of the ultimate awakening mind:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=The Buddhas maintain the awakening mind&lt;br /&gt;
To be not obscured by such conceptions&lt;br /&gt;
As consciousness of &amp;quot;self,&amp;quot; &amp;quot;aggregates&amp;quot; and so on;&lt;br /&gt;
It is always characterized by emptiness.&lt;br /&gt;
}}&lt;br /&gt;
In this verse, bodhicitta is not defined as a mere intention but as the mind&#039;s natural state when unobscured by the conceptual grasping at a &amp;quot;self&amp;quot; or at seemingly solid &amp;quot;aggregates&amp;quot; (&#039;&#039;skandhas&#039;&#039;). Its essential, ever-present characteristic is emptiness. Atiśa, in his &#039;&#039;Ratnakaraṇḍodghāṭa&#039;&#039;, quotes this verse as an authoritative statement by Nāgārjuna to summarize the nature of the ultimate mind. For Atiśa, it shows how a practitioner, established in both compassion and emptiness, comes to realize this nondual state, demonstrating the verse&#039;s long-standing role as a definitive instruction.&lt;br /&gt;
&lt;br /&gt;
Verse 20 illustrates the limitation of subjective imputation through a famous example:&lt;br /&gt;
&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=With respect to the same female body,&lt;br /&gt;
Three different notions are entertained&lt;br /&gt;
By the ascetic, the lustful and a (wild) dog,&lt;br /&gt;
As a corpse, an object of lust, or food.&lt;br /&gt;
}}&lt;br /&gt;
This verse explains that identical phenomena appear differently depending on mental conditioning, driving home the Madhyamaka point that perceived objects lack inherent nature and are labeled by a mind influenced by conceptual frameworks and karmic conditioning.&lt;br /&gt;
&lt;br /&gt;
The teaching in verse 25 proceeds with the text&#039;s graduated refutation of progressively subtler views:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=To overcome grasping at selfhood&lt;br /&gt;
[The Buddha] taught aggregates, elements and so on.&lt;br /&gt;
By abiding in the [state of] mind only,&lt;br /&gt;
The beings of great fortune even renounce that [teaching].&lt;br /&gt;
}}&lt;br /&gt;
In this verse, it is explained that the teachings on &amp;quot;aggregates&amp;quot; and &amp;quot;elements&amp;quot; were given as an antidote to grasping at a permanent self. It then introduces the Yogācāra standpoint of &amp;quot;mind only&amp;quot; (&#039;&#039;cittamātra&#039;&#039;) as a higher, provisional method used by &amp;quot;beings of great fortune&amp;quot; to renounce even the subtle grasping at those very aggregates and elements. The verse functions as a skillful transition, presenting the mind-only view as a necessary step on the path.&lt;br /&gt;
&lt;br /&gt;
The pivotal verse 27 explains that Yogācāra&#039;s foundational doctrine is of limited validity when considered from a higher perspective:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=&amp;quot;All of this is but one&#039;s mind,&amp;quot;&lt;br /&gt;
That which was stated by the Able One&lt;br /&gt;
Is to alleviate the fear of the childish;&lt;br /&gt;
It is not (a statement) of (final) truth.&lt;br /&gt;
}}&lt;br /&gt;
This verse distinguishes between denying external objects and affirming consciousness&#039;s ultimate reality, arguing Buddha&#039;s consciousness-only teaching served a therapeutic, provisional purpose rather than a final, metaphysical one.&lt;br /&gt;
 &lt;br /&gt;
Verse 43 makes a radical apophatic statement about the ultimate nature of mind, powerfully undercutting any tendency to reify consciousness:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=In brief the buddhas have never seen&lt;br /&gt;
Nor will they ever see [such a mind];&lt;br /&gt;
So how can they see it as intrinsic nature&lt;br /&gt;
That which is devoid of intrinsic nature.&lt;br /&gt;
}}&lt;br /&gt;
The author states here that not even the buddhas, with their omniscient wisdom, have ever perceived &amp;quot;the mind&amp;quot; as a distinct, findable entity. The concluding rhetorical question makes clear that it is impossible to see an intrinsic nature in that which is fundamentally devoid of it. In his &#039;&#039;Ratnakaraṇḍodghāṭa&#039;&#039;, Atiśa quotes this verse immediately after scriptural citations on the mind&#039;s clear light nature, using Nāgārjuna&#039;s authority to guide the practitioner away from subtle grasping at consciousness itself as an ultimately real thing.&lt;br /&gt;
&lt;br /&gt;
Verse 46&#039;s pure negation—&amp;quot;without characteristics and unborn&amp;quot;—exemplifies Madhyamaka methodology by indicating absence rather than positive metaphor while insisting on language&#039;s limits:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=Devoid of characteristics and origination,&lt;br /&gt;
Devoid of substantive reality and transcending speech,&lt;br /&gt;
Space, awakening mind, and enlightenment&lt;br /&gt;
Possess the characteristics of nonduality.&lt;br /&gt;
}}&lt;br /&gt;
This verse operates by indicating an absence of limiting characteristics, comparing ultimate bodhicitta to space to suggest freedom from conceptual boundaries. The identity between bodhicitta and enlightenment collapses conventional path-goal distinctions by suggesting the awakening mind already expresses the goal.&lt;br /&gt;
&lt;br /&gt;
A key section for understanding the text&#039;s historical context is found in verses 71–73. Verse 71 provides a series of synonyms for ultimate bodhicitta:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=It is described as suchness and as the reality-limit,&lt;br /&gt;
As signlessness and as the ultimate truth,&lt;br /&gt;
As the supreme awakening mind;&lt;br /&gt;
It is described also as emptiness.&lt;br /&gt;
}}&lt;br /&gt;
This verse is a focal point of scholarly controversy, as its list of terms closely corresponds to a verse in the &#039;&#039;Madhyāntavibhāga&#039;&#039; (1.14), a foundational Yogācāra text, suggesting a later composition date for the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;. The passage culminates in verse 73, which links this philosophical insight directly to practice:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=When this emptiness (as explained)&lt;br /&gt;
Is thus meditated upon by yogis,&lt;br /&gt;
No doubt there will arise in them&lt;br /&gt;
A sentiment attached to other&#039;s welfare.&lt;br /&gt;
}}&lt;br /&gt;
This verse encapsulates the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s unique approach. It argues that universal compassion is not simply an exercise in imagination or an emotional response to past kindness but rather the natural and inevitable result of realizing the empty, dependent nature of all phenomena. For the author, seeing that the self and others lack inherent existence dissolves the very basis of self-cherishing, allowing a concern for the welfare of others to arise spontaneously. &lt;br /&gt;
&lt;br /&gt;
Verse 88 addresses the fundamental challenge of integrating the ultimate view of emptiness with the practice of discipline on the conventional level, presenting their synthesis as the pinnacle of the path:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=Those who understand this emptiness of phenomena &lt;br /&gt;
Yet (also) conform to the law of karma and its results, &lt;br /&gt;
That is more amazing than amazing! &lt;br /&gt;
That is more wondrous than wondrous!&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Core Concepts and Frameworks&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s primary aim is to provide a precise philosophical framework for understanding the ultimate nature of the awakening mind (&#039;&#039;bodhicitta&#039;&#039;). It achieves this by defining bodhicitta through the lens of Madhyamaka philosophy and outlining a systematic method of analysis to realize it directly. This approach integrates profound wisdom with compassionate practice.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h4&amp;gt;The Two Aspects of the Awakening Mind&amp;lt;/h4&amp;gt;&lt;br /&gt;
The text&#039;s analysis is built upon the Mahāyāna distinction between two aspects of bodhicitta, which it presents as complementary dimensions of a single awakened state:&lt;br /&gt;
#&#039;&#039;&#039;Conventional Awakening Mind (&#039;&#039;saṃvṛtibodhicitta&#039;&#039;):&#039;&#039;&#039; It includes the wish to attain enlightenment for the benefit of all beings (&#039;&#039;aspirational bodhicitta&#039;&#039;) and the active engagement in the practices that lead to that goal (&#039;&#039;engaged bodhicitta&#039;&#039;). The text treats this compassionate engagement not as a preliminary stage to be discarded but as the natural and necessary expression of wisdom within the world of conventional reality.&lt;br /&gt;
#&#039;&#039;&#039;Ultimate Awakening Mind (&#039;&#039;paramārthabodhicitta&#039;&#039;):&#039;&#039;&#039; This is the direct, nonconceptual realization of emptiness (&#039;&#039;śūnyatā&#039;&#039;). The text defines it as a mind free from all conceptual elaboration (&#039;&#039;prapañca&#039;&#039;) and beyond the duality of subject and object. In a radical claim, the author identifies this ultimate bodhicitta with enlightenment itself, not merely as a cause that leads to it. This collapses the conventional distinction between the path and the goal, suggesting that the mind that directly realizes emptiness is already expressing the awakened state.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h4&amp;gt;The Method: A Fourfold Refutation&amp;lt;/h4&amp;gt;&lt;br /&gt;
To guide the practitioner toward the realization of ultimate bodhicitta, the text employs a systematic, four-stage process of negation. This progressive analysis is designed to dismantle all conceptual attachments to inherent existence (&#039;&#039;svabhāva&#039;&#039;), moving from the most coarse to the most subtle.&lt;br /&gt;
#&#039;&#039;&#039;Negation of the Non-Buddhist Self:&#039;&#039;&#039; The analysis begins by refuting the theories of a permanent, independent, and unitary self or soul (&#039;&#039;ātman&#039;&#039;) as found in non-Buddhist Indian philosophies. This is the standard starting point for Buddhist analysis, clearing away the most obvious form of grasping.&lt;br /&gt;
#&#039;&#039;&#039;Negation of the Substantial Reality of Phenomena (&#039;&#039;dharmas&#039;&#039;):&#039;&#039;&#039; The critique then turns inward to Buddhist philosophy, specifically the Abhidharma view. While Abhidharma deconstructs the self into its constituent components (&#039;&#039;dharmas&#039;&#039;), it can lead to a subtle grasping at these components as being ultimately real. The &#039;&#039;Bodhicittavivaraṇa&#039;&#039; demonstrates that these &#039;&#039;dharmas&#039;&#039; are also empty of inherent existence.&lt;br /&gt;
#&#039;&#039;&#039;Negation of the Inherent Existence of Consciousness:&#039;&#039;&#039; This is the most extensive part of the refutation. It represents a detailed critique of the Yogācāra school. After demonstrating the emptiness of external objects, the mind or consciousness itself can become the last object of grasping. The text systematically refutes the idea that consciousness (specifically the &#039;&#039;ālayavijñāna&#039;&#039; or &amp;quot;storehouse consciousness&amp;quot;) is an ultimately real foundation, showing that it too is devoid of inherent existence.&lt;br /&gt;
#&#039;&#039;&#039;Negation of the Negation Itself:&#039;&#039;&#039; The final step prevents the practitioner from turning &amp;quot;emptiness&amp;quot; into a new philosophical position or a subtle object of attachment. By negating the negation, the analysis avoids the extremes of eternalism (affirming some ultimate reality) and nihilism (negating conventional reality). This final move ensures that Madhyamaka remains a &amp;quot;middle way&amp;quot; that transcends all fixed conceptual standpoints.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Table 4: Core Concepts and Technical Terms&amp;lt;/h5&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! Sanskrit !! Tibetan !! English !! Philosophical Function&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;śūnyatā&#039;&#039;&lt;br /&gt;
{{!}}&#039;&#039;stong pa nyid&#039;&#039;&lt;br /&gt;
{{!}}Emptiness&lt;br /&gt;
{{!}}The absence of inherent existence; the ultimate nature of all phenomena.&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;svabhāva&#039;&#039;&lt;br /&gt;
{{!}}&#039;&#039;rang bzhin&#039;&#039;&lt;br /&gt;
{{!}}Inherent Existence&lt;br /&gt;
{{!}}The object of negation in Madhyamaka analysis; a self-sufficient, independent mode of being.&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;pratītyasamutpāda&#039;&#039;&lt;br /&gt;
{{!}}&#039;&#039;rten &#039;byung&#039;&#039;&lt;br /&gt;
{{!}}Dependent Origination&lt;br /&gt;
{{!}}The positive description of conventional reality; how things exist interdependently.&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;prapañca&#039;&#039;&lt;br /&gt;
{{!}}&#039;&#039;spros pa&#039;&#039;&lt;br /&gt;
{{!}}Mental Proliferation&lt;br /&gt;
{{!}}The conceptual elaboration that obscures a direct realization of emptiness.&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;nirvikalpa&#039;&#039;&lt;br /&gt;
{{!}}&#039;&#039;rnam par mi rtog&#039;&#039;&lt;br /&gt;
{{!}}Nonconceptual&lt;br /&gt;
{{!}}The mode of cognition that directly realizes ultimate bodhicitta.&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;ālayavijñāna&#039;&#039;&lt;br /&gt;
{{!}}&#039;&#039;kun gzhi rnam shes&#039;&#039;&lt;br /&gt;
{{!}}Storehouse Consciousness&lt;br /&gt;
{{!}}The foundational Yogācāra concept of mind&lt;br /&gt;
{{!}}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Key Commentaries on the Text&amp;lt;/h3&amp;gt;&lt;br /&gt;
The commentarial tradition surrounding the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; reveals how philosophical texts evolve through interpretive communities that elaborate, clarify, and sometimes transform original meanings while adapting content to new contexts and audiences. These commentaries not only explain difficult passages but also demonstrate the text&#039;s continuing relevance across diverse cultural and philosophical contexts throughout Buddhist history.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h4&amp;gt;Smṛtijñānakīrti&#039;s Commentary on the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;/h4&amp;gt;&lt;br /&gt;
The commentary on the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; by the eleventh-century Indian paṇḍita Smṛtijñānakīrti, the &#039;&#039;Bodhicittavivaraṇaṭīkā&#039;&#039;, represents one of the most sophisticated tantric interpretations of Nāgārjuna&#039;s treatise. From its opening verses, where the author humbly states his intention to eliminate conceptual elaborations (&#039;&#039;rtog pa kun spangs pa&#039;&#039;) motivated purely by faith (&#039;&#039;dad pas&#039;&#039;) rather than worldly concerns, the commentary positions itself as a profound integration of Madhyamaka philosophy with Vajrayāna practice. Significantly, Smṛtijñānakīrti immediately frames the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s instructions as originating from the &#039;&#039;Guhyasamājatantra&#039;&#039; and being specifically intended for &amp;quot;yogis and yoginis&amp;quot; (&#039;&#039;rnal &#039;byor pha dang ma&#039;&#039;), thereby establishing the text not as a general Mahāyāna treatise but as an essential guide for tantric practitioners.&lt;br /&gt;
&lt;br /&gt;
Methodologically, the commentary employs a classical Indian doxographical structure, systematically dismantling competing philosophical positions to establish the supremacy of Madhyamaka. The author provides extensive refutations of &#039;&#039;tīrthika&#039;&#039; (non-Buddhist), Vaibhāṣika, Sautrāntika, and Cittamātra positions, with particular emphasis on deconstructing the Yogācāra notion of substantially existent self-awareness (&#039;&#039;svasaṃvedana&#039;&#039;, &#039;&#039;so so rang rig&#039;&#039;). Through sophisticated logical analysis, including his famous &amp;quot;sensation-triad&amp;quot; critique (&#039;&#039;tshor ba po&#039;&#039;, &#039;&#039;tshor byed&#039;&#039;, &#039;&#039;tshor bya&#039;&#039; - &#039;&#039;vedaka&#039;&#039;, &#039;&#039;vedya&#039;&#039;, &#039;&#039;vedanā&#039;&#039;), Smṛtijñānakīrti demonstrates that even immediate self-awareness is merely conceptual construction lacking inherent existence.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Ultimate Bodhicitta as Vajrasattva Mahāmudrā&amp;lt;/h5&amp;gt;&lt;br /&gt;
The commentary&#039;s most significant contribution is its explicit identification of the path&#039;s ultimate goal. It describes the fully ripened result of ultimate bodhicitta as the &amp;quot;essence of nonabiding nirvana that is the support of all tathāgatas of the three times.&amp;quot; This fruition, the commentary states, is none other than the &amp;quot;&#039;&#039;&#039;form of Vajrasattva Mahāmudrā&#039;&#039;&#039;&amp;quot; (&#039;&#039;rdo rje sems dpa&#039;i sku phyag rgya chen po&#039;o&#039;&#039;).&lt;br /&gt;
To clarify this, the commentary explains the symbolism of the vajra itself:&lt;br /&gt;
&lt;br /&gt;
:The vajra is the &amp;quot;self-nature of emptiness, the essence of the &#039;&#039;&#039;five wisdoms and five families&#039;&#039;&#039;&amp;quot; (&#039;&#039;ye shes lnga dang rigs lnga&#039;i rang bzhin&#039;&#039;).&lt;br /&gt;
&lt;br /&gt;
It functions as a &amp;quot;weapon&amp;quot; (&#039;&#039;mtshon cha&#039;&#039;) that destroys the afflictions arising from wrong views.&lt;br /&gt;
&lt;br /&gt;
The commentary&#039;s treatment of ultimate bodhicitta reveals its distinctive tantric orientation. Rather than presenting emptiness as a mere negation, the commentary describes the intrinsic nature of the mind as &amp;quot;unborn from the beginning&amp;quot; (&#039;&#039;gdod nas ma skyes pa&#039;&#039;) and possessing the &amp;quot;nature of emptiness&amp;quot; (&#039;&#039;stong pa nyid kyi rang bzhin&#039;&#039;). This unconditioned awareness, which Nāgārjuna&#039;s root text likens to a &amp;quot;precious jewel&amp;quot; (&#039;&#039;rin chen&#039;&#039;) that cannot be stolen by afflictions, is the ultimate object of realization.&lt;br /&gt;
&lt;br /&gt;
To recognize this nature, the author prescribes space-like meditation (&#039;&#039;nam mkha&#039; sgom pa&#039;&#039;) as the direct means. The commentary explains this is necessary because the mind is fundamentally &amp;quot;inexpressible&amp;quot; (&#039;&#039;mtshon bya med pa&#039;&#039;); it cannot be captured by concepts of existence or nonexistence, and therefore its &amp;quot;abiding nature is that of space&amp;quot; (&#039;&#039;gnas pa nam mkha&#039;i mtshan nyid yin&#039;&#039;).&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;The Practice of Space-Like Meditation&amp;lt;/h5&amp;gt;&lt;br /&gt;
The commentary provides a profoundly practical explanation of space-like meditation grounded in the philosophical view of the root text. It clarifies that this method is not a mere mental exercise but a direct means of realizing the mind&#039;s fundamental nature, which is established from the outset as &amp;quot;unborn from the beginning&amp;quot; (&#039;&#039;gdod nas ma skyes pa&#039;&#039;) and possessing the &amp;quot;nature of emptiness&amp;quot; (&#039;&#039;stong pa nyid kyi rang bzhin&#039;&#039;). This foundational view immediately refutes the extremes of existence and nonexistence, positioning the practice as a direct experience of the Middle Way.&lt;br /&gt;
&lt;br /&gt;
The method involves resting in a state of &amp;quot;nonfixation&amp;quot; (&#039;&#039;dmigs pa med pa&#039;&#039;), which the commentary explains is not an object for the mind (&#039;&#039;citta&#039;&#039;) or mental factors (&#039;&#039;caitta&#039;&#039;). This state has the defining &amp;quot;characteristic of space&amp;quot; (&#039;&#039;nam mkha&#039;i mtshan nyid&#039;&#039;), an analogy the text unpacks with precision. Just as space exists conventionally but is found to be empty upon analysis, so too is the mind. The commentary emphasizes the nonduality of this relationship, stating that space and the mind of awakening (&#039;&#039;bodhicitta&#039;&#039;) &amp;quot;are not separate; they are indivisible.&amp;quot; Therefore, the practice is not one of mind observing an external space, but of realizing the mind&#039;s own space-like, inexpressible nature—a nature that cannot be pinned down by the conceptual labels of &amp;quot;existence&amp;quot; or &amp;quot;nonexistence.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
This state is further defined not as a blank void but as &amp;quot;emptiness-wisdom&amp;quot; (&#039;&#039;stong pa ye shes&#039;&#039;), a nonconceptual awareness that is simultaneously empty and luminous. The commentary succinctly defines the practice with the pith instruction: &amp;quot;to master meditation on space is asserted to be meditation on emptiness&amp;quot; (&#039;&#039;nam mkha&#039; sgom pa chud pa ni stong pa nyid ni bsgom par &#039;dod&#039;&#039;). It glosses the term for mastery, &#039;&#039;chud pa&#039;&#039;, as &amp;quot;to realize the meaning&amp;quot; (&#039;&#039;don rtogs pa&#039;o&#039;&#039;), underscoring that the goal is direct, experiential understanding, not mere intellectual assent. To firmly ground this method in scriptural authority, the commentary cites the &#039;&#039;Prajñāpāramitā Sūtras&#039;&#039; as a source, quoting the line: &amp;quot;Subhūti, to meditate on space is to meditate on the perfection of wisdom.&amp;quot; This connection situates the practice at the very heart of Mahāyāna philosophy, presenting it as the definitive technique for actualizing the ultimate nature of reality.&lt;br /&gt;
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&amp;lt;h4&amp;gt;Rongtönpa&#039;s Commentary&amp;lt;/h4&amp;gt;&lt;br /&gt;
Rongtön Sheja Kunrik&#039;s fifteenth-century commentary, titled &#039;&#039;A Commentary on the Bodhicittavivaraṇa Called Rays of the Sun&#039;&#039; (&#039;&#039;Byang chub kyi sems kyi &#039;grel bshad nyi ma&#039;i &#039;od zer&#039;&#039;), was composed at Nalendra Monastery during a period when Rongtön perceived significant deficiencies in contemporary Tibetan scholarship. It reflects Rongtön&#039;s formation in Sangphu Monastery&#039;s analytical tradition as well as his deep engagement with multiple meditation lineages. The commentary follows the root text&#039;s classical division between conventional and ultimate bodhicitta. While the opening section on conventional bodhicitta provides systematic instruction for generating compassionate aspiration, the extensive second section on ultimate bodhicitta becomes both philosophical centerpiece and practical manual. Rongtön defines ultimate bodhicitta as &amp;quot;the primordial wisdom that realizes the two types of selflessness&amp;quot; (&#039;&#039;bdag med gnyis rtogs pa&#039;i ye shes&#039;&#039;), establishing it as nondual awareness rather than conceptual understanding.&lt;br /&gt;
&lt;br /&gt;
The commentary&#039;s philosophical architecture centers on the inseparability of the two truths (&#039;&#039;bden gnyis dbyer med&#039;&#039;), articulated through his profound formulation that &amp;quot;emptiness itself is the conventional&amp;quot; (&#039;&#039;stong pa nyid kho na kun rdzob ste&#039;&#039;), revealing their nondual nature while preventing practitioners from falling into eternalist or nihilistic extremes. The text contains no discussion of &#039;&#039;bde gshegs snying po&#039;&#039; (Sugata essence) or &#039;&#039;sangs rgyas kyi khams&#039;&#039; (&#039;&#039;buddhadhātu&#039;&#039;), the standard Tibetan terms for inherent buddha-nature doctrine. Instead, when Rongtön uses the term &amp;quot;essence of enlightenment&amp;quot; (&#039;&#039;byang chub kyi snying po&#039;&#039;), he refers to something fundamentally different: the essential character of the enlightened state itself rather than any inherent potential within sentient beings. When describing the enlightened as those who &amp;quot;abide in the essence of enlightenment&amp;quot; (&#039;&#039;byang chub kyi snying po la bzhugs pa&#039;&#039;), Rongtön immediately clarifies this means they &amp;quot;know all phenomena to be empty and equal to space&amp;quot; (&#039;&#039;chos thams cad stong pa nam mkha&#039; dang mtshungs par mkhyen no&#039;&#039;).&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Distinctive Interpretations&amp;lt;/h5&amp;gt;&lt;br /&gt;
Rongtön&#039;s most significant innovation lies in providing an explicit tantric framing that transforms the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; from Sūtrayāna philosophy into Vajrayāna preparation. His identification of Buddha Vairocana (Bcom ldan &#039;das rnam par snang mdzad) as the ultimate source of the root verses, combined with special homage to Vajradhara (Rdo rje &#039;chang) as the embodiment of ultimate bodhicitta, establishes the text as essential for &amp;quot;those who wish to practice the path of Secret Mantra&amp;quot; (&#039;&#039;gsang sngags kyi sgo&#039;i spyad pa spyod par &#039;dod pa rnams&#039;&#039;).&lt;br /&gt;
&lt;br /&gt;
The commentary&#039;s colophon reveals Rongtön&#039;s corrective intent, noting that while many &amp;quot;wanna-be-scholars&amp;quot; (&#039;&#039;mkhas rlom&#039;&#039;) existed in Tibet, the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; remained outside their &amp;quot;scope&amp;quot; (&#039;&#039;spyod yul ma yin pas&#039;&#039;). His scholarly sophistication manifests in the great care he took to establish the root text. In doing so, he consulted six translations (&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;gyur drug&#039;&#039;), including those of Marpa and Patsab Nyima Drak, from which he selected optimal readings.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;From Philosophy to Practice&amp;lt;/h5&amp;gt;&lt;br /&gt;
Perhaps most remarkably, Rongtön uses Nāgārjuna&#039;s philosophical arguments as meditation instructions that parallel Mahāmudrā methodology without, however, employing that terminology. His practical guidance emphasizes cultivating a &amp;quot;mind free from any focal point or referent&amp;quot; (&#039;&#039;dmigs gtad dang bral ba&#039;i sems&#039;&#039;), using space (&#039;&#039;nam mkha&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;&#039;&#039;) as the paradigmatic example of formless awareness, probably influenced by Smṛtijñānakīrti.&lt;br /&gt;
&lt;br /&gt;
Critical to this methodology is Rongtön&#039;s guidance for avoiding the subtle reification of emptiness itself. He warns that grasping at &#039;&#039;śūnyatā&#039;&#039; as an object constitutes an &amp;quot;inferior view&amp;quot; (&#039;&#039;lta ba dman pa&#039;&#039;).&lt;br /&gt;
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&amp;lt;h4&amp;gt;The Fourth Shamarpa&#039;s Commentary on the Bodhicittavivaraṇa&amp;lt;/h4&amp;gt;&lt;br /&gt;
Based on Klaus-Dieter Mathes&#039;s study, the Fourth Shamarpa Chödrak Yeshe&#039;s &#039;&#039;Commentary on the Bodhicittavivaraṇa: An Elucidation of the Meaning of Words&#039;&#039; (&#039;&#039;Byang chub sems &#039;grel gyi rnam par bshad pa tshig don gsal ba&#039;&#039;) could be seen as being part of a broader dynamic aiming at integrating  Indian Buddhist classics with Mahāmudrā teachings.&lt;br /&gt;
&lt;br /&gt;
The commentary was composed in 1515 CE at the renowned Dechen Yangpachen Monastery, responding to the repeated requests of Śākya Rgyal mtshan, who is described in the colophon as someone &amp;quot;endowed with devotion to this treatise and engaged in the two-stage yoga practice.&amp;quot; This detail suggests the commentary was intended for serious tantric practitioners, not merely academic scholars.&lt;br /&gt;
&lt;br /&gt;
As revealed in his colophon, the Fourth Shamarpa&#039;s approach was one of authoritative validation, privileging an Indian scholastic authority as his primary foundation. He states that he took the commentary by the Indian master Smṛtijñānakīrti as his principal basis. For points that remained unclear, he turned to the direct lineage transmission of his own guru, the great scholar Gö Lotsāwa Zhönnu Pal (1392–1481). While demonstrating full awareness of at least four Tibetan translations of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;, including those by Patsab Lotsāwa and Khu Lotsāwa, he neither collated them like Rongtön nor exclusively selected one like Śākya Chokden. Instead, he established his root text by aligning the version transmitted with Smṛti&#039;s commentary against what he calls a &amp;quot;pure old manuscript&amp;quot; (&#039;&#039;yig rnying dag pa&#039;&#039;). This unique method—relying first on an Indian master, second on his direct guru, and finally on an ancient manuscript for validation—highlights a meticulous concern for establishing a pure and authoritative textual basis for his own interpretation of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Canonical Status in Mahāmudrā Literature&amp;lt;/h5&amp;gt;&lt;br /&gt;
The importance of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; to the Dakpo Kagyu tradition is further demonstrated by its inclusion in the Seventh Karmapa Chödrak Gyatso&#039;s authoritative collection of Indian Mahāmudrā works. This canonical collection, as Mathes notes, represents the tradition&#039;s formal recognition of which Indian texts were considered essential for Mahāmudrā practice and study. The inclusion of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; alongside other core Mahāmudrā texts underscores its significance as more than merely a philosophical treatise—it was viewed as a practical guide for direct realization.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Philosophical Position&amp;lt;/h5&amp;gt;&lt;br /&gt;
For the great scholar Gö Lotsāwa Zhönnu Pal, the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; was a key text. In Gö Lotsāwa&#039;s view, this work supports a direct Mahāmudrā approach to one&#039;s buddha-nature, which is realized through the generation of ultimate bodhicitta. Shamarpa&#039;s commentary is perfectly in line with his teacher&#039;s position, Gö Lotsāwa Zhönnu Pal. This is especially clear in his explanation of verse 54 of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;.&lt;br /&gt;
*Impermanence Implies Emptiness: Shamarpa argues that since the buddhas accept the mind as impermanent—made of fleeting moments—it is perfectly consistent for them to also accept it as empty. He states that &amp;quot;impermanence and emptiness have the same meaning.&amp;quot;&lt;br /&gt;
*Momentariness and &amp;quot;Own-Being&amp;quot;: Shamarpa explains that since all schools of thought agree the mind is momentary, it is established through &amp;quot;reasoning and scripture that throughout beginningless time mind has never had an own-being.&amp;quot;&lt;br /&gt;
*Mind Only and Non-Apprehension: Shamarpa clarifies that &amp;quot;mind only and emptiness are the same in terms of not apprehending anything as having an own-being.&amp;quot; This aligns with Gö Lotsāwa&#039;s approach of treating the Mind Only teachings as a method for realizing the emptiness of external objects, rather than as a final statement on reality.&lt;br /&gt;
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&amp;lt;h4&amp;gt;Śākya Chokden&#039;s Commentary on the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;/h4&amp;gt;&lt;br /&gt;
Serdok Paṇchen Śākya Chokden stands as one of the most brilliant and innovative scholars of Tibet&#039;s fifteenth-century &amp;quot;renaissance.&amp;quot; A master of the Sakya tradition, he was renowned for his intellectual breadth and a unique philosophical synthesis that often diverged from the prevailing interpretations of his time. His work is characterized by a sophisticated integration of various strands of Buddhist thought, most notably his development of a Yogācāra-Madhyamaka system. In this view, the teachings of the Yogācāra school are not merely a target for refutation but a vital and provisional stage on the path to the ultimate Madhyamaka view of emptiness. His commentary on Nāgārjuna&#039;s &#039;&#039;Bodhicittavivaraṇa&#039;&#039;, titled &#039;&#039;The Essence of the Middle Way&#039;&#039; (&#039;&#039;Dbu ma&#039;i snying po&#039;&#039;), is a prime example of the author&#039;s original approach. It is presented not as a simple exegesis but as a crucial intervention to clarify Nāgārjuna&#039;s ultimate intent.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;A Corrective Project&amp;lt;/h5&amp;gt;&lt;br /&gt;
Śākya Chokden makes clear that his purpose is to eliminate a comprehensive list of &amp;quot;wrong views&amp;quot; (&#039;&#039;log par rtog pa&#039;&#039;) that were prevalent in the understanding of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;. He presents twenty-four specific errors that he aims to correct, viewing these as significant obstacles to proper realization. Among the most critical misunderstandings he sought to rectify were: failing to recognize that the text&#039;s subject is ultimate bodhicitta and not its conventional counterpart; misinterpreting the described ritual as a standard ceremony for generating conventional bodhicitta; incorrectly asserting that ultimate bodhicitta generation rituals don&#039;t exist in the Pāramitāyāna; and fundamentally misunderstanding the nuanced relationship between the Madhyamaka and Yogācāra schools.&lt;br /&gt;
&lt;br /&gt;
He specifically refutes several philosophical positions, including the assertion that appearances are merely mind (&#039;&#039;snang ba sems su khas len pa&#039;&#039;), misunderstandings about the &#039;&#039;ālayavijñāna&#039;&#039; in Madhyamaka contexts, and the view that emptiness itself is conventional (&#039;&#039;stong nyid kun rdzob pa&#039;&#039;). He argues forcefully against confining Nāgārjuna&#039;s thought to a worldly, conventional Madhyamaka, instead asserting that it encompasses the profound view of Yogācāra-Madhyamaka. To ground his corrective project, Śākya Chokden specifies that his analysis is based on the esteemed Tibetan translation of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; by Patsab Lotsāwa, though he also references other translations. Most strikingly, he makes the bold claim that his commentary is based on his own direct analysis (&#039;&#039;rang gis rnam dpyod&#039;&#039;) of the root text, independent of prior commentaries (&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;grel byed la ma rten pa&#039;&#039;), positioning his work as a fresh, unmediated, and authoritative reading.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;The Nature of Ultimate Bodhicitta&amp;lt;/h5&amp;gt;&lt;br /&gt;
The cornerstone of Śākya Chokden&#039;s interpretation is the identification of ultimate bodhicitta with the mind&#039;s intrinsic nature, which he defines as the mind&#039;s natural luminosity (&#039;&#039;rang bzhin gyis &#039;od gsal ba&#039;&#039;). This luminous mind, he argues, is the unchanging essence present through the ground, path, and fruition of Buddhist practice—&amp;quot;without distinction in essence at all stages of ground, path, and result&amp;quot; (&#039;&#039;gzhi lam &#039;bras bu&#039;i gnas skabs thams cad du ngo bo la khyad par med pa&#039;&#039;).&lt;br /&gt;
&lt;br /&gt;
Śākya Chokden&#039;s discussion of buddha-nature (&#039;&#039;bde bar gshegs pa&#039;i snying po&#039;&#039;) emerges during his critical engagement with Yogācāra interpretations of the storehouse consciousness (&#039;&#039;ālayavijñāna&#039;&#039;). He presents the Cittamātra position that this foundational consciousness contains both defiled and undefiled aspects, with buddha-nature, naturally abiding spiritual lineage, and undefiled virtues belonging to the latter category. However, he argues that Madhyamaka cannot accept the first category—defiled seeds and consciousness—as ultimately existing foundations. Instead, he clarifies that from a Madhyamaka perspective, only the mind&#039;s &amp;quot;luminous aspect&amp;quot; (&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;od gsal gyi cha shas&#039;&#039;) can be conventionally designated as both &#039;&#039;kun gzhi&#039;&#039; (&#039;&#039;ālaya&#039;&#039;) and buddha-nature. This represents not a systematic philosophical construction but rather a corrective clarification: while Yogācāra treats these as substantial foundations, Madhyamaka understands them as conventional designations for the mind&#039;s naturally luminous nature that lacks inherent existence. &lt;br /&gt;
&lt;br /&gt;
The ultimate bodhicitta must therefore be &amp;quot;endowed with the essence of compassion&amp;quot; (&#039;&#039;snying rje&#039;i snying po can&#039;&#039;). Śākya Chokden extensively argues that ultimate bodhicitta without the active cultivation of compassion for beings leads to the fault of falling into the extreme of &amp;quot;cessational nirvana&amp;quot; (&#039;&#039;chad pa&#039;i myang &#039;das&#039;&#039;). &lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Tantric Framework and Ritual&amp;lt;/h5&amp;gt;&lt;br /&gt;
Śākya Chokden firmly situates Nāgārjuna&#039;s text within a tantric framework. Taking as a basis the direct quotation from the &#039;&#039;Guhyasamājatantra&#039;&#039; at the beginning of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;, he argues that the ritual described right after belongs to practitioners who &amp;quot;engage in the door of secret mantras&amp;quot; (&#039;&#039;gsang sngags kyi sgor spyod pa&#039;&#039;) in agreement with the root text. But he adds that this ritual involves visualization of oneself &amp;quot;in the form of a moon disc and vajra&amp;quot; (&#039;&#039;zla ba dang rdo rje&#039;i rnam pa&#039;&#039;), establishing this as distinctly tantric rather than conventional bodhicitta generation.&lt;br /&gt;
&lt;br /&gt;
Against critics who claim that ultimate bodhicitta generation rituals don&#039;t exist in the Pāramitāyāna, Śākya Chokden provides evidence from Nāgārjuna&#039;s own &#039;&#039;Pañcakrama&#039;&#039; and other sources, arguing that such rituals exist in both sūtra and tantra traditions, though they are more explicitly developed in the latter.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Yogācāra Integration and the Path&amp;lt;/h5&amp;gt;&lt;br /&gt;
Central to Śākya Chokden&#039;s unique vision is his sophisticated integration of Yogācāra. Rather than simply rejecting Yogācāra views, he presents the Cittamātra (Mind Only) understanding as a provisional but necessary stage for advanced practitioners. By first realizing that all appearances are mind, the practitioner overcomes the coarse grasping at external objects, preparing them for the final Madhyamaka analysis, which reveals that mind itself is also empty of inherent existence.&lt;br /&gt;
&lt;br /&gt;
This leads to his discussion of direct realization. He engages extensively with the concept of the &amp;quot;wisdom that must be experienced for oneself&amp;quot; (&#039;&#039;so so rang rig ye shes&#039;&#039;), acknowledging it as pointing toward direct experiential insight. While critiquing the Yogācāra claim that this self-aware wisdom exists ultimately, he repurposes this terminology for his Madhyamaka system. For him, self-awareness (&#039;&#039;rang rig&#039;&#039;) becomes the label for wisdom&#039;s direct, nonapprehending cognition of emptiness—an experience where no substantial subject or object is found.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Meditation Instructions and Two Truths&amp;lt;/h5&amp;gt;&lt;br /&gt;
Śākya Chokden provides guidance on proper meditation practice. He critiques meditation that involves grasping at what is unborn, empty, or selfless as objects of focused attention, arguing this is merely conceptual meditation rather than genuine emptiness meditation. In reference to the root text, he argues that true meditation on emptiness should be like meditating on space, where the mind abides without grasping at anything whatsoever&amp;quot; (&#039;&#039;dmigs pa ci yang &#039;dzin pa med pa&#039;i tshul gyis gnas pa&#039;&#039;).&lt;br /&gt;
&lt;br /&gt;
His treatment of the two truths reveals particular sophistication. Rather than viewing conventional and ultimate truth as separate entities, he argues that conventional truth is nothing other than its own emptiness appearing as dependent origination. This leads to his criticism of later Tibetan interpreters who he claims miss the point that &amp;quot;this text teaches the two truths as having one essence&amp;quot; (&#039;&#039;bden gnyis ngo bo gcig pa&#039;&#039;).&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Dependent Origination and Nonsubstantiality&amp;lt;/h5&amp;gt;&lt;br /&gt;
The commentary provides extensive analysis of dependent origination, explaining in detail how all phenomena—from the aggregates to external objects to consciousness itself—lack inherent existence while still functioning conventionally. Śākya Chokden refutes both the Sautrāntika position on external objects and various Yogācāra positions on consciousness, as they both fall into substantialist views that contradict genuine Madhyamaka understanding.&lt;br /&gt;
&lt;br /&gt;
His analysis extends to a detailed critique of the &#039;&#039;ālayavijñāna&#039;&#039; concept. He argues that while it may have conventional utility, it cannot serve as an ultimately existing basis for karmic seeds or transformation.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Table 6: Major Commentaries on the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;/h5&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! Author !! Commentary Title !! Date !! School/Lineage !! Central Aspect&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Smṛtijñānakīrti&lt;br /&gt;
{{!}}&#039;&#039;Commentary on the Bodhicittavivaraṇa&#039;&#039;&lt;br /&gt;
{{!}}11th c.&lt;br /&gt;
{{!}}Indian Madhyamaka- Vajrayāna&lt;br /&gt;
{{!}}Synthesizes Madhyamaka deconstruction with tantric recognition of luminous mind as Vajrasattva Mahāmudrā&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Rongtön Sheja Kunrik&lt;br /&gt;
{{!}}&#039;&#039;Rays of the Sun&#039;&#039;&lt;br /&gt;
{{!}}15th c.&lt;br /&gt;
{{!}}Sakya/Prāsaṅgika-Madhyamaka&lt;br /&gt;
{{!}}Provides tantric framework and transforms philosophical arguments into space-like meditation instructions&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Fourth Shamarpa&lt;br /&gt;
{{!}}&#039;&#039;An Elucidation of the Meaning of Words&#039;&#039;&lt;br /&gt;
{{!}}1515 CE&lt;br /&gt;
{{!}}Dakpo Kagyu/ Mahāmudrā&lt;br /&gt;
{{!}}Grounds interpretation in Indian authority while using momentariness to establish Mind Only/Madhyamaka compatibility&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Śākya Chokden&lt;br /&gt;
{{!}}&#039;&#039;The Essence of the Middle Way&#039;&#039;&lt;br /&gt;
{{!}}15th c.&lt;br /&gt;
{{!}}Sakya/Yogācāra-Madhyamaka&lt;br /&gt;
{{!}}Presents comprehensive correction of misinterpretations through Yogācāra-Madhyamaka integration&lt;br /&gt;
{{!}}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Practice the Text&amp;quot;&amp;gt;Part 5: Practice the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
Although the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; is a text composed in verses, it is used as a guide for contemplation rather than a liturgy for daily recitation. For instance, in Geshe Dorji Damdul&#039;s &#039;&#039;The Blaze of Non-Dual Bodhicittas&#039;&#039;, a comprehensive study and meditation manual, the complete text is included in Part 2, &amp;quot;Selected Texts for Study, Reflection and Meditation.&amp;quot; This placement encourages practitioners to engage with its philosophical arguments as a basis for meditation on bodhicitta and emptiness, distinct from the daily prayers and liturgies presented in other sections of the manual. The manual&#039;s introductory note clarifies that the text was written by Ārya Nāgārjuna as a commentary on a verse drawn from chapter two of the root tantra of &#039;&#039;Guhyasamāja&#039;&#039;. In this collection of texts on bodhicitta and the wisdom of emptiness, the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; functions as a foundational philosophical guide for practitioners, particularly those in Highest Yoga Tantra, who must establish a firm understanding of emptiness and bodhicitta to support their path.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2&amp;gt;Resources &amp;amp; References&amp;lt;/h2&amp;gt;&lt;br /&gt;
&amp;lt;h3&amp;gt;Key Bibliographic Resources&amp;lt;/h3&amp;gt;&lt;br /&gt;
Apple, James B. &#039;&#039;Jewels of the Middle Way: The Madhyamaka Legacy of Atiśa and His Early Tibetan Followers&#039;&#039;. Boston: Wisdom Publications, 2019.&lt;br /&gt;
&lt;br /&gt;
Buescher, Hartmut. &#039;&#039;The Inception of Yogācāra-Vijñānavāda&#039;&#039;. Wien: Verlag der Österreichischen Akademie der Wissenschaften, 2008.&lt;br /&gt;
&lt;br /&gt;
Damdul, Geshe Dorji. &#039;&#039;The Blaze of Non-Dual Bodhicittas: A Manual for Study, Reflection and Meditation on Bodhicitta and the Wisdom of Emptiness&#039;&#039;. 7th ed. New Delhi: Tibet House, 2019.&lt;br /&gt;
&lt;br /&gt;
Dragonetti, Carmen. &amp;quot;On the Authenticity of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; Attributed to Nāgārjuna.&amp;quot; &#039;&#039;Asiatische Studien/Études Asiatiques&#039;&#039; 53, no. 4 (1999): 983–86.&lt;br /&gt;
&lt;br /&gt;
Isaacson, Harunaga. &amp;quot;Citations from the &#039;&#039;Ratnāvalī&#039;&#039; and &#039;&#039;Bodhicittavivaraṇa&#039;&#039; in the &#039;&#039;Abhayapaddhati&#039;&#039;.&amp;quot; &#039;&#039;Studien zur Indologie und Iranistik&#039;&#039; 22 (1999): 55–58.&lt;br /&gt;
&lt;br /&gt;
Lindtner, Christian. &amp;quot;Adversaria Buddhica.&amp;quot; &#039;&#039;Wiener Zeitschrift für die Kunde Südasiens&#039;&#039; 26 (1982): 167–94.&lt;br /&gt;
&lt;br /&gt;
{{BiblioHr}}. &amp;quot;The &#039;&#039;Laṅkāvatārasūtra&#039;&#039; in Early Indian Madhyamaka Literature.&amp;quot; &#039;&#039;Asiatische Studien/Études Asiatiques&#039;&#039; 46, no. 1 (1992): 244–79.&lt;br /&gt;
&lt;br /&gt;
{{BiblioHr}}. &#039;&#039;Nagarjuniana: Studies in the Writings and Philosophy of Nāgārjuna&#039;&#039;. Copenhagen: Akademisk Forlag, 1982. Reprinted Delhi: Motilal Banarsidass, 1987.&lt;br /&gt;
&lt;br /&gt;
Mathes, Klaus-Dieter. &amp;quot;The Role of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; in the Mahāmudrā Tradition of the Dwags po bka&#039; brgyud.&amp;quot; &#039;&#039;Journal of the International Association of Buddhist Studies&#039;&#039; 32, no. 1/2 (2009): 269–308.&lt;br /&gt;
&lt;br /&gt;
Jinpa, Geshe Thupten, trans. &#039;&#039;Bodhicittavivaraṇa (A Commentary on the Awakening Mind)&#039;&#039;. By Nāgārjuna, 2007. Unpublished manuscript.&lt;br /&gt;
&lt;br /&gt;
Williams, Paul. &#039;&#039;Mahayana Buddhism: The Doctrinal Foundations&#039;&#039;. 2nd ed. London: Routledge, 2009.&lt;br /&gt;
&lt;br /&gt;
{{BiblioHr}}. &amp;quot;Review Article: Chr. Lindtner (1982). &#039;&#039;Nagarjuniana: Studies in the Writings and Philosophy of Nāgārjuna&#039;&#039;.&amp;quot; &#039;&#039;Journal of Indian Philosophy&#039;&#039; 12 (1984): 73–104.&lt;br /&gt;
&lt;br /&gt;
Yochimizu, Chikafumi. &amp;quot;Nāgārjuna saku &#039;&#039;Bodhicittavivaraṇa&#039;&#039; ni tsuite: Bodhicitta no kaishaku ni okeru kokoro no mondai&amp;quot; [On Nāgārjuna&#039;s &#039;&#039;Bodhicittavivaraṇa&#039;&#039;: The Problem of Mind in the Interpretation of Bodhicitta]. &#039;&#039;Journal of Indian and Buddhist Studies&#039;&#039; 36, no. 2 (1988): 81–84.&lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
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	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Bodhicittavivara%E1%B9%87a&amp;diff=104971</id>
		<title>Bodhicittavivaraṇa</title>
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		<updated>2025-10-01T16:31:46Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
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		|introduction=The &#039;&#039;Bodhicittavivaraṇa&#039;&#039; (&#039;&#039;Commentary on the Awakening Mind&#039;&#039;) is both a Madhyamaka analysis and a practical guide for cultivating the awakening mind. Traditionally attributed to the second-century master Nāgārjuna, this work of 112 verses preceded by a prose introduction provides a comprehensive treatment of the two aspects of bodhicitta: &#039;&#039;conventional bodhicitta&#039;&#039; as the compassionate aspiration for all beings&#039; enlightenment, and &#039;&#039;ultimate bodhicitta&#039;&#039; as the direct realization of emptiness (&#039;&#039;śūnyatā&#039;&#039;). The text&#039;s approach consists in grounding ethical aspiration in ontological analysis, showing how understanding the empty nature of phenomena naturally generates universal compassion.&lt;br /&gt;
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Modern scholarship remains divided on authorship and dating questions. The related scholarly debate revolves around issues such as the development of Buddhist philosophical schools, the relationship between sūtra and tantra traditions, and the processes through which texts gain canonical authority. &lt;br /&gt;
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The text&#039;s reception demonstrates extraordinary interpretive flexibility, serving as the scriptural foundation for diverse philosophical positions and contemplative approaches. Indian Madhyamaka commentators cited it to support arguments against Yogācāra idealism, while Tibetan interpreters found in it validation for doctrines ranging from strict Prāsaṅgika philosophy as well as for practices including &#039;&#039;mahāmudrā&#039;&#039; and mind training.&lt;br /&gt;
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			|header=&amp;lt;div class=&amp;quot;clipped-2-lines text-110 line16&amp;quot;&amp;gt;བྱང་ཆུབ་སེམས་ཀྱི་འགྲེལ་པ་ཞེས་བྱ་བ།&amp;lt;/div&amp;gt;&lt;br /&gt;
					&amp;lt;div class=&amp;quot;clipped-1-line&amp;quot;&amp;gt;Full Text in Tibetan&amp;lt;/div&amp;gt;&lt;br /&gt;
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|main-text=&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Text&amp;quot;&amp;gt;Part 1: About the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
&amp;lt;h3&amp;gt;Titles, Nomenclature, and Cataloging&amp;lt;/h3&amp;gt;&lt;br /&gt;
The Sanskrit title &#039;&#039;Bodhicittavivaraṇa&#039;&#039; (&#039;&#039;bodhi-citta-vivaraṇa&#039;&#039;) literally translates as &amp;quot;&#039;&#039;Commentary on the Awakening Mind&#039;&#039;.&amp;quot;&lt;br /&gt;
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Chinese canonical collections preserve a paraphrastic version titled &#039;&#039;Pu ti xin li xiang lun&#039;&#039; (菩提心離相論) in Taishō 1661, meaning &amp;quot;&#039;&#039;Treatise on the Awakening Mind Free of Characteristics&#039;&#039;,&amp;quot; translated by the Kashmiri monk Dānapāla in 1005 CE during the Song Dynasty.&lt;br /&gt;
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The Tibetan translation &#039;&#039;byang chub sems kyi &#039;grel pa&#039;&#039; is a calque of Sanskrit. It employs standard Tibetan equivalents for &#039;&#039;bodhicitta&#039;&#039; and &#039;&#039;vivaraṇa&#039;&#039;. The word &#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;grel pa&#039;&#039; emphasizes the text&#039;s commentarial function. Across major editions of the Tibetan Tengyur, including the Derge and Peking redactions, the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; is consistently classified within the Tantra Commentary section (རྒྱུད་འགྲེལ་, &#039;&#039;rgyud &#039;grel&#039;&#039;). This tantric classification stems exclusively from the text&#039;s introductory elements: an invocation to the tantric deity Vajrasattva and the quotation of a foundational verse drawn from chapter 2 of the &#039;&#039;Guhyasamājatantra&#039;&#039;. Despite this placement, the main body of the work is a philosophical treatise on Madhyamaka, focusing on the two truths and a critique of the Yogācāra school, and is devoid of further tantric concepts or ritual instructions. Modern scholarly consensus therefore regards the work as fundamentally a Mahāyāna philosophical text whose canonical cataloging reflects a decision based on its explicit tantric framing rather than a systematic analysis of its predominantly philosophical content. &lt;br /&gt;
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&amp;lt;h3&amp;gt;Textual Heritage and Transmission&amp;lt;/h3&amp;gt;&lt;br /&gt;
The Sanskrit manuscript tradition presents a complex picture of partial preservation and scattered fragments, with no complete Sanskrit manuscript discovered to date. Cambridge MS Or. 713 preserves Sanskrit fragments alongside related texts. According to Lindtner, additional Sanskrit fragments survive as quotations throughout Indian commentarial literature, such as the &#039;&#039;Ālokamālāṭīkā&#039;&#039; (containing verse 20 of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;). Later commentaries,  including Abhayākaragupta&#039;s &#039;&#039;Abhayapaddhati&#039;&#039;, Raviśrījñāna&#039;s &#039;&#039;Amṛtakaṇikā&#039;&#039;, and Vibhūticandra&#039;s &#039;&#039;Amṛtakaṇikoddyotanāmatippaṇī&#039;&#039;, preserve substantial portions, allowing partial textual reconstruction.&lt;br /&gt;
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The Tibetan translation history reveals a sophisticated and complex selection process, improving textual accuracy over several centuries. The initial translation by the Indian abbot Guṇākara, working with Tibetan translator Rapshi Shenyen, represents a first-wave transmission during the later propagation period. Subsequent revision by Kanakavarma, collaborating with the renowned translator Patsap Nyima Drak, produced what scholars consider the authoritative version. Patsap Nyima Drak&#039;s involvement proves particularly significant given his role in transmitting Prāsaṅgika Madhyamaka texts and his reputation for translation precision. However, we know from the commentaries of Rongtönpa, Śākya Chokden, and the Fourth Shamarpa, that a larger number of translations of the text were available up to the sixteenth century. &lt;br /&gt;
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This situation must have represented a significant scholastic challenge that was navigated in various ways by the three main commentators of the text. Rongtön Sheja Kunrik (1367–1449) approached the issue as a master textual critic and editor. His colophon reveals that he consulted six different Tibetan translations (by Rabzhi Chökyi Shenyen, Gurab Chökyi Sherab, Sengkar Shakya Ö, Sherab Drakpa, Marpa Chökyi Wangchuk, and Patsab Nyima Drak) and meticulously collated them to produce a composite root text based on what he judged to be the &amp;quot;best of the words and meanings.&amp;quot; Following him, Śākya Chokden (1428–1507) mentions thirteen extant translations, including the one written down by the great scholar Tsangnakpa Tsöndru Senge. However, instead of collating, he made a deliberate choice to base his entire philosophical project on a single authoritative version: the translation by Patsab Lotsāwa Nyima Drak. Completing this chronological triad, the Fourth Shamarpa, Chökyi Drakpa Yeshe Pal Zangpo (1453–1524), mentions four major Tibetan translations: Smṛtijñānakīrti&#039;s translation, which was transmitted alongside his commentary, Khu Lotsāwa Dödebar’s prose translation, Lotsāwa Chökyi Sherab’s translation based on teachings from Paṇḍita Kṛṣṇa, and Patsab Lotsāwa Nyima Drak’s famous translation.&lt;br /&gt;
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Modern critical editions emerged through modern scholarly efforts beginning with Christian Lindtner&#039;s pioneering reconstruction in his &#039;&#039;Nagarjuniana&#039;&#039; (1982). Lindtner&#039;s methodology involved collating available Sanskrit fragments with Tibetan witnesses. He identified two primary translation lines (A and B) and a third one (C) corresponding to the Tibetan translation found in Smṛtijñānakīrti&#039;s commentary, which happens to contain quotes of the root text. His edition distinguishes between readings preserving older transmission layers and those reflecting editorial standardization, providing an apparatus noting significant variants. Harunaga Isaacson&#039;s subsequent identification of Sanskrit quotations in tantric commentaries expanded the available corpus. &lt;br /&gt;
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The Chinese version of the text, Taishō 1661, is a complete prose paraphrase rather than a literal verse-by-verse translation. It is still significant as a witness to the text&#039;s transmission since all 112 verses are represented, although sometimes only as slight traces within the interpretive prose. While its paraphrastic nature limits its use for critically reconstructing the original Sanskrit, this version provides valuable evidence. It confirms that the text was circulating and translated by the turn of the eleventh century and shows how the work&#039;s philosophical ideas were understood and transmitted within the Chinese Buddhist tradition.&lt;br /&gt;
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&amp;lt;h3&amp;gt;Available Translations&amp;lt;/h3&amp;gt;&lt;br /&gt;
In English, two resources reliably anchor present study. First, Christian Lindtner’s translation in &#039;&#039;Nagarjuniana&#039;&#039; (1982) offers a philologically rigorous rendering keyed to Tibetan witnesses and the surviving Sanskrit fragments. His apparatus highlights variant readings and transmission lines, which makes it especially useful for close comparison of technical terms and for tracking how specific verses read across the A/B/C translation streams. Second, Thupten Jinpa&#039;s translation prioritizes clarity of exposition while maintaining terminological discipline; brief orienting notes help nonspecialists follow the argumentative arc from the invocatory frame to the Madhyamaka core.&lt;br /&gt;
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&amp;lt;h3&amp;gt;Content and Structure&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Bodhicittavivaraṇa&#039;&#039; opens with an homage to Vajrasattva followed by a declaration of intent to explain bodhicitta cultivation, immediately establishing its dual theoretical and practical orientation. The prose introduction quotes a verse from the &#039;&#039;Guhyasamājatantra&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s second chapter:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=From the beginning, the mind is unborn.&lt;br /&gt;
It is empty of an essence, free from all elaboration.&lt;br /&gt;
}}&lt;br /&gt;
The versified exposition unfolds through carefully structured philosophical progression demonstrating remarkable architectural coherence. Opening verses (4–11) establish foundations by refuting non-Buddhist concepts of a permanent self, examining various &#039;&#039;ātman&#039;&#039; theories from brahmanical schools and demonstrating their logical inconsistencies. This critique extends beyond mere polemic by introducing key Madhyamaka principles about the absence of inherent existence while showing how even sophisticated philosophical positions can harbor subtle substantialism. &lt;br /&gt;
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The analysis then addresses Buddhist Abhidharma positions (verses 12–25), particularly reification of aggregates, elements, and sense-fields, demonstrating how analytical categories themselves require Madhyamaka deconstruction.&lt;br /&gt;
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The work&#039;s central philosophical contribution emerges in verses 26–56, presenting a detailed  Madhyamaka critique of Yogācāra positions. This section systematically examines consciousness-only doctrine, the three natures theory, and &#039;&#039;ālayavijñāna&#039;&#039; concepts, demonstrating how seemingly sophisticated analyses still harbor attachments to inherent existence. The critique specifically targets any attempt to establish consciousness as ultimately real while denying external objects, showing this position&#039;s internal contradictions through detailed argumentation. &lt;br /&gt;
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Verses 57–72 establish the Madhyamaka alternative by presenting emptiness not as another philosophical position but as the absence of all inherent existence, including consciousness itself.&lt;br /&gt;
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Final sections (73–112) demonstrate how realizing emptiness naturally manifests as compassionate activity, resolving apparent tensions between ultimate understanding and conventional engagement. This integration represents the text&#039;s distinctive contribution, showing that genuine realization of emptiness spontaneously generates universal compassion rather than nihilistic withdrawal. The work concludes with verses praising bodhicitta&#039;s benefits and dedicating merit, traditional elements framing philosophical analysis within soteriological purpose while encouraging practical application of theoretical insights.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Table 1: Structural Analysis of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;/h5&amp;gt;&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! Section !! Verses !! Primary Focus !! Philosophical Method !! Significance&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Introduction&lt;br /&gt;
{{!}}Prose + 1–3&lt;br /&gt;
{{!}}Homage, introduction to the two bodhicittas&lt;br /&gt;
{{!}}Scriptural authority, conceptual framework&lt;br /&gt;
{{!}}Establishes tantric context and fundamental distinction&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Refutation of Non-Buddhist Self&lt;br /&gt;
{{!}}4-11&lt;br /&gt;
{{!}}Critique of &#039;&#039;ātman&#039;&#039; theories&lt;br /&gt;
{{!}}Logical analysis, reductio arguments&lt;br /&gt;
{{!}}Clears conceptual ground for emptiness analysis&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Analysis of Buddhist Reification&lt;br /&gt;
{{!}}12-25&lt;br /&gt;
{{!}}Aggregates, elements, sense-fields&lt;br /&gt;
{{!}}Internal critique of Abhidharma categories&lt;br /&gt;
{{!}}Demonstrates subtlety of substantialist thinking&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Yogācāra Critique&lt;br /&gt;
{{!}}26-56&lt;br /&gt;
{{!}}Consciousness-only, &#039;&#039;trisvabhāva&#039;&#039;, &#039;&#039;ālaya&#039;&#039;&lt;br /&gt;
{{!}}Systematic philosophical deconstruction&lt;br /&gt;
{{!}}Extensive Madhyamaka critique of Yogācāra&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Madhyamaka Synthesis&lt;br /&gt;
{{!}}57-72&lt;br /&gt;
{{!}}Emptiness and dependent origination&lt;br /&gt;
{{!}}Apophatic definition through negation&lt;br /&gt;
{{!}}Positive exposition through complete negation&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Compassionate Activity&lt;br /&gt;
{{!}}73-104&lt;br /&gt;
{{!}}Bodhisattva conduct and ethics&lt;br /&gt;
{{!}}Integration of ultimate and conventional&lt;br /&gt;
{{!}}Demonstrates wisdom-compassion unity&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Conclusion&lt;br /&gt;
{{!}}105-112&lt;br /&gt;
{{!}}Benefits, dedication of merit&lt;br /&gt;
{{!}}Aspirational verses, traditional closure&lt;br /&gt;
{{!}}Frames philosophical analysis within soteriological purpose&lt;br /&gt;
{{!}}}&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Author&amp;quot;&amp;gt;Part 2: About the Author&amp;lt;/h2&amp;gt;&lt;br /&gt;
&amp;lt;h3&amp;gt;Traditional Attribution and Profile&amp;lt;/h3&amp;gt;&lt;br /&gt;
The colophon unambiguously attributes the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; to &amp;quot;the great master Ārya Nāgārjuna,&amp;quot; placing the work within the corpus of Buddhism&#039;s most influential post-canonical philosopher. Nāgārjuna stands as the foundational figure of Madhyamaka philosophy and among the most important thinkers in Buddhist intellectual history. His life story is a blend of historical fact and legendary tales. Traditional accounts place his origins in the Andhra Pradesh region of southern India. According to these traditions, Nāgārjuna was born into a brahmin family but later converted to Buddhism. He was seen as a remarkable prodigy who quickly mastered the entire collection of Buddhist scriptures. His true genius, however, shone through when he systematically developed the philosophical doctrine of emptiness (&#039;&#039;śūnyatā&#039;&#039;).&lt;br /&gt;
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His association with Nālandā, whether as founder or early teacher, positions Nāgārjuna at the center of Indian Buddhist institutional development. Traditional accounts of his residence at Śrīparvata Mountain in South India connect him to important patronage networks, suggesting that his influence extended beyond purely monastic circles into royal courts and broader society. The Tibetan tradition preserves over one hundred texts attributed to him, ranging from fundamental philosophical treatises to devotional hymns, medical works, and alchemical texts. This vast attributed corpus suggests multiple historical figures may have borne the name Nāgārjuna. Multiple attributions reflect both prolific output and pseudepigraphic tendencies (see analysis in &#039;&#039;The Authorship Debate&#039;&#039; below). According to modern scholarship, the &amp;quot;tantric Nāgārjuna,&amp;quot; associated with esoteric practices and alchemical pursuits, represents a distinct historical figure whose works became conflated with the earlier philosopher. Traditional Tibetan sources also sometimes distinguish these figures while maintaining that both represent authentic expressions of Nāgārjuna&#039;s teaching lineage. &lt;br /&gt;
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Tibetan historians, however, generally regarded the tantric and philosophical Nāgārjunas as expressions of one enlightened master capable of teaching across multiple vehicles. Traditional accounts describe Nāgārjuna as having produced works addressing the Three Wheels of Doctrine: while the &#039;&#039;Mūlamadhyamakakārikā&#039;&#039; represents a second wheel emphasis on emptiness, the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; aligns with third wheel positive descriptions of ultimate reality. &lt;br /&gt;
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&amp;lt;h3&amp;gt;The Authorship Debate&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s coherent structure and balanced treatment of topics suggest single authorship rather than compilation from diverse sources. Modern scholarship, however, questions whether the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; was composed by the same Nāgārjuna who authored the &#039;&#039;Mūlamadhyamakakārikā&#039;&#039;, generating extensive controversy illuminating broader methodological issues in Buddhist studies. Christian Lindtner emerged as the primary advocate for authentic attribution, incorporating the text into his influential list of thirteen genuine Nāgārjuna works based on comprehensive stylistic and doctrinal analysis. His methodology employs the &#039;&#039;Mūlamadhyamakakārikā&#039;&#039; as a baseline for comparison, examining philosophical consistency, argumentative strategies, technical terminology, and compositional patterns. This approach argues that the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s sophisticated structure, philosophical depth, and stylistic features align perfectly with accepted works like the &#039;&#039;Yuktiṣaṣṭikā&#039;&#039; and &#039;&#039;Ratnāvalī&#039;&#039;.&lt;br /&gt;
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Evidence supporting traditional attribution includes frequent citations by later Madhyamaka commentators who treated it as authoritative, suggesting established recognition within Indian Buddhist scholarship. The text&#039;s systematic critique of Yogācāra positions fits Nāgārjuna&#039;s general opposition to substantialist philosophies, while its integration of emptiness analysis with bodhicitta cultivation represents logical development of his philosophical project. Isaacson&#039;s discovery of &#039;&#039;Bodhicittavivaraṇa&#039;&#039; verses embedded in Abhayākaragupta&#039;s &#039;&#039;Abhayapaddhati&#039;&#039; demonstrates the text&#039;s circulation by the eleventh century among tantric commentators who explicitly attributed it to Nāgārjuna. &lt;br /&gt;
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The case against traditional attribution rests on several significant observations about the text&#039;s absence from early commentarial literature and apparent anachronisms. The foundational Prāsaṅgika commentators omit this text despite its relevance (see Table 2 below). This silence appears particularly significant given Candrakīrti&#039;s comprehensive knowledge of Nāgārjuna&#039;s corpus and tendency to cite extensively from authentic works. The text first appears definitively in Bhāviveka&#039;s mature work but remains absent from his earlier compositions, suggesting either later composition or initially limited circulation.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Table 2: Evidence in the Attribution Debate&amp;lt;/h5&amp;gt;&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! Evidence Type !! Supporting Traditional Attribution !! Questioning Traditional Attribution &lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Stylistic Analysis&#039;&#039;&#039;&lt;br /&gt;
{{!}}Similar to &#039;&#039;Yuktiṣaṣṭikā&#039;&#039;, &#039;&#039;Ratnāvalī&#039;&#039;, &#039;&#039;Catuḥstava&#039;&#039; (Lindtner)&lt;br /&gt;
{{!}}Differs from negative dialectics of MMK (Dragonetti)&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Citation History&#039;&#039;&#039;&lt;br /&gt;
{{!}}Quoted by Bhāviveka, Aśvabhāva, Śāntarakṣita (Lindtner)&lt;br /&gt;
{{!}}Absent from Buddhapālita, Candrakīrti&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Doctrinal Content&#039;&#039;&#039;&lt;br /&gt;
{{!}}Systematic Madhyamaka methodology&lt;br /&gt;
{{!}}Sophisticated engagement with later Yogācāra ideas (Williams, Buescher)&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Textual Evidence&#039;&#039;&#039;&lt;br /&gt;
{{!}}Stanza 57 in Maitrīpa&#039;s &#039;&#039;Pañcākāra&#039;&#039;&lt;br /&gt;
{{!}}Quotes verse 71 from &#039;&#039;Madhyāntavibhāga&#039;&#039; (Dragonetti)&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Manuscript Attribution&#039;&#039;&#039;&lt;br /&gt;
{{!}}Consistently attributed in traditional sources&lt;br /&gt;
{{!}}Attributions can be honorary&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Dating Indicators&#039;&#039;&#039;&lt;br /&gt;
{{!}}Could indicate skilled imitation&lt;br /&gt;
{{!}}&#039;&#039;Guhyasamāja&#039;&#039; quotation, Vajrasattva invocation suggest later tantric context&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Philosophical Method&#039;&#039;&#039;&lt;br /&gt;
{{!}}Consistent with Nāgārjuna&#039;s approach&lt;br /&gt;
{{!}}Positive language unusual for early Madhyamaka&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Historical Context&#039;&#039;&#039;&lt;br /&gt;
{{!}}Sophisticated understanding possible later&lt;br /&gt;
{{!}}Post-fourth-century dating likely&lt;br /&gt;
{{!}}}&lt;br /&gt;
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&amp;lt;h3&amp;gt;Scholarly Disagreements&amp;lt;/h3&amp;gt;&lt;br /&gt;
The debate reflects methodological tensions between traditional attribution and critical analysis, with some scholars distinguishing &amp;quot;philosophical authenticity&amp;quot; from historical authorship. Paul Williams argues convincingly that the sophisticated Yogācāra critique indicates composition after the full development of consciousness-only philosophy in the fourth–fifth centuries, while Carmen Dragonetti&#039;s analysis highlights specific philosophical positions appearing anachronistic for the second century.&lt;br /&gt;
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The defense emphasizes the text&#039;s philosophical consistency with established Nāgārjuna works and its systematic treatment of emerging Mahāyāna concepts that could have been present in nascent forms during the classical period. Critics respond that the level of technical engagement with Yogācāra terminology requires familiarity with developed scholastic systems unavailable before the fourth century. The debate has evolved beyond simple attribution questions to examine what constitutes philosophical authenticity in Buddhist literature, with some scholars suggesting that doctrinal coherence matters more than historical authorship for understanding the text&#039;s significance.&lt;br /&gt;
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Yochimizu&#039;s analysis of the &#039;&#039;Guhyasamāja&#039;&#039; quotation in the text&#039;s opening provides additional evidence for later composition, noting that the specific way this tantric material is integrated suggests familiarity with developed esoteric traditions rather than early experimentation with tantric vocabulary. Mathes notes that the &#039;&#039;Guhyasamāja&#039;&#039; quotation in the text&#039;s opening may indicate that the author could have been the tantric Nāgārjuna of the Ārya tradition of the &#039;&#039;Guhyasamājatantra&#039;&#039;.&lt;br /&gt;
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Recent scholarship explores possibilities of multiple authorship layers, suggesting the text might preserve authentic Nāgārjuna teachings with later elaborations or represent sophisticated pseudepigraphic composition by someone deeply familiar with his philosophical approach. This theory could explain both stylistic similarities to accepted works and the presence of apparently anachronistic elements. From this standpoint, the sophisticated integration of philosophical argument with practical instruction might reflect editorial synthesis rather than single authorship, a common pattern in Indian philosophical literature where texts evolved through commentary and revision processes.&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Text Significance and Reception&amp;quot;&amp;gt;Part 3: Text Significance and Reception&amp;lt;/h2&amp;gt;&lt;br /&gt;
&amp;lt;h3&amp;gt;Significance for Bodhicitta Studies&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Bodhicittavivaraṇa&#039;&#039; represents a philosophically sophisticated exposition of bodhicitta in classical Indian Buddhist literature. As mentioned previously, it provides a systematic integration of the awakening mind doctrine with Madhyamaka emptiness philosophy. Unlike texts treating bodhicitta as merely ethical, this work establishes its fundamental identity with the realization of emptiness and thus prioritizes teaching ultimate bodhicitta. From the text&#039;s perspective, the ultimate bodhicitta, defined as a direct realization of emptiness, spontaneously manifests as conventional bodhicitta through natural expression of wisdom recognizing the arbitrary nature of self-other distinctions. &lt;br /&gt;
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Conventional bodhicitta emerges not merely as motivation or attitude but as the natural expression of wisdom, while ultimate bodhicitta transcends any conceptual elaboration. This nondual approach differs from treatises presenting these as sequential stages or separate practices insofar as, according to the author of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;, a genuine understanding of emptiness necessarily generates universal compassion. As the belief in inherent self-existence collapses, the conventional nature of boundaries limiting empathy and compassion falls apart, and bodhicitta in its conventional aspect shines forth.&lt;br /&gt;
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&amp;lt;h3&amp;gt;Reception History&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Bodhicittavivaraṇa&#039;&#039; is a work that stands at the intersection of scholastic Madhyamaka philosophy and tantric practice, defined by its systematic use of philosophical reasoning within an explicit tantric framework. This positioning is key to understanding its reception history in India and Tibet. The text&#039;s synthesis is characteristic of the intellectual and religious environment of tenth-century India, a period when scholar-adepts sought to integrate formal philosophy with tantric methodologies. Its reception reflects this context: largely overlooked by earlier Indian Mādhyamikas, the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; became an important text for later &#039;&#039;siddhas&#039;&#039; and for the Tibetan traditions that continued their project of unifying the sūtra and tantra paths.&lt;br /&gt;
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&amp;lt;h3&amp;gt;The Influence of the Text in India&amp;lt;/h3&amp;gt;&lt;br /&gt;
The early history of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; in India is marked by a conspicuous silence from the great Madhyamaka masters. As Paul Williams notes, the text is never mentioned or cited by key figures like Buddhapālita, the authentic Bhāviveka, or Candrakīrti. This absence suggests that if the work existed in their time, it was not considered an authoritative part of the Nāgārjunian corpus by the principal representatives of the school.&lt;br /&gt;
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Evidence for the text&#039;s circulation only began to appear in later Indian literature. The &#039;&#039;Bodhicittavivaraṇa&#039;&#039; gained prominence among the late Indian mahāsiddhas, a claim substantiated by its use in the eleventh century by the siddha Maitrīpa. He quotes stanza 57 of the text in his &#039;&#039;Pañcākāra&#039;&#039;, indicating that the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; was circulating and held authority within these tantric contemplative circles. While sources do not state that Maitrīpa explicitly named Nāgārjuna when quoting, the act of quoting from a text traditionally attributed to the master signifies an acceptance of its authority within his lineage. Further evidence of its status comes from Smṛtijñānakīrti (c. tenth century), who composed a commentary on the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;, and from Bhāvya (a later tantric author also named Bhāviveka), the author of the &#039;&#039;Madhyamakaratnapradīpa&#039;&#039;, who relied heavily on the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;. This pattern shows that the text, regardless of its true origin, became an important work in India during the final flourishing of Buddhism, valued for its unique ability to bridge Madhyamaka philosophy with the Vajrayāna worldview.&lt;br /&gt;
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&amp;lt;h3&amp;gt;The Early Kadam Tradition&amp;lt;/h3&amp;gt;&lt;br /&gt;
The transmission of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; to Tibet was decisively shaped by the Bengali master Atiśa Dīpaṃkara Śrījñāna (982–1054). Recognizing its value for synthesizing sūtra and tantra, Atiśa brought the text to Tibet and, as Apple has shown, quotes extensively from it in his short treatises. In his work on bodhicitta, &#039;&#039;The Open Basket of Jewels&#039;&#039; (&#039;&#039;Ratnakaraṇḍodghāṭa&#039;&#039;), the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; and Śāntideva&#039;s text are the most quoted works. Considering the status of the &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; for his followers in the Kadam school, this must have established the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; as an authoritative text in this lineage.&lt;br /&gt;
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The Kadam tradition resolved the text’s hybrid nature by interpreting it as a unique bridge between the Pāramitāyāna and the Vajrayāna. This view is particularly articulated by the twelfth-century scholar Majapa Tsöndru Senge. As Paul Williams discusses, Majapa&#039;s textual classification—which is not merely a later interpretation but a documented historical categorization—places the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; in a special category of its own as the single text that demonstrates that the sūtra and tantra corpora share &amp;quot;a single meaning or goal.&amp;quot; He saw it as a commentary on the &#039;&#039;Guhyasamājatantra&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s discussion of ultimate bodhicitta, using Madhyamaka reasoning to elucidate a core tantric principle. For the Kadampas, the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; was not merely a philosophical treatise but a practical manual for cultivating the correct view necessary for advanced practice.&lt;br /&gt;
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&amp;lt;h3&amp;gt;The Geluk Tradition&amp;lt;/h3&amp;gt;&lt;br /&gt;
As the spiritual successors to the Kadam school, the Geluk tradition founded by Tsongkhapa Lobzang Drakpa (1357–1419) inherited and amplified the Kadam interpretation of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;. Following the precedent set by Majapa, Tsongkhapa and later Geluk masters like Khedrub Je consistently cite the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; in a tantric context, treating it as an authoritative commentary on the &#039;&#039;Guhyasamājatantra&#039;&#039;.&lt;br /&gt;
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Tsongkhapa and Khedrub Je fully embraced the text&#039;s tantric framing and purpose while using its Madhyamaka philosophical core as the basis for doctrinal arguments. In the Geluk curriculum, the text provides a Nāgārjunian foundation for the doctrine of emptiness as it is understood within the Vajrayāna, making its analysis an indispensable preparation for the generation and completion stages of Highest Yoga Tantra. From that perspective, the nature of emptiness mentioned in the introduction of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; can be understood as referring to the innate mind of clear light.&lt;br /&gt;
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&amp;lt;h3&amp;gt;The Kagyu Tradition&amp;lt;/h3&amp;gt;&lt;br /&gt;
The Kagyu tradition also holds the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; in high esteem but reinterprets it to provide doctrinal support for its central practice of Mahāmudrā, the &amp;quot;Great Seal.&amp;quot; The text&#039;s importance is underscored by the Seventh Karmapa, Chödrak Gyatso (1454–1506), who, as Klaus-Dieter Mathes notes, included it in his influential collection of &amp;quot;Indian Mahāmudrā Works&amp;quot; (Chakgya Chenpo Gyazhung), cementing its place in the Kagyu canon.&lt;br /&gt;
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The Kagyu reading, exemplified in the commentary by the Fourth Shamarpa, Chökyi Drakpa Yeshe Pal Zangpo, foregrounds passages that support direct, nonconceptual meditation on the nature of mind. While the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; does not explicitly use the term luminosity (&#039;&#039;prabhāsvara&#039;&#039;), the Kagyu tradition interprets its description of ultimate bodhicitta as a direct reference to the luminous, empty awareness realized in Mahāmudrā. This interpretive move equates the text&#039;s nondual philosophical conclusions with the direct experience of the mind&#039;s nature, thus transforming its Madhyamaka analysis into a practical manual for stabilizing nonconceptual awareness.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Table 3: Reception History at a Glance&amp;lt;/h5&amp;gt;&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! Tradition !! Period !! Key Interpreters !! Primary Use &lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Indian Siddha Tradition&lt;br /&gt;
{{!}}10th–11th c&lt;br /&gt;
{{!}}Maitrīpa, Smṛtijñānakīrti&lt;br /&gt;
{{!}}Bridging Madhyamaka philosophy and Vajrayāna&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Kadampa&lt;br /&gt;
{{!}}11th–14th c.&lt;br /&gt;
{{!}}Atiśa, Majapa&lt;br /&gt;
{{!}}Manual for cultivating the correct view for tantra&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Geluk&lt;br /&gt;
{{!}}14th c.–present&lt;br /&gt;
{{!}}Tsongkhapa, Khedrub Je, 14th Dalai Lama&lt;br /&gt;
{{!}}Philosophical preparation for Highest Yoga Tantra&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Kagyu&lt;br /&gt;
{{!}}15th c.–present&lt;br /&gt;
{{!}}7th Karmapa, 4th Shamarpa&lt;br /&gt;
{{!}}Doctrinal support for Mahāmudrā practice&lt;br /&gt;
{{!}}}&lt;br /&gt;
&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Study the Text&amp;quot;&amp;gt;Part 4: Study the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
&amp;lt;h3&amp;gt;Key Verses and Passages&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s influence stems largely from several key verses that encapsulate its distinctive synthesis of Madhyamaka analysis with positive descriptions of ultimate reality, creating interpretive challenges that have generated centuries of scholarly discussion.&lt;br /&gt;
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The opening invocation immediately establishes the text&#039;s dual nature by invoking Vajrasattva, a tantric deity, while promising exposition of bodhicitta cultivation that transcends sectarian boundaries. The reference to destroying three types of existence frames bodhicitta as liberative rather than merely ethical, prefiguring the integration of practice and philosophy throughout the work. &lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=Homage to glorious Vajrasattva!&lt;br /&gt;
It has been stated [in the &#039;&#039;Guhyasamājatantra&#039;&#039;]:&lt;br /&gt;
:Devoid of all real entities;&amp;lt;br&amp;gt;Utterly discarding all objects and subjects,&amp;lt;br&amp;gt;Such as aggregates, elements and sense-fields;&amp;lt;br&amp;gt;Due to sameness of selflessness of all phenomena,&amp;lt;br&amp;gt;One&#039;s mind is primordially unborn;&amp;lt;br&amp;gt;It is in the nature of emptiness.&lt;br /&gt;
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[...]&lt;br /&gt;
&lt;br /&gt;
Those bodhisattvas who practice by means of the secret mantra, after having generated awakening mind in terms of its conventional aspect in the form of an aspiration, must [then] produce the ultimate awakening mind through the force of meditative practice. I shall therefore explain its nature.&lt;br /&gt;
}}&lt;br /&gt;
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Verse 2 provides a concise Madhyamaka definition of the ultimate awakening mind:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=The Buddhas maintain the awakening mind&lt;br /&gt;
To be not obscured by such conceptions&lt;br /&gt;
As consciousness of &amp;quot;self,&amp;quot; &amp;quot;aggregates&amp;quot; and so on;&lt;br /&gt;
It is always characterized by emptiness.&lt;br /&gt;
}}&lt;br /&gt;
In this verse, bodhicitta is not defined as a mere intention but as the mind&#039;s natural state when unobscured by the conceptual grasping at a &amp;quot;self&amp;quot; or at seemingly solid &amp;quot;aggregates&amp;quot; (&#039;&#039;skandhas&#039;&#039;). Its essential, ever-present characteristic is emptiness. Atiśa, in his &#039;&#039;Ratnakaraṇḍodghāṭa&#039;&#039;, quotes this verse as an authoritative statement by Nāgārjuna to summarize the nature of the ultimate mind. For Atiśa, it shows how a practitioner, established in both compassion and emptiness, comes to realize this nondual state, demonstrating the verse&#039;s long-standing role as a definitive instruction.&lt;br /&gt;
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Verse 20 illustrates the limitation of subjective imputation through a famous example:&lt;br /&gt;
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{{QuoteCite&lt;br /&gt;
		|quote-text=With respect to the same female body,&lt;br /&gt;
Three different notions are entertained&lt;br /&gt;
By the ascetic, the lustful and a (wild) dog,&lt;br /&gt;
As a corpse, an object of lust, or food.&lt;br /&gt;
}}&lt;br /&gt;
This verse explains that identical phenomena appear differently depending on mental conditioning, driving home the Madhyamaka point that perceived objects lack inherent nature and are labeled by a mind influenced by conceptual frameworks and karmic conditioning.&lt;br /&gt;
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The teaching in verse 25 proceeds with the text&#039;s graduated refutation of progressively subtler views:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=To overcome grasping at selfhood&lt;br /&gt;
[The Buddha] taught aggregates, elements and so on.&lt;br /&gt;
By abiding in the [state of] mind only,&lt;br /&gt;
The beings of great fortune even renounce that [teaching].&lt;br /&gt;
}}&lt;br /&gt;
In this verse, it is explained that the teachings on &amp;quot;aggregates&amp;quot; and &amp;quot;elements&amp;quot; were given as an antidote to grasping at a permanent self. It then introduces the Yogācāra standpoint of &amp;quot;mind only&amp;quot; (&#039;&#039;cittamātra&#039;&#039;) as a higher, provisional method used by &amp;quot;beings of great fortune&amp;quot; to renounce even the subtle grasping at those very aggregates and elements. The verse functions as a skillful transition, presenting the mind-only view as a necessary step on the path.&lt;br /&gt;
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The pivotal verse 27 explains that Yogācāra&#039;s foundational doctrine is of limited validity when considered from a higher perspective:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=&amp;quot;All of this is but one&#039;s mind,&amp;quot;&lt;br /&gt;
That which was stated by the Able One&lt;br /&gt;
Is to alleviate the fear of the childish;&lt;br /&gt;
It is not (a statement) of (final) truth.&lt;br /&gt;
}}&lt;br /&gt;
This verse distinguishes between denying external objects and affirming consciousness&#039;s ultimate reality, arguing Buddha&#039;s consciousness-only teaching served a therapeutic, provisional purpose rather than a final, metaphysical one.&lt;br /&gt;
 &lt;br /&gt;
Verse 43 makes a radical apophatic statement about the ultimate nature of mind, powerfully undercutting any tendency to reify consciousness:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=In brief the buddhas have never seen&lt;br /&gt;
Nor will they ever see [such a mind];&lt;br /&gt;
So how can they see it as intrinsic nature&lt;br /&gt;
That which is devoid of intrinsic nature.&lt;br /&gt;
}}&lt;br /&gt;
The author states here that not even the buddhas, with their omniscient wisdom, have ever perceived &amp;quot;the mind&amp;quot; as a distinct, findable entity. The concluding rhetorical question makes clear that it is impossible to see an intrinsic nature in that which is fundamentally devoid of it. In his &#039;&#039;Ratnakaraṇḍodghāṭa&#039;&#039;, Atiśa quotes this verse immediately after scriptural citations on the mind&#039;s clear light nature, using Nāgārjuna&#039;s authority to guide the practitioner away from subtle grasping at consciousness itself as an ultimately real thing.&lt;br /&gt;
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Verse 46&#039;s pure negation—&amp;quot;without characteristics and unborn&amp;quot;—exemplifies Madhyamaka methodology by indicating absence rather than positive metaphor while insisting on language&#039;s limits:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=Devoid of characteristics and origination,&lt;br /&gt;
Devoid of substantive reality and transcending speech,&lt;br /&gt;
Space, awakening mind, and enlightenment&lt;br /&gt;
Possess the characteristics of nonduality.&lt;br /&gt;
}}&lt;br /&gt;
This verse operates by indicating an absence of limiting characteristics, comparing ultimate bodhicitta to space to suggest freedom from conceptual boundaries. The identity between bodhicitta and enlightenment collapses conventional path-goal distinctions by suggesting the awakening mind already expresses the goal.&lt;br /&gt;
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A key section for understanding the text&#039;s historical context is found in verses 71–73. Verse 71 provides a series of synonyms for ultimate bodhicitta:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=It is described as suchness and as the reality-limit,&lt;br /&gt;
As signlessness and as the ultimate truth,&lt;br /&gt;
As the supreme awakening mind;&lt;br /&gt;
It is described also as emptiness.&lt;br /&gt;
}}&lt;br /&gt;
This verse is a focal point of scholarly controversy, as its list of terms closely corresponds to a verse in the &#039;&#039;Madhyāntavibhāga&#039;&#039; (1.14), a foundational Yogācāra text, suggesting a later composition date for the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;. The passage culminates in verse 73, which links this philosophical insight directly to practice:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=When this emptiness (as explained)&lt;br /&gt;
Is thus meditated upon by yogis,&lt;br /&gt;
No doubt there will arise in them&lt;br /&gt;
A sentiment attached to other&#039;s welfare.&lt;br /&gt;
}}&lt;br /&gt;
This verse encapsulates the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s unique approach. It argues that universal compassion is not simply an exercise in imagination or an emotional response to past kindness but rather the natural and inevitable result of realizing the empty, dependent nature of all phenomena. For the author, seeing that the self and others lack inherent existence dissolves the very basis of self-cherishing, allowing a concern for the welfare of others to arise spontaneously. &lt;br /&gt;
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Verse 88 addresses the fundamental challenge of integrating the ultimate view of emptiness with the practice of discipline on the conventional level, presenting their synthesis as the pinnacle of the path:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=Those who understand this emptiness of phenomena &lt;br /&gt;
Yet (also) conform to the law of karma and its results, &lt;br /&gt;
That is more amazing than amazing! &lt;br /&gt;
That is more wondrous than wondrous!&lt;br /&gt;
}}&lt;br /&gt;
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&amp;lt;h3&amp;gt;Core Concepts and Frameworks&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s primary aim is to provide a precise philosophical framework for understanding the ultimate nature of the awakening mind (&#039;&#039;bodhicitta&#039;&#039;). It achieves this by defining bodhicitta through the lens of Madhyamaka philosophy and outlining a systematic method of analysis to realize it directly. This approach integrates profound wisdom with compassionate practice.&lt;br /&gt;
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&amp;lt;h4&amp;gt;The Two Aspects of the Awakening Mind&amp;lt;/h4&amp;gt;&lt;br /&gt;
The text&#039;s analysis is built upon the Mahāyāna distinction between two aspects of bodhicitta, which it presents as complementary dimensions of a single awakened state:&lt;br /&gt;
#&#039;&#039;&#039;Conventional Awakening Mind (&#039;&#039;saṃvṛtibodhicitta&#039;&#039;):&#039;&#039;&#039; It includes the wish to attain enlightenment for the benefit of all beings (&#039;&#039;aspirational bodhicitta&#039;&#039;) and the active engagement in the practices that lead to that goal (&#039;&#039;engaged bodhicitta&#039;&#039;). The text treats this compassionate engagement not as a preliminary stage to be discarded but as the natural and necessary expression of wisdom within the world of conventional reality.&lt;br /&gt;
#&#039;&#039;&#039;Ultimate Awakening Mind (&#039;&#039;paramārthabodhicitta&#039;&#039;):&#039;&#039;&#039; This is the direct, nonconceptual realization of emptiness (&#039;&#039;śūnyatā&#039;&#039;). The text defines it as a mind free from all conceptual elaboration (&#039;&#039;prapañca&#039;&#039;) and beyond the duality of subject and object. In a radical claim, the author identifies this ultimate bodhicitta with enlightenment itself, not merely as a cause that leads to it. This collapses the conventional distinction between the path and the goal, suggesting that the mind that directly realizes emptiness is already expressing the awakened state.&lt;br /&gt;
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&amp;lt;h4&amp;gt;The Method: A Fourfold Refutation&amp;lt;/h4&amp;gt;&lt;br /&gt;
To guide the practitioner toward the realization of ultimate bodhicitta, the text employs a systematic, four-stage process of negation. This progressive analysis is designed to dismantle all conceptual attachments to inherent existence (&#039;&#039;svabhāva&#039;&#039;), moving from the most coarse to the most subtle.&lt;br /&gt;
#&#039;&#039;&#039;Negation of the Non-Buddhist Self:&#039;&#039;&#039; The analysis begins by refuting the theories of a permanent, independent, and unitary self or soul (&#039;&#039;ātman&#039;&#039;) as found in non-Buddhist Indian philosophies. This is the standard starting point for Buddhist analysis, clearing away the most obvious form of grasping.&lt;br /&gt;
#&#039;&#039;&#039;Negation of the Substantial Reality of Phenomena (&#039;&#039;dharmas&#039;&#039;):&#039;&#039;&#039; The critique then turns inward to Buddhist philosophy, specifically the Abhidharma view. While Abhidharma deconstructs the self into its constituent components (&#039;&#039;dharmas&#039;&#039;), it can lead to a subtle grasping at these components as being ultimately real. The &#039;&#039;Bodhicittavivaraṇa&#039;&#039; demonstrates that these &#039;&#039;dharmas&#039;&#039; are also empty of inherent existence.&lt;br /&gt;
#&#039;&#039;&#039;Negation of the Inherent Existence of Consciousness:&#039;&#039;&#039; This is the most extensive part of the refutation. It represents a detailed critique of the Yogācāra school. After demonstrating the emptiness of external objects, the mind or consciousness itself can become the last object of grasping. The text systematically refutes the idea that consciousness (specifically the &#039;&#039;ālayavijñāna&#039;&#039; or &amp;quot;storehouse consciousness&amp;quot;) is an ultimately real foundation, showing that it too is devoid of inherent existence.&lt;br /&gt;
#&#039;&#039;&#039;Negation of the Negation Itself:&#039;&#039;&#039; The final step prevents the practitioner from turning &amp;quot;emptiness&amp;quot; into a new philosophical position or a subtle object of attachment. By negating the negation, the analysis avoids the extremes of eternalism (affirming some ultimate reality) and nihilism (negating conventional reality). This final move ensures that Madhyamaka remains a &amp;quot;middle way&amp;quot; that transcends all fixed conceptual standpoints.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Table 4: Core Concepts and Technical Terms&amp;lt;/h5&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! Sanskrit !! Tibetan !! English !! Philosophical Function&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;śūnyatā&#039;&#039;&lt;br /&gt;
{{!}}&#039;&#039;stong pa nyid&#039;&#039;&lt;br /&gt;
{{!}}Emptiness&lt;br /&gt;
{{!}}The absence of inherent existence; the ultimate nature of all phenomena.&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;svabhāva&#039;&#039;&lt;br /&gt;
{{!}}&#039;&#039;rang bzhin&#039;&#039;&lt;br /&gt;
{{!}}Inherent Existence&lt;br /&gt;
{{!}}The object of negation in Madhyamaka analysis; a self-sufficient, independent mode of being.&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;pratītyasamutpāda&#039;&#039;&lt;br /&gt;
{{!}}&#039;&#039;rten &#039;byung&#039;&#039;&lt;br /&gt;
{{!}}Dependent Origination&lt;br /&gt;
{{!}}The positive description of conventional reality; how things exist interdependently.&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;prapañca&#039;&#039;&lt;br /&gt;
{{!}}&#039;&#039;spros pa&#039;&#039;&lt;br /&gt;
{{!}}Mental Proliferation&lt;br /&gt;
{{!}}The conceptual elaboration that obscures a direct realization of emptiness.&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;nirvikalpa&#039;&#039;&lt;br /&gt;
{{!}}&#039;&#039;rnam par mi rtog&#039;&#039;&lt;br /&gt;
{{!}}Nonconceptual&lt;br /&gt;
{{!}}The mode of cognition that directly realizes ultimate bodhicitta.&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;ālayavijñāna&#039;&#039;&lt;br /&gt;
{{!}}&#039;&#039;kun gzhi rnam shes&#039;&#039;&lt;br /&gt;
{{!}}Storehouse Consciousness&lt;br /&gt;
{{!}}The foundational Yogācāra concept of mind&lt;br /&gt;
{{!}}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Key Commentaries on the Text&amp;lt;/h3&amp;gt;&lt;br /&gt;
The commentarial tradition surrounding the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; reveals how philosophical texts evolve through interpretive communities that elaborate, clarify, and sometimes transform original meanings while adapting content to new contexts and audiences. These commentaries not only explain difficult passages but also demonstrate the text&#039;s continuing relevance across diverse cultural and philosophical contexts throughout Buddhist history.&lt;br /&gt;
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&amp;lt;h4&amp;gt;Smṛtijñānakīrti&#039;s Commentary on the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;/h4&amp;gt;&lt;br /&gt;
The commentary on the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; by the eleventh-century Indian paṇḍita Smṛtijñānakīrti, the &#039;&#039;Bodhicittavivaraṇaṭīkā&#039;&#039;, represents one of the most sophisticated tantric interpretations of Nāgārjuna&#039;s treatise. From its opening verses, where the author humbly states his intention to eliminate conceptual elaborations (&#039;&#039;rtog pa kun spangs pa&#039;&#039;) motivated purely by faith (&#039;&#039;dad pas&#039;&#039;) rather than worldly concerns, the commentary positions itself as a profound integration of Madhyamaka philosophy with Vajrayāna practice. Significantly, Smṛtijñānakīrti immediately frames the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s instructions as originating from the &#039;&#039;Guhyasamājatantra&#039;&#039; and being specifically intended for &amp;quot;yogis and yoginis&amp;quot; (&#039;&#039;rnal &#039;byor pha dang ma&#039;&#039;), thereby establishing the text not as a general Mahāyāna treatise but as an essential guide for tantric practitioners.&lt;br /&gt;
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Methodologically, the commentary employs a classical Indian doxographical structure, systematically dismantling competing philosophical positions to establish the supremacy of Madhyamaka. The author provides extensive refutations of &#039;&#039;tīrthika&#039;&#039; (non-Buddhist), Vaibhāṣika, Sautrāntika, and Cittamātra positions, with particular emphasis on deconstructing the Yogācāra notion of substantially existent self-awareness (&#039;&#039;svasaṃvedana&#039;&#039;, &#039;&#039;so so rang rig&#039;&#039;). Through sophisticated logical analysis, including his famous &amp;quot;sensation-triad&amp;quot; critique (&#039;&#039;tshor ba po&#039;&#039;, &#039;&#039;tshor byed&#039;&#039;, &#039;&#039;tshor bya&#039;&#039; - &#039;&#039;vedaka&#039;&#039;, &#039;&#039;vedya&#039;&#039;, &#039;&#039;vedanā&#039;&#039;), Smṛtijñānakīrti demonstrates that even immediate self-awareness is merely conceptual construction lacking inherent existence.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Ultimate Bodhicitta as Vajrasattva Mahāmudrā&amp;lt;/h5&amp;gt;&lt;br /&gt;
The commentary&#039;s most significant contribution is its explicit identification of the path&#039;s ultimate goal. It describes the fully ripened result of ultimate bodhicitta as the &amp;quot;essence of nonabiding nirvana that is the support of all tathāgatas of the three times.&amp;quot; This fruition, the commentary states, is none other than the &amp;quot;&#039;&#039;&#039;form of Vajrasattva Mahāmudrā&#039;&#039;&#039;&amp;quot; (&#039;&#039;rdo rje sems dpa&#039;i sku phyag rgya chen po&#039;o&#039;&#039;).&lt;br /&gt;
To clarify this, the commentary explains the symbolism of the vajra itself:&lt;br /&gt;
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:The vajra is the &amp;quot;self-nature of emptiness, the essence of the &#039;&#039;&#039;five wisdoms and five families&#039;&#039;&#039;&amp;quot; (&#039;&#039;ye shes lnga dang rigs lnga&#039;i rang bzhin&#039;&#039;).&lt;br /&gt;
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It functions as a &amp;quot;weapon&amp;quot; (&#039;&#039;mtshon cha&#039;&#039;) that destroys the afflictions arising from wrong views.&lt;br /&gt;
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The commentary&#039;s treatment of ultimate bodhicitta reveals its distinctive tantric orientation. Rather than presenting emptiness as a mere negation, the commentary describes the intrinsic nature of the mind as &amp;quot;unborn from the beginning&amp;quot; (&#039;&#039;gdod nas ma skyes pa&#039;&#039;) and possessing the &amp;quot;nature of emptiness&amp;quot; (&#039;&#039;stong pa nyid kyi rang bzhin&#039;&#039;). This unconditioned awareness, which Nāgārjuna&#039;s root text likens to a &amp;quot;precious jewel&amp;quot; (&#039;&#039;rin chen&#039;&#039;) that cannot be stolen by afflictions, is the ultimate object of realization.&lt;br /&gt;
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To recognize this nature, the author prescribes space-like meditation (&#039;&#039;nam mkha&#039; sgom pa&#039;&#039;) as the direct means. The commentary explains this is necessary because the mind is fundamentally &amp;quot;inexpressible&amp;quot; (&#039;&#039;mtshon bya med pa&#039;&#039;); it cannot be captured by concepts of existence or nonexistence, and therefore its &amp;quot;abiding nature is that of space&amp;quot; (&#039;&#039;gnas pa nam mkha&#039;i mtshan nyid yin&#039;&#039;).&lt;br /&gt;
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&amp;lt;h5&amp;gt;The Practice of Space-Like Meditation&amp;lt;/h5&amp;gt;&lt;br /&gt;
The commentary provides a profoundly practical explanation of space-like meditation grounded in the philosophical view of the root text. It clarifies that this method is not a mere mental exercise but a direct means of realizing the mind&#039;s fundamental nature, which is established from the outset as &amp;quot;unborn from the beginning&amp;quot; (&#039;&#039;gdod nas ma skyes pa&#039;&#039;) and possessing the &amp;quot;nature of emptiness&amp;quot; (&#039;&#039;stong pa nyid kyi rang bzhin&#039;&#039;). This foundational view immediately refutes the extremes of existence and nonexistence, positioning the practice as a direct experience of the Middle Way.&lt;br /&gt;
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The method involves resting in a state of &amp;quot;nonfixation&amp;quot; (&#039;&#039;dmigs pa med pa&#039;&#039;), which the commentary explains is not an object for the mind (&#039;&#039;citta&#039;&#039;) or mental factors (&#039;&#039;caitta&#039;&#039;). This state has the defining &amp;quot;characteristic of space&amp;quot; (&#039;&#039;nam mkha&#039;i mtshan nyid&#039;&#039;), an analogy the text unpacks with precision. Just as space exists conventionally but is found to be empty upon analysis, so too is the mind. The commentary emphasizes the nonduality of this relationship, stating that space and the mind of awakening (&#039;&#039;bodhicitta&#039;&#039;) &amp;quot;are not separate; they are indivisible.&amp;quot; Therefore, the practice is not one of mind observing an external space, but of realizing the mind&#039;s own space-like, inexpressible nature—a nature that cannot be pinned down by the conceptual labels of &amp;quot;existence&amp;quot; or &amp;quot;nonexistence.&amp;quot;&lt;br /&gt;
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This state is further defined not as a blank void but as &amp;quot;emptiness-wisdom&amp;quot; (&#039;&#039;stong pa ye shes&#039;&#039;), a nonconceptual awareness that is simultaneously empty and luminous. The commentary succinctly defines the practice with the pith instruction: &amp;quot;to master meditation on space is asserted to be meditation on emptiness&amp;quot; (&#039;&#039;nam mkha&#039; sgom pa chud pa ni stong pa nyid ni bsgom par &#039;dod&#039;&#039;). It glosses the term for mastery, &#039;&#039;chud pa&#039;&#039;, as &amp;quot;to realize the meaning&amp;quot; (&#039;&#039;don rtogs pa&#039;o&#039;&#039;), underscoring that the goal is direct, experiential understanding, not mere intellectual assent. To firmly ground this method in scriptural authority, the commentary cites the &#039;&#039;Prajñāpāramitā Sūtras&#039;&#039; as a source, quoting the line: &amp;quot;Subhūti, to meditate on space is to meditate on the perfection of wisdom.&amp;quot; This connection situates the practice at the very heart of Mahāyāna philosophy, presenting it as the definitive technique for actualizing the ultimate nature of reality.&lt;br /&gt;
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&amp;lt;h4&amp;gt;Rongtönpa&#039;s Commentary&amp;lt;/h4&amp;gt;&lt;br /&gt;
Rongtön Sheja Kunrik&#039;s fifteenth-century commentary, titled &#039;&#039;A Commentary on the Bodhicittavivaraṇa Called Rays of the Sun&#039;&#039; (&#039;&#039;Byang chub kyi sems kyi &#039;grel bshad nyi ma&#039;i &#039;od zer&#039;&#039;), was composed at Nalendra Monastery during a period when Rongtön perceived significant deficiencies in contemporary Tibetan scholarship. It reflects Rongtön&#039;s formation in Sangphu Monastery&#039;s analytical tradition as well as his deep engagement with multiple meditation lineages. The commentary follows the root text&#039;s classical division between conventional and ultimate bodhicitta. While the opening section on conventional bodhicitta provides systematic instruction for generating compassionate aspiration, the extensive second section on ultimate bodhicitta becomes both philosophical centerpiece and practical manual. Rongtön defines ultimate bodhicitta as &amp;quot;the primordial wisdom that realizes the two types of selflessness&amp;quot; (&#039;&#039;bdag med gnyis rtogs pa&#039;i ye shes&#039;&#039;), establishing it as nondual awareness rather than conceptual understanding.&lt;br /&gt;
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The commentary&#039;s philosophical architecture centers on the inseparability of the two truths (&#039;&#039;bden gnyis dbyer med&#039;&#039;), articulated through his profound formulation that &amp;quot;emptiness itself is the conventional&amp;quot; (&#039;&#039;stong pa nyid kho na kun rdzob ste&#039;&#039;), revealing their nondual nature while preventing practitioners from falling into eternalist or nihilistic extremes. The text contains no discussion of &#039;&#039;bde gshegs snying po&#039;&#039; (Sugata essence) or &#039;&#039;sangs rgyas kyi khams&#039;&#039; (&#039;&#039;buddhadhātu&#039;&#039;), the standard Tibetan terms for inherent buddha-nature doctrine. Instead, when Rongtön uses the term &amp;quot;essence of enlightenment&amp;quot; (&#039;&#039;byang chub kyi snying po&#039;&#039;), he refers to something fundamentally different: the essential character of the enlightened state itself rather than any inherent potential within sentient beings. When describing the enlightened as those who &amp;quot;abide in the essence of enlightenment&amp;quot; (&#039;&#039;byang chub kyi snying po la bzhugs pa&#039;&#039;), Rongtön immediately clarifies this means they &amp;quot;know all phenomena to be empty and equal to space&amp;quot; (&#039;&#039;chos thams cad stong pa nam mkha&#039; dang mtshungs par mkhyen no&#039;&#039;).&lt;br /&gt;
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&amp;lt;h5&amp;gt;Distinctive Interpretations&amp;lt;/h5&amp;gt;&lt;br /&gt;
Rongtön&#039;s most significant innovation lies in providing an explicit tantric framing that transforms the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; from Sūtrayāna philosophy into Vajrayāna preparation. His identification of Buddha Vairocana (Bcom ldan &#039;das rnam par snang mdzad) as the ultimate source of the root verses, combined with special homage to Vajradhara (Rdo rje &#039;chang) as the embodiment of ultimate bodhicitta, establishes the text as essential for &amp;quot;those who wish to practice the path of Secret Mantra&amp;quot; (&#039;&#039;gsang sngags kyi sgo&#039;i spyad pa spyod par &#039;dod pa rnams&#039;&#039;).&lt;br /&gt;
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The commentary&#039;s colophon reveals Rongtön&#039;s corrective intent, noting that while many &amp;quot;wanna-be-scholars&amp;quot; (&#039;&#039;mkhas rlom&#039;&#039;) existed in Tibet, the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; remained outside their &amp;quot;scope&amp;quot; (&#039;&#039;spyod yul ma yin pas&#039;&#039;). His scholarly sophistication manifests in the great care he took to establish the root text. In doing so, he consulted six translations (&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;gyur drug&#039;&#039;), including those of Marpa and Patsab Nyima Drak, from which he selected optimal readings.&lt;br /&gt;
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&amp;lt;h5&amp;gt;From Philosophy to Practice&amp;lt;/h5&amp;gt;&lt;br /&gt;
Perhaps most remarkably, Rongtön uses Nāgārjuna&#039;s philosophical arguments as meditation instructions that parallel Mahāmudrā methodology without, however, employing that terminology. His practical guidance emphasizes cultivating a &amp;quot;mind free from any focal point or referent&amp;quot; (&#039;&#039;dmigs gtad dang bral ba&#039;i sems&#039;&#039;), using space (&#039;&#039;nam mkha&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;&#039;&#039;) as the paradigmatic example of formless awareness, probably influenced by Smṛtijñānakīrti.&lt;br /&gt;
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Critical to this methodology is Rongtön&#039;s guidance for avoiding the subtle reification of emptiness itself. He warns that grasping at &#039;&#039;śūnyatā&#039;&#039; as an object constitutes an &amp;quot;inferior view&amp;quot; (&#039;&#039;lta ba dman pa&#039;&#039;).&lt;br /&gt;
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&amp;lt;h4&amp;gt;The Fourth Shamarpa&#039;s Commentary on the Bodhicittavivaraṇa&amp;lt;/h4&amp;gt;&lt;br /&gt;
Based on Klaus-Dieter Mathes&#039;s study, the Fourth Shamarpa Chödrak Yeshe&#039;s &#039;&#039;Commentary on the Bodhicittavivaraṇa: An Elucidation of the Meaning of Words&#039;&#039; (&#039;&#039;Byang chub sems &#039;grel gyi rnam par bshad pa tshig don gsal ba&#039;&#039;) could be seen as being part of a broader dynamic aiming at integrating  Indian Buddhist classics with Mahāmudrā teachings.&lt;br /&gt;
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The commentary was composed in 1515 CE at the renowned Dechen Yangpachen Monastery, responding to the repeated requests of Śākya Rgyal mtshan, who is described in the colophon as someone &amp;quot;endowed with devotion to this treatise and engaged in the two-stage yoga practice.&amp;quot; This detail suggests the commentary was intended for serious tantric practitioners, not merely academic scholars.&lt;br /&gt;
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As revealed in his colophon, the Fourth Shamarpa&#039;s approach was one of authoritative validation, privileging an Indian scholastic authority as his primary foundation. He states that he took the commentary by the Indian master Smṛtijñānakīrti as his principal basis. For points that remained unclear, he turned to the direct lineage transmission of his own guru, the great scholar Gö Lotsāwa Zhönnu Pal (1392–1481). While demonstrating full awareness of at least four Tibetan translations of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;, including those by Patsab Lotsāwa and Khu Lotsāwa, he neither collated them like Rongtön nor exclusively selected one like Śākya Chokden. Instead, he established his root text by aligning the version transmitted with Smṛti&#039;s commentary against what he calls a &amp;quot;pure old manuscript&amp;quot; (&#039;&#039;yig rnying dag pa&#039;&#039;). This unique method—relying first on an Indian master, second on his direct guru, and finally on an ancient manuscript for validation—highlights a meticulous concern for establishing a pure and authoritative textual basis for his own interpretation of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Canonical Status in Mahāmudrā Literature&amp;lt;/h5&amp;gt;&lt;br /&gt;
The importance of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; to the Dakpo Kagyu tradition is further demonstrated by its inclusion in the Seventh Karmapa Chödrak Gyatso&#039;s authoritative collection of Indian Mahāmudrā works. This canonical collection, as Mathes notes, represents the tradition&#039;s formal recognition of which Indian texts were considered essential for Mahāmudrā practice and study. The inclusion of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; alongside other core Mahāmudrā texts underscores its significance as more than merely a philosophical treatise—it was viewed as a practical guide for direct realization.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Philosophical Position&amp;lt;/h5&amp;gt;&lt;br /&gt;
For the great scholar Gö Lotsāwa Zhönnu Pal, the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; was a key text. In Gö Lotsāwa&#039;s view, this work supports a direct Mahāmudrā approach to one&#039;s buddha-nature, which is realized through the generation of ultimate bodhicitta. Shamarpa&#039;s commentary is perfectly in line with his teacher&#039;s position, Gö Lotsāwa Zhönnu Pal. This is especially clear in his explanation of verse 54 of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;.&lt;br /&gt;
*Impermanence Implies Emptiness: Shamarpa argues that since the buddhas accept the mind as impermanent—made of fleeting moments—it is perfectly consistent for them to also accept it as empty. He states that &amp;quot;impermanence and emptiness have the same meaning.&amp;quot;&lt;br /&gt;
*Momentariness and &amp;quot;Own-Being&amp;quot;: Shamarpa explains that since all schools of thought agree the mind is momentary, it is established through &amp;quot;reasoning and scripture that throughout beginningless time mind has never had an own-being.&amp;quot;&lt;br /&gt;
*Mind Only and Non-Apprehension: Shamarpa clarifies that &amp;quot;mind only and emptiness are the same in terms of not apprehending anything as having an own-being.&amp;quot; This aligns with Gö Lotsāwa&#039;s approach of treating the Mind Only teachings as a method for realizing the emptiness of external objects, rather than as a final statement on reality.&lt;br /&gt;
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&amp;lt;h4&amp;gt;Śākya Chokden&#039;s Commentary on the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;/h4&amp;gt;&lt;br /&gt;
Serdok Paṇchen Śākya Chokden stands as one of the most brilliant and innovative scholars of Tibet&#039;s fifteenth-century &amp;quot;renaissance.&amp;quot; A master of the Sakya tradition, he was renowned for his intellectual breadth and a unique philosophical synthesis that often diverged from the prevailing interpretations of his time. His work is characterized by a sophisticated integration of various strands of Buddhist thought, most notably his development of a Yogācāra-Madhyamaka system. In this view, the teachings of the Yogācāra school are not merely a target for refutation but a vital and provisional stage on the path to the ultimate Madhyamaka view of emptiness. His commentary on Nāgārjuna&#039;s &#039;&#039;Bodhicittavivaraṇa&#039;&#039;, titled &#039;&#039;The Essence of the Middle Way&#039;&#039; (&#039;&#039;Dbu ma&#039;i snying po&#039;&#039;), is a prime example of the author&#039;s original approach. It is presented not as a simple exegesis but as a crucial intervention to clarify Nāgārjuna&#039;s ultimate intent.&lt;br /&gt;
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&amp;lt;h5&amp;gt;A Corrective Project&amp;lt;/h5&amp;gt;&lt;br /&gt;
Śākya Chokden makes clear that his purpose is to eliminate a comprehensive list of &amp;quot;wrong views&amp;quot; (&#039;&#039;log par rtog pa&#039;&#039;) that were prevalent in the understanding of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;. He presents twenty-four specific errors that he aims to correct, viewing these as significant obstacles to proper realization. Among the most critical misunderstandings he sought to rectify were: failing to recognize that the text&#039;s subject is ultimate bodhicitta and not its conventional counterpart; misinterpreting the described ritual as a standard ceremony for generating conventional bodhicitta; incorrectly asserting that ultimate bodhicitta generation rituals don&#039;t exist in the Pāramitāyāna; and fundamentally misunderstanding the nuanced relationship between the Madhyamaka and Yogācāra schools.&lt;br /&gt;
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He specifically refutes several philosophical positions, including the assertion that appearances are merely mind (&#039;&#039;snang ba sems su khas len pa&#039;&#039;), misunderstandings about the &#039;&#039;ālayavijñāna&#039;&#039; in Madhyamaka contexts, and the view that emptiness itself is conventional (&#039;&#039;stong nyid kun rdzob pa&#039;&#039;). He argues forcefully against confining Nāgārjuna&#039;s thought to a worldly, conventional Madhyamaka, instead asserting that it encompasses the profound view of Yogācāra-Madhyamaka. To ground his corrective project, Śākya Chokden specifies that his analysis is based on the esteemed Tibetan translation of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; by Patsab Lotsāwa, though he also references other translations. Most strikingly, he makes the bold claim that his commentary is based on his own direct analysis (&#039;&#039;rang gis rnam dpyod&#039;&#039;) of the root text, independent of prior commentaries (&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;grel byed la ma rten pa&#039;&#039;), positioning his work as a fresh, unmediated, and authoritative reading.&lt;br /&gt;
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&amp;lt;h5&amp;gt;The Nature of Ultimate Bodhicitta&amp;lt;/h5&amp;gt;&lt;br /&gt;
The cornerstone of Śākya Chokden&#039;s interpretation is the identification of ultimate bodhicitta with the mind&#039;s intrinsic nature, which he defines as the mind&#039;s natural luminosity (&#039;&#039;rang bzhin gyis &#039;od gsal ba&#039;&#039;). This luminous mind, he argues, is the unchanging essence present through the ground, path, and fruition of Buddhist practice—&amp;quot;without distinction in essence at all stages of ground, path, and result&amp;quot; (&#039;&#039;gzhi lam &#039;bras bu&#039;i gnas skabs thams cad du ngo bo la khyad par med pa&#039;&#039;).&lt;br /&gt;
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Śākya Chokden&#039;s discussion of buddha-nature (&#039;&#039;bde bar gshegs pa&#039;i snying po&#039;&#039;) emerges during his critical engagement with Yogācāra interpretations of the storehouse consciousness (&#039;&#039;ālayavijñāna&#039;&#039;). He presents the Cittamātra position that this foundational consciousness contains both defiled and undefiled aspects, with buddha-nature, naturally abiding spiritual lineage, and undefiled virtues belonging to the latter category. However, he argues that Madhyamaka cannot accept the first category—defiled seeds and consciousness—as ultimately existing foundations. Instead, he clarifies that from a Madhyamaka perspective, only the mind&#039;s &amp;quot;luminous aspect&amp;quot; (&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;od gsal gyi cha shas&#039;&#039;) can be conventionally designated as both &#039;&#039;kun gzhi&#039;&#039; (&#039;&#039;ālaya&#039;&#039;) and buddha-nature. This represents not a systematic philosophical construction but rather a corrective clarification: while Yogācāra treats these as substantial foundations, Madhyamaka understands them as conventional designations for the mind&#039;s naturally luminous nature that lacks inherent existence. &lt;br /&gt;
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The ultimate bodhicitta must therefore be &amp;quot;endowed with the essence of compassion&amp;quot; (&#039;&#039;snying rje&#039;i snying po can&#039;&#039;). Śākya Chokden extensively argues that ultimate bodhicitta without the active cultivation of compassion for beings leads to the fault of falling into the extreme of &amp;quot;cessational nirvana&amp;quot; (&#039;&#039;chad pa&#039;i myang &#039;das&#039;&#039;). &lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Tantric Framework and Ritual&amp;lt;/h5&amp;gt;&lt;br /&gt;
Śākya Chokden firmly situates Nāgārjuna&#039;s text within a tantric framework. Taking as a basis the direct quotation from the &#039;&#039;Guhyasamājatantra&#039;&#039; at the beginning of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;, he argues that the ritual described right after belongs to practitioners who &amp;quot;engage in the door of secret mantras&amp;quot; (&#039;&#039;gsang sngags kyi sgor spyod pa&#039;&#039;) in agreement with the root text. But he adds that this ritual involves visualization of oneself &amp;quot;in the form of a moon disc and vajra&amp;quot; (&#039;&#039;zla ba dang rdo rje&#039;i rnam pa&#039;&#039;), establishing this as distinctly tantric rather than conventional bodhicitta generation.&lt;br /&gt;
&lt;br /&gt;
Against critics who claim that ultimate bodhicitta generation rituals don&#039;t exist in the Pāramitāyāna, Śākya Chokden provides evidence from Nāgārjuna&#039;s own &#039;&#039;Pañcakrama&#039;&#039; and other sources, arguing that such rituals exist in both sūtra and tantra traditions, though they are more explicitly developed in the latter.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Yogācāra Integration and the Path&amp;lt;/h5&amp;gt;&lt;br /&gt;
Central to Śākya Chokden&#039;s unique vision is his sophisticated integration of Yogācāra. Rather than simply rejecting Yogācāra views, he presents the Cittamātra (Mind Only) understanding as a provisional but necessary stage for advanced practitioners. By first realizing that all appearances are mind, the practitioner overcomes the coarse grasping at external objects, preparing them for the final Madhyamaka analysis, which reveals that mind itself is also empty of inherent existence.&lt;br /&gt;
&lt;br /&gt;
This leads to his discussion of direct realization. He engages extensively with the concept of the &amp;quot;wisdom that must be experienced for oneself&amp;quot; (&#039;&#039;so so rang rig ye shes&#039;&#039;), acknowledging it as pointing toward direct experiential insight. While critiquing the Yogācāra claim that this self-aware wisdom exists ultimately, he repurposes this terminology for his Madhyamaka system. For him, self-awareness (&#039;&#039;rang rig&#039;&#039;) becomes the label for wisdom&#039;s direct, nonapprehending cognition of emptiness—an experience where no substantial subject or object is found.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Meditation Instructions and Two Truths&amp;lt;/h5&amp;gt;&lt;br /&gt;
Śākya Chokden provides guidance on proper meditation practice. He critiques meditation that involves grasping at what is unborn, empty, or selfless as objects of focused attention, arguing this is merely conceptual meditation rather than genuine emptiness meditation. In reference to the root text, he argues that true meditation on emptiness should be like meditating on space, where the mind abides without grasping at anything whatsoever&amp;quot; (&#039;&#039;dmigs pa ci yang &#039;dzin pa med pa&#039;i tshul gyis gnas pa&#039;&#039;).&lt;br /&gt;
&lt;br /&gt;
His treatment of the two truths reveals particular sophistication. Rather than viewing conventional and ultimate truth as separate entities, he argues that conventional truth is nothing other than its own emptiness appearing as dependent origination. This leads to his criticism of later Tibetan interpreters who he claims miss the point that &amp;quot;this text teaches the two truths as having one essence&amp;quot; (&#039;&#039;bden gnyis ngo bo gcig pa&#039;&#039;).&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Dependent Origination and Nonsubstantiality&amp;lt;/h5&amp;gt;&lt;br /&gt;
The commentary provides extensive analysis of dependent origination, explaining in detail how all phenomena—from the aggregates to external objects to consciousness itself—lack inherent existence while still functioning conventionally. Śākya Chokden refutes both the Sautrāntika position on external objects and various Yogācāra positions on consciousness, as they both fall into substantialist views that contradict genuine Madhyamaka understanding.&lt;br /&gt;
&lt;br /&gt;
His analysis extends to a detailed critique of the &#039;&#039;ālayavijñāna&#039;&#039; concept. He argues that while it may have conventional utility, it cannot serve as an ultimately existing basis for karmic seeds or transformation.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
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				|link=Texts/Don_dam_byang_chub_sems_&#039;grel_gyi_bshad_pa_dbu_ma&#039;i_snying_po_bsdus_pa&lt;br /&gt;
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&amp;lt;h5&amp;gt;Table 6: Major Commentaries on the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;/h5&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! Author !! Commentary Title !! Date !! School/Lineage !! Central Aspect&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Smṛtijñānakīrti&lt;br /&gt;
{{!}}&#039;&#039;Commentary on the Bodhicittavivaraṇa&#039;&#039;&lt;br /&gt;
{{!}}11th c.&lt;br /&gt;
{{!}}Indian Madhyamaka- Vajrayāna&lt;br /&gt;
{{!}}Synthesizes Madhyamaka deconstruction with tantric recognition of luminous mind as Vajrasattva Mahāmudrā&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Rongtön Sheja Kunrik&lt;br /&gt;
{{!}}&#039;&#039;Rays of the Sun&#039;&#039;&lt;br /&gt;
{{!}}15th c.&lt;br /&gt;
{{!}}Sakya/Prāsaṅgika-Madhyamaka&lt;br /&gt;
{{!}}Provides tantric framework and transforms philosophical arguments into space-like meditation instructions&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Fourth Shamarpa&lt;br /&gt;
{{!}}&#039;&#039;An Elucidation of the Meaning of Words&#039;&#039;&lt;br /&gt;
{{!}}1515 CE&lt;br /&gt;
{{!}}Dakpo Kagyu/Mahāmudrā&lt;br /&gt;
{{!}}Grounds interpretation in Indian authority while using momentariness to establish Mind Only/Madhyamaka compatibility&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Śākya Chokden&lt;br /&gt;
{{!}}&#039;&#039;The Essence of the Middle Way&#039;&#039;&lt;br /&gt;
{{!}}15th c.&lt;br /&gt;
{{!}}Sakya/Yogācāra-Madhyamaka&lt;br /&gt;
{{!}}Presents comprehensive correction of misinterpretations through Yogācāra-Madhyamaka integration&lt;br /&gt;
{{!}}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Practice the Text&amp;quot;&amp;gt;Part 5: Practice the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
Although the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; is a text composed in verses, it is used as a guide for contemplation rather than a liturgy for daily recitation. For instance, in Geshe Dorji Damdul&#039;s &#039;&#039;The Blaze of Non-Dual Bodhicittas&#039;&#039;, a comprehensive study and meditation manual, the complete text is included in Part 2, &amp;quot;Selected Texts for Study, Reflection and Meditation.&amp;quot; This placement encourages practitioners to engage with its philosophical arguments as a basis for meditation on bodhicitta and emptiness, distinct from the daily prayers and liturgies presented in other sections of the manual. The manual&#039;s introductory note clarifies that the text was written by Ārya Nāgārjuna as a commentary on a verse drawn from chapter two of the root tantra of &#039;&#039;Guhyasamāja&#039;&#039;. In this collection of texts on bodhicitta and the wisdom of emptiness, the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; functions as a foundational philosophical guide for practitioners, particularly those in Highest Yoga Tantra, who must establish a firm understanding of emptiness and bodhicitta to support their path.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2&amp;gt;Resources &amp;amp; References&amp;lt;/h2&amp;gt;&lt;br /&gt;
&amp;lt;h3&amp;gt;Key Bibliographic Resources&amp;lt;/h3&amp;gt;&lt;br /&gt;
Apple, James B. &#039;&#039;Jewels of the Middle Way: The Madhyamaka Legacy of Atiśa and His Early Tibetan Followers&#039;&#039;. Boston: Wisdom Publications, 2019.&lt;br /&gt;
&lt;br /&gt;
Buescher, Hartmut. &#039;&#039;The Inception of Yogācāra-Vijñānavāda&#039;&#039;. Wien: Verlag der Österreichischen Akademie der Wissenschaften, 2008.&lt;br /&gt;
&lt;br /&gt;
Damdul, Geshe Dorji. &#039;&#039;The Blaze of Non-Dual Bodhicittas: A Manual for Study, Reflection and Meditation on Bodhicitta and the Wisdom of Emptiness&#039;&#039;. 7th ed. New Delhi: Tibet House, 2019.&lt;br /&gt;
&lt;br /&gt;
Dragonetti, Carmen. &amp;quot;On the Authenticity of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; Attributed to Nāgārjuna.&amp;quot; &#039;&#039;Asiatische Studien/Études Asiatiques&#039;&#039; 53, no. 4 (1999): 983–86.&lt;br /&gt;
&lt;br /&gt;
Isaacson, Harunaga. &amp;quot;Citations from the &#039;&#039;Ratnāvalī&#039;&#039; and &#039;&#039;Bodhicittavivaraṇa&#039;&#039; in the &#039;&#039;Abhayapaddhati&#039;&#039;.&amp;quot; &#039;&#039;Studien zur Indologie und Iranistik&#039;&#039; 22 (1999): 55–58.&lt;br /&gt;
&lt;br /&gt;
Lindtner, Christian. &amp;quot;Adversaria Buddhica.&amp;quot; &#039;&#039;Wiener Zeitschrift für die Kunde Südasiens&#039;&#039; 26 (1982): 167–94.&lt;br /&gt;
&lt;br /&gt;
{{BiblioHr}}. &amp;quot;The &#039;&#039;Laṅkāvatārasūtra&#039;&#039; in Early Indian Madhyamaka Literature.&amp;quot; &#039;&#039;Asiatische Studien/Études Asiatiques&#039;&#039; 46, no. 1 (1992): 244–79.&lt;br /&gt;
&lt;br /&gt;
{{BiblioHr}}. &#039;&#039;Nagarjuniana: Studies in the Writings and Philosophy of Nāgārjuna&#039;&#039;. Copenhagen: Akademisk Forlag, 1982. Reprinted Delhi: Motilal Banarsidass, 1987.&lt;br /&gt;
&lt;br /&gt;
Mathes, Klaus-Dieter. &amp;quot;The Role of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; in the Mahāmudrā Tradition of the Dwags po bka&#039; brgyud.&amp;quot; &#039;&#039;Journal of the International Association of Buddhist Studies&#039;&#039; 32, no. 1/2 (2009): 269–308.&lt;br /&gt;
&lt;br /&gt;
Jinpa, Geshe Thupten, trans. &#039;&#039;Bodhicittavivaraṇa (A Commentary on the Awakening Mind)&#039;&#039;. By Nāgārjuna, 2007. Unpublished manuscript.&lt;br /&gt;
&lt;br /&gt;
Williams, Paul. &#039;&#039;Mahayana Buddhism: The Doctrinal Foundations&#039;&#039;. 2nd ed. London: Routledge, 2009.&lt;br /&gt;
&lt;br /&gt;
{{BiblioHr}}. &amp;quot;Review Article: Chr. Lindtner (1982). &#039;&#039;Nagarjuniana: Studies in the Writings and Philosophy of Nāgārjuna&#039;&#039;.&amp;quot; &#039;&#039;Journal of Indian Philosophy&#039;&#039; 12 (1984): 73–104.&lt;br /&gt;
&lt;br /&gt;
Yochimizu, Chikafumi. &amp;quot;Nāgārjuna saku &#039;&#039;Bodhicittavivaraṇa&#039;&#039; ni tsuite: Bodhicitta no kaishaku ni okeru kokoro no mondai&amp;quot; [On Nāgārjuna&#039;s &#039;&#039;Bodhicittavivaraṇa&#039;&#039;: The Problem of Mind in the Interpretation of Bodhicitta]. &#039;&#039;Journal of Indian and Buddhist Studies&#039;&#039; 36, no. 2 (1988): 81–84.&lt;br /&gt;
}}&lt;/div&gt;</summary>
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	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Bodhicittavivara%E1%B9%87a&amp;diff=104961</id>
		<title>Bodhicittavivaraṇa</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Bodhicittavivara%E1%B9%87a&amp;diff=104961"/>
		<updated>2025-10-01T15:59:02Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
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        |caption=&amp;lt;center&amp;gt;[[People/Nāgārjuna|Nāgārjuna]]&amp;lt;br&amp;gt;&amp;lt;center&amp;gt;Thangka by Shawo Thar, 2003&amp;lt;/center&amp;gt;&lt;br /&gt;
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		|introduction=The &#039;&#039;Bodhicittavivaraṇa&#039;&#039; (&#039;&#039;Commentary on the Awakening Mind&#039;&#039;) is both a Madhyamaka analysis and a practical guide for cultivating the awakening mind. Traditionally attributed to the second-century master Nāgārjuna, this work of 112 verses preceded by a prose introduction provides a comprehensive treatment of the two aspects of bodhicitta: &#039;&#039;conventional bodhicitta&#039;&#039; as the compassionate aspiration for all beings&#039; enlightenment, and &#039;&#039;ultimate bodhicitta&#039;&#039; as the direct realization of emptiness (&#039;&#039;śūnyatā&#039;&#039;). The text&#039;s approach consists in grounding ethical aspiration in ontological analysis, showing how understanding the empty nature of phenomena naturally generates universal compassion.&lt;br /&gt;
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Modern scholarship remains divided on authorship and dating questions. The related scholarly debate revolves around issues such as the development of Buddhist philosophical schools, the relationship between sūtra and tantra traditions, and the processes through which texts gain canonical authority. &lt;br /&gt;
&lt;br /&gt;
The text&#039;s reception demonstrates extraordinary interpretive flexibility, serving as the scriptural foundation for diverse philosophical positions and contemplative approaches. Indian Madhyamaka commentators cited it to support arguments against Yogācāra idealism, while Tibetan interpreters found in it validation for doctrines ranging from strict Prāsaṅgika philosophy as well as for practices including &#039;&#039;mahāmudrā&#039;&#039; and mind training.&lt;br /&gt;
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					&amp;lt;div class=&amp;quot;clipped-1-line&amp;quot;&amp;gt;Full Text in Tibetan&amp;lt;/div&amp;gt;&lt;br /&gt;
			|text=Read the full text in Tibetan.&lt;br /&gt;
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|main-text=&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Text&amp;quot;&amp;gt;Part 1: About the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
&amp;lt;h3&amp;gt;Titles, Nomenclature, and Cataloging&amp;lt;/h3&amp;gt;&lt;br /&gt;
The Sanskrit title &#039;&#039;Bodhicittavivaraṇa&#039;&#039; (&#039;&#039;bodhi-citta-vivaraṇa&#039;&#039;) literally translates as &amp;quot;&#039;&#039;Commentary on the Awakening Mind&#039;&#039;.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
Chinese canonical collections preserve a paraphrastic version titled &#039;&#039;Pu ti xin li xiang lun&#039;&#039; (菩提心離相論) in Taishō 1661, meaning &amp;quot;&#039;&#039;Treatise on the Awakening Mind Free of Characteristics&#039;&#039;,&amp;quot; translated by the Kashmiri monk Dānapāla in 1005 CE during the Song Dynasty.&lt;br /&gt;
&lt;br /&gt;
The Tibetan translation &#039;&#039;byang chub sems kyi &#039;grel pa&#039;&#039; is a calque of Sanskrit. It employs standard Tibetan equivalents for &#039;&#039;bodhicitta&#039;&#039; and &#039;&#039;vivaraṇa&#039;&#039;. The word &#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;grel pa&#039;&#039; emphasizes the text&#039;s commentarial function. Across major editions of the Tibetan Tengyur, including the Derge and Peking redactions, the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; is consistently classified within the Tantra Commentary section (རྒྱུད་འགྲེལ་, &#039;&#039;rgyud &#039;grel&#039;&#039;). This tantric classification stems exclusively from the text&#039;s introductory elements: an invocation to the tantric deity Vajrasattva and the quotation of a foundational verse drawn from chapter 2 of the &#039;&#039;Guhyasamājatantra&#039;&#039;. Despite this placement, the main body of the work is a philosophical treatise on Madhyamaka, focusing on the two truths and a critique of the Yogācāra school, and is devoid of further tantric concepts or ritual instructions. Modern scholarly consensus therefore regards the work as fundamentally a Mahāyāna philosophical text whose canonical cataloging reflects a decision based on its explicit tantric framing rather than a systematic analysis of its predominantly philosophical content. &lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Textual Heritage and Transmission&amp;lt;/h3&amp;gt;&lt;br /&gt;
The Sanskrit manuscript tradition presents a complex picture of partial preservation and scattered fragments, with no complete Sanskrit manuscript discovered to date. Cambridge MS Or. 713 preserves Sanskrit fragments alongside related texts. According to Lindtner, additional Sanskrit fragments survive as quotations throughout Indian commentarial literature, such as the &#039;&#039;Ālokamālāṭīkā&#039;&#039; (containing verse 20 of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;). Later commentaries,  including Abhayākaragupta&#039;s &#039;&#039;Abhayapaddhati&#039;&#039;, Raviśrījñāna&#039;s &#039;&#039;Amṛtakaṇikā&#039;&#039;, and Vibhūticandra&#039;s &#039;&#039;Amṛtakaṇikoddyotanāmatippaṇī&#039;&#039;, preserve substantial portions, allowing partial textual reconstruction.&lt;br /&gt;
&lt;br /&gt;
The Tibetan translation history reveals a sophisticated and complex selection process, improving textual accuracy over several centuries. The initial translation by the Indian abbot Guṇākara, working with Tibetan translator Rapshi Shenyen, represents a first-wave transmission during the later propagation period. Subsequent revision by Kanakavarma, collaborating with the renowned translator Patsap Nyima Drak, produced what scholars consider the authoritative version. Patsap Nyima Drak&#039;s involvement proves particularly significant given his role in transmitting Prāsaṅgika Madhyamaka texts and his reputation for translation precision. However, we know from the commentaries of Rongtönpa, Śākya Chokden, and the Fourth Shamarpa, that a larger number of translations of the text were available up to the sixteenth century. &lt;br /&gt;
&lt;br /&gt;
This situation must have represented a significant scholastic challenge that was navigated in various ways by the three main commentators of the text. Rongtön Sheja Kunrik (1367–1449) approached the issue as a master textual critic and editor. His colophon reveals that he consulted six different Tibetan translations (by Rabzhi Chökyi Shenyen, Gurab Chökyi Sherab, Sengkar Shakya Ö, Sherab Drakpa, Marpa Chökyi Wangchuk, and Patsab Nyima Drak) and meticulously collated them to produce a composite root text based on what he judged to be the &amp;quot;best of the words and meanings.&amp;quot; Following him, Śākya Chokden (1428–1507) mentions thirteen extant translations, including the one written down by the great scholar Tsangnakpa Tsöndru Senge. However, instead of collating, he made a deliberate choice to base his entire philosophical project on a single authoritative version: the translation by Patsab Lotsāwa Nyima Drak. Completing this chronological triad, the Fourth Shamarpa, Chökyi Drakpa Yeshe Pal Zangpo (1453–1524), mentions four major Tibetan translations: Smṛtijñānakīrti&#039;s translation, which was transmitted alongside his commentary, Khu Lotsāwa Dödebar’s prose translation, Lotsāwa Chökyi Sherab’s translation based on teachings from Paṇḍita Kṛṣṇa, and Patsab Lotsāwa Nyima Drak’s famous translation.&lt;br /&gt;
&lt;br /&gt;
Modern critical editions emerged through modern scholarly efforts beginning with Christian Lindtner&#039;s pioneering reconstruction in his &#039;&#039;Nagarjuniana&#039;&#039; (1982). Lindtner&#039;s methodology involved collating available Sanskrit fragments with Tibetan witnesses. He identified two primary translation lines (A and B) and a third one (C) corresponding to the Tibetan translation found in Smṛtijñānakīrti&#039;s commentary, which happens to contain quotes of the root text. His edition distinguishes between readings preserving older transmission layers and those reflecting editorial standardization, providing an apparatus noting significant variants. Harunaga Isaacson&#039;s subsequent identification of Sanskrit quotations in tantric commentaries expanded the available corpus. &lt;br /&gt;
&lt;br /&gt;
The Chinese version of the text, Taishō 1661, is a complete prose paraphrase rather than a literal verse-by-verse translation. It is still significant as a witness to the text&#039;s transmission since all 112 verses are represented, although sometimes only as slight traces within the interpretive prose. While its paraphrastic nature limits its use for critically reconstructing the original Sanskrit, this version provides valuable evidence. It confirms that the text was circulating and translated by the turn of the eleventh century and shows how the work&#039;s philosophical ideas were understood and transmitted within the Chinese Buddhist tradition.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Available Translations&amp;lt;/h3&amp;gt;&lt;br /&gt;
In English, two resources reliably anchor present study. First, Christian Lindtner’s translation in &#039;&#039;Nagarjuniana&#039;&#039; (1982) offers a philologically rigorous rendering keyed to Tibetan witnesses and the surviving Sanskrit fragments. His apparatus highlights variant readings and transmission lines, which makes it especially useful for close comparison of technical terms and for tracking how specific verses read across the A/B/C translation streams. Second, Thupten Jinpa&#039;s translation prioritizes clarity of exposition while maintaining terminological discipline; brief orienting notes help nonspecialists follow the argumentative arc from the invocatory frame to the Madhyamaka core.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Content and Structure&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Bodhicittavivaraṇa&#039;&#039; opens with an homage to Vajrasattva followed by a declaration of intent to explain bodhicitta cultivation, immediately establishing its dual theoretical and practical orientation. The prose introduction quotes a verse from the &#039;&#039;Guhyasamājatantra&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s second chapter:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=From the beginning, the mind is unborn.&lt;br /&gt;
It is empty of an essence, free from all elaboration.&lt;br /&gt;
}}&lt;br /&gt;
The versified exposition unfolds through carefully structured philosophical progression demonstrating remarkable architectural coherence. Opening verses (4–11) establish foundations by refuting non-Buddhist concepts of a permanent self, examining various &#039;&#039;ātman&#039;&#039; theories from brahmanical schools and demonstrating their logical inconsistencies. This critique extends beyond mere polemic by introducing key Madhyamaka principles about the absence of inherent existence while showing how even sophisticated philosophical positions can harbor subtle substantialism. &lt;br /&gt;
&lt;br /&gt;
The analysis then addresses Buddhist Abhidharma positions (verses 12–25), particularly reification of aggregates, elements, and sense-fields, demonstrating how analytical categories themselves require Madhyamaka deconstruction.&lt;br /&gt;
&lt;br /&gt;
The work&#039;s central philosophical contribution emerges in verses 26–56, presenting a detailed  Madhyamaka critique of Yogācāra positions. This section systematically examines consciousness-only doctrine, the three natures theory, and &#039;&#039;ālayavijñāna&#039;&#039; concepts, demonstrating how seemingly sophisticated analyses still harbor attachments to inherent existence. The critique specifically targets any attempt to establish consciousness as ultimately real while denying external objects, showing this position&#039;s internal contradictions through detailed argumentation. &lt;br /&gt;
&lt;br /&gt;
Verses 57–72 establish the Madhyamaka alternative by presenting emptiness not as another philosophical position but as the absence of all inherent existence, including consciousness itself.&lt;br /&gt;
&lt;br /&gt;
Final sections (73–112) demonstrate how realizing emptiness naturally manifests as compassionate activity, resolving apparent tensions between ultimate understanding and conventional engagement. This integration represents the text&#039;s distinctive contribution, showing that genuine realization of emptiness spontaneously generates universal compassion rather than nihilistic withdrawal. The work concludes with verses praising bodhicitta&#039;s benefits and dedicating merit, traditional elements framing philosophical analysis within soteriological purpose while encouraging practical application of theoretical insights.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Table 1: Structural Analysis of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;/h5&amp;gt;&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! Section !! Verses !! Primary Focus !! Philosophical Method !! Significance&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Introduction&lt;br /&gt;
{{!}}Prose + 1–3&lt;br /&gt;
{{!}}Homage, introduction to the two bodhicittas&lt;br /&gt;
{{!}}Scriptural authority, conceptual framework&lt;br /&gt;
{{!}}Establishes tantric context and fundamental distinction&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Refutation of Non-Buddhist Self&lt;br /&gt;
{{!}}4-11&lt;br /&gt;
{{!}}Critique of &#039;&#039;ātman&#039;&#039; theories&lt;br /&gt;
{{!}}Logical analysis, reductio arguments&lt;br /&gt;
{{!}}Clears conceptual ground for emptiness analysis&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Analysis of Buddhist Reification&lt;br /&gt;
{{!}}12-25&lt;br /&gt;
{{!}}Aggregates, elements, sense-fields&lt;br /&gt;
{{!}}Internal critique of Abhidharma categories&lt;br /&gt;
{{!}}Demonstrates subtlety of substantialist thinking&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Yogācāra Critique&lt;br /&gt;
{{!}}26-56&lt;br /&gt;
{{!}}Consciousness-only, &#039;&#039;trisvabhāva&#039;&#039;, &#039;&#039;ālaya&#039;&#039;&lt;br /&gt;
{{!}}Systematic philosophical deconstruction&lt;br /&gt;
{{!}}Extensive Madhyamaka critique of Yogācāra&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Madhyamaka Synthesis&lt;br /&gt;
{{!}}57-72&lt;br /&gt;
{{!}}Emptiness and dependent origination&lt;br /&gt;
{{!}}Apophatic definition through negation&lt;br /&gt;
{{!}}Positive exposition through complete negation&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Compassionate Activity&lt;br /&gt;
{{!}}73-104&lt;br /&gt;
{{!}}Bodhisattva conduct and ethics&lt;br /&gt;
{{!}}Integration of ultimate and conventional&lt;br /&gt;
{{!}}Demonstrates wisdom-compassion unity&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Conclusion&lt;br /&gt;
{{!}}105-112&lt;br /&gt;
{{!}}Benefits, dedication of merit&lt;br /&gt;
{{!}}Aspirational verses, traditional closure&lt;br /&gt;
{{!}}Frames philosophical analysis within soteriological purpose&lt;br /&gt;
{{!}}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Author&amp;quot;&amp;gt;Part 2: About the Author&amp;lt;/h2&amp;gt;&lt;br /&gt;
&amp;lt;h3&amp;gt;Traditional Attribution and Profile&amp;lt;/h3&amp;gt;&lt;br /&gt;
The colophon unambiguously attributes the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; to &amp;quot;the great master Ārya Nāgārjuna,&amp;quot; placing the work within the corpus of Buddhism&#039;s most influential post-canonical philosopher. Nāgārjuna stands as the foundational figure of Madhyamaka philosophy and among the most important thinkers in Buddhist intellectual history. His life story is a blend of historical fact and legendary tales. Traditional accounts place his origins in the Andhra Pradesh region of southern India. According to these traditions, Nāgārjuna was born into a brahmin family but later converted to Buddhism. He was seen as a remarkable prodigy who quickly mastered the entire collection of Buddhist scriptures. His true genius, however, shone through when he systematically developed the philosophical doctrine of emptiness (&#039;&#039;śūnyatā&#039;&#039;).&lt;br /&gt;
&lt;br /&gt;
His association with Nālandā, whether as founder or early teacher, positions Nāgārjuna at the center of Indian Buddhist institutional development. Traditional accounts of his residence at Śrīparvata Mountain in South India connect him to important patronage networks, suggesting that his influence extended beyond purely monastic circles into royal courts and broader society. The Tibetan tradition preserves over one hundred texts attributed to him, ranging from fundamental philosophical treatises to devotional hymns, medical works, and alchemical texts. This vast attributed corpus suggests multiple historical figures may have borne the name Nāgārjuna. Multiple attributions reflect both prolific output and pseudepigraphic tendencies (see analysis in &#039;&#039;The Authorship Debate&#039;&#039; below). According to modern scholarship, the &amp;quot;tantric Nāgārjuna,&amp;quot; associated with esoteric practices and alchemical pursuits, represents a distinct historical figure whose works became conflated with the earlier philosopher. Traditional Tibetan sources also sometimes distinguish these figures while maintaining that both represent authentic expressions of Nāgārjuna&#039;s teaching lineage. &lt;br /&gt;
&lt;br /&gt;
Tibetan historians, however, generally regarded the tantric and philosophical Nāgārjunas as expressions of one enlightened master capable of teaching across multiple vehicles. Traditional accounts describe Nāgārjuna as having produced works addressing the Three Wheels of Doctrine: while the &#039;&#039;Mūlamadhyamakakārikā&#039;&#039; represents a second wheel emphasis on emptiness, the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; aligns with third wheel positive descriptions of ultimate reality. &lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;The Authorship Debate&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s coherent structure and balanced treatment of topics suggest single authorship rather than compilation from diverse sources. Modern scholarship, however, questions whether the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; was composed by the same Nāgārjuna who authored the &#039;&#039;Mūlamadhyamakakārikā&#039;&#039;, generating extensive controversy illuminating broader methodological issues in Buddhist studies. Christian Lindtner emerged as the primary advocate for authentic attribution, incorporating the text into his influential list of thirteen genuine Nāgārjuna works based on comprehensive stylistic and doctrinal analysis. His methodology employs the &#039;&#039;Mūlamadhyamakakārikā&#039;&#039; as a baseline for comparison, examining philosophical consistency, argumentative strategies, technical terminology, and compositional patterns. This approach argues that the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s sophisticated structure, philosophical depth, and stylistic features align perfectly with accepted works like the &#039;&#039;Yuktiṣaṣṭikā&#039;&#039; and &#039;&#039;Ratnāvalī&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
Evidence supporting traditional attribution includes frequent citations by later Madhyamaka commentators who treated it as authoritative, suggesting established recognition within Indian Buddhist scholarship. The text&#039;s systematic critique of Yogācāra positions fits Nāgārjuna&#039;s general opposition to substantialist philosophies, while its integration of emptiness analysis with bodhicitta cultivation represents logical development of his philosophical project. Isaacson&#039;s discovery of &#039;&#039;Bodhicittavivaraṇa&#039;&#039; verses embedded in Abhayākaragupta&#039;s &#039;&#039;Abhayapaddhati&#039;&#039; demonstrates the text&#039;s circulation by the eleventh century among tantric commentators who explicitly attributed it to Nāgārjuna. &lt;br /&gt;
&lt;br /&gt;
The case against traditional attribution rests on several significant observations about the text&#039;s absence from early commentarial literature and apparent anachronisms. The foundational Prāsaṅgika commentators omit this text despite its relevance (see Table 2 below). This silence appears particularly significant given Candrakīrti&#039;s comprehensive knowledge of Nāgārjuna&#039;s corpus and tendency to cite extensively from authentic works. The text first appears definitively in Bhāviveka&#039;s mature work but remains absent from his earlier compositions, suggesting either later composition or initially limited circulation.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Table 2: Evidence in the Attribution Debate&amp;lt;/h5&amp;gt;&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! Evidence Type !! Supporting Traditional Attribution !! Questioning Traditional Attribution &lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Stylistic Analysis&#039;&#039;&#039;&lt;br /&gt;
{{!}}Similar to &#039;&#039;Yuktiṣaṣṭikā&#039;&#039;, &#039;&#039;Ratnāvalī&#039;&#039;, &#039;&#039;Catuḥstava&#039;&#039; (Lindtner)&lt;br /&gt;
{{!}}Differs from negative dialectics of MMK (Dragonetti)&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Citation History&#039;&#039;&#039;&lt;br /&gt;
{{!}}Quoted by Bhāviveka, Aśvabhāva, Śāntarakṣita (Lindtner)&lt;br /&gt;
{{!}}Absent from Buddhapālita, Candrakīrti&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Doctrinal Content&#039;&#039;&#039;&lt;br /&gt;
{{!}}Systematic Madhyamaka methodology&lt;br /&gt;
{{!}}Sophisticated engagement with later Yogācāra ideas (Williams, Buescher)&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Textual Evidence&#039;&#039;&#039;&lt;br /&gt;
{{!}}Stanza 57 in Maitrīpa&#039;s &#039;&#039;Pañcākāra&#039;&#039;&lt;br /&gt;
{{!}}Quotes verse 71 from &#039;&#039;Madhyāntavibhāga&#039;&#039; (Dragonetti)&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Manuscript Attribution&#039;&#039;&#039;&lt;br /&gt;
{{!}}Consistently attributed in traditional sources&lt;br /&gt;
{{!}}Attributions can be honorary&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Dating Indicators&#039;&#039;&#039;&lt;br /&gt;
{{!}}Could indicate skilled imitation&lt;br /&gt;
{{!}}&#039;&#039;Guhyasamāja&#039;&#039; quotation, Vajrasattva invocation suggest later tantric context&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Philosophical Method&#039;&#039;&#039;&lt;br /&gt;
{{!}}Consistent with Nāgārjuna&#039;s approach&lt;br /&gt;
{{!}}Positive language unusual for early Madhyamaka&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;&#039;Historical Context&#039;&#039;&#039;&lt;br /&gt;
{{!}}Sophisticated understanding possible later&lt;br /&gt;
{{!}}Post-fourth-century dating likely&lt;br /&gt;
{{!}}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Scholarly Disagreements&amp;lt;/h3&amp;gt;&lt;br /&gt;
The debate reflects methodological tensions between traditional attribution and critical analysis, with some scholars distinguishing &amp;quot;philosophical authenticity&amp;quot; from historical authorship. Paul Williams argues convincingly that the sophisticated Yogācāra critique indicates composition after the full development of consciousness-only philosophy in the fourth–fifth centuries, while Carmen Dragonetti&#039;s analysis highlights specific philosophical positions appearing anachronistic for the second century.&lt;br /&gt;
&lt;br /&gt;
The defense emphasizes the text&#039;s philosophical consistency with established Nāgārjuna works and its systematic treatment of emerging Mahāyāna concepts that could have been present in nascent forms during the classical period. Critics respond that the level of technical engagement with Yogācāra terminology requires familiarity with developed scholastic systems unavailable before the fourth century. The debate has evolved beyond simple attribution questions to examine what constitutes philosophical authenticity in Buddhist literature, with some scholars suggesting that doctrinal coherence matters more than historical authorship for understanding the text&#039;s significance.&lt;br /&gt;
&lt;br /&gt;
Yochimizu&#039;s analysis of the &#039;&#039;Guhyasamāja&#039;&#039; quotation in the text&#039;s opening provides additional evidence for later composition, noting that the specific way this tantric material is integrated suggests familiarity with developed esoteric traditions rather than early experimentation with tantric vocabulary. Mathes notes that the &#039;&#039;Guhyasamāja&#039;&#039; quotation in the text&#039;s opening may indicate that the author could have been the tantric Nāgārjuna of the Ārya tradition of the &#039;&#039;Guhyasamājatantra&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
Recent scholarship explores possibilities of multiple authorship layers, suggesting the text might preserve authentic Nāgārjuna teachings with later elaborations or represent sophisticated pseudepigraphic composition by someone deeply familiar with his philosophical approach. This theory could explain both stylistic similarities to accepted works and the presence of apparently anachronistic elements. From this standpoint, the sophisticated integration of philosophical argument with practical instruction might reflect editorial synthesis rather than single authorship, a common pattern in Indian philosophical literature where texts evolved through commentary and revision processes.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Text Significance and Reception&amp;quot;&amp;gt;Part 3: Text Significance and Reception&amp;lt;/h2&amp;gt;&lt;br /&gt;
&amp;lt;h3&amp;gt;Significance for Bodhicitta Studies&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Bodhicittavivaraṇa&#039;&#039; represents a philosophically sophisticated exposition of bodhicitta in classical Indian Buddhist literature. As mentioned previously, it provides a systematic integration of the awakening mind doctrine with Madhyamaka emptiness philosophy. Unlike texts treating bodhicitta as merely ethical, this work establishes its fundamental identity with the realization of emptiness and thus prioritizes teaching ultimate bodhicitta. From the text&#039;s perspective, the ultimate bodhicitta, defined as a direct realization of emptiness, spontaneously manifests as conventional bodhicitta through natural expression of wisdom recognizing the arbitrary nature of self-other distinctions. &lt;br /&gt;
&lt;br /&gt;
Conventional bodhicitta emerges not merely as motivation or attitude but as the natural expression of wisdom, while ultimate bodhicitta transcends any conceptual elaboration. This nondual approach differs from treatises presenting these as sequential stages or separate practices insofar as, according to the author of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;, a genuine understanding of emptiness necessarily generates universal compassion. As the belief in inherent self-existence collapses, the conventional nature of boundaries limiting empathy and compassion falls apart, and bodhicitta in its conventional aspect shines forth.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Reception History&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Bodhicittavivaraṇa&#039;&#039; is a work that stands at the intersection of scholastic Madhyamaka philosophy and tantric practice, defined by its systematic use of philosophical reasoning within an explicit tantric framework. This positioning is key to understanding its reception history in India and Tibet. The text&#039;s synthesis is characteristic of the intellectual and religious environment of tenth-century India, a period when scholar-adepts sought to integrate formal philosophy with tantric methodologies. Its reception reflects this context: largely overlooked by earlier Indian Mādhyamikas, the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; became an important text for later &#039;&#039;siddhas&#039;&#039; and for the Tibetan traditions that continued their project of unifying the sūtra and tantra paths.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;The Influence of the Text in India&amp;lt;/h3&amp;gt;&lt;br /&gt;
The early history of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; in India is marked by a conspicuous silence from the great Madhyamaka masters. As Paul Williams notes, the text is never mentioned or cited by key figures like Buddhapālita, the authentic Bhāviveka, or Candrakīrti. This absence suggests that if the work existed in their time, it was not considered an authoritative part of the Nāgārjunian corpus by the principal representatives of the school.&lt;br /&gt;
&lt;br /&gt;
Evidence for the text&#039;s circulation only began to appear in later Indian literature. The &#039;&#039;Bodhicittavivaraṇa&#039;&#039; gained prominence among the late Indian mahāsiddhas, a claim substantiated by its use in the eleventh century by the siddha Maitrīpa. He quotes stanza 57 of the text in his &#039;&#039;Pañcākāra&#039;&#039;, indicating that the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; was circulating and held authority within these tantric contemplative circles. While sources do not state that Maitrīpa explicitly named Nāgārjuna when quoting, the act of quoting from a text traditionally attributed to the master signifies an acceptance of its authority within his lineage. Further evidence of its status comes from Smṛtijñānakīrti (c. tenth century), who composed a commentary on the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;, and from Bhāvya (a later tantric author also named Bhāviveka), the author of the &#039;&#039;Madhyamakaratnapradīpa&#039;&#039;, who relied heavily on the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;. This pattern shows that the text, regardless of its true origin, became an important work in India during the final flourishing of Buddhism, valued for its unique ability to bridge Madhyamaka philosophy with the Vajrayāna worldview.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;The Early Kadam Tradition&amp;lt;/h3&amp;gt;&lt;br /&gt;
The transmission of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; to Tibet was decisively shaped by the Bengali master Atiśa Dīpaṃkara Śrījñāna (982–1054). Recognizing its value for synthesizing sūtra and tantra, Atiśa brought the text to Tibet and, as Apple has shown, quotes extensively from it in his short treatises. In his work on bodhicitta, &#039;&#039;The Open Basket of Jewels&#039;&#039; (&#039;&#039;Ratnakaraṇḍodghāṭa&#039;&#039;), the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; and Śāntideva&#039;s text are the most quoted works. Considering the status of the &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; for his followers in the Kadam school, this must have established the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; as an authoritative text in this lineage.&lt;br /&gt;
&lt;br /&gt;
The Kadam tradition resolved the text’s hybrid nature by interpreting it as a unique bridge between the Pāramitāyāna and the Vajrayāna. This view is particularly articulated by the twelfth-century scholar Majapa Tsöndru Senge. As Paul Williams discusses, Majapa&#039;s textual classification—which is not merely a later interpretation but a documented historical categorization—places the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; in a special category of its own as the single text that demonstrates that the sūtra and tantra corpora share &amp;quot;a single meaning or goal.&amp;quot; He saw it as a commentary on the &#039;&#039;Guhyasamājatantra&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s discussion of ultimate bodhicitta, using Madhyamaka reasoning to elucidate a core tantric principle. For the Kadampas, the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; was not merely a philosophical treatise but a practical manual for cultivating the correct view necessary for advanced practice.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;The Geluk Tradition&amp;lt;/h3&amp;gt;&lt;br /&gt;
As the spiritual successors to the Kadam school, the Geluk tradition founded by Tsongkhapa Lobzang Drakpa (1357–1419) inherited and amplified the Kadam interpretation of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;. Following the precedent set by Majapa, Tsongkhapa and later Geluk masters like Khedrub Je consistently cite the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; in a tantric context, treating it as an authoritative commentary on the &#039;&#039;Guhyasamājatantra&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
Tsongkhapa and Khedrub Je fully embraced the text&#039;s tantric framing and purpose while using its Madhyamaka philosophical core as the basis for doctrinal arguments. In the Geluk curriculum, the text provides a Nāgārjunian foundation for the doctrine of emptiness as it is understood within the Vajrayāna, making its analysis an indispensable preparation for the generation and completion stages of Highest Yoga Tantra. From that perspective, the nature of emptiness mentioned in the introduction of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; can be understood as referring to the innate mind of clear light.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;The Kagyu Tradition&amp;lt;/h3&amp;gt;&lt;br /&gt;
The Kagyu tradition also holds the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; in high esteem but reinterprets it to provide doctrinal support for its central practice of Mahāmudrā, the &amp;quot;Great Seal.&amp;quot; The text&#039;s importance is underscored by the Seventh Karmapa, Chödrak Gyatso (1454–1506), who, as Klaus-Dieter Mathes notes, included it in his influential collection of &amp;quot;Indian Mahāmudrā Works&amp;quot; (Chakgya Chenpo Gyazhung), cementing its place in the Kagyu canon.&lt;br /&gt;
&lt;br /&gt;
The Kagyu reading, exemplified in the commentary by the Fourth Shamarpa, Chökyi Drakpa Yeshe Pal Zangpo, foregrounds passages that support direct, nonconceptual meditation on the nature of mind. While the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; does not explicitly use the term luminosity (&#039;&#039;prabhāsvara&#039;&#039;), the Kagyu tradition interprets its description of ultimate bodhicitta as a direct reference to the luminous, empty awareness realized in Mahāmudrā. This interpretive move equates the text&#039;s nondual philosophical conclusions with the direct experience of the mind&#039;s nature, thus transforming its Madhyamaka analysis into a practical manual for stabilizing nonconceptual awareness.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Table 3: Reception History at a Glance&amp;lt;/h5&amp;gt;&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! Tradition !! Period !! Key Interpreters !! Primary Use &lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Indian Siddha Tradition&lt;br /&gt;
{{!}}10th–11th c&lt;br /&gt;
{{!}}Maitrīpa, Smṛtijñānakīrti&lt;br /&gt;
{{!}}Bridging Madhyamaka philosophy and Vajrayāna&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Kadampa&lt;br /&gt;
{{!}}11th–14th c.&lt;br /&gt;
{{!}}Atiśa, Majapa&lt;br /&gt;
{{!}}Manual for cultivating the correct view for tantra&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Geluk&lt;br /&gt;
{{!}}14th c.–present&lt;br /&gt;
{{!}}Tsongkhapa, Khedrub Je, 14th Dalai Lama&lt;br /&gt;
{{!}}Philosophical preparation for Highest Yoga Tantra&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Kagyu&lt;br /&gt;
{{!}}15th c.–present&lt;br /&gt;
{{!}}7th Karmapa, 4th Shamarpa&lt;br /&gt;
{{!}}Doctrinal support for Mahāmudrā practice&lt;br /&gt;
{{!}}}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Study the Text&amp;quot;&amp;gt;Part 4: Study the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
&amp;lt;h3&amp;gt;Key Verses and Passages&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s influence stems largely from several key verses that encapsulate its distinctive synthesis of Madhyamaka analysis with positive descriptions of ultimate reality, creating interpretive challenges that have generated centuries of scholarly discussion.&lt;br /&gt;
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The opening invocation immediately establishes the text&#039;s dual nature by invoking Vajrasattva, a tantric deity, while promising exposition of bodhicitta cultivation that transcends sectarian boundaries. The reference to destroying three types of existence frames bodhicitta as liberative rather than merely ethical, prefiguring the integration of practice and philosophy throughout the work. &lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=Homage to glorious Vajrasattva!&lt;br /&gt;
It has been stated [in the &#039;&#039;Guhyasamājatantra&#039;&#039;]:&lt;br /&gt;
:Devoid of all real entities;&amp;lt;br&amp;gt;Utterly discarding all objects and subjects,&amp;lt;br&amp;gt;Such as aggregates, elements and sense-fields;&amp;lt;br&amp;gt;Due to sameness of selflessness of all phenomena,&amp;lt;br&amp;gt;One&#039;s mind is primordially unborn;&amp;lt;br&amp;gt;It is in the nature of emptiness.&lt;br /&gt;
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[...]&lt;br /&gt;
&lt;br /&gt;
Those bodhisattvas who practice by means of the secret mantra, after having generated awakening mind in terms of its conventional aspect in the form of an aspiration, must [then] produce the ultimate awakening mind through the force of meditative practice. I shall therefore explain its nature.&lt;br /&gt;
}}&lt;br /&gt;
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Verse 2 provides a concise Madhyamaka definition of the ultimate awakening mind:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=The Buddhas maintain the awakening mind&lt;br /&gt;
To be not obscured by such conceptions&lt;br /&gt;
As consciousness of &amp;quot;self,&amp;quot; &amp;quot;aggregates&amp;quot; and so on;&lt;br /&gt;
It is always characterized by emptiness.&lt;br /&gt;
}}&lt;br /&gt;
In this verse, bodhicitta is not defined as a mere intention but as the mind&#039;s natural state when unobscured by the conceptual grasping at a &amp;quot;self&amp;quot; or at seemingly solid &amp;quot;aggregates&amp;quot; (&#039;&#039;skandhas&#039;&#039;). Its essential, ever-present characteristic is emptiness. Atiśa, in his &#039;&#039;Ratnakaraṇḍodghāṭa&#039;&#039;, quotes this verse as an authoritative statement by Nāgārjuna to summarize the nature of the ultimate mind. For Atiśa, it shows how a practitioner, established in both compassion and emptiness, comes to realize this nondual state, demonstrating the verse&#039;s long-standing role as a definitive instruction.&lt;br /&gt;
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Verse 20 illustrates the limitation of subjective imputation through a famous example:&lt;br /&gt;
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{{QuoteCite&lt;br /&gt;
		|quote-text=With respect to the same female body,&lt;br /&gt;
Three different notions are entertained&lt;br /&gt;
By the ascetic, the lustful and a (wild) dog,&lt;br /&gt;
As a corpse, an object of lust, or food.&lt;br /&gt;
}}&lt;br /&gt;
This verse explains that identical phenomena appear differently depending on mental conditioning, driving home the Madhyamaka point that perceived objects lack inherent nature and are labeled by a mind influenced by conceptual frameworks and karmic conditioning.&lt;br /&gt;
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The teaching in verse 25 proceeds with the text&#039;s graduated refutation of progressively subtler views:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=To overcome grasping at selfhood&lt;br /&gt;
[The Buddha] taught aggregates, elements and so on.&lt;br /&gt;
By abiding in the [state of] mind only,&lt;br /&gt;
The beings of great fortune even renounce that [teaching].&lt;br /&gt;
}}&lt;br /&gt;
In this verse, it is explained that the teachings on &amp;quot;aggregates&amp;quot; and &amp;quot;elements&amp;quot; were given as an antidote to grasping at a permanent self. It then introduces the Yogācāra standpoint of &amp;quot;mind only&amp;quot; (&#039;&#039;cittamātra&#039;&#039;) as a higher, provisional method used by &amp;quot;beings of great fortune&amp;quot; to renounce even the subtle grasping at those very aggregates and elements. The verse functions as a skillful transition, presenting the mind-only view as a necessary step on the path.&lt;br /&gt;
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The pivotal verse 27 explains that Yogācāra&#039;s foundational doctrine is of limited validity when considered from a higher perspective:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=&amp;quot;All of this is but one&#039;s mind,&amp;quot;&lt;br /&gt;
That which was stated by the Able One&lt;br /&gt;
Is to alleviate the fear of the childish;&lt;br /&gt;
It is not (a statement) of (final) truth.&lt;br /&gt;
}}&lt;br /&gt;
This verse distinguishes between denying external objects and affirming consciousness&#039;s ultimate reality, arguing Buddha&#039;s consciousness-only teaching served a therapeutic, provisional purpose rather than a final, metaphysical one.&lt;br /&gt;
 &lt;br /&gt;
Verse 43 makes a radical apophatic statement about the ultimate nature of mind, powerfully undercutting any tendency to reify consciousness:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=In brief the buddhas have never seen&lt;br /&gt;
Nor will they ever see [such a mind];&lt;br /&gt;
So how can they see it as intrinsic nature&lt;br /&gt;
That which is devoid of intrinsic nature.&lt;br /&gt;
}}&lt;br /&gt;
The author states here that not even the buddhas, with their omniscient wisdom, have ever perceived &amp;quot;the mind&amp;quot; as a distinct, findable entity. The concluding rhetorical question makes clear that it is impossible to see an intrinsic nature in that which is fundamentally devoid of it. In his &#039;&#039;Ratnakaraṇḍodghāṭa&#039;&#039;, Atiśa quotes this verse immediately after scriptural citations on the mind&#039;s clear light nature, using Nāgārjuna&#039;s authority to guide the practitioner away from subtle grasping at consciousness itself as an ultimately real thing.&lt;br /&gt;
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Verse 46&#039;s pure negation—&amp;quot;without characteristics and unborn&amp;quot;—exemplifies Madhyamaka methodology by indicating absence rather than positive metaphor while insisting on language&#039;s limits:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=Devoid of characteristics and origination,&lt;br /&gt;
Devoid of substantive reality and transcending speech,&lt;br /&gt;
Space, awakening mind, and enlightenment&lt;br /&gt;
Possess the characteristics of nonduality.&lt;br /&gt;
}}&lt;br /&gt;
This verse operates by indicating an absence of limiting characteristics, comparing ultimate bodhicitta to space to suggest freedom from conceptual boundaries. The identity between bodhicitta and enlightenment collapses conventional path-goal distinctions by suggesting the awakening mind already expresses the goal.&lt;br /&gt;
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A key section for understanding the text&#039;s historical context is found in verses 71–73. Verse 71 provides a series of synonyms for ultimate bodhicitta:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=It is described as suchness and as the reality-limit,&lt;br /&gt;
As signlessness and as the ultimate truth,&lt;br /&gt;
As the supreme awakening mind;&lt;br /&gt;
It is described also as emptiness.&lt;br /&gt;
}}&lt;br /&gt;
This verse is a focal point of scholarly controversy, as its list of terms closely corresponds to a verse in the &#039;&#039;Madhyāntavibhāga&#039;&#039; (1.14), a foundational Yogācāra text, suggesting a later composition date for the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;. The passage culminates in verse 73, which links this philosophical insight directly to practice:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=When this emptiness (as explained)&lt;br /&gt;
Is thus meditated upon by yogis,&lt;br /&gt;
No doubt there will arise in them&lt;br /&gt;
A sentiment attached to other&#039;s welfare.&lt;br /&gt;
}}&lt;br /&gt;
This verse encapsulates the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s unique approach. It argues that universal compassion is not simply an exercise in imagination or an emotional response to past kindness but rather the natural and inevitable result of realizing the empty, dependent nature of all phenomena. For the author, seeing that the self and others lack inherent existence dissolves the very basis of self-cherishing, allowing a concern for the welfare of others to arise spontaneously. &lt;br /&gt;
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Verse 88 addresses the fundamental challenge of integrating the ultimate view of emptiness with the practice of discipline on the conventional level, presenting their synthesis as the pinnacle of the path:&lt;br /&gt;
{{QuoteCite&lt;br /&gt;
		|quote-text=Those who understand this emptiness of phenomena &lt;br /&gt;
Yet (also) conform to the law of karma and its results, &lt;br /&gt;
That is more amazing than amazing! &lt;br /&gt;
That is more wondrous than wondrous!&lt;br /&gt;
}}&lt;br /&gt;
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&amp;lt;h3&amp;gt;Core Concepts and Frameworks&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s primary aim is to provide a precise philosophical framework for understanding the ultimate nature of the awakening mind (&#039;&#039;bodhicitta&#039;&#039;). It achieves this by defining bodhicitta through the lens of Madhyamaka philosophy and outlining a systematic method of analysis to realize it directly. This approach integrates profound wisdom with compassionate practice.&lt;br /&gt;
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&amp;lt;h4&amp;gt;The Two Aspects of the Awakening Mind&amp;lt;/h4&amp;gt;&lt;br /&gt;
The text&#039;s analysis is built upon the Mahāyāna distinction between two aspects of bodhicitta, which it presents as complementary dimensions of a single awakened state:&lt;br /&gt;
#&#039;&#039;&#039;Conventional Awakening Mind (&#039;&#039;saṃvṛtibodhicitta&#039;&#039;):&#039;&#039;&#039; It includes the wish to attain enlightenment for the benefit of all beings (&#039;&#039;aspirational bodhicitta&#039;&#039;) and the active engagement in the practices that lead to that goal (&#039;&#039;engaged bodhicitta&#039;&#039;). The text treats this compassionate engagement not as a preliminary stage to be discarded but as the natural and necessary expression of wisdom within the world of conventional reality.&lt;br /&gt;
#&#039;&#039;&#039;Ultimate Awakening Mind (&#039;&#039;paramārthabodhicitta&#039;&#039;):&#039;&#039;&#039; This is the direct, nonconceptual realization of emptiness (&#039;&#039;śūnyatā&#039;&#039;). The text defines it as a mind free from all conceptual elaboration (&#039;&#039;prapañca&#039;&#039;) and beyond the duality of subject and object. In a radical claim, the author identifies this ultimate bodhicitta with enlightenment itself, not merely as a cause that leads to it. This collapses the conventional distinction between the path and the goal, suggesting that the mind that directly realizes emptiness is already expressing the awakened state.&lt;br /&gt;
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&amp;lt;h4&amp;gt;The Method: A Fourfold Refutation&amp;lt;/h4&amp;gt;&lt;br /&gt;
To guide the practitioner toward the realization of ultimate bodhicitta, the text employs a systematic, four-stage process of negation. This progressive analysis is designed to dismantle all conceptual attachments to inherent existence (&#039;&#039;svabhāva&#039;&#039;), moving from the most coarse to the most subtle.&lt;br /&gt;
#&#039;&#039;&#039;Negation of the Non-Buddhist Self:&#039;&#039;&#039; The analysis begins by refuting the theories of a permanent, independent, and unitary self or soul (&#039;&#039;ātman&#039;&#039;) as found in non-Buddhist Indian philosophies. This is the standard starting point for Buddhist analysis, clearing away the most obvious form of grasping.&lt;br /&gt;
#&#039;&#039;&#039;Negation of the Substantial Reality of Phenomena (&#039;&#039;dharmas&#039;&#039;):&#039;&#039;&#039; The critique then turns inward to Buddhist philosophy, specifically the Abhidharma view. While Abhidharma deconstructs the self into its constituent components (&#039;&#039;dharmas&#039;&#039;), it can lead to a subtle grasping at these components as being ultimately real. The &#039;&#039;Bodhicittavivaraṇa&#039;&#039; demonstrates that these &#039;&#039;dharmas&#039;&#039; are also empty of inherent existence.&lt;br /&gt;
#&#039;&#039;&#039;Negation of the Inherent Existence of Consciousness:&#039;&#039;&#039; This is the most extensive part of the refutation. It represents a detailed critique of the Yogācāra school. After demonstrating the emptiness of external objects, the mind or consciousness itself can become the last object of grasping. The text systematically refutes the idea that consciousness (specifically the &#039;&#039;ālayavijñāna&#039;&#039; or &amp;quot;storehouse consciousness&amp;quot;) is an ultimately real foundation, showing that it too is devoid of inherent existence.&lt;br /&gt;
#&#039;&#039;&#039;Negation of the Negation Itself:&#039;&#039;&#039; The final step prevents the practitioner from turning &amp;quot;emptiness&amp;quot; into a new philosophical position or a subtle object of attachment. By negating the negation, the analysis avoids the extremes of eternalism (affirming some ultimate reality) and nihilism (negating conventional reality). This final move ensures that Madhyamaka remains a &amp;quot;middle way&amp;quot; that transcends all fixed conceptual standpoints.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Table 4: Core Concepts and Technical Terms&amp;lt;/h5&amp;gt;&lt;br /&gt;
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{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! Sanskrit !! Tibetan !! English !! Philosophical Function&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;śūnyatā&#039;&#039;&lt;br /&gt;
{{!}}&#039;&#039;stong pa nyid&#039;&#039;&lt;br /&gt;
{{!}}Emptiness&lt;br /&gt;
{{!}}The absence of inherent existence; the ultimate nature of all phenomena.&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;svabhāva&#039;&#039;&lt;br /&gt;
{{!}}&#039;&#039;rang bzhin&#039;&#039;&lt;br /&gt;
{{!}}Inherent Existence&lt;br /&gt;
{{!}}The object of negation in Madhyamaka analysis; a self-sufficient, independent mode of being.&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;pratītyasamutpāda&#039;&#039;&lt;br /&gt;
{{!}}&#039;&#039;rten &#039;byung&#039;&#039;&lt;br /&gt;
{{!}}Dependent Origination&lt;br /&gt;
{{!}}The positive description of conventional reality; how things exist interdependently.&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;prapañca&#039;&#039;&lt;br /&gt;
{{!}}&#039;&#039;spros pa&#039;&#039;&lt;br /&gt;
{{!}}Mental Proliferation&lt;br /&gt;
{{!}}The conceptual elaboration that obscures a direct realization of emptiness.&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;nirvikalpa&#039;&#039;&lt;br /&gt;
{{!}}&#039;&#039;rnam par mi rtog&#039;&#039;&lt;br /&gt;
{{!}}Nonconceptual&lt;br /&gt;
{{!}}The mode of cognition that directly realizes ultimate bodhicitta.&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}&#039;&#039;ālayavijñāna&#039;&#039;&lt;br /&gt;
{{!}}&#039;&#039;kun gzhi rnam shes&#039;&#039;&lt;br /&gt;
{{!}}Storehouse Consciousness&lt;br /&gt;
{{!}}The foundational Yogācāra concept of mind&lt;br /&gt;
{{!}}}&lt;br /&gt;
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&amp;lt;h3&amp;gt;Key Commentaries on the Text&amp;lt;/h3&amp;gt;&lt;br /&gt;
The commentarial tradition surrounding the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; reveals how philosophical texts evolve through interpretive communities that elaborate, clarify, and sometimes transform original meanings while adapting content to new contexts and audiences. These commentaries not only explain difficult passages but also demonstrate the text&#039;s continuing relevance across diverse cultural and philosophical contexts throughout Buddhist history.&lt;br /&gt;
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&amp;lt;h4&amp;gt;Smṛtijñānakīrti&#039;s Commentary on the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;/h4&amp;gt;&lt;br /&gt;
The commentary on the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; by the eleventh-century Indian paṇḍita Smṛtijñānakīrti, the &#039;&#039;Bodhicittavivaraṇaṭīkā&#039;&#039;, represents one of the most sophisticated tantric interpretations of Nāgārjuna&#039;s treatise. From its opening verses, where the author humbly states his intention to eliminate conceptual elaborations (&#039;&#039;rtog pa kun spangs pa&#039;&#039;) motivated purely by faith (&#039;&#039;dad pas&#039;&#039;) rather than worldly concerns, the commentary positions itself as a profound integration of Madhyamaka philosophy with Vajrayāna practice. Significantly, Smṛtijñānakīrti immediately frames the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s instructions as originating from the &#039;&#039;Guhyasamājatantra&#039;&#039; and being specifically intended for &amp;quot;yogis and yoginis&amp;quot; (&#039;&#039;rnal &#039;byor pha dang ma&#039;&#039;), thereby establishing the text not as a general Mahāyāna treatise but as an essential guide for tantric practitioners.&lt;br /&gt;
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Methodologically, the commentary employs a classical Indian doxographical structure, systematically dismantling competing philosophical positions to establish the supremacy of Madhyamaka. The author provides extensive refutations of &#039;&#039;tīrthika&#039;&#039; (non-Buddhist), Vaibhāṣika, Sautrāntika, and Cittamātra positions, with particular emphasis on deconstructing the Yogācāra notion of substantially existent self-awareness (&#039;&#039;svasaṃvedana&#039;&#039;, &#039;&#039;so so rang rig&#039;&#039;). Through sophisticated logical analysis, including his famous &amp;quot;sensation-triad&amp;quot; critique (&#039;&#039;tshor ba po&#039;&#039;, &#039;&#039;tshor byed&#039;&#039;, &#039;&#039;tshor bya&#039;&#039; - &#039;&#039;vedaka&#039;&#039;, &#039;&#039;vedya&#039;&#039;, &#039;&#039;vedanā&#039;&#039;), Smṛtijñānakīrti demonstrates that even immediate self-awareness is merely conceptual construction lacking inherent existence.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Ultimate Bodhicitta as Vajrasattva Mahāmudrā&amp;lt;/h5&amp;gt;&lt;br /&gt;
The commentary&#039;s most significant contribution is its explicit identification of the path&#039;s ultimate goal. It describes the fully ripened result of ultimate bodhicitta as the &amp;quot;essence of nonabiding nirvana that is the support of all tathāgatas of the three times.&amp;quot; This fruition, the commentary states, is none other than the &amp;quot;&#039;&#039;&#039;form of Vajrasattva Mahāmudrā&#039;&#039;&#039;&amp;quot; (&#039;&#039;rdo rje sems dpa&#039;i sku phyag rgya chen po&#039;o&#039;&#039;).&lt;br /&gt;
To clarify this, the commentary explains the symbolism of the vajra itself:&lt;br /&gt;
&lt;br /&gt;
:The vajra is the &amp;quot;self-nature of emptiness, the essence of the &#039;&#039;&#039;five wisdoms and five families&#039;&#039;&#039;&amp;quot; (&#039;&#039;ye shes lnga dang rigs lnga&#039;i rang bzhin&#039;&#039;).&lt;br /&gt;
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It functions as a &amp;quot;weapon&amp;quot; (&#039;&#039;mtshon cha&#039;&#039;) that destroys the afflictions arising from wrong views.&lt;br /&gt;
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The commentary&#039;s treatment of ultimate bodhicitta reveals its distinctive tantric orientation. Rather than presenting emptiness as a mere negation, the commentary describes the intrinsic nature of the mind as &amp;quot;unborn from the beginning&amp;quot; (&#039;&#039;gdod nas ma skyes pa&#039;&#039;) and possessing the &amp;quot;nature of emptiness&amp;quot; (&#039;&#039;stong pa nyid kyi rang bzhin&#039;&#039;). This unconditioned awareness, which Nāgārjuna&#039;s root text likens to a &amp;quot;precious jewel&amp;quot; (&#039;&#039;rin chen&#039;&#039;) that cannot be stolen by afflictions, is the ultimate object of realization.&lt;br /&gt;
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To recognize this nature, the author prescribes space-like meditation (&#039;&#039;nam mkha&#039; sgom pa&#039;&#039;) as the direct means. The commentary explains this is necessary because the mind is fundamentally &amp;quot;inexpressible&amp;quot; (&#039;&#039;mtshon bya med pa&#039;&#039;); it cannot be captured by concepts of existence or nonexistence, and therefore its &amp;quot;abiding nature is that of space&amp;quot; (&#039;&#039;gnas pa nam mkha&#039;i mtshan nyid yin&#039;&#039;).&lt;br /&gt;
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&amp;lt;h5&amp;gt;The Practice of Space-Like Meditation&amp;lt;/h5&amp;gt;&lt;br /&gt;
The commentary provides a profoundly practical explanation of space-like meditation grounded in the philosophical view of the root text. It clarifies that this method is not a mere mental exercise but a direct means of realizing the mind&#039;s fundamental nature, which is established from the outset as &amp;quot;unborn from the beginning&amp;quot; (&#039;&#039;gdod nas ma skyes pa&#039;&#039;) and possessing the &amp;quot;nature of emptiness&amp;quot; (&#039;&#039;stong pa nyid kyi rang bzhin&#039;&#039;). This foundational view immediately refutes the extremes of existence and nonexistence, positioning the practice as a direct experience of the Middle Way.&lt;br /&gt;
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The method involves resting in a state of &amp;quot;nonfixation&amp;quot; (&#039;&#039;dmigs pa med pa&#039;&#039;), which the commentary explains is not an object for the mind (&#039;&#039;citta&#039;&#039;) or mental factors (&#039;&#039;caitta&#039;&#039;). This state has the defining &amp;quot;characteristic of space&amp;quot; (&#039;&#039;nam mkha&#039;i mtshan nyid&#039;&#039;), an analogy the text unpacks with precision. Just as space exists conventionally but is found to be empty upon analysis, so too is the mind. The commentary emphasizes the nonduality of this relationship, stating that space and the mind of awakening (&#039;&#039;bodhicitta&#039;&#039;) &amp;quot;are not separate; they are indivisible.&amp;quot; Therefore, the practice is not one of mind observing an external space, but of realizing the mind&#039;s own space-like, inexpressible nature—a nature that cannot be pinned down by the conceptual labels of &amp;quot;existence&amp;quot; or &amp;quot;nonexistence.&amp;quot;&lt;br /&gt;
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This state is further defined not as a blank void but as &amp;quot;emptiness-wisdom&amp;quot; (&#039;&#039;stong pa ye shes&#039;&#039;), a nonconceptual awareness that is simultaneously empty and luminous. The commentary succinctly defines the practice with the pith instruction: &amp;quot;to master meditation on space is asserted to be meditation on emptiness&amp;quot; (&#039;&#039;nam mkha&#039; sgom pa chud pa ni stong pa nyid ni bsgom par &#039;dod&#039;&#039;). It glosses the term for mastery, &#039;&#039;chud pa&#039;&#039;, as &amp;quot;to realize the meaning&amp;quot; (&#039;&#039;don rtogs pa&#039;o&#039;&#039;), underscoring that the goal is direct, experiential understanding, not mere intellectual assent. To firmly ground this method in scriptural authority, the commentary cites the &#039;&#039;Prajñāpāramitā Sūtras&#039;&#039; as a source, quoting the line: &amp;quot;Subhūti, to meditate on space is to meditate on the perfection of wisdom.&amp;quot; This connection situates the practice at the very heart of Mahāyāna philosophy, presenting it as the definitive technique for actualizing the ultimate nature of reality.&lt;br /&gt;
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&amp;lt;h4&amp;gt;Rongtönpa&#039;s Commentary&amp;lt;/h4&amp;gt;&lt;br /&gt;
Rongtön Sheja Kunrik&#039;s fifteenth-century commentary, titled &#039;&#039;A Commentary on the Bodhicittavivaraṇa Called Rays of the Sun&#039;&#039; (&#039;&#039;Byang chub kyi sems kyi &#039;grel bshad nyi ma&#039;i &#039;od zer&#039;&#039;), was composed at Nalendra Monastery during a period when Rongtön perceived significant deficiencies in contemporary Tibetan scholarship. It reflects Rongtön&#039;s formation in Sangphu Monastery&#039;s analytical tradition as well as his deep engagement with multiple meditation lineages. The commentary follows the root text&#039;s classical division between conventional and ultimate bodhicitta. While the opening section on conventional bodhicitta provides systematic instruction for generating compassionate aspiration, the extensive second section on ultimate bodhicitta becomes both philosophical centerpiece and practical manual. Rongtön defines ultimate bodhicitta as &amp;quot;the primordial wisdom that realizes the two types of selflessness&amp;quot; (&#039;&#039;bdag med gnyis rtogs pa&#039;i ye shes&#039;&#039;), establishing it as nondual awareness rather than conceptual understanding.&lt;br /&gt;
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The commentary&#039;s philosophical architecture centers on the inseparability of the two truths (&#039;&#039;bden gnyis dbyer med&#039;&#039;), articulated through his profound formulation that &amp;quot;emptiness itself is the conventional&amp;quot; (&#039;&#039;stong pa nyid kho na kun rdzob ste&#039;&#039;), revealing their nondual nature while preventing practitioners from falling into eternalist or nihilistic extremes. The text contains no discussion of &#039;&#039;bde gshegs snying po&#039;&#039; (Sugata essence) or &#039;&#039;sangs rgyas kyi khams&#039;&#039; (&#039;&#039;buddhadhātu&#039;&#039;), the standard Tibetan terms for inherent buddha-nature doctrine. Instead, when Rongtön uses the term &amp;quot;essence of enlightenment&amp;quot; (&#039;&#039;byang chub kyi snying po&#039;&#039;), he refers to something fundamentally different: the essential character of the enlightened state itself rather than any inherent potential within sentient beings. When describing the enlightened as those who &amp;quot;abide in the essence of enlightenment&amp;quot; (&#039;&#039;byang chub kyi snying po la bzhugs pa&#039;&#039;), Rongtön immediately clarifies this means they &amp;quot;know all phenomena to be empty and equal to space&amp;quot; (&#039;&#039;chos thams cad stong pa nam mkha&#039; dang mtshungs par mkhyen no&#039;&#039;).&lt;br /&gt;
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&amp;lt;h5&amp;gt;Distinctive Interpretations&amp;lt;/h5&amp;gt;&lt;br /&gt;
Rongtön&#039;s most significant innovation lies in providing an explicit tantric framing that transforms the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; from Sūtrayāna philosophy into Vajrayāna preparation. His identification of Buddha Vairocana (Bcom ldan &#039;das rnam par snang mdzad) as the ultimate source of the root verses, combined with special homage to Vajradhara (Rdo rje &#039;chang) as the embodiment of ultimate bodhicitta, establishes the text as essential for &amp;quot;those who wish to practice the path of Secret Mantra&amp;quot; (&#039;&#039;gsang sngags kyi sgo&#039;i spyad pa spyod par &#039;dod pa rnams&#039;&#039;).&lt;br /&gt;
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The commentary&#039;s colophon reveals Rongtön&#039;s corrective intent, noting that while many &amp;quot;wanna-be-scholars&amp;quot; (&#039;&#039;mkhas rlom&#039;&#039;) existed in Tibet, the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; remained outside their &amp;quot;scope&amp;quot; (&#039;&#039;spyod yul ma yin pas&#039;&#039;). His scholarly sophistication manifests in the great care he took to establish the root text. In doing so, he consulted six translations (&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;gyur drug&#039;&#039;), including those of Marpa and Patsab Nyima Drak, from which he selected optimal readings.&lt;br /&gt;
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&amp;lt;h5&amp;gt;From Philosophy to Practice&amp;lt;/h5&amp;gt;&lt;br /&gt;
Perhaps most remarkably, Rongtön uses Nāgārjuna&#039;s philosophical arguments as meditation instructions that parallel Mahāmudrā methodology without, however, employing that terminology. His practical guidance emphasizes cultivating a &amp;quot;mind free from any focal point or referent&amp;quot; (&#039;&#039;dmigs gtad dang bral ba&#039;i sems&#039;&#039;), using space (&#039;&#039;nam mkha&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;&#039;&#039;) as the paradigmatic example of formless awareness, probably influenced by Smṛtijñānakīrti.&lt;br /&gt;
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Critical to this methodology is Rongtön&#039;s guidance for avoiding the subtle reification of emptiness itself. He warns that grasping at &#039;&#039;śūnyatā&#039;&#039; as an object constitutes an &amp;quot;inferior view&amp;quot; (&#039;&#039;lta ba dman pa&#039;&#039;).&lt;br /&gt;
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&amp;lt;h4&amp;gt;The Fourth Shamarpa&#039;s Commentary on the Bodhicittavivaraṇa&amp;lt;/h4&amp;gt;&lt;br /&gt;
Based on Klaus-Dieter Mathes&#039;s study, the Fourth Shamarpa Chödrak Yeshe&#039;s &#039;&#039;Commentary on the Bodhicittavivaraṇa: An Elucidation of the Meaning of Words&#039;&#039; (&#039;&#039;Byang chub sems &#039;grel gyi rnam par bshad pa tshig don gsal ba&#039;&#039;) could be seen as being part of a broader dynamic aiming at integrating  Indian Buddhist classics with Mahāmudrā teachings.&lt;br /&gt;
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The commentary was composed in 1515 CE at the renowned Dechen Yangpachen Monastery, responding to the repeated requests of Śākya Rgyal mtshan, who is described in the colophon as someone &amp;quot;endowed with devotion to this treatise and engaged in the two-stage yoga practice.&amp;quot; This detail suggests the commentary was intended for serious tantric practitioners, not merely academic scholars.&lt;br /&gt;
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As revealed in his colophon, the Fourth Shamarpa&#039;s approach was one of authoritative validation, privileging an Indian scholastic authority as his primary foundation. He states that he took the commentary by the Indian master Smṛtijñānakīrti as his principal basis. For points that remained unclear, he turned to the direct lineage transmission of his own guru, the great scholar Gö Lotsāwa Zhönnu Pal (1392–1481). While demonstrating full awareness of at least four Tibetan translations of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;, including those by Patsab Lotsāwa and Khu Lotsāwa, he neither collated them like Rongtön nor exclusively selected one like Śākya Chokden. Instead, he established his root text by aligning the version transmitted with Smṛti&#039;s commentary against what he calls a &amp;quot;pure old manuscript&amp;quot; (&#039;&#039;yig rnying dag pa&#039;&#039;). This unique method—relying first on an Indian master, second on his direct guru, and finally on an ancient manuscript for validation—highlights a meticulous concern for establishing a pure and authoritative textual basis for his own interpretation of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Canonical Status in Mahāmudrā Literature&amp;lt;/h5&amp;gt;&lt;br /&gt;
The importance of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; to the Dakpo Kagyu tradition is further demonstrated by its inclusion in the Seventh Karmapa Chödrak Gyatso&#039;s authoritative collection of Indian Mahāmudrā works. This canonical collection, as Mathes notes, represents the tradition&#039;s formal recognition of which Indian texts were considered essential for Mahāmudrā practice and study. The inclusion of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; alongside other core Mahāmudrā texts underscores its significance as more than merely a philosophical treatise—it was viewed as a practical guide for direct realization.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Philosophical Position&amp;lt;/h5&amp;gt;&lt;br /&gt;
For the great scholar Gö Lotsāwa Zhönnu Pal, the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; was a key text. In Gö Lotsāwa&#039;s view, this work supports a direct Mahāmudrā approach to one&#039;s buddha-nature, which is realized through the generation of ultimate bodhicitta. Shamarpa&#039;s commentary is perfectly in line with his teacher&#039;s position, Gö Lotsāwa Zhönnu Pal. This is especially clear in his explanation of verse 54 of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;.&lt;br /&gt;
*Impermanence Implies Emptiness: Shamarpa argues that since the buddhas accept the mind as impermanent—made of fleeting moments—it is perfectly consistent for them to also accept it as empty. He states that &amp;quot;impermanence and emptiness have the same meaning.&amp;quot;&lt;br /&gt;
*Momentariness and &amp;quot;Own-Being&amp;quot;: Shamarpa explains that since all schools of thought agree the mind is momentary, it is established through &amp;quot;reasoning and scripture that throughout beginningless time mind has never had an own-being.&amp;quot;&lt;br /&gt;
*Mind Only and Non-Apprehension: Shamarpa clarifies that &amp;quot;mind only and emptiness are the same in terms of not apprehending anything as having an own-being.&amp;quot; This aligns with Gö Lotsāwa&#039;s approach of treating the Mind Only teachings as a method for realizing the emptiness of external objects, rather than as a final statement on reality.&lt;br /&gt;
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&amp;lt;h4&amp;gt;Śākya Chokden&#039;s Commentary on the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;/h4&amp;gt;&lt;br /&gt;
Serdok Paṇchen Śākya Chokden stands as one of the most brilliant and innovative scholars of Tibet&#039;s fifteenth-century &amp;quot;renaissance.&amp;quot; A master of the Sakya tradition, he was renowned for his intellectual breadth and a unique philosophical synthesis that often diverged from the prevailing interpretations of his time. His work is characterized by a sophisticated integration of various strands of Buddhist thought, most notably his development of a Yogācāra-Madhyamaka system. In this view, the teachings of the Yogācāra school are not merely a target for refutation but a vital and provisional stage on the path to the ultimate Madhyamaka view of emptiness. His commentary on Nāgārjuna&#039;s &#039;&#039;Bodhicittavivaraṇa&#039;&#039;, titled &#039;&#039;The Essence of the Middle Way&#039;&#039; (&#039;&#039;Dbu ma&#039;i snying po&#039;&#039;), is a prime example of the author&#039;s original approach. It is presented not as a simple exegesis but as a crucial intervention to clarify Nāgārjuna&#039;s ultimate intent.&lt;br /&gt;
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&amp;lt;h5&amp;gt;A Corrective Project&amp;lt;/h5&amp;gt;&lt;br /&gt;
Śākya Chokden makes clear that his purpose is to eliminate a comprehensive list of &amp;quot;wrong views&amp;quot; (&#039;&#039;log par rtog pa&#039;&#039;) that were prevalent in the understanding of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;. He presents twenty-four specific errors that he aims to correct, viewing these as significant obstacles to proper realization. Among the most critical misunderstandings he sought to rectify were: failing to recognize that the text&#039;s subject is ultimate bodhicitta and not its conventional counterpart; misinterpreting the described ritual as a standard ceremony for generating conventional bodhicitta; incorrectly asserting that ultimate bodhicitta generation rituals don&#039;t exist in the Pāramitāyāna; and fundamentally misunderstanding the nuanced relationship between the Madhyamaka and Yogācāra schools.&lt;br /&gt;
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He specifically refutes several philosophical positions, including the assertion that appearances are merely mind (&#039;&#039;snang ba sems su khas len pa&#039;&#039;), misunderstandings about the &#039;&#039;ālayavijñāna&#039;&#039; in Madhyamaka contexts, and the view that emptiness itself is conventional (&#039;&#039;stong nyid kun rdzob pa&#039;&#039;). He argues forcefully against confining Nāgārjuna&#039;s thought to a worldly, conventional Madhyamaka, instead asserting that it encompasses the profound view of Yogācāra-Madhyamaka. To ground his corrective project, Śākya Chokden specifies that his analysis is based on the esteemed Tibetan translation of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; by Patsab Lotsāwa, though he also references other translations. Most strikingly, he makes the bold claim that his commentary is based on his own direct analysis (&#039;&#039;rang gis rnam dpyod&#039;&#039;) of the root text, independent of prior commentaries (&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;grel byed la ma rten pa&#039;&#039;), positioning his work as a fresh, unmediated, and authoritative reading.&lt;br /&gt;
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&amp;lt;h5&amp;gt;The Nature of Ultimate Bodhicitta&amp;lt;/h5&amp;gt;&lt;br /&gt;
The cornerstone of Śākya Chokden&#039;s interpretation is the identification of ultimate bodhicitta with the mind&#039;s intrinsic nature, which he defines as the mind&#039;s natural luminosity (&#039;&#039;rang bzhin gyis &#039;od gsal ba&#039;&#039;). This luminous mind, he argues, is the unchanging essence present through the ground, path, and fruition of Buddhist practice—&amp;quot;without distinction in essence at all stages of ground, path, and result&amp;quot; (&#039;&#039;gzhi lam &#039;bras bu&#039;i gnas skabs thams cad du ngo bo la khyad par med pa&#039;&#039;).&lt;br /&gt;
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Śākya Chokden&#039;s discussion of buddha-nature (&#039;&#039;bde bar gshegs pa&#039;i snying po&#039;&#039;) emerges during his critical engagement with Yogācāra interpretations of the storehouse consciousness (&#039;&#039;ālayavijñāna&#039;&#039;). He presents the Cittamātra position that this foundational consciousness contains both defiled and undefiled aspects, with buddha-nature, naturally abiding spiritual lineage, and undefiled virtues belonging to the latter category. However, he argues that Madhyamaka cannot accept the first category—defiled seeds and consciousness—as ultimately existing foundations. Instead, he clarifies that from a Madhyamaka perspective, only the mind&#039;s &amp;quot;luminous aspect&amp;quot; (&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;od gsal gyi cha shas&#039;&#039;) can be conventionally designated as both &#039;&#039;kun gzhi&#039;&#039; (&#039;&#039;ālaya&#039;&#039;) and buddha-nature. This represents not a systematic philosophical construction but rather a corrective clarification: while Yogācāra treats these as substantial foundations, Madhyamaka understands them as conventional designations for the mind&#039;s naturally luminous nature that lacks inherent existence. &lt;br /&gt;
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The ultimate bodhicitta must therefore be &amp;quot;endowed with the essence of compassion&amp;quot; (&#039;&#039;snying rje&#039;i snying po can&#039;&#039;). Śākya Chokden extensively argues that ultimate bodhicitta without the active cultivation of compassion for beings leads to the fault of falling into the extreme of &amp;quot;cessational nirvana&amp;quot; (&#039;&#039;chad pa&#039;i myang &#039;das&#039;&#039;). &lt;br /&gt;
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&amp;lt;h5&amp;gt;Tantric Framework and Ritual&amp;lt;/h5&amp;gt;&lt;br /&gt;
Śākya Chokden firmly situates Nāgārjuna&#039;s text within a tantric framework. Taking as a basis the direct quotation from the &#039;&#039;Guhyasamājatantra&#039;&#039; at the beginning of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;, he argues that the ritual described right after belongs to practitioners who &amp;quot;engage in the door of secret mantras&amp;quot; (&#039;&#039;gsang sngags kyi sgor spyod pa&#039;&#039;) in agreement with the root text. But he adds that this ritual involves visualization of oneself &amp;quot;in the form of a moon disc and vajra&amp;quot; (&#039;&#039;zla ba dang rdo rje&#039;i rnam pa&#039;&#039;), establishing this as distinctly tantric rather than conventional bodhicitta generation.&lt;br /&gt;
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Against critics who claim that ultimate bodhicitta generation rituals don&#039;t exist in the Pāramitāyāna, Śākya Chokden provides evidence from Nāgārjuna&#039;s own &#039;&#039;Pañcakrama&#039;&#039; and other sources, arguing that such rituals exist in both sūtra and tantra traditions, though they are more explicitly developed in the latter.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Yogācāra Integration and the Path&amp;lt;/h5&amp;gt;&lt;br /&gt;
Central to Śākya Chokden&#039;s unique vision is his sophisticated integration of Yogācāra. Rather than simply rejecting Yogācāra views, he presents the Cittamātra (Mind Only) understanding as a provisional but necessary stage for advanced practitioners. By first realizing that all appearances are mind, the practitioner overcomes the coarse grasping at external objects, preparing them for the final Madhyamaka analysis, which reveals that mind itself is also empty of inherent existence.&lt;br /&gt;
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This leads to his discussion of direct realization. He engages extensively with the concept of the &amp;quot;wisdom that must be experienced for oneself&amp;quot; (&#039;&#039;so so rang rig ye shes&#039;&#039;), acknowledging it as pointing toward direct experiential insight. While critiquing the Yogācāra claim that this self-aware wisdom exists ultimately, he repurposes this terminology for his Madhyamaka system. For him, self-awareness (&#039;&#039;rang rig&#039;&#039;) becomes the label for wisdom&#039;s direct, nonapprehending cognition of emptiness—an experience where no substantial subject or object is found.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Meditation Instructions and Two Truths&amp;lt;/h5&amp;gt;&lt;br /&gt;
Śākya Chokden provides guidance on proper meditation practice. He critiques meditation that involves grasping at what is unborn, empty, or selfless as objects of focused attention, arguing this is merely conceptual meditation rather than genuine emptiness meditation. In reference to the root text, he argues that true meditation on emptiness should be like meditating on space, where the mind abides without grasping at anything whatsoever&amp;quot; (&#039;&#039;dmigs pa ci yang &#039;dzin pa med pa&#039;i tshul gyis gnas pa&#039;&#039;).&lt;br /&gt;
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His treatment of the two truths reveals particular sophistication. Rather than viewing conventional and ultimate truth as separate entities, he argues that conventional truth is nothing other than its own emptiness appearing as dependent origination. This leads to his criticism of later Tibetan interpreters who he claims miss the point that &amp;quot;this text teaches the two truths as having one essence&amp;quot; (&#039;&#039;bden gnyis ngo bo gcig pa&#039;&#039;).&lt;br /&gt;
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&amp;lt;h5&amp;gt;Dependent Origination and Nonsubstantiality&amp;lt;/h5&amp;gt;&lt;br /&gt;
The commentary provides extensive analysis of dependent origination, explaining in detail how all phenomena—from the aggregates to external objects to consciousness itself—lack inherent existence while still functioning conventionally. Śākya Chokden refutes both the Sautrāntika position on external objects and various Yogācāra positions on consciousness, as they both fall into substantialist views that contradict genuine Madhyamaka understanding.&lt;br /&gt;
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His analysis extends to a detailed critique of the &#039;&#039;ālayavijñāna&#039;&#039; concept. He argues that while it may have conventional utility, it cannot serve as an ultimately existing basis for karmic seeds or transformation.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Table 6: Major Commentaries on the &#039;&#039;Bodhicittavivaraṇa&#039;&#039;&amp;lt;/h5&amp;gt;&lt;br /&gt;
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{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! Author !! Commentary Title !! Date !! School/Lineage !! Central Innovation&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Smṛtijñānakīrti&lt;br /&gt;
{{!}}&#039;&#039;Commentary on the Bodhicittavivaraṇa&#039;&#039;&lt;br /&gt;
{{!}}11th c.&lt;br /&gt;
{{!}}Indian Madhyamaka- Vajrayāna&lt;br /&gt;
{{!}}Synthesizes Madhyamaka deconstruction with tantric recognition of luminous mind as Vajrasattva Mahāmudrā&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Rongtön Sheja Kunrik&lt;br /&gt;
{{!}}&#039;&#039;Rays of the Sun&#039;&#039;&lt;br /&gt;
{{!}}15th c.&lt;br /&gt;
{{!}}Sakya/Prāsaṅgika-Madhyamaka&lt;br /&gt;
{{!}}Provides tantric framework and transforms philosophical arguments into space-like meditation instructions&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Fourth Shamarpa&lt;br /&gt;
{{!}}&#039;&#039;An Elucidation of the Meaning of Words&#039;&#039;&lt;br /&gt;
{{!}}1515 CE&lt;br /&gt;
{{!}}Dakpo Kagyu/Mahāmudrā&lt;br /&gt;
{{!}}Grounds interpretation in Indian authority while using momentariness to establish Mind Only/Madhyamaka compatibility&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Śākya Chokden&lt;br /&gt;
{{!}}&#039;&#039;The Essence of the Middle Way&#039;&#039;&lt;br /&gt;
{{!}}15th c.&lt;br /&gt;
{{!}}Sakya/Yogācāra-Madhyamaka&lt;br /&gt;
{{!}}Presents comprehensive correction of misinterpretations through Yogācāra-Madhyamaka integration&lt;br /&gt;
{{!}}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Practice the Text&amp;quot;&amp;gt;Part 5: Practice the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
Although the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; is a text composed in verses, it is used as a guide for contemplation rather than a liturgy for daily recitation. For instance, in Geshe Dorji Damdul&#039;s &#039;&#039;The Blaze of Non-Dual Bodhicittas&#039;&#039;, a comprehensive study and meditation manual, the complete text is included in Part 2, &amp;quot;Selected Texts for Study, Reflection and Meditation.&amp;quot; This placement encourages practitioners to engage with its philosophical arguments as a basis for meditation on bodhicitta and emptiness, distinct from the daily prayers and liturgies presented in other sections of the manual. The manual&#039;s introductory note clarifies that the text was written by Ārya Nāgārjuna as a commentary on a verse drawn from chapter two of the root tantra of &#039;&#039;Guhyasamāja&#039;&#039;. In this collection of texts on bodhicitta and the wisdom of emptiness, the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; functions as a foundational philosophical guide for practitioners, particularly those in Highest Yoga Tantra, who must establish a firm understanding of emptiness and bodhicitta to support their path.&lt;br /&gt;
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&amp;lt;h2&amp;gt;Resources &amp;amp; References&amp;lt;/h2&amp;gt;&lt;br /&gt;
&amp;lt;h3&amp;gt;Key Bibliographic Resources&amp;lt;/h3&amp;gt;&lt;br /&gt;
Apple, James B. &#039;&#039;Jewels of the Middle Way: The Madhyamaka Legacy of Atiśa and His Early Tibetan Followers&#039;&#039;. Boston: Wisdom Publications, 2019.&lt;br /&gt;
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Buescher, Hartmut. &#039;&#039;The Inception of Yogācāra-Vijñānavāda&#039;&#039;. Wien: Verlag der Österreichischen Akademie der Wissenschaften, 2008.&lt;br /&gt;
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Damdul, Geshe Dorji. &#039;&#039;The Blaze of Non-Dual Bodhicittas: A Manual for Study, Reflection and Meditation on Bodhicitta and the Wisdom of Emptiness&#039;&#039;. 7th ed. New Delhi: Tibet House, 2019.&lt;br /&gt;
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Dragonetti, Carmen. &amp;quot;On the Authenticity of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; Attributed to Nāgārjuna.&amp;quot; &#039;&#039;Asiatische Studien/Études Asiatiques&#039;&#039; 53, no. 4 (1999): 983–86.&lt;br /&gt;
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Isaacson, Harunaga. &amp;quot;Citations from the &#039;&#039;Ratnāvalī&#039;&#039; and &#039;&#039;Bodhicittavivaraṇa&#039;&#039; in the &#039;&#039;Abhayapaddhati&#039;&#039;.&amp;quot; &#039;&#039;Studien zur Indologie und Iranistik&#039;&#039; 22 (1999): 55–58.&lt;br /&gt;
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Lindtner, Christian. &amp;quot;Adversaria Buddhica.&amp;quot; &#039;&#039;Wiener Zeitschrift für die Kunde Südasiens&#039;&#039; 26 (1982): 167–94.&lt;br /&gt;
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{{BiblioHr}}. &amp;quot;The &#039;&#039;Laṅkāvatārasūtra&#039;&#039; in Early Indian Madhyamaka Literature.&amp;quot; &#039;&#039;Asiatische Studien/Études Asiatiques&#039;&#039; 46, no. 1 (1992): 244–79.&lt;br /&gt;
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{{BiblioHr}}. &#039;&#039;Nagarjuniana: Studies in the Writings and Philosophy of Nāgārjuna&#039;&#039;. Copenhagen: Akademisk Forlag, 1982. Reprinted Delhi: Motilal Banarsidass, 1987.&lt;br /&gt;
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Mathes, Klaus-Dieter. &amp;quot;The Role of the &#039;&#039;Bodhicittavivaraṇa&#039;&#039; in the Mahāmudrā Tradition of the Dwags po bka&#039; brgyud.&amp;quot; &#039;&#039;Journal of the International Association of Buddhist Studies&#039;&#039; 32, no. 1/2 (2009): 269–308.&lt;br /&gt;
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Jinpa, Geshe Thupten, trans. &#039;&#039;Bodhicittavivaraṇa (A Commentary on the Awakening Mind)&#039;&#039;. By Nāgārjuna, 2007. Unpublished manuscript.&lt;br /&gt;
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Williams, Paul. &#039;&#039;Mahayana Buddhism: The Doctrinal Foundations&#039;&#039;. 2nd ed. London: Routledge, 2009.&lt;br /&gt;
&lt;br /&gt;
{{BiblioHr}}. &amp;quot;Review Article: Chr. Lindtner (1982). &#039;&#039;Nagarjuniana: Studies in the Writings and Philosophy of Nāgārjuna&#039;&#039;.&amp;quot; &#039;&#039;Journal of Indian Philosophy&#039;&#039; 12 (1984): 73–104.&lt;br /&gt;
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Yochimizu, Chikafumi. &amp;quot;Nāgārjuna saku &#039;&#039;Bodhicittavivaraṇa&#039;&#039; ni tsuite: Bodhicitta no kaishaku ni okeru kokoro no mondai&amp;quot; [On Nāgārjuna&#039;s &#039;&#039;Bodhicittavivaraṇa&#039;&#039;: The Problem of Mind in the Interpretation of Bodhicitta]. &#039;&#039;Journal of Indian and Buddhist Studies&#039;&#039; 36, no. 2 (1988): 81–84.&lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=%C5%9Aik%E1%B9%A3%C4%81samuccaya&amp;diff=103259</id>
		<title>Śikṣāsamuccaya</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=%C5%9Aik%E1%B9%A3%C4%81samuccaya&amp;diff=103259"/>
		<updated>2025-09-16T19:48:33Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
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	    |caption=&amp;lt;center&amp;gt;[[People/Śāntideva|Śāntideva]]&amp;lt;br&amp;gt;&amp;lt;center&amp;gt;&amp;lt;/center&amp;gt;&lt;br /&gt;
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		|dashboardText=On this page you will find everything about Śāntideva&#039;s foundational text, the &#039;&#039;Śikṣāsamuccaya&#039;&#039; (&#039;&#039;Compendium of Training&#039;&#039;). The information below explores the text&#039;s structure and scriptural sources, its authorship and eighth-century Indian context, its profound influence on Tibetan Buddhist scholarship, its central role as an anthology of bodhisattva training teachings, and essential resources for further study and practice.&amp;lt;br/&amp;gt;&lt;br /&gt;
From [[Texts/%C5%9Aik%E1%B9%A3%C4%81samuccaya/Full_text|here]] you can read the text in Tibetan and Sanskrit.&lt;br /&gt;
		|introduction=The &#039;&#039;Śikṣāsamuccaya&#039;&#039; (&#039;&#039;The Compendium of Training&#039;&#039;) is a Mahāyāna Buddhist text attributed to the eighth-century Indian poet-philosopher Śāntideva, who also composed the celebrated &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). This monumental anthology systematically compiles teachings from nearly one hundred Mahāyāna sūtras, many of which are preserved nowhere else, organizing them around twenty-seven root verses that cover essential &#039;&#039;bodhisattva&#039;&#039; training from cultivating &#039;&#039;bodhicitta&#039;&#039; through the six perfections (&#039;&#039;pāramitā&#039;&#039;s). The &#039;&#039;Śikṣāsamuccaya&#039;&#039; serves as a companion work to the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, functioning as a scholarly treasury that preserves and organizes the scriptural sources underlying Śāntideva&#039;s poetic presentation of the &#039;&#039;bodhisattva&#039;&#039; path. Translated into Tibetan in the early ninth century by Yeshe De and his collaborators, it became foundational for Buddhist education throughout the Himalayan region, particularly within the Kadam tradition established by Atiśa. The text presents its material through direct scriptural quotations interwoven with Śāntideva&#039;s own prose explanations and occasional verse compositions, creating a synthesis of canonical authority and systematic organization that demonstrates the sophisticated literary methods of medieval Indian Buddhism. While it has received less popular attention than the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, the &#039;&#039;Śikṣāsamuccaya&#039;&#039; remains essential for understanding the development of Mahāyāna ethical theory and continues to serve scholars and practitioners as an invaluable resource for the systematic study of the &#039;&#039;bodhisattva&#039;&#039; path and awakening for the benefit of all beings.&lt;br /&gt;
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			|text=The Compendium of Training&lt;br /&gt;
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&amp;lt;span id=&amp;quot;About the Text&amp;quot;&amp;gt;&amp;lt;/span&amp;gt;&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot;&amp;gt;Part 1: About the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
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&amp;lt;h3&amp;gt;Titles, Nomenclature, and Cataloging&amp;lt;/h3&amp;gt;&lt;br /&gt;
The work circulates under the Sanskrit title &#039;&#039;Śikṣāsamuccaya&#039;&#039;, which literally means &amp;quot;Compendium of Training&amp;quot; or &amp;quot;Collection of Precepts&amp;quot; (&#039;&#039;śikṣā&#039;&#039; + &#039;&#039;samuccaya&#039;&#039;), accurately reflecting its character as a systematic compilation of training materials. Its Tibetan rendering, &#039;&#039;Bslab pa kun las btus pa&#039;&#039;, maintains this meaning as &amp;quot;Compendium of All Trainings.&amp;quot; The Chinese version is titled 大乘集菩薩學論 (&#039;&#039;Dàchéng jí púsà xué lùn&#039;&#039;), or &#039;&#039;Mahāyāna Treatise on Bodhisattva Training&#039;&#039;, explicitly identifying its doctrinal orientation. &lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Versions of the Text&amp;lt;/h3&amp;gt;&lt;br /&gt;
The systematic preservation of the text&#039;s twenty-seven foundational verses as an independent work—the &#039;&#039;Śikṣāsamuccayakārikā&#039;&#039; (Toh 3939)—shows that these verses were considered to be a coherent doctrinal summary capable of standing alone. This textual separation, accomplished by the same early Tibetan translation team as mentioned above, could have been motivated by the need for a brief &#039;&#039;aide-mémoire&#039;&#039; or doctrinal compendium. As discussed further in the &amp;quot;Content and Structure&amp;quot; section, these verses function as the &amp;quot;vital points&amp;quot; (&#039;&#039;marmasthāna&#039;&#039;) of the text, with significant thematic overlap with verses in the &#039;&#039;Bodhicaryāvatāra&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
The manuscript tradition of the &#039;&#039;Śikṣāsamuccaya&#039;&#039; itself shows both remarkable preservation and clear limits. The sole surviving complete Sanskrit witness is the Cambridge manuscript Add. 1478 written in Bengali script. Scholars report a colophon linking it to the thirteenth-century scholar Vibhūticandra of Jagaddala, indicating use within late Indian Buddhism. The codex entered the Cambridge University Library in the 1870s as part of the Wright Collection after being obtained in Kathmandu, and it is now available in high resolution through the Cambridge University Digital Library. On the basis of this single witness, Cecil Bendall produced the first printed edition under the title &#039;&#039;Çikshāsamuccaya, a Compendium of Buddhist Teaching&#039;&#039;, published in installments between 1897 and 1902. In 1961 P. L. Vaidya issued a Devanagari version that largely reproduces Bendall&#039;s text rather than constituting an independent recension. Most digital Sanskrit renditions in use today follow this line of transmission from the Cambridge manuscript through Bendall and Vaidya.&lt;br /&gt;
&lt;br /&gt;
A single Chinese translation of the &#039;&#039;Śikṣāsamuccaya&#039;&#039; is preserved in the Taishō canon as No. 1636 under the title 大乘集菩薩學論 (&#039;&#039;Dàshèng jí púsà xué lùn&#039;&#039;), a translation translated in the Song by Dharmapāla (Fǎhù) and Nicheng, among others. The Taishō entry presents the text as a treatise authored by the bodhisattva Dharmayaśa/Dharmakīrti&amp;quot; (法稱, Facheng), while modern scholarship treats this attribution as mistaken. The translation is generally dated to the first half of the eleventh century and circulated under this alternative title in East Asia. A notable feature of the Chinese witness is its authorial ascription to &amp;quot;Dharmakīrti&amp;quot; rather than to Śāntideva, together with consistent internal signals that help separate the treatise voice from quoted scripture. The phrase 論曰 (&amp;quot;The treatise/text says:&amp;quot;) functions as a marker for Śāntideva&#039;s own prose and verse, aiding the identification of original material within the anthology. Early comparative work established that this Chinese text corresponds to the Sanskrit and Tibetan &#039;&#039;Śikṣāsamuccaya&#039;&#039;, though with minor reordering such as the portion counted as the end of chapter eighteen aligning with chapter nineteen in the other witnesses. Despite the availability of this translation, reception in the Chinese tradition appears limited and did not produce a significant commentary lineage. The Chinese version also compresses several passages, though it generally aligns with the Sanskrit and Tibetan witnesses.&lt;br /&gt;
&lt;br /&gt;
The Tibetan translation history of the &#039;&#039;Śikṣāsamuccaya&#039;&#039; shows a distinct early version followed by a later revision. The first translation was produced at the beginning of the ninth century by Jinamitra, Dānaśīla, and Yeshe De and is preserved in the Tengyur under the title &#039;&#039;Bslab pa kun las btus pa&#039;&#039;, Toh 3940. The work is attested in the early Tibetan catalogues and is widely regarded as an official product of the royal translation enterprise. In the eleventh century the Kashmiri scholar Tilakakalaśa and the Tibetan master Ngok Lotsāwa Loden Sherab prepared a substantial revision that replaced or supplemented portions of the earlier rendering. Evidence from Tibetan manuscript fragments indicates that material from an unrevised stratum persisted, suggesting that the early and revised versions likely circulated side by side for a time. The Tibetan tradition is an essential but complex witness. Harrison&#039;s analysis shows that the translators sometimes rendered Śāntideva’s citations themselves, sometimes adopted existing canonical translations, and sometimes produced mixed results, so the Tibetan is frequently more expansive than the surviving Sanskrit and can overwrite deliberate omissions in the source text. This patchwork, ad hoc approach reflects the milieu of the early ninth-century translation project, in which the same team also worked on many of the very sūtras quoted in the anthology. As a result, the Tibetan version is invaluable for study yet must be controlled against the Sanskrit and weighed citation by citation rather than treated as a single, uniformly independent witness.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Content and Structure&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Śikṣāsamuccaya&#039;&#039; presents its extensive materials through a complex organizational framework built around twenty-seven &#039;&#039;kārikā&#039;&#039;s that serve as both structural armature and mnemonic guideposts. These verses, identified by scholars as the text&#039;s &amp;quot;vital points&amp;quot; (&#039;&#039;marmasthāna&#039;&#039;), provide the organizational plan for the entire work. The shared motif of vowing one&#039;s &amp;quot;body, possessions, and merit&amp;quot; for the sake of others, which also appears in the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, supports reading the &#039;&#039;kārikā&#039;&#039; set as a bodhicitta-oriented mnemonic program embedded in the anthology.&lt;br /&gt;
&lt;br /&gt;
The fourth &#039;&#039;kārikā&#039;&#039; (ŚSK 4) provides the comprehensive framework for the work, establishing a 4x3 matrix consisting of four primary activities applied to three fundamental bases of the practitioner&#039;s existence. The verse states: &amp;quot;&#039;&#039;ātmabhāvasya bhogānāṃ tryadhvavṛtteḥ śubhasya ca&#039;&#039; / &#039;&#039;utsargaḥ sarvasattvebhyas tadrakṣāśuddhivardhanam&#039;&#039; //&amp;quot; (&amp;quot;Giving away to all sentient beings your body, your possessions, and your good gained in the past, present, and future, and protecting, purifying, and enhancing them&amp;quot;). The &#039;&#039;&#039;three bases&#039;&#039;&#039; (&#039;&#039;tribhūmi&#039;&#039;) encompass the practitioner&#039;s complete spiritual resources: &lt;br /&gt;
&lt;br /&gt;
*&#039;&#039;&#039;The Body&#039;&#039;&#039; (&#039;&#039;ātmabhāva&#039;&#039;): The physical person and psychophysical continuum.&lt;br /&gt;
*&#039;&#039;&#039;Possessions&#039;&#039;&#039; (&#039;&#039;bhoga&#039;&#039;): All material and experiential resources.&lt;br /&gt;
*&#039;&#039;&#039;Merit&#039;&#039;&#039; (&#039;&#039;śubha&#039;&#039;): The accumulated store of positive karmic potential from all wholesome actions.&lt;br /&gt;
&lt;br /&gt;
The &#039;&#039;&#039;four activities&#039;&#039;&#039; (&#039;&#039;caturvidhakarma&#039;&#039;) to be applied systematically to these bases are:&lt;br /&gt;
*&#039;&#039;&#039;Giving&#039;&#039;&#039; (&#039;&#039;utsarga&#039;&#039;): The complete dedication of the three bases for others&#039; welfare.&lt;br /&gt;
*&#039;&#039;&#039;Protecting&#039;&#039;&#039; (&#039;&#039;rakṣā&#039;&#039;): Guarding the bases from harm and degeneration.&lt;br /&gt;
*&#039;&#039;&#039;Purifying&#039;&#039;&#039; (&#039;&#039;śuddhi&#039;&#039;): Cleansing the bases of defilements, attachment, and wrong views.&lt;br /&gt;
*&#039;&#039;&#039;Enhancing&#039;&#039;&#039; (&#039;&#039;vardhana&#039;&#039;): Actively increasing and developing the positive potential of the bases.&lt;br /&gt;
&lt;br /&gt;
The nineteen chapters of the work can be analyzed through this four-activity sequence, which is interleaved with the six perfections as a cross-cutting organizational scaffold.&lt;br /&gt;
&lt;br /&gt;
*&#039;&#039;&#039;Chapter 1&#039;&#039;&#039; addresses &#039;&#039;&#039;Giving&#039;&#039;&#039; (&#039;&#039;utsarga&#039;&#039;), establishing the foundational practice of complete self-offering and introducing faith (&#039;&#039;śraddhā&#039;&#039;) as its essential prerequisite.&lt;br /&gt;
*&#039;&#039;&#039;Chapters 2–7&#039;&#039;&#039; focus on &#039;&#039;&#039;Protection&#039;&#039;&#039; (&#039;&#039;rakṣā&#039;&#039;), covering ethical discipline, mindful conduct, and avoidance of the eighteen root downfalls (&#039;&#039;mūlāpatti&#039;&#039;).&lt;br /&gt;
*&#039;&#039;&#039;Chapters 8–15&#039;&#039;&#039; address &#039;&#039;&#039;Purification&#039;&#039;&#039; (&#039;&#039;śuddhi&#039;&#039;), detailing methods such as confession, patience cultivation, and the practice of equalizing and exchanging self with others.&lt;br /&gt;
*&#039;&#039;&#039;Chapters 16–19&#039;&#039;&#039; concentrate on &#039;&#039;&#039;Enhancement&#039;&#039;&#039; (&#039;&#039;vardhana&#039;&#039;), exploring advanced practices of effort, meditation, and wisdom that culminate in the universal dedication of merit.&lt;br /&gt;
&lt;br /&gt;
Each chapter typically begins with one or more &#039;&#039;kārikā&#039;&#039;s, followed by Śāntideva&#039;s prose commentary and extensive sūtra quotations that provide scriptural authority. This structure facilitates multiple approaches to study, allowing practitioners to work through the entire curriculum systematically or concentrate on relevant sections, while the abundance of scriptural quotations provides ready access to authoritative teachings for contemplation drawn from at least thirty-six named Mahāyāna sūtras. The proportion of original material to quoted passages is significant, a point elaborated on in the &amp;quot;Scholarly Assessment&amp;quot; section.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Table 1: Structural Organization of the &#039;&#039;Śikṣāsamuccaya&#039;&#039;&amp;lt;/h5&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! Chapter Range !! Primary Activity !! Key Perfections !! Major Themes !! Doctrinal Focus&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}1&lt;br /&gt;
{{!}}Giving (&#039;&#039;utsarga&#039;&#039;)&lt;br /&gt;
{{!}}&#039;&#039;&#039;Generosity (&#039;&#039;dāna&#039;&#039;)&#039;&#039;&#039;&lt;br /&gt;
{{!}}Self-offering, gift of body and goods, dedication of merit, faith as foundation&lt;br /&gt;
{{!}}Establishing bodhicitta and foundational motivation&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}2–7&lt;br /&gt;
{{!}}Protection (&#039;&#039;rakṣā&#039;&#039;)&lt;br /&gt;
{{!}}&#039;&#039;&#039;Ethics (&#039;&#039;śīla&#039;&#039;)&#039;&#039;&#039;&lt;br /&gt;
{{!}}Precept observance, guarding body/possessions/merit, avoidance of harm and downfalls&lt;br /&gt;
{{!}}Safeguarding conduct and stabilizing the path&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}8–15&lt;br /&gt;
{{!}}Purification (&#039;&#039;śuddhi&#039;&#039;)&lt;br /&gt;
{{!}}&#039;&#039;&#039;Patience (&#039;&#039;kṣānti&#039;&#039;), Effort (&#039;&#039;vīrya&#039;&#039;), Meditation (&#039;&#039;dhyāna&#039;&#039;)&#039;&#039;&#039;&lt;br /&gt;
{{!}}Confession and expiation, restraint and solitude, mindfulness and mental cultivation, self-other exchange&lt;br /&gt;
{{!}}Removing obstacles, strengthening resolve, deepening contemplative discipline&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}16–19&lt;br /&gt;
{{!}}Enhancement (&#039;&#039;vardhana&#039;&#039;)&lt;br /&gt;
{{!}}&#039;&#039;&#039;Wisdom (&#039;&#039;prajñā&#039;&#039;), Meditation (&#039;&#039;dhyāna&#039;&#039;)&#039;&#039;&#039;&lt;br /&gt;
{{!}}Enhancement and dedication of merit, recollection of the Three Jewels, review and consolidation&lt;br /&gt;
{{!}}Integrating insight, consolidating virtue, orienting practice toward realization&lt;br /&gt;
{{!}}}&lt;br /&gt;
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		&amp;lt;h2 class=&amp;quot;pt-0 mt-0&amp;quot;&amp;gt;Overview of Śāntideva&#039;s Śikṣāsamuccaya &amp;lt;/h2&amp;gt;&lt;br /&gt;
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				&amp;lt;h4&amp;gt;&#039;&#039;In-Depth Chapter Overviews&#039;&#039;&amp;lt;/h4&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;text-article mb-4&amp;quot;&amp;gt;An extensive, in depth, chapter-by-chapter exploration of Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039; (&#039;&#039;The Compendium of Training&#039;&#039;). There are twenty-seven stanzas in the root text, and each of the stanzas is elaborated upon in a prose commentary by the Śāntideva himself. Around 100 early Sanskrit texts are cited in support of the commentary, which makes it an important source for understanding how eighth-century Indian Mahāyāna authors thought about sūtra sources. The extensive citations reveal rich intertextual connections and offer a window into the larger world of Mahāyāna source material. We present here one way that the Tibetan commentarial tradition organizes the nineteen chapters of the text into the topics of Giving, Protecting, Purifying, and Enhancing.&amp;lt;/div&amp;gt;&lt;br /&gt;
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                        |text=Chapter 1 of &#039;&#039;The Compendium of Training&#039;&#039; discusses the first of four activities that make up the practice of a bodhisattva—giving one&#039;s body, possessions, and virtues to all sentient beings.&lt;br /&gt;
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						|header=Protecting&lt;br /&gt;
						|text=Chapters 2–7 discuss the various practices bodhisattvas can engage in to guard and protect their body, possessions, and virtues.&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 7&lt;br /&gt;
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						|header=Purifying&lt;br /&gt;
						|text= In chapter 8–15, Śāntideva turns to the topic of purification and discusses the various practices bodhisattvas can engage in to purify themselves of sinful actions and afflictive emotions. These actions include: confession and atonement, the practice of patience, putting forth effort in study and learning, purifying the mind through meditation, and applying the mind to the practice of mindfulness.&lt;br /&gt;
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						|header=Enhancing&lt;br /&gt;
						|text=Chapters 16–19 cover the enhancement of the body, possessions, and merit.&lt;br /&gt;
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	|header=Explore the Śikṣāsamuccaya&lt;br /&gt;
	|offset=col-md-4 p-0 order-md-last&lt;br /&gt;
	|text=A new, interactive way to navigate the text via its outline and related themes and chapters. Click on the Miro Mindmaps here. Use two fingers to move the cursor and to zoom in and out.&lt;br /&gt;
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			|text=Śāntideva&#039;s second and only other known text, &amp;quot;A Compendium of Training,&amp;quot; is like a companion to the Bodhicaryāvatāra and deals extensively with the motivation and practice of the bodhisattva. {{lorem}}&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Author&amp;quot;&amp;gt;Part 2: About the Author&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Traditional Attribution and Profile&amp;lt;/h3&amp;gt;&lt;br /&gt;
Traditional Indo-Tibetan historiography unanimously attributes the &#039;&#039;Śikṣāsamuccaya&#039;&#039; to Śāntideva, an eighth-century master associated with the great monastic university of Nālandā and the broader Madhyamaka philosophical tradition. Vibhūticandra (fl. c. 1200), Butön (1290–1364), Tāranātha (1575–1608), and 	Sumpa Khenpo (1704–1776?) consistently ascribe three works to Śāntideva: the &#039;&#039;Śikṣāsamuccaya&#039;&#039;, the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, and a &#039;&#039;Sūtrasamuccaya&#039;&#039;. This unanimous attribution across several centuries of Tibetan scholarship, maintained despite variations in other biographical details, strengthens confidence in Śāntideva&#039;s authorship despite the absence of surviving Sanskrit colophons or contemporary Indian testimonies. The traditional account maintaining Śāntideva&#039;s authorship of all three texts is part of a transmission line that includes Vibhūticandra, Butön, Tāranātha, and Sumpa Khenpo, representing a consistent lineage of scholarly understanding about the composition.&lt;br /&gt;
&lt;br /&gt;
The traditional biographical framework presents Śāntideva as a learned scholar-practitioner who composed his major works during the flourishing period of Indian Mahāyāna Buddhism at Nālandā Monastery. Butön&#039;s influential account, which supplied the later Tibetan tradition with basic ideas about Śāntideva&#039;s life and works, places him within the institutional context of Nālandā and credits him with extraordinary learning combined with deep spiritual realization. The famous legendary account relates that Śāntideva was initially dismissed by other monks as lazy, earning the derisive nickname Bhusuku (an acronym for &amp;quot;eat, sleep, and defecate&amp;quot;), but during a public recitation delivered the entire &#039;&#039;Bodhicaryāvatāra&#039;&#039; extemporaneously, miraculously ascending into the sky and vanishing at the climax of the wisdom chapter while his voice continued to complete the recitation. This narrative, found in sources like Prajñākaramati&#039;s commentary and various Tibetan chronicles, while clearly embellished, symbolically underscores both Śāntideva&#039;s profound mastery of Dharma and the transformative power of his teachings. Traditional accounts, likely stemming from Vibhūticandra, hold that Śāntideva composed all three texts while at Nālandā before his famous recitation, suggesting the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s exhortation to read the other two texts indicates all three were complete and available at the time of the recitation.&lt;br /&gt;
&lt;br /&gt;
Historical dating estimates vary among contemporary scholars, though general consensus places Śāntideva&#039;s productive period in the eighth century. Saitō initially suggested ca. 650–700 for Śāntideva&#039;s floruit, later revising to ca. 690–750, while Pezzali&#039;s detailed study reasoned that the productive period likely fell between 685 and 763 CE. These chronological assessments locate Śāntideva within the mature period of Indian Mahāyāna literary development, when major monastic universities like Nālandā fostered sophisticated philosophical and literary creativity under the political stability provided by regional dynasties following the decline of Harsha&#039;s empire and preceding the rise of the Pāla dynasty.&lt;br /&gt;
 &lt;br /&gt;
The institutional context at Nālandā provided an ideal environment for the kind of comprehensive scholarly work represented by the &#039;&#039;Śikṣāsamuccaya&#039;&#039;. The university&#039;s extensive library resources, diverse faculty representing different philosophical schools, and emphasis on both theoretical study and contemplative practice would have supported Śāntideva&#039;s ambitious project of compiling and organizing the vast corpus of Mahāyāna sūtra literature into a systematic training manual. The legendary account of his dramatic departure symbolically underscores both his profound mastery of Dharma and provides Harrison&#039;s apt metaphor for Śāntideva&#039;s &amp;quot;disappearance&amp;quot; within his own anthology, where his authorial voice becomes obscured beneath layers of scriptural quotations only recently recovered through careful philological analysis.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;The Authorship Debate&amp;lt;/h3&amp;gt;&lt;br /&gt;
Contemporary scholarship has identified several challenges to the traditional authorship assumptions, stemming primarily from manuscript discoveries at Dunhuang. These manuscripts contain an earlier, nine-chapter recension of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; (often called BSA-I), which complicates the relationship between Śāntideva&#039;s works and raises questions about their compositional sequence.&lt;br /&gt;
&lt;br /&gt;
The central issue is that this early version (BSA-I) does not contain the verses found in the later, standard ten-chapter edition (BCA V.104–106) that recommend the study of the &#039;&#039;Śikṣāsamuccaya&#039;&#039; and attribute the &#039;&#039;Sūtrasamuccaya&#039;&#039; to Nāgārjuna. The absence of these references in the earlier recension suggests it was composed before the &#039;&#039;Śikṣāsamuccaya&#039;&#039; was written or had gained prominence. Conversely, the inclusion of these verses in the later, expanded BCA suggests that by the time it reached its final form the &#039;&#039;Śikṣāsamuccaya&#039;&#039; had been completed and was held in high regard. This textual evidence has led modern philological scholars to propose a sequential composition, a view detailed in the following section.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Table 2: Evidence Supporting Traditional Attribution&amp;lt;/h5&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! &#039;&#039;&#039;Scholar/Source&#039;&#039;&#039; !! &#039;&#039;&#039;Evidence Type&#039;&#039;&#039; !! &#039;&#039;&#039;Specific Details&#039;&#039;&#039; !! &#039;&#039;&#039;Source&#039;&#039;&#039; !!&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Prajñākaramati&lt;br /&gt;
{{!}}Commentary linkage&lt;br /&gt;
{{!}}&#039;&#039;Bodhicaryāvatārapañjikā&#039;&#039; relies extensively on ŚS quotations and cites roughly half of the ŚSK in similar order&lt;br /&gt;
{{!}}Lele 2007&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Atiśa&lt;br /&gt;
{{!}}Explicit citation and attribution&lt;br /&gt;
{{!}}In &#039;&#039;Bodhimārgapradīpapañjikā&#039;&#039; (Tengyur D3948), explicitly names Śāntideva in relation to the &#039;&#039;Śikṣāsamuccaya&#039;&#039;&lt;br /&gt;
{{!}}&#039;&#039;Bodhimārgapradīpapañjikā&#039;&#039; (D3948)&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Tibetan catalogs&lt;br /&gt;
{{!}}Canonical listings&lt;br /&gt;
{{!}}Early imperial catalogues (Denkarma, Phangthangma) attest the translation and official status of &#039;&#039;Bslab pa kun las btus pa&#039;&#039;; Tibetan translation colophons explicitly name the author and list translators and revisers. This combination confirms ŚS was composed and attributed to Śāntideva by the early ninth century.&lt;br /&gt;
{{!}}Denkarma; Phangthangma; Saitō 2010&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Traditional historians&lt;br /&gt;
{{!}}Historiographical attribution&lt;br /&gt;
{{!}}Butön, Tāranātha, Sumpa Khenpo attribute the &#039;&#039;Śikṣāsamuccaya&#039;&#039;, &#039;&#039;Sūtrasamuccaya&#039;&#039;, and &#039;&#039;Bodhicaryāvatāra&#039;&#039; to Śāntideva&lt;br /&gt;
{{!}}Saitō 2010&lt;br /&gt;
{{!}}}&lt;br /&gt;
&lt;br /&gt;
Another focus of debate is the relationship between Śāntideva and Akṣayamati, a name to whom the earlier recension is attributed in some manuscripts. While the Dunhuang evidence may suggest they were distinct historical figures, some scholars argue that Akṣayamati was an epithet for Śāntideva, noting the frequent citation of the &#039;&#039;Akṣayamatinirdeśasūtra&#039;&#039; in the &#039;&#039;Śikṣāsamuccaya&#039;&#039;. Some have speculated that the final verse of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; (10.58), which contains the word &#039;&#039;matiḥ&#039;&#039; (&amp;quot;mind&amp;quot;), could be a poetic double-entendre for &amp;quot;(Akṣaya-)Mati,&amp;quot; offering tentative internal evidence for the identity of the two names, though this remains inconclusive.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h5&amp;gt;Table 3: Authorship and Attribution—Evidence and Interpretive Positions&amp;lt;/h5&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! &#039;&#039;&#039;Scholar&#039;&#039;&#039; !! &#039;&#039;&#039;Evidence Type&#039;&#039;&#039; !! &#039;&#039;&#039;Specific Details&#039;&#039;&#039; !! &#039;&#039;&#039;Source&#039;&#039;&#039; !!&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Dunhuang manuscripts&lt;br /&gt;
{{!}}Alternative attribution&lt;br /&gt;
{{!}}The early Tibetan Dunhuang recension names Akṣayamati (Blo gros mi zad pa) as author of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; and lacks the verse recommending the &#039;&#039;Śikṣāsamuccaya&#039;&#039;.&lt;br /&gt;
{{!}}Saitō 2010&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Butön&lt;br /&gt;
{{!}}Historical awareness&lt;br /&gt;
{{!}}Distinguishes two versions, assigning a nine-chapter recension to Akṣayamati and a ten-chapter recension to Śāntideva.&lt;br /&gt;
{{!}}Lele 2007&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Textual criticism (Saitō, Harrison)&lt;br /&gt;
{{!}}Compositional complexity&lt;br /&gt;
{{!}}Redactional layering is at issue; one hypothesis is that a single author composed the earlier recension, then the &#039;&#039;Śikṣāsamuccaya&#039;&#039;, and later augmented the &#039;&#039;Bodhicaryāvatāra&#039;&#039; for the canonical recension.&lt;br /&gt;
{{!}}Harrison 2007&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Contemporary scholars (Lele)&lt;br /&gt;
{{!}}Methodological skepticism&lt;br /&gt;
{{!}}Frames &amp;quot;Śāntideva&amp;quot; as a postulated author distinct from the historical composer, reflecting caution about conflating textual persona with historical figure.&lt;br /&gt;
{{!}}Lele 2007&lt;br /&gt;
{{!}}}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Scholarly Disagreements&amp;lt;/h3&amp;gt;&lt;br /&gt;
Scholarly views on the compositional sequence of Śāntideva&#039;s works diverge, largely based on interpretations of the textual evidence discussed above. Three main hypotheses have emerged:&lt;br /&gt;
&lt;br /&gt;
:&#039;&#039;&#039;1. Traditional View (Concurrent Composition):&#039;&#039;&#039; Traditional Indo-Tibetan historians like Vibhūticandra, Butön, and Tāranātha maintain that Śāntideva authored the &#039;&#039;Śikṣāsamuccaya&#039;&#039;, &#039;&#039;Sūtrasamuccaya&#039;&#039;, and &#039;&#039;Bodhicaryāvatāra&#039;&#039; concurrently while at Nālandā. This view interprets the cross-references in the &#039;&#039;Bodhicaryāvatāra&#039;&#039; as evidence that all three texts were complete and available as an integrated set at the time of his famous recitation, reflecting a unified pedagogical plan.&lt;br /&gt;
&lt;br /&gt;
:&#039;&#039;&#039;2. Source-Critical View (Sequential Composition):&#039;&#039;&#039; Modern philological scholars, particularly Akira Saitō and Paul Harrison, propose a chronological sequence based on analysis of the Dunhuang manuscripts. This view posits that the explicit recommendation of the &#039;&#039;Śikṣāsamuccaya&#039;&#039; (BCA V.104–106) in addition to the Nāgārjuna&#039;s &#039;&#039;Sūtrasamuccaya&#039;&#039; (BCA V.106) is a later addition found only in the expanded or &amp;quot;updated&amp;quot; version of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;. Because the earliest recension of the text (BSA-I) lacks these references, it follows that the &#039;&#039;Śikṣāsamuccaya&#039;&#039; probably didn’t exist when this early version was composed. In addition, since a verse in the Dunhuang version (BSA-I, 8.48) is shared with the &#039;&#039;Śikṣāsamuccaya&#039;&#039; but is not found in the later BCA version, Saitō suggests the following sequence: early BCA (BSA-I) → &#039;&#039;Śikṣāsamuccaya&#039;&#039; → expanded BCA. In this view, the final redaction of the BCA was edited to incorporate references that would promote the anthology and establish its authority. Harrison&#039;s identification of original verses within the compilation supports this model by demonstrating a compositional sophistication that builds upon the earlier poetic work.&lt;br /&gt;
&lt;br /&gt;
:&#039;&#039;&#039;3. Iterative Composition Hypothesis:&#039;&#039;&#039; Karma Phuntsho offers an alternative to the linear, sequential model of Śāntideva&#039;s compositions by proposing a more fluid and interactive creative process. He posits that the deep thematic and textual links between the &#039;&#039;Śikṣāsamuccaya&#039;&#039; and the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, along with traditional narratives of their joint discovery, suggest that a strictly chronological production is unlikely. Instead, Phuntsho argues for an iterative development, where Śāntideva likely worked on both texts concurrently, moving back and forth to revise and refine them. In an era without formal publication, multiple drafts could easily have existed simultaneously. Textual evidence in regard to the complex state of the primary sources supports this hypothesis in the following way: The shorter and longer versions of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; do not share all their verses. In addition, the &#039;&#039;Śikṣāsamuccaya&#039;&#039; contains material unique to each of those versions. Phuntsho concludes that it is therefore more accurate to view the different versions not as distinct, sequential works resulting from a linear composition process but as a single work captured at various points in an ongoing process of revision and enhancement.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;The &#039;&#039;Sūtrasamuccaya&#039;&#039; Question&amp;lt;/h3&amp;gt;&lt;br /&gt;
The traditional attribution of a third work, the &#039;&#039;Sūtrasamuccaya&#039;&#039;, to Śāntideva remains a point of significant contention. While later Tibetan historians unanimously attribute all three works to him, modern text-critical analysis suggests this is a misunderstanding. The canonical version of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; itself (V.106) recommends studying the &#039;&#039;Sūtrasamuccaya&#039;&#039; compiled by Ārya Nāgārjuna, explicitly distinguishing this earlier work from Śāntideva’s own compilations. Contemporary research indicates that Nāgārjuna&#039;s compilation functioned as a direct source and methodological template for Śāntideva&#039;s anthology. Harrison observes that, in places, Śāntideva reproduces extended runs of the earlier work&#039;s sūtra citations with minimal alteration, a pattern that would count today as unattributed borrowing. The confusion likely arose because later Tibetan catalogers, seeing the titles grouped together, inferred unified authorship. The current scholarly consensus is that Nāgārjuna should be credited with the &#039;&#039;Sūtrasamuccaya&#039;&#039;, while Śāntideva composed the &#039;&#039;Bodhicaryāvatāra&#039;&#039; and the &#039;&#039;Śikṣāsamuccaya&#039;&#039;.&lt;br /&gt;
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    |header=Śāntideva&#039;s Life and Works&lt;br /&gt;
	|text=Explore Śāntideva&#039;s life stories and his historical context. What do we know about the life of Śāntideva? What kind of world did he live in? How did his works become so influential? And why do his works continue to inspire generations of practitioners and scholars? This section provides a brief overview of Śāntideva&#039;s cultural milieu and the influence his writings have had in India and beyond.&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Text_Significance_and_Reception&amp;quot;&amp;gt;Part 3: Text Significance and Reception&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Significance for Bodhicitta Studies&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Śikṣāsamuccaya&#039;&#039; occupies a unique position within Buddhist literature for its systematic presentation of &#039;&#039;bodhicitta&#039;&#039;, integrating altruistic motivation throughout its entire framework. Later commentators argued that bodhicitta is the central theme of both of Śāntideva&#039;s works, a view supported by the text&#039;s organizational structure, where every aspect of bodhisattva training is presented as an expression or cultivation of this altruistic motivation. While Śāntideva does not offer a formal definition in this work, he clearly understood bodhicitta as the altruistic aspiration to attain perfect enlightenment for the sake of all sentient beings. The text&#039;s distinctive contribution lies in its comprehensive integration of theory and practice, demonstrating how bodhicitta functions as both inspiration and method. It systematically encompasses both &#039;&#039;aspiration bodhicitta&#039;&#039; (&#039;&#039;praṇidhicitta&#039;&#039;), the initial wish to attain buddhahood for others, and &#039;&#039;applied bodhicitta&#039;&#039; (&#039;&#039;prasthānacitta&#039;&#039;), the active engagement in bodhisattva practices like the six perfections. This dual approach establishes the work as an authoritative guide for complete bodhicitta development, complementing the inspirational tone of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; with detailed scriptural support. A key concept woven into the memorial verses is the definition of bodhisattva practice as being &#039;&#039;śūnyatākaruṇāgarbha&#039;&#039;—&amp;quot;having voidness and universal compassion as its essence&amp;quot;—a formulation that inseparably unites wisdom and compassionate action.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Philosophical and Ethical Significance&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Śikṣāsamuccaya&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s contribution extends beyond soteriology to sophisticated treatments of ethics and philosophy. Barbra Clayton identifies its ethical framework as a form of consequentialism centered on mental purity and compassionate action, where the value of actions is determined by their effect on altruistic motivation and the reduction of suffering. A central aspect of this framework is the collapse of a rigid distinction between facts and values; Buddhist ethics is presented as inherently &amp;quot;naturalistic,&amp;quot; meaning moral concepts are defined in terms of ontological properties, so that seeing reality correctly is inseparable from the cultivation of virtue.&lt;br /&gt;
&lt;br /&gt;
One of the most distinctive features of Śāntideva&#039;s thought is the practice of &amp;quot;ethical revaluation,&amp;quot; a cognitive reframing where conventionally valued goods are reinterpreted as potentially harmful and conventionally perceived harms are revalued as beneficial opportunities for spiritual practice. For example, conventional goods like wealth and reputation are revalued as spiritually dangerous because they fuel attachment and pride, while conventional harms like being insulted or injured are revalued as precious opportunities to cultivate patience. The text systematically provides authoritative, sūtra-based justifications for these challenging ethical positions, grounding them in canonical Buddhist teachings.&lt;br /&gt;
&lt;br /&gt;
The text&#039;s philosophical sophistication is particularly evident in its final chapters, which include a refutation of Sāṃkhya dualism—the idea of an independent consciousness (&#039;&#039;puruṣa&#039;&#039;) and primordial matter (&#039;&#039;prakṛti&#039;&#039;). Śāntideva employs Madhyamaka-style reasoning to dismantle wrong views about the self and phenomena, demonstrating that bodhisattva training requires not only compassion but also penetrating understanding of the very nature of things and therefore of reality itself.&lt;br /&gt;
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&amp;lt;h3&amp;gt;Importance for Preserving Lost Literature&amp;lt;/h3&amp;gt;&lt;br /&gt;
As an anthology, the &#039;&#039;Śikṣāsamuccaya&#039;&#039; preserves fragments of Buddhist literature that would otherwise be lost. Its many citations from Mahāyāna sūtras no longer extant in Sanskrit make it indispensable for text-critical work and for reconstructing the intellectual landscape of eighth-century Indian Buddhism. Scholars stress that Śāntideva&#039;s compilation functions as a repository of canonical material, preserving voices from across schools. Research has shown that his selections transmit passages from traditions such as the Mahāsāṃghika-Lokottaravādin that are otherwise inaccessible. One example is Yuyama&#039;s analysis of a passage from the &#039;&#039;Bhikṣuprakīrṇaka&#039;&#039;, a text of the Mahāsāṃghika-Lokottaravādin Vinaya, which illustrates how the &#039;&#039;Śikṣāsamuccaya&#039;&#039; supports the recovery of early Vinaya materials and highlights the diversity of early Buddhist scholasticism.&lt;br /&gt;
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&amp;lt;h3&amp;gt;Reception History&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Śikṣāsamuccaya&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s historical reception demonstrates sustained influence, though it remained more limited compared to the more accessible &#039;&#039;Bodhicaryāvatāra&#039;&#039;. In India, it was recognized by significant figures like Atiśa, who treated it as an authoritative source for bodhisattva ethics in his &#039;&#039;Bodhimārgapradīpapañjikā&#039;&#039;. The most significant early reception occurred through Prajñākaramati&#039;s commentary on the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, which quotes heavily from the &#039;&#039;Śikṣāsamuccaya&#039;&#039; and treats both works as a unified corpus, establishing a precedent for reading them as complementary components of Śāntideva&#039;s pedagogical system.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Table 4: Historical Reception Patterns&amp;lt;/h5&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! &#039;&#039;&#039;School/Period&#039;&#039;&#039; !! &#039;&#039;&#039;Key Interpreters&#039;&#039;&#039; !! &#039;&#039;&#039;Distinctive Approach&#039;&#039;&#039; !! &#039;&#039;&#039;Emphasis&#039;&#039;&#039; !! &#039;&#039;&#039;Influence&#039;&#039;&#039;&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Indian Madhyamaka&lt;br /&gt;
{{!}}Prajñākaramati, Atiśa&lt;br /&gt;
{{!}}Integrative commentary&lt;br /&gt;
{{!}}Unified BCA/ŚS corpus&lt;br /&gt;
{{!}}Moderate&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Early Tibetan&lt;br /&gt;
{{!}}Yeshe De, translators&lt;br /&gt;
{{!}}Canonical preservation&lt;br /&gt;
{{!}}Scriptural authority&lt;br /&gt;
{{!}}High&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Kadampa&lt;br /&gt;
{{!}}Atiśa&#039;s disciples, Potowa&lt;br /&gt;
{{!}}Six scriptural pillars&lt;br /&gt;
{{!}}Practice lineage&lt;br /&gt;
{{!}}High&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Later Tibetan&lt;br /&gt;
{{!}}Patrul Rinpoche&lt;br /&gt;
{{!}}Commentary tradition&lt;br /&gt;
{{!}}BCA emphasis, ŚS reference&lt;br /&gt;
{{!}}Limited&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}East Asian&lt;br /&gt;
{{!}}Chinese translators&lt;br /&gt;
{{!}}Doctrinal classification&lt;br /&gt;
{{!}}Treatise status&lt;br /&gt;
{{!}}Minimal&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Contemporary&lt;br /&gt;
{{!}}Dalai Lama, scholars&lt;br /&gt;
{{!}}Revival interest&lt;br /&gt;
{{!}}Practice relevance&lt;br /&gt;
{{!}}Growing?&lt;br /&gt;
{{!}}}&lt;br /&gt;
&lt;br /&gt;
In Tibet, the text&#039;s influence was firmly established by Atiśa and the subsequent Kadam school. Atiśa and his disciples classed Śāntideva&#039;s two major works among the &amp;quot;six scriptural pillars of the Kadampa&amp;quot; (&#039;&#039;bka&#039; gdams gzhung drug&#039;&#039;), a status which ensured their study in major monastic centers. This institutional recognition provided the text with sustained scholarly attention and practical application, though it typically served as supplementary material for understanding the more widely memorized &#039;&#039;Bodhicaryāvatāra&#039;&#039;. The nineteenth-century master Patrul Rinpoche championed Śāntideva&#039;s legacy, but his disciples&#039; commentaries focused primarily on the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, with the &#039;&#039;Śikṣāsamuccaya&#039;&#039; receiving comparatively less popular attention.&lt;br /&gt;
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Reception in East Asia remained minimal despite a Chinese translation being completed in the eleventh century. Circulating under a different title and attribution, the text failed to generate a significant commentary tradition or practical application within major Chinese Buddhist schools, likely due to its late arrival and anthology format. Contemporary reception demonstrates renewed scholarly and practical interest, sparked in part by the current Dalai Lama&#039;s teachings on the text, in which he called it a &amp;quot;key which can unlock all the teachings of the Buddha,&amp;quot; highlighting its enduring relevance.&lt;br /&gt;
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	|header=Read More About the Textual History and Reception of Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039;&lt;br /&gt;
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	|text=Karma Phuntsho&#039;s deep dive into the &#039;&#039;Śikṣāsamuccaya&#039;&#039; unravels this pivotal Buddhist text&#039;s fascinating journey from its mysterious eighth-century origins through centuries of cross-cultural transmission and scholarly debate. The article navigates complex relationships between Śāntideva&#039;s works, examines heated academic discussions about compositional sequences, and reveals how this anthology became a cornerstone of Tibetan Buddhist education despite receiving less attention than the &#039;&#039;Bodhicaryāvatāra&#039;&#039;. From early translations to colonial-era rediscovery and contemporary academic renaissance, Phuntsho traces how the text has continuously adapted while preserving ancient wisdom—providing the roadmap you need to explore one of Buddhism&#039;s most important but underappreciated masterworks.&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Study the Text&amp;quot;&amp;gt;Part 4: Study the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
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&amp;lt;h3&amp;gt;Key Verses and Passages&amp;lt;/h3&amp;gt;&lt;br /&gt;
While the &#039;&#039;Śikṣāsamuccaya&#039;&#039;develops many core teachings on the bodhisattva path in sustained detail, the three passages below are offered as representative key points that exemplify the work’s scope and method:&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Passage 1: The Foundational Role of Faith&#039;&#039;&#039; The text establishes faith (&#039;&#039;śraddhā&#039;&#039;) as the essential prerequisite for bodhicitta development. Drawing from the &#039;&#039;Ratnolkādhāraṇī&#039;&#039;, it describes faith as &amp;quot;the precursor, like a mother, that generates all good qualities.&amp;quot; Faith is presented as the root that protects all virtues, dispels doubt, purifies the mind of arrogance, and serves as the unwavering basis for all further spiritual development. Without faith, the text argues, virtuous qualities (&#039;&#039;śukladharma&#039;&#039;) cannot arise, just as a green sprout cannot grow from a burnt seed, establishing faith as the necessary condition for generating the mind of enlightenment.&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Passage 2: The Transformative Power of Bodhicitta&#039;&#039;&#039; The text presents bodhicitta as having a profound purifying and transformative power. It functions &amp;quot;like a cosmic fire to burn all negativities&amp;quot; and is compared to mercury in an alchemical process. A key passage illustrates this: &amp;quot;a single measure of which according to ancient alchemy can turn a thousand measures of iron into gold, but a thousand measures of iron cannot affect it or turn it into iron.&amp;quot; This alchemical metaphor demonstrates a distinctive understanding of bodhicitta&#039;s power to transform negative actions and obstacles into elements of the enlightenment path while itself remaining unchanged by them, offering a sophisticated insight into Mahāyāna soteriology.&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Passage 3: The Equality of Self and Others&#039;&#039;&#039; The text provides a rational foundation for altruism through a Madhyamaka-based analysis of the conventional nature of self-other distinctions. The argument, which Harrison identifies as a core component of Śāntideva&#039;s presentation, proceeds through logical analysis: just as &amp;quot;here&amp;quot; and &amp;quot;there&amp;quot; are relative concepts, so too are &amp;quot;self&amp;quot; and &amp;quot;others.&amp;quot; Since they cannot be distinguished in reality, it is irrational to only dispel one&#039;s own suffering. The text quotes Śāntideva: &amp;quot;I must clear the suffering of others because they are suffering, like my own suffering. I must benefit others because they are sentient beings, like my own body.&amp;quot; This &amp;quot;no-self to selflessness&amp;quot; argument provides a sophisticated philosophical justification for bodhicitta, making care for others as rational as care for oneself.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Core Concepts and Typologies&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Śikṣāsamuccaya&#039;&#039; develops a comprehensive conceptual framework for understanding bodhicitta, organized around systematic typologies.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h4&amp;gt;Bodhicitta Typology&amp;lt;/h4&amp;gt; &lt;br /&gt;
As discussed in the &amp;quot;Significance for Bodhicitta Studies&amp;quot; section above, the text follows the traditional Mahāyāna distinction between aspiration bodhicitta, the initial vow to become a Buddha, and applied bodhicitta, the active engagement in the six perfections that translates the aspiration into lived reality. The text extols the supreme value of bodhicitta with powerful metaphors drawn from the &#039;&#039;Gaṇḍavyūhasūtra&#039;&#039;, describing it as the &amp;quot;seed of all the qualities of the Buddha,&amp;quot; the &amp;quot;field to grow the positive dharmas,&amp;quot; the &amp;quot;earth that supports the entire world,&amp;quot; and the &amp;quot;father who protects all bodhisattvas,&amp;quot; establishing it as the vital life-force of the entire path.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h4&amp;gt;Merit Enhancement Framework&amp;lt;/h4&amp;gt;&lt;br /&gt;
The text&#039;s core organizational principle is, as previously mentioned, a framework derived from its fourth verse, centered on the protection, purification, and enhancement of one&#039;s body, possessions, and merit. Śāntideva defines these activities in relation to the four &amp;quot;right strivings&amp;quot;: protection is preventing sinful actions from arising, purification is abandoning those that have arisen, and enhancement is cultivating and increasing virtuous actions. This framework demonstrates a sophisticated spiritual psychology that addresses preventive, corrective, and developmental strategies for cultivating bodhicitta.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h4&amp;gt;Ethical Revaluation Framework&amp;lt;/h4&amp;gt;&lt;br /&gt;
One of the text&#039;s most distinctive features is the practice of &amp;quot;ethical revaluation.&amp;quot; This involves a cognitive reframing where conventional goods (e.g., wealth, praise) are revalued as spiritually dangerous, while conventional harms (e.g., insults, injury) are revalued as precious opportunities to cultivate virtues like patience. By grounding this radical revaluation in extensive scriptural quotations, the text presents these challenging positions as central components of the bodhisattva&#039;s training.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h4&amp;gt;Bodhisattva Precepts and Confession Framework&amp;lt;/h4&amp;gt; &lt;br /&gt;
A significant portion of the text is dedicated to ethical commitments, with particular emphasis on the eighteen root downfalls (&#039;&#039;mūlāpatti&#039;&#039;) detailed in the &#039;&#039;Ākāśagarbhasūtra&#039;&#039;. These precepts are pragmatically divided based on social circumstances, distinguishing between those for rulers and those for ordinary practitioners. For moral purification, the text outlines a comprehensive method based on the four opponent powers as taught in the &#039;&#039;Caturdharmakasūtra&#039;&#039;: the power of remorse, the power of applying antidotes (such as meditation on emptiness or mantra recitation), the power of resolve to refrain from future transgressions, and the power of support (relying on the Three Jewels and bodhicitta itself).&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Commentarial Lineages&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Śikṣāsamuccaya&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s commentarial tradition is more limited than that of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, though it demonstrates sustained scholarly engagement. The most significant early &amp;quot;commentary&amp;quot; emerged through Prajñākaramati&#039;s extensive use of the &#039;&#039;Śikṣāsamuccaya&#039;&#039; to explicate the &#039;&#039;Bodhicaryāvatāra&#039;&#039;. His strategy of integrating materials from both works created a unified interpretive framework that treated Śāntideva&#039;s corpus as a coherent whole, a precedent that influenced the entire Indo-Tibetan tradition. Later, in India, Atiśa explicitly cited both works as authoritative sources for the bodhisattva vows and practical aspects of the path, placing Śāntideva in the esteemed Madhyamaka lineage descending from Nāgārjuna.&lt;br /&gt;
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&amp;lt;h5&amp;gt;Table 5: Major Commentarial Lineages&amp;lt;/h5&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{{!}} class=&amp;quot;smwtable-clean border tsdwiki-depth-1 w-100 th-nowrap&amp;quot;&lt;br /&gt;
{{!}}-&lt;br /&gt;
! Author !! Commentary Title !! Approx. Date !! Key Innovations !! School&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Prajñākaramati&lt;br /&gt;
{{!}}&#039;&#039;Bodhicaryāvatārapañjikā&#039;&#039;&lt;br /&gt;
{{!}}c. 1000 CE&lt;br /&gt;
{{!}}Unified reading of ŚS/BCA&lt;br /&gt;
{{!}}Madhyamaka&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Atiśa&lt;br /&gt;
{{!}}&#039;&#039;Bodhimārgapradīpapañjikā&#039;&#039;&lt;br /&gt;
{{!}}c. 1020 CE&lt;br /&gt;
{{!}}Integration with &#039;&#039;lam rim&#039;&#039;&lt;br /&gt;
{{!}}Madhyamaka&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Tibetan Kadampa&lt;br /&gt;
{{!}}Practice instructions&lt;br /&gt;
{{!}}11th–12th c.&lt;br /&gt;
{{!}}Contemplative emphasis&lt;br /&gt;
{{!}}Kadam&lt;br /&gt;
{{!}}-&lt;br /&gt;
{{!}}Patrul Rinpoche&lt;br /&gt;
{{!}}Outline and instructions&lt;br /&gt;
{{!}}19th c.&lt;br /&gt;
{{!}}Popular accessibility&lt;br /&gt;
{{!}}Nyingma&lt;br /&gt;
{{!}}}&lt;br /&gt;
&lt;br /&gt;
The relative scarcity of independent commentaries may be attributed to several factors. Harrison notes that the text has produced virtually no commentarial literature, implying that scholars either regarded it as sufficiently self-explanatory or preferred to focus on the more philosophically dense &#039;&#039;Bodhicaryāvatāra&#039;&#039;. The text&#039;s nature as an anthology that already functions as a commentary on sūtras may also have reduced the perceived need for additional explication. While traditional scholarship emphasizes a unity of interpretive approach, modern academic scholarship raises questions about whether later commentarial integration reflects the original textual intention or a subsequent systematization.&lt;br /&gt;
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&amp;lt;h3&amp;gt;Scholarly Assessment and Future Research&amp;lt;/h3&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h4&amp;gt;Current Consensus, Debates, and Open Questions&amp;lt;/h4&amp;gt;&lt;br /&gt;
Contemporary scholarship on the &#039;&#039;Śikṣāsamuccaya&#039;&#039; reflects areas of emerging consensus alongside significant ongoing debates. There is general agreement on the text&#039;s importance for understanding Mahāyāna bodhisattva practice, its role in preserving lost literature, and its anthology character built around twenty-seven memorial verses. Scholars also agree that the &#039;&#039;Śikṣāsamuccaya&#039;&#039; and &#039;&#039;Bodhicaryāvatāra&#039;&#039; are products of related compositional activity, sharing introductory verses and representing complementary pedagogical approaches—one offering scriptural authority and practical detail, the other poetic inspiration and philosophical argument.&lt;br /&gt;
&lt;br /&gt;
A central point of modern scholarship, which has fundamentally revised earlier views, concerns the extent of Śāntideva&#039;s original authorship within the text. Traditional academic reception, from Winternitz to Vaidya, portrays the work as consisting almost entirely of quotations with little originality, estimating that citations make up roughly 95 percent or more of the text. However, Paul Harrison&#039;s systematic text-critical analysis has overturned this assessment. By identifying 160 verses as Śāntideva&#039;s original compositions rather than scriptural citations, Harrison&#039;s research compels a fundamental revision of these estimates and challenges the characterization of the work as a mere compilation.&lt;br /&gt;
&lt;br /&gt;
Ongoing debates, as detailed in the &amp;quot;Authorship&amp;quot; section, continue to focus on the text&#039;s compositional history. A significant open question involves the text&#039;s relationship to Nāgārjuna&#039;s &#039;&#039;Sūtrasamuccaya&#039;&#039;. As previously discussed, Śāntideva drew heavily from this earlier work, raising complex questions about compilation methodology and intertextuality. Other open questions include the need for a more systematic investigation of the text&#039;s relationship to the broader Madhyamaka philosophical tradition and a full source-critical analysis to definitively separate all of Śāntideva&#039;s contributions from his sources.&lt;br /&gt;
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&amp;lt;h4&amp;gt;Research Directions and Methodological Needs&amp;lt;/h4&amp;gt;&lt;br /&gt;
Future research on the &#039;&#039;Śikṣāsamuccaya&#039;&#039; would benefit from several specific methodological approaches. A fundamental need is a new critical edition based on a comprehensive comparative analysis of the Sanskrit, Tibetan, and Chinese textual witnesses, which would establish a more reliable foundation for all subsequent research. Such a project would need to account for the complex redactional history of the Tibetan translation.&lt;br /&gt;
&lt;br /&gt;
Another priority is the critical examination of the sūtra quotations. A systematic comparison of these citations against extant sūtra literature would clarify Śāntideva&#039;s editorial choices, though as noted above, such studies must proceed with caution, as the Tibetan translation can sometimes obscure the original selections in relation to the extant Sanskrit manuscript. Further historical research is needed to investigate the text&#039;s institutional context within eighth-century Indian monasticism. Finally, there is great potential for interdisciplinary studies exploring the text&#039;s contemporary relevance for modern ethics, psychology, and social engagement, examining how its systematic approach to altruistic motivation can inform modern approaches to moral development.&lt;br /&gt;
&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Practice the Text&amp;quot;&amp;gt;Part 5: Practice the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Traditional Practice Applications&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Śikṣāsamuccaya&#039;&#039; was designed not merely as a theoretical text but as a practical guide for bodhicitta cultivation. Its systematic organization around the six perfections and the framework of giving, protecting, purifying, and enhancing body, possessions, and merit provided a comprehensive curriculum for contemplative practice. Traditional teachers could use the work as a reference manual to address specific difficulties that arose in practice, with the extensive scriptural quotations providing authoritative support for instruction.&lt;br /&gt;
&lt;br /&gt;
The text also functioned as a manual for specific ritual and protective practices. Chapter 6 contains numerous mantras and &#039;&#039;dhāraṇī&#039;&#039;s for practical applications such as protection from harm, purification of food, and averting malevolent influences, indicating its use in a context where ritual recitation was integral to a bodhisattva&#039;s daily discipline. Furthermore, its treatment of confession provided a systematic framework for moral purification that remains central to Mahāyāna practice. The detailed presentation of the four opponent powers—regret, reliance, remedy, and resolve—offered practitioners a comprehensive method for addressing moral failures. This, along with the detailed explanation of the eighteen root downfalls (&#039;&#039;mūlāpatti&#039;&#039;), made the text an essential resource for ordination instruction, retreat guidance, and ongoing ethical formation within monastic communities.&lt;br /&gt;
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&amp;lt;h3&amp;gt;Contemporary Relevance&amp;lt;/h3&amp;gt;&lt;br /&gt;
The &#039;&#039;Śikṣāsamuccaya&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s relevance for addressing modern spiritual challenges has been rediscovered, particularly regarding the integration of contemplative practice with social engagement. Its comprehensive treatment of the relationship between individual transformation and service to others speaks to contemporary concerns about balancing personal development with social responsibility. The text&#039;s systematic extension of compassion to all beings provides a theoretical foundation for engaged Buddhist approaches to social justice, environmental protection, and other issues that require sustained commitment to others&#039; welfare.&lt;br /&gt;
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The text&#039;s systematic approach to mental training also provides potentially interesting resources for modern psychological applications. The detailed guidance for cultivating equanimity, patience, and compassionate motivation can inform mindfulness and compassion-based interventions that address depression, anxiety, and interpersonal difficulties stemming from excessive self-concern. Therapists, counselors, and social activists can draw on the text&#039;s framework for understanding how care for others can provide meaning and direction while supporting individual healing and well-being. The work’s emphasis on gradual development through systematic practice offers a structured curriculum for communities seeking a coherent framework that integrates ethical conduct, mental cultivation, and wisdom.&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Resources &amp;amp; References&amp;quot;&amp;gt;Part 6: Resources &amp;amp; References for Further Exploration&amp;lt;/h2&amp;gt;&lt;br /&gt;
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&amp;lt;h3&amp;gt;Annotated Bibliography of Key Sources&amp;lt;/h3&amp;gt;&lt;br /&gt;
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&amp;lt;h4&amp;gt;Primary Sources and Critical Editions&amp;lt;/h4&amp;gt;&lt;br /&gt;
Bendall, Cecil, ed. &#039;&#039;Śikṣāsamuccaya: A Compendium of Buddhistic Teaching&#039;&#039;. Bibliotheca Buddhica 1. St. Petersburg: Imperial Russian Academy of Sciences, 1897–1902. &#039;&#039;The foundational critical edition based on the single surviving Sanskrit manuscript (Cambridge Add. 1478). While reflecting the philological standards of its era, it remains essential for Sanskrit textual study. Limitations include reliance on single manuscript testimony and editorial decisions that require reevaluation through contemporary textual criticism&#039;&#039;.&lt;br /&gt;
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&#039;&#039;Bslab pa kun las btus pa&#039;&#039; (Tibetan translation). Tengyur, Toh 3940. Derge edition. &#039;&#039;The authoritative Tibetan translation by Jinamitra, Dānaśīla, and Yeshe De (early ninth century), providing crucial comparative evidence for textual interpretation. Generally consistent with Sanskrit tradition while providing expanded quotations from cited sūtras. Essential for understanding early reception and interpretation within Tibetan Buddhist educational contexts&#039;&#039;.&lt;br /&gt;
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Goodman, Charles, trans. &#039;&#039;The Training Anthology of Śāntideva: A Translation of the Śikṣā-samuccaya&#039;&#039;. Oxford: Oxford University Press, 2016. &#039;&#039;The most recent complete English translation, offering contemporary scholarship and accessible presentation. Represents significant improvement over Bendall-Rouse translation while maintaining scholarly accuracy and providing extensive annotation that clarifies scriptural sources and doctrinal contexts&#039;&#039;.&lt;br /&gt;
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Vaidya, P.L., ed. &#039;&#039;Śikṣāsamuccaya of Śāntideva&#039;&#039;. Buddhist Sanskrit Texts 11. Darbhanga: Mithila Institute of Post-Graduate Studies and Research in Sanskrit Learning, 1961. &#039;&#039;Reprint of Bendall&#039;s edition with minor corrections, providing more accessible format for study. Includes index of scriptural sources and technical terminology valuable for comparative research&#039;&#039;.&lt;br /&gt;
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&amp;lt;h4&amp;gt;Contemporary Scholarly Studies&amp;lt;/h4&amp;gt;&lt;br /&gt;
Harrison, Paul. &amp;quot;The Case of the Vanishing Poet: New Light on Śāntideva and the &#039;&#039;Śikṣāsamuccaya&#039;&#039;.&amp;quot; In &#039;&#039;Indica et Tibetica: Festschrift für Michael Hahn, Zum 65. Geburtstag von Freunden und Schülern überreicht&#039;&#039;, edited by Konrad Klaus and Jens-Uwe Hartmann, 215–48. Wiener Studien zur Tibetologie und Buddhismuskunde 66. Wien: Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien, 2007. &#039;&#039;Groundbreaking text-critical study revealing previously unrecognized original verses within the Śikṣāsamuccaya. Essential for understanding compositional questions and relationship to the Bodhicaryāvatāra. Methodologically sophisticated with important implications for authorship debates and assessment of Śāntideva&#039;s originality&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
{{BiblioHr}}. &amp;quot;Verses by Śāntideva in the &#039;Śikṣāsamuccaya&#039;: A New English Translation.&amp;quot; &#039;&#039;Bulletin of the Asia Institute&#039;&#039; 23 (2009): 87–103. &#039;&#039;Provides new translations of approximately 160 verses discovered through text-critical analysis. Valuable for understanding poetic elements within the compilation and their relationship to parallel passages in the Bodhicaryāvatāra. Demonstrates Śāntideva&#039;s sophistication as poet and philosopher&#039;&#039;.&lt;br /&gt;
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{{BiblioHr}}. &amp;quot;Problems with a Source Text: Remarks on the Sanskrit Manuscript of the &#039;&#039;Śikṣāsamuccaya&#039;&#039;.&amp;quot; &#039;&#039;Journal of the International Association of Buddhist Studies&#039;&#039; 41 (2018): 221–44. &#039;&#039;Technical analysis of manuscript issues and translation problems that affect interpretation. Important for understanding limitations of textual evidence and methodological challenges in studying the work&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
Saitō, Akira. &amp;quot;An Inquiry into the Relationship between the &#039;&#039;Śikṣāsamuccaya&#039;&#039; and the &#039;&#039;Bodhi(sattva)caryāvatāra&#039;&#039;.&amp;quot; &#039;&#039;Indo Tetsugaku Bukkyōgaku Kenkyū&#039;&#039; 17 (2010): 3–18. &#039;&#039;Comprehensive analysis of textual relationships incorporating Dunhuang manuscript evidence. Essential for understanding compositional chronology and authorship questions. Particularly valuable for its systematic approach to comparative analysis and assessment of different redactional hypotheses&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h4&amp;gt;Specialized Studies&amp;lt;/h4&amp;gt;&lt;br /&gt;
Clayton, Barbra. &#039;&#039;Moral Theory in Śāntideva&#039;s Śikṣāsamuccaya: Cultivating the Fruits of Virtue&#039;&#039;. London: Routledge, 2006. &#039;&#039;The most comprehensive modern study of the Śikṣāsamuccaya&#039;s ethical system. Strengths include systematic analysis of moral psychology and integration with contemporary ethical theory. Important for understanding the philosophical dimensions of bodhicitta cultivation and the text&#039;s approach to virtue ethics&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
{{BiblioHr}}. &amp;quot;Śāntideva, Virtue Ethics, and the Bodhisattva Ideal.&amp;quot; &#039;&#039;Contemporary Buddhism&#039;&#039; 2, no. 2 (2001): 263–81. &#039;&#039;Analysis of the naturalistic ethics implicit in Śāntideva&#039;s work, demonstrating how factual understanding of reality supports ethical development rather than undermining it&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
Lele, Amod. &amp;quot;The Compassionate Gift of Vice: Śāntideva on Ethics, Politics, and Self.&amp;quot; PhD diss., Harvard University, 2007. &#039;&#039;Sophisticated philosophical analysis treating both Śikṣāsamuccaya and Bodhicaryāvatāra as unified corpus. Valuable for understanding integration between texts and contemporary philosophical relevance. Methodologically innovative in treating &amp;quot;Śāntideva&amp;quot; as textual character rather than biographical figure&#039;&#039;.&lt;br /&gt;
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Phuntsho, Karma. &amp;quot;Overview of Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039;.&amp;quot; Digital publication. Bodhicitta: A Tsadra Foundation Initiative, 2025. https://bca.tsadra.org/index.php/Articles/Chapter_1:_Giving_One%27s_Body,_Possessions,_and_Virtues. &#039;&#039;Contemporary scholarly analysis. Detailed chapter-by-chapter analysis providing comprehensive overview of textual content and doctrinal progression. Essential for understanding the work&#039;s systematic presentation of bodhicitta teachings and practical applications. Particularly valuable for its assessment of the text&#039;s reception history and contemporary relevance&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
{{BiblioHr}}. &amp;quot;The Textual History and Reception of Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039;.&amp;quot; Digital publication. Bodhicitta: A Tsadra Foundation Initiative, 2025. https://bca.tsadra.org/index.php/Articles/The_Textual_History_and_Reception_of_%C5%9A%C4%81ntideva%27s_%C5%9Aik%E1%B9%A3%C4%81samuccaya. &#039;&#039;Contemporary scholarly analysis. Comprehensive examination of the text&#039;s transmission and interpretation across different cultural contexts. Important for understanding how the work functioned within traditional educational systems and its influence on later Buddhist thought&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
Yuyama, Akira. &amp;quot;Some Remarks on the Canonical Texts Quoted by Madhyamaka Masters.&amp;quot; &#039;&#039;The Indian International Journal of Buddhist Studies&#039;&#039; 3 (2002): 197–205. &#039;&#039;Important for understanding the Śikṣāsamuccaya&#039;s role in preserving canonical materials from otherwise lost sūtras. Demonstrates the text&#039;s significance for accessing early Mahāyāna literature while raising questions about compilation practices and editorial methodology&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h4&amp;gt;Historical and Comparative Studies&amp;lt;/h4&amp;gt;&lt;br /&gt;
Miyazaki, Izumi. &amp;quot;Atiśa (Dīpaṃkaraśrījñāna)—His Philosophy, Practice and its Sources.&amp;quot; &#039;&#039;The Memoirs of the Toyo Bunko&#039;&#039; 65 (2007): 61–85. &#039;&#039;Analysis of how Śāntideva&#039;s works influenced later Indian Buddhism through Atiśa&#039;s teachings. Important for understanding the text&#039;s practical applications and influence on Tibetan Buddhist educational and contemplative traditions&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
Sasaki, Shizuka. &amp;quot;A Study on the Origin of Mahāyāna Buddhism.&amp;quot; &#039;&#039;The Eastern Buddhist&#039;&#039; 38, nos. 1–2 (2005): 79–115. &#039;&#039;Examination of key doctrinal formulations within the Śikṣāsamuccaya that influenced later Buddhist thought, particularly the integration of emptiness and compassion in bodhisattva practice&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
Mahoney, Richard. &amp;quot;The &#039;&#039;Bodhicaryāvatāra&#039;&#039; and the &#039;&#039;Śikṣāsamuccaya&#039;&#039;: Towards a Critical Edition.&amp;quot; &#039;&#039;Journal of the International Association of Buddhist Studies&#039;&#039; 25, no. 1-2 (2016): 19–45. &#039;&#039;Technical analysis of editorial relationships between the texts and methodological considerations for future critical editions&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Digital Resources and Archives&amp;lt;/h3&amp;gt;&lt;br /&gt;
Digital access to the primary textual witnesses is available through several institutional repositories providing crucial resources for contemporary research and study that have transformed accessibility and research possibilities. The sole surviving Sanskrit manuscript is accessible as a digital facsimile from the Cambridge University Digital Library (Add. 1478), allowing scholars worldwide to examine the primary source directly and verify editorial decisions in existing editions while conducting independent paleographical and codicological analysis. High-resolution imaging has revealed previously unnoticed features of the manuscript that contribute to understanding of its production and transmission history. See https://cudl.lib.cam.ac.uk/view/MS-ADD-01478/1.&lt;br /&gt;
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Tibetan Tengyur versions, including the Derge (Toh 3940) and Peking (5336) editions, are available through standard reprints and institutional scans via repositories such as the Resources for Kanjur and Tanjur Studies (rKTs), providing the various Tengyur editions of the text as scans and in a digital format. See http://www.rkts.org/cat.php?id=3281&amp;amp;typ=2.&lt;br /&gt;
&lt;br /&gt;
The Chinese translation (Taishō 1636) can be accessed via the SAT Daizōkyō Text Database and CBETA (Chinese Buddhist Electronic Text Association), providing additional comparative material and insight into the text&#039;s reception within East Asian Buddhist traditions. Digital humanities platforms increasingly provide searchable versions of these texts with sophisticated query capabilities, facilitating comparative analysis and investigation of technical terminology across linguistic traditions while enabling systematic study of the text&#039;s scriptural quotations and their relationship to other canonical sources. See SAT https://21dzk.l.u-tokyo.ac.jp/SAT2018/master30.php and CBETA https://cbetaonline.dila.edu.tw/en/T1636.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h3&amp;gt;Complete Bibliography&amp;lt;/h3&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h4&amp;gt;Primary Sources&amp;lt;/h4&amp;gt;&lt;br /&gt;
Bendall, Cecil, ed. &#039;&#039;Śikṣāsamuccaya: A Compendium of Buddhistic Teaching&#039;&#039;. Bibliotheca Buddhica 1. St. Petersburg: Imperial Russian Academy of Sciences, 1897–1902.&lt;br /&gt;
&lt;br /&gt;
Bendall, Cecil, and W.H.D. Rouse, trans. &#039;&#039;Śikṣā-samuccaya: A Compendium of Buddhist Doctrine&#039;&#039;. London: John Murray, 1922.&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;Bslab pa kun las btus pa&#039;&#039;. Tengyur, Toh 3940. Derge edition.&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;Dasheng ji pusa xue lun&#039;&#039; 大乘集菩薩學論. Taishō Tripiṭaka 1636. Chinese translation attributed to Dharmakīrti, rendered by Dharmapāla and others, 11th century.&lt;br /&gt;
&lt;br /&gt;
Goodman, Charles, trans. &#039;&#039;The Training Anthology of Śāntideva: A Translation of the Śikṣā-samuccaya&#039;&#039;. Oxford: Oxford University Press, 2016.&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;Śikṣāsamuccaya-kārikā&#039;&#039;. Tengyur, Toh 3939. Derge edition.&lt;br /&gt;
&lt;br /&gt;
Vaidya, P.L., ed. &#039;&#039;Śikṣāsamuccaya of Śāntideva&#039;&#039;. Buddhist Sanskrit Texts 11. Darbhanga: Mithila Institute of Post-Graduate Studies and Research in Sanskrit Learning, 1961.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h4&amp;gt;Secondary Sources&amp;lt;/h4&amp;gt;&lt;br /&gt;
Clayton, Barbra. &amp;quot;Śāntideva, Virtue Ethics, and the Bodhisattva Ideal.&amp;quot; &#039;&#039;Contemporary Buddhism&#039;&#039; 2, no. 2 (2001): 263–81.&lt;br /&gt;
&lt;br /&gt;
{{BiblioHr}}. &#039;&#039;Moral Theory in Śāntideva&#039;s Śikṣāsamuccaya: Cultivating the Fruits of Virtue&#039;&#039;. London: Routledge, 2006.&lt;br /&gt;
&lt;br /&gt;
de Jong, J.W. &amp;quot;La légende de Śāntideva.&amp;quot; &#039;&#039;Indo-Iranian Journal&#039;&#039; 16, no. 3 (1975): 161–82.&lt;br /&gt;
&lt;br /&gt;
Goodman, Charles. &#039;&#039;The Training Anthology of Śāntideva: A Translation of the Śikṣā-samuccaya&#039;&#039;. Oxford: Oxford University Press, 2016.&lt;br /&gt;
&lt;br /&gt;
Harrison, Paul. &amp;quot;The Case of the Vanishing Poet: New Light on Śāntideva and the &#039;&#039;Śikṣāsamuccaya&#039;&#039;.&amp;quot; In &#039;&#039;Indica et Tibetica: Festschrift für Michael Hahn, Zum 65. Geburtstag von Freunden und Schülern überreicht&#039;&#039;, edited by Konrad Klaus and Jens-Uwe Hartmann, 215–48. Wiener Studien zur Tibetologie und Buddhismuskunde 66. Wien: Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien, 2007.&lt;br /&gt;
&lt;br /&gt;
{{BiblioHr}}. &amp;quot;Verses by Śāntideva in the &#039;Śikṣāsamuccaya&#039;: A New English Translation.&amp;quot; &#039;&#039;Bulletin of the Asia Institute&#039;&#039; 23 (2009): 87–103.&lt;br /&gt;
&lt;br /&gt;
{{BiblioHr}}. &amp;quot;Problems with a Source Text: Remarks on the Sanskrit Manuscript of the &#039;&#039;Śikṣāsamuccaya&#039;&#039;.&amp;quot; &#039;&#039;Journal of the International Association of Buddhist Studies&#039;&#039; 41 (2018): 221–44.&lt;br /&gt;
&lt;br /&gt;
Lele, Amod. &amp;quot;The Compassionate Gift of Vice: Śāntideva on Ethics, Politics, and Self.&amp;quot; PhD diss., Harvard University, 2007.&lt;br /&gt;
&lt;br /&gt;
Mahoney, Richard. &amp;quot;The &#039;&#039;Bodhicaryāvatāra&#039;&#039; and the &#039;&#039;Śikṣāsamuccaya&#039;&#039;: Towards a Critical Edition.&amp;quot; &#039;&#039;Journal of the International Association of Buddhist Studies&#039;&#039; 25, no. 1-2 (2016): 19–45.&lt;br /&gt;
&lt;br /&gt;
Miyazaki, Izumi. &amp;quot;Atiśa (Dīpaṃkaraśrījñāna)—His Philosophy, Practice and its Sources.&amp;quot; &#039;&#039;The Memoirs of the Toyo Bunko&#039;&#039; 65 (2007): 61–85.&lt;br /&gt;
&lt;br /&gt;
Pezzali, Amalia. &#039;&#039;Śāntideva: Mystique Bouddhiste des VIIe et VIIIe Siècles&#039;&#039;. Florence: Vallecchi, 1968.&lt;br /&gt;
&lt;br /&gt;
Phuntsho, Karma. &amp;quot;Overview of Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039;.&amp;quot; Digital publication. Bodhicitta: A Tsadra Foundation Initiative, 2025. https://bca.tsadra.org/index.php/Articles/Chapter_1:_Giving_One%27s_Body,_Possessions,_and_Virtues.&lt;br /&gt;
&lt;br /&gt;
{{BiblioHr}}. &amp;quot;The Textual History and Reception of Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039;.&amp;quot; Digital publication. Bodhicitta: A Tsadra Foundation Initiative, 2025. https://bca.tsadra.org/index.php/Articles/The_Textual_History_and_Reception_of_%C5%9A%C4%81ntideva%27s_%C5%9Aik%E1%B9%A3%C4%81samuccaya.&lt;br /&gt;
&lt;br /&gt;
Saitō, Akira. &amp;quot;&#039;&#039;Bodhi(sattva)caryāvatāra&#039;&#039; to &#039;&#039;Śikṣāsamuccaya&#039;&#039;.&amp;quot; &#039;&#039;Indogaku Bukkyōgaku Kenkyū&#039;&#039; 16 (2001): 353–341.&lt;br /&gt;
&lt;br /&gt;
{{BiblioHr}}. &amp;quot;An Inquiry into the Relationship between the &#039;&#039;Śikṣāsamuccaya&#039;&#039; and the &#039;&#039;Bodhi(sattva)caryāvatāra&#039;&#039;.&amp;quot; &#039;&#039;Indo Tetsugaku Bukkyōgaku Kenkyū&#039;&#039; 17 (2010): 3–18.&lt;br /&gt;
&lt;br /&gt;
Sasaki, Shizuka. &amp;quot;A Study on the Origin of Mahāyāna Buddhism.&amp;quot; &#039;&#039;The Eastern Buddhist&#039;&#039; 38, nos. 1–2 (2005): 79–115.&lt;br /&gt;
&lt;br /&gt;
Yuyama, Akira. &amp;quot;Some Remarks on the Canonical Texts Quoted by Madhyamaka Masters.&amp;quot; &#039;&#039;The Indian International Journal of Buddhist Studies&#039;&#039; 3 (2002): 197–205.&lt;br /&gt;
&lt;br /&gt;
{{BiblioHr}}. &amp;quot;Cultural Importance of Sanskrit Literature Preserved in Tibet.&amp;quot; In &#039;&#039;Selected Essays of Rahul Sankrityayan&#039;&#039;. New Delhi: People&#039;s Publishing House, 2003. &lt;br /&gt;
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The Śikṣāsamuccaya (Compendium of Training) stands as one of eighth-century master Śāntideva&#039;s most substantial contributions to Mahāyāna literature, offering both practitioners and scholars a comprehensive anthology of bodhisattva training. Structured around twenty-seven root verses (&#039;&#039;kārikā&#039;&#039;) that outline core aspects of the bodhisattva path—including the cultivation of bodhicitta, the six perfections, devotional practices, and the realization of emptiness—the text functions as both a systematic guide to spiritual development and a rich repository of scriptural wisdom. What makes this work particularly valuable is Śāntideva&#039;s masterful integration of his own penetrating commentary with extensive quotations from ninety-seven Mahāyāna sūtras, many of which survive only in this collection, making it an indispensable source for understanding both the practical dimensions of eighth-century Indian Buddhist monasticism and the broader textual landscape of classical Mahāyāna thought. The &#039;&#039;Śikṣāsamuccaya&#039;&#039; and its verse summary, &#039;&#039;Śikṣāsamuccayakārikā&#039;&#039;, were in circulation by the end of the eighth century, as evidenced by their translation into Tibetan by Yeshe De and his collaborators around the turn of the ninth century, and it was included in the Denkarma Catalog. The &#039;&#039;Śikṣāsamuccaya&#039;&#039; became a foundational resource for Tibetan Buddhist scholarship, with its carefully curated passages providing generations of practitioners with key selections drawn from &amp;quot;the vast ocean of the Buddha&#039;s teachings&amp;quot; for their practical relevance, philosophical depth, and spiritual beauty.&amp;lt;ref&amp;gt;Sources:&amp;lt;br&amp;gt;1. Karma Phuntsho, [[Articles/The Textual History and Reception of Śāntideva&#039;s Śikṣāsamuccaya|The Textual History and Reception of Śāntideva&#039;s Śikṣāsamuccaya]], 2025.&amp;lt;br&amp;gt;2. &amp;quot;Śikṣāsamuccaya.&amp;quot; In &#039;&#039;The Princeton Dictionary of Buddhism&#039;&#039;, page 821, Princeton University Press, 2014.&amp;lt;br&amp;gt;3. Charles Goodman, &#039;&#039;The Training Anthology of Santideva: A Translation of the Siksa-samuccaya&#039;&#039;, 2016.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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=== Read the Text ===&lt;br /&gt;
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		|text=See the library entry for the text here with detailed scholarly information and metadata.&lt;br /&gt;
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=== Resources ===&lt;br /&gt;
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		|text=Short introduction to the textual environment of the Śikṣāsamuccaya as a work that is available in various Buddhist canonical languages.&lt;br /&gt;
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		|header=Canonical Sources&lt;br /&gt;
		|page=Study/Śikṣāsamuccaya: Canonical Sources&lt;br /&gt;
		|text=Short introduction to the texts cited or referred to in the Śikṣāsamuccaya.&lt;br /&gt;
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		|header=Translations&lt;br /&gt;
		|page=Study/Śikṣāsamuccaya: Translations&lt;br /&gt;
		|text=Short introduction to the various available translations of the Śikṣāsamuccaya.&lt;br /&gt;
		|label=Resources&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Textual History and Reception of the Śikṣāsamuccaya&lt;br /&gt;
		|page=Study/The_Textual_History_and_Reception_of_Śāntideva%27s_Śikṣāsamuccaya&lt;br /&gt;
		|text=This article by Karma Phuntsho provides a comprehensive overview of the Śikṣāsamuccaya&#039;s origins, spread, and influence.&lt;br /&gt;
		|label=Resources&lt;br /&gt;
	}}&lt;br /&gt;
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}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=%C5%9Aik%E1%B9%A3%C4%81samuccaya&amp;diff=94746</id>
		<title>Śikṣāsamuccaya</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=%C5%9Aik%E1%B9%A3%C4%81samuccaya&amp;diff=94746"/>
		<updated>2025-09-05T17:34:54Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
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	    |caption=&amp;lt;center&amp;gt;[[People/Śāntideva|Śāntideva]]&amp;lt;br&amp;gt;&amp;lt;center&amp;gt;&amp;lt;/center&amp;gt;&lt;br /&gt;
		|page=Texts/Śikṣāsamuccaya&lt;br /&gt;
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		|dashboardText=On this page you will find everything about Śāntideva&#039;s foundational text, the &#039;&#039;Śikṣāsamuccaya&#039;&#039; (&#039;&#039;Compendium of Training&#039;&#039;). The information below explores the text&#039;s structure and scriptural sources, its authorship and eighth-century Indian context, its profound influence on Tibetan Buddhist scholarship, its central role as an anthology of bodhisattva training teachings, and essential resources for further study and practice.&amp;lt;br/&amp;gt;&lt;br /&gt;
From [[Texts/%C5%9Aik%E1%B9%A3%C4%81samuccaya/Full_text|here]] you can read the text in Tibetan and Sanskrit.&lt;br /&gt;
		|introduction=The &#039;&#039;Śikṣāsamuccaya&#039;&#039; (&#039;&#039;The Compendium of Training&#039;&#039;) is a Mahāyāna Buddhist text attributed to the eighth-century Indian poet-philosopher Śāntideva, who also composed the celebrated &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). This monumental anthology systematically compiles teachings from nearly one hundred Mahāyāna sūtras, many of which are preserved nowhere else, organizing them around twenty-seven root verses that cover essential &#039;&#039;bodhisattva&#039;&#039; training from cultivating &#039;&#039;bodhicitta&#039;&#039; through the six perfections (&#039;&#039;pāramitā&#039;&#039;s). The &#039;&#039;Śikṣāsamuccaya&#039;&#039; serves as a companion work to the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, functioning as a scholarly treasury that preserves and organizes the scriptural sources underlying Śāntideva&#039;s poetic presentation of the &#039;&#039;bodhisattva&#039;&#039; path. Translated into Tibetan in the early ninth century by Yeshe De and his collaborators, it became foundational for Buddhist education throughout the Himalayan region, particularly within the Kadam tradition established by Atiśa. The text presents its material through direct scriptural quotations interwoven with Śāntideva&#039;s own prose explanations and occasional verse compositions, creating a synthesis of canonical authority and systematic organization that demonstrates the sophisticated literary methods of medieval Indian Buddhism. While it has received less popular attention than the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, the &#039;&#039;Śikṣāsamuccaya&#039;&#039; remains essential for understanding the development of Mahāyāna ethical theory and continues to serve scholars and practitioners as an invaluable resource for the systematic study of the &#039;&#039;bodhisattva&#039;&#039; path and awakening for the benefit of all beings.&lt;br /&gt;
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			|page=The Training Anthology of Śāntideva&lt;br /&gt;
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					&amp;lt;div class=&amp;quot;clipped-1-line&amp;quot;&amp;gt;Full Text in Tibetan&amp;lt;/div&amp;gt;&lt;br /&gt;
			|text=The Compendium of Training&lt;br /&gt;
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&amp;lt;span id=&amp;quot;About the Text&amp;quot;&amp;gt;&amp;lt;/span&amp;gt;&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot;&amp;gt;Part 1: About the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
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		&amp;lt;h2 class=&amp;quot;pt-0 mt-0&amp;quot;&amp;gt;Overview of Śāntideva&#039;s Śikṣāsamuccaya &amp;lt;/h2&amp;gt;&lt;br /&gt;
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				&amp;lt;h4&amp;gt;&#039;&#039;In-Depth Chapter Overviews&#039;&#039;&amp;lt;/h4&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;text-article mb-4&amp;quot;&amp;gt;An extensive, in depth, chapter-by-chapter exploration of Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039; (&#039;&#039;The Compendium of Training&#039;&#039;). There are twenty-seven stanzas in the root text, and each of the stanzas is elaborated upon in a prose commentary by the Śāntideva himself. Around 100 early Sanskrit texts are cited in support of the commentary, which makes it an important source for understanding how eighth-century Indian Mahāyāna authors thought about sūtra sources. The extensive citations reveal rich intertextual connections and offer a window into the larger world of Mahāyāna source material. We present here one way that the Tibetan commentarial tradition organizes the nineteen chapters of the text into the topics of Giving, Protecting, Purifying, and Enhancing.&amp;lt;/div&amp;gt;&lt;br /&gt;
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						|header=Giving&lt;br /&gt;
                        |image=Giving jan-canty-Ps8ffpzGJxM-unsplash.jpeg&lt;br /&gt;
                        |text=Chapter 1 of &#039;&#039;The Compendium of Training&#039;&#039; discusses the first of four activities that make up the practice of a bodhisattva—giving one&#039;s body, possessions, and virtues to all sentient beings.&lt;br /&gt;
						|label=Chapter 1&lt;br /&gt;
						|page=Articles/Chapter_1:_Giving_One&#039;s_Body,_Possessions,_and_Virtues&lt;br /&gt;
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						|header=Protecting&lt;br /&gt;
						|text=Chapters 2–7 discuss the various practices bodhisattvas can engage in to guard and protect their body, possessions, and virtues.&lt;br /&gt;
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									|link=Articles/Chapter_2:_Upholding_the_Dharma_from_the_Perfection_of_Discipline&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 2&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 3&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 4&lt;br /&gt;
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									|link=Articles/Chapter_5:_Perfection_of_Discipline:_Avoiding_the_Harms&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 5&lt;br /&gt;
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									|link=Articles/Chapter_6:_Protecting_the_Body&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 6&lt;br /&gt;
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									|link=Articles/Chapter_7:_Protecting_the_Possessions_and_Merit&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 7&lt;br /&gt;
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						|header=Purifying&lt;br /&gt;
						|text= In chapter 8–15, Śāntideva turns to the topic of purification and discusses the various practices bodhisattvas can engage in to purify themselves of sinful actions and afflictive emotions. These actions include: confession and atonement, the practice of patience, putting forth effort in study and learning, purifying the mind through meditation, and applying the mind to the practice of mindfulness.&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 8&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 9&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 10&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 11&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 12&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 13&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 14&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 15&lt;br /&gt;
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						|header=Enhancing&lt;br /&gt;
						|text=Chapters 16–19 cover the enhancement of the body, possessions, and merit.&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 16&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 17&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 18&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 19&lt;br /&gt;
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				&amp;lt;/div&amp;gt;&lt;br /&gt;
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		&amp;lt;/div&amp;gt;&lt;br /&gt;
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	|bg-image=File:Miro-bca-mindmap-screenshot-cropped.webp&lt;br /&gt;
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	|header=Explore the Śikṣāsamuccaya&lt;br /&gt;
	|offset=col-md-4 p-0 order-md-last&lt;br /&gt;
	|text=A new, interactive way to navigate the text via its outline and related themes and chapters. Click on the Miro Mindmaps here. Use two fingers to move the cursor and to zoom in and out.&lt;br /&gt;
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			|header=Śikṣāsamuccaya Outline &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&#039;&#039;Miro Mindmap&#039;&#039;&amp;lt;/small&amp;gt;&lt;br /&gt;
			|text=Śāntideva&#039;s second and only other known text, &amp;quot;A Compendium of Training,&amp;quot; is like a companion to the Bodhicaryāvatāra and deals extensively with the motivation and practice of the bodhisattva. {{lorem}}&lt;br /&gt;
			|label=&amp;lt;span class=&amp;quot;float-right&amp;quot;&amp;gt;[[File:Miro.webp|x20px|class=align-bottom|]] Miro Mindmap&amp;lt;/span&amp;gt;&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Author&amp;quot;&amp;gt;Part 2: About the Author&amp;lt;/h2&amp;gt;&lt;br /&gt;
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    |header=Śāntideva&#039;s Life and Works&lt;br /&gt;
	|text=Explore Śāntideva&#039;s life stories and his historical context. What do we know about the life of Śāntideva? What kind of world did he live in? How did his works become so influential? And why do his works continue to inspire generations of practitioners and scholars? This section provides a brief overview of Śāntideva&#039;s cultural milieu and the influence his writings have had in India and beyond.&lt;br /&gt;
	&lt;br /&gt;
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	}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Text_Significance_and_Reception&amp;quot;&amp;gt;Part 3: Text Significance and Reception&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|header=Śāntideva&#039;s Works in India and Beyond&lt;br /&gt;
	|text=In this section, we take a deeper look at the textual history of Śāntideva&#039;s works in India and beyond through their multiple recensions and translations, and we learn more about how they significant these works became for Buddhist communities across Asia.&lt;br /&gt;
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			|text=This article provides a comprehensive overview of the &#039;&#039;Śikṣāsamuccaya&#039;&#039; &#039;s origins, spread, and influence. It traces the text&#039;s composition in 8th century India, its early translations into Tibetan and Chinese, and subsequent transmission through various Buddhist lineages. &lt;br /&gt;
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The Śikṣāsamuccaya (Compendium of Training) stands as one of eighth-century master Śāntideva&#039;s most substantial contributions to Mahāyāna literature, offering both practitioners and scholars a comprehensive anthology of bodhisattva training. Structured around twenty-seven root verses (&#039;&#039;kārikā&#039;&#039;) that outline core aspects of the bodhisattva path—including the cultivation of bodhicitta, the six perfections, devotional practices, and the realization of emptiness—the text functions as both a systematic guide to spiritual development and a rich repository of scriptural wisdom. What makes this work particularly valuable is Śāntideva&#039;s masterful integration of his own penetrating commentary with extensive quotations from ninety-seven Mahāyāna sūtras, many of which survive only in this collection, making it an indispensable source for understanding both the practical dimensions of eighth-century Indian Buddhist monasticism and the broader textual landscape of classical Mahāyāna thought. The &#039;&#039;Śikṣāsamuccaya&#039;&#039; and its verse summary, &#039;&#039;Śikṣāsamuccayakārikā&#039;&#039;, were in circulation by the end of the eighth century, as evidenced by their translation into Tibetan by Yeshe De and his collaborators around the turn of the ninth century, and it was included in the Denkarma Catalog. The &#039;&#039;Śikṣāsamuccaya&#039;&#039; became a foundational resource for Tibetan Buddhist scholarship, with its carefully curated passages providing generations of practitioners with key selections drawn from &amp;quot;the vast ocean of the Buddha&#039;s teachings&amp;quot; for their practical relevance, philosophical depth, and spiritual beauty.&amp;lt;ref&amp;gt;Sources:&amp;lt;br&amp;gt;1. Karma Phuntsho, [[Articles/The Textual History and Reception of Śāntideva&#039;s Śikṣāsamuccaya|The Textual History and Reception of Śāntideva&#039;s Śikṣāsamuccaya]], 2025.&amp;lt;br&amp;gt;2. &amp;quot;Śikṣāsamuccaya.&amp;quot; In &#039;&#039;The Princeton Dictionary of Buddhism&#039;&#039;, page 821, Princeton University Press, 2014.&amp;lt;br&amp;gt;3. Charles Goodman, &#039;&#039;The Training Anthology of Santideva: A Translation of the Siksa-samuccaya&#039;&#039;, 2016.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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=== Read the Text ===&lt;br /&gt;
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		|header=शिक्षासमुच्चय &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&#039;&#039;Śikṣāsamuccaya&#039;&#039;&amp;lt;/small&amp;gt;&lt;br /&gt;
		|text=See the library entry for the text here with detailed scholarly information and metadata.&lt;br /&gt;
		|label=Library Entry&lt;br /&gt;
		|page=Texts/Śikṣāsamuccaya&lt;br /&gt;
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=== Resources ===&lt;br /&gt;
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		|header=Source Texts&lt;br /&gt;
		|page=Study/Śikṣāsamuccaya: Source Texts&lt;br /&gt;
		|text=Short introduction to the textual environment of the Śikṣāsamuccaya as a work that is available in various Buddhist canonical languages.&lt;br /&gt;
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		|header=Canonical Sources&lt;br /&gt;
		|page=Study/Śikṣāsamuccaya: Canonical Sources&lt;br /&gt;
		|text=Short introduction to the texts cited or referred to in the Śikṣāsamuccaya.&lt;br /&gt;
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		|header=Translations&lt;br /&gt;
		|page=Study/Śikṣāsamuccaya: Translations&lt;br /&gt;
		|text=Short introduction to the various available translations of the Śikṣāsamuccaya.&lt;br /&gt;
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		|header=Textual History and Reception of the Śikṣāsamuccaya&lt;br /&gt;
		|page=Study/The_Textual_History_and_Reception_of_Śāntideva%27s_Śikṣāsamuccaya&lt;br /&gt;
		|text=This article by Karma Phuntsho provides a comprehensive overview of the Śikṣāsamuccaya&#039;s origins, spread, and influence.&lt;br /&gt;
		|label=Resources&lt;br /&gt;
	}}&lt;br /&gt;
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}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=%C5%9Aik%E1%B9%A3%C4%81samuccaya&amp;diff=94744</id>
		<title>Śikṣāsamuccaya</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=%C5%9Aik%E1%B9%A3%C4%81samuccaya&amp;diff=94744"/>
		<updated>2025-09-05T17:33:41Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
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	    |caption=&amp;lt;center&amp;gt;[[People/Śāntideva|Śāntideva]]&amp;lt;br&amp;gt;&amp;lt;center&amp;gt;&amp;lt;/center&amp;gt;&lt;br /&gt;
		|page=Texts/Śikṣāsamuccaya&lt;br /&gt;
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		|dashboardText=On this page you will find everything about Śāntideva&#039;s foundational text, the &#039;&#039;Śikṣāsamuccaya&#039;&#039; (&#039;&#039;Compendium of Training&#039;&#039;). The information below explores the text&#039;s structure and scriptural sources, its authorship and eighth-century Indian context, its profound influence on Tibetan Buddhist scholarship, its central role as an anthology of bodhisattva training teachings, and essential resources for further study and practice.&amp;lt;br/&amp;gt;&lt;br /&gt;
From [[Texts/%C5%9Aik%E1%B9%A3%C4%81samuccaya/Full_text|here]] you can read the text in Tibetan and Sanskrit.&lt;br /&gt;
		|introduction=The &#039;&#039;Śikṣāsamuccaya&#039;&#039; (&#039;&#039;The Compendium of Training&#039;&#039;) is a Mahāyāna Buddhist text attributed to the eighth-century Indian poet-philosopher Śāntideva, who also composed the celebrated &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). This monumental anthology systematically compiles teachings from nearly one hundred Mahāyāna sūtras, many of which are preserved nowhere else, organizing them around twenty-seven root verses that cover essential &#039;&#039;bodhisattva&#039;&#039; training from cultivating &#039;&#039;bodhicitta&#039;&#039; through the six perfections (&#039;&#039;pāramitā&#039;&#039;s). The &#039;&#039;Śikṣāsamuccaya&#039;&#039; serves as a companion work to the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, functioning as a scholarly treasury that preserves and organizes the scriptural sources underlying Śāntideva&#039;s poetic presentation of the &#039;&#039;bodhisattva&#039;&#039; path. Translated into Tibetan in the early ninth century by Yeshe De and his collaborators, it became foundational for Buddhist education throughout the Himalayan region, particularly within the Kadam tradition established by Atiśa. The text presents its material through direct scriptural quotations interwoven with Śāntideva&#039;s own prose explanations and occasional verse compositions, creating a synthesis of canonical authority and systematic organization that demonstrates the sophisticated literary methods of medieval Indian Buddhism. While it has received less popular attention than the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, the &#039;&#039;Śikṣāsamuccaya&#039;&#039; remains essential for understanding the development of Mahāyāna ethical theory and continues to serve scholars and practitioners as an invaluable resource for the systematic study of the &#039;&#039;bodhisattva&#039;&#039; path and awakening for the benefit of all beings.&lt;br /&gt;
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			|text=The Compendium of Training&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot;&amp;gt;Part 1: About the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|text=This section examines the textual history of Śāntideva&#039;s works through their recensions and translations, exploring their significance for Buddhist communities across Asia.&lt;br /&gt;
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		&amp;lt;h2 class=&amp;quot;pt-0 mt-0&amp;quot;&amp;gt;Overview of Śāntideva&#039;s Śikṣāsamuccaya &amp;lt;/h2&amp;gt;&lt;br /&gt;
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				&amp;lt;h4&amp;gt;&#039;&#039;In-Depth Chapter Overviews&#039;&#039;&amp;lt;/h4&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;text-article mb-4&amp;quot;&amp;gt;An extensive, in depth, chapter-by-chapter exploration of Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039; (&#039;&#039;The Compendium of Training&#039;&#039;). There are twenty-seven stanzas in the root text, and each of the stanzas is elaborated upon in a prose commentary by the Śāntideva himself. Around 100 early Sanskrit texts are cited in support of the commentary, which makes it an important source for understanding how eighth-century Indian Mahāyāna authors thought about sūtra sources. The extensive citations reveal rich intertextual connections and offer a window into the larger world of Mahāyāna source material. We present here one way that the Tibetan commentarial tradition organizes the nineteen chapters of the text into the topics of Giving, Protecting, Purifying, and Enhancing.&amp;lt;/div&amp;gt;&lt;br /&gt;
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                        |text=Chapter 1 of &#039;&#039;The Compendium of Training&#039;&#039; discusses the first of four activities that make up the practice of a bodhisattva—giving one&#039;s body, possessions, and virtues to all sentient beings.&lt;br /&gt;
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						|header=Protecting&lt;br /&gt;
						|text=Chapters 2–7 discuss the various practices bodhisattvas can engage in to guard and protect their body, possessions, and virtues.&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 7&lt;br /&gt;
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						|header=Purifying&lt;br /&gt;
						|text= In chapter 8–15, Śāntideva turns to the topic of purification and discusses the various practices bodhisattvas can engage in to purify themselves of sinful actions and afflictive emotions. These actions include: confession and atonement, the practice of patience, putting forth effort in study and learning, purifying the mind through meditation, and applying the mind to the practice of mindfulness.&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 8&lt;br /&gt;
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						|header=Enhancing&lt;br /&gt;
						|text=Chapters 16–19 cover the enhancement of the body, possessions, and merit.&lt;br /&gt;
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	|header=Explore the Śikṣāsamuccaya&lt;br /&gt;
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	|text=A new, interactive way to navigate the text via its outline and related themes and chapters. Click on the Miro Mindmaps here. Use two fingers to move the cursor and to zoom in and out.&lt;br /&gt;
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			|text=Śāntideva&#039;s second and only other known text, &amp;quot;A Compendium of Training,&amp;quot; is like a companion to the Bodhicaryāvatāra and deals extensively with the motivation and practice of the bodhisattva. {{lorem}}&lt;br /&gt;
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	|text=In this section, we take a deeper look at the textual history of Śāntideva&#039;s works in India and beyond through their multiple recensions and translations, and we learn more about how they significant these works became for Buddhist communities across Asia.&lt;br /&gt;
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			|text=This article provides a comprehensive overview of the &#039;&#039;Śikṣāsamuccaya&#039;&#039; &#039;s origins, spread, and influence. It traces the text&#039;s composition in 8th century India, its early translations into Tibetan and Chinese, and subsequent transmission through various Buddhist lineages. &lt;br /&gt;
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The Śikṣāsamuccaya (Compendium of Training) stands as one of eighth-century master Śāntideva&#039;s most substantial contributions to Mahāyāna literature, offering both practitioners and scholars a comprehensive anthology of bodhisattva training. Structured around twenty-seven root verses (&#039;&#039;kārikā&#039;&#039;) that outline core aspects of the bodhisattva path—including the cultivation of bodhicitta, the six perfections, devotional practices, and the realization of emptiness—the text functions as both a systematic guide to spiritual development and a rich repository of scriptural wisdom. What makes this work particularly valuable is Śāntideva&#039;s masterful integration of his own penetrating commentary with extensive quotations from ninety-seven Mahāyāna sūtras, many of which survive only in this collection, making it an indispensable source for understanding both the practical dimensions of eighth-century Indian Buddhist monasticism and the broader textual landscape of classical Mahāyāna thought. The &#039;&#039;Śikṣāsamuccaya&#039;&#039; and its verse summary, &#039;&#039;Śikṣāsamuccayakārikā&#039;&#039;, were in circulation by the end of the eighth century, as evidenced by their translation into Tibetan by Yeshe De and his collaborators around the turn of the ninth century, and it was included in the Denkarma Catalog. The &#039;&#039;Śikṣāsamuccaya&#039;&#039; became a foundational resource for Tibetan Buddhist scholarship, with its carefully curated passages providing generations of practitioners with key selections drawn from &amp;quot;the vast ocean of the Buddha&#039;s teachings&amp;quot; for their practical relevance, philosophical depth, and spiritual beauty.&amp;lt;ref&amp;gt;Sources:&amp;lt;br&amp;gt;1. Karma Phuntsho, [[Articles/The Textual History and Reception of Śāntideva&#039;s Śikṣāsamuccaya|The Textual History and Reception of Śāntideva&#039;s Śikṣāsamuccaya]], 2025.&amp;lt;br&amp;gt;2. &amp;quot;Śikṣāsamuccaya.&amp;quot; In &#039;&#039;The Princeton Dictionary of Buddhism&#039;&#039;, page 821, Princeton University Press, 2014.&amp;lt;br&amp;gt;3. Charles Goodman, &#039;&#039;The Training Anthology of Santideva: A Translation of the Siksa-samuccaya&#039;&#039;, 2016.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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=== Read the Text ===&lt;br /&gt;
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		|header=शिक्षासमुच्चय &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&#039;&#039;Śikṣāsamuccaya&#039;&#039;&amp;lt;/small&amp;gt;&lt;br /&gt;
		|text=See the library entry for the text here with detailed scholarly information and metadata.&lt;br /&gt;
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		|page=Texts/Śikṣāsamuccaya&lt;br /&gt;
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=== Resources ===&lt;br /&gt;
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		|header=Source Texts&lt;br /&gt;
		|page=Study/Śikṣāsamuccaya: Source Texts&lt;br /&gt;
		|text=Short introduction to the textual environment of the Śikṣāsamuccaya as a work that is available in various Buddhist canonical languages.&lt;br /&gt;
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		|header=Canonical Sources&lt;br /&gt;
		|page=Study/Śikṣāsamuccaya: Canonical Sources&lt;br /&gt;
		|text=Short introduction to the texts cited or referred to in the Śikṣāsamuccaya.&lt;br /&gt;
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		|header=Translations&lt;br /&gt;
		|page=Study/Śikṣāsamuccaya: Translations&lt;br /&gt;
		|text=Short introduction to the various available translations of the Śikṣāsamuccaya.&lt;br /&gt;
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		|header=Textual History and Reception of the Śikṣāsamuccaya&lt;br /&gt;
		|page=Study/The_Textual_History_and_Reception_of_Śāntideva%27s_Śikṣāsamuccaya&lt;br /&gt;
		|text=This article by Karma Phuntsho provides a comprehensive overview of the Śikṣāsamuccaya&#039;s origins, spread, and influence.&lt;br /&gt;
		|label=Resources&lt;br /&gt;
	}}&lt;br /&gt;
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}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=%C5%9Aik%E1%B9%A3%C4%81samuccaya&amp;diff=94740</id>
		<title>Śikṣāsamuccaya</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=%C5%9Aik%E1%B9%A3%C4%81samuccaya&amp;diff=94740"/>
		<updated>2025-09-05T17:30:06Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
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	    |caption=&amp;lt;center&amp;gt;[[People/Śāntideva|Śāntideva]]&amp;lt;br&amp;gt;&amp;lt;center&amp;gt;&amp;lt;/center&amp;gt;&lt;br /&gt;
		|page=Texts/Śikṣāsamuccaya&lt;br /&gt;
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		|dashboardText=On this page you will find everything about Śāntideva&#039;s foundational text, the &#039;&#039;Śikṣāsamuccaya&#039;&#039; (&#039;&#039;Compendium of Training&#039;&#039;). The information below explores the text&#039;s structure and scriptural sources, its authorship and eighth-century Indian context, its profound influence on Tibetan Buddhist scholarship, its central role as an anthology of bodhisattva training teachings, and essential resources for further study and practice.&amp;lt;br/&amp;gt;&lt;br /&gt;
From [[Texts/%C5%9Aik%E1%B9%A3%C4%81samuccaya/Full_text|here]] you can read the text in Tibetan and Sanskrit.&lt;br /&gt;
		|introduction=The &#039;&#039;Śikṣāsamuccaya&#039;&#039; (&#039;&#039;The Compendium of Training&#039;&#039;) is a Mahāyāna Buddhist text attributed to the eighth-century Indian poet-philosopher Śāntideva, who also composed the celebrated &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). This monumental anthology systematically compiles teachings from nearly one hundred Mahāyāna sūtras, many of which are preserved nowhere else, organizing them around twenty-seven root verses that cover essential &#039;&#039;bodhisattva&#039;&#039; training from cultivating &#039;&#039;bodhicitta&#039;&#039; through the six perfections (&#039;&#039;pāramitā&#039;&#039;s). The &#039;&#039;Śikṣāsamuccaya&#039;&#039; serves as a companion work to the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, functioning as a scholarly treasury that preserves and organizes the scriptural sources underlying Śāntideva&#039;s poetic presentation of the &#039;&#039;bodhisattva&#039;&#039; path. Translated into Tibetan in the early ninth century by Yeshe De and his collaborators, it became foundational for Buddhist education throughout the Himalayan region, particularly within the Kadam tradition established by Atiśa. The text presents its material through direct scriptural quotations interwoven with Śāntideva&#039;s own prose explanations and occasional verse compositions, creating a synthesis of canonical authority and systematic organization that demonstrates the sophisticated literary methods of medieval Indian Buddhism. While it has received less popular attention than the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, the &#039;&#039;Śikṣāsamuccaya&#039;&#039; remains essential for understanding the development of Mahāyāna ethical theory and continues to serve scholars and practitioners as an invaluable resource for the systematic study of the &#039;&#039;bodhisattva&#039;&#039; path and awakening for the benefit of all beings.&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot;&amp;gt;Part 1: About the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
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				&amp;lt;h4&amp;gt;&#039;&#039;In-Depth Chapter Overviews&#039;&#039;&amp;lt;/h4&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;text-article mb-4&amp;quot;&amp;gt;An extensive, in depth, chapter-by-chapter exploration of Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039; (&#039;&#039;The Compendium of Training&#039;&#039;). There are twenty-seven stanzas in the root text, and each of the stanzas is elaborated upon in a prose commentary by the Śāntideva himself. Around 100 early Sanskrit texts are cited in support of the commentary, which makes it an important source for understanding how eighth-century Indian Mahāyāna authors thought about sūtra sources. The extensive citations reveal rich intertextual connections and offer a window into the larger world of Mahāyāna source material. We present here one way that the Tibetan commentarial tradition organizes the nineteen chapters of the text into the topics of Giving, Protecting, Purifying, and Enhancing.&amp;lt;/div&amp;gt;&lt;br /&gt;
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						|header=Giving&lt;br /&gt;
                        |image=Giving jan-canty-Ps8ffpzGJxM-unsplash.jpeg&lt;br /&gt;
                        |text=Chapter 1 of &#039;&#039;The Compendium of Training&#039;&#039; discusses the first of four activities that make up the practice of a bodhisattva—giving one&#039;s body, possessions, and virtues to all sentient beings.&lt;br /&gt;
						|label=Chapter 1&lt;br /&gt;
						|page=Articles/Chapter_1:_Giving_One&#039;s_Body,_Possessions,_and_Virtues&lt;br /&gt;
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						|header=Protecting&lt;br /&gt;
						|text=Chapters 2–7 discuss the various practices bodhisattvas can engage in to guard and protect their body, possessions, and virtues.&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 2&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 3&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 4&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 5&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 6&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 7&lt;br /&gt;
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						|header=Purifying&lt;br /&gt;
						|text= In chapter 8–15, Śāntideva turns to the topic of purification and discusses the various practices bodhisattvas can engage in to purify themselves of sinful actions and afflictive emotions. These actions include: confession and atonement, the practice of patience, putting forth effort in study and learning, purifying the mind through meditation, and applying the mind to the practice of mindfulness.&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 8&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 9&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 10&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 11&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 12&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 13&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 14&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 15&lt;br /&gt;
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						|header=Enhancing&lt;br /&gt;
						|text=Chapters 16–19 cover the enhancement of the body, possessions, and merit.&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 16&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 17&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 18&lt;br /&gt;
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									|text=Śikṣāsamuccaya - Chapter 19&lt;br /&gt;
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	|header=Explore the Śikṣāsamuccaya&lt;br /&gt;
	|offset=col-md-4 p-0 order-md-last&lt;br /&gt;
	|text=A new, interactive way to navigate the text via its outline and related themes and chapters. Click on the Miro Mindmaps here. Use two fingers to move the cursor and to zoom in and out.&lt;br /&gt;
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			|header=Śikṣāsamuccaya Outline &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&#039;&#039;Miro Mindmap&#039;&#039;&amp;lt;/small&amp;gt;&lt;br /&gt;
			|text=Śāntideva&#039;s second and only other known text, &amp;quot;A Compendium of Training,&amp;quot; is like a companion to the Bodhicaryāvatāra and deals extensively with the motivation and practice of the bodhisattva. {{lorem}}&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Author&amp;quot;&amp;gt;Part 2: About the Author&amp;lt;/h2&amp;gt;&lt;br /&gt;
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    |header=Śāntideva&#039;s Life and Works&lt;br /&gt;
	|text=Explore Śāntideva&#039;s life stories and his historical context. What do we know about the life of Śāntideva? What kind of world did he live in? How did his works become so influential? And why do his works continue to inspire generations of practitioners and scholars? This section provides a brief overview of Śāntideva&#039;s cultural milieu and the influence his writings have had in India and beyond.&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Text_Significance_and_Reception&amp;quot;&amp;gt;Part 3: Text Significance and Reception&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|header=Śāntideva&#039;s Works in India and Beyond&lt;br /&gt;
	|text=In this section, we take a deeper look at the textual history of Śāntideva&#039;s works in India and beyond through their multiple recensions and translations, and we learn more about how they significant these works became for Buddhist communities across Asia.&lt;br /&gt;
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			|text=This article provides a comprehensive overview of the &#039;&#039;Śikṣāsamuccaya&#039;&#039; &#039;s origins, spread, and influence. It traces the text&#039;s composition in 8th century India, its early translations into Tibetan and Chinese, and subsequent transmission through various Buddhist lineages. &lt;br /&gt;
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			|page=Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039;&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Resources &amp;amp; References&amp;quot;&amp;gt;Part 6: Resources &amp;amp; References for Further Exploration&amp;lt;/h2&amp;gt;&lt;br /&gt;
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		&amp;lt;div class=&amp;quot;text-article&amp;quot;&amp;gt;&amp;lt;big&amp;gt;NEW LANDING PAGE WITH NEW SIMPLE DESCRIPTION HERE&amp;lt;/big&amp;gt;&lt;br /&gt;
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The Śikṣāsamuccaya (Compendium of Training) stands as one of eighth-century master Śāntideva&#039;s most substantial contributions to Mahāyāna literature, offering both practitioners and scholars a comprehensive anthology of bodhisattva training. Structured around twenty-seven root verses (&#039;&#039;kārikā&#039;&#039;) that outline core aspects of the bodhisattva path—including the cultivation of bodhicitta, the six perfections, devotional practices, and the realization of emptiness—the text functions as both a systematic guide to spiritual development and a rich repository of scriptural wisdom. What makes this work particularly valuable is Śāntideva&#039;s masterful integration of his own penetrating commentary with extensive quotations from ninety-seven Mahāyāna sūtras, many of which survive only in this collection, making it an indispensable source for understanding both the practical dimensions of eighth-century Indian Buddhist monasticism and the broader textual landscape of classical Mahāyāna thought. The &#039;&#039;Śikṣāsamuccaya&#039;&#039; and its verse summary, &#039;&#039;Śikṣāsamuccayakārikā&#039;&#039;, were in circulation by the end of the eighth century, as evidenced by their translation into Tibetan by Yeshe De and his collaborators around the turn of the ninth century, and it was included in the Denkarma Catalog. The &#039;&#039;Śikṣāsamuccaya&#039;&#039; became a foundational resource for Tibetan Buddhist scholarship, with its carefully curated passages providing generations of practitioners with key selections drawn from &amp;quot;the vast ocean of the Buddha&#039;s teachings&amp;quot; for their practical relevance, philosophical depth, and spiritual beauty.&amp;lt;ref&amp;gt;Sources:&amp;lt;br&amp;gt;1. Karma Phuntsho, [[Articles/The Textual History and Reception of Śāntideva&#039;s Śikṣāsamuccaya|The Textual History and Reception of Śāntideva&#039;s Śikṣāsamuccaya]], 2025.&amp;lt;br&amp;gt;2. &amp;quot;Śikṣāsamuccaya.&amp;quot; In &#039;&#039;The Princeton Dictionary of Buddhism&#039;&#039;, page 821, Princeton University Press, 2014.&amp;lt;br&amp;gt;3. Charles Goodman, &#039;&#039;The Training Anthology of Santideva: A Translation of the Siksa-samuccaya&#039;&#039;, 2016.&amp;lt;/ref&amp;gt;&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
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=== Read the Text ===&lt;br /&gt;
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		|header=शिक्षासमुच्चय &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&#039;&#039;Śikṣāsamuccaya&#039;&#039;&amp;lt;/small&amp;gt;&lt;br /&gt;
		|text=See the library entry for the text here with detailed scholarly information and metadata.&lt;br /&gt;
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		|page=Texts/Śikṣāsamuccaya&lt;br /&gt;
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=== Resources ===&lt;br /&gt;
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		|header=Source Texts&lt;br /&gt;
		|page=Study/Śikṣāsamuccaya: Source Texts&lt;br /&gt;
		|text=Short introduction to the textual environment of the Śikṣāsamuccaya as a work that is available in various Buddhist canonical languages.&lt;br /&gt;
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		|header=Canonical Sources&lt;br /&gt;
		|page=Study/Śikṣāsamuccaya: Canonical Sources&lt;br /&gt;
		|text=Short introduction to the texts cited or referred to in the Śikṣāsamuccaya.&lt;br /&gt;
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	}}&lt;br /&gt;
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		|header=Translations&lt;br /&gt;
		|page=Study/Śikṣāsamuccaya: Translations&lt;br /&gt;
		|text=Short introduction to the various available translations of the Śikṣāsamuccaya.&lt;br /&gt;
		|label=Resources&lt;br /&gt;
	}}&lt;br /&gt;
	{{Tile&lt;br /&gt;
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		|header=Textual History and Reception of the Śikṣāsamuccaya&lt;br /&gt;
		|page=Study/The_Textual_History_and_Reception_of_Śāntideva%27s_Śikṣāsamuccaya&lt;br /&gt;
		|text=This article by Karma Phuntsho provides a comprehensive overview of the Śikṣāsamuccaya&#039;s origins, spread, and influence.&lt;br /&gt;
		|label=Resources&lt;br /&gt;
	}}&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94724</id>
		<title>Bodhicaryāvatāra</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94724"/>
		<updated>2025-09-05T17:20:24Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;{{EditorialContent&lt;br /&gt;
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	    |caption=&amp;lt;center&amp;gt;[[People/Śāntideva|Śāntideva]]&amp;lt;/center&amp;gt;&lt;br /&gt;
		|page=Texts/Bodhicaryāvatāra&lt;br /&gt;
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		|dashboardText=On this page you will find everything about Śāntideva&#039;s famous text, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). The information below explores the text&#039;s various titles and versions, its complex authorship and historical context, its profound influence on Indian and Tibetan Buddhist traditions, its central role in systematizing the cultivation of bodhicitta, and essential resources for further study and practice.&lt;br /&gt;
&lt;br /&gt;
		From here you can read the text in [[Texts/Bodhicaryāvatāra/Chapter_1|English]], [[Texts/Bodhicaryāvatāra/Verses|Tibetan]], [[Books/Bodhicaryâvatâra:_La_marche_vers_l&#039;éveil_(2007)/Bilingual|French]], Spanish, or Sanskrit. You can compare commentaries from different traditions on each verse or you can listen to the verses chanted or watch videos of Buddhist teachers or scholars talking about the text and its meaning. &lt;br /&gt;
&lt;br /&gt;
This comprehensive resource serves scholars, practitioners, and curious readers alike, offering both academic depth and practical guidance for engaging with one of Buddhism&#039;s most cherished texts. The page brings together centuries of commentary, translation, and scholarly research to provide a comprehensive digital resource for studying and practicing the Bodhicaryāvatāra.&lt;br /&gt;
&lt;br /&gt;
		&amp;lt;!--You can also &#039;&#039;&#039;[[Books/The_Nectar_of_Manjushri%27s_Speech/Sabche|read the traditional Tibetan outline (sabche) from Kunzang Palden here]]&#039;&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
		&#039;&#039;&#039;&amp;lt;big&amp;gt;You can navigate to each chapter page here or scroll down for other ways of interacting with the text:&amp;lt;/big&amp;gt;&#039;&#039;&#039;&lt;br /&gt;
		{{{!}}&lt;br /&gt;
		{{!}}  [[Texts/Bodhicaryāvatāra/Chapter_1|Chapter 1: The Excellence of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_6|Chapter 6: Patience]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_2|Chapter 2: Confession]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_7|Chapter 7: Diligence]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_3|Chapter 3: Taking Hold of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_8|Chapter 8: Meditative Concentration]]  &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_4|Chapter 4: Carefulness]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_9|Chapter 9: Wisdom]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_5|Chapter 5: Vigilant Introspection]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_10|Chapter 10: Dedication]]  &lt;br /&gt;
		{{!}}}--&amp;gt;&lt;br /&gt;
&lt;br /&gt;
		|introduction=Śāntideva&#039;s &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039; for short) is a masterwork of world literature and an example of wisdom and compassion in action, lighting the way to Buddhahood for the sake of all beings. Written down in ancient India in the Sanskrit language, it became popular in Tibetan translation and made its way into modern languages in the 19th and 20th centuries. It remains one of the favorite books of many leading Buddhist students, teachers, and writers today.&lt;br /&gt;
		|FeaturedYoutubeID=&lt;br /&gt;
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			|header=&amp;lt;div class=&amp;quot;clipped-2-lines text-110 line16&amp;quot;&amp;gt;བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ།&amp;lt;/div&amp;gt;&lt;br /&gt;
					&amp;lt;div class=&amp;quot;clipped-1-line&amp;quot;&amp;gt;Full Text in Tibetan, Sanskrit, English, and French&amp;lt;/div&amp;gt;&lt;br /&gt;
			|text=The Way of the Bodhisattva&lt;br /&gt;
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			|header=Bodhicaryāvatāra Verses&lt;br /&gt;
			|text=All verses in bilingual presentation.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
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			|header=Bodhicaryāvatāra Chapter One&lt;br /&gt;
			|text=Chapter one in bilingual presentation.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Chapter_1&lt;br /&gt;
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			|header=MultiVerse 1.1&lt;br /&gt;
			|text=Access the individual verse pages with translations and commentaries.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Verses/1.1&lt;br /&gt;
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				|sources=001-Tsadra-BCA-Root-Padmakara;005-Tsadra-BCA-Root-Dunhuang&lt;br /&gt;
			}}&amp;lt;/span&amp;gt;&lt;br /&gt;
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|main-text=&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Text&amp;quot;&amp;gt;Part 1: About the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{Panel&lt;br /&gt;
	|bg-image=File:Nalanda-1.jpg&lt;br /&gt;
	|bg-size=cover&lt;br /&gt;
	|header=Śāntideva&#039;s Works in India and Beyond&lt;br /&gt;
	|text=This section examines the textual history of Śāntideva&#039;s works through their recensions and translations, exploring their significance for Buddhist communities across Asia.&lt;br /&gt;
	|text-cols=col-md-5 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
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	    }}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
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			|text=Examines the transmission and manuscript history of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Textual History of the Bodhicaryāvatāra&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
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			|text=Traces the &amp;lt;em&amp;gt;Bodhicaryāvatāra&amp;lt;/em&amp;gt;&#039;s journey from Mongolian translations to Western academia.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Later editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
			|header=Later Editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
		}}&amp;lt;!--{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This article provides a comprehensive overview of the &#039;&#039;Śikṣāsamuccaya&#039;&#039; &#039;s origins, spread, and influence. It traces the text&#039;s composition in 8th century India, its early translations into Tibetan and Chinese, and subsequent transmission through various Buddhist lineages. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039;&lt;br /&gt;
		}}--&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
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&lt;br /&gt;
&amp;lt;div class=&amp;quot;mx-0 my-5 rounded-lg offwhite-bg tsdwiki-depth-1 overflow-hidden&amp;quot;&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;p-3 p-md-4 p-lg-5&amp;quot;&amp;gt;&lt;br /&gt;
		&amp;lt;h2 class=&amp;quot;pt-0 mt-0&amp;quot;&amp;gt;Overview of Śāntideva&#039;s Bodhicaryāvatāra&amp;lt;/h2&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;text-article mb-5&amp;quot;&amp;gt;		 &lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;&lt;br /&gt;
			&amp;lt;div class=&amp;quot;col-md-6&amp;quot;&amp;gt;&lt;br /&gt;
				&amp;lt;h4&amp;gt;&amp;lt;small&amp;gt;&#039;&#039;In-Depth Chapter Overviews&#039;&#039;&amp;lt;/small&amp;gt;&amp;lt;/h4&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;text-article mb-4&amp;quot;&amp;gt;This comprehensive resource provides a detailed, chapter-by-chapter analysis of Śāntideva&#039;s &#039;&#039;The Way of the Bodhisattva&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039;), one of the most influential texts in Mahāyāna Buddhist literature. Each chapter features scholarly essays that examine Śāntideva&#039;s teachings through the lens of key Buddhist concepts, supported by extensive academic resources, relevant links, and multimedia content. The material is organized according to the traditional Tibetan framework of generating, protecting, and perfecting bodhicitta, offering students a structured approach to understanding this foundational work on the bodhisattva path.&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;div class=&amp;quot;col-md-6&amp;quot;&amp;gt;&lt;br /&gt;
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						|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
						|header=Generating Bodhicitta&lt;br /&gt;
						|text=The opening chapters of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; focus on cultivating bodhicitta. Śāntideva presents this compassionate intention as the essential foundation of the bodhisattva path.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
							&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-Generating&amp;quot;&amp;gt;&lt;br /&gt;
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									|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
									|link=Articles/The_Excellence_and_Benefits_of_Bodhichitta_Overview&lt;br /&gt;
									|text=Chapter 1 - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shakyamuni Buddha with the 35 Buddhas of Confession HAR.jpg&lt;br /&gt;
									|link=Articles/Confession_of_Negativity_Overview&lt;br /&gt;
									|text=Chapter 2 - Confession of Negativity&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Dharma Wheel Alex.png&lt;br /&gt;
									|link=Articles/Taking_Hold_of_Bodhicitta_Overview&lt;br /&gt;
									|text=Chapter 3 - Taking Hold of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
					{{Tile&lt;br /&gt;
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						|header=Protecting Bodhicitta&lt;br /&gt;
						|text=In chapters 4-6, Śāntideva emphasizes that once this awakened heart of bodhicitta is cultivated, it must be protected with the same care one would guard a priceless jewel.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
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									|image=Maitreya Alex.jpg&lt;br /&gt;
									|link=Articles/Conscientiousness_Overview&lt;br /&gt;
									|text=Chapter 4 - Conscientiousness&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shantideva-bust cropped.jpg&lt;br /&gt;
									|link=Articles/Vigilant_Introspection_Overview&lt;br /&gt;
									|text=Chapter 5 - Vigilant Introspection&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Lhasa Flowers Alex.png&lt;br /&gt;
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									|text=Chapter 6 - Patience&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
					{{Tile&lt;br /&gt;
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						|header=Perfecting Bodhicitta&lt;br /&gt;
						|text=These chapters reveal how diligence, meditative concentration, and wisdom work together to transform compassionate intention into the fully realized bodhicitta of a bodhisattva.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
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									|image=Tibetan prostration-tibettravel.org.jpg&lt;br /&gt;
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									|text=Chapter 7 - Diligence&lt;br /&gt;
								}}&lt;br /&gt;
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									|image=Tibetans in Meditation.jpg&lt;br /&gt;
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								}}&lt;br /&gt;
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									|image=Buddha face grid larger Alex.jpg&lt;br /&gt;
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									|text=Chapter 9 - Wisdom&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
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						|header=Dedication&lt;br /&gt;
                        |text=The &#039;&#039;Bodhicaryāvatāra&#039;&#039; ends with a concluding prayer, in which Śāntideva makes a dedication for the benefit of others, for the benefit of oneself, and for the flourishing of the teachings.&lt;br /&gt;
						|label=Chapter Ten&lt;br /&gt;
						|page=Articles/Dedication_Overview&lt;br /&gt;
					}}&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
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	|header=Explore the Bodhicaryāvatāra&lt;br /&gt;
	|offset=col-md-4 p-0 order-md-last&lt;br /&gt;
	|text=A new, interactive way to navigate the text via its outline and related themes and chapters. This visual map allows you to explore the interconnected structure of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; and discover how different concepts and practices relate to one another throughout the work. The interactive format makes it easy to jump between related topics and gain a comprehensive overview of Śāntideva&#039;s systematic approach to the bodhisattva path. &lt;br /&gt;
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			|wrapper-classes=col-md-12 mb-3 mb-md-0&lt;br /&gt;
			|image=Miro-bca-mindmap-screenshot.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Outline &lt;br /&gt;
			|text=Navigate Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;. Click on the Miro Mindmaps here. Use two fingers or your mouse to move the cursor and to zoom in and out.&lt;br /&gt;
			|label=&amp;lt;span class=&amp;quot;float-right&amp;quot;&amp;gt;[[File:Miro.webp|x20px|class=align-bottom|]] Miro Mindmap&amp;lt;/span&amp;gt;&lt;br /&gt;
			|ext-link=https://miro.com/app/live-embed/uXjVIoyjUkM=/?embedMode=view_only_without_ui&amp;amp;moveToViewport=-12430,13806,3070,1702&amp;amp;embedId=415674802085&amp;amp;embedAutoplay=true&lt;br /&gt;
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		}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Author&amp;quot;&amp;gt;Part 2: About the Author&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|bg-image=File:Bu su ku.jpg&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
    |header=Śāntideva&#039;s Life and Works&lt;br /&gt;
	|text=Explore Śāntideva&#039;s life stories and his historical context. What do we know about the life of Śāntideva? What kind of world did he live in? How did his works become so influential? And why do his works continue to inspire generations of practitioners and scholars? This section provides a brief overview of Śāntideva&#039;s cultural milieu and the influence his writings have had in India and beyond.&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;row my-4 pt-3 tsdwiki-border-tb-redfade justify-content-center&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
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		|label=Explore&lt;br /&gt;
		|page=Explore/Śāntideva&#039;s Life and Cultural World&lt;br /&gt;
	}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Text_Significance_and_Reception&amp;quot;&amp;gt;Part 3: Text Significance and Reception&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
    |header=Keeping the Flame of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; Alive: From 9th-Century India to 19th-Century Tibet&lt;br /&gt;
	|text=Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; gave rise to a vibrant commentarial tradition in India and Tibet. In this section, we will learn more about 10 centuries of teachings focusing on teachings drawn from this text. This section is still being developed. We will keep you posted as we add new materials, articles, and resources. &lt;br /&gt;
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			|text=This short overview gives an account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s history from its origins in India to its transmission in Nepal. It discusses the text&#039;s authorship, traditionally attributed to Śāntideva in 7th century India, and explores various commentaries and abbreviated versions produced by Indian scholars. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in India and Nepal&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This essay offers a comprehensive overview of the Indian commentaries on the Bodhicaryāvatāra (BCA). It details thirteen commentaries composed by Indian authors, highlighting how the BCA was used both as a Mahāyāna practice manual and a debate manual. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Indian Commentarial Tradition (9th-12th c.)&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This essay explores the transmission and influence of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; in China and Mongolia. He examines the Chinese translation of the text during the Sòng dynasty, and highlights the related political context and translation processes. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in China and Central Asia&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This article provides a detailed account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s impact on Tibetan Buddhism.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Transmission of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; in Tibet: An Overview&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This article provides a concise overview of the commentarial tradition surrounding Śāntideva&#039;s Bodhicaryāvatāra in Tibet. It traces the text&#039;s introduction to Tibet in the 8th century, highlighting its rapid translation and subsequent revisions. The study also outlines the development of Tibetan commentaries on the text.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Tibetan Commentarial Tradition: An Overview&lt;br /&gt;
		}}&amp;lt;!--{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Tibetan commentarial tradition (11th-19th c.) &lt;br /&gt;
		}}--&amp;gt;{{Tile&lt;br /&gt;
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			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Tibetan Lineages of Teachers of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Study the Text&amp;quot;&amp;gt;Part 4: Study the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=Mi-pham-rgya-mtsho-rin-po-che-Padmakara.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|thumb-size=1000&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=The Tibetan late 19th-Century Debates on the &amp;lt;em&amp;gt;Bodhicaryāvatāra&amp;lt;/em&amp;gt;&#039;s Wisdom Chapter&lt;br /&gt;
	|text=Learn more about the debates regarding the meaning of the 9th chapter of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;!&amp;lt;br/&amp;gt; This chapter presents the Perfection of Wisdom (prajñāpāramitā) through rigorous philosophical analysis of emptiness (śūnyatā), establishing the ultimate nature of reality within the bodhisattva path. The interpretation of this profound text became the object of 19th-century Tibetan philosophical debates. The controversy began when Mipham Rinpoche of the Nyingma tradition authored his Norbu Ketaka commentary, proposing a synthetic interpretation that harmonized Prasaṅgika and Yogācāra Madhyamaka approaches. This drew strong criticism from Geluk scholars like Drakar Tulku, who defended Tsongkhapa&#039;s stricter Prasaṅgika position, while Pari Rabsel offered nuanced critiques of both interpretations. These exchanges centered on fundamental hermeneutical questions regarding the proper understanding of conventional and ultimate truth, the role of consciousness in perceiving emptiness, and correct Madhyamaka reasoning methods. The debates reflect broader tensions between Tibetan Buddhist schools regarding philosophical methodology and interpretative approaches, while illuminating crucial issues in Buddhist soteriology about how philosophical understanding relates to direct meditative realization. &lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-5&amp;quot;&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
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			|header=The Ninth Chapter&lt;br /&gt;
			|image=Paltrul (R. Beer) large.jpg&lt;br /&gt;
			|text=Go to the landing page / hub page for the 9th chapter content and the debates about it.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Ninth Chapter&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
	|header=The Way of the Bodhisattva Illuminated: Narrative Commentaries and Recitation Guide&lt;br /&gt;
	|text=This collection presents Buddhist narratives illustrating key verses of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). These instructive tales feature kings, merchants, animals, and divine beings to illuminate the bodhisattva path and to explain the transformative power of bodhicitta, the superiority of spiritual wealth over material possessions, and how bodhisattvas transform adversity into opportunity for spiritual development. This section offers three complementary resources for deepening your engagement with Śāntideva&#039;s teachings: narrative tales that bring the verses to life, detailed commentary that explains their meaning, and guidance for incorporating the text into recitation practice.&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-4&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4 mw-customtoggle-tales w-100&lt;br /&gt;
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		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Tales of Engaging the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-tales&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4 mw-customtoggle-narrative w-100&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Narrative Commentary on the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-narrative&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Ten|text=Chapter Ten}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
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		|min-height=156px&lt;br /&gt;
		|image=Shantideva (floating).jpg&lt;br /&gt;
		|header=Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
		|text=A Method for Reciting the Text &#039;&#039;Engaging in Bodhisattva Conducts: A Stream of Blessings&#039;&#039;, by Dam tshig rdo rje (Mkhan po chos rje)&lt;br /&gt;
		|label=Guide&lt;br /&gt;
		|page=Practice/Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
	}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
}}&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Practice the Text&amp;quot;&amp;gt;Part 5: Practice the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
    |header=The &#039;&#039;Sgom Lugs&#039;&#039; Tradition&lt;br /&gt;
	|text=The &#039;&#039;sgom lugs&#039;&#039; (meditation tradition) was a significant contemplative tradition in Tibetan Buddhism that developed a unique approach to studying and practicing the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, Śāntideva&#039;s classic eighth-century text on the bodhisattva path.&lt;br /&gt;
The &#039;&#039;sgom lugs&#039;&#039; approach emphasized the meditative implementation of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; rather than purely scholastic analysis. Its practitioners were known for integrating the text&#039;s teachings—particularly on &#039;&#039;bodhicitta&#039;&#039; (awakened mind), &#039;&#039;śamatha&#039;&#039; (calm abiding), and &#039;&#039;vipaśyanā&#039;&#039; (insight meditation)—directly into their contemplative practice.&lt;br /&gt;
This tradition was especially prominent in the 11th-13th centuries during the later spread of Buddhism in Tibet, with notable practitioners in the Kadam and early Kagyu lineages. The &#039;&#039;sgom lugs&#039;&#039; teachers developed distinctive meditation manuals and techniques for embodying the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s core ethical and philosophical principles, especially those found in the patience, meditation, and wisdom chapters.&lt;br /&gt;
What distinguished the &#039;&#039;sgom lugs&#039;&#039; approach was its experiential focus—treating the &#039;&#039;Bodhicaryāvatāra&#039;&#039; not merely as a philosophical text to be analyzed, but as a practical guidebook for transformation through meditation and daily application.&lt;br /&gt;
This section traces the development of this tradition and the lives and works of the prominent teachers who upheld it.&lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;my-5 text-60&amp;quot;&amp;gt;&lt;br /&gt;
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				|page=Articles/The_Bodhicaryāvatāra_Piṇḍārthas_of_Suvarṇadvīpa_Dharmakīrti:_Foundations_of_a_Meditation_Tradition&lt;br /&gt;
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				|page=Articles/From_the_Profound_View_of_the_Ultimate_to_Everyday_Practice:_Tokme_Zangpo%27s_Integration_of_Śāntideva%27s_Teachings_into_Mind_Training&lt;br /&gt;
			}}&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row justify-content-center&amp;quot;&amp;gt;&lt;br /&gt;
			{{PersonBadge|Rong ston shes bya kun rig&lt;br /&gt;
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				|page=Articles/Living_Bodhicitta:_Khunu_Lama%27s_Transmission_of_the_Bodhicaryāvatāra&lt;br /&gt;
			}}&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|header=Living Traditions of Practice &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&amp;lt;em&amp;gt;Patrul Rinpoche&amp;lt;/em&amp;gt;&amp;lt;/small&amp;gt;&lt;br /&gt;
	|text=Patrul Rinpoche (1808-1887) revolutionized how Śāntideva&#039;s Bodhicaryāvatāra was taught and practiced in Tibet. His accessible teaching style transformed this profound Buddhist text from an elite monastic study into a practical guide that ordinary practitioners could understand and apply on the bodhisattva path. &lt;br /&gt;
&lt;br /&gt;
	|text-cols=col-md-6 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
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	|offset-content=&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;{{MiniTile&lt;br /&gt;
			|text=A Short Account of Patrul Rinpoche&#039;s Life &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/A Short Account of Patrul Rinpoche&#039;s Life&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Way of Teaching the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Tradition &lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=The Lineage Prayer &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Lineage Prayer&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Practice Instructions &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Practice Instructions&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche and the Dissemination of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul and the Dissemination of the Bodhi(sattva)caryāvatāra&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Two Commentaries by Patrul Rinpoche&#039;s Disciples &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Two commentaries by Patrul Rinpoche&#039;s Disciples&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
        }}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
	|bottom-content=&amp;lt;div class=&amp;quot;d-none d-md-block col-12 order-4&amp;quot;&amp;gt;&amp;lt;div class=&amp;quot;py-1&amp;quot;&amp;gt;&amp;lt;/div&amp;gt;&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Resources &amp;amp; References&amp;quot;&amp;gt;Part 6: Resources &amp;amp; References for Further Exploration&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
	|header=The Literature (&#039;&#039;Primary and Secondary sources&#039;&#039;)&lt;br /&gt;
	|text=The resources listed below have been tagged to show relationships between classical works and library items (i.e., recensions, translations, scholarship).&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row m-0 pt-3 pb-5&amp;quot;&amp;gt;&lt;br /&gt;
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			|header=Bodhicaryāvatāra&lt;br /&gt;
			|text=Delve deeper into Śāntideva&#039;s main work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
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				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-bodhicarya&amp;quot;&amp;gt;&lt;br /&gt;
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						|link=Study/Bodhicaryāvatāra: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Source Language)&lt;br /&gt;
						|text=Translations (by source language)&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Target Language)&lt;br /&gt;
						|text=Translations (by target language)&lt;br /&gt;
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			|header=Commentaries on Bodhicaryāvatāra&lt;br /&gt;
			|text=Discover the great commentarial tradition based on Śāntideva&#039;s work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
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						|link=Study/Bodhicaryāvatāra: Commentaries (original texts)&lt;br /&gt;
						|text=Commentaries (Original Texts)&lt;br /&gt;
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						|link=Study/Bodhicaryāvatāra: Commentaries (scholarship)&lt;br /&gt;
						|text=Commentaries (Scholarship)&lt;br /&gt;
					}}&lt;br /&gt;
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						|link=Study/Bodhicaryāvatāra: Translations of Commentaries&lt;br /&gt;
						|text=Translations of Commentaries&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Contemporary Commentaries&lt;br /&gt;
						|text=Contemporary Commentaries&lt;br /&gt;
					}}&lt;br /&gt;
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				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
		&amp;lt;!--{{Tile&lt;br /&gt;
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			|header=Śikṣāsamuccaya&lt;br /&gt;
			|text=Know more about Śāntideva&#039;s Compendium of Training&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
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				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-siksa&amp;quot;&amp;gt;&lt;br /&gt;
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						|link=Study/Śikṣāsamuccaya: Source Texts&lt;br /&gt;
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						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Translations&lt;br /&gt;
						|text=Translations&lt;br /&gt;
					}}&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}--&amp;gt;&lt;br /&gt;
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			|header=Additional Resources&lt;br /&gt;
			|text= Look into discussions on the art of translation and explore resources compiled by scholars &lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-resources&amp;quot;&amp;gt;&lt;br /&gt;
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						|link=Study/Bibliographies&lt;br /&gt;
						|text=Bibliographies&lt;br /&gt;
					}}&lt;br /&gt;
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				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;!--&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot;&amp;gt;Versions&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;The Historical Evolution of Multiple Text Versions&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Bodhicaryāvatāra exists in several distinct versions that reflect different stages in its historical development and transmission across Buddhist cultures. The earliest extant version appears in ninth to eleventh-century Dunhuang manuscripts, attributed to Akṣayamati (a name associated with Śāntideva), containing only nine chapters and 702.5 verses with a more individualized focus using first-person pronouns. Over time, the text expanded significantly—the canonical Sanskrit versions contain 912-913 verses across ten chapters, with substantial additions including seventy verses in the Wisdom chapter specifically added to refute non-Buddhist philosophical positions. This textual growth reflects the work&#039;s evolution from a more personal spiritual manual to a comprehensive doctrinal treatise that systematically addresses philosophical opponents while maintaining its practical guidance for bodhisattva practice.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Multiple Tibetan Translations from Different Sanskrit Sources&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Tibetan Buddhist tradition preserves multiple translations of the Bodhicaryāvatāra that were produced at different historical periods using varying Sanskrit manuscripts as source texts (Vorlage). The first Tibetan translation was completed by Kawa Paltsek during the early diffusion period, based on a Kashmir or Eastern Indian manuscript. This was followed by a second translation 150 years later by Rinchen Zangpo and Śākya Lodro, and then a third translation by the Nepalese scholar Sumatikīrti and translator Ngok Loden Sherab, both of which utilized Sanskrit manuscripts from Madhyadeśa (central India). The prominent historian Tāranātha documented three major Sanskrit recensions: the Kashmiri version with over 1,000 verses including Śāntideva&#039;s own praise verses, the Eastern Indian version with 700 verses that lacked certain devotional elements, and the Madhyadeśa version with 1,000 verses that likely served as the basis for the canonical Tibetan translation.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Ongoing Scholarly Revisions and Textual Refinement&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
Even after the establishment of these major translations, Tibetan scholars continued to refine and correct the text through careful comparison with available Sanskrit sources and Indian commentaries. The scholar Sazang Mati Panchen (1294-1376) made significant corrections to the canonical version by consulting multiple Indian texts and commentaries, while Ngakgi Wangpo produced an entirely new bilingual edition after comparing three authentic Sanskrit manuscripts. The great scholar Butön noted discrepancies between existing Tibetan translations and the Sanskrit manuscripts in his possession, leading him to make selective corrections where the meaning was significantly affected. &amp;lt;br&amp;gt;&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;The Multiple and Diverse Translations of the Source Text into Chinese&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Chinese tradition presents perhaps the most complex situation. The text was translated multiple times, but most significantly as the Putixing jing (菩提行經) by Tianxizai in the 10th-11th centuries. The Chinese versions often show substantial divergences from both Sanskrit recensions, including different verse arrangements and some unique passages. Some scholars have suggested these differences may preserve very early readings, while others argue they represent adaptations for Chinese audiences or confusion in the translation process.&amp;lt;br&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== A Classic of World Literature ==&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;text-article&amp;quot;&amp;gt;&lt;br /&gt;
	Like all classics, the Bodhicharyavatara is many things to many readers. It has been described as a philosophical poem, a meditation manual, an inner dialogue, a code of ethical conduct, and a devotional hymn. It is all these, and more. Above all, it is, in Pema Chödrön’s words, “the essential guidebook for fledgling bodhisattvas,” providing a multitude of ways in which one can spur oneself to arouse, act upon, and perfect the central mind-state of the Mahayana practitioner: bodhichitta, which in its conventional sense is the commitment to gain enlightenment for the sake of all beings, and in its ultimate sense is the transcendent insight into emptiness that is necessary if enlightenment is to be won. To the degree that the bodhisattva is the central ideal of Mahayana, the Bodhicharyavatara’s imaginative and inspiring presentation of the bodhisattva path has insured its wide and appreciative readership.&lt;br /&gt;
			&amp;lt;small&amp;gt;([https://www.lionsroar.com/no-time-to-lose-2/ Source: Roger Jackson, Review of No Time to Lose, by Pema Chodron], [https://www.shambhala.com/no-time-to-lose-1966.html Shambhala, 2007].)&amp;lt;/small&amp;gt;&amp;lt;br&amp;gt; &lt;br /&gt;
&lt;br /&gt;
			{{InlineImage&lt;br /&gt;
				|float=right&lt;br /&gt;
				|img=Shantideva Tsemrinpoche.jpg&lt;br /&gt;
				|width=300px&lt;br /&gt;
				|caption=[[Śāntideva]] &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;ཞི་བ་ལྷ་&amp;lt;/small&amp;gt;&lt;br /&gt;
			}}&lt;br /&gt;
			&amp;lt;big&amp;gt;&#039;&#039;&#039;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses|The Way of the Bodhisattva]]&#039;&#039;&#039;&#039;&#039;&amp;lt;/big&amp;gt; is a ten-chapter guide to cultivating the mind of enlightenment and to generating the qualities of compassion, introspection, generosity, patience, and so on. A text of late Indian Buddhism written in Sanskrit by the monk Śāntideva in the early 8th century, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; or &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039;, commonly referred to as &#039;&#039;The Way of the Bodhisattva&#039;&#039; in English, or more literally, &amp;quot;Introduction to the Bodhisattva Practice,&amp;quot; is regarded as one of the great masterpieces of written Buddhist teaching. As such, it has become a part of world literature and is read in many languages by people of all traditions. Presented as a personal reflection on the bodhisattva path, Śāntideva focuses on the concept of &#039;&#039;bodhicitta&#039;&#039;, the bodhisattva&#039;s aspiration for enlightenment, and the main practices of a bodhisattva. Treasured by Buddhists of all traditions, &#039;&#039;The Way of the Bodhisattva&#039;&#039; has been commented on by many of the greatest Buddhist teachers through the ages and translated into modern languages hundreds of times, some of which you can read here. The later text in 10 chapters and [[Texts/Bodhicaryāvatāra/Verses|~913 verses]] is the main text we present here, but also available is the earlier [[Books/Bodhisattvacaryāvatāra:_Entering_the_Way_of_the_Bodhisattvas_(2022,_Khenpo_Gawang_and_Wiener)/Bilingual|Dunhuang text in 9 chapters]] and ~700 verses.&lt;br /&gt;
&lt;br /&gt;
			{{QuoteCite&lt;br /&gt;
				|quote-text=As long as space endures,&lt;br /&gt;
As long as there are beings to be found,&lt;br /&gt;
May I continue likewise to remain&lt;br /&gt;
To drive away the sorrows of the world. &lt;br /&gt;
&amp;lt;div class=&amp;quot;text-80&amp;quot;&amp;gt;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses/10.55|Verse 10.55]]&#039;&#039;&amp;lt;/div&amp;gt;&lt;br /&gt;
			}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
== Chapter Summaries ==&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;row font-serif mx-n2 mx-md-n3&amp;quot;&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Generating Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=The Excellence and Benefits of Bodhicitta&lt;br /&gt;
		|text=In chapter 1 of the Bodhicaryāvatāra, Śāntideva describes the excellence and benefits of bodhicitta, the mind that wishes to attain enlightenment for the benefit of all sentient beings, in order to inspire us to take up the path of the bodhisattva.&lt;br /&gt;
		|label=Chapter One&lt;br /&gt;
		|page=Chapter One - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Confession of Negativity&lt;br /&gt;
		|label=Chapter Two&lt;br /&gt;
		|page=Chapter Two - Confession of Negativity_Overview&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Taking Hold of Bodhicitta&lt;br /&gt;
		|label=Chapter Three&lt;br /&gt;
		|page=Chapter Three - Taking Hold of Bodhicitta&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Protecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Conscientiousness&lt;br /&gt;
		|label=Chapter Four&lt;br /&gt;
		|page=Chapter Four - Conscientiousness&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Vigilant Introspection&lt;br /&gt;
		|label=Chapter Five&lt;br /&gt;
		|page=Chapter Five - Vigilant Introspection&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Patience&lt;br /&gt;
		|label=Chapter Six&lt;br /&gt;
		|page=Chapter Six - Patience&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Perfecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
	{{Tile&lt;br /&gt;
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		|header=Diligence&lt;br /&gt;
		|label=Chapter Seven&lt;br /&gt;
		|page=Chapter_Seven_Diligence_Overview&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Meditative Concentration&lt;br /&gt;
		|label=Chapter Eight&lt;br /&gt;
		|page=Chapter Eight - Meditative Concentration_Overview&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Wisdom&lt;br /&gt;
		|label=Chapter Nine&lt;br /&gt;
		|page=Chapter Nine - Wisdom&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Dedication of Merit&amp;lt;/div&amp;gt;&lt;br /&gt;
	{{Tile&lt;br /&gt;
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		|header=Dedication&lt;br /&gt;
		|label=Chapter Ten&lt;br /&gt;
		|page=Chapter Ten - Dedication_Overview&lt;br /&gt;
	}}&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== [[Study/The_Ninth_Chapter|Chapter 9: Wisdom]] ==&lt;br /&gt;
{{PullBcaVerses|9.1}}&lt;br /&gt;
The “[[Study/The_Ninth_Chapter|Wisdom Chapter]]” is Shāntideva’s exposition of the perfection of wisdom in terms of Madhyamaka, the view of the Middle Way, considered to express the essence of the wisdom teachings of the Prajñāpāramitā sūtras, which are themselves the very heart of Mahāyāna Buddhism. This chapter is long and complex and was clearly important to the author and the many hundreds of commentators that came after, as it is the source of vigorous debate over the past centuries and the subject of a great deal of publications and continued teaching and debate up to today. This website presents a great deal of detail about this content for those students wishing to delve into it. The reason for this is that &#039;&#039;Wisdom,&#039;&#039; is not merely foundational to Buddhist practice, but also the final necessary antidote, which leads to Buddhahood. &lt;br /&gt;
:&amp;quot;The major obstacles to the attainment of full spiritual awakening are the cognitive obscurations. Ultimate wisdom is their direct antidote.&amp;quot; (Source:[[Transcendent Wisdom]], page 16)&lt;br /&gt;
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	|title=[[Study/The_Ninth_Chapter|The landing page for all the material related to the Ninth Chapter on Wisdom can be found here.]]&lt;br /&gt;
	|text=[[Study/The_Ninth_Chapter|To the debates! The ninth chapter on wisdom sparked centuries of debate within Tibetan Buddhism. Learn more here.]]&lt;br /&gt;
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== Practice the Text ==&lt;br /&gt;
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	|header=Bodhicitta in Practice&lt;br /&gt;
	|text=Read through a detailed introduction to the practices associated with Bodhicitta here.&lt;br /&gt;
	|label=Guide&lt;br /&gt;
	|page=Practice/Bodhicitta in Practice&lt;br /&gt;
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&#039;&#039;&#039;Delve deeper here with more resources for your practice.&#039;&#039;&#039;&lt;br /&gt;
:&#039;&#039;&#039;Click on the above link to view the practice section of this website, focused on &amp;quot;Bodhicitta&amp;quot; more generally. In terms of focusing in on the practices associated with the Bodhicaryāvatāra text itself, please see the following:&#039;&#039;&#039; &lt;br /&gt;
*&#039;&#039;&#039;PLEASE CHECK: DO WE HAVE A MORE SPECIFIC PRACTICE PAGE FOR BCA FOR PRACTITIONER AUDIENCES?&#039;&#039;&#039; &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Tradition|Patrul Rinpoche&#039;s Tradition]]: Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra. &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Practice_Instructions|Patrul Rinpoche&#039;s Practice Instructions]]: The Brightly Shining Sun: A Step-by-Step Guide to Meditating on the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey&lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Lineage_Prayer|Prayer to the Lineage of the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey]]&lt;br /&gt;
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== People ==&lt;br /&gt;
* [[People/Śāntideva|Śāntideva]] (late 7th to mid-8th century CE) - The author of the &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; and the &#039;&#039;Śikṣāsamuccaya&#039;&#039;. &lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; [[Explore/Śāntideva&#039;s_Works|Śāntideva&#039;s Works]]&lt;br /&gt;
* [[People/Prajñākaramati|Prajñākaramati]] (950 - 1030) - The 11th-century Indian scholar who wrote the most influential commentary on the text, the &#039;&#039;[[Texts/Bodhisattvacaryāvatāraprajñāparicchedapariṇamana-pañjikā|Bodhisattvacaryavatara-panjika]]&#039;&#039;. His detailed explanations shaped how the work has been understood and taught for nearly a thousand years, making his commentary essential for serious study of the text.&lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; Kate Crosby and Andrew Skilton&#039;s translation (1995) of &amp;quot;The Bodhicaryāvatāra&amp;quot; includes scholarly apparatus that references Prajñākaramati&#039;s commentary extensively.&lt;br /&gt;
** [[Louis de la Vallée Poussin (1901-1914) work]] remains an important foundational piece of scholarship on Prajñākaramati&#039;s commentary. &lt;br /&gt;
**Also see [[Dissertations/A_Study_of_the_Wisdom_Chapter_(Prajñāpāramitā_Pariccheda)_of_the_Bodhicaryāvatārapañjikā_of_Prajñākaramati|Oldmeadow, Peter R. &amp;quot;A Study of the Wisdom Chapter (Prajñāpāramitā Pariccheda) of the Bodhicaryāvatārapañjikā of Prajñākaramati.&amp;quot;]] PhD diss., Australian National University, 1994. https://openresearch-repository.anu.edu.au/handle/1885/110199.&lt;br /&gt;
* [[People/Atiśa|Atiśa Dīpaṃkara]] (982-1054) - The Bengali master who helped transmit the text to Tibet and incorporated its teachings into his influential &#039;&#039;[[Lamp for the Path to Enlightenment]]&#039;&#039;. He was instrumental in establishing the bodhisattva ideal in Tibetan Buddhism.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Atiśa Dīpaṃkara Śrījñāna&#039;s Teaching on the Bodhisattvacaryāvatāra]]. &lt;br /&gt;
* [[Tsongkhapa]] (1357 - 1419) - The 14th-century founder of the Gelug school who extensively quoted and taught from the &#039;&#039;Bodhisattvacaryavatara&#039;&#039; in his major works, particularly the Lamrim Chenmo. His interpretations became foundational for one of Tibet&#039;s largest Buddhist schools.&lt;br /&gt;
**&#039;&#039;&#039;[https://www.youtube.com/watch?v=m6o9FlX2vyc Watch the Dalai Lama teaching]&#039;&#039;&#039; &#039;&#039;The Great Treatise on the Stages of the Path to Enlightenment&#039;&#039; (Lamrim Chenmo), in which he mentions Tsongkhapa and Śāntideva&#039;s Way of the Bodhisattva. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Books/Steps_on_the_Path_to_Enlightenment,_Vol._3|Geshe Lhundub Sopa&#039;s &amp;quot;Steps on the Path to Enlightenment&amp;quot; Volume 3]] covers &amp;quot;The Way of the Bodhisattva&amp;quot; where &amp;quot;readers are acquainted with the bodhisattva&#039;s path and the altruistic desire to make service to others the driving force of spiritual development&amp;quot;. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Tsong kha pa on Śāntideva&#039;s Way of the Bodhisattva]] (COMING SOON) &lt;br /&gt;
* [[People/Khu_nu_bla_ma_bstan_&#039;dzin_rgyal_mtshan|Khunu Lama]] and His Holiness the [[14th Dalai Lama]] (1935- ) - Khunu Lama Tenzin Gyaltsen ཁུ་ནུ་བླ་མ་བསྟན་འཛིན་རྒྱལ་མཚན་ (1894/1895 - 1977) passed his understanding of &#039;&#039;The Way of the Bodhisattva&#039;&#039; and the essence of its practice to His Holiness the Dalai Lama, who has gone on to give many teachings and commentaries on the text around the world, doing more than any other person in modern times to make it accessible to modern audiences. His teachings have been published in multiple languages and have introduced millions to Śāntideva&#039;s work.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Living Bodhicitta: Khunu Lama&#039;s Transmission of the Bodhicaryāvatāra]]. &lt;br /&gt;
**&#039;&#039;&#039;STUDY:&#039;&#039;&#039; [[A Precious Lamp in Praise of Bodhicitta]], a text by Khunu Lama, 1981.&lt;br /&gt;
* [[People/Patrul_Rinpoche|Patrul Rinpoche]] (1808 - 1887) - The 19th-century Tibetan master whose commentary &amp;quot;Words of My Perfect Teacher&amp;quot; includes extensive teachings on the Bodhisattvacaryavatara and helped preserve its transmission in the Nyingma tradition during a crucial period. You can read more about his life here: [[Practice/A_Short_Account_of_Patrul_Rinpoche&#039;s_Life|A Short Account of Patrul Rinpoche&#039;s Life]] by Padmakara Translation Group. Or read how Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra here: [[Practice/Patrul_Rinpoche&#039;s_Tradition|Bodhicaryāvatāra: Teaching Methods &amp;amp; Overview, by Alak Zenkar Rinpoche. Translated by Adam Pearcey]].&lt;br /&gt;
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== Further Research ==&lt;br /&gt;
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		|header=Bibliography&lt;br /&gt;
		|text=Selected bibliography of academic and related references on Śāntideva&#039;s life and texts.&lt;br /&gt;
		|label=2735 Resources&lt;br /&gt;
		|page=Bibliography&lt;br /&gt;
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=== Other Resources ===&lt;br /&gt;
* &#039;&#039;&#039;[https://app.shantideva.com/ The Shantideva App]&#039;&#039;&#039; by Christian Steinert with Berzin Archives content. This app displays one verse a day from Shantideva&#039;s text and allows you to read through the entire text in MANY languages. You can choose to see the text in Chinese, English, Tibetan, Sanskrit, Dutch, German, Arabic, etc. And up to three at the same time, per verse. Amazing!  &lt;br /&gt;
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		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94722</id>
		<title>Bodhicaryāvatāra</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94722"/>
		<updated>2025-09-05T17:18:10Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
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		|dashboardText=On this page you will find everything about Śāntideva&#039;s famous text, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). The information below explores the text&#039;s various titles and versions, its complex authorship and historical context, its profound influence on Indian and Tibetan Buddhist traditions, its central role in systematizing the cultivation of bodhicitta, and essential resources for further study and practice.&lt;br /&gt;
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		From here you can read the text in [[Texts/Bodhicaryāvatāra/Chapter_1|English]], [[Texts/Bodhicaryāvatāra/Verses|Tibetan]], [[Books/Bodhicaryâvatâra:_La_marche_vers_l&#039;éveil_(2007)/Bilingual|French]], Spanish, or Sanskrit. You can compare commentaries from different traditions on each verse or you can listen to the verses chanted or watch videos of Buddhist teachers or scholars talking about the text and its meaning. &lt;br /&gt;
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This comprehensive resource serves scholars, practitioners, and curious readers alike, offering both academic depth and practical guidance for engaging with one of Buddhism&#039;s most cherished texts. The page brings together centuries of commentary, translation, and scholarly research to provide a comprehensive digital resource for studying and practicing the Bodhicaryāvatāra.&lt;br /&gt;
&lt;br /&gt;
		&amp;lt;!--You can also &#039;&#039;&#039;[[Books/The_Nectar_of_Manjushri%27s_Speech/Sabche|read the traditional Tibetan outline (sabche) from Kunzang Palden here]]&#039;&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
		&#039;&#039;&#039;&amp;lt;big&amp;gt;You can navigate to each chapter page here or scroll down for other ways of interacting with the text:&amp;lt;/big&amp;gt;&#039;&#039;&#039;&lt;br /&gt;
		{{{!}}&lt;br /&gt;
		{{!}}  [[Texts/Bodhicaryāvatāra/Chapter_1|Chapter 1: The Excellence of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_6|Chapter 6: Patience]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_2|Chapter 2: Confession]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_7|Chapter 7: Diligence]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_3|Chapter 3: Taking Hold of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_8|Chapter 8: Meditative Concentration]]  &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_4|Chapter 4: Carefulness]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_9|Chapter 9: Wisdom]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_5|Chapter 5: Vigilant Introspection]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_10|Chapter 10: Dedication]]  &lt;br /&gt;
		{{!}}}--&amp;gt;&lt;br /&gt;
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		|introduction=Śāntideva&#039;s &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039; for short) is a masterwork of world literature and an example of wisdom and compassion in action, lighting the way to Buddhahood for the sake of all beings. Written down in ancient India in the Sanskrit language, it became popular in Tibetan translation and made its way into modern languages in the 19th and 20th centuries. It remains one of the favorite books of many leading Buddhist students, teachers, and writers today.&lt;br /&gt;
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			|header=&amp;lt;div class=&amp;quot;clipped-2-lines text-110 line16&amp;quot;&amp;gt;བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ།&amp;lt;/div&amp;gt;&lt;br /&gt;
					&amp;lt;div class=&amp;quot;clipped-1-line&amp;quot;&amp;gt;Full Text in Tibetan, Sanskrit, English, and French&amp;lt;/div&amp;gt;&lt;br /&gt;
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			|header=Bodhicaryāvatāra Verses&lt;br /&gt;
			|text=All verses in bilingual presentation.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
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			|header=Bodhicaryāvatāra Chapter One&lt;br /&gt;
			|text=Chapter one in bilingual presentation.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Text&amp;quot;&amp;gt;Part 1: About the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|header=Śāntideva&#039;s Works in India and Beyond&lt;br /&gt;
	|text=This section examines the textual history of Śāntideva&#039;s works through their recensions and translations, exploring their significance for Buddhist communities across Asia.&lt;br /&gt;
	|text-cols=col-md-5 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
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	    }}{{Tile&lt;br /&gt;
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			|text=Examines the transmission and manuscript history of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Textual History of the Bodhicaryāvatāra&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=Traces the &amp;lt;em&amp;gt;Bodhicaryāvatāra&amp;lt;/em&amp;gt;&#039;s journey from Mongolian translations to Western academia.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Later editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
			|header=Later Editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
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			|text=This article provides a comprehensive overview of the &#039;&#039;Śikṣāsamuccaya&#039;&#039; &#039;s origins, spread, and influence. It traces the text&#039;s composition in 8th century India, its early translations into Tibetan and Chinese, and subsequent transmission through various Buddhist lineages. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039;&lt;br /&gt;
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		&amp;lt;h2 class=&amp;quot;pt-0 mt-0&amp;quot;&amp;gt;Overview of Śāntideva&#039;s Bodhicaryāvatāra&amp;lt;/h2&amp;gt;&lt;br /&gt;
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				&amp;lt;h4&amp;gt;&amp;lt;small&amp;gt;&#039;&#039;In-Depth Chapter Overviews&#039;&#039;&amp;lt;/small&amp;gt;&amp;lt;/h4&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;text-article mb-4&amp;quot;&amp;gt;This comprehensive resource provides a detailed, chapter-by-chapter analysis of Śāntideva&#039;s &#039;&#039;The Way of the Bodhisattva&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039;), one of the most influential texts in Mahāyāna Buddhist literature. Each chapter features scholarly essays that examine Śāntideva&#039;s teachings through the lens of key Buddhist concepts, supported by extensive academic resources, relevant links, and multimedia content. The material is organized according to the traditional Tibetan framework of generating, protecting, and perfecting bodhicitta, offering students a structured approach to understanding this foundational work on the bodhisattva path.&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
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						|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
						|header=Generating Bodhicitta&lt;br /&gt;
						|text=The opening chapters of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; focus on cultivating bodhicitta. Śāntideva presents this compassionate intention as the essential foundation of the bodhisattva path.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
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								{{MiniTile&lt;br /&gt;
									|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
									|link=Articles/The_Excellence_and_Benefits_of_Bodhichitta_Overview&lt;br /&gt;
									|text=Chapter 1 - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shakyamuni Buddha with the 35 Buddhas of Confession HAR.jpg&lt;br /&gt;
									|link=Articles/Confession_of_Negativity_Overview&lt;br /&gt;
									|text=Chapter 2 - Confession of Negativity&lt;br /&gt;
								}}&lt;br /&gt;
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									|image=Dharma Wheel Alex.png&lt;br /&gt;
									|link=Articles/Taking_Hold_of_Bodhicitta_Overview&lt;br /&gt;
									|text=Chapter 3 - Taking Hold of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
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						|header=Protecting Bodhicitta&lt;br /&gt;
						|text=In chapters 4-6, Śāntideva emphasizes that once this awakened heart of bodhicitta is cultivated, it must be protected with the same care one would guard a priceless jewel.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
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									|image=Maitreya Alex.jpg&lt;br /&gt;
									|link=Articles/Conscientiousness_Overview&lt;br /&gt;
									|text=Chapter 4 - Conscientiousness&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shantideva-bust cropped.jpg&lt;br /&gt;
									|link=Articles/Vigilant_Introspection_Overview&lt;br /&gt;
									|text=Chapter 5 - Vigilant Introspection&lt;br /&gt;
								}}&lt;br /&gt;
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									|image=Lhasa Flowers Alex.png&lt;br /&gt;
									|link=Articles/Patience_Overview&lt;br /&gt;
									|text=Chapter 6 - Patience&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
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						|header=Perfecting Bodhicitta&lt;br /&gt;
						|text=These chapters reveal how diligence, meditative concentration, and wisdom work together to transform compassionate intention into the fully realized bodhicitta of a bodhisattva.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
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									|image=Tibetan prostration-tibettravel.org.jpg&lt;br /&gt;
									|link=Articles/Diligence_Overview&lt;br /&gt;
									|text=Chapter 7 - Diligence&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Tibetans in Meditation.jpg&lt;br /&gt;
									|link=Articles/Meditative_Concentration_Overview&lt;br /&gt;
									|text=Chapter 8 - Meditative Concentration&lt;br /&gt;
								}}&lt;br /&gt;
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									|image=Buddha face grid larger Alex.jpg&lt;br /&gt;
									|link=Articles/Wisdom_Overview&lt;br /&gt;
									|text=Chapter 9 - Wisdom&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
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						|header=Dedication&lt;br /&gt;
                        |text=The &#039;&#039;Bodhicaryāvatāra&#039;&#039; ends with a concluding prayer, in which Śāntideva makes a dedication for the benefit of others, for the benefit of oneself, and for the flourishing of the teachings.&lt;br /&gt;
						|label=Chapter Ten&lt;br /&gt;
						|page=Articles/Dedication_Overview&lt;br /&gt;
					}}&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
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	|bg-image=File:Miro-bca-mindmap-screenshot-cropped.webp&lt;br /&gt;
	|classes=tsdwiki-depth-1 mx-0 my-5 rounded-lg&lt;br /&gt;
	|styles=background-position: 35% 50%;&lt;br /&gt;
	|header=Explore the Bodhicaryāvatāra&lt;br /&gt;
	|offset=col-md-4 p-0 order-md-last&lt;br /&gt;
	|text=A new, interactive way to navigate the text via its outline and related themes and chapters. This visual map allows you to explore the interconnected structure of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; and discover how different concepts and practices relate to one another throughout the work. The interactive format makes it easy to jump between related topics and gain a comprehensive overview of Śāntideva&#039;s systematic approach to the bodhisattva path. &lt;br /&gt;
		&amp;lt;div class=&amp;quot;row my-5 py-4 tsdwiki-border-tb-redfade&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-3 mb-md-0&lt;br /&gt;
			|image=Miro-bca-mindmap-screenshot.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Outline &lt;br /&gt;
			|text=Navigate Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;. Click on the Miro Mindmaps here. Use two fingers or your mouse to move the cursor and to zoom in and out.&lt;br /&gt;
			|label=&amp;lt;span class=&amp;quot;float-right&amp;quot;&amp;gt;[[File:Miro.webp|x20px|class=align-bottom|]] Miro Mindmap&amp;lt;/span&amp;gt;&lt;br /&gt;
			|ext-link=https://miro.com/app/live-embed/uXjVIoyjUkM=/?embedMode=view_only_without_ui&amp;amp;moveToViewport=-12430,13806,3070,1702&amp;amp;embedId=415674802085&amp;amp;embedAutoplay=true&lt;br /&gt;
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}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Author&amp;quot;&amp;gt;Part 2: About the Author&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|bg-image=File:Bu su ku.jpg&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
    |header=Śāntideva&#039;s Life and Works&lt;br /&gt;
	|text=Explore Śāntideva&#039;s life stories and his historical context. What do we know about the life of Śāntideva? What kind of world did he live in? How did his works become so influential? And why do his works continue to inspire generations of practitioners and scholars? This section provides a brief overview of Śāntideva&#039;s cultural milieu and the influence his writings have had in India and beyond.&lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row my-4 pt-3 tsdwiki-border-tb-redfade justify-content-center&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
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		|label=Explore&lt;br /&gt;
		|page=Explore/Śāntideva&#039;s Life and Cultural World&lt;br /&gt;
	}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Text_Significance_and_Reception&amp;quot;&amp;gt;Part 3: Text Significance and Reception&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|image-side=right&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
    |header=Keeping the Flame of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; Alive: From 9th-Century India to 19th-Century Tibet&lt;br /&gt;
	|text=Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; gave rise to a vibrant commentarial tradition in India and Tibet. In this section, we will learn more about 10 centuries of teachings focusing on teachings drawn from this text. This section is still being developed. We will keep you posted as we add new materials, articles, and resources. &lt;br /&gt;
	&lt;br /&gt;
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			|text=This short overview gives an account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s history from its origins in India to its transmission in Nepal. It discusses the text&#039;s authorship, traditionally attributed to Śāntideva in 7th century India, and explores various commentaries and abbreviated versions produced by Indian scholars. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in India and Nepal&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This essay offers a comprehensive overview of the Indian commentaries on the Bodhicaryāvatāra (BCA). It details thirteen commentaries composed by Indian authors, highlighting how the BCA was used both as a Mahāyāna practice manual and a debate manual. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Indian Commentarial Tradition (9th-12th c.)&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This essay explores the transmission and influence of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; in China and Mongolia. He examines the Chinese translation of the text during the Sòng dynasty, and highlights the related political context and translation processes. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in China and Central Asia&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This article provides a detailed account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s impact on Tibetan Buddhism.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Transmission of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; in Tibet: An Overview&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=This article provides a concise overview of the commentarial tradition surrounding Śāntideva&#039;s Bodhicaryāvatāra in Tibet. It traces the text&#039;s introduction to Tibet in the 8th century, highlighting its rapid translation and subsequent revisions. The study also outlines the development of Tibetan commentaries on the text.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Tibetan Commentarial Tradition: An Overview&lt;br /&gt;
		}}&amp;lt;!--{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Tibetan commentarial tradition (11th-19th c.) &lt;br /&gt;
		}}--&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Tibetan Lineages of Teachers of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Study the Text&amp;quot;&amp;gt;Part 4: Study the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|thumb-size=1000&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=The Tibetan late 19th-Century Debates on the &amp;lt;em&amp;gt;Bodhicaryāvatāra&amp;lt;/em&amp;gt;&#039;s Wisdom Chapter&lt;br /&gt;
	|text=Learn more about the debates regarding the meaning of the 9th chapter of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;!&amp;lt;br/&amp;gt; This chapter presents the Perfection of Wisdom (prajñāpāramitā) through rigorous philosophical analysis of emptiness (śūnyatā), establishing the ultimate nature of reality within the bodhisattva path. The interpretation of this profound text became the object of 19th-century Tibetan philosophical debates. The controversy began when Mipham Rinpoche of the Nyingma tradition authored his Norbu Ketaka commentary, proposing a synthetic interpretation that harmonized Prasaṅgika and Yogācāra Madhyamaka approaches. This drew strong criticism from Geluk scholars like Drakar Tulku, who defended Tsongkhapa&#039;s stricter Prasaṅgika position, while Pari Rabsel offered nuanced critiques of both interpretations. These exchanges centered on fundamental hermeneutical questions regarding the proper understanding of conventional and ultimate truth, the role of consciousness in perceiving emptiness, and correct Madhyamaka reasoning methods. The debates reflect broader tensions between Tibetan Buddhist schools regarding philosophical methodology and interpretative approaches, while illuminating crucial issues in Buddhist soteriology about how philosophical understanding relates to direct meditative realization. &lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-5&amp;quot;&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-lg-8 mb-4 col-lg-4&lt;br /&gt;
			|header=The Ninth Chapter&lt;br /&gt;
			|image=Paltrul (R. Beer) large.jpg&lt;br /&gt;
			|text=Go to the landing page / hub page for the 9th chapter content and the debates about it.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Ninth Chapter&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
	|header=The Way of the Bodhisattva Illuminated: Narrative Commentaries and Recitation Guide&lt;br /&gt;
	|text=This collection presents Buddhist narratives illustrating key verses of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). These instructive tales feature kings, merchants, animals, and divine beings to illuminate the bodhisattva path and to explain the transformative power of bodhicitta, the superiority of spiritual wealth over material possessions, and how bodhisattvas transform adversity into opportunity for spiritual development. This section offers three complementary resources for deepening your engagement with Śāntideva&#039;s teachings: narrative tales that bring the verses to life, detailed commentary that explains their meaning, and guidance for incorporating the text into recitation practice.&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-4&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4 mw-customtoggle-tales w-100&lt;br /&gt;
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		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Tales of Engaging the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-tales&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
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		|min-height=156px&lt;br /&gt;
		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Narrative Commentary on the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-narrative&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Ten|text=Chapter Ten}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
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		|min-height=156px&lt;br /&gt;
		|image=Shantideva (floating).jpg&lt;br /&gt;
		|header=Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
		|text=A Method for Reciting the Text &#039;&#039;Engaging in Bodhisattva Conducts: A Stream of Blessings&#039;&#039;, by Dam tshig rdo rje (Mkhan po chos rje)&lt;br /&gt;
		|label=Guide&lt;br /&gt;
		|page=Practice/Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
	}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
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}}&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Practice the Text&amp;quot;&amp;gt;Part 5: Practice the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
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    |header=The &#039;&#039;Sgom Lugs&#039;&#039; Tradition&lt;br /&gt;
	|text=The &#039;&#039;sgom lugs&#039;&#039; (meditation tradition) was a significant contemplative tradition in Tibetan Buddhism that developed a unique approach to studying and practicing the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, Śāntideva&#039;s classic eighth-century text on the bodhisattva path.&lt;br /&gt;
The &#039;&#039;sgom lugs&#039;&#039; approach emphasized the meditative implementation of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; rather than purely scholastic analysis. Its practitioners were known for integrating the text&#039;s teachings—particularly on &#039;&#039;bodhicitta&#039;&#039; (awakened mind), &#039;&#039;śamatha&#039;&#039; (calm abiding), and &#039;&#039;vipaśyanā&#039;&#039; (insight meditation)—directly into their contemplative practice.&lt;br /&gt;
This tradition was especially prominent in the 11th-13th centuries during the later spread of Buddhism in Tibet, with notable practitioners in the Kadam and early Kagyu lineages. The &#039;&#039;sgom lugs&#039;&#039; teachers developed distinctive meditation manuals and techniques for embodying the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s core ethical and philosophical principles, especially those found in the patience, meditation, and wisdom chapters.&lt;br /&gt;
What distinguished the &#039;&#039;sgom lugs&#039;&#039; approach was its experiential focus—treating the &#039;&#039;Bodhicaryāvatāra&#039;&#039; not merely as a philosophical text to be analyzed, but as a practical guidebook for transformation through meditation and daily application.&lt;br /&gt;
This section traces the development of this tradition and the lives and works of the prominent teachers who upheld it.&lt;br /&gt;
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				|page=Articles/From_the_Profound_View_of_the_Ultimate_to_Everyday_Practice:_Tokme_Zangpo%27s_Integration_of_Śāntideva%27s_Teachings_into_Mind_Training&lt;br /&gt;
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				|page=Articles/Breathing Life into Śāntideva&#039;s Words: Rago Choktrul&#039;s Integration of Tonglen and Dedication&lt;br /&gt;
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				|page=Articles/Living_Bodhicitta:_Khunu_Lama%27s_Transmission_of_the_Bodhicaryāvatāra&lt;br /&gt;
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	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|header=Living Traditions of Practice &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&amp;lt;em&amp;gt;Patrul Rinpoche&amp;lt;/em&amp;gt;&amp;lt;/small&amp;gt;&lt;br /&gt;
	|text=Patrul Rinpoche (1808-1887) revolutionized how Śāntideva&#039;s Bodhicaryāvatāra was taught and practiced in Tibet. His accessible teaching style transformed this profound Buddhist text from an elite monastic study into a practical guide that ordinary practitioners could understand and apply on the bodhisattva path. &lt;br /&gt;
&lt;br /&gt;
	|text-cols=col-md-6 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
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			|text=A Short Account of Patrul Rinpoche&#039;s Life &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/A Short Account of Patrul Rinpoche&#039;s Life&lt;br /&gt;
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		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Way of Teaching the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Tradition &lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=The Lineage Prayer &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Lineage Prayer&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
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		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Practice Instructions &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Practice Instructions&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche and the Dissemination of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul and the Dissemination of the Bodhi(sattva)caryāvatāra&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet&lt;br /&gt;
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			|text=Two Commentaries by Patrul Rinpoche&#039;s Disciples &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Two commentaries by Patrul Rinpoche&#039;s Disciples&lt;br /&gt;
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        }}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Resources &amp;amp; References&amp;quot;&amp;gt;Part 6: Resources &amp;amp; References for Further Exploration&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
	|header=The Literature (&#039;&#039;Primary and Secondary sources&#039;&#039;)&lt;br /&gt;
	|text=The resources listed below have been tagged to show relationships between classical works and library items (i.e., recensions, translations, scholarship).&lt;br /&gt;
&lt;br /&gt;
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			|header=Bodhicaryāvatāra&lt;br /&gt;
			|text=Delve deeper into Śāntideva&#039;s main work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
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						|link=Study/Bodhicaryāvatāra: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
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						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Source Language)&lt;br /&gt;
						|text=Translations (by source language)&lt;br /&gt;
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						|link=Study/Bodhicaryāvatāra: Translations (by Target Language)&lt;br /&gt;
						|text=Translations (by target language)&lt;br /&gt;
					}}							&lt;br /&gt;
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		}}&lt;br /&gt;
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			|header=Commentaries on Bodhicaryāvatāra&lt;br /&gt;
			|text=Discover the great commentarial tradition based on Śāntideva&#039;s work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
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						|link=Study/Bodhicaryāvatāra: Commentaries (original texts)&lt;br /&gt;
						|text=Commentaries (Original Texts)&lt;br /&gt;
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						|link=Study/Bodhicaryāvatāra: Commentaries (scholarship)&lt;br /&gt;
						|text=Commentaries (Scholarship)&lt;br /&gt;
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						|link=Study/Bodhicaryāvatāra: Translations of Commentaries&lt;br /&gt;
						|text=Translations of Commentaries&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Contemporary Commentaries&lt;br /&gt;
						|text=Contemporary Commentaries&lt;br /&gt;
					}}&lt;br /&gt;
					&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
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			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Śikṣāsamuccaya&lt;br /&gt;
			|text=Know more about Śāntideva&#039;s Compendium of Training&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-siksa&amp;quot;&amp;gt;&lt;br /&gt;
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						|link=Study/Śikṣāsamuccaya: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Translations&lt;br /&gt;
						|text=Translations&lt;br /&gt;
					}}&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}--&amp;gt;&lt;br /&gt;
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			|header=Additional Resources&lt;br /&gt;
			|text= Look into discussions on the art of translation and explore resources compiled by scholars &lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-resources&amp;quot;&amp;gt;&lt;br /&gt;
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						|link=Study/Bibliographies&lt;br /&gt;
						|text=Bibliographies&lt;br /&gt;
					}}&lt;br /&gt;
&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;!--&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot;&amp;gt;Versions&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;The Historical Evolution of Multiple Text Versions&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Bodhicaryāvatāra exists in several distinct versions that reflect different stages in its historical development and transmission across Buddhist cultures. The earliest extant version appears in ninth to eleventh-century Dunhuang manuscripts, attributed to Akṣayamati (a name associated with Śāntideva), containing only nine chapters and 702.5 verses with a more individualized focus using first-person pronouns. Over time, the text expanded significantly—the canonical Sanskrit versions contain 912-913 verses across ten chapters, with substantial additions including seventy verses in the Wisdom chapter specifically added to refute non-Buddhist philosophical positions. This textual growth reflects the work&#039;s evolution from a more personal spiritual manual to a comprehensive doctrinal treatise that systematically addresses philosophical opponents while maintaining its practical guidance for bodhisattva practice.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Multiple Tibetan Translations from Different Sanskrit Sources&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Tibetan Buddhist tradition preserves multiple translations of the Bodhicaryāvatāra that were produced at different historical periods using varying Sanskrit manuscripts as source texts (Vorlage). The first Tibetan translation was completed by Kawa Paltsek during the early diffusion period, based on a Kashmir or Eastern Indian manuscript. This was followed by a second translation 150 years later by Rinchen Zangpo and Śākya Lodro, and then a third translation by the Nepalese scholar Sumatikīrti and translator Ngok Loden Sherab, both of which utilized Sanskrit manuscripts from Madhyadeśa (central India). The prominent historian Tāranātha documented three major Sanskrit recensions: the Kashmiri version with over 1,000 verses including Śāntideva&#039;s own praise verses, the Eastern Indian version with 700 verses that lacked certain devotional elements, and the Madhyadeśa version with 1,000 verses that likely served as the basis for the canonical Tibetan translation.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Ongoing Scholarly Revisions and Textual Refinement&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
Even after the establishment of these major translations, Tibetan scholars continued to refine and correct the text through careful comparison with available Sanskrit sources and Indian commentaries. The scholar Sazang Mati Panchen (1294-1376) made significant corrections to the canonical version by consulting multiple Indian texts and commentaries, while Ngakgi Wangpo produced an entirely new bilingual edition after comparing three authentic Sanskrit manuscripts. The great scholar Butön noted discrepancies between existing Tibetan translations and the Sanskrit manuscripts in his possession, leading him to make selective corrections where the meaning was significantly affected. &amp;lt;br&amp;gt;&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;The Multiple and Diverse Translations of the Source Text into Chinese&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Chinese tradition presents perhaps the most complex situation. The text was translated multiple times, but most significantly as the Putixing jing (菩提行經) by Tianxizai in the 10th-11th centuries. The Chinese versions often show substantial divergences from both Sanskrit recensions, including different verse arrangements and some unique passages. Some scholars have suggested these differences may preserve very early readings, while others argue they represent adaptations for Chinese audiences or confusion in the translation process.&amp;lt;br&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== A Classic of World Literature ==&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;text-article&amp;quot;&amp;gt;&lt;br /&gt;
	Like all classics, the Bodhicharyavatara is many things to many readers. It has been described as a philosophical poem, a meditation manual, an inner dialogue, a code of ethical conduct, and a devotional hymn. It is all these, and more. Above all, it is, in Pema Chödrön’s words, “the essential guidebook for fledgling bodhisattvas,” providing a multitude of ways in which one can spur oneself to arouse, act upon, and perfect the central mind-state of the Mahayana practitioner: bodhichitta, which in its conventional sense is the commitment to gain enlightenment for the sake of all beings, and in its ultimate sense is the transcendent insight into emptiness that is necessary if enlightenment is to be won. To the degree that the bodhisattva is the central ideal of Mahayana, the Bodhicharyavatara’s imaginative and inspiring presentation of the bodhisattva path has insured its wide and appreciative readership.&lt;br /&gt;
			&amp;lt;small&amp;gt;([https://www.lionsroar.com/no-time-to-lose-2/ Source: Roger Jackson, Review of No Time to Lose, by Pema Chodron], [https://www.shambhala.com/no-time-to-lose-1966.html Shambhala, 2007].)&amp;lt;/small&amp;gt;&amp;lt;br&amp;gt; &lt;br /&gt;
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				|img=Shantideva Tsemrinpoche.jpg&lt;br /&gt;
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				|caption=[[Śāntideva]] &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;ཞི་བ་ལྷ་&amp;lt;/small&amp;gt;&lt;br /&gt;
			}}&lt;br /&gt;
			&amp;lt;big&amp;gt;&#039;&#039;&#039;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses|The Way of the Bodhisattva]]&#039;&#039;&#039;&#039;&#039;&amp;lt;/big&amp;gt; is a ten-chapter guide to cultivating the mind of enlightenment and to generating the qualities of compassion, introspection, generosity, patience, and so on. A text of late Indian Buddhism written in Sanskrit by the monk Śāntideva in the early 8th century, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; or &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039;, commonly referred to as &#039;&#039;The Way of the Bodhisattva&#039;&#039; in English, or more literally, &amp;quot;Introduction to the Bodhisattva Practice,&amp;quot; is regarded as one of the great masterpieces of written Buddhist teaching. As such, it has become a part of world literature and is read in many languages by people of all traditions. Presented as a personal reflection on the bodhisattva path, Śāntideva focuses on the concept of &#039;&#039;bodhicitta&#039;&#039;, the bodhisattva&#039;s aspiration for enlightenment, and the main practices of a bodhisattva. Treasured by Buddhists of all traditions, &#039;&#039;The Way of the Bodhisattva&#039;&#039; has been commented on by many of the greatest Buddhist teachers through the ages and translated into modern languages hundreds of times, some of which you can read here. The later text in 10 chapters and [[Texts/Bodhicaryāvatāra/Verses|~913 verses]] is the main text we present here, but also available is the earlier [[Books/Bodhisattvacaryāvatāra:_Entering_the_Way_of_the_Bodhisattvas_(2022,_Khenpo_Gawang_and_Wiener)/Bilingual|Dunhuang text in 9 chapters]] and ~700 verses.&lt;br /&gt;
&lt;br /&gt;
			{{QuoteCite&lt;br /&gt;
				|quote-text=As long as space endures,&lt;br /&gt;
As long as there are beings to be found,&lt;br /&gt;
May I continue likewise to remain&lt;br /&gt;
To drive away the sorrows of the world. &lt;br /&gt;
&amp;lt;div class=&amp;quot;text-80&amp;quot;&amp;gt;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses/10.55|Verse 10.55]]&#039;&#039;&amp;lt;/div&amp;gt;&lt;br /&gt;
			}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
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&lt;br /&gt;
== Chapter Summaries ==&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;row font-serif mx-n2 mx-md-n3&amp;quot;&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Generating Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=The Excellence and Benefits of Bodhicitta&lt;br /&gt;
		|text=In chapter 1 of the Bodhicaryāvatāra, Śāntideva describes the excellence and benefits of bodhicitta, the mind that wishes to attain enlightenment for the benefit of all sentient beings, in order to inspire us to take up the path of the bodhisattva.&lt;br /&gt;
		|label=Chapter One&lt;br /&gt;
		|page=Chapter One - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Confession of Negativity&lt;br /&gt;
		|label=Chapter Two&lt;br /&gt;
		|page=Chapter Two - Confession of Negativity_Overview&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Taking Hold of Bodhicitta&lt;br /&gt;
		|label=Chapter Three&lt;br /&gt;
		|page=Chapter Three - Taking Hold of Bodhicitta&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Protecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Conscientiousness&lt;br /&gt;
		|label=Chapter Four&lt;br /&gt;
		|page=Chapter Four - Conscientiousness&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Vigilant Introspection&lt;br /&gt;
		|label=Chapter Five&lt;br /&gt;
		|page=Chapter Five - Vigilant Introspection&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Patience&lt;br /&gt;
		|label=Chapter Six&lt;br /&gt;
		|page=Chapter Six - Patience&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Perfecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Diligence&lt;br /&gt;
		|label=Chapter Seven&lt;br /&gt;
		|page=Chapter_Seven_Diligence_Overview&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Meditative Concentration&lt;br /&gt;
		|label=Chapter Eight&lt;br /&gt;
		|page=Chapter Eight - Meditative Concentration_Overview&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Wisdom&lt;br /&gt;
		|label=Chapter Nine&lt;br /&gt;
		|page=Chapter Nine - Wisdom&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Dedication of Merit&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Dedication&lt;br /&gt;
		|label=Chapter Ten&lt;br /&gt;
		|page=Chapter Ten - Dedication_Overview&lt;br /&gt;
	}}&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== [[Study/The_Ninth_Chapter|Chapter 9: Wisdom]] ==&lt;br /&gt;
{{PullBcaVerses|9.1}}&lt;br /&gt;
The “[[Study/The_Ninth_Chapter|Wisdom Chapter]]” is Shāntideva’s exposition of the perfection of wisdom in terms of Madhyamaka, the view of the Middle Way, considered to express the essence of the wisdom teachings of the Prajñāpāramitā sūtras, which are themselves the very heart of Mahāyāna Buddhism. This chapter is long and complex and was clearly important to the author and the many hundreds of commentators that came after, as it is the source of vigorous debate over the past centuries and the subject of a great deal of publications and continued teaching and debate up to today. This website presents a great deal of detail about this content for those students wishing to delve into it. The reason for this is that &#039;&#039;Wisdom,&#039;&#039; is not merely foundational to Buddhist practice, but also the final necessary antidote, which leads to Buddhahood. &lt;br /&gt;
:&amp;quot;The major obstacles to the attainment of full spiritual awakening are the cognitive obscurations. Ultimate wisdom is their direct antidote.&amp;quot; (Source:[[Transcendent Wisdom]], page 16)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
{{Callout&lt;br /&gt;
	|classes=red-text&lt;br /&gt;
	|icon=⚔️&lt;br /&gt;
	|title=[[Study/The_Ninth_Chapter|The landing page for all the material related to the Ninth Chapter on Wisdom can be found here.]]&lt;br /&gt;
	|text=[[Study/The_Ninth_Chapter|To the debates! The ninth chapter on wisdom sparked centuries of debate within Tibetan Buddhism. Learn more here.]]&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
== Practice the Text ==&lt;br /&gt;
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	|image=Shantideva (floating).jpg&lt;br /&gt;
	|header=Bodhicitta in Practice&lt;br /&gt;
	|text=Read through a detailed introduction to the practices associated with Bodhicitta here.&lt;br /&gt;
	|label=Guide&lt;br /&gt;
	|page=Practice/Bodhicitta in Practice&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Delve deeper here with more resources for your practice.&#039;&#039;&#039;&lt;br /&gt;
:&#039;&#039;&#039;Click on the above link to view the practice section of this website, focused on &amp;quot;Bodhicitta&amp;quot; more generally. In terms of focusing in on the practices associated with the Bodhicaryāvatāra text itself, please see the following:&#039;&#039;&#039; &lt;br /&gt;
*&#039;&#039;&#039;PLEASE CHECK: DO WE HAVE A MORE SPECIFIC PRACTICE PAGE FOR BCA FOR PRACTITIONER AUDIENCES?&#039;&#039;&#039; &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Tradition|Patrul Rinpoche&#039;s Tradition]]: Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra. &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Practice_Instructions|Patrul Rinpoche&#039;s Practice Instructions]]: The Brightly Shining Sun: A Step-by-Step Guide to Meditating on the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey&lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Lineage_Prayer|Prayer to the Lineage of the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey]]&lt;br /&gt;
&lt;br /&gt;
== People ==&lt;br /&gt;
* [[People/Śāntideva|Śāntideva]] (late 7th to mid-8th century CE) - The author of the &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; and the &#039;&#039;Śikṣāsamuccaya&#039;&#039;. &lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; [[Explore/Śāntideva&#039;s_Works|Śāntideva&#039;s Works]]&lt;br /&gt;
* [[People/Prajñākaramati|Prajñākaramati]] (950 - 1030) - The 11th-century Indian scholar who wrote the most influential commentary on the text, the &#039;&#039;[[Texts/Bodhisattvacaryāvatāraprajñāparicchedapariṇamana-pañjikā|Bodhisattvacaryavatara-panjika]]&#039;&#039;. His detailed explanations shaped how the work has been understood and taught for nearly a thousand years, making his commentary essential for serious study of the text.&lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; Kate Crosby and Andrew Skilton&#039;s translation (1995) of &amp;quot;The Bodhicaryāvatāra&amp;quot; includes scholarly apparatus that references Prajñākaramati&#039;s commentary extensively.&lt;br /&gt;
** [[Louis de la Vallée Poussin (1901-1914) work]] remains an important foundational piece of scholarship on Prajñākaramati&#039;s commentary. &lt;br /&gt;
**Also see [[Dissertations/A_Study_of_the_Wisdom_Chapter_(Prajñāpāramitā_Pariccheda)_of_the_Bodhicaryāvatārapañjikā_of_Prajñākaramati|Oldmeadow, Peter R. &amp;quot;A Study of the Wisdom Chapter (Prajñāpāramitā Pariccheda) of the Bodhicaryāvatārapañjikā of Prajñākaramati.&amp;quot;]] PhD diss., Australian National University, 1994. https://openresearch-repository.anu.edu.au/handle/1885/110199.&lt;br /&gt;
* [[People/Atiśa|Atiśa Dīpaṃkara]] (982-1054) - The Bengali master who helped transmit the text to Tibet and incorporated its teachings into his influential &#039;&#039;[[Lamp for the Path to Enlightenment]]&#039;&#039;. He was instrumental in establishing the bodhisattva ideal in Tibetan Buddhism.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Atiśa Dīpaṃkara Śrījñāna&#039;s Teaching on the Bodhisattvacaryāvatāra]]. &lt;br /&gt;
* [[Tsongkhapa]] (1357 - 1419) - The 14th-century founder of the Gelug school who extensively quoted and taught from the &#039;&#039;Bodhisattvacaryavatara&#039;&#039; in his major works, particularly the Lamrim Chenmo. His interpretations became foundational for one of Tibet&#039;s largest Buddhist schools.&lt;br /&gt;
**&#039;&#039;&#039;[https://www.youtube.com/watch?v=m6o9FlX2vyc Watch the Dalai Lama teaching]&#039;&#039;&#039; &#039;&#039;The Great Treatise on the Stages of the Path to Enlightenment&#039;&#039; (Lamrim Chenmo), in which he mentions Tsongkhapa and Śāntideva&#039;s Way of the Bodhisattva. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Books/Steps_on_the_Path_to_Enlightenment,_Vol._3|Geshe Lhundub Sopa&#039;s &amp;quot;Steps on the Path to Enlightenment&amp;quot; Volume 3]] covers &amp;quot;The Way of the Bodhisattva&amp;quot; where &amp;quot;readers are acquainted with the bodhisattva&#039;s path and the altruistic desire to make service to others the driving force of spiritual development&amp;quot;. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Tsong kha pa on Śāntideva&#039;s Way of the Bodhisattva]] (COMING SOON) &lt;br /&gt;
* [[People/Khu_nu_bla_ma_bstan_&#039;dzin_rgyal_mtshan|Khunu Lama]] and His Holiness the [[14th Dalai Lama]] (1935- ) - Khunu Lama Tenzin Gyaltsen ཁུ་ནུ་བླ་མ་བསྟན་འཛིན་རྒྱལ་མཚན་ (1894/1895 - 1977) passed his understanding of &#039;&#039;The Way of the Bodhisattva&#039;&#039; and the essence of its practice to His Holiness the Dalai Lama, who has gone on to give many teachings and commentaries on the text around the world, doing more than any other person in modern times to make it accessible to modern audiences. His teachings have been published in multiple languages and have introduced millions to Śāntideva&#039;s work.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Living Bodhicitta: Khunu Lama&#039;s Transmission of the Bodhicaryāvatāra]]. &lt;br /&gt;
**&#039;&#039;&#039;STUDY:&#039;&#039;&#039; [[A Precious Lamp in Praise of Bodhicitta]], a text by Khunu Lama, 1981.&lt;br /&gt;
* [[People/Patrul_Rinpoche|Patrul Rinpoche]] (1808 - 1887) - The 19th-century Tibetan master whose commentary &amp;quot;Words of My Perfect Teacher&amp;quot; includes extensive teachings on the Bodhisattvacaryavatara and helped preserve its transmission in the Nyingma tradition during a crucial period. You can read more about his life here: [[Practice/A_Short_Account_of_Patrul_Rinpoche&#039;s_Life|A Short Account of Patrul Rinpoche&#039;s Life]] by Padmakara Translation Group. Or read how Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra here: [[Practice/Patrul_Rinpoche&#039;s_Tradition|Bodhicaryāvatāra: Teaching Methods &amp;amp; Overview, by Alak Zenkar Rinpoche. Translated by Adam Pearcey]].&lt;br /&gt;
&lt;br /&gt;
== Further Research ==&lt;br /&gt;
&lt;br /&gt;
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		|header=Bibliography&lt;br /&gt;
		|text=Selected bibliography of academic and related references on Śāntideva&#039;s life and texts.&lt;br /&gt;
		|label=2735 Resources&lt;br /&gt;
		|page=Bibliography&lt;br /&gt;
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	}}&lt;br /&gt;
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=== Other Resources ===&lt;br /&gt;
* &#039;&#039;&#039;[https://app.shantideva.com/ The Shantideva App]&#039;&#039;&#039; by Christian Steinert with Berzin Archives content. This app displays one verse a day from Shantideva&#039;s text and allows you to read through the entire text in MANY languages. You can choose to see the text in Chinese, English, Tibetan, Sanskrit, Dutch, German, Arabic, etc. And up to three at the same time, per verse. Amazing!  &lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94721</id>
		<title>Bodhicaryāvatāra</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94721"/>
		<updated>2025-09-05T17:17:13Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
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|watermark=About the text&lt;br /&gt;
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		|dashboardText=On this page you will find everything about Śāntideva&#039;s famous text, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). The information below explores the text&#039;s various titles and versions, its complex authorship and historical context, its profound influence on Indian and Tibetan Buddhist traditions, its central role in systematizing the cultivation of bodhicitta, and essential resources for further study and practice.&lt;br /&gt;
&lt;br /&gt;
		From here you can read the text in [[Texts/Bodhicaryāvatāra/Chapter_1|English]], [[Texts/Bodhicaryāvatāra/Verses|Tibetan]], [[Books/Bodhicaryâvatâra:_La_marche_vers_l&#039;éveil_(2007)/Bilingual|French]], Spanish, or Sanskrit. You can compare commentaries from different traditions on each verse or you can listen to the verses chanted or watch videos of Buddhist teachers or scholars talking about the text and its meaning. &lt;br /&gt;
&lt;br /&gt;
This comprehensive resource serves scholars, practitioners, and curious readers alike, offering both academic depth and practical guidance for engaging with one of Buddhism&#039;s most cherished texts. The page brings together centuries of commentary, translation, and scholarly research to provide a comprehensive digital resource for studying and practicing the Bodhicaryāvatāra.&lt;br /&gt;
&lt;br /&gt;
		&amp;lt;!--You can also &#039;&#039;&#039;[[Books/The_Nectar_of_Manjushri%27s_Speech/Sabche|read the traditional Tibetan outline (sabche) from Kunzang Palden here]]&#039;&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
		&#039;&#039;&#039;&amp;lt;big&amp;gt;You can navigate to each chapter page here or scroll down for other ways of interacting with the text:&amp;lt;/big&amp;gt;&#039;&#039;&#039;&lt;br /&gt;
		{{{!}}&lt;br /&gt;
		{{!}}  [[Texts/Bodhicaryāvatāra/Chapter_1|Chapter 1: The Excellence of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_6|Chapter 6: Patience]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_2|Chapter 2: Confession]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_7|Chapter 7: Diligence]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_3|Chapter 3: Taking Hold of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_8|Chapter 8: Meditative Concentration]]  &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_4|Chapter 4: Carefulness]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_9|Chapter 9: Wisdom]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_5|Chapter 5: Vigilant Introspection]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_10|Chapter 10: Dedication]]  &lt;br /&gt;
		{{!}}}--&amp;gt;&lt;br /&gt;
&lt;br /&gt;
		|introduction=Śāntideva&#039;s &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039; for short) is a masterwork of world literature and an example of wisdom and compassion in action, lighting the way to Buddhahood for the sake of all beings. Written down in ancient India in the Sanskrit language, it became popular in Tibetan translation and made its way into modern languages in the 19th and 20th centuries. It remains one of the favorite books of many leading Buddhist students, teachers, and writers today.&lt;br /&gt;
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			|header=&amp;lt;div class=&amp;quot;clipped-2-lines text-110 line16&amp;quot;&amp;gt;བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ།&amp;lt;/div&amp;gt;&lt;br /&gt;
					&amp;lt;div class=&amp;quot;clipped-1-line&amp;quot;&amp;gt;Full Text in Tibetan, Sanskrit, English, and French&amp;lt;/div&amp;gt;&lt;br /&gt;
			|text=The Way of the Bodhisattva&lt;br /&gt;
			|label=Full text&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Verses&lt;br /&gt;
			|min-height=132px&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 col-lg-4 mb-3 mb-sm-4&lt;br /&gt;
			|label=Library record&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra&lt;br /&gt;
			|text-lines=2&lt;br /&gt;
			|min-height=132px&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 col-xl-4 mb-3 mb-lg-4&lt;br /&gt;
			|image=Kuan Yin.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Verses&lt;br /&gt;
			|text=All verses in bilingual presentation.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Verses&lt;br /&gt;
			|min-height=132px&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 col-xl-4 mb-3 mb-lg-4&lt;br /&gt;
			|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Chapter One&lt;br /&gt;
			|text=Chapter one in bilingual presentation.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Chapter_1&lt;br /&gt;
			|min-height=132px&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 col-xl-4 mb-3 mb-lg-4&lt;br /&gt;
			|image=Shantideva_Tsemrinpoche.jpg&lt;br /&gt;
			|header=MultiVerse 1.1&lt;br /&gt;
			|text=Access the individual verse pages with translations and commentaries.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Verses/1.1&lt;br /&gt;
			|min-height=132px&lt;br /&gt;
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		|ExtraTabs={{ExtraTab&lt;br /&gt;
			|tab=MultiVerse&lt;br /&gt;
			|content=&amp;lt;span class=&amp;quot;text-90&amp;quot;&amp;gt;{{InsertMultiVerse&lt;br /&gt;
				|verse=1.5&lt;br /&gt;
				|sources=001-Tsadra-BCA-Root-Padmakara;005-Tsadra-BCA-Root-Dunhuang&lt;br /&gt;
			}}&amp;lt;/span&amp;gt;&lt;br /&gt;
		}} --&amp;gt;&lt;br /&gt;
	}}&lt;br /&gt;
|main-text=&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Text&amp;quot;&amp;gt;Part 1: About the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{Panel&lt;br /&gt;
	|bg-image=File:Nalanda-1.jpg&lt;br /&gt;
	|bg-size=cover&lt;br /&gt;
	|header=Śāntideva&#039;s Works in India and Beyond&lt;br /&gt;
	|text=This section examines the textual history of Śāntideva&#039;s works through their recensions and translations, exploring their significance for Buddhist communities across Asia.&lt;br /&gt;
	|text-cols=col-md-5 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
	|offset=col-md-7 order-3 p-3 p-md-4 py-lg-5 pr-lg-5 pl-lg-4&lt;br /&gt;
	|offset-content=&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
		    |wrapper-classes=col-md-12 mb-4&lt;br /&gt;
		    |label=Explore&lt;br /&gt;
		    |page=Explore/Śāntideva&#039;s Works&lt;br /&gt;
	    }}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=Examines the transmission and manuscript history of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Textual History of the Bodhicaryāvatāra&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=Traces the &amp;lt;em&amp;gt;Bodhicaryāvatāra&amp;lt;/em&amp;gt;&#039;s journey from Mongolian translations to Western academia.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Later editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
			|header=Later Editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
		}}&amp;lt;!--{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This article provides a comprehensive overview of the &#039;&#039;Śikṣāsamuccaya&#039;&#039; &#039;s origins, spread, and influence. It traces the text&#039;s composition in 8th century India, its early translations into Tibetan and Chinese, and subsequent transmission through various Buddhist lineages. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039;&lt;br /&gt;
		}}--&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
	|bottom-content=&amp;lt;div class=&amp;quot;d-none d-md-block col-12 order-4&amp;quot;&amp;gt;&amp;lt;div class=&amp;quot;py-1&amp;quot;&amp;gt;&amp;lt;/div&amp;gt;&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;mx-0 my-5 rounded-lg offwhite-bg tsdwiki-depth-1 overflow-hidden&amp;quot;&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;p-3 p-md-4 p-lg-5&amp;quot;&amp;gt;&lt;br /&gt;
		&amp;lt;h2 class=&amp;quot;pt-0 mt-0&amp;quot;&amp;gt;Overview of Śāntideva&#039;s Bodhicaryāvatāra&amp;lt;/h2&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;text-article mb-5&amp;quot;&amp;gt;		 &lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;&lt;br /&gt;
			&amp;lt;div class=&amp;quot;col-md-6&amp;quot;&amp;gt;&lt;br /&gt;
				&amp;lt;h4&amp;gt;&amp;lt;small&amp;gt;&#039;&#039;In-Depth Chapter Overviews&#039;&#039;&amp;lt;/small&amp;gt;&amp;lt;/h4&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;text-article mb-4&amp;quot;&amp;gt;This comprehensive resource provides a detailed, chapter-by-chapter analysis of Śāntideva&#039;s &#039;&#039;The Way of the Bodhisattva&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039;), one of the most influential texts in Mahāyāna Buddhist literature. Each chapter features scholarly essays that examine Śāntideva&#039;s teachings through the lens of key Buddhist concepts, supported by extensive academic resources, relevant links, and multimedia content. The material is organized according to the traditional Tibetan framework of generating, protecting, and perfecting bodhicitta, offering students a structured approach to understanding this foundational work on the bodhisattva path.&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;div class=&amp;quot;col-md-6&amp;quot;&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;&lt;br /&gt;
					{{Tile&lt;br /&gt;
						|wrapper-classes=col-12 mb-4 mw-customtoggle-Generating&lt;br /&gt;
						|min-height=156px&lt;br /&gt;
						|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
						|header=Generating Bodhicitta&lt;br /&gt;
						|text=The opening chapters of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; focus on cultivating bodhicitta. Śāntideva presents this compassionate intention as the essential foundation of the bodhisattva path.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
							&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-Generating&amp;quot;&amp;gt;&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
									|link=Articles/The_Excellence_and_Benefits_of_Bodhichitta_Overview&lt;br /&gt;
									|text=Chapter 1 - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shakyamuni Buddha with the 35 Buddhas of Confession HAR.jpg&lt;br /&gt;
									|link=Articles/Confession_of_Negativity_Overview&lt;br /&gt;
									|text=Chapter 2 - Confession of Negativity&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Dharma Wheel Alex.png&lt;br /&gt;
									|link=Articles/Taking_Hold_of_Bodhicitta_Overview&lt;br /&gt;
									|text=Chapter 3 - Taking Hold of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
					{{Tile&lt;br /&gt;
						|wrapper-classes=col-12 mb-4 mw-customtoggle-Protecting&lt;br /&gt;
						|min-height=156px&lt;br /&gt;
						|image=Shantideva-bust cropped.jpg&lt;br /&gt;
						|header=Protecting Bodhicitta&lt;br /&gt;
						|text=In chapters 4-6, Śāntideva emphasizes that once this awakened heart of bodhicitta is cultivated, it must be protected with the same care one would guard a priceless jewel.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
							&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-Protecting&amp;quot;&amp;gt;&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Maitreya Alex.jpg&lt;br /&gt;
									|link=Articles/Conscientiousness_Overview&lt;br /&gt;
									|text=Chapter 4 - Conscientiousness&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shantideva-bust cropped.jpg&lt;br /&gt;
									|link=Articles/Vigilant_Introspection_Overview&lt;br /&gt;
									|text=Chapter 5 - Vigilant Introspection&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Lhasa Flowers Alex.png&lt;br /&gt;
									|link=Articles/Patience_Overview&lt;br /&gt;
									|text=Chapter 6 - Patience&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
					{{Tile&lt;br /&gt;
						|wrapper-classes=col-12 mb-4 mw-customtoggle-Perfecting&lt;br /&gt;
						|min-height=156px&lt;br /&gt;
						|image=Tibetan prostration-tibettravel.org.jpg&lt;br /&gt;
						|header=Perfecting Bodhicitta&lt;br /&gt;
						|text=These chapters reveal how diligence, meditative concentration, and wisdom work together to transform compassionate intention into the fully realized bodhicitta of a bodhisattva.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
							&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-Perfecting&amp;quot;&amp;gt;&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Tibetan prostration-tibettravel.org.jpg&lt;br /&gt;
									|link=Articles/Diligence_Overview&lt;br /&gt;
									|text=Chapter 7 - Diligence&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Tibetans in Meditation.jpg&lt;br /&gt;
									|link=Articles/Meditative_Concentration_Overview&lt;br /&gt;
									|text=Chapter 8 - Meditative Concentration&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Buddha face grid larger Alex.jpg&lt;br /&gt;
									|link=Articles/Wisdom_Overview&lt;br /&gt;
									|text=Chapter 9 - Wisdom&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
					{{Tile&lt;br /&gt;
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						|image=Butter lamp.jpg&lt;br /&gt;
						|min-height=156px&lt;br /&gt;
						|header=Dedication&lt;br /&gt;
                        |text=The &#039;&#039;Bodhicaryāvatāra&#039;&#039; ends with a concluding prayer, in which Śāntideva makes a dedication for the benefit of others, for the benefit of oneself, and for the flourishing of the teachings.&lt;br /&gt;
						|label=Chapter Ten&lt;br /&gt;
						|page=Articles/Dedication_Overview&lt;br /&gt;
					}}&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{PanelLargerText&lt;br /&gt;
	|bg-image=File:Miro-bca-mindmap-screenshot-cropped.webp&lt;br /&gt;
	|classes=tsdwiki-depth-1 mx-0 my-5 rounded-lg&lt;br /&gt;
	|styles=background-position: 35% 50%;&lt;br /&gt;
	|header=Explore the Bodhicaryāvatāra&lt;br /&gt;
	|offset=col-md-4 p-0 order-md-last&lt;br /&gt;
	|text=A new, interactive way to navigate the text via its outline and related themes and chapters. This visual map allows you to explore the interconnected structure of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; and discover how different concepts and practices relate to one another throughout the work. The interactive format makes it easy to jump between related topics and gain a comprehensive overview of Śāntideva&#039;s systematic approach to the bodhisattva path. &lt;br /&gt;
		&amp;lt;div class=&amp;quot;row my-5 py-4 tsdwiki-border-tb-redfade&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-3 mb-md-0&lt;br /&gt;
			|image=Miro-bca-mindmap-screenshot.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Outline &lt;br /&gt;
			|text=Navigate Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;. Click on the Miro Mindmaps here. Use two fingers or your mouse to move the cursor and to zoom in and out.&lt;br /&gt;
			|label=&amp;lt;span class=&amp;quot;float-right&amp;quot;&amp;gt;[[File:Miro.webp|x20px|class=align-bottom|]] Miro Mindmap&amp;lt;/span&amp;gt;&lt;br /&gt;
			|ext-link=https://miro.com/app/live-embed/uXjVIoyjUkM=/?embedMode=view_only_without_ui&amp;amp;moveToViewport=-12430,13806,3070,1702&amp;amp;embedId=415674802085&amp;amp;embedAutoplay=true&lt;br /&gt;
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		}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Author&amp;quot;&amp;gt;Part 2: About the Author&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=File:Bu su ku.jpg&lt;br /&gt;
	|imageposition=50% 40%&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=Śāntideva&#039;s Life and Works&lt;br /&gt;
	|text=Explore Śāntideva&#039;s life stories and his historical context. What do we know about the life of Śāntideva? What kind of world did he live in? How did his works become so influential? And why do his works continue to inspire generations of practitioners and scholars? This section provides a brief overview of Śāntideva&#039;s cultural milieu and the influence his writings have had in India and beyond.&lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row my-4 pt-3 tsdwiki-border-tb-redfade justify-content-center&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-12 mb-4&lt;br /&gt;
		|label=Explore&lt;br /&gt;
		|page=Explore/Śāntideva&#039;s Life and Cultural World&lt;br /&gt;
	}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Text_Significance_and_Reception&amp;quot;&amp;gt;Part 3: Text Significance and Reception&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=File:Wayne_ooone-wang-QFOJyx8zMn8-unsplash.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|image-side=right&lt;br /&gt;
	|imageposition=50% 75%&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=Keeping the Flame of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; Alive: From 9th-Century India to 19th-Century Tibet&lt;br /&gt;
	|text=Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; gave rise to a vibrant commentarial tradition in India and Tibet. In this section, we will learn more about 10 centuries of teachings focusing on teachings drawn from this text. This section is still being developed. We will keep you posted as we add new materials, articles, and resources. &lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row mt-3 mb-5&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This short overview gives an account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s history from its origins in India to its transmission in Nepal. It discusses the text&#039;s authorship, traditionally attributed to Śāntideva in 7th century India, and explores various commentaries and abbreviated versions produced by Indian scholars. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in India and Nepal&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=This essay offers a comprehensive overview of the Indian commentaries on the Bodhicaryāvatāra (BCA). It details thirteen commentaries composed by Indian authors, highlighting how the BCA was used both as a Mahāyāna practice manual and a debate manual. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Indian Commentarial Tradition (9th-12th c.)&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This essay explores the transmission and influence of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; in China and Mongolia. He examines the Chinese translation of the text during the Sòng dynasty, and highlights the related political context and translation processes. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in China and Central Asia&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This article provides a detailed account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s impact on Tibetan Buddhism.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Transmission of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; in Tibet: An Overview&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=This article provides a concise overview of the commentarial tradition surrounding Śāntideva&#039;s Bodhicaryāvatāra in Tibet. It traces the text&#039;s introduction to Tibet in the 8th century, highlighting its rapid translation and subsequent revisions. The study also outlines the development of Tibetan commentaries on the text.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Tibetan Commentarial Tradition: An Overview&lt;br /&gt;
		}}&amp;lt;!--{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Tibetan commentarial tradition (11th-19th c.) &lt;br /&gt;
		}}--&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Tibetan Lineages of Teachers of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Study the Text&amp;quot;&amp;gt;Part 4: Study the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=Mi-pham-rgya-mtsho-rin-po-che-Padmakara.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|thumb-size=1000&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=The Tibetan late 19th-Century Debates on the &amp;lt;em&amp;gt;Bodhicaryāvatāra&amp;lt;/em&amp;gt;&#039;s Wisdom Chapter&lt;br /&gt;
	|text=Learn more about the debates regarding the meaning of the 9th chapter of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;!&amp;lt;br/&amp;gt; This chapter presents the Perfection of Wisdom (prajñāpāramitā) through rigorous philosophical analysis of emptiness (śūnyatā), establishing the ultimate nature of reality within the bodhisattva path. The interpretation of this profound text became the object of 19th-century Tibetan philosophical debates. The controversy began when Mipham Rinpoche of the Nyingma tradition authored his Norbu Ketaka commentary, proposing a synthetic interpretation that harmonized Prasaṅgika and Yogācāra Madhyamaka approaches. This drew strong criticism from Geluk scholars like Drakar Tulku, who defended Tsongkhapa&#039;s stricter Prasaṅgika position, while Pari Rabsel offered nuanced critiques of both interpretations. These exchanges centered on fundamental hermeneutical questions regarding the proper understanding of conventional and ultimate truth, the role of consciousness in perceiving emptiness, and correct Madhyamaka reasoning methods. The debates reflect broader tensions between Tibetan Buddhist schools regarding philosophical methodology and interpretative approaches, while illuminating crucial issues in Buddhist soteriology about how philosophical understanding relates to direct meditative realization. &lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-5&amp;quot;&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-lg-8 mb-4 col-lg-4&lt;br /&gt;
			|header=The Ninth Chapter&lt;br /&gt;
			|image=Paltrul (R. Beer) large.jpg&lt;br /&gt;
			|text=Go to the landing page / hub page for the 9th chapter content and the debates about it.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Ninth Chapter&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
	|header=The Way of the Bodhisattva Illuminated: Narrative Commentaries and Recitation Guide&lt;br /&gt;
	|text=This collection presents Buddhist narratives illustrating key verses of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). These instructive tales feature kings, merchants, animals, and divine beings to illuminate the bodhisattva path and to explain the transformative power of bodhicitta, the superiority of spiritual wealth over material possessions, and how bodhisattvas transform adversity into opportunity for spiritual development. This section offers three complementary resources for deepening your engagement with Śāntideva&#039;s teachings: narrative tales that bring the verses to life, detailed commentary that explains their meaning, and guidance for incorporating the text into recitation practice.&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-4&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4 mw-customtoggle-tales w-100&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Tales of Engaging the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-tales&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4 mw-customtoggle-narrative w-100&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Narrative Commentary on the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-narrative&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Ten|text=Chapter Ten}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|image=Shantideva (floating).jpg&lt;br /&gt;
		|header=Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
		|text=A Method for Reciting the Text &#039;&#039;Engaging in Bodhisattva Conducts: A Stream of Blessings&#039;&#039;, by Dam tshig rdo rje (Mkhan po chos rje)&lt;br /&gt;
		|label=Guide&lt;br /&gt;
		|page=Practice/Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
	}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Practice the Text&amp;quot;&amp;gt;Part 5: Practice the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=Mi-pham-rgya-mtsho-rin-po-che-Padmakara.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|thumb-size=1000&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=The &#039;&#039;Sgom Lugs&#039;&#039; Tradition&lt;br /&gt;
	|text=The &#039;&#039;sgom lugs&#039;&#039; (meditation tradition) was a significant contemplative tradition in Tibetan Buddhism that developed a unique approach to studying and practicing the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, Śāntideva&#039;s classic eighth-century text on the bodhisattva path.&lt;br /&gt;
The &#039;&#039;sgom lugs&#039;&#039; approach emphasized the meditative implementation of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; rather than purely scholastic analysis. Its practitioners were known for integrating the text&#039;s teachings—particularly on &#039;&#039;bodhicitta&#039;&#039; (awakened mind), &#039;&#039;śamatha&#039;&#039; (calm abiding), and &#039;&#039;vipaśyanā&#039;&#039; (insight meditation)—directly into their contemplative practice.&lt;br /&gt;
This tradition was especially prominent in the 11th-13th centuries during the later spread of Buddhism in Tibet, with notable practitioners in the Kadam and early Kagyu lineages. The &#039;&#039;sgom lugs&#039;&#039; teachers developed distinctive meditation manuals and techniques for embodying the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s core ethical and philosophical principles, especially those found in the patience, meditation, and wisdom chapters.&lt;br /&gt;
What distinguished the &#039;&#039;sgom lugs&#039;&#039; approach was its experiential focus—treating the &#039;&#039;Bodhicaryāvatāra&#039;&#039; not merely as a philosophical text to be analyzed, but as a practical guidebook for transformation through meditation and daily application.&lt;br /&gt;
This section traces the development of this tradition and the lives and works of the prominent teachers who upheld it.&lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;my-5 text-60&amp;quot;&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row justify-content-center mb-5&amp;quot;&amp;gt;&lt;br /&gt;
			{{PersonBadge|Suvarṇadvīpa Dharmakīrti&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/The_Bodhicaryāvatāra_Piṇḍārthas_of_Suvarṇadvīpa_Dharmakīrti:_Foundations_of_a_Meditation_Tradition&lt;br /&gt;
			}}{{PersonBadge|Atiśa&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px &lt;br /&gt;
				|page=Articles/Ati%C5%9Ba_D%C4%ABpa%E1%B9%83kara_%C5%9Ar%C4%ABj%C3%B1%C4%81na%27s_Teaching_on_the_Bodhisattvacary%C4%81vat%C4%81ra:_One_Text_to_Rule_Them_All_(Forgues_2024)&lt;br /&gt;
			}}{{PersonBadge|Skyo ston smon lam tshul khrims&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/Kyotön_Monlam_Tsultrim_on_the_Bodhicaryāvatāra:_One_Text_to_Practice_Them_All&lt;br /&gt;
			}}{{PersonBadge|Thogs med bzang po&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/From_the_Profound_View_of_the_Ultimate_to_Everyday_Practice:_Tokme_Zangpo%27s_Integration_of_Śāntideva%27s_Teachings_into_Mind_Training&lt;br /&gt;
			}}&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row justify-content-center&amp;quot;&amp;gt;&lt;br /&gt;
			{{PersonBadge|Rong ston shes bya kun rig&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/Rongtönpa%27s_Instructions_on_the_Bodhicaryāvatāra:_The_Interplay_of_View_and_Practice&lt;br /&gt;
			}}{{PersonBadge|Dpal sprul rin po che&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/Sacred_Words,_Living_Practice:_Patrul_Rinpoche_and_the_Bodhicaryāvatāra_(Forgues_2025)&lt;br /&gt;
			}}{{PersonBadge|Thub bstan bshad sgrub rgya mtsho&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/Breathing Life into Śāntideva&#039;s Words: Rago Choktrul&#039;s Integration of Tonglen and Dedication&lt;br /&gt;
			}}{{PersonBadge|Khu nu bla ma bstan &#039;dzin rgyal mtshan&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/Living_Bodhicitta:_Khunu_Lama%27s_Transmission_of_the_Bodhicaryāvatāra&lt;br /&gt;
			}}&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
{{VerticalSpacer|2}}{{Panel&lt;br /&gt;
	|bg-image=File:Andrew-haimerl-andrewnef-NaHaBbkleuU-unsplash.jpg&lt;br /&gt;
	|bg-size=cover&lt;br /&gt;
	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|header=Living Traditions of Practice &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&amp;lt;em&amp;gt;Patrul Rinpoche&amp;lt;/em&amp;gt;&amp;lt;/small&amp;gt;&lt;br /&gt;
	|text=Patrul Rinpoche (1808-1887) revolutionized how Śāntideva&#039;s Bodhicaryāvatāra was taught and practiced in Tibet. His accessible teaching style transformed this profound Buddhist text from an elite monastic study into a practical guide that ordinary practitioners could understand and apply on the bodhisattva path. &lt;br /&gt;
&lt;br /&gt;
	|text-cols=col-md-6 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
	|offset=col-md-6 order-3 p-3 p-md-4 py-lg-5 pr-lg-5 pl-lg-4&lt;br /&gt;
	|offset-content=&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;{{MiniTile&lt;br /&gt;
			|text=A Short Account of Patrul Rinpoche&#039;s Life &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/A Short Account of Patrul Rinpoche&#039;s Life&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Way of Teaching the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Tradition &lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=The Lineage Prayer &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Lineage Prayer&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Practice Instructions &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Practice Instructions&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche and the Dissemination of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul and the Dissemination of the Bodhi(sattva)caryāvatāra&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Two Commentaries by Patrul Rinpoche&#039;s Disciples &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Two commentaries by Patrul Rinpoche&#039;s Disciples&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
        }}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
	|bottom-content=&amp;lt;div class=&amp;quot;d-none d-md-block col-12 order-4&amp;quot;&amp;gt;&amp;lt;div class=&amp;quot;py-1&amp;quot;&amp;gt;&amp;lt;/div&amp;gt;&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Resources &amp;amp; References&amp;quot;&amp;gt;Part 6: Resources &amp;amp; References for Further Exploration&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=File:Pecha.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|image-side=right&lt;br /&gt;
	|imageposition=80% 0%&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
	|header=The Literature (&#039;&#039;Primary and Secondary sources&#039;&#039;)&lt;br /&gt;
	|text=The resources listed below have been tagged to show relationships between classical works and library items (i.e., recensions, translations, scholarship).&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row m-0 pt-3 pb-5&amp;quot;&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-4 mw-customtoggle-bodhicarya&lt;br /&gt;
			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra&lt;br /&gt;
			|text=Delve deeper into Śāntideva&#039;s main work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-bodhicarya&amp;quot;&amp;gt;&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Source Language)&lt;br /&gt;
						|text=Translations (by source language)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Target Language)&lt;br /&gt;
						|text=Translations (by target language)&lt;br /&gt;
					}}							&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-4 mw-customtoggle-bodhicarya-comms&lt;br /&gt;
			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Commentaries on Bodhicaryāvatāra&lt;br /&gt;
			|text=Discover the great commentarial tradition based on Śāntideva&#039;s work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-bodhicarya-comms&amp;quot;&amp;gt;&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Commentaries (original texts)&lt;br /&gt;
						|text=Commentaries (Original Texts)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Commentaries (scholarship)&lt;br /&gt;
						|text=Commentaries (Scholarship)&lt;br /&gt;
					}}&lt;br /&gt;
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			|text=Know more about Śāntideva&#039;s Compendium of Training&lt;br /&gt;
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			|text= Look into discussions on the art of translation and explore resources compiled by scholars &lt;br /&gt;
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&#039;&#039;&#039;The Historical Evolution of Multiple Text Versions&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Bodhicaryāvatāra exists in several distinct versions that reflect different stages in its historical development and transmission across Buddhist cultures. The earliest extant version appears in ninth to eleventh-century Dunhuang manuscripts, attributed to Akṣayamati (a name associated with Śāntideva), containing only nine chapters and 702.5 verses with a more individualized focus using first-person pronouns. Over time, the text expanded significantly—the canonical Sanskrit versions contain 912-913 verses across ten chapters, with substantial additions including seventy verses in the Wisdom chapter specifically added to refute non-Buddhist philosophical positions. This textual growth reflects the work&#039;s evolution from a more personal spiritual manual to a comprehensive doctrinal treatise that systematically addresses philosophical opponents while maintaining its practical guidance for bodhisattva practice.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Multiple Tibetan Translations from Different Sanskrit Sources&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Tibetan Buddhist tradition preserves multiple translations of the Bodhicaryāvatāra that were produced at different historical periods using varying Sanskrit manuscripts as source texts (Vorlage). The first Tibetan translation was completed by Kawa Paltsek during the early diffusion period, based on a Kashmir or Eastern Indian manuscript. This was followed by a second translation 150 years later by Rinchen Zangpo and Śākya Lodro, and then a third translation by the Nepalese scholar Sumatikīrti and translator Ngok Loden Sherab, both of which utilized Sanskrit manuscripts from Madhyadeśa (central India). The prominent historian Tāranātha documented three major Sanskrit recensions: the Kashmiri version with over 1,000 verses including Śāntideva&#039;s own praise verses, the Eastern Indian version with 700 verses that lacked certain devotional elements, and the Madhyadeśa version with 1,000 verses that likely served as the basis for the canonical Tibetan translation.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Ongoing Scholarly Revisions and Textual Refinement&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
Even after the establishment of these major translations, Tibetan scholars continued to refine and correct the text through careful comparison with available Sanskrit sources and Indian commentaries. The scholar Sazang Mati Panchen (1294-1376) made significant corrections to the canonical version by consulting multiple Indian texts and commentaries, while Ngakgi Wangpo produced an entirely new bilingual edition after comparing three authentic Sanskrit manuscripts. The great scholar Butön noted discrepancies between existing Tibetan translations and the Sanskrit manuscripts in his possession, leading him to make selective corrections where the meaning was significantly affected. &amp;lt;br&amp;gt;&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;The Multiple and Diverse Translations of the Source Text into Chinese&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Chinese tradition presents perhaps the most complex situation. The text was translated multiple times, but most significantly as the Putixing jing (菩提行經) by Tianxizai in the 10th-11th centuries. The Chinese versions often show substantial divergences from both Sanskrit recensions, including different verse arrangements and some unique passages. Some scholars have suggested these differences may preserve very early readings, while others argue they represent adaptations for Chinese audiences or confusion in the translation process.&amp;lt;br&amp;gt;&lt;br /&gt;
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== A Classic of World Literature ==&lt;br /&gt;
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	Like all classics, the Bodhicharyavatara is many things to many readers. It has been described as a philosophical poem, a meditation manual, an inner dialogue, a code of ethical conduct, and a devotional hymn. It is all these, and more. Above all, it is, in Pema Chödrön’s words, “the essential guidebook for fledgling bodhisattvas,” providing a multitude of ways in which one can spur oneself to arouse, act upon, and perfect the central mind-state of the Mahayana practitioner: bodhichitta, which in its conventional sense is the commitment to gain enlightenment for the sake of all beings, and in its ultimate sense is the transcendent insight into emptiness that is necessary if enlightenment is to be won. To the degree that the bodhisattva is the central ideal of Mahayana, the Bodhicharyavatara’s imaginative and inspiring presentation of the bodhisattva path has insured its wide and appreciative readership.&lt;br /&gt;
			&amp;lt;small&amp;gt;([https://www.lionsroar.com/no-time-to-lose-2/ Source: Roger Jackson, Review of No Time to Lose, by Pema Chodron], [https://www.shambhala.com/no-time-to-lose-1966.html Shambhala, 2007].)&amp;lt;/small&amp;gt;&amp;lt;br&amp;gt; &lt;br /&gt;
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				|caption=[[Śāntideva]] &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;ཞི་བ་ལྷ་&amp;lt;/small&amp;gt;&lt;br /&gt;
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			&amp;lt;big&amp;gt;&#039;&#039;&#039;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses|The Way of the Bodhisattva]]&#039;&#039;&#039;&#039;&#039;&amp;lt;/big&amp;gt; is a ten-chapter guide to cultivating the mind of enlightenment and to generating the qualities of compassion, introspection, generosity, patience, and so on. A text of late Indian Buddhism written in Sanskrit by the monk Śāntideva in the early 8th century, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; or &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039;, commonly referred to as &#039;&#039;The Way of the Bodhisattva&#039;&#039; in English, or more literally, &amp;quot;Introduction to the Bodhisattva Practice,&amp;quot; is regarded as one of the great masterpieces of written Buddhist teaching. As such, it has become a part of world literature and is read in many languages by people of all traditions. Presented as a personal reflection on the bodhisattva path, Śāntideva focuses on the concept of &#039;&#039;bodhicitta&#039;&#039;, the bodhisattva&#039;s aspiration for enlightenment, and the main practices of a bodhisattva. Treasured by Buddhists of all traditions, &#039;&#039;The Way of the Bodhisattva&#039;&#039; has been commented on by many of the greatest Buddhist teachers through the ages and translated into modern languages hundreds of times, some of which you can read here. The later text in 10 chapters and [[Texts/Bodhicaryāvatāra/Verses|~913 verses]] is the main text we present here, but also available is the earlier [[Books/Bodhisattvacaryāvatāra:_Entering_the_Way_of_the_Bodhisattvas_(2022,_Khenpo_Gawang_and_Wiener)/Bilingual|Dunhuang text in 9 chapters]] and ~700 verses.&lt;br /&gt;
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			{{QuoteCite&lt;br /&gt;
				|quote-text=As long as space endures,&lt;br /&gt;
As long as there are beings to be found,&lt;br /&gt;
May I continue likewise to remain&lt;br /&gt;
To drive away the sorrows of the world. &lt;br /&gt;
&amp;lt;div class=&amp;quot;text-80&amp;quot;&amp;gt;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses/10.55|Verse 10.55]]&#039;&#039;&amp;lt;/div&amp;gt;&lt;br /&gt;
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== Chapter Summaries ==&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Generating Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=The Excellence and Benefits of Bodhicitta&lt;br /&gt;
		|text=In chapter 1 of the Bodhicaryāvatāra, Śāntideva describes the excellence and benefits of bodhicitta, the mind that wishes to attain enlightenment for the benefit of all sentient beings, in order to inspire us to take up the path of the bodhisattva.&lt;br /&gt;
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		|header=Confession of Negativity&lt;br /&gt;
		|label=Chapter Two&lt;br /&gt;
		|page=Chapter Two - Confession of Negativity_Overview&lt;br /&gt;
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		|header=Taking Hold of Bodhicitta&lt;br /&gt;
		|label=Chapter Three&lt;br /&gt;
		|page=Chapter Three - Taking Hold of Bodhicitta&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Protecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Conscientiousness&lt;br /&gt;
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		|page=Chapter Four - Conscientiousness&lt;br /&gt;
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		|header=Vigilant Introspection&lt;br /&gt;
		|label=Chapter Five&lt;br /&gt;
		|page=Chapter Five - Vigilant Introspection&lt;br /&gt;
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		|header=Patience&lt;br /&gt;
		|label=Chapter Six&lt;br /&gt;
		|page=Chapter Six - Patience&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Perfecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Diligence&lt;br /&gt;
		|label=Chapter Seven&lt;br /&gt;
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		|header=Meditative Concentration&lt;br /&gt;
		|label=Chapter Eight&lt;br /&gt;
		|page=Chapter Eight - Meditative Concentration_Overview&lt;br /&gt;
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		|header=Wisdom&lt;br /&gt;
		|label=Chapter Nine&lt;br /&gt;
		|page=Chapter Nine - Wisdom&lt;br /&gt;
	}}&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Dedication of Merit&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Dedication&lt;br /&gt;
		|label=Chapter Ten&lt;br /&gt;
		|page=Chapter Ten - Dedication_Overview&lt;br /&gt;
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== [[Study/The_Ninth_Chapter|Chapter 9: Wisdom]] ==&lt;br /&gt;
{{PullBcaVerses|9.1}}&lt;br /&gt;
The “[[Study/The_Ninth_Chapter|Wisdom Chapter]]” is Shāntideva’s exposition of the perfection of wisdom in terms of Madhyamaka, the view of the Middle Way, considered to express the essence of the wisdom teachings of the Prajñāpāramitā sūtras, which are themselves the very heart of Mahāyāna Buddhism. This chapter is long and complex and was clearly important to the author and the many hundreds of commentators that came after, as it is the source of vigorous debate over the past centuries and the subject of a great deal of publications and continued teaching and debate up to today. This website presents a great deal of detail about this content for those students wishing to delve into it. The reason for this is that &#039;&#039;Wisdom,&#039;&#039; is not merely foundational to Buddhist practice, but also the final necessary antidote, which leads to Buddhahood. &lt;br /&gt;
:&amp;quot;The major obstacles to the attainment of full spiritual awakening are the cognitive obscurations. Ultimate wisdom is their direct antidote.&amp;quot; (Source:[[Transcendent Wisdom]], page 16)&lt;br /&gt;
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	|title=[[Study/The_Ninth_Chapter|The landing page for all the material related to the Ninth Chapter on Wisdom can be found here.]]&lt;br /&gt;
	|text=[[Study/The_Ninth_Chapter|To the debates! The ninth chapter on wisdom sparked centuries of debate within Tibetan Buddhism. Learn more here.]]&lt;br /&gt;
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== Practice the Text ==&lt;br /&gt;
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	|header=Bodhicitta in Practice&lt;br /&gt;
	|text=Read through a detailed introduction to the practices associated with Bodhicitta here.&lt;br /&gt;
	|label=Guide&lt;br /&gt;
	|page=Practice/Bodhicitta in Practice&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Delve deeper here with more resources for your practice.&#039;&#039;&#039;&lt;br /&gt;
:&#039;&#039;&#039;Click on the above link to view the practice section of this website, focused on &amp;quot;Bodhicitta&amp;quot; more generally. In terms of focusing in on the practices associated with the Bodhicaryāvatāra text itself, please see the following:&#039;&#039;&#039; &lt;br /&gt;
*&#039;&#039;&#039;PLEASE CHECK: DO WE HAVE A MORE SPECIFIC PRACTICE PAGE FOR BCA FOR PRACTITIONER AUDIENCES?&#039;&#039;&#039; &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Tradition|Patrul Rinpoche&#039;s Tradition]]: Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra. &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Practice_Instructions|Patrul Rinpoche&#039;s Practice Instructions]]: The Brightly Shining Sun: A Step-by-Step Guide to Meditating on the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey&lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Lineage_Prayer|Prayer to the Lineage of the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey]]&lt;br /&gt;
&lt;br /&gt;
== People ==&lt;br /&gt;
* [[People/Śāntideva|Śāntideva]] (late 7th to mid-8th century CE) - The author of the &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; and the &#039;&#039;Śikṣāsamuccaya&#039;&#039;. &lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; [[Explore/Śāntideva&#039;s_Works|Śāntideva&#039;s Works]]&lt;br /&gt;
* [[People/Prajñākaramati|Prajñākaramati]] (950 - 1030) - The 11th-century Indian scholar who wrote the most influential commentary on the text, the &#039;&#039;[[Texts/Bodhisattvacaryāvatāraprajñāparicchedapariṇamana-pañjikā|Bodhisattvacaryavatara-panjika]]&#039;&#039;. His detailed explanations shaped how the work has been understood and taught for nearly a thousand years, making his commentary essential for serious study of the text.&lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; Kate Crosby and Andrew Skilton&#039;s translation (1995) of &amp;quot;The Bodhicaryāvatāra&amp;quot; includes scholarly apparatus that references Prajñākaramati&#039;s commentary extensively.&lt;br /&gt;
** [[Louis de la Vallée Poussin (1901-1914) work]] remains an important foundational piece of scholarship on Prajñākaramati&#039;s commentary. &lt;br /&gt;
**Also see [[Dissertations/A_Study_of_the_Wisdom_Chapter_(Prajñāpāramitā_Pariccheda)_of_the_Bodhicaryāvatārapañjikā_of_Prajñākaramati|Oldmeadow, Peter R. &amp;quot;A Study of the Wisdom Chapter (Prajñāpāramitā Pariccheda) of the Bodhicaryāvatārapañjikā of Prajñākaramati.&amp;quot;]] PhD diss., Australian National University, 1994. https://openresearch-repository.anu.edu.au/handle/1885/110199.&lt;br /&gt;
* [[People/Atiśa|Atiśa Dīpaṃkara]] (982-1054) - The Bengali master who helped transmit the text to Tibet and incorporated its teachings into his influential &#039;&#039;[[Lamp for the Path to Enlightenment]]&#039;&#039;. He was instrumental in establishing the bodhisattva ideal in Tibetan Buddhism.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Atiśa Dīpaṃkara Śrījñāna&#039;s Teaching on the Bodhisattvacaryāvatāra]]. &lt;br /&gt;
* [[Tsongkhapa]] (1357 - 1419) - The 14th-century founder of the Gelug school who extensively quoted and taught from the &#039;&#039;Bodhisattvacaryavatara&#039;&#039; in his major works, particularly the Lamrim Chenmo. His interpretations became foundational for one of Tibet&#039;s largest Buddhist schools.&lt;br /&gt;
**&#039;&#039;&#039;[https://www.youtube.com/watch?v=m6o9FlX2vyc Watch the Dalai Lama teaching]&#039;&#039;&#039; &#039;&#039;The Great Treatise on the Stages of the Path to Enlightenment&#039;&#039; (Lamrim Chenmo), in which he mentions Tsongkhapa and Śāntideva&#039;s Way of the Bodhisattva. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Books/Steps_on_the_Path_to_Enlightenment,_Vol._3|Geshe Lhundub Sopa&#039;s &amp;quot;Steps on the Path to Enlightenment&amp;quot; Volume 3]] covers &amp;quot;The Way of the Bodhisattva&amp;quot; where &amp;quot;readers are acquainted with the bodhisattva&#039;s path and the altruistic desire to make service to others the driving force of spiritual development&amp;quot;. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Tsong kha pa on Śāntideva&#039;s Way of the Bodhisattva]] (COMING SOON) &lt;br /&gt;
* [[People/Khu_nu_bla_ma_bstan_&#039;dzin_rgyal_mtshan|Khunu Lama]] and His Holiness the [[14th Dalai Lama]] (1935- ) - Khunu Lama Tenzin Gyaltsen ཁུ་ནུ་བླ་མ་བསྟན་འཛིན་རྒྱལ་མཚན་ (1894/1895 - 1977) passed his understanding of &#039;&#039;The Way of the Bodhisattva&#039;&#039; and the essence of its practice to His Holiness the Dalai Lama, who has gone on to give many teachings and commentaries on the text around the world, doing more than any other person in modern times to make it accessible to modern audiences. His teachings have been published in multiple languages and have introduced millions to Śāntideva&#039;s work.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Living Bodhicitta: Khunu Lama&#039;s Transmission of the Bodhicaryāvatāra]]. &lt;br /&gt;
**&#039;&#039;&#039;STUDY:&#039;&#039;&#039; [[A Precious Lamp in Praise of Bodhicitta]], a text by Khunu Lama, 1981.&lt;br /&gt;
* [[People/Patrul_Rinpoche|Patrul Rinpoche]] (1808 - 1887) - The 19th-century Tibetan master whose commentary &amp;quot;Words of My Perfect Teacher&amp;quot; includes extensive teachings on the Bodhisattvacaryavatara and helped preserve its transmission in the Nyingma tradition during a crucial period. You can read more about his life here: [[Practice/A_Short_Account_of_Patrul_Rinpoche&#039;s_Life|A Short Account of Patrul Rinpoche&#039;s Life]] by Padmakara Translation Group. Or read how Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra here: [[Practice/Patrul_Rinpoche&#039;s_Tradition|Bodhicaryāvatāra: Teaching Methods &amp;amp; Overview, by Alak Zenkar Rinpoche. Translated by Adam Pearcey]].&lt;br /&gt;
&lt;br /&gt;
== Further Research ==&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
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		|header=Bibliography&lt;br /&gt;
		|text=Selected bibliography of academic and related references on Śāntideva&#039;s life and texts.&lt;br /&gt;
		|label=2735 Resources&lt;br /&gt;
		|page=Bibliography&lt;br /&gt;
		|min-height=132px&lt;br /&gt;
	}}&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
--&amp;gt;&lt;br /&gt;
&lt;br /&gt;
=== Other Resources ===&lt;br /&gt;
* &#039;&#039;&#039;[https://app.shantideva.com/ The Shantideva App]&#039;&#039;&#039; by Christian Steinert with Berzin Archives content. This app displays one verse a day from Shantideva&#039;s text and allows you to read through the entire text in MANY languages. You can choose to see the text in Chinese, English, Tibetan, Sanskrit, Dutch, German, Arabic, etc. And up to three at the same time, per verse. Amazing!  &lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94718</id>
		<title>Bodhicaryāvatāra</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94718"/>
		<updated>2025-09-05T17:15:05Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;{{EditorialContent&lt;br /&gt;
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	    |caption=&amp;lt;center&amp;gt;[[People/Śāntideva|Śāntideva]]&amp;lt;/center&amp;gt;&lt;br /&gt;
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		|dashboardText=On this page you will find everything about Śāntideva&#039;s famous text, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). The information below explores the text&#039;s various titles and versions, its complex authorship and historical context, its profound influence on Indian and Tibetan Buddhist traditions, its central role in systematizing the cultivation of bodhicitta, and essential resources for further study and practice.&lt;br /&gt;
&lt;br /&gt;
		From here you can read the text in [[Texts/Bodhicaryāvatāra/Chapter_1|English]], [[Texts/Bodhicaryāvatāra/Verses|Tibetan]], [[Books/Bodhicaryâvatâra:_La_marche_vers_l&#039;éveil_(2007)/Bilingual|French]], Spanish, or Sanskrit. You can compare commentaries from different traditions on each verse or you can listen to the verses chanted or watch videos of Buddhist teachers or scholars talking about the text and its meaning. &lt;br /&gt;
&lt;br /&gt;
This comprehensive resource serves scholars, practitioners, and curious readers alike, offering both academic depth and practical guidance for engaging with one of Buddhism&#039;s most cherished texts. The page brings together centuries of commentary, translation, and scholarly research to provide a comprehensive digital resource for studying and practicing the Bodhicaryāvatāra.&lt;br /&gt;
&lt;br /&gt;
		&amp;lt;!--You can also &#039;&#039;&#039;[[Books/The_Nectar_of_Manjushri%27s_Speech/Sabche|read the traditional Tibetan outline (sabche) from Kunzang Palden here]]&#039;&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
		&#039;&#039;&#039;&amp;lt;big&amp;gt;You can navigate to each chapter page here or scroll down for other ways of interacting with the text:&amp;lt;/big&amp;gt;&#039;&#039;&#039;&lt;br /&gt;
		{{{!}}&lt;br /&gt;
		{{!}}  [[Texts/Bodhicaryāvatāra/Chapter_1|Chapter 1: The Excellence of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_6|Chapter 6: Patience]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_2|Chapter 2: Confession]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_7|Chapter 7: Diligence]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_3|Chapter 3: Taking Hold of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_8|Chapter 8: Meditative Concentration]]  &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_4|Chapter 4: Carefulness]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_9|Chapter 9: Wisdom]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_5|Chapter 5: Vigilant Introspection]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_10|Chapter 10: Dedication]]  &lt;br /&gt;
		{{!}}}--&amp;gt;&lt;br /&gt;
&lt;br /&gt;
		|introduction=Śāntideva&#039;s &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039; for short) is a masterwork of world literature and an example of wisdom and compassion in action, lighting the way to Buddhahood for the sake of all beings. Written down in ancient India in the Sanskrit language, it became popular in Tibetan translation and made its way into modern languages in the 19th and 20th centuries. It remains one of the favorite books of many leading Buddhist students, teachers, and writers today.&lt;br /&gt;
		|FeaturedYoutubeID=&lt;br /&gt;
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			|header=&amp;lt;div class=&amp;quot;clipped-2-lines text-110 line16&amp;quot;&amp;gt;བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ།&amp;lt;/div&amp;gt;&lt;br /&gt;
					&amp;lt;div class=&amp;quot;clipped-1-line&amp;quot;&amp;gt;Full Text in Tibetan, Sanskrit, English, and French&amp;lt;/div&amp;gt;&lt;br /&gt;
			|text=The Way of the Bodhisattva&lt;br /&gt;
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			|header=Bodhicaryāvatāra Verses&lt;br /&gt;
			|text=All verses in bilingual presentation.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Verses&lt;br /&gt;
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			|header=Bodhicaryāvatāra Chapter One&lt;br /&gt;
			|text=Chapter one in bilingual presentation.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
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			|text=Access the individual verse pages with translations and commentaries.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Verses/1.1&lt;br /&gt;
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				|sources=001-Tsadra-BCA-Root-Padmakara;005-Tsadra-BCA-Root-Dunhuang&lt;br /&gt;
			}}&amp;lt;/span&amp;gt;&lt;br /&gt;
		}} --&amp;gt;&lt;br /&gt;
	}}&lt;br /&gt;
|main-text=&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Text&amp;quot;&amp;gt;Part 1: About the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{Panel&lt;br /&gt;
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	|header=Śāntideva&#039;s Works in India and Beyond&lt;br /&gt;
	|text=This section examines the textual history of Śāntideva&#039;s works through their recensions and translations, exploring their significance for Buddhist communities across Asia.&lt;br /&gt;
	|text-cols=col-md-5 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
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			|text=Examines the transmission and manuscript history of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Textual History of the Bodhicaryāvatāra&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=Traces the &amp;lt;em&amp;gt;Bodhicaryāvatāra&amp;lt;/em&amp;gt;&#039;s journey from Mongolian translations to Western academia.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Later editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
			|header=Later Editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
		}}&amp;lt;!--{{Tile&lt;br /&gt;
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			|text=This article provides a comprehensive overview of the &#039;&#039;Śikṣāsamuccaya&#039;&#039; &#039;s origins, spread, and influence. It traces the text&#039;s composition in 8th century India, its early translations into Tibetan and Chinese, and subsequent transmission through various Buddhist lineages. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039;&lt;br /&gt;
		}}--&amp;gt;&lt;br /&gt;
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	|bottom-content=&amp;lt;div class=&amp;quot;d-none d-md-block col-12 order-4&amp;quot;&amp;gt;&amp;lt;div class=&amp;quot;py-1&amp;quot;&amp;gt;&amp;lt;/div&amp;gt;&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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&amp;lt;div class=&amp;quot;mx-0 my-5 rounded-lg offwhite-bg tsdwiki-depth-1 overflow-hidden&amp;quot;&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;p-3 p-md-4 p-lg-5&amp;quot;&amp;gt;&lt;br /&gt;
		&amp;lt;h2 class=&amp;quot;pt-0 mt-0&amp;quot;&amp;gt;Overview of Śāntideva&#039;s Bodhicaryāvatāra&amp;lt;/h2&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;text-article mb-5&amp;quot;&amp;gt;		 &lt;br /&gt;
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				&amp;lt;h4&amp;gt;&amp;lt;small&amp;gt;&#039;&#039;In-Depth Chapter Overviews&#039;&#039;&amp;lt;/small&amp;gt;&amp;lt;/h4&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;text-article mb-4&amp;quot;&amp;gt;This comprehensive resource provides a detailed, chapter-by-chapter analysis of Śāntideva&#039;s &#039;&#039;The Way of the Bodhisattva&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039;), one of the most influential texts in Mahāyāna Buddhist literature. Each chapter features scholarly essays that examine Śāntideva&#039;s teachings through the lens of key Buddhist concepts, supported by extensive academic resources, relevant links, and multimedia content. The material is organized according to the traditional Tibetan framework of generating, protecting, and perfecting bodhicitta, offering students a structured approach to understanding this foundational work on the bodhisattva path.&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
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						|header=Generating Bodhicitta&lt;br /&gt;
						|text=The opening chapters of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; focus on cultivating bodhicitta. Śāntideva presents this compassionate intention as the essential foundation of the bodhisattva path.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
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									|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
									|link=Articles/The_Excellence_and_Benefits_of_Bodhichitta_Overview&lt;br /&gt;
									|text=Chapter 1 - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shakyamuni Buddha with the 35 Buddhas of Confession HAR.jpg&lt;br /&gt;
									|link=Articles/Confession_of_Negativity_Overview&lt;br /&gt;
									|text=Chapter 2 - Confession of Negativity&lt;br /&gt;
								}}&lt;br /&gt;
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									|link=Articles/Taking_Hold_of_Bodhicitta_Overview&lt;br /&gt;
									|text=Chapter 3 - Taking Hold of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
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						|header=Protecting Bodhicitta&lt;br /&gt;
						|text=In chapters 4-6, Śāntideva emphasizes that once this awakened heart of bodhicitta is cultivated, it must be protected with the same care one would guard a priceless jewel.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
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									|link=Articles/Conscientiousness_Overview&lt;br /&gt;
									|text=Chapter 4 - Conscientiousness&lt;br /&gt;
								}}&lt;br /&gt;
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									|image=Shantideva-bust cropped.jpg&lt;br /&gt;
									|link=Articles/Vigilant_Introspection_Overview&lt;br /&gt;
									|text=Chapter 5 - Vigilant Introspection&lt;br /&gt;
								}}&lt;br /&gt;
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									|link=Articles/Patience_Overview&lt;br /&gt;
									|text=Chapter 6 - Patience&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
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						|header=Perfecting Bodhicitta&lt;br /&gt;
						|text=These chapters reveal how diligence, meditative concentration, and wisdom work together to transform compassionate intention into the fully realized bodhicitta of a bodhisattva.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
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									|link=Articles/Diligence_Overview&lt;br /&gt;
									|text=Chapter 7 - Diligence&lt;br /&gt;
								}}&lt;br /&gt;
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									|image=Tibetans in Meditation.jpg&lt;br /&gt;
									|link=Articles/Meditative_Concentration_Overview&lt;br /&gt;
									|text=Chapter 8 - Meditative Concentration&lt;br /&gt;
								}}&lt;br /&gt;
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									|link=Articles/Wisdom_Overview&lt;br /&gt;
									|text=Chapter 9 - Wisdom&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
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						|header=Dedication&lt;br /&gt;
                        |text=The &#039;&#039;Bodhicaryāvatāra&#039;&#039; ends with a concluding prayer, in which Śāntideva makes a dedication for the benefit of others, for the benefit of oneself, and for the flourishing of the teachings.&lt;br /&gt;
						|label=Chapter Ten&lt;br /&gt;
						|page=Articles/Dedication_Overview&lt;br /&gt;
					}}&lt;br /&gt;
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	|header=Explore the Bodhicaryāvatāra&lt;br /&gt;
	|offset=col-md-4 p-0 order-md-last&lt;br /&gt;
	|text=A new, interactive way to navigate the text via its outline and related themes and chapters. This visual map allows you to explore the interconnected structure of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; and discover how different concepts and practices relate to one another throughout the work. The interactive format makes it easy to jump between related topics and gain a comprehensive overview of Śāntideva&#039;s systematic approach to the bodhisattva path. &lt;br /&gt;
		&amp;lt;div class=&amp;quot;row my-5 py-4 tsdwiki-border-tb-redfade&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
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			|image=Miro-bca-mindmap-screenshot.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Outline &lt;br /&gt;
			|text=Navigate Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;. Click on the Miro Mindmaps here. Use two fingers or your mouse to move the cursor and to zoom in and out.&lt;br /&gt;
			|label=&amp;lt;span class=&amp;quot;float-right&amp;quot;&amp;gt;[[File:Miro.webp|x20px|class=align-bottom|]] Miro Mindmap&amp;lt;/span&amp;gt;&lt;br /&gt;
			|ext-link=https://miro.com/app/live-embed/uXjVIoyjUkM=/?embedMode=view_only_without_ui&amp;amp;moveToViewport=-12430,13806,3070,1702&amp;amp;embedId=415674802085&amp;amp;embedAutoplay=true&lt;br /&gt;
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}}&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Author&amp;quot;&amp;gt;Part 2: About the Author&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
    |header=Śāntideva&#039;s Life and Works&lt;br /&gt;
	|text=Explore Śāntideva&#039;s life stories and his historical context. What do we know about the life of Śāntideva? What kind of world did he live in? How did his works become so influential? And why do his works continue to inspire generations of practitioners and scholars? This section provides a brief overview of Śāntideva&#039;s cultural milieu and the influence his writings have had in India and beyond.&lt;br /&gt;
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		|label=Explore&lt;br /&gt;
		|page=Explore/Śāntideva&#039;s Life and Cultural World&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
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		|label=Explore&lt;br /&gt;
		|page=Explore/Śāntideva&#039;s Works&lt;br /&gt;
	}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Text_Significance_and_Reception&amp;quot;&amp;gt;Part 3: Text Significance and Reception&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
    |header=Keeping the Flame of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; Alive: From 9th-Century India to 19th-Century Tibet&lt;br /&gt;
	|text=Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; gave rise to a vibrant commentarial tradition in India and Tibet. In this section, we will learn more about 10 centuries of teachings focusing on teachings drawn from this text. This section is still being developed. We will keep you posted as we add new materials, articles, and resources. &lt;br /&gt;
	&lt;br /&gt;
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			|text=This short overview gives an account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s history from its origins in India to its transmission in Nepal. It discusses the text&#039;s authorship, traditionally attributed to Śāntideva in 7th century India, and explores various commentaries and abbreviated versions produced by Indian scholars. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in India and Nepal&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This essay offers a comprehensive overview of the Indian commentaries on the Bodhicaryāvatāra (BCA). It details thirteen commentaries composed by Indian authors, highlighting how the BCA was used both as a Mahāyāna practice manual and a debate manual. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Indian Commentarial Tradition (9th-12th c.)&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This essay explores the transmission and influence of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; in China and Mongolia. He examines the Chinese translation of the text during the Sòng dynasty, and highlights the related political context and translation processes. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in China and Central Asia&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This article provides a detailed account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s impact on Tibetan Buddhism.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Transmission of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; in Tibet: An Overview&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This article provides a concise overview of the commentarial tradition surrounding Śāntideva&#039;s Bodhicaryāvatāra in Tibet. It traces the text&#039;s introduction to Tibet in the 8th century, highlighting its rapid translation and subsequent revisions. The study also outlines the development of Tibetan commentaries on the text.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Tibetan Commentarial Tradition: An Overview&lt;br /&gt;
		}}&amp;lt;!--{{Tile&lt;br /&gt;
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			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Tibetan commentarial tradition (11th-19th c.) &lt;br /&gt;
		}}--&amp;gt;{{Tile&lt;br /&gt;
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			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Tibetan Lineages of Teachers of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Study the Text&amp;quot;&amp;gt;Part 4: Study the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
    |header=The Tibetan late 19th-Century Debates on the &amp;lt;em&amp;gt;Bodhicaryāvatāra&amp;lt;/em&amp;gt;&#039;s Wisdom Chapter&lt;br /&gt;
	|text=Learn more about the debates regarding the meaning of the 9th chapter of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;!&amp;lt;br/&amp;gt; This chapter presents the Perfection of Wisdom (prajñāpāramitā) through rigorous philosophical analysis of emptiness (śūnyatā), establishing the ultimate nature of reality within the bodhisattva path. The interpretation of this profound text became the object of 19th-century Tibetan philosophical debates. The controversy began when Mipham Rinpoche of the Nyingma tradition authored his Norbu Ketaka commentary, proposing a synthetic interpretation that harmonized Prasaṅgika and Yogācāra Madhyamaka approaches. This drew strong criticism from Geluk scholars like Drakar Tulku, who defended Tsongkhapa&#039;s stricter Prasaṅgika position, while Pari Rabsel offered nuanced critiques of both interpretations. These exchanges centered on fundamental hermeneutical questions regarding the proper understanding of conventional and ultimate truth, the role of consciousness in perceiving emptiness, and correct Madhyamaka reasoning methods. The debates reflect broader tensions between Tibetan Buddhist schools regarding philosophical methodology and interpretative approaches, while illuminating crucial issues in Buddhist soteriology about how philosophical understanding relates to direct meditative realization. &lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-5&amp;quot;&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-lg-8 mb-4 col-lg-4&lt;br /&gt;
			|header=The Ninth Chapter&lt;br /&gt;
			|image=Paltrul (R. Beer) large.jpg&lt;br /&gt;
			|text=Go to the landing page / hub page for the 9th chapter content and the debates about it.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Ninth Chapter&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
	|header=The Way of the Bodhisattva Illuminated: Narrative Commentaries and Recitation Guide&lt;br /&gt;
	|text=This collection presents Buddhist narratives illustrating key verses of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). These instructive tales feature kings, merchants, animals, and divine beings to illuminate the bodhisattva path and to explain the transformative power of bodhicitta, the superiority of spiritual wealth over material possessions, and how bodhisattvas transform adversity into opportunity for spiritual development. This section offers three complementary resources for deepening your engagement with Śāntideva&#039;s teachings: narrative tales that bring the verses to life, detailed commentary that explains their meaning, and guidance for incorporating the text into recitation practice.&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-4&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4 mw-customtoggle-tales w-100&lt;br /&gt;
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		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Tales of Engaging the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-tales&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4 mw-customtoggle-narrative w-100&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Narrative Commentary on the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-narrative&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Ten|text=Chapter Ten}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
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		|min-height=156px&lt;br /&gt;
		|image=Shantideva (floating).jpg&lt;br /&gt;
		|header=Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
		|text=A Method for Reciting the Text &#039;&#039;Engaging in Bodhisattva Conducts: A Stream of Blessings&#039;&#039;, by Dam tshig rdo rje (Mkhan po chos rje)&lt;br /&gt;
		|label=Guide&lt;br /&gt;
		|page=Practice/Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
	}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
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}}&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Practice the Text&amp;quot;&amp;gt;Part 5: Practice the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
    |header=The &#039;&#039;Sgom Lugs&#039;&#039; Tradition&lt;br /&gt;
	|text=The &#039;&#039;sgom lugs&#039;&#039; (meditation tradition) was a significant contemplative tradition in Tibetan Buddhism that developed a unique approach to studying and practicing the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, Śāntideva&#039;s classic eighth-century text on the bodhisattva path.&lt;br /&gt;
The &#039;&#039;sgom lugs&#039;&#039; approach emphasized the meditative implementation of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; rather than purely scholastic analysis. Its practitioners were known for integrating the text&#039;s teachings—particularly on &#039;&#039;bodhicitta&#039;&#039; (awakened mind), &#039;&#039;śamatha&#039;&#039; (calm abiding), and &#039;&#039;vipaśyanā&#039;&#039; (insight meditation)—directly into their contemplative practice.&lt;br /&gt;
This tradition was especially prominent in the 11th-13th centuries during the later spread of Buddhism in Tibet, with notable practitioners in the Kadam and early Kagyu lineages. The &#039;&#039;sgom lugs&#039;&#039; teachers developed distinctive meditation manuals and techniques for embodying the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s core ethical and philosophical principles, especially those found in the patience, meditation, and wisdom chapters.&lt;br /&gt;
What distinguished the &#039;&#039;sgom lugs&#039;&#039; approach was its experiential focus—treating the &#039;&#039;Bodhicaryāvatāra&#039;&#039; not merely as a philosophical text to be analyzed, but as a practical guidebook for transformation through meditation and daily application.&lt;br /&gt;
This section traces the development of this tradition and the lives and works of the prominent teachers who upheld it.&lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;my-5 text-60&amp;quot;&amp;gt;&lt;br /&gt;
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				|page=Articles/The_Bodhicaryāvatāra_Piṇḍārthas_of_Suvarṇadvīpa_Dharmakīrti:_Foundations_of_a_Meditation_Tradition&lt;br /&gt;
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			}}&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
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			}}{{PersonBadge|Khu nu bla ma bstan &#039;dzin rgyal mtshan&lt;br /&gt;
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			}}&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|header=Living Traditions of Practice &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&amp;lt;em&amp;gt;Patrul Rinpoche&amp;lt;/em&amp;gt;&amp;lt;/small&amp;gt;&lt;br /&gt;
	|text=Patrul Rinpoche (1808-1887) revolutionized how Śāntideva&#039;s Bodhicaryāvatāra was taught and practiced in Tibet. His accessible teaching style transformed this profound Buddhist text from an elite monastic study into a practical guide that ordinary practitioners could understand and apply on the bodhisattva path. &lt;br /&gt;
&lt;br /&gt;
	|text-cols=col-md-6 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
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	|offset-content=&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;{{MiniTile&lt;br /&gt;
			|text=A Short Account of Patrul Rinpoche&#039;s Life &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/A Short Account of Patrul Rinpoche&#039;s Life&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Way of Teaching the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Tradition &lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=The Lineage Prayer &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Lineage Prayer&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Practice Instructions &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Practice Instructions&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche and the Dissemination of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul and the Dissemination of the Bodhi(sattva)caryāvatāra&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Two Commentaries by Patrul Rinpoche&#039;s Disciples &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Two commentaries by Patrul Rinpoche&#039;s Disciples&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
        }}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
	|bottom-content=&amp;lt;div class=&amp;quot;d-none d-md-block col-12 order-4&amp;quot;&amp;gt;&amp;lt;div class=&amp;quot;py-1&amp;quot;&amp;gt;&amp;lt;/div&amp;gt;&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Resources &amp;amp; References&amp;quot;&amp;gt;Part 6: Resources &amp;amp; References for Further Exploration&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
	|header=The Literature (&#039;&#039;Primary and Secondary sources&#039;&#039;)&lt;br /&gt;
	|text=The resources listed below have been tagged to show relationships between classical works and library items (i.e., recensions, translations, scholarship).&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row m-0 pt-3 pb-5&amp;quot;&amp;gt;&lt;br /&gt;
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			|wrapper-classes=col-md-12 mb-4 mw-customtoggle-bodhicarya&lt;br /&gt;
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			|header=Bodhicaryāvatāra&lt;br /&gt;
			|text=Delve deeper into Śāntideva&#039;s main work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-bodhicarya&amp;quot;&amp;gt;&lt;br /&gt;
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						|link=Study/Bodhicaryāvatāra: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Source Language)&lt;br /&gt;
						|text=Translations (by source language)&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Target Language)&lt;br /&gt;
						|text=Translations (by target language)&lt;br /&gt;
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		}}&lt;br /&gt;
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			|header=Commentaries on Bodhicaryāvatāra&lt;br /&gt;
			|text=Discover the great commentarial tradition based on Śāntideva&#039;s work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-bodhicarya-comms&amp;quot;&amp;gt;&lt;br /&gt;
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						|link=Study/Bodhicaryāvatāra: Commentaries (original texts)&lt;br /&gt;
						|text=Commentaries (Original Texts)&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Commentaries (scholarship)&lt;br /&gt;
						|text=Commentaries (Scholarship)&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations of Commentaries&lt;br /&gt;
						|text=Translations of Commentaries&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Contemporary Commentaries&lt;br /&gt;
						|text=Contemporary Commentaries&lt;br /&gt;
					}}&lt;br /&gt;
					&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
		&amp;lt;!--{{Tile&lt;br /&gt;
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			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Śikṣāsamuccaya&lt;br /&gt;
			|text=Know more about Śāntideva&#039;s Compendium of Training&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-siksa&amp;quot;&amp;gt;&lt;br /&gt;
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						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Translations&lt;br /&gt;
						|text=Translations&lt;br /&gt;
					}}&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}--&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-4 mw-customtoggle-resources&lt;br /&gt;
			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Additional Resources&lt;br /&gt;
			|text= Look into discussions on the art of translation and explore resources compiled by scholars &lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-resources&amp;quot;&amp;gt;&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
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						|link=Study/Bibliographies&lt;br /&gt;
						|text=Bibliographies&lt;br /&gt;
					}}&lt;br /&gt;
&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;!--&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot;&amp;gt;Versions&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;The Historical Evolution of Multiple Text Versions&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Bodhicaryāvatāra exists in several distinct versions that reflect different stages in its historical development and transmission across Buddhist cultures. The earliest extant version appears in ninth to eleventh-century Dunhuang manuscripts, attributed to Akṣayamati (a name associated with Śāntideva), containing only nine chapters and 702.5 verses with a more individualized focus using first-person pronouns. Over time, the text expanded significantly—the canonical Sanskrit versions contain 912-913 verses across ten chapters, with substantial additions including seventy verses in the Wisdom chapter specifically added to refute non-Buddhist philosophical positions. This textual growth reflects the work&#039;s evolution from a more personal spiritual manual to a comprehensive doctrinal treatise that systematically addresses philosophical opponents while maintaining its practical guidance for bodhisattva practice.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Multiple Tibetan Translations from Different Sanskrit Sources&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Tibetan Buddhist tradition preserves multiple translations of the Bodhicaryāvatāra that were produced at different historical periods using varying Sanskrit manuscripts as source texts (Vorlage). The first Tibetan translation was completed by Kawa Paltsek during the early diffusion period, based on a Kashmir or Eastern Indian manuscript. This was followed by a second translation 150 years later by Rinchen Zangpo and Śākya Lodro, and then a third translation by the Nepalese scholar Sumatikīrti and translator Ngok Loden Sherab, both of which utilized Sanskrit manuscripts from Madhyadeśa (central India). The prominent historian Tāranātha documented three major Sanskrit recensions: the Kashmiri version with over 1,000 verses including Śāntideva&#039;s own praise verses, the Eastern Indian version with 700 verses that lacked certain devotional elements, and the Madhyadeśa version with 1,000 verses that likely served as the basis for the canonical Tibetan translation.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Ongoing Scholarly Revisions and Textual Refinement&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
Even after the establishment of these major translations, Tibetan scholars continued to refine and correct the text through careful comparison with available Sanskrit sources and Indian commentaries. The scholar Sazang Mati Panchen (1294-1376) made significant corrections to the canonical version by consulting multiple Indian texts and commentaries, while Ngakgi Wangpo produced an entirely new bilingual edition after comparing three authentic Sanskrit manuscripts. The great scholar Butön noted discrepancies between existing Tibetan translations and the Sanskrit manuscripts in his possession, leading him to make selective corrections where the meaning was significantly affected. &amp;lt;br&amp;gt;&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;The Multiple and Diverse Translations of the Source Text into Chinese&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Chinese tradition presents perhaps the most complex situation. The text was translated multiple times, but most significantly as the Putixing jing (菩提行經) by Tianxizai in the 10th-11th centuries. The Chinese versions often show substantial divergences from both Sanskrit recensions, including different verse arrangements and some unique passages. Some scholars have suggested these differences may preserve very early readings, while others argue they represent adaptations for Chinese audiences or confusion in the translation process.&amp;lt;br&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== A Classic of World Literature ==&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;text-article&amp;quot;&amp;gt;&lt;br /&gt;
	Like all classics, the Bodhicharyavatara is many things to many readers. It has been described as a philosophical poem, a meditation manual, an inner dialogue, a code of ethical conduct, and a devotional hymn. It is all these, and more. Above all, it is, in Pema Chödrön’s words, “the essential guidebook for fledgling bodhisattvas,” providing a multitude of ways in which one can spur oneself to arouse, act upon, and perfect the central mind-state of the Mahayana practitioner: bodhichitta, which in its conventional sense is the commitment to gain enlightenment for the sake of all beings, and in its ultimate sense is the transcendent insight into emptiness that is necessary if enlightenment is to be won. To the degree that the bodhisattva is the central ideal of Mahayana, the Bodhicharyavatara’s imaginative and inspiring presentation of the bodhisattva path has insured its wide and appreciative readership.&lt;br /&gt;
			&amp;lt;small&amp;gt;([https://www.lionsroar.com/no-time-to-lose-2/ Source: Roger Jackson, Review of No Time to Lose, by Pema Chodron], [https://www.shambhala.com/no-time-to-lose-1966.html Shambhala, 2007].)&amp;lt;/small&amp;gt;&amp;lt;br&amp;gt; &lt;br /&gt;
&lt;br /&gt;
			{{InlineImage&lt;br /&gt;
				|float=right&lt;br /&gt;
				|img=Shantideva Tsemrinpoche.jpg&lt;br /&gt;
				|width=300px&lt;br /&gt;
				|caption=[[Śāntideva]] &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;ཞི་བ་ལྷ་&amp;lt;/small&amp;gt;&lt;br /&gt;
			}}&lt;br /&gt;
			&amp;lt;big&amp;gt;&#039;&#039;&#039;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses|The Way of the Bodhisattva]]&#039;&#039;&#039;&#039;&#039;&amp;lt;/big&amp;gt; is a ten-chapter guide to cultivating the mind of enlightenment and to generating the qualities of compassion, introspection, generosity, patience, and so on. A text of late Indian Buddhism written in Sanskrit by the monk Śāntideva in the early 8th century, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; or &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039;, commonly referred to as &#039;&#039;The Way of the Bodhisattva&#039;&#039; in English, or more literally, &amp;quot;Introduction to the Bodhisattva Practice,&amp;quot; is regarded as one of the great masterpieces of written Buddhist teaching. As such, it has become a part of world literature and is read in many languages by people of all traditions. Presented as a personal reflection on the bodhisattva path, Śāntideva focuses on the concept of &#039;&#039;bodhicitta&#039;&#039;, the bodhisattva&#039;s aspiration for enlightenment, and the main practices of a bodhisattva. Treasured by Buddhists of all traditions, &#039;&#039;The Way of the Bodhisattva&#039;&#039; has been commented on by many of the greatest Buddhist teachers through the ages and translated into modern languages hundreds of times, some of which you can read here. The later text in 10 chapters and [[Texts/Bodhicaryāvatāra/Verses|~913 verses]] is the main text we present here, but also available is the earlier [[Books/Bodhisattvacaryāvatāra:_Entering_the_Way_of_the_Bodhisattvas_(2022,_Khenpo_Gawang_and_Wiener)/Bilingual|Dunhuang text in 9 chapters]] and ~700 verses.&lt;br /&gt;
&lt;br /&gt;
			{{QuoteCite&lt;br /&gt;
				|quote-text=As long as space endures,&lt;br /&gt;
As long as there are beings to be found,&lt;br /&gt;
May I continue likewise to remain&lt;br /&gt;
To drive away the sorrows of the world. &lt;br /&gt;
&amp;lt;div class=&amp;quot;text-80&amp;quot;&amp;gt;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses/10.55|Verse 10.55]]&#039;&#039;&amp;lt;/div&amp;gt;&lt;br /&gt;
			}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
== Chapter Summaries ==&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;row font-serif mx-n2 mx-md-n3&amp;quot;&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Generating Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=The Excellence and Benefits of Bodhicitta&lt;br /&gt;
		|text=In chapter 1 of the Bodhicaryāvatāra, Śāntideva describes the excellence and benefits of bodhicitta, the mind that wishes to attain enlightenment for the benefit of all sentient beings, in order to inspire us to take up the path of the bodhisattva.&lt;br /&gt;
		|label=Chapter One&lt;br /&gt;
		|page=Chapter One - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Confession of Negativity&lt;br /&gt;
		|label=Chapter Two&lt;br /&gt;
		|page=Chapter Two - Confession of Negativity_Overview&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Taking Hold of Bodhicitta&lt;br /&gt;
		|label=Chapter Three&lt;br /&gt;
		|page=Chapter Three - Taking Hold of Bodhicitta&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Protecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Conscientiousness&lt;br /&gt;
		|label=Chapter Four&lt;br /&gt;
		|page=Chapter Four - Conscientiousness&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Vigilant Introspection&lt;br /&gt;
		|label=Chapter Five&lt;br /&gt;
		|page=Chapter Five - Vigilant Introspection&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Patience&lt;br /&gt;
		|label=Chapter Six&lt;br /&gt;
		|page=Chapter Six - Patience&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Perfecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
	{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 col-lg-4 px-2 px-lg-3 mb-3&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|header=Diligence&lt;br /&gt;
		|label=Chapter Seven&lt;br /&gt;
		|page=Chapter_Seven_Diligence_Overview&lt;br /&gt;
	}}&lt;br /&gt;
	{{Tile&lt;br /&gt;
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		|header=Meditative Concentration&lt;br /&gt;
		|label=Chapter Eight&lt;br /&gt;
		|page=Chapter Eight - Meditative Concentration_Overview&lt;br /&gt;
	}}&lt;br /&gt;
	{{Tile&lt;br /&gt;
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		|header=Wisdom&lt;br /&gt;
		|label=Chapter Nine&lt;br /&gt;
		|page=Chapter Nine - Wisdom&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Dedication of Merit&amp;lt;/div&amp;gt;&lt;br /&gt;
	{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 col-lg-4 px-2 px-lg-3 mb-3&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|header=Dedication&lt;br /&gt;
		|label=Chapter Ten&lt;br /&gt;
		|page=Chapter Ten - Dedication_Overview&lt;br /&gt;
	}}&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== [[Study/The_Ninth_Chapter|Chapter 9: Wisdom]] ==&lt;br /&gt;
{{PullBcaVerses|9.1}}&lt;br /&gt;
The “[[Study/The_Ninth_Chapter|Wisdom Chapter]]” is Shāntideva’s exposition of the perfection of wisdom in terms of Madhyamaka, the view of the Middle Way, considered to express the essence of the wisdom teachings of the Prajñāpāramitā sūtras, which are themselves the very heart of Mahāyāna Buddhism. This chapter is long and complex and was clearly important to the author and the many hundreds of commentators that came after, as it is the source of vigorous debate over the past centuries and the subject of a great deal of publications and continued teaching and debate up to today. This website presents a great deal of detail about this content for those students wishing to delve into it. The reason for this is that &#039;&#039;Wisdom,&#039;&#039; is not merely foundational to Buddhist practice, but also the final necessary antidote, which leads to Buddhahood. &lt;br /&gt;
:&amp;quot;The major obstacles to the attainment of full spiritual awakening are the cognitive obscurations. Ultimate wisdom is their direct antidote.&amp;quot; (Source:[[Transcendent Wisdom]], page 16)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
{{Callout&lt;br /&gt;
	|classes=red-text&lt;br /&gt;
	|icon=⚔️&lt;br /&gt;
	|title=[[Study/The_Ninth_Chapter|The landing page for all the material related to the Ninth Chapter on Wisdom can be found here.]]&lt;br /&gt;
	|text=[[Study/The_Ninth_Chapter|To the debates! The ninth chapter on wisdom sparked centuries of debate within Tibetan Buddhism. Learn more here.]]&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
== Practice the Text ==&lt;br /&gt;
{{Tile&lt;br /&gt;
	|wrapper-classes=col-md-6 mb-3 mb-md-4&lt;br /&gt;
	|min-height=156px&lt;br /&gt;
	|image=Shantideva (floating).jpg&lt;br /&gt;
	|header=Bodhicitta in Practice&lt;br /&gt;
	|text=Read through a detailed introduction to the practices associated with Bodhicitta here.&lt;br /&gt;
	|label=Guide&lt;br /&gt;
	|page=Practice/Bodhicitta in Practice&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Delve deeper here with more resources for your practice.&#039;&#039;&#039;&lt;br /&gt;
:&#039;&#039;&#039;Click on the above link to view the practice section of this website, focused on &amp;quot;Bodhicitta&amp;quot; more generally. In terms of focusing in on the practices associated with the Bodhicaryāvatāra text itself, please see the following:&#039;&#039;&#039; &lt;br /&gt;
*&#039;&#039;&#039;PLEASE CHECK: DO WE HAVE A MORE SPECIFIC PRACTICE PAGE FOR BCA FOR PRACTITIONER AUDIENCES?&#039;&#039;&#039; &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Tradition|Patrul Rinpoche&#039;s Tradition]]: Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra. &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Practice_Instructions|Patrul Rinpoche&#039;s Practice Instructions]]: The Brightly Shining Sun: A Step-by-Step Guide to Meditating on the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey&lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Lineage_Prayer|Prayer to the Lineage of the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey]]&lt;br /&gt;
&lt;br /&gt;
== People ==&lt;br /&gt;
* [[People/Śāntideva|Śāntideva]] (late 7th to mid-8th century CE) - The author of the &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; and the &#039;&#039;Śikṣāsamuccaya&#039;&#039;. &lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; [[Explore/Śāntideva&#039;s_Works|Śāntideva&#039;s Works]]&lt;br /&gt;
* [[People/Prajñākaramati|Prajñākaramati]] (950 - 1030) - The 11th-century Indian scholar who wrote the most influential commentary on the text, the &#039;&#039;[[Texts/Bodhisattvacaryāvatāraprajñāparicchedapariṇamana-pañjikā|Bodhisattvacaryavatara-panjika]]&#039;&#039;. His detailed explanations shaped how the work has been understood and taught for nearly a thousand years, making his commentary essential for serious study of the text.&lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; Kate Crosby and Andrew Skilton&#039;s translation (1995) of &amp;quot;The Bodhicaryāvatāra&amp;quot; includes scholarly apparatus that references Prajñākaramati&#039;s commentary extensively.&lt;br /&gt;
** [[Louis de la Vallée Poussin (1901-1914) work]] remains an important foundational piece of scholarship on Prajñākaramati&#039;s commentary. &lt;br /&gt;
**Also see [[Dissertations/A_Study_of_the_Wisdom_Chapter_(Prajñāpāramitā_Pariccheda)_of_the_Bodhicaryāvatārapañjikā_of_Prajñākaramati|Oldmeadow, Peter R. &amp;quot;A Study of the Wisdom Chapter (Prajñāpāramitā Pariccheda) of the Bodhicaryāvatārapañjikā of Prajñākaramati.&amp;quot;]] PhD diss., Australian National University, 1994. https://openresearch-repository.anu.edu.au/handle/1885/110199.&lt;br /&gt;
* [[People/Atiśa|Atiśa Dīpaṃkara]] (982-1054) - The Bengali master who helped transmit the text to Tibet and incorporated its teachings into his influential &#039;&#039;[[Lamp for the Path to Enlightenment]]&#039;&#039;. He was instrumental in establishing the bodhisattva ideal in Tibetan Buddhism.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Atiśa Dīpaṃkara Śrījñāna&#039;s Teaching on the Bodhisattvacaryāvatāra]]. &lt;br /&gt;
* [[Tsongkhapa]] (1357 - 1419) - The 14th-century founder of the Gelug school who extensively quoted and taught from the &#039;&#039;Bodhisattvacaryavatara&#039;&#039; in his major works, particularly the Lamrim Chenmo. His interpretations became foundational for one of Tibet&#039;s largest Buddhist schools.&lt;br /&gt;
**&#039;&#039;&#039;[https://www.youtube.com/watch?v=m6o9FlX2vyc Watch the Dalai Lama teaching]&#039;&#039;&#039; &#039;&#039;The Great Treatise on the Stages of the Path to Enlightenment&#039;&#039; (Lamrim Chenmo), in which he mentions Tsongkhapa and Śāntideva&#039;s Way of the Bodhisattva. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Books/Steps_on_the_Path_to_Enlightenment,_Vol._3|Geshe Lhundub Sopa&#039;s &amp;quot;Steps on the Path to Enlightenment&amp;quot; Volume 3]] covers &amp;quot;The Way of the Bodhisattva&amp;quot; where &amp;quot;readers are acquainted with the bodhisattva&#039;s path and the altruistic desire to make service to others the driving force of spiritual development&amp;quot;. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Tsong kha pa on Śāntideva&#039;s Way of the Bodhisattva]] (COMING SOON) &lt;br /&gt;
* [[People/Khu_nu_bla_ma_bstan_&#039;dzin_rgyal_mtshan|Khunu Lama]] and His Holiness the [[14th Dalai Lama]] (1935- ) - Khunu Lama Tenzin Gyaltsen ཁུ་ནུ་བླ་མ་བསྟན་འཛིན་རྒྱལ་མཚན་ (1894/1895 - 1977) passed his understanding of &#039;&#039;The Way of the Bodhisattva&#039;&#039; and the essence of its practice to His Holiness the Dalai Lama, who has gone on to give many teachings and commentaries on the text around the world, doing more than any other person in modern times to make it accessible to modern audiences. His teachings have been published in multiple languages and have introduced millions to Śāntideva&#039;s work.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Living Bodhicitta: Khunu Lama&#039;s Transmission of the Bodhicaryāvatāra]]. &lt;br /&gt;
**&#039;&#039;&#039;STUDY:&#039;&#039;&#039; [[A Precious Lamp in Praise of Bodhicitta]], a text by Khunu Lama, 1981.&lt;br /&gt;
* [[People/Patrul_Rinpoche|Patrul Rinpoche]] (1808 - 1887) - The 19th-century Tibetan master whose commentary &amp;quot;Words of My Perfect Teacher&amp;quot; includes extensive teachings on the Bodhisattvacaryavatara and helped preserve its transmission in the Nyingma tradition during a crucial period. You can read more about his life here: [[Practice/A_Short_Account_of_Patrul_Rinpoche&#039;s_Life|A Short Account of Patrul Rinpoche&#039;s Life]] by Padmakara Translation Group. Or read how Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra here: [[Practice/Patrul_Rinpoche&#039;s_Tradition|Bodhicaryāvatāra: Teaching Methods &amp;amp; Overview, by Alak Zenkar Rinpoche. Translated by Adam Pearcey]].&lt;br /&gt;
&lt;br /&gt;
== Further Research ==&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 col-xl-4&lt;br /&gt;
		|image=Library-unsplash.jpg&lt;br /&gt;
		|header=Bibliography&lt;br /&gt;
		|text=Selected bibliography of academic and related references on Śāntideva&#039;s life and texts.&lt;br /&gt;
		|label=2735 Resources&lt;br /&gt;
		|page=Bibliography&lt;br /&gt;
		|min-height=132px&lt;br /&gt;
	}}&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
--&amp;gt;&lt;br /&gt;
&lt;br /&gt;
=== Other Resources ===&lt;br /&gt;
* &#039;&#039;&#039;[https://app.shantideva.com/ The Shantideva App]&#039;&#039;&#039; by Christian Steinert with Berzin Archives content. This app displays one verse a day from Shantideva&#039;s text and allows you to read through the entire text in MANY languages. You can choose to see the text in Chinese, English, Tibetan, Sanskrit, Dutch, German, Arabic, etc. And up to three at the same time, per verse. Amazing!  &lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Study/The_Ninth_Chapter&amp;diff=94532</id>
		<title>Study/The Ninth Chapter</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Study/The_Ninth_Chapter&amp;diff=94532"/>
		<updated>2025-09-03T18:35:41Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;{{EditorialContent&lt;br /&gt;
	|sub-theme=The Ninth Chapter&lt;br /&gt;
	|main-text=&lt;br /&gt;
	{{Jumbo&lt;br /&gt;
        |header=The Protagonists of the Debates on the Wisdom Chapter&lt;br /&gt;
        |full-width=yes&lt;br /&gt;
        |image=Paltrul (R. Beer) large.jpg&lt;br /&gt;
		|text=Chapter 9 of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; explores the Perfection of Wisdom (&#039;&#039;prajñāpāramitā&#039;&#039;) and examining emptiness (&#039;&#039;śūnyatā&#039;&#039;) through rigorous philosophical analysis. This chapter sparked centuries of debate within Tibetan Buddhism, particularly between Madhyamaka interpretative schools. Mipham Rinpoche&#039;s commentary emphasized the compatibility of Prasaṅgika and Yogācāra views, drawing criticism from Drakar Tulku who defended Tsongkhapa&#039;s stricter Prasaṅgika position. Pari Rabsel joined the discourse, questioning aspects of both interpretations and proposing nuanced readings of Śāntideva&#039;s intended meaning regarding conventional and ultimate truths in Buddhist soteriology.&lt;br /&gt;
	}}&lt;br /&gt;
{{PanelLargerText&lt;br /&gt;
	|bg-image=File:Mipam Gyatso HAR.jpg&lt;br /&gt;
	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|styles=background-position: 35% 50%;&lt;br /&gt;
	|header= Contextualizing the Debates&lt;br /&gt;
	|offset=col-md-4 p-0 order-md-last&lt;br /&gt;
	|text=This article explores and contextualizes the philosophical debates between Mipham Rinpoche, representing the Nyingma tradition, and Geluk scholars like Drakar Tulku and Pari Lobsang Rabsel in 19th century Tibet. &lt;br /&gt;
		&amp;lt;div class=&amp;quot;row my-5 py-4 tsdwiki-border-tb-redfade&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-3 mb-md-0&lt;br /&gt;
			|image=Mipam Gyatso HAR.jpg&lt;br /&gt;
			|header=Mapping the Debates Between Mipham and Geluk Scholars &lt;br /&gt;
			|text=Explore key points of contention such as the nature of the two truths, the object of negation in Madhyamaka reasoning, the realization of emptiness by arhats, and the relationship between the six perfections on the bodhisattva path.			&lt;br /&gt;
			|page=Study/Mapping the Debate Between Mipham and Geluk Scholars&lt;br /&gt;
		}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This essay provides an overview of the ninth chapter of Śāntideva&#039;s Bodhicharyāvatāra, commonly referred to as the Wisdom Chapter.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Detailed Overview of the Wisdom Chapter&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This section examines the controversy surrounding Mipham Rinpoche&#039;s commentary on the &amp;quot;Wisdom Chapter&amp;quot; of the Bodhicaryāvatāra, known as the Ketaka Jewel.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Mipham&#039;s Norbu Ketaka&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This overview provides detailed information on the historical development of the controversy surrounding Mipham&#039;s commentary on the Wisdom Chapter&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Historical Context and Textual Sources of the Late 19th Century Debates&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=In this his essay, the author establishes the wider literary and socio-historical background of the debate between &#039;Ju Mi pham and Dpa&#039; ris Rab gsal.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debates in the Context of Tibetan Doctrinal Polemics&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text= In the following section, a detailed account of Madhyamaka in Tibet as well as of the hermeneutical issues related to the debates between Mipham and Geluk scholars is provided.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Docrinal Background of the Debates&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This section offers a detailed presentation of Mipham&#039;s understanding of Madhyamaka and his responses to criticisms from Gelugpa scholars.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Mipham&#039;s Interpretation of Madhyamaka&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This essay focuses on Mipham&#039;s Light of the DayStar, his response to Drakar Lobzang Palden Tenzin Nyendrak&#039;s criticism of his commentary on the ninth chapter of the Bodhicaryāvatāra.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debate Between Mipham Rinpoche and Drakar Tulku&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This page discusses the debate between Mipham and his contemporary from the Geluk school, Pari Rabsel&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debate Between Mipham and Pari Rabsel&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Study/The_Ninth_Chapter&amp;diff=94530</id>
		<title>Study/The Ninth Chapter</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Study/The_Ninth_Chapter&amp;diff=94530"/>
		<updated>2025-09-03T18:35:14Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;{{EditorialContent&lt;br /&gt;
	|sub-theme=The Ninth Chapter&lt;br /&gt;
	|main-text=&lt;br /&gt;
	{{Jumbo&lt;br /&gt;
        |header=The Main protagonists of the Debates on the Wisdom Chapter&lt;br /&gt;
        |full-width=yes&lt;br /&gt;
        |image=Paltrul (R. Beer) large.jpg&lt;br /&gt;
		|text=Chapter 9 of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; explores the Perfection of Wisdom (&#039;&#039;prajñāpāramitā&#039;&#039;) and examining emptiness (&#039;&#039;śūnyatā&#039;&#039;) through rigorous philosophical analysis. This chapter sparked centuries of debate within Tibetan Buddhism, particularly between Madhyamaka interpretative schools. Mipham Rinpoche&#039;s commentary emphasized the compatibility of Prasaṅgika and Yogācāra views, drawing criticism from Drakar Tulku who defended Tsongkhapa&#039;s stricter Prasaṅgika position. Pari Rabsel joined the discourse, questioning aspects of both interpretations and proposing nuanced readings of Śāntideva&#039;s intended meaning regarding conventional and ultimate truths in Buddhist soteriology.&lt;br /&gt;
	}}&lt;br /&gt;
{{PanelLargerText&lt;br /&gt;
	|bg-image=File:Mipam Gyatso HAR.jpg&lt;br /&gt;
	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|styles=background-position: 35% 50%;&lt;br /&gt;
	|header= Contextualizing the Debates&lt;br /&gt;
	|offset=col-md-4 p-0 order-md-last&lt;br /&gt;
	|text=This article explores and contextualizes the philosophical debates between Mipham Rinpoche, representing the Nyingma tradition, and Geluk scholars like Drakar Tulku and Pari Lobsang Rabsel in 19th century Tibet. &lt;br /&gt;
		&amp;lt;div class=&amp;quot;row my-5 py-4 tsdwiki-border-tb-redfade&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-3 mb-md-0&lt;br /&gt;
			|image=Mipam Gyatso HAR.jpg&lt;br /&gt;
			|header=Mapping the Debates Between Mipham and Geluk Scholars &lt;br /&gt;
			|text=Explore key points of contention such as the nature of the two truths, the object of negation in Madhyamaka reasoning, the realization of emptiness by arhats, and the relationship between the six perfections on the bodhisattva path.			&lt;br /&gt;
			|page=Study/Mapping the Debate Between Mipham and Geluk Scholars&lt;br /&gt;
		}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This essay provides an overview of the ninth chapter of Śāntideva&#039;s Bodhicharyāvatāra, commonly referred to as the Wisdom Chapter.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Detailed Overview of the Wisdom Chapter&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This section examines the controversy surrounding Mipham Rinpoche&#039;s commentary on the &amp;quot;Wisdom Chapter&amp;quot; of the Bodhicaryāvatāra, known as the Ketaka Jewel.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Mipham&#039;s Norbu Ketaka&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This overview provides detailed information on the historical development of the controversy surrounding Mipham&#039;s commentary on the Wisdom Chapter&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Historical Context and Textual Sources of the Late 19th Century Debates&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=In this his essay, the author establishes the wider literary and socio-historical background of the debate between &#039;Ju Mi pham and Dpa&#039; ris Rab gsal.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debates in the Context of Tibetan Doctrinal Polemics&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text= In the following section, a detailed account of Madhyamaka in Tibet as well as of the hermeneutical issues related to the debates between Mipham and Geluk scholars is provided.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Docrinal Background of the Debates&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This section offers a detailed presentation of Mipham&#039;s understanding of Madhyamaka and his responses to criticisms from Gelugpa scholars.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Mipham&#039;s Interpretation of Madhyamaka&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This essay focuses on Mipham&#039;s Light of the DayStar, his response to Drakar Lobzang Palden Tenzin Nyendrak&#039;s criticism of his commentary on the ninth chapter of the Bodhicaryāvatāra.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debate Between Mipham Rinpoche and Drakar Tulku&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This page discusses the debate between Mipham and his contemporary from the Geluk school, Pari Rabsel&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debate Between Mipham and Pari Rabsel&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Study/The_Ninth_Chapter&amp;diff=94528</id>
		<title>Study/The Ninth Chapter</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Study/The_Ninth_Chapter&amp;diff=94528"/>
		<updated>2025-09-03T18:34:44Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
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		|text=Chapter 9 of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; explores the Perfection of Wisdom (&#039;&#039;prajñāpāramitā&#039;&#039;) and examining emptiness (&#039;&#039;śūnyatā&#039;&#039;) through rigorous philosophical analysis. This chapter sparked centuries of debate within Tibetan Buddhism, particularly between Madhyamaka interpretative schools. Mipham Rinpoche&#039;s commentary emphasized the compatibility of Prasaṅgika and Yogācāra views, drawing criticism from Drakar Tulku who defended Tsongkhapa&#039;s stricter Prasaṅgika position. Pari Rabsel joined the discourse, questioning aspects of both interpretations and proposing nuanced readings of Śāntideva&#039;s intended meaning regarding conventional and ultimate truths in Buddhist soteriology.&lt;br /&gt;
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			|text=This article explores and contextualizes the philosophical debates between Mipham Rinpoche, representing the Nyingma tradition, and Geluk scholars like Drakar Tulku and Pari Lobsang Rabsel in 19th century Tibet.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/Mapping the Debate Between Mipham and Geluk Scholars&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This essay provides an overview of the ninth chapter of Śāntideva&#039;s Bodhicharyāvatāra, commonly referred to as the Wisdom Chapter. .&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Detailed Overview of the Wisdom Chapter&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This section examines the controversy surrounding Mipham Rinpoche&#039;s commentary on the &amp;quot;Wisdom Chapter&amp;quot; of the Bodhicaryāvatāra, known as the Ketaka Jewel.. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
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		}}{{Tile&lt;br /&gt;
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			|text=This overview provides detailed information on the historical development of the controversy surrounding Mipham&#039;s commentary on the Wisdom Chapter&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Historical Context and Textual Sources of the Late 19th Century Debates&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=In this his essay, the author establishes the wider literary and socio-historical background of the debate between &#039;Ju Mi pham and Dpa&#039; ris Rab gsal. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debates in the Context of Tibetan Doctrinal Polemics&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text= In the following section, a detailed account of Madhyamaka in Tibet as well as of the hermeneutical issues related to the debates between Mipham and Geluk scholars is provided.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Docrinal Background of the Debates&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This section offers a detailed presentation of Mipham&#039;s understanding of Madhyamaka and his responses to criticisms from Gelugpa scholars.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Mipham&#039;s Interpretation of Madhyamaka&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This essay focuses on Mipham&#039;s Light of the DayStar, his response to Drakar Lobzang Palden Tenzin Nyendrak&#039;s criticism of his commentary on the ninth chapter of the Bodhicaryāvatāra. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debate Between Mipham Rinpoche and Drakar Tulku&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This page discusses the debate between Mipham and his contemporary from the Geluk school, Pari Rabsel &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debate Between Mipham and Pari Rabsel&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
{{&lt;br /&gt;
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        |full-width=yes&lt;br /&gt;
        |image=Paltrul (R. Beer) large.jpg&lt;br /&gt;
		|text=Chapter 9 of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; explores the Perfection of Wisdom (&#039;&#039;prajñāpāramitā&#039;&#039;) and examining emptiness (&#039;&#039;śūnyatā&#039;&#039;) through rigorous philosophical analysis. This chapter sparked centuries of debate within Tibetan Buddhism, particularly between Madhyamaka interpretative schools. Mipham Rinpoche&#039;s commentary emphasized the compatibility of Prasaṅgika and Yogācāra views, drawing criticism from Drakar Tulku who defended Tsongkhapa&#039;s stricter Prasaṅgika position. Pari Rabsel joined the discourse, questioning aspects of both interpretations and proposing nuanced readings of Śāntideva&#039;s intended meaning regarding conventional and ultimate truths in Buddhist soteriology.&lt;br /&gt;
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{{PanelLargerText&lt;br /&gt;
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	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
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	|header= Contextualizing the Debates&lt;br /&gt;
	|offset=col-md-4 p-0 order-md-last&lt;br /&gt;
	|text=This article explores and contextualizes the philosophical debates between Mipham Rinpoche, representing the Nyingma tradition, and Geluk scholars like Drakar Tulku and Pari Lobsang Rabsel in 19th century Tibet. &lt;br /&gt;
		&amp;lt;div class=&amp;quot;row my-5 py-4 tsdwiki-border-tb-redfade&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-3 mb-md-0&lt;br /&gt;
			|image=Mipam Gyatso HAR.jpg&lt;br /&gt;
			|header=Mapping the Debates Between Mipham and Geluk Scholars &lt;br /&gt;
			|text=Explore key points of contention such as the nature of the two truths, the object of negation in Madhyamaka reasoning, the realization of emptiness by arhats, and the relationship between the six perfections on the bodhisattva path.			&lt;br /&gt;
			|page=Study/Mapping the Debate Between Mipham and Geluk Scholars&lt;br /&gt;
		}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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		{{Tile&lt;br /&gt;
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			|text=This essay provides an overview of the ninth chapter of Śāntideva&#039;s Bodhicharyāvatāra, commonly referred to as the Wisdom Chapter.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Detailed Overview of the Wisdom Chapter&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This section examines the controversy surrounding Mipham Rinpoche&#039;s commentary on the &amp;quot;Wisdom Chapter&amp;quot; of the Bodhicaryāvatāra, known as the Ketaka Jewel.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Mipham&#039;s Norbu Ketaka&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This overview provides detailed information on the historical development of the controversy surrounding Mipham&#039;s commentary on the Wisdom Chapter&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Historical Context and Textual Sources of the Late 19th Century Debates&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=In this his essay, the author establishes the wider literary and socio-historical background of the debate between &#039;Ju Mi pham and Dpa&#039; ris Rab gsal.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debates in the Context of Tibetan Doctrinal Polemics&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text= In the following section, a detailed account of Madhyamaka in Tibet as well as of the hermeneutical issues related to the debates between Mipham and Geluk scholars is provided.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Docrinal Background of the Debates&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This section offers a detailed presentation of Mipham&#039;s understanding of Madhyamaka and his responses to criticisms from Gelugpa scholars.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Mipham&#039;s Interpretation of Madhyamaka&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This essay focuses on Mipham&#039;s Light of the DayStar, his response to Drakar Lobzang Palden Tenzin Nyendrak&#039;s criticism of his commentary on the ninth chapter of the Bodhicaryāvatāra.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debate Between Mipham Rinpoche and Drakar Tulku&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This page discusses the debate between Mipham and his contemporary from the Geluk school, Pari Rabsel&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debate Between Mipham and Pari Rabsel&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Study/The_Ninth_Chapter&amp;diff=94525</id>
		<title>Study/The Ninth Chapter</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Study/The_Ninth_Chapter&amp;diff=94525"/>
		<updated>2025-09-03T18:33:55Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
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		|text=Chapter 9 of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; explores the Perfection of Wisdom (&#039;&#039;prajñāpāramitā&#039;&#039;) and examining emptiness (&#039;&#039;śūnyatā&#039;&#039;) through rigorous philosophical analysis. This chapter sparked centuries of debate within Tibetan Buddhism, particularly between Madhyamaka interpretative schools. Mipham Rinpoche&#039;s commentary emphasized the compatibility of Prasaṅgika and Yogācāra views, drawing criticism from Drakar Tulku who defended Tsongkhapa&#039;s stricter Prasaṅgika position. Pari Rabsel joined the discourse, questioning aspects of both interpretations and proposing nuanced readings of Śāntideva&#039;s intended meaning regarding conventional and ultimate truths in Buddhist soteriology.&lt;br /&gt;
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			|text=This article explores and contextualizes the philosophical debates between Mipham Rinpoche, representing the Nyingma tradition, and Geluk scholars like Drakar Tulku and Pari Lobsang Rabsel in 19th century Tibet.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/Mapping the Debate Between Mipham and Geluk Scholars&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This essay provides an overview of the ninth chapter of Śāntideva&#039;s Bodhicharyāvatāra, commonly referred to as the Wisdom Chapter. .&lt;br /&gt;
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		}}{{Tile&lt;br /&gt;
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			|label=Resource&lt;br /&gt;
			|page=Mipham&#039;s Norbu Ketaka&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|label=Resource&lt;br /&gt;
			|page=Historical Context and Textual Sources of the Late 19th Century Debates&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=In this his essay, the author establishes the wider literary and socio-historical background of the debate between &#039;Ju Mi pham and Dpa&#039; ris Rab gsal. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debates in the Context of Tibetan Doctrinal Polemics&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text= In the following section, a detailed account of Madhyamaka in Tibet as well as of the hermeneutical issues related to the debates between Mipham and Geluk scholars is provided.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Docrinal Background of the Debates&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This section offers a detailed presentation of Mipham&#039;s understanding of Madhyamaka and his responses to criticisms from Gelugpa scholars.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Mipham&#039;s Interpretation of Madhyamaka&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This essay focuses on Mipham&#039;s Light of the DayStar, his response to Drakar Lobzang Palden Tenzin Nyendrak&#039;s criticism of his commentary on the ninth chapter of the Bodhicaryāvatāra. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debate Between Mipham Rinpoche and Drakar Tulku&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This page discusses the debate between Mipham and his contemporary from the Geluk school, Pari Rabsel &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debate Between Mipham and Pari Rabsel&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
__NOTOC__&lt;br /&gt;
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        |full-width=yes&lt;br /&gt;
        |image=Paltrul (R. Beer) large.jpg&lt;br /&gt;
		|text=Chapter 9 of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; explores the Perfection of Wisdom (&#039;&#039;prajñāpāramitā&#039;&#039;) and examining emptiness (&#039;&#039;śūnyatā&#039;&#039;) through rigorous philosophical analysis. This chapter sparked centuries of debate within Tibetan Buddhism, particularly between Madhyamaka interpretative schools. Mipham Rinpoche&#039;s commentary emphasized the compatibility of Prasaṅgika and Yogācāra views, drawing criticism from Drakar Tulku who defended Tsongkhapa&#039;s stricter Prasaṅgika position. Pari Rabsel joined the discourse, questioning aspects of both interpretations and proposing nuanced readings of Śāntideva&#039;s intended meaning regarding conventional and ultimate truths in Buddhist soteriology.&lt;br /&gt;
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	|header= Contextualizing the Debates&lt;br /&gt;
	|offset=col-md-4 p-0 order-md-last&lt;br /&gt;
	|text=This article explores and contextualizes the philosophical debates between Mipham Rinpoche, representing the Nyingma tradition, and Geluk scholars like Drakar Tulku and Pari Lobsang Rabsel in 19th century Tibet. &lt;br /&gt;
		&amp;lt;div class=&amp;quot;row my-5 py-4 tsdwiki-border-tb-redfade&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-3 mb-md-0&lt;br /&gt;
			|image=Mipam Gyatso HAR.jpg&lt;br /&gt;
			|header=Mapping the Debates Between Mipham and Geluk Scholars &lt;br /&gt;
			|text=Explore key points of contention such as the nature of the two truths, the object of negation in Madhyamaka reasoning, the realization of emptiness by arhats, and the relationship between the six perfections on the bodhisattva path.			&lt;br /&gt;
			|page=Study/Mapping the Debate Between Mipham and Geluk Scholars&lt;br /&gt;
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			|text=This essay provides an overview of the ninth chapter of Śāntideva&#039;s Bodhicharyāvatāra, commonly referred to as the Wisdom Chapter.&lt;br /&gt;
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			|page=Detailed Overview of the Wisdom Chapter&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This section examines the controversy surrounding Mipham Rinpoche&#039;s commentary on the &amp;quot;Wisdom Chapter&amp;quot; of the Bodhicaryāvatāra, known as the Ketaka Jewel.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Mipham&#039;s Norbu Ketaka&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This overview provides detailed information on the historical development of the controversy surrounding Mipham&#039;s commentary on the Wisdom Chapter&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Historical Context and Textual Sources of the Late 19th Century Debates&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=In this his essay, the author establishes the wider literary and socio-historical background of the debate between &#039;Ju Mi pham and Dpa&#039; ris Rab gsal.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debates in the Context of Tibetan Doctrinal Polemics&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text= In the following section, a detailed account of Madhyamaka in Tibet as well as of the hermeneutical issues related to the debates between Mipham and Geluk scholars is provided.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Docrinal Background of the Debates&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This section offers a detailed presentation of Mipham&#039;s understanding of Madhyamaka and his responses to criticisms from Gelugpa scholars.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Mipham&#039;s Interpretation of Madhyamaka&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This essay focuses on Mipham&#039;s Light of the DayStar, his response to Drakar Lobzang Palden Tenzin Nyendrak&#039;s criticism of his commentary on the ninth chapter of the Bodhicaryāvatāra.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debate Between Mipham Rinpoche and Drakar Tulku&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This page discusses the debate between Mipham and his contemporary from the Geluk school, Pari Rabsel&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debate Between Mipham and Pari Rabsel&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Study/The_Ninth_Chapter&amp;diff=94522</id>
		<title>Study/The Ninth Chapter</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Study/The_Ninth_Chapter&amp;diff=94522"/>
		<updated>2025-09-03T18:32:23Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;{{EditorialContent&lt;br /&gt;
	|sub-theme=The Ninth Chapter&lt;br /&gt;
	|main-text=&lt;br /&gt;
&lt;br /&gt;
	{{Jumbo&lt;br /&gt;
        |full-width=yes&lt;br /&gt;
        |image=Paltrul (R. Beer) large.jpg&lt;br /&gt;
		|text=Chapter 9 of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; explores the Perfection of Wisdom (&#039;&#039;prajñāpāramitā&#039;&#039;) and examining emptiness (&#039;&#039;śūnyatā&#039;&#039;) through rigorous philosophical analysis. This chapter sparked centuries of debate within Tibetan Buddhism, particularly between Madhyamaka interpretative schools. Mipham Rinpoche&#039;s commentary emphasized the compatibility of Prasaṅgika and Yogācāra views, drawing criticism from Drakar Tulku who defended Tsongkhapa&#039;s stricter Prasaṅgika position. Pari Rabsel joined the discourse, questioning aspects of both interpretations and proposing nuanced readings of Śāntideva&#039;s intended meaning regarding conventional and ultimate truths in Buddhist soteriology.&lt;br /&gt;
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			|text=This article explores and contextualizes the philosophical debates between Mipham Rinpoche, representing the Nyingma tradition, and Geluk scholars like Drakar Tulku and Pari Lobsang Rabsel in 19th century Tibet.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/Mapping the Debate Between Mipham and Geluk Scholars&lt;br /&gt;
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			|text=This essay provides an overview of the ninth chapter of Śāntideva&#039;s Bodhicharyāvatāra, commonly referred to as the Wisdom Chapter. .&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Detailed Overview of the Wisdom Chapter&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|label=Resource&lt;br /&gt;
			|page=Mipham&#039;s Norbu Ketaka&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This overview provides detailed information on the historical development of the controversy surrounding Mipham&#039;s commentary on the Wisdom Chapter&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Historical Context and Textual Sources of the Late 19th Century Debates&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=In this his essay, the author establishes the wider literary and socio-historical background of the debate between &#039;Ju Mi pham and Dpa&#039; ris Rab gsal. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debates in the Context of Tibetan Doctrinal Polemics&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text= In the following section, a detailed account of Madhyamaka in Tibet as well as of the hermeneutical issues related to the debates between Mipham and Geluk scholars is provided.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Docrinal Background of the Debates&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This section offers a detailed presentation of Mipham&#039;s understanding of Madhyamaka and his responses to criticisms from Gelugpa scholars.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Mipham&#039;s Interpretation of Madhyamaka&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This essay focuses on Mipham&#039;s Light of the DayStar, his response to Drakar Lobzang Palden Tenzin Nyendrak&#039;s criticism of his commentary on the ninth chapter of the Bodhicaryāvatāra. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debate Between Mipham Rinpoche and Drakar Tulku&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This page discusses the debate between Mipham and his contemporary from the Geluk school, Pari Rabsel &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debate Between Mipham and Pari Rabsel&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
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		|text=Chapter 9 of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; explores the Perfection of Wisdom (&#039;&#039;prajñāpāramitā&#039;&#039;) and examining emptiness (&#039;&#039;śūnyatā&#039;&#039;) through rigorous philosophical analysis. This chapter sparked centuries of debate within Tibetan Buddhism, particularly between Madhyamaka interpretative schools. Mipham Rinpoche&#039;s commentary emphasized the compatibility of Prasaṅgika and Yogācāra views, drawing criticism from Drakar Tulku who defended Tsongkhapa&#039;s stricter Prasaṅgika position. Pari Rabsel joined the discourse, questioning aspects of both interpretations and proposing nuanced readings of Śāntideva&#039;s intended meaning regarding conventional and ultimate truths in Buddhist soteriology.&lt;br /&gt;
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	|header= Contextualizing the Debates&lt;br /&gt;
	|offset=col-md-4 p-0 order-md-last&lt;br /&gt;
	|text=This article explores and contextualizes the philosophical debates between Mipham Rinpoche, representing the Nyingma tradition, and Geluk scholars like Drakar Tulku and Pari Lobsang Rabsel in 19th century Tibet. &lt;br /&gt;
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			|header=Mapping the Debates Between Mipham and Geluk Scholars &lt;br /&gt;
			|text=Explore key points of contention such as the nature of the two truths, the object of negation in Madhyamaka reasoning, the realization of emptiness by arhats, and the relationship between the six perfections on the bodhisattva path.			&lt;br /&gt;
			|page=Study/Mapping the Debate Between Mipham and Geluk Scholars&lt;br /&gt;
		}}&amp;lt;/div&amp;gt;&lt;br /&gt;
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			|text=This essay provides an overview of the ninth chapter of Śāntideva&#039;s Bodhicharyāvatāra, commonly referred to as the Wisdom Chapter.&lt;br /&gt;
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			|page=Detailed Overview of the Wisdom Chapter&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This section examines the controversy surrounding Mipham Rinpoche&#039;s commentary on the &amp;quot;Wisdom Chapter&amp;quot; of the Bodhicaryāvatāra, known as the Ketaka Jewel.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Mipham&#039;s Norbu Ketaka&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This overview provides detailed information on the historical development of the controversy surrounding Mipham&#039;s commentary on the Wisdom Chapter&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Historical Context and Textual Sources of the Late 19th Century Debates&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=In this his essay, the author establishes the wider literary and socio-historical background of the debate between &#039;Ju Mi pham and Dpa&#039; ris Rab gsal.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debates in the Context of Tibetan Doctrinal Polemics&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text= In the following section, a detailed account of Madhyamaka in Tibet as well as of the hermeneutical issues related to the debates between Mipham and Geluk scholars is provided.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Docrinal Background of the Debates&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This section offers a detailed presentation of Mipham&#039;s understanding of Madhyamaka and his responses to criticisms from Gelugpa scholars.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Mipham&#039;s Interpretation of Madhyamaka&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This essay focuses on Mipham&#039;s Light of the DayStar, his response to Drakar Lobzang Palden Tenzin Nyendrak&#039;s criticism of his commentary on the ninth chapter of the Bodhicaryāvatāra.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debate Between Mipham Rinpoche and Drakar Tulku&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This page discusses the debate between Mipham and his contemporary from the Geluk school, Pari Rabsel&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debate Between Mipham and Pari Rabsel&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Study/The_Ninth_Chapter&amp;diff=94518</id>
		<title>Study/The Ninth Chapter</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Study/The_Ninth_Chapter&amp;diff=94518"/>
		<updated>2025-09-03T18:28:28Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
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		|text=Chapter 9 of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; explores the Perfection of Wisdom (&#039;&#039;prajñāpāramitā&#039;&#039;) and examining emptiness (&#039;&#039;śūnyatā&#039;&#039;) through rigorous philosophical analysis. This chapter sparked centuries of debate within Tibetan Buddhism, particularly between Madhyamaka interpretative schools. Mipham Rinpoche&#039;s commentary emphasized the compatibility of Prasaṅgika and Yogācāra views, drawing criticism from Drakar Tulku who defended Tsongkhapa&#039;s stricter Prasaṅgika position. Pari Rabsel joined the discourse, questioning aspects of both interpretations and proposing nuanced readings of Śāntideva&#039;s intended meaning regarding conventional and ultimate truths in Buddhist soteriology.&lt;br /&gt;
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			|text=This article explores and contextualizes the philosophical debates between Mipham Rinpoche, representing the Nyingma tradition, and Geluk scholars like Drakar Tulku and Pari Lobsang Rabsel in 19th century Tibet.&lt;br /&gt;
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		}}{{Tile&lt;br /&gt;
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			|page=Mipham&#039;s Norbu Ketaka&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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		}}{{Tile&lt;br /&gt;
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			|text=In this his essay, the author establishes the wider literary and socio-historical background of the debate between &#039;Ju Mi pham and Dpa&#039; ris Rab gsal. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debates in the Context of Tibetan Doctrinal Polemics&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text= In the following section, a detailed account of Madhyamaka in Tibet as well as of the hermeneutical issues related to the debates between Mipham and Geluk scholars is provided.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Docrinal Background of the Debates&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This section offers a detailed presentation of Mipham&#039;s understanding of Madhyamaka and his responses to criticisms from Gelugpa scholars.&lt;br /&gt;
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			|page=Mipham&#039;s Interpretation of Madhyamaka&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This essay focuses on Mipham&#039;s Light of the DayStar, his response to Drakar Lobzang Palden Tenzin Nyendrak&#039;s criticism of his commentary on the ninth chapter of the Bodhicaryāvatāra. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debate Between Mipham Rinpoche and Drakar Tulku&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This page discusses the debate between Mipham and his contemporary from the Geluk school, Pari Rabsel &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debate Between Mipham and Pari Rabsel&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
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        |image=Paltrul (R. Beer) large.jpg&lt;br /&gt;
		|text=Chapter 9 of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; explores the Perfection of Wisdom (&#039;&#039;prajñāpāramitā&#039;&#039;) and examining emptiness (&#039;&#039;śūnyatā&#039;&#039;) through rigorous philosophical analysis. This chapter sparked centuries of debate within Tibetan Buddhism, particularly between Madhyamaka interpretative schools. Mipham Rinpoche&#039;s commentary emphasized the compatibility of Prasaṅgika and Yogācāra views, drawing criticism from Drakar Tulku who defended Tsongkhapa&#039;s stricter Prasaṅgika position. Pari Rabsel joined the discourse, questioning aspects of both interpretations and proposing nuanced readings of Śāntideva&#039;s intended meaning regarding conventional and ultimate truths in Buddhist soteriology.&lt;br /&gt;
	}}&lt;br /&gt;
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	|styles=background-position: 35% 50%;&lt;br /&gt;
	|header= Contextualizing the Debates&lt;br /&gt;
	|offset=col-md-4 p-0 order-md-last&lt;br /&gt;
	|text=This article explores and contextualizes the philosophical debates between Mipham Rinpoche, representing the Nyingma tradition, and Geluk scholars like Drakar Tulku and Pari Lobsang Rabsel in 19th century Tibet. &lt;br /&gt;
		&amp;lt;div class=&amp;quot;row my-5 py-4 tsdwiki-border-tb-redfade&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-3 mb-md-0&lt;br /&gt;
			|image=Mipam Gyatso HAR.jpg&lt;br /&gt;
			|header=Mapping the Debates Between Mipham and Geluk Scholars &lt;br /&gt;
			|text=Explore the key points of contention such as the nature of the two truths, the object of negation in Madhyamaka reasoning, the realization of emptiness by arhats, and the relationship between the six perfections on the bodhisattva path.			&lt;br /&gt;
			|page=Study/Mapping the Debate Between Mipham and Geluk Scholars&lt;br /&gt;
		}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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			|text=This essay provides an overview of the ninth chapter of Śāntideva&#039;s Bodhicharyāvatāra, commonly referred to as the Wisdom Chapter.&lt;br /&gt;
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			|page=Detailed Overview of the Wisdom Chapter&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This section examines the controversy surrounding Mipham Rinpoche&#039;s commentary on the &amp;quot;Wisdom Chapter&amp;quot; of the Bodhicaryāvatāra, known as the Ketaka Jewel.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Mipham&#039;s Norbu Ketaka&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This overview provides detailed information on the historical development of the controversy surrounding Mipham&#039;s commentary on the Wisdom Chapter&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Historical Context and Textual Sources of the Late 19th Century Debates&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=In this his essay, the author establishes the wider literary and socio-historical background of the debate between &#039;Ju Mi pham and Dpa&#039; ris Rab gsal.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debates in the Context of Tibetan Doctrinal Polemics&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text= In the following section, a detailed account of Madhyamaka in Tibet as well as of the hermeneutical issues related to the debates between Mipham and Geluk scholars is provided.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Docrinal Background of the Debates&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This section offers a detailed presentation of Mipham&#039;s understanding of Madhyamaka and his responses to criticisms from Gelugpa scholars.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Mipham&#039;s Interpretation of Madhyamaka&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This essay focuses on Mipham&#039;s Light of the DayStar, his response to Drakar Lobzang Palden Tenzin Nyendrak&#039;s criticism of his commentary on the ninth chapter of the Bodhicaryāvatāra.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debate Between Mipham Rinpoche and Drakar Tulku&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This page discusses the debate between Mipham and his contemporary from the Geluk school, Pari Rabsel&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debate Between Mipham and Pari Rabsel&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Study/The_Ninth_Chapter&amp;diff=94514</id>
		<title>Study/The Ninth Chapter</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Study/The_Ninth_Chapter&amp;diff=94514"/>
		<updated>2025-09-03T18:18:21Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;{{EditorialContent&lt;br /&gt;
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	|main-text=&lt;br /&gt;
&lt;br /&gt;
	{{Jumbo&lt;br /&gt;
        |full-width=yes&lt;br /&gt;
        |image=Paltrul (R. Beer) large.jpg&lt;br /&gt;
		|text=Chapter 9 of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; explores the Perfection of Wisdom (&#039;&#039;prajñāpāramitā&#039;&#039;) and examining emptiness (&#039;&#039;śūnyatā&#039;&#039;) through rigorous philosophical analysis. This chapter sparked centuries of debate within Tibetan Buddhism, particularly between Madhyamaka interpretative schools. Mipham Rinpoche&#039;s commentary emphasized the compatibility of Prasaṅgika and Yogācāra views, drawing criticism from Drakar Tulku who defended Tsongkhapa&#039;s stricter Prasaṅgika position. Pari Rabsel joined the discourse, questioning aspects of both interpretations and proposing nuanced readings of Śāntideva&#039;s intended meaning regarding conventional and ultimate truths in Buddhist soteriology.&lt;br /&gt;
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&lt;br /&gt;
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		{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This article explores and contextualizes the philosophical debates between Mipham Rinpoche, representing the Nyingma tradition, and Geluk scholars like Drakar Tulku and Pari Lobsang Rabsel in 19th century Tibet.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/Mapping the Debate Between Mipham and Geluk Scholars&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This essay provides an overview of the ninth chapter of Śāntideva&#039;s Bodhicharyāvatāra, commonly referred to as the Wisdom Chapter. .&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Detailed Overview of the Wisdom Chapter&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This section examines the controversy surrounding Mipham Rinpoche&#039;s commentary on the &amp;quot;Wisdom Chapter&amp;quot; of the Bodhicaryāvatāra, known as the Ketaka Jewel.. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Mipham&#039;s Norbu Ketaka&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This overview provides detailed information on the historical development of the controversy surrounding Mipham&#039;s commentary on the Wisdom Chapter&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Historical Context and Textual Sources of the Late 19th Century Debates&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=In this his essay, the author establishes the wider literary and socio-historical background of the debate between &#039;Ju Mi pham and Dpa&#039; ris Rab gsal. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debates in the Context of Tibetan Doctrinal Polemics&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text= In the following section, a detailed account of Madhyamaka in Tibet as well as of the hermeneutical issues related to the debates between Mipham and Geluk scholars is provided.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Docrinal Background of the Debates&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This section offers a detailed presentation of Mipham&#039;s understanding of Madhyamaka and his responses to criticisms from Gelugpa scholars.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Mipham&#039;s Interpretation of Madhyamaka&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This essay focuses on Mipham&#039;s Light of the DayStar, his response to Drakar Lobzang Palden Tenzin Nyendrak&#039;s criticism of his commentary on the ninth chapter of the Bodhicaryāvatāra. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debate Between Mipham Rinpoche and Drakar Tulku&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This page discusses the debate between Mipham and his contemporary from the Geluk school, Pari Rabsel &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debate Between Mipham and Pari Rabsel&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
{{EditorialContent&lt;br /&gt;
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	{{Jumbo&lt;br /&gt;
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		|text=Chapter 9 of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; explores the Perfection of Wisdom (&#039;&#039;prajñāpāramitā&#039;&#039;) and examining emptiness (&#039;&#039;śūnyatā&#039;&#039;) through rigorous philosophical analysis. This chapter sparked centuries of debate within Tibetan Buddhism, particularly between Madhyamaka interpretative schools. Mipham Rinpoche&#039;s commentary emphasized the compatibility of Prasaṅgika and Yogācāra views, drawing criticism from Drakar Tulku who defended Tsongkhapa&#039;s stricter Prasaṅgika position. Pari Rabsel joined the discourse, questioning aspects of both interpretations and proposing nuanced readings of Śāntideva&#039;s intended meaning regarding conventional and ultimate truths in Buddhist soteriology.&lt;br /&gt;
	}}&lt;br /&gt;
	{{Jumbo&lt;br /&gt;
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		|text=This article explores and contextualizes the philosophical debates between Mipham Rinpoche, representing the Nyingma tradition, and Geluk scholars like Drakar Tulku and Pari Lobsang Rabsel in 19th century Tibet. These scholarly exchanges illuminate fundamental questions about the proper interpretation of Madhyamaka philosophy and reveal the rich intellectual traditions that emerged around Śāntideva&#039;s profound teachings on wisdom and emptiness.&lt;br /&gt;
        |link=Study/Mapping the Debate Between Mipham and Geluk Scholars&lt;br /&gt;
        |link-text=Explore the Debates&lt;br /&gt;
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		{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This essay provides an overview of the ninth chapter of Śāntideva&#039;s Bodhicharyāvatāra, commonly referred to as the Wisdom Chapter.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Detailed Overview of the Wisdom Chapter&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This section examines the controversy surrounding Mipham Rinpoche&#039;s commentary on the &amp;quot;Wisdom Chapter&amp;quot; of the Bodhicaryāvatāra, known as the Ketaka Jewel.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Mipham&#039;s Norbu Ketaka&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This overview provides detailed information on the historical development of the controversy surrounding Mipham&#039;s commentary on the Wisdom Chapter&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Historical Context and Textual Sources of the Late 19th Century Debates&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=In this his essay, the author establishes the wider literary and socio-historical background of the debate between &#039;Ju Mi pham and Dpa&#039; ris Rab gsal.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debates in the Context of Tibetan Doctrinal Polemics&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text= In the following section, a detailed account of Madhyamaka in Tibet as well as of the hermeneutical issues related to the debates between Mipham and Geluk scholars is provided.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Docrinal Background of the Debates&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This section offers a detailed presentation of Mipham&#039;s understanding of Madhyamaka and his responses to criticisms from Gelugpa scholars.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Mipham&#039;s Interpretation of Madhyamaka&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This essay focuses on Mipham&#039;s Light of the DayStar, his response to Drakar Lobzang Palden Tenzin Nyendrak&#039;s criticism of his commentary on the ninth chapter of the Bodhicaryāvatāra.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debate Between Mipham Rinpoche and Drakar Tulku&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
			|text=This page discusses the debate between Mipham and his contemporary from the Geluk school, Pari Rabsel&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Debate Between Mipham and Pari Rabsel&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94508</id>
		<title>Bodhicaryāvatāra</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94508"/>
		<updated>2025-09-03T18:10:39Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;{{EditorialContent&lt;br /&gt;
|subclass=Key Texts&lt;br /&gt;
|watermark=About the text&lt;br /&gt;
|parent=Reading Room&lt;br /&gt;
|image=File:Shantideva high res.jpg&lt;br /&gt;
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&lt;br /&gt;
	{{KeyTextDashboard&lt;br /&gt;
		|image=Shantideva high res brighter.jpg&lt;br /&gt;
	    |caption=&amp;lt;center&amp;gt;[[People/Śāntideva|Śāntideva]]&amp;lt;/center&amp;gt;&lt;br /&gt;
		|page=Texts/Bodhicaryāvatāra&lt;br /&gt;
		|queryPagename=Bodhicaryāvatāra&lt;br /&gt;
		|dashboardText=On this page you will find everything about Śāntideva&#039;s famous text, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). The information below explores the text&#039;s various titles and versions, its complex authorship and historical context, its profound influence on Indian and Tibetan Buddhist traditions, its central role in systematizing the cultivation of bodhicitta, and essential resources for further study and practice.&lt;br /&gt;
&lt;br /&gt;
		From here you can read the text in [[Texts/Bodhicaryāvatāra/Chapter_1|English]], [[Texts/Bodhicaryāvatāra/Verses|Tibetan]], [[Books/Bodhicaryâvatâra:_La_marche_vers_l&#039;éveil_(2007)/Bilingual|French]], Spanish, or Sanskrit. You can compare commentaries from different traditions on each verse or you can listen to the verses chanted or watch videos of Buddhist teachers or scholars talking about the text and its meaning. &lt;br /&gt;
&lt;br /&gt;
This comprehensive resource serves scholars, practitioners, and curious readers alike, offering both academic depth and practical guidance for engaging with one of Buddhism&#039;s most cherished texts. The page brings together centuries of commentary, translation, and scholarly research to provide a comprehensive digital resource for studying and practicing the Bodhicaryāvatāra.&lt;br /&gt;
&lt;br /&gt;
		&amp;lt;!--You can also &#039;&#039;&#039;[[Books/The_Nectar_of_Manjushri%27s_Speech/Sabche|read the traditional Tibetan outline (sabche) from Kunzang Palden here]]&#039;&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
		&#039;&#039;&#039;&amp;lt;big&amp;gt;You can navigate to each chapter page here or scroll down for other ways of interacting with the text:&amp;lt;/big&amp;gt;&#039;&#039;&#039;&lt;br /&gt;
		{{{!}}&lt;br /&gt;
		{{!}}  [[Texts/Bodhicaryāvatāra/Chapter_1|Chapter 1: The Excellence of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_6|Chapter 6: Patience]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_2|Chapter 2: Confession]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_7|Chapter 7: Diligence]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_3|Chapter 3: Taking Hold of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_8|Chapter 8: Meditative Concentration]]  &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_4|Chapter 4: Carefulness]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_9|Chapter 9: Wisdom]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_5|Chapter 5: Vigilant Introspection]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_10|Chapter 10: Dedication]]  &lt;br /&gt;
		{{!}}}--&amp;gt;&lt;br /&gt;
&lt;br /&gt;
		|introduction=Śāntideva&#039;s &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039; for short) is a masterwork of world literature and an example of wisdom and compassion in action, lighting the way to Buddhahood for the sake of all beings. Written down in ancient India in the Sanskrit language, it became popular in Tibetan translation and made its way into modern languages in the 19th and 20th centuries. It remains one of the favorite books of many leading Buddhist students, teachers, and writers today.&lt;br /&gt;
		|FeaturedYoutubeID=&lt;br /&gt;
		|FeaturedVidCaption= &amp;lt;em&amp;gt; &amp;lt;/em&amp;gt;&lt;br /&gt;
		|ReadTiles={{Tile&lt;br /&gt;
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			|label=Translation&lt;br /&gt;
			|page=The Way of the Bodhisattva (2006)&lt;br /&gt;
			|header-lines=1-line&lt;br /&gt;
			|text-lines=2&lt;br /&gt;
			|min-height=132px&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|header=&amp;lt;div class=&amp;quot;clipped-2-lines text-110 line16&amp;quot;&amp;gt;བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ།&amp;lt;/div&amp;gt;&lt;br /&gt;
					&amp;lt;div class=&amp;quot;clipped-1-line&amp;quot;&amp;gt;Full Text in Tibetan, Sanskrit, English, and French&amp;lt;/div&amp;gt;&lt;br /&gt;
			|text=The Way of the Bodhisattva&lt;br /&gt;
			|label=Full text&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Verses&lt;br /&gt;
			|min-height=132px&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 col-xl-4 mb-3 mb-lg-4&lt;br /&gt;
			|image=Kuan Yin.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Verses&lt;br /&gt;
			|text=All verses in bilingual presentation.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Verses&lt;br /&gt;
			|min-height=132px&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 col-xl-4 mb-3 mb-lg-4&lt;br /&gt;
			|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Chapter One&lt;br /&gt;
			|text=Chapter one in bilingual presentation.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Chapter_1&lt;br /&gt;
			|min-height=132px&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 col-xl-4 mb-3 mb-lg-4&lt;br /&gt;
			|image=Shantideva_Tsemrinpoche.jpg&lt;br /&gt;
			|header=MultiVerse 1.1&lt;br /&gt;
			|text=Access the individual verse pages with translations and commentaries.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Verses/1.1&lt;br /&gt;
			|min-height=132px&lt;br /&gt;
		}}&amp;lt;!-- &lt;br /&gt;
		|ExtraTabs={{ExtraTab&lt;br /&gt;
			|tab=MultiVerse&lt;br /&gt;
			|content=&amp;lt;span class=&amp;quot;text-90&amp;quot;&amp;gt;{{InsertMultiVerse&lt;br /&gt;
				|verse=1.5&lt;br /&gt;
				|sources=001-Tsadra-BCA-Root-Padmakara;005-Tsadra-BCA-Root-Dunhuang&lt;br /&gt;
			}}&amp;lt;/span&amp;gt;&lt;br /&gt;
		}} --&amp;gt;&lt;br /&gt;
	}}&lt;br /&gt;
|main-text=&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Text&amp;quot;&amp;gt;Part 1: About the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{Panel&lt;br /&gt;
	|bg-image=File:Nalanda-1.jpg&lt;br /&gt;
	|bg-size=cover&lt;br /&gt;
	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|header=Śāntideva&#039;s Works in India and Beyond&lt;br /&gt;
	|text=This section examines the textual history of Śāntideva&#039;s works through their recensions and translations, exploring their significance for Buddhist communities across Asia.&lt;br /&gt;
	|text-cols=col-md-5 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
	|offset=col-md-7 order-3 p-3 p-md-4 py-lg-5 pr-lg-5 pl-lg-4&lt;br /&gt;
	|offset-content=&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=Examines the transmission and manuscript history of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Textual History of the Bodhicaryāvatāra&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=Traces the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&#039;s journey from Mongolian translations to Western academia.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Later editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
			|header=Later Editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
		}}&amp;lt;!--{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This article provides a comprehensive overview of the &#039;&#039;Śikṣāsamuccaya&#039;&#039; &#039;s origins, spread, and influence. It traces the text&#039;s composition in 8th century India, its early translations into Tibetan and Chinese, and subsequent transmission through various Buddhist lineages. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039;&lt;br /&gt;
		}}--&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
	|bottom-content=&amp;lt;div class=&amp;quot;d-none d-md-block col-12 order-4&amp;quot;&amp;gt;&amp;lt;div class=&amp;quot;py-1&amp;quot;&amp;gt;&amp;lt;/div&amp;gt;&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;mx-0 my-5 rounded-xl offwhite-bg shadow overflow-hidden&amp;quot;&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;p-3 p-md-4 p-lg-5&amp;quot;&amp;gt;&lt;br /&gt;
		&amp;lt;h2 class=&amp;quot;pt-0 mt-0&amp;quot;&amp;gt;Overview of Śāntideva&#039;s Bodhicaryāvatāra&amp;lt;/h2&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;text-article mb-5&amp;quot;&amp;gt;		 &lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;&lt;br /&gt;
			&amp;lt;div class=&amp;quot;col-md-6&amp;quot;&amp;gt;&lt;br /&gt;
				&amp;lt;h4&amp;gt;&amp;lt;small&amp;gt;&#039;&#039;In-Depth Chapter Overviews&#039;&#039;&amp;lt;/small&amp;gt;&amp;lt;/h4&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;text-article mb-4&amp;quot;&amp;gt;This comprehensive resource provides a detailed, chapter-by-chapter analysis of Śāntideva&#039;s &#039;&#039;The Way of the Bodhisattva&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039;), one of the most influential texts in Mahāyāna Buddhist literature. Each chapter features scholarly essays that examine Śāntideva&#039;s teachings through the lens of key Buddhist concepts, supported by extensive academic resources, relevant links, and multimedia content. The material is organized according to the traditional Tibetan framework of generating, protecting, and perfecting bodhicitta, offering students a structured approach to understanding this foundational work on the bodhisattva path.&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;div class=&amp;quot;col-md-6&amp;quot;&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;&lt;br /&gt;
					{{Tile&lt;br /&gt;
						|wrapper-classes=col-12 mb-4 mw-customtoggle-Generating&lt;br /&gt;
						|min-height=156px&lt;br /&gt;
						|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
						|header=Generating Bodhicitta&lt;br /&gt;
						|text=The opening chapters of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; focus on cultivating bodhicitta. Śāntideva presents this compassionate intention as the essential foundation of the bodhisattva path.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
							&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-Generating&amp;quot;&amp;gt;&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
									|link=Articles/The_Excellence_and_Benefits_of_Bodhichitta_Overview&lt;br /&gt;
									|text=Chapter 1 - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shakyamuni Buddha with the 35 Buddhas of Confession HAR.jpg&lt;br /&gt;
									|link=Articles/Confession_of_Negativity_Overview&lt;br /&gt;
									|text=Chapter 2 - Confession of Negativity&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Dharma Wheel Alex.png&lt;br /&gt;
									|link=Articles/Taking_Hold_of_Bodhicitta_Overview&lt;br /&gt;
									|text=Chapter 3 - Taking Hold of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
					{{Tile&lt;br /&gt;
						|wrapper-classes=col-12 mb-4 mw-customtoggle-Protecting&lt;br /&gt;
						|min-height=156px&lt;br /&gt;
						|image=Shantideva-bust cropped.jpg&lt;br /&gt;
						|header=Protecting Bodhicitta&lt;br /&gt;
						|text=In chapters 4-6, Śāntideva emphasizes that once this awakened heart of bodhicitta is cultivated, it must be protected with the same care one would guard a priceless jewel.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
							&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-Protecting&amp;quot;&amp;gt;&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Maitreya Alex.jpg&lt;br /&gt;
									|link=Articles/Conscientiousness_Overview&lt;br /&gt;
									|text=Chapter 4 - Conscientiousness&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shantideva-bust cropped.jpg&lt;br /&gt;
									|link=Articles/Vigilant_Introspection_Overview&lt;br /&gt;
									|text=Chapter 5 - Vigilant Introspection&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Lhasa Flowers Alex.png&lt;br /&gt;
									|link=Articles/Patience_Overview&lt;br /&gt;
									|text=Chapter 6 - Patience&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
					{{Tile&lt;br /&gt;
						|wrapper-classes=col-12 mb-4 mw-customtoggle-Perfecting&lt;br /&gt;
						|min-height=156px&lt;br /&gt;
						|image=Tibetan prostration-tibettravel.org.jpg&lt;br /&gt;
						|header=Perfecting Bodhicitta&lt;br /&gt;
						|text=These chapters reveal how diligence, meditative concentration, and wisdom work together to transform compassionate intention into the fully realized bodhicitta of a bodhisattva.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
							&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-Perfecting&amp;quot;&amp;gt;&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Tibetan prostration-tibettravel.org.jpg&lt;br /&gt;
									|link=Articles/Diligence_Overview&lt;br /&gt;
									|text=Chapter 7 - Diligence&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Tibetans in Meditation.jpg&lt;br /&gt;
									|link=Articles/Meditative_Concentration_Overview&lt;br /&gt;
									|text=Chapter 8 - Meditative Concentration&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Buddha face grid larger Alex.jpg&lt;br /&gt;
									|link=Articles/Wisdom_Overview&lt;br /&gt;
									|text=Chapter 9 - Wisdom&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
					{{Tile&lt;br /&gt;
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						|image=Butter lamp.jpg&lt;br /&gt;
						|min-height=156px&lt;br /&gt;
						|header=Dedication&lt;br /&gt;
                        |text=The &#039;&#039;Bodhicaryāvatāra&#039;&#039; ends with a concluding prayer, in which Śāntideva makes a dedication for the benefit of others, for the benefit of oneself, and for the flourishing of the teachings.&lt;br /&gt;
						|label=Chapter Ten&lt;br /&gt;
						|page=Articles/Dedication_Overview&lt;br /&gt;
					}}&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
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{{PanelLargerText&lt;br /&gt;
	|bg-image=File:Miro-bca-mindmap-screenshot-cropped.webp&lt;br /&gt;
	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|styles=background-position: 35% 50%;&lt;br /&gt;
	|header=Explore the Bodhicaryāvatāra&lt;br /&gt;
	|offset=col-md-4 p-0 order-md-last&lt;br /&gt;
	|text=A new, interactive way to navigate the text via its outline and related themes and chapters. This visual map allows you to explore the interconnected structure of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; and discover how different concepts and practices relate to one another throughout the work. The interactive format makes it easy to jump between related topics and gain a comprehensive overview of Śāntideva&#039;s systematic approach to the bodhisattva path. &lt;br /&gt;
		&amp;lt;div class=&amp;quot;row my-5 py-4 tsdwiki-border-tb-redfade&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-3 mb-md-0&lt;br /&gt;
			|image=Miro-bca-mindmap-screenshot.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Outline &lt;br /&gt;
			|text=Navigate Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;. Click on the Miro Mindmaps here. Use two fingers or your mouse to move the cursor and to zoom in and out.&lt;br /&gt;
			|label=&amp;lt;span class=&amp;quot;float-right&amp;quot;&amp;gt;[[File:Miro.webp|x20px|class=align-bottom|]] Miro Mindmap&amp;lt;/span&amp;gt;&lt;br /&gt;
			|ext-link=https://miro.com/app/live-embed/uXjVIoyjUkM=/?embedMode=view_only_without_ui&amp;amp;moveToViewport=-12430,13806,3070,1702&amp;amp;embedId=415674802085&amp;amp;embedAutoplay=true&lt;br /&gt;
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		}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Author&amp;quot;&amp;gt;Part 2: About the Author&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=File:Bu su ku.jpg&lt;br /&gt;
	|imageposition=50% 40%&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=Śāntideva&#039;s Life and Works&lt;br /&gt;
	|text=Explore Śāntideva&#039;s life stories and his historical context. What do we know about the life of Śāntideva? What kind of world did he live in? How did his works become so influential? And why do his works continue to inspire generations of practitioners and scholars? This section provides a brief overview of Śāntideva&#039;s cultural milieu and the influence his writings have had in India and beyond.&lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row my-4 pt-3 tsdwiki-border-tb-redfade justify-content-center&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
		|label=Explore&lt;br /&gt;
		|page=Explore/Śāntideva&#039;s Life and Cultural World&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
		|label=Explore&lt;br /&gt;
		|page=Explore/Śāntideva&#039;s Works&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
		|label=Explore&lt;br /&gt;
		|page=Explore/Influence of Śāntideva&#039;s works in India and Beyond&lt;br /&gt;
	}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Text_Significance_and_Reception&amp;quot;&amp;gt;Part 3: Text Significance and Reception&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=File:Wayne_ooone-wang-QFOJyx8zMn8-unsplash.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|image-side=right&lt;br /&gt;
	|imageposition=50% 75%&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=Keeping the Flame of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; Alive: From 9th-Century India to 19th-Century Tibet&lt;br /&gt;
	|text=Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; gave rise to a vibrant commentarial tradition in India and Tibet. In this section, we will learn more about 10 centuries of teachings focusing on teachings drawn from this text. This section is still being developed. We will keep you posted as we add new materials, articles, and resources. &lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row mt-3 mb-5&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This short overview gives an account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s history from its origins in India to its transmission in Nepal. It discusses the text&#039;s authorship, traditionally attributed to Śāntideva in 7th century India, and explores various commentaries and abbreviated versions produced by Indian scholars. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in India and Nepal&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=This essay offers a comprehensive overview of the Indian commentaries on the Bodhicaryāvatāra (BCA). It details thirteen commentaries composed by Indian authors, highlighting how the BCA was used both as a Mahāyāna practice manual and a debate manual. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Indian Commentarial Tradition (9th-12th c.)&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This essay explores the transmission and influence of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; in China and Mongolia. He examines the Chinese translation of the text during the Sòng dynasty, and highlights the related political context and translation processes. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in China and Central Asia&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This article provides a detailed account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s impact on Tibetan Buddhism.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Transmission of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; in Tibet: An Overview&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=This article provides a concise overview of the commentarial tradition surrounding Śāntideva&#039;s Bodhicaryāvatāra in Tibet. It traces the text&#039;s introduction to Tibet in the 8th century, highlighting its rapid translation and subsequent revisions. The study also outlines the development of Tibetan commentaries on the text.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Tibetan Commentarial Tradition: An Overview&lt;br /&gt;
		}}&amp;lt;!--{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Tibetan commentarial tradition (11th-19th c.) &lt;br /&gt;
		}}--&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Tibetan Lineages of Teachers of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Study the Text&amp;quot;&amp;gt;Part 4: Study the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=Mi-pham-rgya-mtsho-rin-po-che-Padmakara.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|thumb-size=1000&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=The Tibetan late 19th-Century Debates on the &amp;lt;em&amp;gt;Bodhicaryāvatāra&amp;lt;/em&amp;gt;&#039;s Wisdom Chapter&lt;br /&gt;
	|text=Learn more about the debates regarding the meaning of the 9th chapter of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;!&amp;lt;br/&amp;gt; This chapter presents the Perfection of Wisdom (prajñāpāramitā) through rigorous philosophical analysis of emptiness (śūnyatā), establishing the ultimate nature of reality within the bodhisattva path. The interpretation of this profound text became the object of 19th-century Tibetan philosophical debates. The controversy began when Mipham Rinpoche of the Nyingma tradition authored his Norbu Ketaka commentary, proposing a synthetic interpretation that harmonized Prasaṅgika and Yogācāra Madhyamaka approaches. This drew strong criticism from Geluk scholars like Drakar Tulku, who defended Tsongkhapa&#039;s stricter Prasaṅgika position, while Pari Rabsel offered nuanced critiques of both interpretations. These exchanges centered on fundamental hermeneutical questions regarding the proper understanding of conventional and ultimate truth, the role of consciousness in perceiving emptiness, and correct Madhyamaka reasoning methods. The debates reflect broader tensions between Tibetan Buddhist schools regarding philosophical methodology and interpretative approaches, while illuminating crucial issues in Buddhist soteriology about how philosophical understanding relates to direct meditative realization. &lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-5&amp;quot;&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-lg-8 mb-4 col-lg-4&lt;br /&gt;
			|header=The Ninth Chapter&lt;br /&gt;
			|image=Paltrul (R. Beer) large.jpg&lt;br /&gt;
			|text=Go to the landing page / hub page for the 9th chapter content and the debates about it.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Ninth Chapter&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=7700 (Avalokiteshvara-standing)-cropped.jpg&lt;br /&gt;
	|image-side=left&lt;br /&gt;
	|bg-position=53% 17%&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
	|header=The Way of the Bodhisattva Illuminated: Narrative Commentaries and Recitation Guide&lt;br /&gt;
	|text=This collection presents Buddhist narratives illustrating key verses of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). These instructive tales feature kings, merchants, animals, and divine beings to illuminate the bodhisattva path and to explain the transformative power of bodhicitta, the superiority of spiritual wealth over material possessions, and how bodhisattvas transform adversity into opportunity for spiritual development. This section offers three complementary resources for deepening your engagement with Śāntideva&#039;s teachings: narrative tales that bring the verses to life, detailed commentary that explains their meaning, and guidance for incorporating the text into recitation practice.&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-4&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4 mw-customtoggle-tales w-100&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Tales of Engaging the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-tales&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4 mw-customtoggle-narrative w-100&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Narrative Commentary on the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-narrative&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Ten|text=Chapter Ten}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|image=Shantideva (floating).jpg&lt;br /&gt;
		|header=Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
		|text=A Method for Reciting the Text &#039;&#039;Engaging in Bodhisattva Conducts: A Stream of Blessings&#039;&#039;, by Dam tshig rdo rje (Mkhan po chos rje)&lt;br /&gt;
		|label=Guide&lt;br /&gt;
		|page=Practice/Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
	}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Practice the Text&amp;quot;&amp;gt;Part 5: Practice the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=Mi-pham-rgya-mtsho-rin-po-che-Padmakara.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|thumb-size=1000&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=The &#039;&#039;Sgom Lugs&#039;&#039; Tradition&lt;br /&gt;
	|text=The &#039;&#039;sgom lugs&#039;&#039; (meditation tradition) was a significant contemplative tradition in Tibetan Buddhism that developed a unique approach to studying and practicing the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, Śāntideva&#039;s classic eighth-century text on the bodhisattva path.&lt;br /&gt;
The &#039;&#039;sgom lugs&#039;&#039; approach emphasized the meditative implementation of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; rather than purely scholastic analysis. Its practitioners were known for integrating the text&#039;s teachings—particularly on &#039;&#039;bodhicitta&#039;&#039; (awakened mind), &#039;&#039;śamatha&#039;&#039; (calm abiding), and &#039;&#039;vipaśyanā&#039;&#039; (insight meditation)—directly into their contemplative practice.&lt;br /&gt;
This tradition was especially prominent in the 11th-13th centuries during the later spread of Buddhism in Tibet, with notable practitioners in the Kadam and early Kagyu lineages. The &#039;&#039;sgom lugs&#039;&#039; teachers developed distinctive meditation manuals and techniques for embodying the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s core ethical and philosophical principles, especially those found in the patience, meditation, and wisdom chapters.&lt;br /&gt;
What distinguished the &#039;&#039;sgom lugs&#039;&#039; approach was its experiential focus—treating the &#039;&#039;Bodhicaryāvatāra&#039;&#039; not merely as a philosophical text to be analyzed, but as a practical guidebook for transformation through meditation and daily application.&lt;br /&gt;
This section traces the development of this tradition and the lives and works of the prominent teachers who upheld it.&lt;br /&gt;
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	|header=Living Traditions of Practice &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&amp;lt;em&amp;gt;Patrul Rinpoche&amp;lt;/em&amp;gt;&amp;lt;/small&amp;gt;&lt;br /&gt;
	|text=Patrul Rinpoche (1808-1887) revolutionized how Śāntideva&#039;s Bodhicaryāvatāra was taught and practiced in Tibet. His accessible teaching style transformed this profound Buddhist text from an elite monastic study into a practical guide that ordinary practitioners could understand and apply on the bodhisattva path. &lt;br /&gt;
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			|text=A Short Account of Patrul Rinpoche&#039;s Life &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/A Short Account of Patrul Rinpoche&#039;s Life&lt;br /&gt;
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			|text=Patrul Rinpoche&#039;s Way of Teaching the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Tradition &lt;br /&gt;
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			|text=The Lineage Prayer &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Lineage Prayer&lt;br /&gt;
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			|text=Patrul Rinpoche&#039;s Practice Instructions &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Practice Instructions&lt;br /&gt;
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			|text=Patrul Rinpoche and the Dissemination of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul and the Dissemination of the Bodhi(sattva)caryāvatāra&lt;br /&gt;
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			|text=Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet&lt;br /&gt;
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			|text=Two Commentaries by Patrul Rinpoche&#039;s Disciples &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Two commentaries by Patrul Rinpoche&#039;s Disciples&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Resources &amp;amp; References&amp;quot;&amp;gt;Part 6: Resources &amp;amp; References for Further Exploration&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|header=The Literature (&#039;&#039;Primary and Secondary sources&#039;&#039;)&lt;br /&gt;
	|text=The resources listed below have been tagged to show relationships between classical works and library items (i.e., recensions, translations, scholarship).&lt;br /&gt;
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			|header=Bodhicaryāvatāra&lt;br /&gt;
			|text=Delve deeper into Śāntideva&#039;s main work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
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						|link=Study/Bodhicaryāvatāra: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
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						|link=Study/Bodhicaryāvatāra: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
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						|link=Study/Bodhicaryāvatāra: Translations (by Source Language)&lt;br /&gt;
						|text=Translations (by source language)&lt;br /&gt;
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						|link=Study/Bodhicaryāvatāra: Translations (by Target Language)&lt;br /&gt;
						|text=Translations (by target language)&lt;br /&gt;
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			|header=Commentaries on Bodhicaryāvatāra&lt;br /&gt;
			|text=Discover the great commentarial tradition based on Śāntideva&#039;s work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
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						|link=Study/Bodhicaryāvatāra: Commentaries (original texts)&lt;br /&gt;
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						|link=Study/Bodhicaryāvatāra: Commentaries (scholarship)&lt;br /&gt;
						|text=Commentaries (Scholarship)&lt;br /&gt;
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						|link=Study/Bodhicaryāvatāra: Translations of Commentaries&lt;br /&gt;
						|text=Translations of Commentaries&lt;br /&gt;
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						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Contemporary Commentaries&lt;br /&gt;
						|text=Contemporary Commentaries&lt;br /&gt;
					}}&lt;br /&gt;
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				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
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			|header=Śikṣāsamuccaya&lt;br /&gt;
			|text=Know more about Śāntideva&#039;s Compendium of Training&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
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						|link=Study/Śikṣāsamuccaya: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
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						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Translations&lt;br /&gt;
						|text=Translations&lt;br /&gt;
					}}&lt;br /&gt;
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		}}--&amp;gt;&lt;br /&gt;
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			|header=Additional Resources&lt;br /&gt;
			|text= Look into discussions on the art of translation and explore resources compiled by scholars &lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-resources&amp;quot;&amp;gt;&lt;br /&gt;
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						|link=Study/Bibliographies&lt;br /&gt;
						|text=Bibliographies&lt;br /&gt;
					}}&lt;br /&gt;
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				&amp;lt;/div&amp;gt;&lt;br /&gt;
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}}&lt;br /&gt;
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&amp;lt;!--&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot;&amp;gt;Versions&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;The Historical Evolution of Multiple Text Versions&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Bodhicaryāvatāra exists in several distinct versions that reflect different stages in its historical development and transmission across Buddhist cultures. The earliest extant version appears in ninth to eleventh-century Dunhuang manuscripts, attributed to Akṣayamati (a name associated with Śāntideva), containing only nine chapters and 702.5 verses with a more individualized focus using first-person pronouns. Over time, the text expanded significantly—the canonical Sanskrit versions contain 912-913 verses across ten chapters, with substantial additions including seventy verses in the Wisdom chapter specifically added to refute non-Buddhist philosophical positions. This textual growth reflects the work&#039;s evolution from a more personal spiritual manual to a comprehensive doctrinal treatise that systematically addresses philosophical opponents while maintaining its practical guidance for bodhisattva practice.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Multiple Tibetan Translations from Different Sanskrit Sources&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Tibetan Buddhist tradition preserves multiple translations of the Bodhicaryāvatāra that were produced at different historical periods using varying Sanskrit manuscripts as source texts (Vorlage). The first Tibetan translation was completed by Kawa Paltsek during the early diffusion period, based on a Kashmir or Eastern Indian manuscript. This was followed by a second translation 150 years later by Rinchen Zangpo and Śākya Lodro, and then a third translation by the Nepalese scholar Sumatikīrti and translator Ngok Loden Sherab, both of which utilized Sanskrit manuscripts from Madhyadeśa (central India). The prominent historian Tāranātha documented three major Sanskrit recensions: the Kashmiri version with over 1,000 verses including Śāntideva&#039;s own praise verses, the Eastern Indian version with 700 verses that lacked certain devotional elements, and the Madhyadeśa version with 1,000 verses that likely served as the basis for the canonical Tibetan translation.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Ongoing Scholarly Revisions and Textual Refinement&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
Even after the establishment of these major translations, Tibetan scholars continued to refine and correct the text through careful comparison with available Sanskrit sources and Indian commentaries. The scholar Sazang Mati Panchen (1294-1376) made significant corrections to the canonical version by consulting multiple Indian texts and commentaries, while Ngakgi Wangpo produced an entirely new bilingual edition after comparing three authentic Sanskrit manuscripts. The great scholar Butön noted discrepancies between existing Tibetan translations and the Sanskrit manuscripts in his possession, leading him to make selective corrections where the meaning was significantly affected. &amp;lt;br&amp;gt;&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;The Multiple and Diverse Translations of the Source Text into Chinese&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Chinese tradition presents perhaps the most complex situation. The text was translated multiple times, but most significantly as the Putixing jing (菩提行經) by Tianxizai in the 10th-11th centuries. The Chinese versions often show substantial divergences from both Sanskrit recensions, including different verse arrangements and some unique passages. Some scholars have suggested these differences may preserve very early readings, while others argue they represent adaptations for Chinese audiences or confusion in the translation process.&amp;lt;br&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== A Classic of World Literature ==&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;text-article&amp;quot;&amp;gt;&lt;br /&gt;
	Like all classics, the Bodhicharyavatara is many things to many readers. It has been described as a philosophical poem, a meditation manual, an inner dialogue, a code of ethical conduct, and a devotional hymn. It is all these, and more. Above all, it is, in Pema Chödrön’s words, “the essential guidebook for fledgling bodhisattvas,” providing a multitude of ways in which one can spur oneself to arouse, act upon, and perfect the central mind-state of the Mahayana practitioner: bodhichitta, which in its conventional sense is the commitment to gain enlightenment for the sake of all beings, and in its ultimate sense is the transcendent insight into emptiness that is necessary if enlightenment is to be won. To the degree that the bodhisattva is the central ideal of Mahayana, the Bodhicharyavatara’s imaginative and inspiring presentation of the bodhisattva path has insured its wide and appreciative readership.&lt;br /&gt;
			&amp;lt;small&amp;gt;([https://www.lionsroar.com/no-time-to-lose-2/ Source: Roger Jackson, Review of No Time to Lose, by Pema Chodron], [https://www.shambhala.com/no-time-to-lose-1966.html Shambhala, 2007].)&amp;lt;/small&amp;gt;&amp;lt;br&amp;gt; &lt;br /&gt;
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				|caption=[[Śāntideva]] &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;ཞི་བ་ལྷ་&amp;lt;/small&amp;gt;&lt;br /&gt;
			}}&lt;br /&gt;
			&amp;lt;big&amp;gt;&#039;&#039;&#039;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses|The Way of the Bodhisattva]]&#039;&#039;&#039;&#039;&#039;&amp;lt;/big&amp;gt; is a ten-chapter guide to cultivating the mind of enlightenment and to generating the qualities of compassion, introspection, generosity, patience, and so on. A text of late Indian Buddhism written in Sanskrit by the monk Śāntideva in the early 8th century, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; or &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039;, commonly referred to as &#039;&#039;The Way of the Bodhisattva&#039;&#039; in English, or more literally, &amp;quot;Introduction to the Bodhisattva Practice,&amp;quot; is regarded as one of the great masterpieces of written Buddhist teaching. As such, it has become a part of world literature and is read in many languages by people of all traditions. Presented as a personal reflection on the bodhisattva path, Śāntideva focuses on the concept of &#039;&#039;bodhicitta&#039;&#039;, the bodhisattva&#039;s aspiration for enlightenment, and the main practices of a bodhisattva. Treasured by Buddhists of all traditions, &#039;&#039;The Way of the Bodhisattva&#039;&#039; has been commented on by many of the greatest Buddhist teachers through the ages and translated into modern languages hundreds of times, some of which you can read here. The later text in 10 chapters and [[Texts/Bodhicaryāvatāra/Verses|~913 verses]] is the main text we present here, but also available is the earlier [[Books/Bodhisattvacaryāvatāra:_Entering_the_Way_of_the_Bodhisattvas_(2022,_Khenpo_Gawang_and_Wiener)/Bilingual|Dunhuang text in 9 chapters]] and ~700 verses.&lt;br /&gt;
&lt;br /&gt;
			{{QuoteCite&lt;br /&gt;
				|quote-text=As long as space endures,&lt;br /&gt;
As long as there are beings to be found,&lt;br /&gt;
May I continue likewise to remain&lt;br /&gt;
To drive away the sorrows of the world. &lt;br /&gt;
&amp;lt;div class=&amp;quot;text-80&amp;quot;&amp;gt;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses/10.55|Verse 10.55]]&#039;&#039;&amp;lt;/div&amp;gt;&lt;br /&gt;
			}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
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&lt;br /&gt;
== Chapter Summaries ==&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;row font-serif mx-n2 mx-md-n3&amp;quot;&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Generating Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=The Excellence and Benefits of Bodhicitta&lt;br /&gt;
		|text=In chapter 1 of the Bodhicaryāvatāra, Śāntideva describes the excellence and benefits of bodhicitta, the mind that wishes to attain enlightenment for the benefit of all sentient beings, in order to inspire us to take up the path of the bodhisattva.&lt;br /&gt;
		|label=Chapter One&lt;br /&gt;
		|page=Chapter One - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
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		|header=Confession of Negativity&lt;br /&gt;
		|label=Chapter Two&lt;br /&gt;
		|page=Chapter Two - Confession of Negativity_Overview&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Taking Hold of Bodhicitta&lt;br /&gt;
		|label=Chapter Three&lt;br /&gt;
		|page=Chapter Three - Taking Hold of Bodhicitta&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Protecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Conscientiousness&lt;br /&gt;
		|label=Chapter Four&lt;br /&gt;
		|page=Chapter Four - Conscientiousness&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Vigilant Introspection&lt;br /&gt;
		|label=Chapter Five&lt;br /&gt;
		|page=Chapter Five - Vigilant Introspection&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Patience&lt;br /&gt;
		|label=Chapter Six&lt;br /&gt;
		|page=Chapter Six - Patience&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Perfecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Diligence&lt;br /&gt;
		|label=Chapter Seven&lt;br /&gt;
		|page=Chapter_Seven_Diligence_Overview&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Meditative Concentration&lt;br /&gt;
		|label=Chapter Eight&lt;br /&gt;
		|page=Chapter Eight - Meditative Concentration_Overview&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Wisdom&lt;br /&gt;
		|label=Chapter Nine&lt;br /&gt;
		|page=Chapter Nine - Wisdom&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Dedication of Merit&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Dedication&lt;br /&gt;
		|label=Chapter Ten&lt;br /&gt;
		|page=Chapter Ten - Dedication_Overview&lt;br /&gt;
	}}&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== [[Study/The_Ninth_Chapter|Chapter 9: Wisdom]] ==&lt;br /&gt;
{{PullBcaVerses|9.1}}&lt;br /&gt;
The “[[Study/The_Ninth_Chapter|Wisdom Chapter]]” is Shāntideva’s exposition of the perfection of wisdom in terms of Madhyamaka, the view of the Middle Way, considered to express the essence of the wisdom teachings of the Prajñāpāramitā sūtras, which are themselves the very heart of Mahāyāna Buddhism. This chapter is long and complex and was clearly important to the author and the many hundreds of commentators that came after, as it is the source of vigorous debate over the past centuries and the subject of a great deal of publications and continued teaching and debate up to today. This website presents a great deal of detail about this content for those students wishing to delve into it. The reason for this is that &#039;&#039;Wisdom,&#039;&#039; is not merely foundational to Buddhist practice, but also the final necessary antidote, which leads to Buddhahood. &lt;br /&gt;
:&amp;quot;The major obstacles to the attainment of full spiritual awakening are the cognitive obscurations. Ultimate wisdom is their direct antidote.&amp;quot; (Source:[[Transcendent Wisdom]], page 16)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
{{Callout&lt;br /&gt;
	|classes=red-text&lt;br /&gt;
	|icon=⚔️&lt;br /&gt;
	|title=[[Study/The_Ninth_Chapter|The landing page for all the material related to the Ninth Chapter on Wisdom can be found here.]]&lt;br /&gt;
	|text=[[Study/The_Ninth_Chapter|To the debates! The ninth chapter on wisdom sparked centuries of debate within Tibetan Buddhism. Learn more here.]]&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
== Practice the Text ==&lt;br /&gt;
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	|header=Bodhicitta in Practice&lt;br /&gt;
	|text=Read through a detailed introduction to the practices associated with Bodhicitta here.&lt;br /&gt;
	|label=Guide&lt;br /&gt;
	|page=Practice/Bodhicitta in Practice&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Delve deeper here with more resources for your practice.&#039;&#039;&#039;&lt;br /&gt;
:&#039;&#039;&#039;Click on the above link to view the practice section of this website, focused on &amp;quot;Bodhicitta&amp;quot; more generally. In terms of focusing in on the practices associated with the Bodhicaryāvatāra text itself, please see the following:&#039;&#039;&#039; &lt;br /&gt;
*&#039;&#039;&#039;PLEASE CHECK: DO WE HAVE A MORE SPECIFIC PRACTICE PAGE FOR BCA FOR PRACTITIONER AUDIENCES?&#039;&#039;&#039; &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Tradition|Patrul Rinpoche&#039;s Tradition]]: Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra. &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Practice_Instructions|Patrul Rinpoche&#039;s Practice Instructions]]: The Brightly Shining Sun: A Step-by-Step Guide to Meditating on the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey&lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Lineage_Prayer|Prayer to the Lineage of the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey]]&lt;br /&gt;
&lt;br /&gt;
== People ==&lt;br /&gt;
* [[People/Śāntideva|Śāntideva]] (late 7th to mid-8th century CE) - The author of the &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; and the &#039;&#039;Śikṣāsamuccaya&#039;&#039;. &lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; [[Explore/Śāntideva&#039;s_Works|Śāntideva&#039;s Works]]&lt;br /&gt;
* [[People/Prajñākaramati|Prajñākaramati]] (950 - 1030) - The 11th-century Indian scholar who wrote the most influential commentary on the text, the &#039;&#039;[[Texts/Bodhisattvacaryāvatāraprajñāparicchedapariṇamana-pañjikā|Bodhisattvacaryavatara-panjika]]&#039;&#039;. His detailed explanations shaped how the work has been understood and taught for nearly a thousand years, making his commentary essential for serious study of the text.&lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; Kate Crosby and Andrew Skilton&#039;s translation (1995) of &amp;quot;The Bodhicaryāvatāra&amp;quot; includes scholarly apparatus that references Prajñākaramati&#039;s commentary extensively.&lt;br /&gt;
** [[Louis de la Vallée Poussin (1901-1914) work]] remains an important foundational piece of scholarship on Prajñākaramati&#039;s commentary. &lt;br /&gt;
**Also see [[Dissertations/A_Study_of_the_Wisdom_Chapter_(Prajñāpāramitā_Pariccheda)_of_the_Bodhicaryāvatārapañjikā_of_Prajñākaramati|Oldmeadow, Peter R. &amp;quot;A Study of the Wisdom Chapter (Prajñāpāramitā Pariccheda) of the Bodhicaryāvatārapañjikā of Prajñākaramati.&amp;quot;]] PhD diss., Australian National University, 1994. https://openresearch-repository.anu.edu.au/handle/1885/110199.&lt;br /&gt;
* [[People/Atiśa|Atiśa Dīpaṃkara]] (982-1054) - The Bengali master who helped transmit the text to Tibet and incorporated its teachings into his influential &#039;&#039;[[Lamp for the Path to Enlightenment]]&#039;&#039;. He was instrumental in establishing the bodhisattva ideal in Tibetan Buddhism.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Atiśa Dīpaṃkara Śrījñāna&#039;s Teaching on the Bodhisattvacaryāvatāra]]. &lt;br /&gt;
* [[Tsongkhapa]] (1357 - 1419) - The 14th-century founder of the Gelug school who extensively quoted and taught from the &#039;&#039;Bodhisattvacaryavatara&#039;&#039; in his major works, particularly the Lamrim Chenmo. His interpretations became foundational for one of Tibet&#039;s largest Buddhist schools.&lt;br /&gt;
**&#039;&#039;&#039;[https://www.youtube.com/watch?v=m6o9FlX2vyc Watch the Dalai Lama teaching]&#039;&#039;&#039; &#039;&#039;The Great Treatise on the Stages of the Path to Enlightenment&#039;&#039; (Lamrim Chenmo), in which he mentions Tsongkhapa and Śāntideva&#039;s Way of the Bodhisattva. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Books/Steps_on_the_Path_to_Enlightenment,_Vol._3|Geshe Lhundub Sopa&#039;s &amp;quot;Steps on the Path to Enlightenment&amp;quot; Volume 3]] covers &amp;quot;The Way of the Bodhisattva&amp;quot; where &amp;quot;readers are acquainted with the bodhisattva&#039;s path and the altruistic desire to make service to others the driving force of spiritual development&amp;quot;. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Tsong kha pa on Śāntideva&#039;s Way of the Bodhisattva]] (COMING SOON) &lt;br /&gt;
* [[People/Khu_nu_bla_ma_bstan_&#039;dzin_rgyal_mtshan|Khunu Lama]] and His Holiness the [[14th Dalai Lama]] (1935- ) - Khunu Lama Tenzin Gyaltsen ཁུ་ནུ་བླ་མ་བསྟན་འཛིན་རྒྱལ་མཚན་ (1894/1895 - 1977) passed his understanding of &#039;&#039;The Way of the Bodhisattva&#039;&#039; and the essence of its practice to His Holiness the Dalai Lama, who has gone on to give many teachings and commentaries on the text around the world, doing more than any other person in modern times to make it accessible to modern audiences. His teachings have been published in multiple languages and have introduced millions to Śāntideva&#039;s work.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Living Bodhicitta: Khunu Lama&#039;s Transmission of the Bodhicaryāvatāra]]. &lt;br /&gt;
**&#039;&#039;&#039;STUDY:&#039;&#039;&#039; [[A Precious Lamp in Praise of Bodhicitta]], a text by Khunu Lama, 1981.&lt;br /&gt;
* [[People/Patrul_Rinpoche|Patrul Rinpoche]] (1808 - 1887) - The 19th-century Tibetan master whose commentary &amp;quot;Words of My Perfect Teacher&amp;quot; includes extensive teachings on the Bodhisattvacaryavatara and helped preserve its transmission in the Nyingma tradition during a crucial period. You can read more about his life here: [[Practice/A_Short_Account_of_Patrul_Rinpoche&#039;s_Life|A Short Account of Patrul Rinpoche&#039;s Life]] by Padmakara Translation Group. Or read how Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra here: [[Practice/Patrul_Rinpoche&#039;s_Tradition|Bodhicaryāvatāra: Teaching Methods &amp;amp; Overview, by Alak Zenkar Rinpoche. Translated by Adam Pearcey]].&lt;br /&gt;
&lt;br /&gt;
== Further Research ==&lt;br /&gt;
&lt;br /&gt;
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		|header=Bibliography&lt;br /&gt;
		|text=Selected bibliography of academic and related references on Śāntideva&#039;s life and texts.&lt;br /&gt;
		|label=2735 Resources&lt;br /&gt;
		|page=Bibliography&lt;br /&gt;
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	}}&lt;br /&gt;
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--&amp;gt;&lt;br /&gt;
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=== Other Resources ===&lt;br /&gt;
* &#039;&#039;&#039;[https://app.shantideva.com/ The Shantideva App]&#039;&#039;&#039; by Christian Steinert with Berzin Archives content. This app displays one verse a day from Shantideva&#039;s text and allows you to read through the entire text in MANY languages. You can choose to see the text in Chinese, English, Tibetan, Sanskrit, Dutch, German, Arabic, etc. And up to three at the same time, per verse. Amazing!  &lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94507</id>
		<title>Bodhicaryāvatāra</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94507"/>
		<updated>2025-09-03T18:09:51Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
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|subclass=Key Texts&lt;br /&gt;
|watermark=About the text&lt;br /&gt;
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		|dashboardText=On this page you will find everything about Śāntideva&#039;s famous text, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). The information below explores the text&#039;s various titles and versions, its complex authorship and historical context, its profound influence on Indian and Tibetan Buddhist traditions, its central role in systematizing the cultivation of bodhicitta, and essential resources for further study and practice.&lt;br /&gt;
&lt;br /&gt;
		From here you can read the text in [[Texts/Bodhicaryāvatāra/Chapter_1|English]], [[Texts/Bodhicaryāvatāra/Verses|Tibetan]], [[Books/Bodhicaryâvatâra:_La_marche_vers_l&#039;éveil_(2007)/Bilingual|French]], Spanish, or Sanskrit. You can compare commentaries from different traditions on each verse or you can listen to the verses chanted or watch videos of Buddhist teachers or scholars talking about the text and its meaning. &lt;br /&gt;
&lt;br /&gt;
This comprehensive resource serves scholars, practitioners, and curious readers alike, offering both academic depth and practical guidance for engaging with one of Buddhism&#039;s most cherished texts. The page brings together centuries of commentary, translation, and scholarly research to provide a comprehensive digital resource for studying and practicing the Bodhicaryāvatāra.&lt;br /&gt;
&lt;br /&gt;
		&amp;lt;!--You can also &#039;&#039;&#039;[[Books/The_Nectar_of_Manjushri%27s_Speech/Sabche|read the traditional Tibetan outline (sabche) from Kunzang Palden here]]&#039;&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
		&#039;&#039;&#039;&amp;lt;big&amp;gt;You can navigate to each chapter page here or scroll down for other ways of interacting with the text:&amp;lt;/big&amp;gt;&#039;&#039;&#039;&lt;br /&gt;
		{{{!}}&lt;br /&gt;
		{{!}}  [[Texts/Bodhicaryāvatāra/Chapter_1|Chapter 1: The Excellence of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_6|Chapter 6: Patience]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_2|Chapter 2: Confession]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_7|Chapter 7: Diligence]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_3|Chapter 3: Taking Hold of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_8|Chapter 8: Meditative Concentration]]  &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_4|Chapter 4: Carefulness]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_9|Chapter 9: Wisdom]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_5|Chapter 5: Vigilant Introspection]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_10|Chapter 10: Dedication]]  &lt;br /&gt;
		{{!}}}--&amp;gt;&lt;br /&gt;
&lt;br /&gt;
		|introduction=Śāntideva&#039;s &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039; for short) is a masterwork of world literature and an example of wisdom and compassion in action, lighting the way to Buddhahood for the sake of all beings. Written down in ancient India in the Sanskrit language, it became popular in Tibetan translation and made its way into modern languages in the 19th and 20th centuries. It remains one of the favorite books of many leading Buddhist students, teachers, and writers today.&lt;br /&gt;
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			|header=&amp;lt;div class=&amp;quot;clipped-2-lines text-110 line16&amp;quot;&amp;gt;བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ།&amp;lt;/div&amp;gt;&lt;br /&gt;
					&amp;lt;div class=&amp;quot;clipped-1-line&amp;quot;&amp;gt;Full Text in Tibetan, Sanskrit, English, and French&amp;lt;/div&amp;gt;&lt;br /&gt;
			|text=The Way of the Bodhisattva&lt;br /&gt;
			|label=Full text&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Verses&lt;br /&gt;
			|min-height=132px&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 col-lg-4 mb-3 mb-sm-4&lt;br /&gt;
			|label=Library record&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra&lt;br /&gt;
			|text-lines=2&lt;br /&gt;
			|min-height=132px&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 col-xl-4 mb-3 mb-lg-4&lt;br /&gt;
			|image=Kuan Yin.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Verses&lt;br /&gt;
			|text=All verses in bilingual presentation.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Verses&lt;br /&gt;
			|min-height=132px&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 col-xl-4 mb-3 mb-lg-4&lt;br /&gt;
			|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Chapter One&lt;br /&gt;
			|text=Chapter one in bilingual presentation.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Chapter_1&lt;br /&gt;
			|min-height=132px&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-6 col-xl-4 mb-3 mb-lg-4&lt;br /&gt;
			|image=Shantideva_Tsemrinpoche.jpg&lt;br /&gt;
			|header=MultiVerse 1.1&lt;br /&gt;
			|text=Access the individual verse pages with translations and commentaries.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Verses/1.1&lt;br /&gt;
			|min-height=132px&lt;br /&gt;
		}}&amp;lt;!-- &lt;br /&gt;
		|ExtraTabs={{ExtraTab&lt;br /&gt;
			|tab=MultiVerse&lt;br /&gt;
			|content=&amp;lt;span class=&amp;quot;text-90&amp;quot;&amp;gt;{{InsertMultiVerse&lt;br /&gt;
				|verse=1.5&lt;br /&gt;
				|sources=001-Tsadra-BCA-Root-Padmakara;005-Tsadra-BCA-Root-Dunhuang&lt;br /&gt;
			}}&amp;lt;/span&amp;gt;&lt;br /&gt;
		}} --&amp;gt;&lt;br /&gt;
	}}&lt;br /&gt;
|main-text=&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Text&amp;quot;&amp;gt;Part 1: About the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{Panel&lt;br /&gt;
	|bg-image=File:Nalanda-1.jpg&lt;br /&gt;
	|bg-size=cover&lt;br /&gt;
	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|header=Śāntideva&#039;s Works in India and Beyond&lt;br /&gt;
	|text=This section examines the textual history of Śāntideva&#039;s works through their recensions and translations, exploring their significance for Buddhist communities across Asia.&lt;br /&gt;
	|text-cols=col-md-5 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
	|offset=col-md-7 order-3 p-3 p-md-4 py-lg-5 pr-lg-5 pl-lg-4&lt;br /&gt;
	|offset-content=&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=Examines the transmission and manuscript history of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Textual History of the Bodhicaryāvatāra&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=Traces the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&#039;s journey from Mongolian translations to Western academia.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Later editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
			|header=Later Editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
		}}&amp;lt;!--{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This article provides a comprehensive overview of the &#039;&#039;Śikṣāsamuccaya&#039;&#039; &#039;s origins, spread, and influence. It traces the text&#039;s composition in 8th century India, its early translations into Tibetan and Chinese, and subsequent transmission through various Buddhist lineages. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039;&lt;br /&gt;
		}}--&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
	|bottom-content=&amp;lt;div class=&amp;quot;d-none d-md-block col-12 order-4&amp;quot;&amp;gt;&amp;lt;div class=&amp;quot;py-1&amp;quot;&amp;gt;&amp;lt;/div&amp;gt;&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;mx-0 my-5 rounded-xl offwhite-bg shadow overflow-hidden&amp;quot;&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;p-3 p-md-4 p-lg-5&amp;quot;&amp;gt;&lt;br /&gt;
		&amp;lt;h2 class=&amp;quot;pt-0 mt-0&amp;quot;&amp;gt;Overview of Śāntideva&#039;s Bodhicaryāvatāra&amp;lt;/h2&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;text-article mb-5&amp;quot;&amp;gt;		 &lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;&lt;br /&gt;
			&amp;lt;div class=&amp;quot;col-md-6&amp;quot;&amp;gt;&lt;br /&gt;
				&amp;lt;h4&amp;gt;&amp;lt;small&amp;gt;&#039;&#039;In-Depth Chapter Overviews&#039;&#039;&amp;lt;/small&amp;gt;&amp;lt;/h4&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;text-article mb-4&amp;quot;&amp;gt;This comprehensive resource provides a detailed, chapter-by-chapter analysis of Śāntideva&#039;s &#039;&#039;The Way of the Bodhisattva&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039;), one of the most influential texts in Mahāyāna Buddhist literature. Each chapter features scholarly essays that examine Śāntideva&#039;s teachings through the lens of key Buddhist concepts, supported by extensive academic resources, relevant links, and multimedia content. The material is organized according to the traditional Tibetan framework of generating, protecting, and perfecting bodhicitta, offering students a structured approach to understanding this foundational work on the bodhisattva path.&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;div class=&amp;quot;col-md-6&amp;quot;&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;&lt;br /&gt;
					{{Tile&lt;br /&gt;
						|wrapper-classes=col-12 mb-4 mw-customtoggle-Generating&lt;br /&gt;
						|min-height=156px&lt;br /&gt;
						|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
						|header=Generating Bodhicitta&lt;br /&gt;
						|text=The opening chapters of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; focus on cultivating bodhicitta. Śāntideva presents this compassionate intention as the essential foundation of the bodhisattva path.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
							&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-Generating&amp;quot;&amp;gt;&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
									|link=Articles/The_Excellence_and_Benefits_of_Bodhichitta_Overview&lt;br /&gt;
									|text=Chapter 1 - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shakyamuni Buddha with the 35 Buddhas of Confession HAR.jpg&lt;br /&gt;
									|link=Articles/Confession_of_Negativity_Overview&lt;br /&gt;
									|text=Chapter 2 - Confession of Negativity&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Dharma Wheel Alex.png&lt;br /&gt;
									|link=Articles/Taking_Hold_of_Bodhicitta_Overview&lt;br /&gt;
									|text=Chapter 3 - Taking Hold of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
					{{Tile&lt;br /&gt;
						|wrapper-classes=col-12 mb-4 mw-customtoggle-Protecting&lt;br /&gt;
						|min-height=156px&lt;br /&gt;
						|image=Shantideva-bust cropped.jpg&lt;br /&gt;
						|header=Protecting Bodhicitta&lt;br /&gt;
						|text=In chapters 4-6, Śāntideva emphasizes that once this awakened heart of bodhicitta is cultivated, it must be protected with the same care one would guard a priceless jewel.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
							&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-Protecting&amp;quot;&amp;gt;&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Maitreya Alex.jpg&lt;br /&gt;
									|link=Articles/Conscientiousness_Overview&lt;br /&gt;
									|text=Chapter 4 - Conscientiousness&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shantideva-bust cropped.jpg&lt;br /&gt;
									|link=Articles/Vigilant_Introspection_Overview&lt;br /&gt;
									|text=Chapter 5 - Vigilant Introspection&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Lhasa Flowers Alex.png&lt;br /&gt;
									|link=Articles/Patience_Overview&lt;br /&gt;
									|text=Chapter 6 - Patience&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
					{{Tile&lt;br /&gt;
						|wrapper-classes=col-12 mb-4 mw-customtoggle-Perfecting&lt;br /&gt;
						|min-height=156px&lt;br /&gt;
						|image=Tibetan prostration-tibettravel.org.jpg&lt;br /&gt;
						|header=Perfecting Bodhicitta&lt;br /&gt;
						|text=These chapters reveal how diligence, meditative concentration, and wisdom work together to transform compassionate intention into the fully realized bodhicitta of a bodhisattva.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
							&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-Perfecting&amp;quot;&amp;gt;&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Tibetan prostration-tibettravel.org.jpg&lt;br /&gt;
									|link=Articles/Diligence_Overview&lt;br /&gt;
									|text=Chapter 7 - Diligence&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Tibetans in Meditation.jpg&lt;br /&gt;
									|link=Articles/Meditative_Concentration_Overview&lt;br /&gt;
									|text=Chapter 8 - Meditative Concentration&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Buddha face grid larger Alex.jpg&lt;br /&gt;
									|link=Articles/Wisdom_Overview&lt;br /&gt;
									|text=Chapter 9 - Wisdom&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
					{{Tile&lt;br /&gt;
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						|image=Butter lamp.jpg&lt;br /&gt;
						|min-height=156px&lt;br /&gt;
						|header=Dedication&lt;br /&gt;
                        |text=The &#039;&#039;Bodhicaryāvatāra&#039;&#039; ends with a concluding prayer, in which Śāntideva makes a dedication for the benefit of others, for the benefit of oneself, and for the flourishing of the teachings.&lt;br /&gt;
						|label=Chapter Ten&lt;br /&gt;
						|page=Articles/Dedication_Overview&lt;br /&gt;
					}}&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{PanelLargerText&lt;br /&gt;
	|bg-image=File:Miro-bca-mindmap-screenshot-cropped.webp&lt;br /&gt;
	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|styles=background-position: 35% 50%;&lt;br /&gt;
	|header=Explore the Bodhicaryāvatāra&lt;br /&gt;
	|offset=col-md-4 p-0 order-md-last&lt;br /&gt;
	|text=A new, interactive way to navigate the text via its outline and related themes and chapters. This visual map allows you to explore the interconnected structure of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; and discover how different concepts and practices relate to one another throughout the work. The interactive format makes it easy to jump between related topics and gain a comprehensive overview of Śāntideva&#039;s systematic approach to the bodhisattva path. &lt;br /&gt;
		&amp;lt;div class=&amp;quot;row my-5 py-4 tsdwiki-border-tb-redfade&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-3 mb-md-0&lt;br /&gt;
			|image=Miro-bca-mindmap-screenshot.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Outline &lt;br /&gt;
			|text=Navigate Śāntideva&#039;s teachings on core ideas, themes, and practices. Click on the Miro Mindmaps here. Use two fingers or your mouse to move the cursor and to zoom in and out.&lt;br /&gt;
			|label=&amp;lt;span class=&amp;quot;float-right&amp;quot;&amp;gt;[[File:Miro.webp|x20px|class=align-bottom|]] Miro Mindmap&amp;lt;/span&amp;gt;&lt;br /&gt;
			|ext-link=https://miro.com/app/live-embed/uXjVIoyjUkM=/?embedMode=view_only_without_ui&amp;amp;moveToViewport=-12430,13806,3070,1702&amp;amp;embedId=415674802085&amp;amp;embedAutoplay=true&lt;br /&gt;
			|link-params=data-fancybox data-type=&amp;quot;iframe&amp;quot; data-width=&amp;quot;1200&amp;quot; data-height=&amp;quot;800&amp;quot;&lt;br /&gt;
		}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Author&amp;quot;&amp;gt;Part 2: About the Author&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=File:Bu su ku.jpg&lt;br /&gt;
	|imageposition=50% 40%&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=Śāntideva&#039;s Life and Works&lt;br /&gt;
	|text=Explore Śāntideva&#039;s life stories and his historical context. What do we know about the life of Śāntideva? What kind of world did he live in? How did his works become so influential? And why do his works continue to inspire generations of practitioners and scholars? This section provides a brief overview of Śāntideva&#039;s cultural milieu and the influence his writings have had in India and beyond.&lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row my-4 pt-3 tsdwiki-border-tb-redfade justify-content-center&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
		|label=Explore&lt;br /&gt;
		|page=Explore/Śāntideva&#039;s Life and Cultural World&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
		|label=Explore&lt;br /&gt;
		|page=Explore/Śāntideva&#039;s Works&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
		|label=Explore&lt;br /&gt;
		|page=Explore/Influence of Śāntideva&#039;s works in India and Beyond&lt;br /&gt;
	}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Text_Significance_and_Reception&amp;quot;&amp;gt;Part 3: Text Significance and Reception&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=File:Wayne_ooone-wang-QFOJyx8zMn8-unsplash.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|image-side=right&lt;br /&gt;
	|imageposition=50% 75%&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=Keeping the Flame of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; Alive: From 9th-Century India to 19th-Century Tibet&lt;br /&gt;
	|text=Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; gave rise to a vibrant commentarial tradition in India and Tibet. In this section, we will learn more about 10 centuries of teachings focusing on teachings drawn from this text. This section is still being developed. We will keep you posted as we add new materials, articles, and resources. &lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row mt-3 mb-5&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This short overview gives an account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s history from its origins in India to its transmission in Nepal. It discusses the text&#039;s authorship, traditionally attributed to Śāntideva in 7th century India, and explores various commentaries and abbreviated versions produced by Indian scholars. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in India and Nepal&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=This essay offers a comprehensive overview of the Indian commentaries on the Bodhicaryāvatāra (BCA). It details thirteen commentaries composed by Indian authors, highlighting how the BCA was used both as a Mahāyāna practice manual and a debate manual. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Indian Commentarial Tradition (9th-12th c.)&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This essay explores the transmission and influence of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; in China and Mongolia. He examines the Chinese translation of the text during the Sòng dynasty, and highlights the related political context and translation processes. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in China and Central Asia&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This article provides a detailed account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s impact on Tibetan Buddhism.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Transmission of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; in Tibet: An Overview&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=This article provides a concise overview of the commentarial tradition surrounding Śāntideva&#039;s Bodhicaryāvatāra in Tibet. It traces the text&#039;s introduction to Tibet in the 8th century, highlighting its rapid translation and subsequent revisions. The study also outlines the development of Tibetan commentaries on the text.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Tibetan Commentarial Tradition: An Overview&lt;br /&gt;
		}}&amp;lt;!--{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Tibetan commentarial tradition (11th-19th c.) &lt;br /&gt;
		}}--&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Tibetan Lineages of Teachers of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Study the Text&amp;quot;&amp;gt;Part 4: Study the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=Mi-pham-rgya-mtsho-rin-po-che-Padmakara.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|thumb-size=1000&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=The Tibetan late 19th-Century Debates on the &amp;lt;em&amp;gt;Bodhicaryāvatāra&amp;lt;/em&amp;gt;&#039;s Wisdom Chapter&lt;br /&gt;
	|text=Learn more about the debates regarding the meaning of the 9th chapter of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;!&amp;lt;br/&amp;gt; This chapter presents the Perfection of Wisdom (prajñāpāramitā) through rigorous philosophical analysis of emptiness (śūnyatā), establishing the ultimate nature of reality within the bodhisattva path. The interpretation of this profound text became the object of 19th-century Tibetan philosophical debates. The controversy began when Mipham Rinpoche of the Nyingma tradition authored his Norbu Ketaka commentary, proposing a synthetic interpretation that harmonized Prasaṅgika and Yogācāra Madhyamaka approaches. This drew strong criticism from Geluk scholars like Drakar Tulku, who defended Tsongkhapa&#039;s stricter Prasaṅgika position, while Pari Rabsel offered nuanced critiques of both interpretations. These exchanges centered on fundamental hermeneutical questions regarding the proper understanding of conventional and ultimate truth, the role of consciousness in perceiving emptiness, and correct Madhyamaka reasoning methods. The debates reflect broader tensions between Tibetan Buddhist schools regarding philosophical methodology and interpretative approaches, while illuminating crucial issues in Buddhist soteriology about how philosophical understanding relates to direct meditative realization. &lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-5&amp;quot;&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-lg-8 mb-4 col-lg-4&lt;br /&gt;
			|header=The Ninth Chapter&lt;br /&gt;
			|image=Paltrul (R. Beer) large.jpg&lt;br /&gt;
			|text=Go to the landing page / hub page for the 9th chapter content and the debates about it.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Ninth Chapter&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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	|bg-image=7700 (Avalokiteshvara-standing)-cropped.jpg&lt;br /&gt;
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	|bg-position=53% 17%&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
	|header=The Way of the Bodhisattva Illuminated: Narrative Commentaries and Recitation Guide&lt;br /&gt;
	|text=This collection presents Buddhist narratives illustrating key verses of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). These instructive tales feature kings, merchants, animals, and divine beings to illuminate the bodhisattva path and to explain the transformative power of bodhicitta, the superiority of spiritual wealth over material possessions, and how bodhisattvas transform adversity into opportunity for spiritual development. This section offers three complementary resources for deepening your engagement with Śāntideva&#039;s teachings: narrative tales that bring the verses to life, detailed commentary that explains their meaning, and guidance for incorporating the text into recitation practice.&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-4&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4 mw-customtoggle-tales w-100&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Tales of Engaging the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-tales&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4 mw-customtoggle-narrative w-100&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Narrative Commentary on the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-narrative&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Ten|text=Chapter Ten}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|image=Shantideva (floating).jpg&lt;br /&gt;
		|header=Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
		|text=A Method for Reciting the Text &#039;&#039;Engaging in Bodhisattva Conducts: A Stream of Blessings&#039;&#039;, by Dam tshig rdo rje (Mkhan po chos rje)&lt;br /&gt;
		|label=Guide&lt;br /&gt;
		|page=Practice/Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
	}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Practice the Text&amp;quot;&amp;gt;Part 5: Practice the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=Mi-pham-rgya-mtsho-rin-po-che-Padmakara.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|thumb-size=1000&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=The &#039;&#039;Sgom Lugs&#039;&#039; Tradition&lt;br /&gt;
	|text=The &#039;&#039;sgom lugs&#039;&#039; (meditation tradition) was a significant contemplative tradition in Tibetan Buddhism that developed a unique approach to studying and practicing the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, Śāntideva&#039;s classic eighth-century text on the bodhisattva path.&lt;br /&gt;
The &#039;&#039;sgom lugs&#039;&#039; approach emphasized the meditative implementation of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; rather than purely scholastic analysis. Its practitioners were known for integrating the text&#039;s teachings—particularly on &#039;&#039;bodhicitta&#039;&#039; (awakened mind), &#039;&#039;śamatha&#039;&#039; (calm abiding), and &#039;&#039;vipaśyanā&#039;&#039; (insight meditation)—directly into their contemplative practice.&lt;br /&gt;
This tradition was especially prominent in the 11th-13th centuries during the later spread of Buddhism in Tibet, with notable practitioners in the Kadam and early Kagyu lineages. The &#039;&#039;sgom lugs&#039;&#039; teachers developed distinctive meditation manuals and techniques for embodying the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s core ethical and philosophical principles, especially those found in the patience, meditation, and wisdom chapters.&lt;br /&gt;
What distinguished the &#039;&#039;sgom lugs&#039;&#039; approach was its experiential focus—treating the &#039;&#039;Bodhicaryāvatāra&#039;&#039; not merely as a philosophical text to be analyzed, but as a practical guidebook for transformation through meditation and daily application.&lt;br /&gt;
This section traces the development of this tradition and the lives and works of the prominent teachers who upheld it.&lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;my-5 text-60&amp;quot;&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row justify-content-center mb-5&amp;quot;&amp;gt;&lt;br /&gt;
			{{PersonBadge|Suvarṇadvīpa Dharmakīrti&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/The_Bodhicaryāvatāra_Piṇḍārthas_of_Suvarṇadvīpa_Dharmakīrti:_Foundations_of_a_Meditation_Tradition&lt;br /&gt;
			}}{{PersonBadge|Atiśa&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px &lt;br /&gt;
				|page=Articles/Ati%C5%9Ba_D%C4%ABpa%E1%B9%83kara_%C5%9Ar%C4%ABj%C3%B1%C4%81na%27s_Teaching_on_the_Bodhisattvacary%C4%81vat%C4%81ra:_One_Text_to_Rule_Them_All_(Forgues_2024)&lt;br /&gt;
			}}{{PersonBadge|Skyo ston smon lam tshul khrims&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/Kyotön_Monlam_Tsultrim_on_the_Bodhicaryāvatāra:_One_Text_to_Practice_Them_All&lt;br /&gt;
			}}{{PersonBadge|Thogs med bzang po&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/From_the_Profound_View_of_the_Ultimate_to_Everyday_Practice:_Tokme_Zangpo%27s_Integration_of_Śāntideva%27s_Teachings_into_Mind_Training&lt;br /&gt;
			}}&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row justify-content-center&amp;quot;&amp;gt;&lt;br /&gt;
			{{PersonBadge|Rong ston shes bya kun rig&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/Rongtönpa%27s_Instructions_on_the_Bodhicaryāvatāra:_The_Interplay_of_View_and_Practice&lt;br /&gt;
			}}{{PersonBadge|Dpal sprul rin po che&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/Sacred_Words,_Living_Practice:_Patrul_Rinpoche_and_the_Bodhicaryāvatāra_(Forgues_2025)&lt;br /&gt;
			}}{{PersonBadge|Thub bstan bshad sgrub rgya mtsho&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/Breathing Life into Śāntideva&#039;s Words: Rago Choktrul&#039;s Integration of Tonglen and Dedication&lt;br /&gt;
			}}{{PersonBadge|Khu nu bla ma bstan &#039;dzin rgyal mtshan&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/Living_Bodhicitta:_Khunu_Lama%27s_Transmission_of_the_Bodhicaryāvatāra&lt;br /&gt;
			}}&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
{{VerticalSpacer|2}}{{Panel&lt;br /&gt;
	|bg-image=File:Andrew-haimerl-andrewnef-NaHaBbkleuU-unsplash.jpg&lt;br /&gt;
	|bg-size=cover&lt;br /&gt;
	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|header=Living Traditions of Practice &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&amp;lt;em&amp;gt;Patrul Rinpoche&amp;lt;/em&amp;gt;&amp;lt;/small&amp;gt;&lt;br /&gt;
	|text=Patrul Rinpoche (1808-1887) revolutionized how Śāntideva&#039;s Bodhicaryāvatāra was taught and practiced in Tibet. His accessible teaching style transformed this profound Buddhist text from an elite monastic study into a practical guide that ordinary practitioners could understand and apply on the bodhisattva path. &lt;br /&gt;
&lt;br /&gt;
	|text-cols=col-md-6 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
	|offset=col-md-6 order-3 p-3 p-md-4 py-lg-5 pr-lg-5 pl-lg-4&lt;br /&gt;
	|offset-content=&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;{{MiniTile&lt;br /&gt;
			|text=A Short Account of Patrul Rinpoche&#039;s Life &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/A Short Account of Patrul Rinpoche&#039;s Life&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Way of Teaching the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Tradition &lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=The Lineage Prayer &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Lineage Prayer&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Practice Instructions &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Practice Instructions&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche and the Dissemination of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul and the Dissemination of the Bodhi(sattva)caryāvatāra&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Two Commentaries by Patrul Rinpoche&#039;s Disciples &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Two commentaries by Patrul Rinpoche&#039;s Disciples&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
        }}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
	|bottom-content=&amp;lt;div class=&amp;quot;d-none d-md-block col-12 order-4&amp;quot;&amp;gt;&amp;lt;div class=&amp;quot;py-1&amp;quot;&amp;gt;&amp;lt;/div&amp;gt;&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Resources &amp;amp; References&amp;quot;&amp;gt;Part 6: Resources &amp;amp; References for Further Exploration&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=File:Pecha.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|image-side=right&lt;br /&gt;
	|imageposition=80% 0%&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
	|header=The Literature (&#039;&#039;Primary and Secondary sources&#039;&#039;)&lt;br /&gt;
	|text=The resources listed below have been tagged to show relationships between classical works and library items (i.e., recensions, translations, scholarship).&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row m-0 pt-3 pb-5&amp;quot;&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-4 mw-customtoggle-bodhicarya&lt;br /&gt;
			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra&lt;br /&gt;
			|text=Delve deeper into Śāntideva&#039;s main work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-bodhicarya&amp;quot;&amp;gt;&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Source Language)&lt;br /&gt;
						|text=Translations (by source language)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Target Language)&lt;br /&gt;
						|text=Translations (by target language)&lt;br /&gt;
					}}							&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-4 mw-customtoggle-bodhicarya-comms&lt;br /&gt;
			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Commentaries on Bodhicaryāvatāra&lt;br /&gt;
			|text=Discover the great commentarial tradition based on Śāntideva&#039;s work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-bodhicarya-comms&amp;quot;&amp;gt;&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Commentaries (original texts)&lt;br /&gt;
						|text=Commentaries (Original Texts)&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Bu su ku.jpg&lt;br /&gt;
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			|text=Know more about Śāntideva&#039;s Compendium of Training&lt;br /&gt;
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			|text= Look into discussions on the art of translation and explore resources compiled by scholars &lt;br /&gt;
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&#039;&#039;&#039;The Historical Evolution of Multiple Text Versions&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Bodhicaryāvatāra exists in several distinct versions that reflect different stages in its historical development and transmission across Buddhist cultures. The earliest extant version appears in ninth to eleventh-century Dunhuang manuscripts, attributed to Akṣayamati (a name associated with Śāntideva), containing only nine chapters and 702.5 verses with a more individualized focus using first-person pronouns. Over time, the text expanded significantly—the canonical Sanskrit versions contain 912-913 verses across ten chapters, with substantial additions including seventy verses in the Wisdom chapter specifically added to refute non-Buddhist philosophical positions. This textual growth reflects the work&#039;s evolution from a more personal spiritual manual to a comprehensive doctrinal treatise that systematically addresses philosophical opponents while maintaining its practical guidance for bodhisattva practice.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Multiple Tibetan Translations from Different Sanskrit Sources&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Tibetan Buddhist tradition preserves multiple translations of the Bodhicaryāvatāra that were produced at different historical periods using varying Sanskrit manuscripts as source texts (Vorlage). The first Tibetan translation was completed by Kawa Paltsek during the early diffusion period, based on a Kashmir or Eastern Indian manuscript. This was followed by a second translation 150 years later by Rinchen Zangpo and Śākya Lodro, and then a third translation by the Nepalese scholar Sumatikīrti and translator Ngok Loden Sherab, both of which utilized Sanskrit manuscripts from Madhyadeśa (central India). The prominent historian Tāranātha documented three major Sanskrit recensions: the Kashmiri version with over 1,000 verses including Śāntideva&#039;s own praise verses, the Eastern Indian version with 700 verses that lacked certain devotional elements, and the Madhyadeśa version with 1,000 verses that likely served as the basis for the canonical Tibetan translation.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Ongoing Scholarly Revisions and Textual Refinement&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
Even after the establishment of these major translations, Tibetan scholars continued to refine and correct the text through careful comparison with available Sanskrit sources and Indian commentaries. The scholar Sazang Mati Panchen (1294-1376) made significant corrections to the canonical version by consulting multiple Indian texts and commentaries, while Ngakgi Wangpo produced an entirely new bilingual edition after comparing three authentic Sanskrit manuscripts. The great scholar Butön noted discrepancies between existing Tibetan translations and the Sanskrit manuscripts in his possession, leading him to make selective corrections where the meaning was significantly affected. &amp;lt;br&amp;gt;&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;The Multiple and Diverse Translations of the Source Text into Chinese&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Chinese tradition presents perhaps the most complex situation. The text was translated multiple times, but most significantly as the Putixing jing (菩提行經) by Tianxizai in the 10th-11th centuries. The Chinese versions often show substantial divergences from both Sanskrit recensions, including different verse arrangements and some unique passages. Some scholars have suggested these differences may preserve very early readings, while others argue they represent adaptations for Chinese audiences or confusion in the translation process.&amp;lt;br&amp;gt;&lt;br /&gt;
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== A Classic of World Literature ==&lt;br /&gt;
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	Like all classics, the Bodhicharyavatara is many things to many readers. It has been described as a philosophical poem, a meditation manual, an inner dialogue, a code of ethical conduct, and a devotional hymn. It is all these, and more. Above all, it is, in Pema Chödrön’s words, “the essential guidebook for fledgling bodhisattvas,” providing a multitude of ways in which one can spur oneself to arouse, act upon, and perfect the central mind-state of the Mahayana practitioner: bodhichitta, which in its conventional sense is the commitment to gain enlightenment for the sake of all beings, and in its ultimate sense is the transcendent insight into emptiness that is necessary if enlightenment is to be won. To the degree that the bodhisattva is the central ideal of Mahayana, the Bodhicharyavatara’s imaginative and inspiring presentation of the bodhisattva path has insured its wide and appreciative readership.&lt;br /&gt;
			&amp;lt;small&amp;gt;([https://www.lionsroar.com/no-time-to-lose-2/ Source: Roger Jackson, Review of No Time to Lose, by Pema Chodron], [https://www.shambhala.com/no-time-to-lose-1966.html Shambhala, 2007].)&amp;lt;/small&amp;gt;&amp;lt;br&amp;gt; &lt;br /&gt;
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				|caption=[[Śāntideva]] &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;ཞི་བ་ལྷ་&amp;lt;/small&amp;gt;&lt;br /&gt;
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			&amp;lt;big&amp;gt;&#039;&#039;&#039;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses|The Way of the Bodhisattva]]&#039;&#039;&#039;&#039;&#039;&amp;lt;/big&amp;gt; is a ten-chapter guide to cultivating the mind of enlightenment and to generating the qualities of compassion, introspection, generosity, patience, and so on. A text of late Indian Buddhism written in Sanskrit by the monk Śāntideva in the early 8th century, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; or &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039;, commonly referred to as &#039;&#039;The Way of the Bodhisattva&#039;&#039; in English, or more literally, &amp;quot;Introduction to the Bodhisattva Practice,&amp;quot; is regarded as one of the great masterpieces of written Buddhist teaching. As such, it has become a part of world literature and is read in many languages by people of all traditions. Presented as a personal reflection on the bodhisattva path, Śāntideva focuses on the concept of &#039;&#039;bodhicitta&#039;&#039;, the bodhisattva&#039;s aspiration for enlightenment, and the main practices of a bodhisattva. Treasured by Buddhists of all traditions, &#039;&#039;The Way of the Bodhisattva&#039;&#039; has been commented on by many of the greatest Buddhist teachers through the ages and translated into modern languages hundreds of times, some of which you can read here. The later text in 10 chapters and [[Texts/Bodhicaryāvatāra/Verses|~913 verses]] is the main text we present here, but also available is the earlier [[Books/Bodhisattvacaryāvatāra:_Entering_the_Way_of_the_Bodhisattvas_(2022,_Khenpo_Gawang_and_Wiener)/Bilingual|Dunhuang text in 9 chapters]] and ~700 verses.&lt;br /&gt;
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			{{QuoteCite&lt;br /&gt;
				|quote-text=As long as space endures,&lt;br /&gt;
As long as there are beings to be found,&lt;br /&gt;
May I continue likewise to remain&lt;br /&gt;
To drive away the sorrows of the world. &lt;br /&gt;
&amp;lt;div class=&amp;quot;text-80&amp;quot;&amp;gt;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses/10.55|Verse 10.55]]&#039;&#039;&amp;lt;/div&amp;gt;&lt;br /&gt;
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== Chapter Summaries ==&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Generating Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=The Excellence and Benefits of Bodhicitta&lt;br /&gt;
		|text=In chapter 1 of the Bodhicaryāvatāra, Śāntideva describes the excellence and benefits of bodhicitta, the mind that wishes to attain enlightenment for the benefit of all sentient beings, in order to inspire us to take up the path of the bodhisattva.&lt;br /&gt;
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		|header=Confession of Negativity&lt;br /&gt;
		|label=Chapter Two&lt;br /&gt;
		|page=Chapter Two - Confession of Negativity_Overview&lt;br /&gt;
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		|header=Taking Hold of Bodhicitta&lt;br /&gt;
		|label=Chapter Three&lt;br /&gt;
		|page=Chapter Three - Taking Hold of Bodhicitta&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Protecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Conscientiousness&lt;br /&gt;
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		|header=Vigilant Introspection&lt;br /&gt;
		|label=Chapter Five&lt;br /&gt;
		|page=Chapter Five - Vigilant Introspection&lt;br /&gt;
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		|header=Patience&lt;br /&gt;
		|label=Chapter Six&lt;br /&gt;
		|page=Chapter Six - Patience&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Perfecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Diligence&lt;br /&gt;
		|label=Chapter Seven&lt;br /&gt;
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		|header=Meditative Concentration&lt;br /&gt;
		|label=Chapter Eight&lt;br /&gt;
		|page=Chapter Eight - Meditative Concentration_Overview&lt;br /&gt;
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		|header=Wisdom&lt;br /&gt;
		|label=Chapter Nine&lt;br /&gt;
		|page=Chapter Nine - Wisdom&lt;br /&gt;
	}}&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Dedication of Merit&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Dedication&lt;br /&gt;
		|label=Chapter Ten&lt;br /&gt;
		|page=Chapter Ten - Dedication_Overview&lt;br /&gt;
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== [[Study/The_Ninth_Chapter|Chapter 9: Wisdom]] ==&lt;br /&gt;
{{PullBcaVerses|9.1}}&lt;br /&gt;
The “[[Study/The_Ninth_Chapter|Wisdom Chapter]]” is Shāntideva’s exposition of the perfection of wisdom in terms of Madhyamaka, the view of the Middle Way, considered to express the essence of the wisdom teachings of the Prajñāpāramitā sūtras, which are themselves the very heart of Mahāyāna Buddhism. This chapter is long and complex and was clearly important to the author and the many hundreds of commentators that came after, as it is the source of vigorous debate over the past centuries and the subject of a great deal of publications and continued teaching and debate up to today. This website presents a great deal of detail about this content for those students wishing to delve into it. The reason for this is that &#039;&#039;Wisdom,&#039;&#039; is not merely foundational to Buddhist practice, but also the final necessary antidote, which leads to Buddhahood. &lt;br /&gt;
:&amp;quot;The major obstacles to the attainment of full spiritual awakening are the cognitive obscurations. Ultimate wisdom is their direct antidote.&amp;quot; (Source:[[Transcendent Wisdom]], page 16)&lt;br /&gt;
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	|title=[[Study/The_Ninth_Chapter|The landing page for all the material related to the Ninth Chapter on Wisdom can be found here.]]&lt;br /&gt;
	|text=[[Study/The_Ninth_Chapter|To the debates! The ninth chapter on wisdom sparked centuries of debate within Tibetan Buddhism. Learn more here.]]&lt;br /&gt;
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== Practice the Text ==&lt;br /&gt;
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	|header=Bodhicitta in Practice&lt;br /&gt;
	|text=Read through a detailed introduction to the practices associated with Bodhicitta here.&lt;br /&gt;
	|label=Guide&lt;br /&gt;
	|page=Practice/Bodhicitta in Practice&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Delve deeper here with more resources for your practice.&#039;&#039;&#039;&lt;br /&gt;
:&#039;&#039;&#039;Click on the above link to view the practice section of this website, focused on &amp;quot;Bodhicitta&amp;quot; more generally. In terms of focusing in on the practices associated with the Bodhicaryāvatāra text itself, please see the following:&#039;&#039;&#039; &lt;br /&gt;
*&#039;&#039;&#039;PLEASE CHECK: DO WE HAVE A MORE SPECIFIC PRACTICE PAGE FOR BCA FOR PRACTITIONER AUDIENCES?&#039;&#039;&#039; &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Tradition|Patrul Rinpoche&#039;s Tradition]]: Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra. &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Practice_Instructions|Patrul Rinpoche&#039;s Practice Instructions]]: The Brightly Shining Sun: A Step-by-Step Guide to Meditating on the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey&lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Lineage_Prayer|Prayer to the Lineage of the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey]]&lt;br /&gt;
&lt;br /&gt;
== People ==&lt;br /&gt;
* [[People/Śāntideva|Śāntideva]] (late 7th to mid-8th century CE) - The author of the &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; and the &#039;&#039;Śikṣāsamuccaya&#039;&#039;. &lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; [[Explore/Śāntideva&#039;s_Works|Śāntideva&#039;s Works]]&lt;br /&gt;
* [[People/Prajñākaramati|Prajñākaramati]] (950 - 1030) - The 11th-century Indian scholar who wrote the most influential commentary on the text, the &#039;&#039;[[Texts/Bodhisattvacaryāvatāraprajñāparicchedapariṇamana-pañjikā|Bodhisattvacaryavatara-panjika]]&#039;&#039;. His detailed explanations shaped how the work has been understood and taught for nearly a thousand years, making his commentary essential for serious study of the text.&lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; Kate Crosby and Andrew Skilton&#039;s translation (1995) of &amp;quot;The Bodhicaryāvatāra&amp;quot; includes scholarly apparatus that references Prajñākaramati&#039;s commentary extensively.&lt;br /&gt;
** [[Louis de la Vallée Poussin (1901-1914) work]] remains an important foundational piece of scholarship on Prajñākaramati&#039;s commentary. &lt;br /&gt;
**Also see [[Dissertations/A_Study_of_the_Wisdom_Chapter_(Prajñāpāramitā_Pariccheda)_of_the_Bodhicaryāvatārapañjikā_of_Prajñākaramati|Oldmeadow, Peter R. &amp;quot;A Study of the Wisdom Chapter (Prajñāpāramitā Pariccheda) of the Bodhicaryāvatārapañjikā of Prajñākaramati.&amp;quot;]] PhD diss., Australian National University, 1994. https://openresearch-repository.anu.edu.au/handle/1885/110199.&lt;br /&gt;
* [[People/Atiśa|Atiśa Dīpaṃkara]] (982-1054) - The Bengali master who helped transmit the text to Tibet and incorporated its teachings into his influential &#039;&#039;[[Lamp for the Path to Enlightenment]]&#039;&#039;. He was instrumental in establishing the bodhisattva ideal in Tibetan Buddhism.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Atiśa Dīpaṃkara Śrījñāna&#039;s Teaching on the Bodhisattvacaryāvatāra]]. &lt;br /&gt;
* [[Tsongkhapa]] (1357 - 1419) - The 14th-century founder of the Gelug school who extensively quoted and taught from the &#039;&#039;Bodhisattvacaryavatara&#039;&#039; in his major works, particularly the Lamrim Chenmo. His interpretations became foundational for one of Tibet&#039;s largest Buddhist schools.&lt;br /&gt;
**&#039;&#039;&#039;[https://www.youtube.com/watch?v=m6o9FlX2vyc Watch the Dalai Lama teaching]&#039;&#039;&#039; &#039;&#039;The Great Treatise on the Stages of the Path to Enlightenment&#039;&#039; (Lamrim Chenmo), in which he mentions Tsongkhapa and Śāntideva&#039;s Way of the Bodhisattva. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Books/Steps_on_the_Path_to_Enlightenment,_Vol._3|Geshe Lhundub Sopa&#039;s &amp;quot;Steps on the Path to Enlightenment&amp;quot; Volume 3]] covers &amp;quot;The Way of the Bodhisattva&amp;quot; where &amp;quot;readers are acquainted with the bodhisattva&#039;s path and the altruistic desire to make service to others the driving force of spiritual development&amp;quot;. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Tsong kha pa on Śāntideva&#039;s Way of the Bodhisattva]] (COMING SOON) &lt;br /&gt;
* [[People/Khu_nu_bla_ma_bstan_&#039;dzin_rgyal_mtshan|Khunu Lama]] and His Holiness the [[14th Dalai Lama]] (1935- ) - Khunu Lama Tenzin Gyaltsen ཁུ་ནུ་བླ་མ་བསྟན་འཛིན་རྒྱལ་མཚན་ (1894/1895 - 1977) passed his understanding of &#039;&#039;The Way of the Bodhisattva&#039;&#039; and the essence of its practice to His Holiness the Dalai Lama, who has gone on to give many teachings and commentaries on the text around the world, doing more than any other person in modern times to make it accessible to modern audiences. His teachings have been published in multiple languages and have introduced millions to Śāntideva&#039;s work.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Living Bodhicitta: Khunu Lama&#039;s Transmission of the Bodhicaryāvatāra]]. &lt;br /&gt;
**&#039;&#039;&#039;STUDY:&#039;&#039;&#039; [[A Precious Lamp in Praise of Bodhicitta]], a text by Khunu Lama, 1981.&lt;br /&gt;
* [[People/Patrul_Rinpoche|Patrul Rinpoche]] (1808 - 1887) - The 19th-century Tibetan master whose commentary &amp;quot;Words of My Perfect Teacher&amp;quot; includes extensive teachings on the Bodhisattvacaryavatara and helped preserve its transmission in the Nyingma tradition during a crucial period. You can read more about his life here: [[Practice/A_Short_Account_of_Patrul_Rinpoche&#039;s_Life|A Short Account of Patrul Rinpoche&#039;s Life]] by Padmakara Translation Group. Or read how Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra here: [[Practice/Patrul_Rinpoche&#039;s_Tradition|Bodhicaryāvatāra: Teaching Methods &amp;amp; Overview, by Alak Zenkar Rinpoche. Translated by Adam Pearcey]].&lt;br /&gt;
&lt;br /&gt;
== Further Research ==&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
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		|image=Library-unsplash.jpg&lt;br /&gt;
		|header=Bibliography&lt;br /&gt;
		|text=Selected bibliography of academic and related references on Śāntideva&#039;s life and texts.&lt;br /&gt;
		|label=2735 Resources&lt;br /&gt;
		|page=Bibliography&lt;br /&gt;
		|min-height=132px&lt;br /&gt;
	}}&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
--&amp;gt;&lt;br /&gt;
&lt;br /&gt;
=== Other Resources ===&lt;br /&gt;
* &#039;&#039;&#039;[https://app.shantideva.com/ The Shantideva App]&#039;&#039;&#039; by Christian Steinert with Berzin Archives content. This app displays one verse a day from Shantideva&#039;s text and allows you to read through the entire text in MANY languages. You can choose to see the text in Chinese, English, Tibetan, Sanskrit, Dutch, German, Arabic, etc. And up to three at the same time, per verse. Amazing!  &lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94505</id>
		<title>Bodhicaryāvatāra</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94505"/>
		<updated>2025-09-03T18:07:49Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;{{EditorialContent&lt;br /&gt;
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	    |caption=&amp;lt;center&amp;gt;[[People/Śāntideva|Śāntideva]]&amp;lt;/center&amp;gt;&lt;br /&gt;
		|page=Texts/Bodhicaryāvatāra&lt;br /&gt;
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		|dashboardText=On this page you will find everything about Śāntideva&#039;s famous text, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). The information below explores the text&#039;s various titles and versions, its complex authorship and historical context, its profound influence on Indian and Tibetan Buddhist traditions, its central role in systematizing the cultivation of bodhicitta, and essential resources for further study and practice.&lt;br /&gt;
&lt;br /&gt;
		From here you can read the text in [[Texts/Bodhicaryāvatāra/Chapter_1|English]], [[Texts/Bodhicaryāvatāra/Verses|Tibetan]], [[Books/Bodhicaryâvatâra:_La_marche_vers_l&#039;éveil_(2007)/Bilingual|French]], Spanish, or Sanskrit. You can compare commentaries from different traditions on each verse or you can listen to the verses chanted or watch videos of Buddhist teachers or scholars talking about the text and its meaning. &lt;br /&gt;
&lt;br /&gt;
This comprehensive resource serves scholars, practitioners, and curious readers alike, offering both academic depth and practical guidance for engaging with one of Buddhism&#039;s most cherished texts. The page brings together centuries of commentary, translation, and scholarly research to provide a comprehensive digital resource for studying and practicing the Bodhicaryāvatāra.&lt;br /&gt;
&lt;br /&gt;
		&amp;lt;!--You can also &#039;&#039;&#039;[[Books/The_Nectar_of_Manjushri%27s_Speech/Sabche|read the traditional Tibetan outline (sabche) from Kunzang Palden here]]&#039;&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
		&#039;&#039;&#039;&amp;lt;big&amp;gt;You can navigate to each chapter page here or scroll down for other ways of interacting with the text:&amp;lt;/big&amp;gt;&#039;&#039;&#039;&lt;br /&gt;
		{{{!}}&lt;br /&gt;
		{{!}}  [[Texts/Bodhicaryāvatāra/Chapter_1|Chapter 1: The Excellence of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_6|Chapter 6: Patience]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_2|Chapter 2: Confession]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_7|Chapter 7: Diligence]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_3|Chapter 3: Taking Hold of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_8|Chapter 8: Meditative Concentration]]  &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_4|Chapter 4: Carefulness]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_9|Chapter 9: Wisdom]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_5|Chapter 5: Vigilant Introspection]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_10|Chapter 10: Dedication]]  &lt;br /&gt;
		{{!}}}--&amp;gt;&lt;br /&gt;
&lt;br /&gt;
		|introduction=Śāntideva&#039;s &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039; for short) is a masterwork of world literature and an example of wisdom and compassion in action, lighting the way to Buddhahood for the sake of all beings. Written down in ancient India in the Sanskrit language, it became popular in Tibetan translation and made its way into modern languages in the 19th and 20th centuries. It remains one of the favorite books of many leading Buddhist students, teachers, and writers today.&lt;br /&gt;
		|FeaturedYoutubeID=&lt;br /&gt;
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					&amp;lt;div class=&amp;quot;clipped-1-line&amp;quot;&amp;gt;Full Text in Tibetan, Sanskrit, English, and French&amp;lt;/div&amp;gt;&lt;br /&gt;
			|text=The Way of the Bodhisattva&lt;br /&gt;
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			|header=Bodhicaryāvatāra Verses&lt;br /&gt;
			|text=All verses in bilingual presentation.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Verses&lt;br /&gt;
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			|header=Bodhicaryāvatāra Chapter One&lt;br /&gt;
			|text=Chapter one in bilingual presentation.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
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			|header=MultiVerse 1.1&lt;br /&gt;
			|text=Access the individual verse pages with translations and commentaries.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Verses/1.1&lt;br /&gt;
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				|sources=001-Tsadra-BCA-Root-Padmakara;005-Tsadra-BCA-Root-Dunhuang&lt;br /&gt;
			}}&amp;lt;/span&amp;gt;&lt;br /&gt;
		}} --&amp;gt;&lt;br /&gt;
	}}&lt;br /&gt;
|main-text=&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Text&amp;quot;&amp;gt;Part 1: About the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{Panel&lt;br /&gt;
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	|header=Śāntideva&#039;s Works in India and Beyond&lt;br /&gt;
	|text=This section examines the textual history of Śāntideva&#039;s works through their recensions and translations, exploring their significance for Buddhist communities across Asia.&lt;br /&gt;
	|text-cols=col-md-5 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
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			|text=Examines the transmission and manuscript history of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Textual History of the Bodhicaryāvatāra&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=Traces the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&#039;s journey from Mongolian translations to Western academia.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Later editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
			|header=Later Editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
		}}&amp;lt;!--{{Tile&lt;br /&gt;
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			|text=This article provides a comprehensive overview of the &#039;&#039;Śikṣāsamuccaya&#039;&#039; &#039;s origins, spread, and influence. It traces the text&#039;s composition in 8th century India, its early translations into Tibetan and Chinese, and subsequent transmission through various Buddhist lineages. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039;&lt;br /&gt;
		}}--&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;p-3 p-md-4 p-lg-5&amp;quot;&amp;gt;&lt;br /&gt;
		&amp;lt;h2 class=&amp;quot;pt-0 mt-0&amp;quot;&amp;gt;Overview of Śāntideva&#039;s Bodhicaryāvatāra&amp;lt;/h2&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;text-article mb-5&amp;quot;&amp;gt;		 &lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
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				&amp;lt;h4&amp;gt;&amp;lt;small&amp;gt;&#039;&#039;In-Depth Chapter Overviews&#039;&#039;&amp;lt;/small&amp;gt;&amp;lt;/h4&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;text-article mb-4&amp;quot;&amp;gt;This comprehensive resource provides a detailed, chapter-by-chapter analysis of Śāntideva&#039;s &#039;&#039;The Way of the Bodhisattva&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039;), one of the most influential texts in Mahāyāna Buddhist literature. Each chapter features scholarly essays that examine Śāntideva&#039;s teachings through the lens of key Buddhist concepts, supported by extensive academic resources, relevant links, and multimedia content. The material is organized according to the traditional Tibetan framework of generating, protecting, and perfecting bodhicitta, offering students a structured approach to understanding this foundational work on the bodhisattva path.&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
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						|header=Generating Bodhicitta&lt;br /&gt;
						|text=The opening chapters of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; focus on cultivating bodhicitta. Śāntideva presents this compassionate intention as the essential foundation of the bodhisattva path.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
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									|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
									|link=Articles/The_Excellence_and_Benefits_of_Bodhichitta_Overview&lt;br /&gt;
									|text=Chapter 1 - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shakyamuni Buddha with the 35 Buddhas of Confession HAR.jpg&lt;br /&gt;
									|link=Articles/Confession_of_Negativity_Overview&lt;br /&gt;
									|text=Chapter 2 - Confession of Negativity&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
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									|link=Articles/Taking_Hold_of_Bodhicitta_Overview&lt;br /&gt;
									|text=Chapter 3 - Taking Hold of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
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						|header=Protecting Bodhicitta&lt;br /&gt;
						|text=In chapters 4-6, Śāntideva emphasizes that once this awakened heart of bodhicitta is cultivated, it must be protected with the same care one would guard a priceless jewel.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
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									|link=Articles/Conscientiousness_Overview&lt;br /&gt;
									|text=Chapter 4 - Conscientiousness&lt;br /&gt;
								}}&lt;br /&gt;
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									|image=Shantideva-bust cropped.jpg&lt;br /&gt;
									|link=Articles/Vigilant_Introspection_Overview&lt;br /&gt;
									|text=Chapter 5 - Vigilant Introspection&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
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									|link=Articles/Patience_Overview&lt;br /&gt;
									|text=Chapter 6 - Patience&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
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						|header=Perfecting Bodhicitta&lt;br /&gt;
						|text=These chapters reveal how diligence, meditative concentration, and wisdom work together to transform compassionate intention into the fully realized bodhicitta of a bodhisattva.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
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									|image=Tibetan prostration-tibettravel.org.jpg&lt;br /&gt;
									|link=Articles/Diligence_Overview&lt;br /&gt;
									|text=Chapter 7 - Diligence&lt;br /&gt;
								}}&lt;br /&gt;
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									|image=Tibetans in Meditation.jpg&lt;br /&gt;
									|link=Articles/Meditative_Concentration_Overview&lt;br /&gt;
									|text=Chapter 8 - Meditative Concentration&lt;br /&gt;
								}}&lt;br /&gt;
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									|link=Articles/Wisdom_Overview&lt;br /&gt;
									|text=Chapter 9 - Wisdom&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
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						|header=Dedication&lt;br /&gt;
                        |text=The &#039;&#039;Bodhicaryāvatāra&#039;&#039; ends with a concluding prayer, in which Śāntideva makes a dedication for the benefit of others, for the benefit of oneself, and for the flourishing of the teachings.&lt;br /&gt;
						|label=Chapter Ten&lt;br /&gt;
						|page=Articles/Dedication_Overview&lt;br /&gt;
					}}&lt;br /&gt;
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	|header=Explore the Bodhicaryāvatāra&lt;br /&gt;
	|offset=col-md-4 p-0 order-md-last&lt;br /&gt;
	|text=A new, interactive way to navigate the text via its outline and related themes and chapters. Click on the Miro Mindmaps here. Use two fingers or your mouse to move the cursor and to zoom in and out.&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row my-5 py-4 tsdwiki-border-tb-redfade&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-3 mb-md-0&lt;br /&gt;
			|image=Miro-bca-mindmap-screenshot.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Outline &lt;br /&gt;
			|text=Navigate Śāntideva&#039;s teachings on core ideas, themes, and practices.&lt;br /&gt;
			|label=&amp;lt;span class=&amp;quot;float-right&amp;quot;&amp;gt;[[File:Miro.webp|x20px|class=align-bottom|]] Miro Mindmap&amp;lt;/span&amp;gt;&lt;br /&gt;
			|ext-link=https://miro.com/app/live-embed/uXjVIoyjUkM=/?embedMode=view_only_without_ui&amp;amp;moveToViewport=-12430,13806,3070,1702&amp;amp;embedId=415674802085&amp;amp;embedAutoplay=true&lt;br /&gt;
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		}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Author&amp;quot;&amp;gt;Part 2: About the Author&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
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	|bg-image=File:Bu su ku.jpg&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
    |header=Śāntideva&#039;s Life and Works&lt;br /&gt;
	|text=Explore Śāntideva&#039;s life stories and his historical context. What do we know about the life of Śāntideva? What kind of world did he live in? How did his works become so influential? And why do his works continue to inspire generations of practitioners and scholars? This section provides a brief overview of Śāntideva&#039;s cultural milieu and the influence his writings have had in India and beyond.&lt;br /&gt;
	&lt;br /&gt;
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		|page=Explore/Śāntideva&#039;s Life and Cultural World&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
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		|label=Explore&lt;br /&gt;
		|page=Explore/Śāntideva&#039;s Works&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
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		|label=Explore&lt;br /&gt;
		|page=Explore/Influence of Śāntideva&#039;s works in India and Beyond&lt;br /&gt;
	}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Text_Significance_and_Reception&amp;quot;&amp;gt;Part 3: Text Significance and Reception&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
    |header=Keeping the Flame of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; Alive: From 9th-Century India to 19th-Century Tibet&lt;br /&gt;
	|text=Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; gave rise to a vibrant commentarial tradition in India and Tibet. In this section, we will learn more about 10 centuries of teachings focusing on teachings drawn from this text. This section is still being developed. We will keep you posted as we add new materials, articles, and resources. &lt;br /&gt;
	&lt;br /&gt;
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			|text=This short overview gives an account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s history from its origins in India to its transmission in Nepal. It discusses the text&#039;s authorship, traditionally attributed to Śāntideva in 7th century India, and explores various commentaries and abbreviated versions produced by Indian scholars. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in India and Nepal&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This essay offers a comprehensive overview of the Indian commentaries on the Bodhicaryāvatāra (BCA). It details thirteen commentaries composed by Indian authors, highlighting how the BCA was used both as a Mahāyāna practice manual and a debate manual. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Indian Commentarial Tradition (9th-12th c.)&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This essay explores the transmission and influence of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; in China and Mongolia. He examines the Chinese translation of the text during the Sòng dynasty, and highlights the related political context and translation processes. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in China and Central Asia&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This article provides a detailed account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s impact on Tibetan Buddhism.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Transmission of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; in Tibet: An Overview&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This article provides a concise overview of the commentarial tradition surrounding Śāntideva&#039;s Bodhicaryāvatāra in Tibet. It traces the text&#039;s introduction to Tibet in the 8th century, highlighting its rapid translation and subsequent revisions. The study also outlines the development of Tibetan commentaries on the text.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Tibetan Commentarial Tradition: An Overview&lt;br /&gt;
		}}&amp;lt;!--{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Tibetan commentarial tradition (11th-19th c.) &lt;br /&gt;
		}}--&amp;gt;{{Tile&lt;br /&gt;
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			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Tibetan Lineages of Teachers of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Study the Text&amp;quot;&amp;gt;Part 4: Study the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
    |header=The Tibetan late 19th-Century Debates on the &amp;lt;em&amp;gt;Bodhicaryāvatāra&amp;lt;/em&amp;gt;&#039;s Wisdom Chapter&lt;br /&gt;
	|text=Learn more about the debates regarding the meaning of the 9th chapter of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;!&amp;lt;br/&amp;gt; This chapter presents the Perfection of Wisdom (prajñāpāramitā) through rigorous philosophical analysis of emptiness (śūnyatā), establishing the ultimate nature of reality within the bodhisattva path. The interpretation of this profound text became the object of 19th-century Tibetan philosophical debates. The controversy began when Mipham Rinpoche of the Nyingma tradition authored his Norbu Ketaka commentary, proposing a synthetic interpretation that harmonized Prasaṅgika and Yogācāra Madhyamaka approaches. This drew strong criticism from Geluk scholars like Drakar Tulku, who defended Tsongkhapa&#039;s stricter Prasaṅgika position, while Pari Rabsel offered nuanced critiques of both interpretations. These exchanges centered on fundamental hermeneutical questions regarding the proper understanding of conventional and ultimate truth, the role of consciousness in perceiving emptiness, and correct Madhyamaka reasoning methods. The debates reflect broader tensions between Tibetan Buddhist schools regarding philosophical methodology and interpretative approaches, while illuminating crucial issues in Buddhist soteriology about how philosophical understanding relates to direct meditative realization. &lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-5&amp;quot;&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-lg-8 mb-4 col-lg-4&lt;br /&gt;
			|header=The Ninth Chapter&lt;br /&gt;
			|image=Paltrul (R. Beer) large.jpg&lt;br /&gt;
			|text=Go to the landing page / hub page for the 9th chapter content and the debates about it.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Ninth Chapter&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
	|header=The Way of the Bodhisattva Illuminated: Narrative Commentaries and Recitation Guide&lt;br /&gt;
	|text=This collection presents Buddhist narratives illustrating key verses of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). These instructive tales feature kings, merchants, animals, and divine beings to illuminate the bodhisattva path and to explain the transformative power of bodhicitta, the superiority of spiritual wealth over material possessions, and how bodhisattvas transform adversity into opportunity for spiritual development. This section offers three complementary resources for deepening your engagement with Śāntideva&#039;s teachings: narrative tales that bring the verses to life, detailed commentary that explains their meaning, and guidance for incorporating the text into recitation practice.&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-4&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4 mw-customtoggle-tales w-100&lt;br /&gt;
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		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Tales of Engaging the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-tales&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4 mw-customtoggle-narrative w-100&lt;br /&gt;
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		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Narrative Commentary on the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-narrative&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Ten|text=Chapter Ten}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
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		|image=Shantideva (floating).jpg&lt;br /&gt;
		|header=Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
		|text=A Method for Reciting the Text &#039;&#039;Engaging in Bodhisattva Conducts: A Stream of Blessings&#039;&#039;, by Dam tshig rdo rje (Mkhan po chos rje)&lt;br /&gt;
		|label=Guide&lt;br /&gt;
		|page=Practice/Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
	}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Practice the Text&amp;quot;&amp;gt;Part 5: Practice the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
    |header=The &#039;&#039;Sgom Lugs&#039;&#039; Tradition&lt;br /&gt;
	|text=The &#039;&#039;sgom lugs&#039;&#039; (meditation tradition) was a significant contemplative tradition in Tibetan Buddhism that developed a unique approach to studying and practicing the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, Śāntideva&#039;s classic eighth-century text on the bodhisattva path.&lt;br /&gt;
The &#039;&#039;sgom lugs&#039;&#039; approach emphasized the meditative implementation of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; rather than purely scholastic analysis. Its practitioners were known for integrating the text&#039;s teachings—particularly on &#039;&#039;bodhicitta&#039;&#039; (awakened mind), &#039;&#039;śamatha&#039;&#039; (calm abiding), and &#039;&#039;vipaśyanā&#039;&#039; (insight meditation)—directly into their contemplative practice.&lt;br /&gt;
This tradition was especially prominent in the 11th-13th centuries during the later spread of Buddhism in Tibet, with notable practitioners in the Kadam and early Kagyu lineages. The &#039;&#039;sgom lugs&#039;&#039; teachers developed distinctive meditation manuals and techniques for embodying the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s core ethical and philosophical principles, especially those found in the patience, meditation, and wisdom chapters.&lt;br /&gt;
What distinguished the &#039;&#039;sgom lugs&#039;&#039; approach was its experiential focus—treating the &#039;&#039;Bodhicaryāvatāra&#039;&#039; not merely as a philosophical text to be analyzed, but as a practical guidebook for transformation through meditation and daily application.&lt;br /&gt;
This section traces the development of this tradition and the lives and works of the prominent teachers who upheld it.&lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;my-5 text-60&amp;quot;&amp;gt;&lt;br /&gt;
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				|page=Articles/The_Bodhicaryāvatāra_Piṇḍārthas_of_Suvarṇadvīpa_Dharmakīrti:_Foundations_of_a_Meditation_Tradition&lt;br /&gt;
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			}}&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
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				|page=Articles/Living_Bodhicitta:_Khunu_Lama%27s_Transmission_of_the_Bodhicaryāvatāra&lt;br /&gt;
			}}&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|header=Living Traditions of Practice &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&amp;lt;em&amp;gt;Patrul Rinpoche&amp;lt;/em&amp;gt;&amp;lt;/small&amp;gt;&lt;br /&gt;
	|text=Patrul Rinpoche (1808-1887) revolutionized how Śāntideva&#039;s Bodhicaryāvatāra was taught and practiced in Tibet. His accessible teaching style transformed this profound Buddhist text from an elite monastic study into a practical guide that ordinary practitioners could understand and apply on the bodhisattva path. &lt;br /&gt;
&lt;br /&gt;
	|text-cols=col-md-6 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
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	|offset-content=&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;{{MiniTile&lt;br /&gt;
			|text=A Short Account of Patrul Rinpoche&#039;s Life &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/A Short Account of Patrul Rinpoche&#039;s Life&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Way of Teaching the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Tradition &lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=The Lineage Prayer &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Lineage Prayer&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Practice Instructions &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Practice Instructions&lt;br /&gt;
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			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche and the Dissemination of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul and the Dissemination of the Bodhi(sattva)caryāvatāra&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
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			|text=Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
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			|text=Two Commentaries by Patrul Rinpoche&#039;s Disciples &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Two commentaries by Patrul Rinpoche&#039;s Disciples&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
        }}&lt;br /&gt;
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}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Resources &amp;amp; References&amp;quot;&amp;gt;Part 6: Resources &amp;amp; References for Further Exploration&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
	|header=The Literature (&#039;&#039;Primary and Secondary sources&#039;&#039;)&lt;br /&gt;
	|text=The resources listed below have been tagged to show relationships between classical works and library items (i.e., recensions, translations, scholarship).&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row m-0 pt-3 pb-5&amp;quot;&amp;gt;&lt;br /&gt;
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			|header=Bodhicaryāvatāra&lt;br /&gt;
			|text=Delve deeper into Śāntideva&#039;s main work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
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				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-bodhicarya&amp;quot;&amp;gt;&lt;br /&gt;
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						|link=Study/Bodhicaryāvatāra: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Source Language)&lt;br /&gt;
						|text=Translations (by source language)&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Target Language)&lt;br /&gt;
						|text=Translations (by target language)&lt;br /&gt;
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			|header=Commentaries on Bodhicaryāvatāra&lt;br /&gt;
			|text=Discover the great commentarial tradition based on Śāntideva&#039;s work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
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						|link=Study/Bodhicaryāvatāra: Commentaries (original texts)&lt;br /&gt;
						|text=Commentaries (Original Texts)&lt;br /&gt;
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						|link=Study/Bodhicaryāvatāra: Commentaries (scholarship)&lt;br /&gt;
						|text=Commentaries (Scholarship)&lt;br /&gt;
					}}&lt;br /&gt;
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						|link=Study/Bodhicaryāvatāra: Translations of Commentaries&lt;br /&gt;
						|text=Translations of Commentaries&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Contemporary Commentaries&lt;br /&gt;
						|text=Contemporary Commentaries&lt;br /&gt;
					}}&lt;br /&gt;
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				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
		&amp;lt;!--{{Tile&lt;br /&gt;
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			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Śikṣāsamuccaya&lt;br /&gt;
			|text=Know more about Śāntideva&#039;s Compendium of Training&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
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				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-siksa&amp;quot;&amp;gt;&lt;br /&gt;
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						|link=Study/Śikṣāsamuccaya: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
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						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Translations&lt;br /&gt;
						|text=Translations&lt;br /&gt;
					}}&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}--&amp;gt;&lt;br /&gt;
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			|header=Additional Resources&lt;br /&gt;
			|text= Look into discussions on the art of translation and explore resources compiled by scholars &lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-resources&amp;quot;&amp;gt;&lt;br /&gt;
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						|link=Study/Bibliographies&lt;br /&gt;
						|text=Bibliographies&lt;br /&gt;
					}}&lt;br /&gt;
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				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;!--&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot;&amp;gt;Versions&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;The Historical Evolution of Multiple Text Versions&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Bodhicaryāvatāra exists in several distinct versions that reflect different stages in its historical development and transmission across Buddhist cultures. The earliest extant version appears in ninth to eleventh-century Dunhuang manuscripts, attributed to Akṣayamati (a name associated with Śāntideva), containing only nine chapters and 702.5 verses with a more individualized focus using first-person pronouns. Over time, the text expanded significantly—the canonical Sanskrit versions contain 912-913 verses across ten chapters, with substantial additions including seventy verses in the Wisdom chapter specifically added to refute non-Buddhist philosophical positions. This textual growth reflects the work&#039;s evolution from a more personal spiritual manual to a comprehensive doctrinal treatise that systematically addresses philosophical opponents while maintaining its practical guidance for bodhisattva practice.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Multiple Tibetan Translations from Different Sanskrit Sources&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Tibetan Buddhist tradition preserves multiple translations of the Bodhicaryāvatāra that were produced at different historical periods using varying Sanskrit manuscripts as source texts (Vorlage). The first Tibetan translation was completed by Kawa Paltsek during the early diffusion period, based on a Kashmir or Eastern Indian manuscript. This was followed by a second translation 150 years later by Rinchen Zangpo and Śākya Lodro, and then a third translation by the Nepalese scholar Sumatikīrti and translator Ngok Loden Sherab, both of which utilized Sanskrit manuscripts from Madhyadeśa (central India). The prominent historian Tāranātha documented three major Sanskrit recensions: the Kashmiri version with over 1,000 verses including Śāntideva&#039;s own praise verses, the Eastern Indian version with 700 verses that lacked certain devotional elements, and the Madhyadeśa version with 1,000 verses that likely served as the basis for the canonical Tibetan translation.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Ongoing Scholarly Revisions and Textual Refinement&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
Even after the establishment of these major translations, Tibetan scholars continued to refine and correct the text through careful comparison with available Sanskrit sources and Indian commentaries. The scholar Sazang Mati Panchen (1294-1376) made significant corrections to the canonical version by consulting multiple Indian texts and commentaries, while Ngakgi Wangpo produced an entirely new bilingual edition after comparing three authentic Sanskrit manuscripts. The great scholar Butön noted discrepancies between existing Tibetan translations and the Sanskrit manuscripts in his possession, leading him to make selective corrections where the meaning was significantly affected. &amp;lt;br&amp;gt;&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;The Multiple and Diverse Translations of the Source Text into Chinese&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Chinese tradition presents perhaps the most complex situation. The text was translated multiple times, but most significantly as the Putixing jing (菩提行經) by Tianxizai in the 10th-11th centuries. The Chinese versions often show substantial divergences from both Sanskrit recensions, including different verse arrangements and some unique passages. Some scholars have suggested these differences may preserve very early readings, while others argue they represent adaptations for Chinese audiences or confusion in the translation process.&amp;lt;br&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== A Classic of World Literature ==&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;text-article&amp;quot;&amp;gt;&lt;br /&gt;
	Like all classics, the Bodhicharyavatara is many things to many readers. It has been described as a philosophical poem, a meditation manual, an inner dialogue, a code of ethical conduct, and a devotional hymn. It is all these, and more. Above all, it is, in Pema Chödrön’s words, “the essential guidebook for fledgling bodhisattvas,” providing a multitude of ways in which one can spur oneself to arouse, act upon, and perfect the central mind-state of the Mahayana practitioner: bodhichitta, which in its conventional sense is the commitment to gain enlightenment for the sake of all beings, and in its ultimate sense is the transcendent insight into emptiness that is necessary if enlightenment is to be won. To the degree that the bodhisattva is the central ideal of Mahayana, the Bodhicharyavatara’s imaginative and inspiring presentation of the bodhisattva path has insured its wide and appreciative readership.&lt;br /&gt;
			&amp;lt;small&amp;gt;([https://www.lionsroar.com/no-time-to-lose-2/ Source: Roger Jackson, Review of No Time to Lose, by Pema Chodron], [https://www.shambhala.com/no-time-to-lose-1966.html Shambhala, 2007].)&amp;lt;/small&amp;gt;&amp;lt;br&amp;gt; &lt;br /&gt;
&lt;br /&gt;
			{{InlineImage&lt;br /&gt;
				|float=right&lt;br /&gt;
				|img=Shantideva Tsemrinpoche.jpg&lt;br /&gt;
				|width=300px&lt;br /&gt;
				|caption=[[Śāntideva]] &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;ཞི་བ་ལྷ་&amp;lt;/small&amp;gt;&lt;br /&gt;
			}}&lt;br /&gt;
			&amp;lt;big&amp;gt;&#039;&#039;&#039;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses|The Way of the Bodhisattva]]&#039;&#039;&#039;&#039;&#039;&amp;lt;/big&amp;gt; is a ten-chapter guide to cultivating the mind of enlightenment and to generating the qualities of compassion, introspection, generosity, patience, and so on. A text of late Indian Buddhism written in Sanskrit by the monk Śāntideva in the early 8th century, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; or &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039;, commonly referred to as &#039;&#039;The Way of the Bodhisattva&#039;&#039; in English, or more literally, &amp;quot;Introduction to the Bodhisattva Practice,&amp;quot; is regarded as one of the great masterpieces of written Buddhist teaching. As such, it has become a part of world literature and is read in many languages by people of all traditions. Presented as a personal reflection on the bodhisattva path, Śāntideva focuses on the concept of &#039;&#039;bodhicitta&#039;&#039;, the bodhisattva&#039;s aspiration for enlightenment, and the main practices of a bodhisattva. Treasured by Buddhists of all traditions, &#039;&#039;The Way of the Bodhisattva&#039;&#039; has been commented on by many of the greatest Buddhist teachers through the ages and translated into modern languages hundreds of times, some of which you can read here. The later text in 10 chapters and [[Texts/Bodhicaryāvatāra/Verses|~913 verses]] is the main text we present here, but also available is the earlier [[Books/Bodhisattvacaryāvatāra:_Entering_the_Way_of_the_Bodhisattvas_(2022,_Khenpo_Gawang_and_Wiener)/Bilingual|Dunhuang text in 9 chapters]] and ~700 verses.&lt;br /&gt;
&lt;br /&gt;
			{{QuoteCite&lt;br /&gt;
				|quote-text=As long as space endures,&lt;br /&gt;
As long as there are beings to be found,&lt;br /&gt;
May I continue likewise to remain&lt;br /&gt;
To drive away the sorrows of the world. &lt;br /&gt;
&amp;lt;div class=&amp;quot;text-80&amp;quot;&amp;gt;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses/10.55|Verse 10.55]]&#039;&#039;&amp;lt;/div&amp;gt;&lt;br /&gt;
			}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
== Chapter Summaries ==&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;row font-serif mx-n2 mx-md-n3&amp;quot;&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Generating Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=The Excellence and Benefits of Bodhicitta&lt;br /&gt;
		|text=In chapter 1 of the Bodhicaryāvatāra, Śāntideva describes the excellence and benefits of bodhicitta, the mind that wishes to attain enlightenment for the benefit of all sentient beings, in order to inspire us to take up the path of the bodhisattva.&lt;br /&gt;
		|label=Chapter One&lt;br /&gt;
		|page=Chapter One - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Confession of Negativity&lt;br /&gt;
		|label=Chapter Two&lt;br /&gt;
		|page=Chapter Two - Confession of Negativity_Overview&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Taking Hold of Bodhicitta&lt;br /&gt;
		|label=Chapter Three&lt;br /&gt;
		|page=Chapter Three - Taking Hold of Bodhicitta&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Protecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Conscientiousness&lt;br /&gt;
		|label=Chapter Four&lt;br /&gt;
		|page=Chapter Four - Conscientiousness&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Vigilant Introspection&lt;br /&gt;
		|label=Chapter Five&lt;br /&gt;
		|page=Chapter Five - Vigilant Introspection&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Patience&lt;br /&gt;
		|label=Chapter Six&lt;br /&gt;
		|page=Chapter Six - Patience&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Perfecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
	{{Tile&lt;br /&gt;
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		|header=Diligence&lt;br /&gt;
		|label=Chapter Seven&lt;br /&gt;
		|page=Chapter_Seven_Diligence_Overview&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Meditative Concentration&lt;br /&gt;
		|label=Chapter Eight&lt;br /&gt;
		|page=Chapter Eight - Meditative Concentration_Overview&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Wisdom&lt;br /&gt;
		|label=Chapter Nine&lt;br /&gt;
		|page=Chapter Nine - Wisdom&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Dedication of Merit&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Dedication&lt;br /&gt;
		|label=Chapter Ten&lt;br /&gt;
		|page=Chapter Ten - Dedication_Overview&lt;br /&gt;
	}}&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== [[Study/The_Ninth_Chapter|Chapter 9: Wisdom]] ==&lt;br /&gt;
{{PullBcaVerses|9.1}}&lt;br /&gt;
The “[[Study/The_Ninth_Chapter|Wisdom Chapter]]” is Shāntideva’s exposition of the perfection of wisdom in terms of Madhyamaka, the view of the Middle Way, considered to express the essence of the wisdom teachings of the Prajñāpāramitā sūtras, which are themselves the very heart of Mahāyāna Buddhism. This chapter is long and complex and was clearly important to the author and the many hundreds of commentators that came after, as it is the source of vigorous debate over the past centuries and the subject of a great deal of publications and continued teaching and debate up to today. This website presents a great deal of detail about this content for those students wishing to delve into it. The reason for this is that &#039;&#039;Wisdom,&#039;&#039; is not merely foundational to Buddhist practice, but also the final necessary antidote, which leads to Buddhahood. &lt;br /&gt;
:&amp;quot;The major obstacles to the attainment of full spiritual awakening are the cognitive obscurations. Ultimate wisdom is their direct antidote.&amp;quot; (Source:[[Transcendent Wisdom]], page 16)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
{{Callout&lt;br /&gt;
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	|icon=⚔️&lt;br /&gt;
	|title=[[Study/The_Ninth_Chapter|The landing page for all the material related to the Ninth Chapter on Wisdom can be found here.]]&lt;br /&gt;
	|text=[[Study/The_Ninth_Chapter|To the debates! The ninth chapter on wisdom sparked centuries of debate within Tibetan Buddhism. Learn more here.]]&lt;br /&gt;
}}&lt;br /&gt;
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&lt;br /&gt;
== Practice the Text ==&lt;br /&gt;
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	|header=Bodhicitta in Practice&lt;br /&gt;
	|text=Read through a detailed introduction to the practices associated with Bodhicitta here.&lt;br /&gt;
	|label=Guide&lt;br /&gt;
	|page=Practice/Bodhicitta in Practice&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Delve deeper here with more resources for your practice.&#039;&#039;&#039;&lt;br /&gt;
:&#039;&#039;&#039;Click on the above link to view the practice section of this website, focused on &amp;quot;Bodhicitta&amp;quot; more generally. In terms of focusing in on the practices associated with the Bodhicaryāvatāra text itself, please see the following:&#039;&#039;&#039; &lt;br /&gt;
*&#039;&#039;&#039;PLEASE CHECK: DO WE HAVE A MORE SPECIFIC PRACTICE PAGE FOR BCA FOR PRACTITIONER AUDIENCES?&#039;&#039;&#039; &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Tradition|Patrul Rinpoche&#039;s Tradition]]: Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra. &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Practice_Instructions|Patrul Rinpoche&#039;s Practice Instructions]]: The Brightly Shining Sun: A Step-by-Step Guide to Meditating on the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey&lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Lineage_Prayer|Prayer to the Lineage of the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey]]&lt;br /&gt;
&lt;br /&gt;
== People ==&lt;br /&gt;
* [[People/Śāntideva|Śāntideva]] (late 7th to mid-8th century CE) - The author of the &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; and the &#039;&#039;Śikṣāsamuccaya&#039;&#039;. &lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; [[Explore/Śāntideva&#039;s_Works|Śāntideva&#039;s Works]]&lt;br /&gt;
* [[People/Prajñākaramati|Prajñākaramati]] (950 - 1030) - The 11th-century Indian scholar who wrote the most influential commentary on the text, the &#039;&#039;[[Texts/Bodhisattvacaryāvatāraprajñāparicchedapariṇamana-pañjikā|Bodhisattvacaryavatara-panjika]]&#039;&#039;. His detailed explanations shaped how the work has been understood and taught for nearly a thousand years, making his commentary essential for serious study of the text.&lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; Kate Crosby and Andrew Skilton&#039;s translation (1995) of &amp;quot;The Bodhicaryāvatāra&amp;quot; includes scholarly apparatus that references Prajñākaramati&#039;s commentary extensively.&lt;br /&gt;
** [[Louis de la Vallée Poussin (1901-1914) work]] remains an important foundational piece of scholarship on Prajñākaramati&#039;s commentary. &lt;br /&gt;
**Also see [[Dissertations/A_Study_of_the_Wisdom_Chapter_(Prajñāpāramitā_Pariccheda)_of_the_Bodhicaryāvatārapañjikā_of_Prajñākaramati|Oldmeadow, Peter R. &amp;quot;A Study of the Wisdom Chapter (Prajñāpāramitā Pariccheda) of the Bodhicaryāvatārapañjikā of Prajñākaramati.&amp;quot;]] PhD diss., Australian National University, 1994. https://openresearch-repository.anu.edu.au/handle/1885/110199.&lt;br /&gt;
* [[People/Atiśa|Atiśa Dīpaṃkara]] (982-1054) - The Bengali master who helped transmit the text to Tibet and incorporated its teachings into his influential &#039;&#039;[[Lamp for the Path to Enlightenment]]&#039;&#039;. He was instrumental in establishing the bodhisattva ideal in Tibetan Buddhism.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Atiśa Dīpaṃkara Śrījñāna&#039;s Teaching on the Bodhisattvacaryāvatāra]]. &lt;br /&gt;
* [[Tsongkhapa]] (1357 - 1419) - The 14th-century founder of the Gelug school who extensively quoted and taught from the &#039;&#039;Bodhisattvacaryavatara&#039;&#039; in his major works, particularly the Lamrim Chenmo. His interpretations became foundational for one of Tibet&#039;s largest Buddhist schools.&lt;br /&gt;
**&#039;&#039;&#039;[https://www.youtube.com/watch?v=m6o9FlX2vyc Watch the Dalai Lama teaching]&#039;&#039;&#039; &#039;&#039;The Great Treatise on the Stages of the Path to Enlightenment&#039;&#039; (Lamrim Chenmo), in which he mentions Tsongkhapa and Śāntideva&#039;s Way of the Bodhisattva. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Books/Steps_on_the_Path_to_Enlightenment,_Vol._3|Geshe Lhundub Sopa&#039;s &amp;quot;Steps on the Path to Enlightenment&amp;quot; Volume 3]] covers &amp;quot;The Way of the Bodhisattva&amp;quot; where &amp;quot;readers are acquainted with the bodhisattva&#039;s path and the altruistic desire to make service to others the driving force of spiritual development&amp;quot;. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Tsong kha pa on Śāntideva&#039;s Way of the Bodhisattva]] (COMING SOON) &lt;br /&gt;
* [[People/Khu_nu_bla_ma_bstan_&#039;dzin_rgyal_mtshan|Khunu Lama]] and His Holiness the [[14th Dalai Lama]] (1935- ) - Khunu Lama Tenzin Gyaltsen ཁུ་ནུ་བླ་མ་བསྟན་འཛིན་རྒྱལ་མཚན་ (1894/1895 - 1977) passed his understanding of &#039;&#039;The Way of the Bodhisattva&#039;&#039; and the essence of its practice to His Holiness the Dalai Lama, who has gone on to give many teachings and commentaries on the text around the world, doing more than any other person in modern times to make it accessible to modern audiences. His teachings have been published in multiple languages and have introduced millions to Śāntideva&#039;s work.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Living Bodhicitta: Khunu Lama&#039;s Transmission of the Bodhicaryāvatāra]]. &lt;br /&gt;
**&#039;&#039;&#039;STUDY:&#039;&#039;&#039; [[A Precious Lamp in Praise of Bodhicitta]], a text by Khunu Lama, 1981.&lt;br /&gt;
* [[People/Patrul_Rinpoche|Patrul Rinpoche]] (1808 - 1887) - The 19th-century Tibetan master whose commentary &amp;quot;Words of My Perfect Teacher&amp;quot; includes extensive teachings on the Bodhisattvacaryavatara and helped preserve its transmission in the Nyingma tradition during a crucial period. You can read more about his life here: [[Practice/A_Short_Account_of_Patrul_Rinpoche&#039;s_Life|A Short Account of Patrul Rinpoche&#039;s Life]] by Padmakara Translation Group. Or read how Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra here: [[Practice/Patrul_Rinpoche&#039;s_Tradition|Bodhicaryāvatāra: Teaching Methods &amp;amp; Overview, by Alak Zenkar Rinpoche. Translated by Adam Pearcey]].&lt;br /&gt;
&lt;br /&gt;
== Further Research ==&lt;br /&gt;
&lt;br /&gt;
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		|header=Bibliography&lt;br /&gt;
		|text=Selected bibliography of academic and related references on Śāntideva&#039;s life and texts.&lt;br /&gt;
		|label=2735 Resources&lt;br /&gt;
		|page=Bibliography&lt;br /&gt;
		|min-height=132px&lt;br /&gt;
	}}&lt;br /&gt;
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=== Other Resources ===&lt;br /&gt;
* &#039;&#039;&#039;[https://app.shantideva.com/ The Shantideva App]&#039;&#039;&#039; by Christian Steinert with Berzin Archives content. This app displays one verse a day from Shantideva&#039;s text and allows you to read through the entire text in MANY languages. You can choose to see the text in Chinese, English, Tibetan, Sanskrit, Dutch, German, Arabic, etc. And up to three at the same time, per verse. Amazing!  &lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94504</id>
		<title>Bodhicaryāvatāra</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94504"/>
		<updated>2025-09-03T18:07:04Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;{{EditorialContent&lt;br /&gt;
|subclass=Key Texts&lt;br /&gt;
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		|dashboardText=On this page you will find everything about Śāntideva&#039;s famous text, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). The information below explores the text&#039;s various titles and versions, its complex authorship and historical context, its profound influence on Indian and Tibetan Buddhist traditions, its central role in systematizing the cultivation of bodhicitta, and essential resources for further study and practice.&lt;br /&gt;
&lt;br /&gt;
		From here you can read the text in [[Texts/Bodhicaryāvatāra/Chapter_1|English]], [[Texts/Bodhicaryāvatāra/Verses|Tibetan]], [[Books/Bodhicaryâvatâra:_La_marche_vers_l&#039;éveil_(2007)/Bilingual|French]], Spanish, or Sanskrit. You can compare commentaries from different traditions on each verse or you can listen to the verses chanted or watch videos of Buddhist teachers or scholars talking about the text and its meaning. &lt;br /&gt;
&lt;br /&gt;
This comprehensive resource serves scholars, practitioners, and curious readers alike, offering both academic depth and practical guidance for engaging with one of Buddhism&#039;s most cherished texts. The page brings together centuries of commentary, translation, and scholarly research to provide a comprehensive digital resource for studying and practicing the Bodhicaryāvatāra.&lt;br /&gt;
&lt;br /&gt;
		&amp;lt;!--You can also &#039;&#039;&#039;[[Books/The_Nectar_of_Manjushri%27s_Speech/Sabche|read the traditional Tibetan outline (sabche) from Kunzang Palden here]]&#039;&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
		&#039;&#039;&#039;&amp;lt;big&amp;gt;You can navigate to each chapter page here or scroll down for other ways of interacting with the text:&amp;lt;/big&amp;gt;&#039;&#039;&#039;&lt;br /&gt;
		{{{!}}&lt;br /&gt;
		{{!}}  [[Texts/Bodhicaryāvatāra/Chapter_1|Chapter 1: The Excellence of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_6|Chapter 6: Patience]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_2|Chapter 2: Confession]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_7|Chapter 7: Diligence]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_3|Chapter 3: Taking Hold of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_8|Chapter 8: Meditative Concentration]]  &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_4|Chapter 4: Carefulness]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_9|Chapter 9: Wisdom]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_5|Chapter 5: Vigilant Introspection]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_10|Chapter 10: Dedication]]  &lt;br /&gt;
		{{!}}}--&amp;gt;&lt;br /&gt;
&lt;br /&gt;
		|introduction=Śāntideva&#039;s &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039; for short) is a masterwork of world literature and an example of wisdom and compassion in action, lighting the way to Buddhahood for the sake of all beings. Written down in ancient India in the Sanskrit language, it became popular in Tibetan translation and made its way into modern languages in the 19th and 20th centuries. It remains one of the favorite books of many leading Buddhist students, teachers, and writers today.&lt;br /&gt;
		|FeaturedYoutubeID=&lt;br /&gt;
		|FeaturedVidCaption= &amp;lt;em&amp;gt; &amp;lt;/em&amp;gt;&lt;br /&gt;
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			|header=&amp;lt;div class=&amp;quot;clipped-2-lines text-110 line16&amp;quot;&amp;gt;བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ།&amp;lt;/div&amp;gt;&lt;br /&gt;
					&amp;lt;div class=&amp;quot;clipped-1-line&amp;quot;&amp;gt;Full Text in Tibetan, Sanskrit, English, and French&amp;lt;/div&amp;gt;&lt;br /&gt;
			|text=The Way of the Bodhisattva&lt;br /&gt;
			|label=Full text&lt;br /&gt;
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			|image=Kuan Yin.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Verses&lt;br /&gt;
			|text=All verses in bilingual presentation.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Verses&lt;br /&gt;
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			|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Chapter One&lt;br /&gt;
			|text=Chapter one in bilingual presentation.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Chapter_1&lt;br /&gt;
			|min-height=132px&lt;br /&gt;
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			|text=Access the individual verse pages with translations and commentaries.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Verses/1.1&lt;br /&gt;
			|min-height=132px&lt;br /&gt;
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				|verse=1.5&lt;br /&gt;
				|sources=001-Tsadra-BCA-Root-Padmakara;005-Tsadra-BCA-Root-Dunhuang&lt;br /&gt;
			}}&amp;lt;/span&amp;gt;&lt;br /&gt;
		}} --&amp;gt;&lt;br /&gt;
	}}&lt;br /&gt;
|main-text=&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Text&amp;quot;&amp;gt;Part 1: About the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{Panel&lt;br /&gt;
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	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|header=Śāntideva&#039;s Works in India and Beyond&lt;br /&gt;
	|text=This section examines the textual history of Śāntideva&#039;s works through their recensions and translations, exploring their significance for Buddhist communities across Asia.&lt;br /&gt;
	|text-cols=col-md-5 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
	|offset=col-md-7 order-3 p-3 p-md-4 py-lg-5 pr-lg-5 pl-lg-4&lt;br /&gt;
	|offset-content=&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
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			|text=Examines the transmission and manuscript history of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Textual History of the Bodhicaryāvatāra&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=Traces the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&#039;s journey from Mongolian translations to Western academia.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Later editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
			|header=Later Editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
		}}&amp;lt;!--{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This article provides a comprehensive overview of the &#039;&#039;Śikṣāsamuccaya&#039;&#039; &#039;s origins, spread, and influence. It traces the text&#039;s composition in 8th century India, its early translations into Tibetan and Chinese, and subsequent transmission through various Buddhist lineages. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039;&lt;br /&gt;
		}}--&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
	|bottom-content=&amp;lt;div class=&amp;quot;d-none d-md-block col-12 order-4&amp;quot;&amp;gt;&amp;lt;div class=&amp;quot;py-1&amp;quot;&amp;gt;&amp;lt;/div&amp;gt;&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;p-3 p-md-4 p-lg-5&amp;quot;&amp;gt;&lt;br /&gt;
		&amp;lt;h2 class=&amp;quot;pt-0 mt-0&amp;quot;&amp;gt;Overview of Śāntideva&#039;s Bodhicaryāvatāra&amp;lt;/h2&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;text-article mb-5&amp;quot;&amp;gt;		 &lt;br /&gt;
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			&amp;lt;div class=&amp;quot;col-md-6&amp;quot;&amp;gt;&lt;br /&gt;
				&amp;lt;h4&amp;gt;&amp;lt;small&amp;gt;&#039;&#039;In-Depth Chapter Overviews&#039;&#039;&amp;lt;/small&amp;gt;&amp;lt;/h4&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;text-article mb-4&amp;quot;&amp;gt;This comprehensive resource provides a detailed, chapter-by-chapter analysis of Śāntideva&#039;s &#039;&#039;The Way of the Bodhisattva&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039;), one of the most influential texts in Mahāyāna Buddhist literature. Each chapter features scholarly essays that examine Śāntideva&#039;s teachings through the lens of key Buddhist concepts, supported by extensive academic resources, relevant links, and multimedia content. The material is organized according to the traditional Tibetan framework of generating, protecting, and perfecting bodhicitta, offering students a structured approach to understanding this foundational work on the bodhisattva path.&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;div class=&amp;quot;col-md-6&amp;quot;&amp;gt;&lt;br /&gt;
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						|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
						|header=Generating Bodhicitta&lt;br /&gt;
						|text=The opening chapters of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; focus on cultivating bodhicitta. Śāntideva presents this compassionate intention as the essential foundation of the bodhisattva path.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
							&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-Generating&amp;quot;&amp;gt;&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
									|link=Articles/The_Excellence_and_Benefits_of_Bodhichitta_Overview&lt;br /&gt;
									|text=Chapter 1 - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shakyamuni Buddha with the 35 Buddhas of Confession HAR.jpg&lt;br /&gt;
									|link=Articles/Confession_of_Negativity_Overview&lt;br /&gt;
									|text=Chapter 2 - Confession of Negativity&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Dharma Wheel Alex.png&lt;br /&gt;
									|link=Articles/Taking_Hold_of_Bodhicitta_Overview&lt;br /&gt;
									|text=Chapter 3 - Taking Hold of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Shantideva-bust cropped.jpg&lt;br /&gt;
						|header=Protecting Bodhicitta&lt;br /&gt;
						|text=In chapters 4-6, Śāntideva emphasizes that once this awakened heart of bodhicitta is cultivated, it must be protected with the same care one would guard a priceless jewel.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
							&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-Protecting&amp;quot;&amp;gt;&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Maitreya Alex.jpg&lt;br /&gt;
									|link=Articles/Conscientiousness_Overview&lt;br /&gt;
									|text=Chapter 4 - Conscientiousness&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shantideva-bust cropped.jpg&lt;br /&gt;
									|link=Articles/Vigilant_Introspection_Overview&lt;br /&gt;
									|text=Chapter 5 - Vigilant Introspection&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Lhasa Flowers Alex.png&lt;br /&gt;
									|link=Articles/Patience_Overview&lt;br /&gt;
									|text=Chapter 6 - Patience&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Tibetan prostration-tibettravel.org.jpg&lt;br /&gt;
						|header=Perfecting Bodhicitta&lt;br /&gt;
						|text=These chapters reveal how diligence, meditative concentration, and wisdom work together to transform compassionate intention into the fully realized bodhicitta of a bodhisattva.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
							&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-Perfecting&amp;quot;&amp;gt;&lt;br /&gt;
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									|image=Tibetan prostration-tibettravel.org.jpg&lt;br /&gt;
									|link=Articles/Diligence_Overview&lt;br /&gt;
									|text=Chapter 7 - Diligence&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Tibetans in Meditation.jpg&lt;br /&gt;
									|link=Articles/Meditative_Concentration_Overview&lt;br /&gt;
									|text=Chapter 8 - Meditative Concentration&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Buddha face grid larger Alex.jpg&lt;br /&gt;
									|link=Articles/Wisdom_Overview&lt;br /&gt;
									|text=Chapter 9 - Wisdom&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
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						|header=Dedication&lt;br /&gt;
                        |text=The &#039;&#039;Bodhicaryāvatāra&#039;&#039; ends with a concluding prayer, in which Śāntideva makes a dedication for the benefit of others, for the benefit of oneself, and for the flourishing of the teachings.&lt;br /&gt;
						|label=Chapter Ten&lt;br /&gt;
						|page=Articles/Dedication_Overview&lt;br /&gt;
					}}&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
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	|bg-image=File:Miro-bca-mindmap-screenshot-cropped.webp&lt;br /&gt;
	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|styles=background-position: 35% 50%;&lt;br /&gt;
	|header=Explore the Bodhicaryāvatāra&lt;br /&gt;
	|offset=col-md-4 p-0 order-md-last&lt;br /&gt;
	|text=A new, interactive way to navigate the text via its outline and related themes and chapters. Click on the Miro Mindmaps here. Use two fingers or your mouse to move the cursor and to zoom in and out.&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row my-5 py-4 tsdwiki-border-tb-redfade&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-3 mb-md-0&lt;br /&gt;
			|image=Miro-bca-mindmap-screenshot.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Outline &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&#039;&#039;Miro Mindmap&#039;&#039;&amp;lt;/small&amp;gt;&lt;br /&gt;
			|text=Navigate Śāntideva&#039;s teachings on core ideas, themes, and practices.&lt;br /&gt;
			|label=&amp;lt;span class=&amp;quot;float-right&amp;quot;&amp;gt;[[File:Miro.webp|x20px|class=align-bottom|]] Miro Mindmap&amp;lt;/span&amp;gt;&lt;br /&gt;
			|ext-link=https://miro.com/app/live-embed/uXjVIoyjUkM=/?embedMode=view_only_without_ui&amp;amp;moveToViewport=-12430,13806,3070,1702&amp;amp;embedId=415674802085&amp;amp;embedAutoplay=true&lt;br /&gt;
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		}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Author&amp;quot;&amp;gt;Part 2: About the Author&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
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	|bg-image=File:Bu su ku.jpg&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
    |header=Śāntideva&#039;s Life and Works&lt;br /&gt;
	|text=Explore Śāntideva&#039;s life stories and his historical context. What do we know about the life of Śāntideva? What kind of world did he live in? How did his works become so influential? And why do his works continue to inspire generations of practitioners and scholars? This section provides a brief overview of Śāntideva&#039;s cultural milieu and the influence his writings have had in India and beyond.&lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row my-4 pt-3 tsdwiki-border-tb-redfade justify-content-center&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
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		|label=Explore&lt;br /&gt;
		|page=Explore/Śāntideva&#039;s Life and Cultural World&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
		|label=Explore&lt;br /&gt;
		|page=Explore/Śāntideva&#039;s Works&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
		|label=Explore&lt;br /&gt;
		|page=Explore/Influence of Śāntideva&#039;s works in India and Beyond&lt;br /&gt;
	}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Text_Significance_and_Reception&amp;quot;&amp;gt;Part 3: Text Significance and Reception&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|image-side=right&lt;br /&gt;
	|imageposition=50% 75%&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=Keeping the Flame of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; Alive: From 9th-Century India to 19th-Century Tibet&lt;br /&gt;
	|text=Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; gave rise to a vibrant commentarial tradition in India and Tibet. In this section, we will learn more about 10 centuries of teachings focusing on teachings drawn from this text. This section is still being developed. We will keep you posted as we add new materials, articles, and resources. &lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row mt-3 mb-5&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
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			|text=This short overview gives an account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s history from its origins in India to its transmission in Nepal. It discusses the text&#039;s authorship, traditionally attributed to Śāntideva in 7th century India, and explores various commentaries and abbreviated versions produced by Indian scholars. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in India and Nepal&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=This essay offers a comprehensive overview of the Indian commentaries on the Bodhicaryāvatāra (BCA). It details thirteen commentaries composed by Indian authors, highlighting how the BCA was used both as a Mahāyāna practice manual and a debate manual. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Indian Commentarial Tradition (9th-12th c.)&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|min-height=100px&lt;br /&gt;
			|text=This essay explores the transmission and influence of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; in China and Mongolia. He examines the Chinese translation of the text during the Sòng dynasty, and highlights the related political context and translation processes. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in China and Central Asia&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|min-height=100px&lt;br /&gt;
			|text=This article provides a detailed account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s impact on Tibetan Buddhism.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Transmission of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; in Tibet: An Overview&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=This article provides a concise overview of the commentarial tradition surrounding Śāntideva&#039;s Bodhicaryāvatāra in Tibet. It traces the text&#039;s introduction to Tibet in the 8th century, highlighting its rapid translation and subsequent revisions. The study also outlines the development of Tibetan commentaries on the text.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Tibetan Commentarial Tradition: An Overview&lt;br /&gt;
		}}&amp;lt;!--{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Tibetan commentarial tradition (11th-19th c.) &lt;br /&gt;
		}}--&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Tibetan Lineages of Teachers of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Study the Text&amp;quot;&amp;gt;Part 4: Study the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
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	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|thumb-size=1000&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=The Tibetan late 19th-Century Debates on the &amp;lt;em&amp;gt;Bodhicaryāvatāra&amp;lt;/em&amp;gt;&#039;s Wisdom Chapter&lt;br /&gt;
	|text=Learn more about the debates regarding the meaning of the 9th chapter of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;!&amp;lt;br/&amp;gt; This chapter presents the Perfection of Wisdom (prajñāpāramitā) through rigorous philosophical analysis of emptiness (śūnyatā), establishing the ultimate nature of reality within the bodhisattva path. The interpretation of this profound text became the object of 19th-century Tibetan philosophical debates. The controversy began when Mipham Rinpoche of the Nyingma tradition authored his Norbu Ketaka commentary, proposing a synthetic interpretation that harmonized Prasaṅgika and Yogācāra Madhyamaka approaches. This drew strong criticism from Geluk scholars like Drakar Tulku, who defended Tsongkhapa&#039;s stricter Prasaṅgika position, while Pari Rabsel offered nuanced critiques of both interpretations. These exchanges centered on fundamental hermeneutical questions regarding the proper understanding of conventional and ultimate truth, the role of consciousness in perceiving emptiness, and correct Madhyamaka reasoning methods. The debates reflect broader tensions between Tibetan Buddhist schools regarding philosophical methodology and interpretative approaches, while illuminating crucial issues in Buddhist soteriology about how philosophical understanding relates to direct meditative realization. &lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-5&amp;quot;&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-lg-8 mb-4 col-lg-4&lt;br /&gt;
			|header=The Ninth Chapter&lt;br /&gt;
			|image=Paltrul (R. Beer) large.jpg&lt;br /&gt;
			|text=Go to the landing page / hub page for the 9th chapter content and the debates about it.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Ninth Chapter&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
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	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
	|header=The Way of the Bodhisattva Illuminated: Narrative Commentaries and Recitation Guide&lt;br /&gt;
	|text=This collection presents Buddhist narratives illustrating key verses of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). These instructive tales feature kings, merchants, animals, and divine beings to illuminate the bodhisattva path and to explain the transformative power of bodhicitta, the superiority of spiritual wealth over material possessions, and how bodhisattvas transform adversity into opportunity for spiritual development. This section offers three complementary resources for deepening your engagement with Śāntideva&#039;s teachings: narrative tales that bring the verses to life, detailed commentary that explains their meaning, and guidance for incorporating the text into recitation practice.&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-4&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4 mw-customtoggle-tales w-100&lt;br /&gt;
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		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Tales of Engaging the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-tales&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
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		|min-height=156px&lt;br /&gt;
		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Narrative Commentary on the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-narrative&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Ten|text=Chapter Ten}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
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		|image=Shantideva (floating).jpg&lt;br /&gt;
		|header=Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
		|text=A Method for Reciting the Text &#039;&#039;Engaging in Bodhisattva Conducts: A Stream of Blessings&#039;&#039;, by Dam tshig rdo rje (Mkhan po chos rje)&lt;br /&gt;
		|label=Guide&lt;br /&gt;
		|page=Practice/Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
	}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
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}}&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Practice the Text&amp;quot;&amp;gt;Part 5: Practice the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
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    |header=The &#039;&#039;Sgom Lugs&#039;&#039; Tradition&lt;br /&gt;
	|text=The &#039;&#039;sgom lugs&#039;&#039; (meditation tradition) was a significant contemplative tradition in Tibetan Buddhism that developed a unique approach to studying and practicing the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, Śāntideva&#039;s classic eighth-century text on the bodhisattva path.&lt;br /&gt;
The &#039;&#039;sgom lugs&#039;&#039; approach emphasized the meditative implementation of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; rather than purely scholastic analysis. Its practitioners were known for integrating the text&#039;s teachings—particularly on &#039;&#039;bodhicitta&#039;&#039; (awakened mind), &#039;&#039;śamatha&#039;&#039; (calm abiding), and &#039;&#039;vipaśyanā&#039;&#039; (insight meditation)—directly into their contemplative practice.&lt;br /&gt;
This tradition was especially prominent in the 11th-13th centuries during the later spread of Buddhism in Tibet, with notable practitioners in the Kadam and early Kagyu lineages. The &#039;&#039;sgom lugs&#039;&#039; teachers developed distinctive meditation manuals and techniques for embodying the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s core ethical and philosophical principles, especially those found in the patience, meditation, and wisdom chapters.&lt;br /&gt;
What distinguished the &#039;&#039;sgom lugs&#039;&#039; approach was its experiential focus—treating the &#039;&#039;Bodhicaryāvatāra&#039;&#039; not merely as a philosophical text to be analyzed, but as a practical guidebook for transformation through meditation and daily application.&lt;br /&gt;
This section traces the development of this tradition and the lives and works of the prominent teachers who upheld it.&lt;br /&gt;
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				|page=Articles/The_Bodhicaryāvatāra_Piṇḍārthas_of_Suvarṇadvīpa_Dharmakīrti:_Foundations_of_a_Meditation_Tradition&lt;br /&gt;
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			}}{{PersonBadge|Skyo ston smon lam tshul khrims&lt;br /&gt;
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				|page=Articles/Kyotön_Monlam_Tsultrim_on_the_Bodhicaryāvatāra:_One_Text_to_Practice_Them_All&lt;br /&gt;
			}}{{PersonBadge|Thogs med bzang po&lt;br /&gt;
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				|page=Articles/From_the_Profound_View_of_the_Ultimate_to_Everyday_Practice:_Tokme_Zangpo%27s_Integration_of_Śāntideva%27s_Teachings_into_Mind_Training&lt;br /&gt;
			}}&lt;br /&gt;
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				|page=Articles/Rongtönpa%27s_Instructions_on_the_Bodhicaryāvatāra:_The_Interplay_of_View_and_Practice&lt;br /&gt;
			}}{{PersonBadge|Dpal sprul rin po che&lt;br /&gt;
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			}}{{PersonBadge|Thub bstan bshad sgrub rgya mtsho&lt;br /&gt;
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				|page=Articles/Breathing Life into Śāntideva&#039;s Words: Rago Choktrul&#039;s Integration of Tonglen and Dedication&lt;br /&gt;
			}}{{PersonBadge|Khu nu bla ma bstan &#039;dzin rgyal mtshan&lt;br /&gt;
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				|page=Articles/Living_Bodhicitta:_Khunu_Lama%27s_Transmission_of_the_Bodhicaryāvatāra&lt;br /&gt;
			}}&lt;br /&gt;
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}}&lt;br /&gt;
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	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|header=Living Traditions of Practice &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&amp;lt;em&amp;gt;Patrul Rinpoche&amp;lt;/em&amp;gt;&amp;lt;/small&amp;gt;&lt;br /&gt;
	|text=Patrul Rinpoche (1808-1887) revolutionized how Śāntideva&#039;s Bodhicaryāvatāra was taught and practiced in Tibet. His accessible teaching style transformed this profound Buddhist text from an elite monastic study into a practical guide that ordinary practitioners could understand and apply on the bodhisattva path. &lt;br /&gt;
&lt;br /&gt;
	|text-cols=col-md-6 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
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	|offset-content=&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;{{MiniTile&lt;br /&gt;
			|text=A Short Account of Patrul Rinpoche&#039;s Life &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/A Short Account of Patrul Rinpoche&#039;s Life&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Way of Teaching the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Tradition &lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=The Lineage Prayer &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Lineage Prayer&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Practice Instructions &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Practice Instructions&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche and the Dissemination of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul and the Dissemination of the Bodhi(sattva)caryāvatāra&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
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			|text=Two Commentaries by Patrul Rinpoche&#039;s Disciples &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Two commentaries by Patrul Rinpoche&#039;s Disciples&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
        }}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
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}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Resources &amp;amp; References&amp;quot;&amp;gt;Part 6: Resources &amp;amp; References for Further Exploration&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
	|header=The Literature (&#039;&#039;Primary and Secondary sources&#039;&#039;)&lt;br /&gt;
	|text=The resources listed below have been tagged to show relationships between classical works and library items (i.e., recensions, translations, scholarship).&lt;br /&gt;
&lt;br /&gt;
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			|header=Bodhicaryāvatāra&lt;br /&gt;
			|text=Delve deeper into Śāntideva&#039;s main work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
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				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-bodhicarya&amp;quot;&amp;gt;&lt;br /&gt;
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						|link=Study/Bodhicaryāvatāra: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Source Language)&lt;br /&gt;
						|text=Translations (by source language)&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Target Language)&lt;br /&gt;
						|text=Translations (by target language)&lt;br /&gt;
					}}							&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
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			|header=Commentaries on Bodhicaryāvatāra&lt;br /&gt;
			|text=Discover the great commentarial tradition based on Śāntideva&#039;s work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
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						|link=Study/Bodhicaryāvatāra: Commentaries (original texts)&lt;br /&gt;
						|text=Commentaries (Original Texts)&lt;br /&gt;
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						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Commentaries (scholarship)&lt;br /&gt;
						|text=Commentaries (Scholarship)&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations of Commentaries&lt;br /&gt;
						|text=Translations of Commentaries&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Contemporary Commentaries&lt;br /&gt;
						|text=Contemporary Commentaries&lt;br /&gt;
					}}&lt;br /&gt;
					&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
		&amp;lt;!--{{Tile&lt;br /&gt;
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			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Śikṣāsamuccaya&lt;br /&gt;
			|text=Know more about Śāntideva&#039;s Compendium of Training&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-siksa&amp;quot;&amp;gt;&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Translations&lt;br /&gt;
						|text=Translations&lt;br /&gt;
					}}&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}--&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-4 mw-customtoggle-resources&lt;br /&gt;
			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Additional Resources&lt;br /&gt;
			|text= Look into discussions on the art of translation and explore resources compiled by scholars &lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-resources&amp;quot;&amp;gt;&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
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						|link=Study/Bibliographies&lt;br /&gt;
						|text=Bibliographies&lt;br /&gt;
					}}&lt;br /&gt;
&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;!--&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot;&amp;gt;Versions&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;The Historical Evolution of Multiple Text Versions&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Bodhicaryāvatāra exists in several distinct versions that reflect different stages in its historical development and transmission across Buddhist cultures. The earliest extant version appears in ninth to eleventh-century Dunhuang manuscripts, attributed to Akṣayamati (a name associated with Śāntideva), containing only nine chapters and 702.5 verses with a more individualized focus using first-person pronouns. Over time, the text expanded significantly—the canonical Sanskrit versions contain 912-913 verses across ten chapters, with substantial additions including seventy verses in the Wisdom chapter specifically added to refute non-Buddhist philosophical positions. This textual growth reflects the work&#039;s evolution from a more personal spiritual manual to a comprehensive doctrinal treatise that systematically addresses philosophical opponents while maintaining its practical guidance for bodhisattva practice.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Multiple Tibetan Translations from Different Sanskrit Sources&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Tibetan Buddhist tradition preserves multiple translations of the Bodhicaryāvatāra that were produced at different historical periods using varying Sanskrit manuscripts as source texts (Vorlage). The first Tibetan translation was completed by Kawa Paltsek during the early diffusion period, based on a Kashmir or Eastern Indian manuscript. This was followed by a second translation 150 years later by Rinchen Zangpo and Śākya Lodro, and then a third translation by the Nepalese scholar Sumatikīrti and translator Ngok Loden Sherab, both of which utilized Sanskrit manuscripts from Madhyadeśa (central India). The prominent historian Tāranātha documented three major Sanskrit recensions: the Kashmiri version with over 1,000 verses including Śāntideva&#039;s own praise verses, the Eastern Indian version with 700 verses that lacked certain devotional elements, and the Madhyadeśa version with 1,000 verses that likely served as the basis for the canonical Tibetan translation.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Ongoing Scholarly Revisions and Textual Refinement&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
Even after the establishment of these major translations, Tibetan scholars continued to refine and correct the text through careful comparison with available Sanskrit sources and Indian commentaries. The scholar Sazang Mati Panchen (1294-1376) made significant corrections to the canonical version by consulting multiple Indian texts and commentaries, while Ngakgi Wangpo produced an entirely new bilingual edition after comparing three authentic Sanskrit manuscripts. The great scholar Butön noted discrepancies between existing Tibetan translations and the Sanskrit manuscripts in his possession, leading him to make selective corrections where the meaning was significantly affected. &amp;lt;br&amp;gt;&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;The Multiple and Diverse Translations of the Source Text into Chinese&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Chinese tradition presents perhaps the most complex situation. The text was translated multiple times, but most significantly as the Putixing jing (菩提行經) by Tianxizai in the 10th-11th centuries. The Chinese versions often show substantial divergences from both Sanskrit recensions, including different verse arrangements and some unique passages. Some scholars have suggested these differences may preserve very early readings, while others argue they represent adaptations for Chinese audiences or confusion in the translation process.&amp;lt;br&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== A Classic of World Literature ==&lt;br /&gt;
&lt;br /&gt;
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	Like all classics, the Bodhicharyavatara is many things to many readers. It has been described as a philosophical poem, a meditation manual, an inner dialogue, a code of ethical conduct, and a devotional hymn. It is all these, and more. Above all, it is, in Pema Chödrön’s words, “the essential guidebook for fledgling bodhisattvas,” providing a multitude of ways in which one can spur oneself to arouse, act upon, and perfect the central mind-state of the Mahayana practitioner: bodhichitta, which in its conventional sense is the commitment to gain enlightenment for the sake of all beings, and in its ultimate sense is the transcendent insight into emptiness that is necessary if enlightenment is to be won. To the degree that the bodhisattva is the central ideal of Mahayana, the Bodhicharyavatara’s imaginative and inspiring presentation of the bodhisattva path has insured its wide and appreciative readership.&lt;br /&gt;
			&amp;lt;small&amp;gt;([https://www.lionsroar.com/no-time-to-lose-2/ Source: Roger Jackson, Review of No Time to Lose, by Pema Chodron], [https://www.shambhala.com/no-time-to-lose-1966.html Shambhala, 2007].)&amp;lt;/small&amp;gt;&amp;lt;br&amp;gt; &lt;br /&gt;
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			&amp;lt;big&amp;gt;&#039;&#039;&#039;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses|The Way of the Bodhisattva]]&#039;&#039;&#039;&#039;&#039;&amp;lt;/big&amp;gt; is a ten-chapter guide to cultivating the mind of enlightenment and to generating the qualities of compassion, introspection, generosity, patience, and so on. A text of late Indian Buddhism written in Sanskrit by the monk Śāntideva in the early 8th century, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; or &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039;, commonly referred to as &#039;&#039;The Way of the Bodhisattva&#039;&#039; in English, or more literally, &amp;quot;Introduction to the Bodhisattva Practice,&amp;quot; is regarded as one of the great masterpieces of written Buddhist teaching. As such, it has become a part of world literature and is read in many languages by people of all traditions. Presented as a personal reflection on the bodhisattva path, Śāntideva focuses on the concept of &#039;&#039;bodhicitta&#039;&#039;, the bodhisattva&#039;s aspiration for enlightenment, and the main practices of a bodhisattva. Treasured by Buddhists of all traditions, &#039;&#039;The Way of the Bodhisattva&#039;&#039; has been commented on by many of the greatest Buddhist teachers through the ages and translated into modern languages hundreds of times, some of which you can read here. The later text in 10 chapters and [[Texts/Bodhicaryāvatāra/Verses|~913 verses]] is the main text we present here, but also available is the earlier [[Books/Bodhisattvacaryāvatāra:_Entering_the_Way_of_the_Bodhisattvas_(2022,_Khenpo_Gawang_and_Wiener)/Bilingual|Dunhuang text in 9 chapters]] and ~700 verses.&lt;br /&gt;
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				|quote-text=As long as space endures,&lt;br /&gt;
As long as there are beings to be found,&lt;br /&gt;
May I continue likewise to remain&lt;br /&gt;
To drive away the sorrows of the world. &lt;br /&gt;
&amp;lt;div class=&amp;quot;text-80&amp;quot;&amp;gt;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses/10.55|Verse 10.55]]&#039;&#039;&amp;lt;/div&amp;gt;&lt;br /&gt;
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== Chapter Summaries ==&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Generating Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=The Excellence and Benefits of Bodhicitta&lt;br /&gt;
		|text=In chapter 1 of the Bodhicaryāvatāra, Śāntideva describes the excellence and benefits of bodhicitta, the mind that wishes to attain enlightenment for the benefit of all sentient beings, in order to inspire us to take up the path of the bodhisattva.&lt;br /&gt;
		|label=Chapter One&lt;br /&gt;
		|page=Chapter One - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
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		|header=Confession of Negativity&lt;br /&gt;
		|label=Chapter Two&lt;br /&gt;
		|page=Chapter Two - Confession of Negativity_Overview&lt;br /&gt;
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		|header=Taking Hold of Bodhicitta&lt;br /&gt;
		|label=Chapter Three&lt;br /&gt;
		|page=Chapter Three - Taking Hold of Bodhicitta&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Protecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Conscientiousness&lt;br /&gt;
		|label=Chapter Four&lt;br /&gt;
		|page=Chapter Four - Conscientiousness&lt;br /&gt;
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		|header=Vigilant Introspection&lt;br /&gt;
		|label=Chapter Five&lt;br /&gt;
		|page=Chapter Five - Vigilant Introspection&lt;br /&gt;
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		|header=Patience&lt;br /&gt;
		|label=Chapter Six&lt;br /&gt;
		|page=Chapter Six - Patience&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Perfecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Diligence&lt;br /&gt;
		|label=Chapter Seven&lt;br /&gt;
		|page=Chapter_Seven_Diligence_Overview&lt;br /&gt;
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		|header=Meditative Concentration&lt;br /&gt;
		|label=Chapter Eight&lt;br /&gt;
		|page=Chapter Eight - Meditative Concentration_Overview&lt;br /&gt;
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		|header=Wisdom&lt;br /&gt;
		|label=Chapter Nine&lt;br /&gt;
		|page=Chapter Nine - Wisdom&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Dedication of Merit&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Dedication&lt;br /&gt;
		|label=Chapter Ten&lt;br /&gt;
		|page=Chapter Ten - Dedication_Overview&lt;br /&gt;
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== [[Study/The_Ninth_Chapter|Chapter 9: Wisdom]] ==&lt;br /&gt;
{{PullBcaVerses|9.1}}&lt;br /&gt;
The “[[Study/The_Ninth_Chapter|Wisdom Chapter]]” is Shāntideva’s exposition of the perfection of wisdom in terms of Madhyamaka, the view of the Middle Way, considered to express the essence of the wisdom teachings of the Prajñāpāramitā sūtras, which are themselves the very heart of Mahāyāna Buddhism. This chapter is long and complex and was clearly important to the author and the many hundreds of commentators that came after, as it is the source of vigorous debate over the past centuries and the subject of a great deal of publications and continued teaching and debate up to today. This website presents a great deal of detail about this content for those students wishing to delve into it. The reason for this is that &#039;&#039;Wisdom,&#039;&#039; is not merely foundational to Buddhist practice, but also the final necessary antidote, which leads to Buddhahood. &lt;br /&gt;
:&amp;quot;The major obstacles to the attainment of full spiritual awakening are the cognitive obscurations. Ultimate wisdom is their direct antidote.&amp;quot; (Source:[[Transcendent Wisdom]], page 16)&lt;br /&gt;
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	|title=[[Study/The_Ninth_Chapter|The landing page for all the material related to the Ninth Chapter on Wisdom can be found here.]]&lt;br /&gt;
	|text=[[Study/The_Ninth_Chapter|To the debates! The ninth chapter on wisdom sparked centuries of debate within Tibetan Buddhism. Learn more here.]]&lt;br /&gt;
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== Practice the Text ==&lt;br /&gt;
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	|header=Bodhicitta in Practice&lt;br /&gt;
	|text=Read through a detailed introduction to the practices associated with Bodhicitta here.&lt;br /&gt;
	|label=Guide&lt;br /&gt;
	|page=Practice/Bodhicitta in Practice&lt;br /&gt;
}}&lt;br /&gt;
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&#039;&#039;&#039;Delve deeper here with more resources for your practice.&#039;&#039;&#039;&lt;br /&gt;
:&#039;&#039;&#039;Click on the above link to view the practice section of this website, focused on &amp;quot;Bodhicitta&amp;quot; more generally. In terms of focusing in on the practices associated with the Bodhicaryāvatāra text itself, please see the following:&#039;&#039;&#039; &lt;br /&gt;
*&#039;&#039;&#039;PLEASE CHECK: DO WE HAVE A MORE SPECIFIC PRACTICE PAGE FOR BCA FOR PRACTITIONER AUDIENCES?&#039;&#039;&#039; &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Tradition|Patrul Rinpoche&#039;s Tradition]]: Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra. &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Practice_Instructions|Patrul Rinpoche&#039;s Practice Instructions]]: The Brightly Shining Sun: A Step-by-Step Guide to Meditating on the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey&lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Lineage_Prayer|Prayer to the Lineage of the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey]]&lt;br /&gt;
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== People ==&lt;br /&gt;
* [[People/Śāntideva|Śāntideva]] (late 7th to mid-8th century CE) - The author of the &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; and the &#039;&#039;Śikṣāsamuccaya&#039;&#039;. &lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; [[Explore/Śāntideva&#039;s_Works|Śāntideva&#039;s Works]]&lt;br /&gt;
* [[People/Prajñākaramati|Prajñākaramati]] (950 - 1030) - The 11th-century Indian scholar who wrote the most influential commentary on the text, the &#039;&#039;[[Texts/Bodhisattvacaryāvatāraprajñāparicchedapariṇamana-pañjikā|Bodhisattvacaryavatara-panjika]]&#039;&#039;. His detailed explanations shaped how the work has been understood and taught for nearly a thousand years, making his commentary essential for serious study of the text.&lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; Kate Crosby and Andrew Skilton&#039;s translation (1995) of &amp;quot;The Bodhicaryāvatāra&amp;quot; includes scholarly apparatus that references Prajñākaramati&#039;s commentary extensively.&lt;br /&gt;
** [[Louis de la Vallée Poussin (1901-1914) work]] remains an important foundational piece of scholarship on Prajñākaramati&#039;s commentary. &lt;br /&gt;
**Also see [[Dissertations/A_Study_of_the_Wisdom_Chapter_(Prajñāpāramitā_Pariccheda)_of_the_Bodhicaryāvatārapañjikā_of_Prajñākaramati|Oldmeadow, Peter R. &amp;quot;A Study of the Wisdom Chapter (Prajñāpāramitā Pariccheda) of the Bodhicaryāvatārapañjikā of Prajñākaramati.&amp;quot;]] PhD diss., Australian National University, 1994. https://openresearch-repository.anu.edu.au/handle/1885/110199.&lt;br /&gt;
* [[People/Atiśa|Atiśa Dīpaṃkara]] (982-1054) - The Bengali master who helped transmit the text to Tibet and incorporated its teachings into his influential &#039;&#039;[[Lamp for the Path to Enlightenment]]&#039;&#039;. He was instrumental in establishing the bodhisattva ideal in Tibetan Buddhism.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Atiśa Dīpaṃkara Śrījñāna&#039;s Teaching on the Bodhisattvacaryāvatāra]]. &lt;br /&gt;
* [[Tsongkhapa]] (1357 - 1419) - The 14th-century founder of the Gelug school who extensively quoted and taught from the &#039;&#039;Bodhisattvacaryavatara&#039;&#039; in his major works, particularly the Lamrim Chenmo. His interpretations became foundational for one of Tibet&#039;s largest Buddhist schools.&lt;br /&gt;
**&#039;&#039;&#039;[https://www.youtube.com/watch?v=m6o9FlX2vyc Watch the Dalai Lama teaching]&#039;&#039;&#039; &#039;&#039;The Great Treatise on the Stages of the Path to Enlightenment&#039;&#039; (Lamrim Chenmo), in which he mentions Tsongkhapa and Śāntideva&#039;s Way of the Bodhisattva. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Books/Steps_on_the_Path_to_Enlightenment,_Vol._3|Geshe Lhundub Sopa&#039;s &amp;quot;Steps on the Path to Enlightenment&amp;quot; Volume 3]] covers &amp;quot;The Way of the Bodhisattva&amp;quot; where &amp;quot;readers are acquainted with the bodhisattva&#039;s path and the altruistic desire to make service to others the driving force of spiritual development&amp;quot;. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Tsong kha pa on Śāntideva&#039;s Way of the Bodhisattva]] (COMING SOON) &lt;br /&gt;
* [[People/Khu_nu_bla_ma_bstan_&#039;dzin_rgyal_mtshan|Khunu Lama]] and His Holiness the [[14th Dalai Lama]] (1935- ) - Khunu Lama Tenzin Gyaltsen ཁུ་ནུ་བླ་མ་བསྟན་འཛིན་རྒྱལ་མཚན་ (1894/1895 - 1977) passed his understanding of &#039;&#039;The Way of the Bodhisattva&#039;&#039; and the essence of its practice to His Holiness the Dalai Lama, who has gone on to give many teachings and commentaries on the text around the world, doing more than any other person in modern times to make it accessible to modern audiences. His teachings have been published in multiple languages and have introduced millions to Śāntideva&#039;s work.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Living Bodhicitta: Khunu Lama&#039;s Transmission of the Bodhicaryāvatāra]]. &lt;br /&gt;
**&#039;&#039;&#039;STUDY:&#039;&#039;&#039; [[A Precious Lamp in Praise of Bodhicitta]], a text by Khunu Lama, 1981.&lt;br /&gt;
* [[People/Patrul_Rinpoche|Patrul Rinpoche]] (1808 - 1887) - The 19th-century Tibetan master whose commentary &amp;quot;Words of My Perfect Teacher&amp;quot; includes extensive teachings on the Bodhisattvacaryavatara and helped preserve its transmission in the Nyingma tradition during a crucial period. You can read more about his life here: [[Practice/A_Short_Account_of_Patrul_Rinpoche&#039;s_Life|A Short Account of Patrul Rinpoche&#039;s Life]] by Padmakara Translation Group. Or read how Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra here: [[Practice/Patrul_Rinpoche&#039;s_Tradition|Bodhicaryāvatāra: Teaching Methods &amp;amp; Overview, by Alak Zenkar Rinpoche. Translated by Adam Pearcey]].&lt;br /&gt;
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== Further Research ==&lt;br /&gt;
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		|text=Selected bibliography of academic and related references on Śāntideva&#039;s life and texts.&lt;br /&gt;
		|label=2735 Resources&lt;br /&gt;
		|page=Bibliography&lt;br /&gt;
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=== Other Resources ===&lt;br /&gt;
* &#039;&#039;&#039;[https://app.shantideva.com/ The Shantideva App]&#039;&#039;&#039; by Christian Steinert with Berzin Archives content. This app displays one verse a day from Shantideva&#039;s text and allows you to read through the entire text in MANY languages. You can choose to see the text in Chinese, English, Tibetan, Sanskrit, Dutch, German, Arabic, etc. And up to three at the same time, per verse. Amazing!  &lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94499</id>
		<title>Bodhicaryāvatāra</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94499"/>
		<updated>2025-09-03T18:00:07Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
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		|dashboardText=On this page you will find everything about Śāntideva&#039;s famous text, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). The information below explores the text&#039;s various titles and versions, its complex authorship and historical context, its profound influence on Indian and Tibetan Buddhist traditions, its central role in systematizing the cultivation of bodhicitta, and essential resources for further study and practice.&lt;br /&gt;
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		From here you can read the text in [[Texts/Bodhicaryāvatāra/Chapter_1|English]], [[Texts/Bodhicaryāvatāra/Verses|Tibetan]], [[Books/Bodhicaryâvatâra:_La_marche_vers_l&#039;éveil_(2007)/Bilingual|French]], Spanish, or Sanskrit. You can compare commentaries from different traditions on each verse or you can listen to the verses chanted or watch videos of Buddhist teachers or scholars talking about the text and its meaning. &lt;br /&gt;
&lt;br /&gt;
This comprehensive resource serves scholars, practitioners, and curious readers alike, offering both academic depth and practical guidance for engaging with one of Buddhism&#039;s most cherished texts. The page brings together centuries of commentary, translation, and scholarly research to provide a comprehensive digital resource for studying and practicing the Bodhicaryāvatāra.&lt;br /&gt;
&lt;br /&gt;
		&amp;lt;!--You can also &#039;&#039;&#039;[[Books/The_Nectar_of_Manjushri%27s_Speech/Sabche|read the traditional Tibetan outline (sabche) from Kunzang Palden here]]&#039;&#039;&#039;.&lt;br /&gt;
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		&#039;&#039;&#039;&amp;lt;big&amp;gt;You can navigate to each chapter page here or scroll down for other ways of interacting with the text:&amp;lt;/big&amp;gt;&#039;&#039;&#039;&lt;br /&gt;
		{{{!}}&lt;br /&gt;
		{{!}}  [[Texts/Bodhicaryāvatāra/Chapter_1|Chapter 1: The Excellence of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_6|Chapter 6: Patience]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_2|Chapter 2: Confession]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_7|Chapter 7: Diligence]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_3|Chapter 3: Taking Hold of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_8|Chapter 8: Meditative Concentration]]  &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_4|Chapter 4: Carefulness]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_9|Chapter 9: Wisdom]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_5|Chapter 5: Vigilant Introspection]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_10|Chapter 10: Dedication]]  &lt;br /&gt;
		{{!}}}--&amp;gt;&lt;br /&gt;
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		|introduction=Śāntideva&#039;s &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039; for short) is a masterwork of world literature and an example of wisdom and compassion in action, lighting the way to Buddhahood for the sake of all beings. Written down in ancient India in the Sanskrit language, it became popular in Tibetan translation and made its way into modern languages in the 19th and 20th centuries. It remains one of the favorite books of many leading Buddhist students, teachers, and writers today.&lt;br /&gt;
		|FeaturedYoutubeID=&lt;br /&gt;
		|FeaturedVidCaption= &amp;lt;em&amp;gt; &amp;lt;/em&amp;gt;&lt;br /&gt;
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			|label=Translation&lt;br /&gt;
			|page=The Way of the Bodhisattva (2006)&lt;br /&gt;
			|header-lines=1-line&lt;br /&gt;
			|text-lines=2&lt;br /&gt;
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			|header=&amp;lt;div class=&amp;quot;clipped-2-lines text-110 line16&amp;quot;&amp;gt;བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ།&amp;lt;/div&amp;gt;&lt;br /&gt;
					&amp;lt;div class=&amp;quot;clipped-1-line&amp;quot;&amp;gt;Full Text in Tibetan, Sanskrit, English, and French&amp;lt;/div&amp;gt;&lt;br /&gt;
			|text=The Way of the Bodhisattva&lt;br /&gt;
			|label=Full text&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Verses&lt;br /&gt;
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			|image=Kuan Yin.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Verses&lt;br /&gt;
			|text=All verses in bilingual presentation.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Verses&lt;br /&gt;
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			|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Chapter One&lt;br /&gt;
			|text=Chapter one in bilingual presentation.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Chapter_1&lt;br /&gt;
			|min-height=132px&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|image=Shantideva_Tsemrinpoche.jpg&lt;br /&gt;
			|header=MultiVerse 1.1&lt;br /&gt;
			|text=Access the individual verse pages with translations and commentaries.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Verses/1.1&lt;br /&gt;
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				|verse=1.5&lt;br /&gt;
				|sources=001-Tsadra-BCA-Root-Padmakara;005-Tsadra-BCA-Root-Dunhuang&lt;br /&gt;
			}}&amp;lt;/span&amp;gt;&lt;br /&gt;
		}} --&amp;gt;&lt;br /&gt;
	}}&lt;br /&gt;
|main-text=&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Text&amp;quot;&amp;gt;Part 1: About the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|header=Śāntideva&#039;s Works in India and Beyond&lt;br /&gt;
	|text=This section examines the textual history of Śāntideva&#039;s works through their recensions and translations, exploring their significance for Buddhist communities across Asia.&lt;br /&gt;
	|text-cols=col-md-5 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
	|offset=col-md-7 order-3 p-3 p-md-4 py-lg-5 pr-lg-5 pl-lg-4&lt;br /&gt;
	|offset-content=&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
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			|text=Examines the transmission and manuscript history of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Textual History of the Bodhicaryāvatāra&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=Traces the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&#039;s journey from Mongolian translations to Western academia.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Later editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
			|header=Later Editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
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			|text=This article provides a comprehensive overview of the &#039;&#039;Śikṣāsamuccaya&#039;&#039; &#039;s origins, spread, and influence. It traces the text&#039;s composition in 8th century India, its early translations into Tibetan and Chinese, and subsequent transmission through various Buddhist lineages. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039;&lt;br /&gt;
		}}--&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
	|bottom-content=&amp;lt;div class=&amp;quot;d-none d-md-block col-12 order-4&amp;quot;&amp;gt;&amp;lt;div class=&amp;quot;py-1&amp;quot;&amp;gt;&amp;lt;/div&amp;gt;&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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&amp;lt;div class=&amp;quot;mx-0 my-5 rounded-xl offwhite-bg shadow overflow-hidden&amp;quot;&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;p-3 p-md-4 p-lg-5&amp;quot;&amp;gt;&lt;br /&gt;
		&amp;lt;h2 class=&amp;quot;pt-0 mt-0&amp;quot;&amp;gt;Overview of Śāntideva&#039;s Bodhicaryāvatāra&amp;lt;/h2&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;text-article mb-5&amp;quot;&amp;gt;		 &lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;&lt;br /&gt;
			&amp;lt;div class=&amp;quot;col-md-6&amp;quot;&amp;gt;&lt;br /&gt;
				&amp;lt;h4&amp;gt;&amp;lt;small&amp;gt;&#039;&#039;In-Depth Chapter Overviews&#039;&#039;&amp;lt;/small&amp;gt;&amp;lt;/h4&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;text-article mb-4&amp;quot;&amp;gt;This comprehensive resource provides a detailed, chapter-by-chapter analysis of Śāntideva&#039;s &#039;&#039;The Way of the Bodhisattva&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039;), one of the most influential texts in Mahāyāna Buddhist literature. Each chapter features scholarly essays that examine Śāntideva&#039;s teachings through the lens of key Buddhist concepts, supported by extensive academic resources, relevant links, and multimedia content. The material is organized according to the traditional Tibetan framework of generating, protecting, and perfecting bodhicitta, offering students a structured approach to understanding this foundational work on the bodhisattva path.&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;div class=&amp;quot;col-md-6&amp;quot;&amp;gt;&lt;br /&gt;
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					{{Tile&lt;br /&gt;
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						|min-height=156px&lt;br /&gt;
						|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
						|header=Generating Bodhicitta&lt;br /&gt;
						|text=The opening chapters of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; focus on cultivating bodhicitta. Śāntideva presents this compassionate intention as the essential foundation of the bodhisattva path.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
							&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-Generating&amp;quot;&amp;gt;&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
									|link=Articles/The_Excellence_and_Benefits_of_Bodhichitta_Overview&lt;br /&gt;
									|text=Chapter 1 - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shakyamuni Buddha with the 35 Buddhas of Confession HAR.jpg&lt;br /&gt;
									|link=Articles/Confession_of_Negativity_Overview&lt;br /&gt;
									|text=Chapter 2 - Confession of Negativity&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Dharma Wheel Alex.png&lt;br /&gt;
									|link=Articles/Taking_Hold_of_Bodhicitta_Overview&lt;br /&gt;
									|text=Chapter 3 - Taking Hold of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
					{{Tile&lt;br /&gt;
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						|image=Shantideva-bust cropped.jpg&lt;br /&gt;
						|header=Protecting Bodhicitta&lt;br /&gt;
						|text=In chapters 4-6, Śāntideva emphasizes that once this awakened heart of bodhicitta is cultivated, it must be protected with the same care one would guard a priceless jewel.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
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								{{MiniTile&lt;br /&gt;
									|image=Maitreya Alex.jpg&lt;br /&gt;
									|link=Articles/Conscientiousness_Overview&lt;br /&gt;
									|text=Chapter 4 - Conscientiousness&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shantideva-bust cropped.jpg&lt;br /&gt;
									|link=Articles/Vigilant_Introspection_Overview&lt;br /&gt;
									|text=Chapter 5 - Vigilant Introspection&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Lhasa Flowers Alex.png&lt;br /&gt;
									|link=Articles/Patience_Overview&lt;br /&gt;
									|text=Chapter 6 - Patience&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
					{{Tile&lt;br /&gt;
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						|image=Tibetan prostration-tibettravel.org.jpg&lt;br /&gt;
						|header=Perfecting Bodhicitta&lt;br /&gt;
						|text=These chapters reveal how diligence, meditative concentration, and wisdom work together to transform compassionate intention into the fully realized bodhicitta of a bodhisattva.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
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									|image=Tibetan prostration-tibettravel.org.jpg&lt;br /&gt;
									|link=Articles/Diligence_Overview&lt;br /&gt;
									|text=Chapter 7 - Diligence&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Tibetans in Meditation.jpg&lt;br /&gt;
									|link=Articles/Meditative_Concentration_Overview&lt;br /&gt;
									|text=Chapter 8 - Meditative Concentration&lt;br /&gt;
								}}&lt;br /&gt;
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									|image=Buddha face grid larger Alex.jpg&lt;br /&gt;
									|link=Articles/Wisdom_Overview&lt;br /&gt;
									|text=Chapter 9 - Wisdom&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
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						|header=Dedication&lt;br /&gt;
                        |text=The &#039;&#039;Bodhicaryāvatāra&#039;&#039; ends with a concluding prayer, in which Śāntideva makes a dedication for the benefit of others, for the benefit of oneself, and for the flourishing of the teachings.&lt;br /&gt;
						|label=Chapter Ten&lt;br /&gt;
						|page=Articles/Dedication_Overview&lt;br /&gt;
					}}&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
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	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|styles=background-position: 35% 50%;&lt;br /&gt;
	|header=Explore the Bodhicaryāvatāra&lt;br /&gt;
	|offset=col-md-4 p-0 order-md-last&lt;br /&gt;
	|text=A new, interactive way to navigate the text via its outline and related themes and chapters. Click on the Miro Mindmaps here. Use two fingers to move the cursor and to zoom in and out.&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row my-5 py-4 tsdwiki-border-tb-redfade&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-3 mb-md-0&lt;br /&gt;
			|image=Miro-bca-mindmap-screenshot.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Outline &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&#039;&#039;Miro Mindmap&#039;&#039;&amp;lt;/small&amp;gt;&lt;br /&gt;
			|text=Navigate Śāntideva&#039;s teachings on core ideas, themes, and practices.&lt;br /&gt;
			|label=&amp;lt;span class=&amp;quot;float-right&amp;quot;&amp;gt;[[File:Miro.webp|x20px|class=align-bottom|]] Miro Mindmap&amp;lt;/span&amp;gt;&lt;br /&gt;
			|ext-link=https://miro.com/app/live-embed/uXjVIoyjUkM=/?embedMode=view_only_without_ui&amp;amp;moveToViewport=-12430,13806,3070,1702&amp;amp;embedId=415674802085&amp;amp;embedAutoplay=true&lt;br /&gt;
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		}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Author&amp;quot;&amp;gt;Part 2: About the Author&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
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	|bg-image=File:Bu su ku.jpg&lt;br /&gt;
	|imageposition=50% 40%&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=Śāntideva&#039;s Life and Works&lt;br /&gt;
	|text=Explore Śāntideva&#039;s life stories and his historical context. What do we know about the life of Śāntideva? What kind of world did he live in? How did his works become so influential? And why do his works continue to inspire generations of practitioners and scholars? This section provides a brief overview of Śāntideva&#039;s cultural milieu and the influence his writings have had in India and beyond.&lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row my-4 pt-3 tsdwiki-border-tb-redfade justify-content-center&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
		|label=Explore&lt;br /&gt;
		|page=Explore/Śāntideva&#039;s Life and Cultural World&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
		|label=Explore&lt;br /&gt;
		|page=Explore/Śāntideva&#039;s Works&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
		|label=Explore&lt;br /&gt;
		|page=Explore/Influence of Śāntideva&#039;s works in India and Beyond&lt;br /&gt;
	}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Text_Significance_and_Reception&amp;quot;&amp;gt;Part 3: Text Significance and Reception&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=File:Wayne_ooone-wang-QFOJyx8zMn8-unsplash.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|image-side=right&lt;br /&gt;
	|imageposition=50% 75%&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=Keeping the Flame of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; Alive: From 9th-Century India to 19th-Century Tibet&lt;br /&gt;
	|text=Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; gave rise to a vibrant commentarial tradition in India and Tibet. In this section, we will learn more about 10 centuries of teachings focusing on teachings drawn from this text. This section is still being developed. We will keep you posted as we add new materials, articles, and resources. &lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row mt-3 mb-5&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
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			|min-height=100px&lt;br /&gt;
			|text=This short overview gives an account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s history from its origins in India to its transmission in Nepal. It discusses the text&#039;s authorship, traditionally attributed to Śāntideva in 7th century India, and explores various commentaries and abbreviated versions produced by Indian scholars. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in India and Nepal&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=This essay offers a comprehensive overview of the Indian commentaries on the Bodhicaryāvatāra (BCA). It details thirteen commentaries composed by Indian authors, highlighting how the BCA was used both as a Mahāyāna practice manual and a debate manual. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Indian Commentarial Tradition (9th-12th c.)&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This essay explores the transmission and influence of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; in China and Mongolia. He examines the Chinese translation of the text during the Sòng dynasty, and highlights the related political context and translation processes. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in China and Central Asia&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This article provides a detailed account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s impact on Tibetan Buddhism.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Transmission of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; in Tibet: An Overview&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=This article provides a concise overview of the commentarial tradition surrounding Śāntideva&#039;s Bodhicaryāvatāra in Tibet. It traces the text&#039;s introduction to Tibet in the 8th century, highlighting its rapid translation and subsequent revisions. The study also outlines the development of Tibetan commentaries on the text.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Tibetan Commentarial Tradition: An Overview&lt;br /&gt;
		}}&amp;lt;!--{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Tibetan commentarial tradition (11th-19th c.) &lt;br /&gt;
		}}--&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Tibetan Lineages of Teachers of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Study the Text&amp;quot;&amp;gt;Part 4: Study the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=Mi-pham-rgya-mtsho-rin-po-che-Padmakara.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|thumb-size=1000&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=The Tibetan late 19th-Century Debates on the &amp;lt;em&amp;gt;Bodhicaryāvatāra&amp;lt;/em&amp;gt;&#039;s Wisdom Chapter&lt;br /&gt;
	|text=Learn more about the debates regarding the meaning of the 9th chapter of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;!&amp;lt;br/&amp;gt; This chapter presents the Perfection of Wisdom (prajñāpāramitā) through rigorous philosophical analysis of emptiness (śūnyatā), establishing the ultimate nature of reality within the bodhisattva path. The interpretation of this profound text became the object of 19th-century Tibetan philosophical debates. The controversy began when Mipham Rinpoche of the Nyingma tradition authored his Norbu Ketaka commentary, proposing a synthetic interpretation that harmonized Prasaṅgika and Yogācāra Madhyamaka approaches. This drew strong criticism from Geluk scholars like Drakar Tulku, who defended Tsongkhapa&#039;s stricter Prasaṅgika position, while Pari Rabsel offered nuanced critiques of both interpretations. These exchanges centered on fundamental hermeneutical questions regarding the proper understanding of conventional and ultimate truth, the role of consciousness in perceiving emptiness, and correct Madhyamaka reasoning methods. The debates reflect broader tensions between Tibetan Buddhist schools regarding philosophical methodology and interpretative approaches, while illuminating crucial issues in Buddhist soteriology about how philosophical understanding relates to direct meditative realization. &lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-5&amp;quot;&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-lg-8 mb-4 col-lg-4&lt;br /&gt;
			|header=The Ninth Chapter&lt;br /&gt;
			|image=Paltrul (R. Beer) large.jpg&lt;br /&gt;
			|text=Go to the landing page / hub page for the 9th chapter content and the debates about it.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Ninth Chapter&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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	|bg-image=7700 (Avalokiteshvara-standing)-cropped.jpg&lt;br /&gt;
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	|bg-position=53% 17%&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
	|header=The Way of the Bodhisattva Illuminated: Narrative Commentaries and Recitation Guide&lt;br /&gt;
	|text=This collection presents Buddhist narratives illustrating key verses of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). These instructive tales feature kings, merchants, animals, and divine beings to illuminate the bodhisattva path and to explain the transformative power of bodhicitta, the superiority of spiritual wealth over material possessions, and how bodhisattvas transform adversity into opportunity for spiritual development. This section offers three complementary resources for deepening your engagement with Śāntideva&#039;s teachings: narrative tales that bring the verses to life, detailed commentary that explains their meaning, and guidance for incorporating the text into recitation practice.&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-4&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4 mw-customtoggle-tales w-100&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Tales of Engaging the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-tales&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4 mw-customtoggle-narrative w-100&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Narrative Commentary on the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-narrative&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Ten|text=Chapter Ten}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|image=Shantideva (floating).jpg&lt;br /&gt;
		|header=Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
		|text=A Method for Reciting the Text &#039;&#039;Engaging in Bodhisattva Conducts: A Stream of Blessings&#039;&#039;, by Dam tshig rdo rje (Mkhan po chos rje)&lt;br /&gt;
		|label=Guide&lt;br /&gt;
		|page=Practice/Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
	}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Practice the Text&amp;quot;&amp;gt;Part 5: Practice the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=Mi-pham-rgya-mtsho-rin-po-che-Padmakara.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|thumb-size=1000&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=The &#039;&#039;Sgom Lugs&#039;&#039; Tradition&lt;br /&gt;
	|text=The &#039;&#039;sgom lugs&#039;&#039; (meditation tradition) was a significant contemplative tradition in Tibetan Buddhism that developed a unique approach to studying and practicing the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, Śāntideva&#039;s classic eighth-century text on the bodhisattva path.&lt;br /&gt;
The &#039;&#039;sgom lugs&#039;&#039; approach emphasized the meditative implementation of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; rather than purely scholastic analysis. Its practitioners were known for integrating the text&#039;s teachings—particularly on &#039;&#039;bodhicitta&#039;&#039; (awakened mind), &#039;&#039;śamatha&#039;&#039; (calm abiding), and &#039;&#039;vipaśyanā&#039;&#039; (insight meditation)—directly into their contemplative practice.&lt;br /&gt;
This tradition was especially prominent in the 11th-13th centuries during the later spread of Buddhism in Tibet, with notable practitioners in the Kadam and early Kagyu lineages. The &#039;&#039;sgom lugs&#039;&#039; teachers developed distinctive meditation manuals and techniques for embodying the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s core ethical and philosophical principles, especially those found in the patience, meditation, and wisdom chapters.&lt;br /&gt;
What distinguished the &#039;&#039;sgom lugs&#039;&#039; approach was its experiential focus—treating the &#039;&#039;Bodhicaryāvatāra&#039;&#039; not merely as a philosophical text to be analyzed, but as a practical guidebook for transformation through meditation and daily application.&lt;br /&gt;
This section traces the development of this tradition and the lives and works of the prominent teachers who upheld it.&lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;my-5 text-60&amp;quot;&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row justify-content-center mb-5&amp;quot;&amp;gt;&lt;br /&gt;
			{{PersonBadge|Suvarṇadvīpa Dharmakīrti&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/The_Bodhicaryāvatāra_Piṇḍārthas_of_Suvarṇadvīpa_Dharmakīrti:_Foundations_of_a_Meditation_Tradition&lt;br /&gt;
			}}{{PersonBadge|Atiśa&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px &lt;br /&gt;
				|page=Articles/Ati%C5%9Ba_D%C4%ABpa%E1%B9%83kara_%C5%9Ar%C4%ABj%C3%B1%C4%81na%27s_Teaching_on_the_Bodhisattvacary%C4%81vat%C4%81ra:_One_Text_to_Rule_Them_All_(Forgues_2024)&lt;br /&gt;
			}}{{PersonBadge|Skyo ston smon lam tshul khrims&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/Kyotön_Monlam_Tsultrim_on_the_Bodhicaryāvatāra:_One_Text_to_Practice_Them_All&lt;br /&gt;
			}}{{PersonBadge|Thogs med bzang po&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/From_the_Profound_View_of_the_Ultimate_to_Everyday_Practice:_Tokme_Zangpo%27s_Integration_of_Śāntideva%27s_Teachings_into_Mind_Training&lt;br /&gt;
			}}&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row justify-content-center&amp;quot;&amp;gt;&lt;br /&gt;
			{{PersonBadge|Rong ston shes bya kun rig&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/Rongtönpa%27s_Instructions_on_the_Bodhicaryāvatāra:_The_Interplay_of_View_and_Practice&lt;br /&gt;
			}}{{PersonBadge|Dpal sprul rin po che&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/Sacred_Words,_Living_Practice:_Patrul_Rinpoche_and_the_Bodhicaryāvatāra_(Forgues_2025)&lt;br /&gt;
			}}{{PersonBadge|Thub bstan bshad sgrub rgya mtsho&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/Breathing Life into Śāntideva&#039;s Words: Rago Choktrul&#039;s Integration of Tonglen and Dedication&lt;br /&gt;
			}}{{PersonBadge|Khu nu bla ma bstan &#039;dzin rgyal mtshan&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/Living_Bodhicitta:_Khunu_Lama%27s_Transmission_of_the_Bodhicaryāvatāra&lt;br /&gt;
			}}&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
{{VerticalSpacer|2}}{{Panel&lt;br /&gt;
	|bg-image=File:Andrew-haimerl-andrewnef-NaHaBbkleuU-unsplash.jpg&lt;br /&gt;
	|bg-size=cover&lt;br /&gt;
	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|header=Living Traditions of Practice &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&amp;lt;em&amp;gt;Patrul Rinpoche&amp;lt;/em&amp;gt;&amp;lt;/small&amp;gt;&lt;br /&gt;
	|text=Patrul Rinpoche (1808-1887) revolutionized how Śāntideva&#039;s Bodhicaryāvatāra was taught and practiced in Tibet. His accessible teaching style transformed this profound Buddhist text from an elite monastic study into a practical guide that ordinary practitioners could understand and apply on the bodhisattva path. &lt;br /&gt;
&lt;br /&gt;
	|text-cols=col-md-6 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
	|offset=col-md-6 order-3 p-3 p-md-4 py-lg-5 pr-lg-5 pl-lg-4&lt;br /&gt;
	|offset-content=&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;{{MiniTile&lt;br /&gt;
			|text=A Short Account of Patrul Rinpoche&#039;s Life &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/A Short Account of Patrul Rinpoche&#039;s Life&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Way of Teaching the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Tradition &lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=The Lineage Prayer &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Lineage Prayer&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Practice Instructions &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Practice Instructions&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche and the Dissemination of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul and the Dissemination of the Bodhi(sattva)caryāvatāra&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Two Commentaries by Patrul Rinpoche&#039;s Disciples &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Two commentaries by Patrul Rinpoche&#039;s Disciples&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
        }}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
	|bottom-content=&amp;lt;div class=&amp;quot;d-none d-md-block col-12 order-4&amp;quot;&amp;gt;&amp;lt;div class=&amp;quot;py-1&amp;quot;&amp;gt;&amp;lt;/div&amp;gt;&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Resources &amp;amp; References&amp;quot;&amp;gt;Part 6: Resources &amp;amp; References for Further Exploration&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=File:Pecha.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|image-side=right&lt;br /&gt;
	|imageposition=80% 0%&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
	|header=The Literature (&#039;&#039;Primary and Secondary sources&#039;&#039;)&lt;br /&gt;
	|text=The resources listed below have been tagged to show relationships between classical works and library items (i.e., recensions, translations, scholarship).&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row m-0 pt-3 pb-5&amp;quot;&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-4 mw-customtoggle-bodhicarya&lt;br /&gt;
			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra&lt;br /&gt;
			|text=Delve deeper into Śāntideva&#039;s main work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-bodhicarya&amp;quot;&amp;gt;&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Source Language)&lt;br /&gt;
						|text=Translations (by source language)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Target Language)&lt;br /&gt;
						|text=Translations (by target language)&lt;br /&gt;
					}}							&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
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			|header=Commentaries on Bodhicaryāvatāra&lt;br /&gt;
			|text=Discover the great commentarial tradition based on Śāntideva&#039;s work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
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			|header=Śikṣāsamuccaya&lt;br /&gt;
			|text=Know more about Śāntideva&#039;s Compendium of Training&lt;br /&gt;
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			|header=Additional Resources&lt;br /&gt;
			|text= Look into discussions on the art of translation and explore resources compiled by scholars &lt;br /&gt;
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&amp;lt;!--&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot;&amp;gt;Versions&amp;lt;/h2&amp;gt;&lt;br /&gt;
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&#039;&#039;&#039;The Historical Evolution of Multiple Text Versions&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Bodhicaryāvatāra exists in several distinct versions that reflect different stages in its historical development and transmission across Buddhist cultures. The earliest extant version appears in ninth to eleventh-century Dunhuang manuscripts, attributed to Akṣayamati (a name associated with Śāntideva), containing only nine chapters and 702.5 verses with a more individualized focus using first-person pronouns. Over time, the text expanded significantly—the canonical Sanskrit versions contain 912-913 verses across ten chapters, with substantial additions including seventy verses in the Wisdom chapter specifically added to refute non-Buddhist philosophical positions. This textual growth reflects the work&#039;s evolution from a more personal spiritual manual to a comprehensive doctrinal treatise that systematically addresses philosophical opponents while maintaining its practical guidance for bodhisattva practice.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Multiple Tibetan Translations from Different Sanskrit Sources&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Tibetan Buddhist tradition preserves multiple translations of the Bodhicaryāvatāra that were produced at different historical periods using varying Sanskrit manuscripts as source texts (Vorlage). The first Tibetan translation was completed by Kawa Paltsek during the early diffusion period, based on a Kashmir or Eastern Indian manuscript. This was followed by a second translation 150 years later by Rinchen Zangpo and Śākya Lodro, and then a third translation by the Nepalese scholar Sumatikīrti and translator Ngok Loden Sherab, both of which utilized Sanskrit manuscripts from Madhyadeśa (central India). The prominent historian Tāranātha documented three major Sanskrit recensions: the Kashmiri version with over 1,000 verses including Śāntideva&#039;s own praise verses, the Eastern Indian version with 700 verses that lacked certain devotional elements, and the Madhyadeśa version with 1,000 verses that likely served as the basis for the canonical Tibetan translation.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Ongoing Scholarly Revisions and Textual Refinement&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
Even after the establishment of these major translations, Tibetan scholars continued to refine and correct the text through careful comparison with available Sanskrit sources and Indian commentaries. The scholar Sazang Mati Panchen (1294-1376) made significant corrections to the canonical version by consulting multiple Indian texts and commentaries, while Ngakgi Wangpo produced an entirely new bilingual edition after comparing three authentic Sanskrit manuscripts. The great scholar Butön noted discrepancies between existing Tibetan translations and the Sanskrit manuscripts in his possession, leading him to make selective corrections where the meaning was significantly affected. &amp;lt;br&amp;gt;&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;The Multiple and Diverse Translations of the Source Text into Chinese&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Chinese tradition presents perhaps the most complex situation. The text was translated multiple times, but most significantly as the Putixing jing (菩提行經) by Tianxizai in the 10th-11th centuries. The Chinese versions often show substantial divergences from both Sanskrit recensions, including different verse arrangements and some unique passages. Some scholars have suggested these differences may preserve very early readings, while others argue they represent adaptations for Chinese audiences or confusion in the translation process.&amp;lt;br&amp;gt;&lt;br /&gt;
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== A Classic of World Literature ==&lt;br /&gt;
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	Like all classics, the Bodhicharyavatara is many things to many readers. It has been described as a philosophical poem, a meditation manual, an inner dialogue, a code of ethical conduct, and a devotional hymn. It is all these, and more. Above all, it is, in Pema Chödrön’s words, “the essential guidebook for fledgling bodhisattvas,” providing a multitude of ways in which one can spur oneself to arouse, act upon, and perfect the central mind-state of the Mahayana practitioner: bodhichitta, which in its conventional sense is the commitment to gain enlightenment for the sake of all beings, and in its ultimate sense is the transcendent insight into emptiness that is necessary if enlightenment is to be won. To the degree that the bodhisattva is the central ideal of Mahayana, the Bodhicharyavatara’s imaginative and inspiring presentation of the bodhisattva path has insured its wide and appreciative readership.&lt;br /&gt;
			&amp;lt;small&amp;gt;([https://www.lionsroar.com/no-time-to-lose-2/ Source: Roger Jackson, Review of No Time to Lose, by Pema Chodron], [https://www.shambhala.com/no-time-to-lose-1966.html Shambhala, 2007].)&amp;lt;/small&amp;gt;&amp;lt;br&amp;gt; &lt;br /&gt;
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				|caption=[[Śāntideva]] &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;ཞི་བ་ལྷ་&amp;lt;/small&amp;gt;&lt;br /&gt;
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			&amp;lt;big&amp;gt;&#039;&#039;&#039;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses|The Way of the Bodhisattva]]&#039;&#039;&#039;&#039;&#039;&amp;lt;/big&amp;gt; is a ten-chapter guide to cultivating the mind of enlightenment and to generating the qualities of compassion, introspection, generosity, patience, and so on. A text of late Indian Buddhism written in Sanskrit by the monk Śāntideva in the early 8th century, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; or &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039;, commonly referred to as &#039;&#039;The Way of the Bodhisattva&#039;&#039; in English, or more literally, &amp;quot;Introduction to the Bodhisattva Practice,&amp;quot; is regarded as one of the great masterpieces of written Buddhist teaching. As such, it has become a part of world literature and is read in many languages by people of all traditions. Presented as a personal reflection on the bodhisattva path, Śāntideva focuses on the concept of &#039;&#039;bodhicitta&#039;&#039;, the bodhisattva&#039;s aspiration for enlightenment, and the main practices of a bodhisattva. Treasured by Buddhists of all traditions, &#039;&#039;The Way of the Bodhisattva&#039;&#039; has been commented on by many of the greatest Buddhist teachers through the ages and translated into modern languages hundreds of times, some of which you can read here. The later text in 10 chapters and [[Texts/Bodhicaryāvatāra/Verses|~913 verses]] is the main text we present here, but also available is the earlier [[Books/Bodhisattvacaryāvatāra:_Entering_the_Way_of_the_Bodhisattvas_(2022,_Khenpo_Gawang_and_Wiener)/Bilingual|Dunhuang text in 9 chapters]] and ~700 verses.&lt;br /&gt;
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			{{QuoteCite&lt;br /&gt;
				|quote-text=As long as space endures,&lt;br /&gt;
As long as there are beings to be found,&lt;br /&gt;
May I continue likewise to remain&lt;br /&gt;
To drive away the sorrows of the world. &lt;br /&gt;
&amp;lt;div class=&amp;quot;text-80&amp;quot;&amp;gt;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses/10.55|Verse 10.55]]&#039;&#039;&amp;lt;/div&amp;gt;&lt;br /&gt;
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== Chapter Summaries ==&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Generating Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=The Excellence and Benefits of Bodhicitta&lt;br /&gt;
		|text=In chapter 1 of the Bodhicaryāvatāra, Śāntideva describes the excellence and benefits of bodhicitta, the mind that wishes to attain enlightenment for the benefit of all sentient beings, in order to inspire us to take up the path of the bodhisattva.&lt;br /&gt;
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		|page=Chapter One - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
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		|header=Confession of Negativity&lt;br /&gt;
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		|header=Taking Hold of Bodhicitta&lt;br /&gt;
		|label=Chapter Three&lt;br /&gt;
		|page=Chapter Three - Taking Hold of Bodhicitta&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Protecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Conscientiousness&lt;br /&gt;
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		|header=Vigilant Introspection&lt;br /&gt;
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		|page=Chapter Five - Vigilant Introspection&lt;br /&gt;
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		|header=Patience&lt;br /&gt;
		|label=Chapter Six&lt;br /&gt;
		|page=Chapter Six - Patience&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Perfecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Diligence&lt;br /&gt;
		|label=Chapter Seven&lt;br /&gt;
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		|header=Meditative Concentration&lt;br /&gt;
		|label=Chapter Eight&lt;br /&gt;
		|page=Chapter Eight - Meditative Concentration_Overview&lt;br /&gt;
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		|header=Wisdom&lt;br /&gt;
		|label=Chapter Nine&lt;br /&gt;
		|page=Chapter Nine - Wisdom&lt;br /&gt;
	}}&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Dedication of Merit&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Dedication&lt;br /&gt;
		|label=Chapter Ten&lt;br /&gt;
		|page=Chapter Ten - Dedication_Overview&lt;br /&gt;
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== [[Study/The_Ninth_Chapter|Chapter 9: Wisdom]] ==&lt;br /&gt;
{{PullBcaVerses|9.1}}&lt;br /&gt;
The “[[Study/The_Ninth_Chapter|Wisdom Chapter]]” is Shāntideva’s exposition of the perfection of wisdom in terms of Madhyamaka, the view of the Middle Way, considered to express the essence of the wisdom teachings of the Prajñāpāramitā sūtras, which are themselves the very heart of Mahāyāna Buddhism. This chapter is long and complex and was clearly important to the author and the many hundreds of commentators that came after, as it is the source of vigorous debate over the past centuries and the subject of a great deal of publications and continued teaching and debate up to today. This website presents a great deal of detail about this content for those students wishing to delve into it. The reason for this is that &#039;&#039;Wisdom,&#039;&#039; is not merely foundational to Buddhist practice, but also the final necessary antidote, which leads to Buddhahood. &lt;br /&gt;
:&amp;quot;The major obstacles to the attainment of full spiritual awakening are the cognitive obscurations. Ultimate wisdom is their direct antidote.&amp;quot; (Source:[[Transcendent Wisdom]], page 16)&lt;br /&gt;
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	|title=[[Study/The_Ninth_Chapter|The landing page for all the material related to the Ninth Chapter on Wisdom can be found here.]]&lt;br /&gt;
	|text=[[Study/The_Ninth_Chapter|To the debates! The ninth chapter on wisdom sparked centuries of debate within Tibetan Buddhism. Learn more here.]]&lt;br /&gt;
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== Practice the Text ==&lt;br /&gt;
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	|header=Bodhicitta in Practice&lt;br /&gt;
	|text=Read through a detailed introduction to the practices associated with Bodhicitta here.&lt;br /&gt;
	|label=Guide&lt;br /&gt;
	|page=Practice/Bodhicitta in Practice&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Delve deeper here with more resources for your practice.&#039;&#039;&#039;&lt;br /&gt;
:&#039;&#039;&#039;Click on the above link to view the practice section of this website, focused on &amp;quot;Bodhicitta&amp;quot; more generally. In terms of focusing in on the practices associated with the Bodhicaryāvatāra text itself, please see the following:&#039;&#039;&#039; &lt;br /&gt;
*&#039;&#039;&#039;PLEASE CHECK: DO WE HAVE A MORE SPECIFIC PRACTICE PAGE FOR BCA FOR PRACTITIONER AUDIENCES?&#039;&#039;&#039; &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Tradition|Patrul Rinpoche&#039;s Tradition]]: Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra. &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Practice_Instructions|Patrul Rinpoche&#039;s Practice Instructions]]: The Brightly Shining Sun: A Step-by-Step Guide to Meditating on the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey&lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Lineage_Prayer|Prayer to the Lineage of the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey]]&lt;br /&gt;
&lt;br /&gt;
== People ==&lt;br /&gt;
* [[People/Śāntideva|Śāntideva]] (late 7th to mid-8th century CE) - The author of the &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; and the &#039;&#039;Śikṣāsamuccaya&#039;&#039;. &lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; [[Explore/Śāntideva&#039;s_Works|Śāntideva&#039;s Works]]&lt;br /&gt;
* [[People/Prajñākaramati|Prajñākaramati]] (950 - 1030) - The 11th-century Indian scholar who wrote the most influential commentary on the text, the &#039;&#039;[[Texts/Bodhisattvacaryāvatāraprajñāparicchedapariṇamana-pañjikā|Bodhisattvacaryavatara-panjika]]&#039;&#039;. His detailed explanations shaped how the work has been understood and taught for nearly a thousand years, making his commentary essential for serious study of the text.&lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; Kate Crosby and Andrew Skilton&#039;s translation (1995) of &amp;quot;The Bodhicaryāvatāra&amp;quot; includes scholarly apparatus that references Prajñākaramati&#039;s commentary extensively.&lt;br /&gt;
** [[Louis de la Vallée Poussin (1901-1914) work]] remains an important foundational piece of scholarship on Prajñākaramati&#039;s commentary. &lt;br /&gt;
**Also see [[Dissertations/A_Study_of_the_Wisdom_Chapter_(Prajñāpāramitā_Pariccheda)_of_the_Bodhicaryāvatārapañjikā_of_Prajñākaramati|Oldmeadow, Peter R. &amp;quot;A Study of the Wisdom Chapter (Prajñāpāramitā Pariccheda) of the Bodhicaryāvatārapañjikā of Prajñākaramati.&amp;quot;]] PhD diss., Australian National University, 1994. https://openresearch-repository.anu.edu.au/handle/1885/110199.&lt;br /&gt;
* [[People/Atiśa|Atiśa Dīpaṃkara]] (982-1054) - The Bengali master who helped transmit the text to Tibet and incorporated its teachings into his influential &#039;&#039;[[Lamp for the Path to Enlightenment]]&#039;&#039;. He was instrumental in establishing the bodhisattva ideal in Tibetan Buddhism.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Atiśa Dīpaṃkara Śrījñāna&#039;s Teaching on the Bodhisattvacaryāvatāra]]. &lt;br /&gt;
* [[Tsongkhapa]] (1357 - 1419) - The 14th-century founder of the Gelug school who extensively quoted and taught from the &#039;&#039;Bodhisattvacaryavatara&#039;&#039; in his major works, particularly the Lamrim Chenmo. His interpretations became foundational for one of Tibet&#039;s largest Buddhist schools.&lt;br /&gt;
**&#039;&#039;&#039;[https://www.youtube.com/watch?v=m6o9FlX2vyc Watch the Dalai Lama teaching]&#039;&#039;&#039; &#039;&#039;The Great Treatise on the Stages of the Path to Enlightenment&#039;&#039; (Lamrim Chenmo), in which he mentions Tsongkhapa and Śāntideva&#039;s Way of the Bodhisattva. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Books/Steps_on_the_Path_to_Enlightenment,_Vol._3|Geshe Lhundub Sopa&#039;s &amp;quot;Steps on the Path to Enlightenment&amp;quot; Volume 3]] covers &amp;quot;The Way of the Bodhisattva&amp;quot; where &amp;quot;readers are acquainted with the bodhisattva&#039;s path and the altruistic desire to make service to others the driving force of spiritual development&amp;quot;. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Tsong kha pa on Śāntideva&#039;s Way of the Bodhisattva]] (COMING SOON) &lt;br /&gt;
* [[People/Khu_nu_bla_ma_bstan_&#039;dzin_rgyal_mtshan|Khunu Lama]] and His Holiness the [[14th Dalai Lama]] (1935- ) - Khunu Lama Tenzin Gyaltsen ཁུ་ནུ་བླ་མ་བསྟན་འཛིན་རྒྱལ་མཚན་ (1894/1895 - 1977) passed his understanding of &#039;&#039;The Way of the Bodhisattva&#039;&#039; and the essence of its practice to His Holiness the Dalai Lama, who has gone on to give many teachings and commentaries on the text around the world, doing more than any other person in modern times to make it accessible to modern audiences. His teachings have been published in multiple languages and have introduced millions to Śāntideva&#039;s work.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Living Bodhicitta: Khunu Lama&#039;s Transmission of the Bodhicaryāvatāra]]. &lt;br /&gt;
**&#039;&#039;&#039;STUDY:&#039;&#039;&#039; [[A Precious Lamp in Praise of Bodhicitta]], a text by Khunu Lama, 1981.&lt;br /&gt;
* [[People/Patrul_Rinpoche|Patrul Rinpoche]] (1808 - 1887) - The 19th-century Tibetan master whose commentary &amp;quot;Words of My Perfect Teacher&amp;quot; includes extensive teachings on the Bodhisattvacaryavatara and helped preserve its transmission in the Nyingma tradition during a crucial period. You can read more about his life here: [[Practice/A_Short_Account_of_Patrul_Rinpoche&#039;s_Life|A Short Account of Patrul Rinpoche&#039;s Life]] by Padmakara Translation Group. Or read how Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra here: [[Practice/Patrul_Rinpoche&#039;s_Tradition|Bodhicaryāvatāra: Teaching Methods &amp;amp; Overview, by Alak Zenkar Rinpoche. Translated by Adam Pearcey]].&lt;br /&gt;
&lt;br /&gt;
== Further Research ==&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
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		|image=Library-unsplash.jpg&lt;br /&gt;
		|header=Bibliography&lt;br /&gt;
		|text=Selected bibliography of academic and related references on Śāntideva&#039;s life and texts.&lt;br /&gt;
		|label=2735 Resources&lt;br /&gt;
		|page=Bibliography&lt;br /&gt;
		|min-height=132px&lt;br /&gt;
	}}&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
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=== Other Resources ===&lt;br /&gt;
* &#039;&#039;&#039;[https://app.shantideva.com/ The Shantideva App]&#039;&#039;&#039; by Christian Steinert with Berzin Archives content. This app displays one verse a day from Shantideva&#039;s text and allows you to read through the entire text in MANY languages. You can choose to see the text in Chinese, English, Tibetan, Sanskrit, Dutch, German, Arabic, etc. And up to three at the same time, per verse. Amazing!  &lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94498</id>
		<title>Bodhicaryāvatāra</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94498"/>
		<updated>2025-09-03T17:58:31Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;{{EditorialContent&lt;br /&gt;
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		|dashboardText=On this page you will find everything about Śāntideva&#039;s famous text, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). The information below explores the text&#039;s various titles and versions, its complex authorship and historical context, its profound influence on Indian and Tibetan Buddhist traditions, its central role in systematizing the cultivation of bodhicitta, and essential resources for further study and practice.&lt;br /&gt;
&lt;br /&gt;
		From here you can read the text in [[Texts/Bodhicaryāvatāra/Chapter_1|English]], [[Texts/Bodhicaryāvatāra/Verses|Tibetan]], [[Books/Bodhicaryâvatâra:_La_marche_vers_l&#039;éveil_(2007)/Bilingual|French]], Spanish, or Sanskrit. You can compare commentaries from different traditions on each verse or you can listen to the verses chanted or watch videos of Buddhist teachers or scholars talking about the text and its meaning. &lt;br /&gt;
&lt;br /&gt;
This comprehensive resource serves scholars, practitioners, and curious readers alike, offering both academic depth and practical guidance for engaging with one of Buddhism&#039;s most cherished texts. The page brings together centuries of commentary, translation, and scholarly research to provide a comprehensive digital resource for studying and practicing the Bodhicaryāvatāra.&lt;br /&gt;
&lt;br /&gt;
		&amp;lt;!--You can also &#039;&#039;&#039;[[Books/The_Nectar_of_Manjushri%27s_Speech/Sabche|read the traditional Tibetan outline (sabche) from Kunzang Palden here]]&#039;&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
		&#039;&#039;&#039;&amp;lt;big&amp;gt;You can navigate to each chapter page here or scroll down for other ways of interacting with the text:&amp;lt;/big&amp;gt;&#039;&#039;&#039;&lt;br /&gt;
		{{{!}}&lt;br /&gt;
		{{!}}  [[Texts/Bodhicaryāvatāra/Chapter_1|Chapter 1: The Excellence of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_6|Chapter 6: Patience]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_2|Chapter 2: Confession]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_7|Chapter 7: Diligence]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_3|Chapter 3: Taking Hold of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_8|Chapter 8: Meditative Concentration]]  &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_4|Chapter 4: Carefulness]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_9|Chapter 9: Wisdom]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_5|Chapter 5: Vigilant Introspection]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_10|Chapter 10: Dedication]]  &lt;br /&gt;
		{{!}}}--&amp;gt;&lt;br /&gt;
&lt;br /&gt;
		|introduction=Śāntideva&#039;s &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039; for short) is a masterwork of world literature and an example of wisdom and compassion in action, lighting the way to Buddhahood for the sake of all beings. Written down in ancient India in the Sanskrit language, it became popular in Tibetan translation and made its way into modern languages in the 19th and 20th centuries. It remains one of the favorite books of many leading Buddhist students, teachers, and writers today.&lt;br /&gt;
		|FeaturedYoutubeID=&lt;br /&gt;
		|FeaturedVidCaption= &amp;lt;em&amp;gt; &amp;lt;/em&amp;gt;&lt;br /&gt;
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			|header=&amp;lt;div class=&amp;quot;clipped-2-lines text-110 line16&amp;quot;&amp;gt;བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ།&amp;lt;/div&amp;gt;&lt;br /&gt;
					&amp;lt;div class=&amp;quot;clipped-1-line&amp;quot;&amp;gt;Full Text in Tibetan, Sanskrit, English, and French&amp;lt;/div&amp;gt;&lt;br /&gt;
			|text=The Way of the Bodhisattva&lt;br /&gt;
			|label=Full text&lt;br /&gt;
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			|image=Kuan Yin.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Verses&lt;br /&gt;
			|text=All verses in bilingual presentation.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Verses&lt;br /&gt;
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			|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Chapter One&lt;br /&gt;
			|text=Chapter one in bilingual presentation.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Chapter_1&lt;br /&gt;
			|min-height=132px&lt;br /&gt;
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			|header=MultiVerse 1.1&lt;br /&gt;
			|text=Access the individual verse pages with translations and commentaries.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Verses/1.1&lt;br /&gt;
			|min-height=132px&lt;br /&gt;
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				|verse=1.5&lt;br /&gt;
				|sources=001-Tsadra-BCA-Root-Padmakara;005-Tsadra-BCA-Root-Dunhuang&lt;br /&gt;
			}}&amp;lt;/span&amp;gt;&lt;br /&gt;
		}} --&amp;gt;&lt;br /&gt;
	}}&lt;br /&gt;
|main-text=&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Text&amp;quot;&amp;gt;Part 1: About the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{Panel&lt;br /&gt;
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	|bg-size=cover&lt;br /&gt;
	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|header=Śāntideva&#039;s Works in India and Beyond&lt;br /&gt;
	|text=This section examines the textual history of Śāntideva&#039;s works through their recensions and translations, exploring their significance for Buddhist communities across Asia.&lt;br /&gt;
	|text-cols=col-md-5 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
	|offset=col-md-7 order-3 p-3 p-md-4 py-lg-5 pr-lg-5 pl-lg-4&lt;br /&gt;
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			|wrapper-classes=col-12 mb-4&lt;br /&gt;
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			|text=Examines the transmission and manuscript history of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Textual History of the Bodhicaryāvatāra&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=Traces the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&#039;s journey from Mongolian translations to Western academia.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Later editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
			|header=Later Editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
		}}&amp;lt;!--{{Tile&lt;br /&gt;
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			|min-height=100px&lt;br /&gt;
			|text=This article provides a comprehensive overview of the &#039;&#039;Śikṣāsamuccaya&#039;&#039; &#039;s origins, spread, and influence. It traces the text&#039;s composition in 8th century India, its early translations into Tibetan and Chinese, and subsequent transmission through various Buddhist lineages. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039;&lt;br /&gt;
		}}--&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
	|bottom-content=&amp;lt;div class=&amp;quot;d-none d-md-block col-12 order-4&amp;quot;&amp;gt;&amp;lt;div class=&amp;quot;py-1&amp;quot;&amp;gt;&amp;lt;/div&amp;gt;&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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&amp;lt;div class=&amp;quot;mx-0 my-5 rounded-xl offwhite-bg shadow overflow-hidden&amp;quot;&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;p-3 p-md-4 p-lg-5&amp;quot;&amp;gt;&lt;br /&gt;
		&amp;lt;h2 class=&amp;quot;pt-0 mt-0&amp;quot;&amp;gt;Overview of Śāntideva&#039;s Bodhicaryāvatāra&amp;lt;/h2&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;text-article mb-5&amp;quot;&amp;gt;		 &lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
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				&amp;lt;h4&amp;gt;&amp;lt;small&amp;gt;&#039;&#039;In-Depth Chapter Overviews&#039;&#039;&amp;lt;/small&amp;gt;&amp;lt;/h4&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;text-article mb-4&amp;quot;&amp;gt;This comprehensive resource provides a detailed, chapter-by-chapter analysis of Śāntideva&#039;s &#039;&#039;The Way of the Bodhisattva&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039;), one of the most influential texts in Mahāyāna Buddhist literature. Each chapter features scholarly essays that examine Śāntideva&#039;s teachings through the lens of key Buddhist concepts, supported by extensive academic resources, relevant links, and multimedia content. The material is organized according to the traditional Tibetan framework of generating, protecting, and perfecting bodhicitta, offering students a structured approach to understanding this foundational work on the bodhisattva path.&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
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						|header=Generating Bodhicitta&lt;br /&gt;
						|text=The opening chapters of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; focus on cultivating bodhicitta. Śāntideva presents this compassionate intention as the essential foundation of the bodhisattva path.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
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									|link=Articles/The_Excellence_and_Benefits_of_Bodhichitta_Overview&lt;br /&gt;
									|text=Chapter 1 - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shakyamuni Buddha with the 35 Buddhas of Confession HAR.jpg&lt;br /&gt;
									|link=Articles/Confession_of_Negativity_Overview&lt;br /&gt;
									|text=Chapter 2 - Confession of Negativity&lt;br /&gt;
								}}&lt;br /&gt;
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									|link=Articles/Taking_Hold_of_Bodhicitta_Overview&lt;br /&gt;
									|text=Chapter 3 - Taking Hold of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
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						|header=Protecting Bodhicitta&lt;br /&gt;
						|text=In chapters 4-6, Śāntideva emphasizes that once this awakened heart of bodhicitta is cultivated, it must be protected with the same care one would guard a priceless jewel.&lt;br /&gt;
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									|link=Articles/Conscientiousness_Overview&lt;br /&gt;
									|text=Chapter 4 - Conscientiousness&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shantideva-bust cropped.jpg&lt;br /&gt;
									|link=Articles/Vigilant_Introspection_Overview&lt;br /&gt;
									|text=Chapter 5 - Vigilant Introspection&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
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									|link=Articles/Patience_Overview&lt;br /&gt;
									|text=Chapter 6 - Patience&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
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						|header=Perfecting Bodhicitta&lt;br /&gt;
						|text=These chapters reveal how diligence, meditative concentration, and wisdom work together to transform compassionate intention into the fully realized bodhicitta of a bodhisattva.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
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									|link=Articles/Diligence_Overview&lt;br /&gt;
									|text=Chapter 7 - Diligence&lt;br /&gt;
								}}&lt;br /&gt;
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									|link=Articles/Meditative_Concentration_Overview&lt;br /&gt;
									|text=Chapter 8 - Meditative Concentration&lt;br /&gt;
								}}&lt;br /&gt;
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									|link=Articles/Wisdom_Overview&lt;br /&gt;
									|text=Chapter 9 - Wisdom&lt;br /&gt;
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						|min-height=156px&lt;br /&gt;
						|header=Dedication&lt;br /&gt;
                        |text=The &#039;&#039;Bodhicaryāvatāra&#039;&#039; ends with a concluding prayer, in which Śāntideva makes a dedication for the benefit of others, for the benefit of oneself, and for the flourishing of the teachings.&lt;br /&gt;
						|label=Chapter Ten&lt;br /&gt;
						|page=Articles/Dedication_Overview&lt;br /&gt;
					}}&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
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	|bg-image=File:Miro-bca-mindmap-screenshot-cropped.webp&lt;br /&gt;
	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|styles=background-position: 35% 50%;&lt;br /&gt;
	|header=Explore the Bodhicaryāvatāra&lt;br /&gt;
	|offset=col-md-4 p-0 order-md-last&lt;br /&gt;
	|text=A new, interactive way to navigate the text via its outline and related themes and chapters. Click on the Miro Mindmaps here. Use two fingers to move the cursor and to zoom in and out.&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row my-5 py-4 tsdwiki-border-tb-redfade&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-3 mb-md-0&lt;br /&gt;
			|image=Miro-bca-mindmap-screenshot.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Outline &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&#039;&#039;Miro Mindmap&#039;&#039;&amp;lt;/small&amp;gt;&lt;br /&gt;
			|text=Navigate Śāntideva&#039;s teachings on core ideas, themes, and practices.&lt;br /&gt;
			|label=&amp;lt;span class=&amp;quot;float-right&amp;quot;&amp;gt;[[File:Miro.webp|x20px|class=align-bottom|]] Miro Mindmap&amp;lt;/span&amp;gt;&lt;br /&gt;
			|ext-link=https://miro.com/app/live-embed/uXjVIoyjUkM=/?embedMode=view_only_without_ui&amp;amp;moveToViewport=-12430,13806,3070,1702&amp;amp;embedId=415674802085&amp;amp;embedAutoplay=true&lt;br /&gt;
			|link-params=data-fancybox data-type=&amp;quot;iframe&amp;quot; data-width=&amp;quot;1200&amp;quot; data-height=&amp;quot;800&amp;quot;&lt;br /&gt;
		}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Author&amp;quot;&amp;gt;Part 2: About the Author&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
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	|bg-image=File:Bu su ku.jpg&lt;br /&gt;
	|imageposition=50% 40%&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=Śāntideva&#039;s Life and Works&lt;br /&gt;
	|text=Explore Śāntideva&#039;s life stories and his historical context. What do we know about the life of Śāntideva? What kind of world did he live in? How did his works become so influential? And why do his works continue to inspire generations of practitioners and scholars? This section provides a brief overview of Śāntideva&#039;s cultural milieu and the influence his writings have had in India and beyond.&lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row my-4 pt-3 tsdwiki-border-tb-redfade justify-content-center&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
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		|label=Explore&lt;br /&gt;
		|page=Explore/Śāntideva&#039;s Life and Cultural World&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
		|label=Explore&lt;br /&gt;
		|page=Explore/Śāntideva&#039;s Works&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
		|label=Explore&lt;br /&gt;
		|page=Explore/Influence of Śāntideva&#039;s works in India and Beyond&lt;br /&gt;
	}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Text_Significance_and_Reception&amp;quot;&amp;gt;Part 3: Text Significance and Reception&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=File:Wayne_ooone-wang-QFOJyx8zMn8-unsplash.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|image-side=right&lt;br /&gt;
	|imageposition=50% 75%&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=Keeping the Flame of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; Alive: From 9th-Century India to 19th-Century Tibet&lt;br /&gt;
	|text=Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; gave rise to a vibrant commentarial tradition in India and Tibet. In this section, we will learn more about 10 centuries of teachings focusing on teachings drawn from this text. This section is still being developed. We will keep you posted as we add new materials, articles, and resources. &lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row mt-3 mb-5&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
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			|text=This short overview gives an account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s history from its origins in India to its transmission in Nepal. It discusses the text&#039;s authorship, traditionally attributed to Śāntideva in 7th century India, and explores various commentaries and abbreviated versions produced by Indian scholars. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in India and Nepal&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=This essay offers a comprehensive overview of the Indian commentaries on the Bodhicaryāvatāra (BCA). It details thirteen commentaries composed by Indian authors, highlighting how the BCA was used both as a Mahāyāna practice manual and a debate manual. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Indian Commentarial Tradition (9th-12th c.)&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This essay explores the transmission and influence of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; in China and Mongolia. He examines the Chinese translation of the text during the Sòng dynasty, and highlights the related political context and translation processes. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in China and Central Asia&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This article provides a detailed account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s impact on Tibetan Buddhism.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Transmission of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; in Tibet: An Overview&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=This article provides a concise overview of the commentarial tradition surrounding Śāntideva&#039;s Bodhicaryāvatāra in Tibet. It traces the text&#039;s introduction to Tibet in the 8th century, highlighting its rapid translation and subsequent revisions. The study also outlines the development of Tibetan commentaries on the text.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Tibetan Commentarial Tradition: An Overview&lt;br /&gt;
		}}&amp;lt;!--{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Tibetan commentarial tradition (11th-19th c.) &lt;br /&gt;
		}}--&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Tibetan Lineages of Teachers of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Study the Text&amp;quot;&amp;gt;Part 4: Study the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=Mi-pham-rgya-mtsho-rin-po-che-Padmakara.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|thumb-size=1000&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=The Tibetan late 19th-Century Debates on the &amp;lt;em&amp;gt;Bodhicaryāvatāra&amp;lt;/em&amp;gt;&#039;s Wisdom Chapter&lt;br /&gt;
	|text=Learn more about the debates regarding the meaning of the 9th chapter of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;!&amp;lt;br/&amp;gt; This chapter presents the Perfection of Wisdom (prajñāpāramitā) through rigorous philosophical analysis of emptiness (śūnyatā), establishing the ultimate nature of reality within the bodhisattva path. The interpretation of this profound text became the object of 19th-century Tibetan philosophical debates. The controversy began when Mipham Rinpoche of the Nyingma tradition authored his Norbu Ketaka commentary, proposing a synthetic interpretation that harmonized Prasaṅgika and Yogācāra Madhyamaka approaches. This drew strong criticism from Geluk scholars like Drakar Tulku, who defended Tsongkhapa&#039;s stricter Prasaṅgika position, while Pari Rabsel offered nuanced critiques of both interpretations. These exchanges centered on fundamental hermeneutical questions regarding the proper understanding of conventional and ultimate truth, the role of consciousness in perceiving emptiness, and correct Madhyamaka reasoning methods. The debates reflect broader tensions between Tibetan Buddhist schools regarding philosophical methodology and interpretative approaches, while illuminating crucial issues in Buddhist soteriology about how philosophical understanding relates to direct meditative realization. &lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-5&amp;quot;&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-lg-8 mb-4 col-lg-4&lt;br /&gt;
			|header=The Ninth Chapter&lt;br /&gt;
			|image=Paltrul (R. Beer) large.jpg&lt;br /&gt;
			|text=Go to the landing page / hub page for the 9th chapter content and the debates about it.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Ninth Chapter&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
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	|bg-image=7700 (Avalokiteshvara-standing)-cropped.jpg&lt;br /&gt;
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	|bg-position=53% 17%&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
	|header=The Way of the Bodhisattva Illuminated: Narrative Commentaries and Recitation Guide&lt;br /&gt;
	|text=This collection presents Buddhist narratives illustrating key verses of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). These instructive tales feature kings, merchants, animals, and divine beings to illuminate the bodhisattva path and to explain the transformative power of bodhicitta, the superiority of spiritual wealth over material possessions, and how bodhisattvas transform adversity into opportunity for spiritual development.&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-4&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4 mw-customtoggle-tales w-100&lt;br /&gt;
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		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Tales of Engaging the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-tales&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4 mw-customtoggle-narrative w-100&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Narrative Commentary on the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-narrative&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Ten|text=Chapter Ten}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
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		|min-height=156px&lt;br /&gt;
		|image=Shantideva (floating).jpg&lt;br /&gt;
		|header=Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
		|text=A Method for Reciting the Text &#039;&#039;Engaging in Bodhisattva Conducts: A Stream of Blessings&#039;&#039;, by Dam tshig rdo rje (Mkhan po chos rje)&lt;br /&gt;
		|label=Guide&lt;br /&gt;
		|page=Practice/Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
	}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Practice the Text&amp;quot;&amp;gt;Part 5: Practice the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=Mi-pham-rgya-mtsho-rin-po-che-Padmakara.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|thumb-size=1000&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=The &#039;&#039;Sgom Lugs&#039;&#039; Tradition&lt;br /&gt;
	|text=The &#039;&#039;sgom lugs&#039;&#039; (meditation tradition) was a significant contemplative tradition in Tibetan Buddhism that developed a unique approach to studying and practicing the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, Śāntideva&#039;s classic eighth-century text on the bodhisattva path.&lt;br /&gt;
The &#039;&#039;sgom lugs&#039;&#039; approach emphasized the meditative implementation of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; rather than purely scholastic analysis. Its practitioners were known for integrating the text&#039;s teachings—particularly on &#039;&#039;bodhicitta&#039;&#039; (awakened mind), &#039;&#039;śamatha&#039;&#039; (calm abiding), and &#039;&#039;vipaśyanā&#039;&#039; (insight meditation)—directly into their contemplative practice.&lt;br /&gt;
This tradition was especially prominent in the 11th-13th centuries during the later spread of Buddhism in Tibet, with notable practitioners in the Kadam and early Kagyu lineages. The &#039;&#039;sgom lugs&#039;&#039; teachers developed distinctive meditation manuals and techniques for embodying the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s core ethical and philosophical principles, especially those found in the patience, meditation, and wisdom chapters.&lt;br /&gt;
What distinguished the &#039;&#039;sgom lugs&#039;&#039; approach was its experiential focus—treating the &#039;&#039;Bodhicaryāvatāra&#039;&#039; not merely as a philosophical text to be analyzed, but as a practical guidebook for transformation through meditation and daily application.&lt;br /&gt;
This section traces the development of this tradition and the lives and works of the prominent teachers who upheld it.&lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;my-5 text-60&amp;quot;&amp;gt;&lt;br /&gt;
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				|page=Articles/The_Bodhicaryāvatāra_Piṇḍārthas_of_Suvarṇadvīpa_Dharmakīrti:_Foundations_of_a_Meditation_Tradition&lt;br /&gt;
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			}}&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
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				|page=Articles/Living_Bodhicitta:_Khunu_Lama%27s_Transmission_of_the_Bodhicaryāvatāra&lt;br /&gt;
			}}&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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	|bg-image=File:Andrew-haimerl-andrewnef-NaHaBbkleuU-unsplash.jpg&lt;br /&gt;
	|bg-size=cover&lt;br /&gt;
	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|header=Living Traditions of Practice &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&amp;lt;em&amp;gt;Patrul Rinpoche&amp;lt;/em&amp;gt;&amp;lt;/small&amp;gt;&lt;br /&gt;
	|text=Patrul Rinpoche (1808-1887) revolutionized how Śāntideva&#039;s Bodhicaryāvatāra was taught and practiced in Tibet. His accessible teaching style transformed this profound Buddhist text from an elite monastic study into a practical guide that ordinary practitioners could understand and apply on the bodhisattva path. &lt;br /&gt;
&lt;br /&gt;
	|text-cols=col-md-6 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
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	|offset-content=&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;{{MiniTile&lt;br /&gt;
			|text=A Short Account of Patrul Rinpoche&#039;s Life &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/A Short Account of Patrul Rinpoche&#039;s Life&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Way of Teaching the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Tradition &lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=The Lineage Prayer &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Lineage Prayer&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Practice Instructions &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Practice Instructions&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche and the Dissemination of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul and the Dissemination of the Bodhi(sattva)caryāvatāra&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Two Commentaries by Patrul Rinpoche&#039;s Disciples &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Two commentaries by Patrul Rinpoche&#039;s Disciples&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
        }}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
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}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Resources &amp;amp; References&amp;quot;&amp;gt;Part 6: Resources &amp;amp; References for Further Exploration&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=File:Pecha.jpg&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
	|header=The Literature (&#039;&#039;Primary and Secondary sources&#039;&#039;)&lt;br /&gt;
	|text=The resources listed below have been tagged to show relationships between classical works and library items (i.e., recensions, translations, scholarship).&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row m-0 pt-3 pb-5&amp;quot;&amp;gt;&lt;br /&gt;
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			|wrapper-classes=col-md-12 mb-4 mw-customtoggle-bodhicarya&lt;br /&gt;
			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra&lt;br /&gt;
			|text=Delve deeper into Śāntideva&#039;s main work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-bodhicarya&amp;quot;&amp;gt;&lt;br /&gt;
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						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Source Language)&lt;br /&gt;
						|text=Translations (by source language)&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Target Language)&lt;br /&gt;
						|text=Translations (by target language)&lt;br /&gt;
					}}							&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
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			|header=Commentaries on Bodhicaryāvatāra&lt;br /&gt;
			|text=Discover the great commentarial tradition based on Śāntideva&#039;s work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-bodhicarya-comms&amp;quot;&amp;gt;&lt;br /&gt;
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						|link=Study/Bodhicaryāvatāra: Commentaries (original texts)&lt;br /&gt;
						|text=Commentaries (Original Texts)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Commentaries (scholarship)&lt;br /&gt;
						|text=Commentaries (Scholarship)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations of Commentaries&lt;br /&gt;
						|text=Translations of Commentaries&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Contemporary Commentaries&lt;br /&gt;
						|text=Contemporary Commentaries&lt;br /&gt;
					}}&lt;br /&gt;
					&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
		&amp;lt;!--{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-4 mw-customtoggle-siksa&lt;br /&gt;
			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Śikṣāsamuccaya&lt;br /&gt;
			|text=Know more about Śāntideva&#039;s Compendium of Training&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-siksa&amp;quot;&amp;gt;&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Translations&lt;br /&gt;
						|text=Translations&lt;br /&gt;
					}}&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}--&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-4 mw-customtoggle-resources&lt;br /&gt;
			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Additional Resources&lt;br /&gt;
			|text= Look into discussions on the art of translation and explore resources compiled by scholars &lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-resources&amp;quot;&amp;gt;&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bibliographies&lt;br /&gt;
						|text=Bibliographies&lt;br /&gt;
					}}&lt;br /&gt;
&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;!--&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot;&amp;gt;Versions&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;The Historical Evolution of Multiple Text Versions&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Bodhicaryāvatāra exists in several distinct versions that reflect different stages in its historical development and transmission across Buddhist cultures. The earliest extant version appears in ninth to eleventh-century Dunhuang manuscripts, attributed to Akṣayamati (a name associated with Śāntideva), containing only nine chapters and 702.5 verses with a more individualized focus using first-person pronouns. Over time, the text expanded significantly—the canonical Sanskrit versions contain 912-913 verses across ten chapters, with substantial additions including seventy verses in the Wisdom chapter specifically added to refute non-Buddhist philosophical positions. This textual growth reflects the work&#039;s evolution from a more personal spiritual manual to a comprehensive doctrinal treatise that systematically addresses philosophical opponents while maintaining its practical guidance for bodhisattva practice.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Multiple Tibetan Translations from Different Sanskrit Sources&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Tibetan Buddhist tradition preserves multiple translations of the Bodhicaryāvatāra that were produced at different historical periods using varying Sanskrit manuscripts as source texts (Vorlage). The first Tibetan translation was completed by Kawa Paltsek during the early diffusion period, based on a Kashmir or Eastern Indian manuscript. This was followed by a second translation 150 years later by Rinchen Zangpo and Śākya Lodro, and then a third translation by the Nepalese scholar Sumatikīrti and translator Ngok Loden Sherab, both of which utilized Sanskrit manuscripts from Madhyadeśa (central India). The prominent historian Tāranātha documented three major Sanskrit recensions: the Kashmiri version with over 1,000 verses including Śāntideva&#039;s own praise verses, the Eastern Indian version with 700 verses that lacked certain devotional elements, and the Madhyadeśa version with 1,000 verses that likely served as the basis for the canonical Tibetan translation.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Ongoing Scholarly Revisions and Textual Refinement&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
Even after the establishment of these major translations, Tibetan scholars continued to refine and correct the text through careful comparison with available Sanskrit sources and Indian commentaries. The scholar Sazang Mati Panchen (1294-1376) made significant corrections to the canonical version by consulting multiple Indian texts and commentaries, while Ngakgi Wangpo produced an entirely new bilingual edition after comparing three authentic Sanskrit manuscripts. The great scholar Butön noted discrepancies between existing Tibetan translations and the Sanskrit manuscripts in his possession, leading him to make selective corrections where the meaning was significantly affected. &amp;lt;br&amp;gt;&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;The Multiple and Diverse Translations of the Source Text into Chinese&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Chinese tradition presents perhaps the most complex situation. The text was translated multiple times, but most significantly as the Putixing jing (菩提行經) by Tianxizai in the 10th-11th centuries. The Chinese versions often show substantial divergences from both Sanskrit recensions, including different verse arrangements and some unique passages. Some scholars have suggested these differences may preserve very early readings, while others argue they represent adaptations for Chinese audiences or confusion in the translation process.&amp;lt;br&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== A Classic of World Literature ==&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;text-article&amp;quot;&amp;gt;&lt;br /&gt;
	Like all classics, the Bodhicharyavatara is many things to many readers. It has been described as a philosophical poem, a meditation manual, an inner dialogue, a code of ethical conduct, and a devotional hymn. It is all these, and more. Above all, it is, in Pema Chödrön’s words, “the essential guidebook for fledgling bodhisattvas,” providing a multitude of ways in which one can spur oneself to arouse, act upon, and perfect the central mind-state of the Mahayana practitioner: bodhichitta, which in its conventional sense is the commitment to gain enlightenment for the sake of all beings, and in its ultimate sense is the transcendent insight into emptiness that is necessary if enlightenment is to be won. To the degree that the bodhisattva is the central ideal of Mahayana, the Bodhicharyavatara’s imaginative and inspiring presentation of the bodhisattva path has insured its wide and appreciative readership.&lt;br /&gt;
			&amp;lt;small&amp;gt;([https://www.lionsroar.com/no-time-to-lose-2/ Source: Roger Jackson, Review of No Time to Lose, by Pema Chodron], [https://www.shambhala.com/no-time-to-lose-1966.html Shambhala, 2007].)&amp;lt;/small&amp;gt;&amp;lt;br&amp;gt; &lt;br /&gt;
&lt;br /&gt;
			{{InlineImage&lt;br /&gt;
				|float=right&lt;br /&gt;
				|img=Shantideva Tsemrinpoche.jpg&lt;br /&gt;
				|width=300px&lt;br /&gt;
				|caption=[[Śāntideva]] &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;ཞི་བ་ལྷ་&amp;lt;/small&amp;gt;&lt;br /&gt;
			}}&lt;br /&gt;
			&amp;lt;big&amp;gt;&#039;&#039;&#039;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses|The Way of the Bodhisattva]]&#039;&#039;&#039;&#039;&#039;&amp;lt;/big&amp;gt; is a ten-chapter guide to cultivating the mind of enlightenment and to generating the qualities of compassion, introspection, generosity, patience, and so on. A text of late Indian Buddhism written in Sanskrit by the monk Śāntideva in the early 8th century, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; or &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039;, commonly referred to as &#039;&#039;The Way of the Bodhisattva&#039;&#039; in English, or more literally, &amp;quot;Introduction to the Bodhisattva Practice,&amp;quot; is regarded as one of the great masterpieces of written Buddhist teaching. As such, it has become a part of world literature and is read in many languages by people of all traditions. Presented as a personal reflection on the bodhisattva path, Śāntideva focuses on the concept of &#039;&#039;bodhicitta&#039;&#039;, the bodhisattva&#039;s aspiration for enlightenment, and the main practices of a bodhisattva. Treasured by Buddhists of all traditions, &#039;&#039;The Way of the Bodhisattva&#039;&#039; has been commented on by many of the greatest Buddhist teachers through the ages and translated into modern languages hundreds of times, some of which you can read here. The later text in 10 chapters and [[Texts/Bodhicaryāvatāra/Verses|~913 verses]] is the main text we present here, but also available is the earlier [[Books/Bodhisattvacaryāvatāra:_Entering_the_Way_of_the_Bodhisattvas_(2022,_Khenpo_Gawang_and_Wiener)/Bilingual|Dunhuang text in 9 chapters]] and ~700 verses.&lt;br /&gt;
&lt;br /&gt;
			{{QuoteCite&lt;br /&gt;
				|quote-text=As long as space endures,&lt;br /&gt;
As long as there are beings to be found,&lt;br /&gt;
May I continue likewise to remain&lt;br /&gt;
To drive away the sorrows of the world. &lt;br /&gt;
&amp;lt;div class=&amp;quot;text-80&amp;quot;&amp;gt;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses/10.55|Verse 10.55]]&#039;&#039;&amp;lt;/div&amp;gt;&lt;br /&gt;
			}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
== Chapter Summaries ==&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;row font-serif mx-n2 mx-md-n3&amp;quot;&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Generating Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
	{{Tile&lt;br /&gt;
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		|header=The Excellence and Benefits of Bodhicitta&lt;br /&gt;
		|text=In chapter 1 of the Bodhicaryāvatāra, Śāntideva describes the excellence and benefits of bodhicitta, the mind that wishes to attain enlightenment for the benefit of all sentient beings, in order to inspire us to take up the path of the bodhisattva.&lt;br /&gt;
		|label=Chapter One&lt;br /&gt;
		|page=Chapter One - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Confession of Negativity&lt;br /&gt;
		|label=Chapter Two&lt;br /&gt;
		|page=Chapter Two - Confession of Negativity_Overview&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Taking Hold of Bodhicitta&lt;br /&gt;
		|label=Chapter Three&lt;br /&gt;
		|page=Chapter Three - Taking Hold of Bodhicitta&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Protecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
	{{Tile&lt;br /&gt;
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		|header=Conscientiousness&lt;br /&gt;
		|label=Chapter Four&lt;br /&gt;
		|page=Chapter Four - Conscientiousness&lt;br /&gt;
	}}&lt;br /&gt;
	{{Tile&lt;br /&gt;
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		|header=Vigilant Introspection&lt;br /&gt;
		|label=Chapter Five&lt;br /&gt;
		|page=Chapter Five - Vigilant Introspection&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Patience&lt;br /&gt;
		|label=Chapter Six&lt;br /&gt;
		|page=Chapter Six - Patience&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Perfecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
	{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 col-lg-4 px-2 px-lg-3 mb-3&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|header=Diligence&lt;br /&gt;
		|label=Chapter Seven&lt;br /&gt;
		|page=Chapter_Seven_Diligence_Overview&lt;br /&gt;
	}}&lt;br /&gt;
	{{Tile&lt;br /&gt;
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		|header=Meditative Concentration&lt;br /&gt;
		|label=Chapter Eight&lt;br /&gt;
		|page=Chapter Eight - Meditative Concentration_Overview&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Wisdom&lt;br /&gt;
		|label=Chapter Nine&lt;br /&gt;
		|page=Chapter Nine - Wisdom&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Dedication of Merit&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Dedication&lt;br /&gt;
		|label=Chapter Ten&lt;br /&gt;
		|page=Chapter Ten - Dedication_Overview&lt;br /&gt;
	}}&lt;br /&gt;
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== [[Study/The_Ninth_Chapter|Chapter 9: Wisdom]] ==&lt;br /&gt;
{{PullBcaVerses|9.1}}&lt;br /&gt;
The “[[Study/The_Ninth_Chapter|Wisdom Chapter]]” is Shāntideva’s exposition of the perfection of wisdom in terms of Madhyamaka, the view of the Middle Way, considered to express the essence of the wisdom teachings of the Prajñāpāramitā sūtras, which are themselves the very heart of Mahāyāna Buddhism. This chapter is long and complex and was clearly important to the author and the many hundreds of commentators that came after, as it is the source of vigorous debate over the past centuries and the subject of a great deal of publications and continued teaching and debate up to today. This website presents a great deal of detail about this content for those students wishing to delve into it. The reason for this is that &#039;&#039;Wisdom,&#039;&#039; is not merely foundational to Buddhist practice, but also the final necessary antidote, which leads to Buddhahood. &lt;br /&gt;
:&amp;quot;The major obstacles to the attainment of full spiritual awakening are the cognitive obscurations. Ultimate wisdom is their direct antidote.&amp;quot; (Source:[[Transcendent Wisdom]], page 16)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
{{Callout&lt;br /&gt;
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	|title=[[Study/The_Ninth_Chapter|The landing page for all the material related to the Ninth Chapter on Wisdom can be found here.]]&lt;br /&gt;
	|text=[[Study/The_Ninth_Chapter|To the debates! The ninth chapter on wisdom sparked centuries of debate within Tibetan Buddhism. Learn more here.]]&lt;br /&gt;
}}&lt;br /&gt;
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&lt;br /&gt;
== Practice the Text ==&lt;br /&gt;
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	|header=Bodhicitta in Practice&lt;br /&gt;
	|text=Read through a detailed introduction to the practices associated with Bodhicitta here.&lt;br /&gt;
	|label=Guide&lt;br /&gt;
	|page=Practice/Bodhicitta in Practice&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Delve deeper here with more resources for your practice.&#039;&#039;&#039;&lt;br /&gt;
:&#039;&#039;&#039;Click on the above link to view the practice section of this website, focused on &amp;quot;Bodhicitta&amp;quot; more generally. In terms of focusing in on the practices associated with the Bodhicaryāvatāra text itself, please see the following:&#039;&#039;&#039; &lt;br /&gt;
*&#039;&#039;&#039;PLEASE CHECK: DO WE HAVE A MORE SPECIFIC PRACTICE PAGE FOR BCA FOR PRACTITIONER AUDIENCES?&#039;&#039;&#039; &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Tradition|Patrul Rinpoche&#039;s Tradition]]: Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra. &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Practice_Instructions|Patrul Rinpoche&#039;s Practice Instructions]]: The Brightly Shining Sun: A Step-by-Step Guide to Meditating on the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey&lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Lineage_Prayer|Prayer to the Lineage of the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey]]&lt;br /&gt;
&lt;br /&gt;
== People ==&lt;br /&gt;
* [[People/Śāntideva|Śāntideva]] (late 7th to mid-8th century CE) - The author of the &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; and the &#039;&#039;Śikṣāsamuccaya&#039;&#039;. &lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; [[Explore/Śāntideva&#039;s_Works|Śāntideva&#039;s Works]]&lt;br /&gt;
* [[People/Prajñākaramati|Prajñākaramati]] (950 - 1030) - The 11th-century Indian scholar who wrote the most influential commentary on the text, the &#039;&#039;[[Texts/Bodhisattvacaryāvatāraprajñāparicchedapariṇamana-pañjikā|Bodhisattvacaryavatara-panjika]]&#039;&#039;. His detailed explanations shaped how the work has been understood and taught for nearly a thousand years, making his commentary essential for serious study of the text.&lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; Kate Crosby and Andrew Skilton&#039;s translation (1995) of &amp;quot;The Bodhicaryāvatāra&amp;quot; includes scholarly apparatus that references Prajñākaramati&#039;s commentary extensively.&lt;br /&gt;
** [[Louis de la Vallée Poussin (1901-1914) work]] remains an important foundational piece of scholarship on Prajñākaramati&#039;s commentary. &lt;br /&gt;
**Also see [[Dissertations/A_Study_of_the_Wisdom_Chapter_(Prajñāpāramitā_Pariccheda)_of_the_Bodhicaryāvatārapañjikā_of_Prajñākaramati|Oldmeadow, Peter R. &amp;quot;A Study of the Wisdom Chapter (Prajñāpāramitā Pariccheda) of the Bodhicaryāvatārapañjikā of Prajñākaramati.&amp;quot;]] PhD diss., Australian National University, 1994. https://openresearch-repository.anu.edu.au/handle/1885/110199.&lt;br /&gt;
* [[People/Atiśa|Atiśa Dīpaṃkara]] (982-1054) - The Bengali master who helped transmit the text to Tibet and incorporated its teachings into his influential &#039;&#039;[[Lamp for the Path to Enlightenment]]&#039;&#039;. He was instrumental in establishing the bodhisattva ideal in Tibetan Buddhism.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Atiśa Dīpaṃkara Śrījñāna&#039;s Teaching on the Bodhisattvacaryāvatāra]]. &lt;br /&gt;
* [[Tsongkhapa]] (1357 - 1419) - The 14th-century founder of the Gelug school who extensively quoted and taught from the &#039;&#039;Bodhisattvacaryavatara&#039;&#039; in his major works, particularly the Lamrim Chenmo. His interpretations became foundational for one of Tibet&#039;s largest Buddhist schools.&lt;br /&gt;
**&#039;&#039;&#039;[https://www.youtube.com/watch?v=m6o9FlX2vyc Watch the Dalai Lama teaching]&#039;&#039;&#039; &#039;&#039;The Great Treatise on the Stages of the Path to Enlightenment&#039;&#039; (Lamrim Chenmo), in which he mentions Tsongkhapa and Śāntideva&#039;s Way of the Bodhisattva. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Books/Steps_on_the_Path_to_Enlightenment,_Vol._3|Geshe Lhundub Sopa&#039;s &amp;quot;Steps on the Path to Enlightenment&amp;quot; Volume 3]] covers &amp;quot;The Way of the Bodhisattva&amp;quot; where &amp;quot;readers are acquainted with the bodhisattva&#039;s path and the altruistic desire to make service to others the driving force of spiritual development&amp;quot;. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Tsong kha pa on Śāntideva&#039;s Way of the Bodhisattva]] (COMING SOON) &lt;br /&gt;
* [[People/Khu_nu_bla_ma_bstan_&#039;dzin_rgyal_mtshan|Khunu Lama]] and His Holiness the [[14th Dalai Lama]] (1935- ) - Khunu Lama Tenzin Gyaltsen ཁུ་ནུ་བླ་མ་བསྟན་འཛིན་རྒྱལ་མཚན་ (1894/1895 - 1977) passed his understanding of &#039;&#039;The Way of the Bodhisattva&#039;&#039; and the essence of its practice to His Holiness the Dalai Lama, who has gone on to give many teachings and commentaries on the text around the world, doing more than any other person in modern times to make it accessible to modern audiences. His teachings have been published in multiple languages and have introduced millions to Śāntideva&#039;s work.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Living Bodhicitta: Khunu Lama&#039;s Transmission of the Bodhicaryāvatāra]]. &lt;br /&gt;
**&#039;&#039;&#039;STUDY:&#039;&#039;&#039; [[A Precious Lamp in Praise of Bodhicitta]], a text by Khunu Lama, 1981.&lt;br /&gt;
* [[People/Patrul_Rinpoche|Patrul Rinpoche]] (1808 - 1887) - The 19th-century Tibetan master whose commentary &amp;quot;Words of My Perfect Teacher&amp;quot; includes extensive teachings on the Bodhisattvacaryavatara and helped preserve its transmission in the Nyingma tradition during a crucial period. You can read more about his life here: [[Practice/A_Short_Account_of_Patrul_Rinpoche&#039;s_Life|A Short Account of Patrul Rinpoche&#039;s Life]] by Padmakara Translation Group. Or read how Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra here: [[Practice/Patrul_Rinpoche&#039;s_Tradition|Bodhicaryāvatāra: Teaching Methods &amp;amp; Overview, by Alak Zenkar Rinpoche. Translated by Adam Pearcey]].&lt;br /&gt;
&lt;br /&gt;
== Further Research ==&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
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		|header=Bibliography&lt;br /&gt;
		|text=Selected bibliography of academic and related references on Śāntideva&#039;s life and texts.&lt;br /&gt;
		|label=2735 Resources&lt;br /&gt;
		|page=Bibliography&lt;br /&gt;
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	}}&lt;br /&gt;
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=== Other Resources ===&lt;br /&gt;
* &#039;&#039;&#039;[https://app.shantideva.com/ The Shantideva App]&#039;&#039;&#039; by Christian Steinert with Berzin Archives content. This app displays one verse a day from Shantideva&#039;s text and allows you to read through the entire text in MANY languages. You can choose to see the text in Chinese, English, Tibetan, Sanskrit, Dutch, German, Arabic, etc. And up to three at the same time, per verse. Amazing!  &lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94497</id>
		<title>Bodhicaryāvatāra</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94497"/>
		<updated>2025-09-03T17:57:33Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
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&lt;div&gt;{{EditorialContent&lt;br /&gt;
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		|dashboardText=On this page you will find everything about Śāntideva&#039;s famous text, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). The information below explores the text&#039;s various titles and versions, its complex authorship and historical context, its profound influence on Indian and Tibetan Buddhist traditions, its central role in systematizing the cultivation of bodhicitta, and essential resources for further study and practice.&lt;br /&gt;
&lt;br /&gt;
		From here you can read the text in [[Texts/Bodhicaryāvatāra/Chapter_1|English]], [[Texts/Bodhicaryāvatāra/Verses|Tibetan]], [[Books/Bodhicaryâvatâra:_La_marche_vers_l&#039;éveil_(2007)/Bilingual|French]], Spanish, or Sanskrit. You can compare commentaries from different traditions on each verse or you can listen to the verses chanted or watch videos of Buddhist teachers or scholars talking about the text and its meaning. &lt;br /&gt;
&lt;br /&gt;
This comprehensive resource serves scholars, practitioners, and curious readers alike, offering both academic depth and practical guidance for engaging with one of Buddhism&#039;s most cherished texts. The page brings together centuries of commentary, translation, and scholarly research to provide a comprehensive digital resource for studying and practicing the Bodhicaryāvatāra.&lt;br /&gt;
&lt;br /&gt;
		&amp;lt;!--You can also &#039;&#039;&#039;[[Books/The_Nectar_of_Manjushri%27s_Speech/Sabche|read the traditional Tibetan outline (sabche) from Kunzang Palden here]]&#039;&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
		&#039;&#039;&#039;&amp;lt;big&amp;gt;You can navigate to each chapter page here or scroll down for other ways of interacting with the text:&amp;lt;/big&amp;gt;&#039;&#039;&#039;&lt;br /&gt;
		{{{!}}&lt;br /&gt;
		{{!}}  [[Texts/Bodhicaryāvatāra/Chapter_1|Chapter 1: The Excellence of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_6|Chapter 6: Patience]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_2|Chapter 2: Confession]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_7|Chapter 7: Diligence]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_3|Chapter 3: Taking Hold of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_8|Chapter 8: Meditative Concentration]]  &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_4|Chapter 4: Carefulness]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_9|Chapter 9: Wisdom]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_5|Chapter 5: Vigilant Introspection]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_10|Chapter 10: Dedication]]  &lt;br /&gt;
		{{!}}}--&amp;gt;&lt;br /&gt;
&lt;br /&gt;
		|introduction=Śāntideva&#039;s &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039; for short) is a masterwork of world literature and an example of wisdom and compassion in action, lighting the way to Buddhahood for the sake of all beings. Written down in ancient India in the Sanskrit language, it became popular in Tibetan translation and made its way into modern languages in the 19th and 20th centuries. It remains one of the favorite books of many leading Buddhist students, teachers, and writers today.&lt;br /&gt;
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			|header=&amp;lt;div class=&amp;quot;clipped-2-lines text-110 line16&amp;quot;&amp;gt;བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ།&amp;lt;/div&amp;gt;&lt;br /&gt;
					&amp;lt;div class=&amp;quot;clipped-1-line&amp;quot;&amp;gt;Full Text in Tibetan, Sanskrit, English, and French&amp;lt;/div&amp;gt;&lt;br /&gt;
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			|header=Bodhicaryāvatāra Verses&lt;br /&gt;
			|text=All verses in bilingual presentation.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
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			|header=Bodhicaryāvatāra Chapter One&lt;br /&gt;
			|text=Chapter one in bilingual presentation.&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Text&amp;quot;&amp;gt;Part 1: About the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|header=Śāntideva&#039;s Works in India and Beyond&lt;br /&gt;
	|text=This section examines the textual history of Śāntideva&#039;s works through their recensions and translations, exploring their significance for Buddhist communities across Asia.&lt;br /&gt;
	|text-cols=col-md-5 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
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			|text=Examines the transmission and manuscript history of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Textual History of the Bodhicaryāvatāra&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|min-height=100px&lt;br /&gt;
			|text=Traces the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&#039;s journey from Mongolian translations to Western academia.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Later editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
			|header=Later Editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
		}}&amp;lt;!--{{Tile&lt;br /&gt;
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			|text=This article provides a comprehensive overview of the &#039;&#039;Śikṣāsamuccaya&#039;&#039; &#039;s origins, spread, and influence. It traces the text&#039;s composition in 8th century India, its early translations into Tibetan and Chinese, and subsequent transmission through various Buddhist lineages. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039;&lt;br /&gt;
		}}--&amp;gt;&lt;br /&gt;
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		&amp;lt;h2 class=&amp;quot;pt-0 mt-0&amp;quot;&amp;gt;Overview of Śāntideva&#039;s Bodhicaryāvatāra&amp;lt;/h2&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;text-article mb-5&amp;quot;&amp;gt;		 &lt;br /&gt;
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				&amp;lt;h4&amp;gt;&amp;lt;small&amp;gt;&#039;&#039;In-Depth Chapter Overviews&#039;&#039;&amp;lt;/small&amp;gt;&amp;lt;/h4&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;text-article mb-4&amp;quot;&amp;gt;This comprehensive resource provides a detailed, chapter-by-chapter analysis of Śāntideva&#039;s &#039;&#039;The Way of the Bodhisattva&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039;), one of the most influential texts in Mahāyāna Buddhist literature. Each chapter features scholarly essays that examine Śāntideva&#039;s teachings through the lens of key Buddhist concepts, supported by extensive academic resources, relevant links, and multimedia content. The material is organized according to the traditional Tibetan framework of generating, protecting, and perfecting bodhicitta, offering students a structured approach to understanding this foundational work on the bodhisattva path.&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
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						|header=Generating Bodhicitta&lt;br /&gt;
						|text=The opening chapters of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; focus on cultivating bodhicitta. Śāntideva presents this compassionate intention as the essential foundation of the bodhisattva path.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
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									|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
									|link=Articles/The_Excellence_and_Benefits_of_Bodhichitta_Overview&lt;br /&gt;
									|text=Chapter 1 - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
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									|image=Shakyamuni Buddha with the 35 Buddhas of Confession HAR.jpg&lt;br /&gt;
									|link=Articles/Confession_of_Negativity_Overview&lt;br /&gt;
									|text=Chapter 2 - Confession of Negativity&lt;br /&gt;
								}}&lt;br /&gt;
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									|link=Articles/Taking_Hold_of_Bodhicitta_Overview&lt;br /&gt;
									|text=Chapter 3 - Taking Hold of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
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						|header=Protecting Bodhicitta&lt;br /&gt;
						|text=In chapters 4-6, Śāntideva emphasizes that once this awakened heart of bodhicitta is cultivated, it must be protected with the same care one would guard a priceless jewel.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
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									|link=Articles/Conscientiousness_Overview&lt;br /&gt;
									|text=Chapter 4 - Conscientiousness&lt;br /&gt;
								}}&lt;br /&gt;
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									|image=Shantideva-bust cropped.jpg&lt;br /&gt;
									|link=Articles/Vigilant_Introspection_Overview&lt;br /&gt;
									|text=Chapter 5 - Vigilant Introspection&lt;br /&gt;
								}}&lt;br /&gt;
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									|link=Articles/Patience_Overview&lt;br /&gt;
									|text=Chapter 6 - Patience&lt;br /&gt;
								}}&lt;br /&gt;
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						|header=Perfecting Bodhicitta&lt;br /&gt;
						|text=These chapters reveal how diligence, meditative concentration, and wisdom work together to transform compassionate intention into the fully realized bodhicitta of a bodhisattva.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
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									|image=Tibetan prostration-tibettravel.org.jpg&lt;br /&gt;
									|link=Articles/Diligence_Overview&lt;br /&gt;
									|text=Chapter 7 - Diligence&lt;br /&gt;
								}}&lt;br /&gt;
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									|image=Tibetans in Meditation.jpg&lt;br /&gt;
									|link=Articles/Meditative_Concentration_Overview&lt;br /&gt;
									|text=Chapter 8 - Meditative Concentration&lt;br /&gt;
								}}&lt;br /&gt;
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									|link=Articles/Wisdom_Overview&lt;br /&gt;
									|text=Chapter 9 - Wisdom&lt;br /&gt;
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						|header=Dedication&lt;br /&gt;
                        |text=The &#039;&#039;Bodhicaryāvatāra&#039;&#039; ends with a concluding prayer, in which Śāntideva makes a dedication for the benefit of others, for the benefit of oneself, and for the flourishing of the teachings.&lt;br /&gt;
						|label=Chapter Ten&lt;br /&gt;
						|page=Articles/Dedication_Overview&lt;br /&gt;
					}}&lt;br /&gt;
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	|styles=background-position: 35% 50%;&lt;br /&gt;
	|header=Explore the Bodhicaryāvatāra&lt;br /&gt;
	|offset=col-md-4 p-0 order-md-last&lt;br /&gt;
	|text=A new, interactive way to navigate the text via its outline and related themes and chapters. Click on the Miro Mindmaps here. Use two fingers to move the cursor and to zoom in and out.&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row my-5 py-4 tsdwiki-border-tb-redfade&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
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			|image=Miro-bca-mindmap-screenshot.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Outline &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&#039;&#039;Miro Mindmap&#039;&#039;&amp;lt;/small&amp;gt;&lt;br /&gt;
			|text=Navigate Śāntideva&#039;s teachings on core ideas, themes, and practices.&lt;br /&gt;
			|label=&amp;lt;span class=&amp;quot;float-right&amp;quot;&amp;gt;[[File:Miro.webp|x20px|class=align-bottom|]] Miro Mindmap&amp;lt;/span&amp;gt;&lt;br /&gt;
			|ext-link=https://miro.com/app/live-embed/uXjVIoyjUkM=/?embedMode=view_only_without_ui&amp;amp;moveToViewport=-12430,13806,3070,1702&amp;amp;embedId=415674802085&amp;amp;embedAutoplay=true&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Author&amp;quot;&amp;gt;Part 2: About the Author&amp;lt;/h2&amp;gt;&lt;br /&gt;
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    |header=Śāntideva&#039;s Life and Works&lt;br /&gt;
	|text=Explore Śāntideva&#039;s life stories and his historical context. What do we know about the life of Śāntideva? What kind of world did he live in? How did his works become so influential? And why do his works continue to inspire generations of practitioners and scholars? This section provides a brief overview of Śāntideva&#039;s cultural milieu and the influence his writings have had in India and beyond.&lt;br /&gt;
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		|page=Explore/Śāntideva&#039;s Life and Cultural World&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
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		|page=Explore/Śāntideva&#039;s Works&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
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		|label=Explore&lt;br /&gt;
		|page=Explore/Influence of Śāntideva&#039;s works in India and Beyond&lt;br /&gt;
	}}&amp;lt;/div&amp;gt;&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Text_Significance_and_Reception&amp;quot;&amp;gt;Part 3: Text Significance and Reception&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
    |header=Keeping the Flame of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; Alive: From 9th-Century India to 19th-Century Tibet&lt;br /&gt;
	|text=Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; gave rise to a vibrant commentarial tradition in India and Tibet. In this section, we will learn more about 10 centuries of teachings focusing on teachings drawn from this text. This section is still being developed. We will keep you posted as we add new materials, articles, and resources. &lt;br /&gt;
	&lt;br /&gt;
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			|text=This short overview gives an account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s history from its origins in India to its transmission in Nepal. It discusses the text&#039;s authorship, traditionally attributed to Śāntideva in 7th century India, and explores various commentaries and abbreviated versions produced by Indian scholars. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in India and Nepal&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This essay offers a comprehensive overview of the Indian commentaries on the Bodhicaryāvatāra (BCA). It details thirteen commentaries composed by Indian authors, highlighting how the BCA was used both as a Mahāyāna practice manual and a debate manual. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Indian Commentarial Tradition (9th-12th c.)&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This essay explores the transmission and influence of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; in China and Mongolia. He examines the Chinese translation of the text during the Sòng dynasty, and highlights the related political context and translation processes. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in China and Central Asia&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This article provides a detailed account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s impact on Tibetan Buddhism.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Transmission of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; in Tibet: An Overview&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This article provides a concise overview of the commentarial tradition surrounding Śāntideva&#039;s Bodhicaryāvatāra in Tibet. It traces the text&#039;s introduction to Tibet in the 8th century, highlighting its rapid translation and subsequent revisions. The study also outlines the development of Tibetan commentaries on the text.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Tibetan Commentarial Tradition: An Overview&lt;br /&gt;
		}}&amp;lt;!--{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Tibetan commentarial tradition (11th-19th c.) &lt;br /&gt;
		}}--&amp;gt;{{Tile&lt;br /&gt;
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			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Tibetan Lineages of Teachers of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Study the Text&amp;quot;&amp;gt;Part 4: Study the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|thumb-size=1000&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=The Tibetan late 19th-Century Debates on the &amp;lt;em&amp;gt;Bodhicaryāvatāra&amp;lt;/em&amp;gt;&#039;s Wisdom Chapter&lt;br /&gt;
	|text=Learn more about the debates regarding the meaning of the 9th chapter of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;!&amp;lt;br/&amp;gt; This chapter presents the Perfection of Wisdom (prajñāpāramitā) through rigorous philosophical analysis of emptiness (śūnyatā), establishing the ultimate nature of reality within the bodhisattva path. The interpretation of this profound text became the object of 19th-century Tibetan philosophical debates. The controversy began when Mipham Rinpoche of the Nyingma tradition authored his Norbu Ketaka commentary, proposing a synthetic interpretation that harmonized Prasaṅgika and Yogācāra Madhyamaka approaches. This drew strong criticism from Geluk scholars like Drakar Tulku, who defended Tsongkhapa&#039;s stricter Prasaṅgika position, while Pari Rabsel offered nuanced critiques of both interpretations. These exchanges centered on fundamental hermeneutical questions regarding the proper understanding of conventional and ultimate truth, the role of consciousness in perceiving emptiness, and correct Madhyamaka reasoning methods. The debates reflect broader tensions between Tibetan Buddhist schools regarding philosophical methodology and interpretative approaches, while illuminating crucial issues in Buddhist soteriology about how philosophical understanding relates to direct meditative realization. &lt;br /&gt;
	&lt;br /&gt;
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		{{Tile&lt;br /&gt;
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			|header=The Ninth Chapter&lt;br /&gt;
			|image=Paltrul (R. Beer) large.jpg&lt;br /&gt;
			|text=Go to the landing page / hub page for the 9th chapter content and the debates about it.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Ninth Chapter&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
	|header=The Way of the Bodhisattva Illuminated: Narrative Commentaries and Recitation Guide&lt;br /&gt;
	|text=&lt;br /&gt;
{{Jumbo&lt;br /&gt;
	    |full-width=yes&lt;br /&gt;
		|text=This collection presents Buddhist narratives illustrating key verses of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). These instructive tales feature kings, merchants, animals, and divine beings to illuminate the bodhisattva path and to explain the transformative power of bodhicitta, the superiority of spiritual wealth over material possessions, and how bodhisattvas transform adversity into opportunity for spiritual development.&lt;br /&gt;
	}}&lt;br /&gt;
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		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Tales of Engaging the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
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				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
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		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Narrative Commentary on the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
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				{{MiniTile|link=Practice/Narrative Commentary - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Ten|text=Chapter Ten}}&lt;br /&gt;
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	}}{{Tile&lt;br /&gt;
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		|header=Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
		|text=A Method for Reciting the Text &#039;&#039;Engaging in Bodhisattva Conducts: A Stream of Blessings&#039;&#039;, by Dam tshig rdo rje (Mkhan po chos rje)&lt;br /&gt;
		|label=Guide&lt;br /&gt;
		|page=Practice/Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
	}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Practice the Text&amp;quot;&amp;gt;Part 5: Practice the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|thumb-size=1000&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=The &#039;&#039;Sgom Lugs&#039;&#039; Tradition&lt;br /&gt;
	|text=The &#039;&#039;sgom lugs&#039;&#039; (meditation tradition) was a significant contemplative tradition in Tibetan Buddhism that developed a unique approach to studying and practicing the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, Śāntideva&#039;s classic eighth-century text on the bodhisattva path.&lt;br /&gt;
The &#039;&#039;sgom lugs&#039;&#039; approach emphasized the meditative implementation of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; rather than purely scholastic analysis. Its practitioners were known for integrating the text&#039;s teachings—particularly on &#039;&#039;bodhicitta&#039;&#039; (awakened mind), &#039;&#039;śamatha&#039;&#039; (calm abiding), and &#039;&#039;vipaśyanā&#039;&#039; (insight meditation)—directly into their contemplative practice.&lt;br /&gt;
This tradition was especially prominent in the 11th-13th centuries during the later spread of Buddhism in Tibet, with notable practitioners in the Kadam and early Kagyu lineages. The &#039;&#039;sgom lugs&#039;&#039; teachers developed distinctive meditation manuals and techniques for embodying the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s core ethical and philosophical principles, especially those found in the patience, meditation, and wisdom chapters.&lt;br /&gt;
What distinguished the &#039;&#039;sgom lugs&#039;&#039; approach was its experiential focus—treating the &#039;&#039;Bodhicaryāvatāra&#039;&#039; not merely as a philosophical text to be analyzed, but as a practical guidebook for transformation through meditation and daily application.&lt;br /&gt;
This section traces the development of this tradition and the lives and works of the prominent teachers who upheld it.&lt;br /&gt;
	&lt;br /&gt;
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				|page=Articles/The_Bodhicaryāvatāra_Piṇḍārthas_of_Suvarṇadvīpa_Dharmakīrti:_Foundations_of_a_Meditation_Tradition&lt;br /&gt;
			}}{{PersonBadge|Atiśa&lt;br /&gt;
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				|page=Articles/Ati%C5%9Ba_D%C4%ABpa%E1%B9%83kara_%C5%9Ar%C4%ABj%C3%B1%C4%81na%27s_Teaching_on_the_Bodhisattvacary%C4%81vat%C4%81ra:_One_Text_to_Rule_Them_All_(Forgues_2024)&lt;br /&gt;
			}}{{PersonBadge|Skyo ston smon lam tshul khrims&lt;br /&gt;
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				|page=Articles/Kyotön_Monlam_Tsultrim_on_the_Bodhicaryāvatāra:_One_Text_to_Practice_Them_All&lt;br /&gt;
			}}{{PersonBadge|Thogs med bzang po&lt;br /&gt;
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				|page=Articles/From_the_Profound_View_of_the_Ultimate_to_Everyday_Practice:_Tokme_Zangpo%27s_Integration_of_Śāntideva%27s_Teachings_into_Mind_Training&lt;br /&gt;
			}}&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
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			{{PersonBadge|Rong ston shes bya kun rig&lt;br /&gt;
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				|page=Articles/Rongtönpa%27s_Instructions_on_the_Bodhicaryāvatāra:_The_Interplay_of_View_and_Practice&lt;br /&gt;
			}}{{PersonBadge|Dpal sprul rin po che&lt;br /&gt;
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				|page=Articles/Sacred_Words,_Living_Practice:_Patrul_Rinpoche_and_the_Bodhicaryāvatāra_(Forgues_2025)&lt;br /&gt;
			}}{{PersonBadge|Thub bstan bshad sgrub rgya mtsho&lt;br /&gt;
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				|img-width=108px&lt;br /&gt;
				|page=Articles/Breathing Life into Śāntideva&#039;s Words: Rago Choktrul&#039;s Integration of Tonglen and Dedication&lt;br /&gt;
			}}{{PersonBadge|Khu nu bla ma bstan &#039;dzin rgyal mtshan&lt;br /&gt;
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				|page=Articles/Living_Bodhicitta:_Khunu_Lama%27s_Transmission_of_the_Bodhicaryāvatāra&lt;br /&gt;
			}}&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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	|bg-image=File:Andrew-haimerl-andrewnef-NaHaBbkleuU-unsplash.jpg&lt;br /&gt;
	|bg-size=cover&lt;br /&gt;
	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|header=Living Traditions of Practice &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&amp;lt;em&amp;gt;Patrul Rinpoche&amp;lt;/em&amp;gt;&amp;lt;/small&amp;gt;&lt;br /&gt;
	|text=Patrul Rinpoche (1808-1887) revolutionized how Śāntideva&#039;s Bodhicaryāvatāra was taught and practiced in Tibet. His accessible teaching style transformed this profound Buddhist text from an elite monastic study into a practical guide that ordinary practitioners could understand and apply on the bodhisattva path. &lt;br /&gt;
&lt;br /&gt;
	|text-cols=col-md-6 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
	|offset=col-md-6 order-3 p-3 p-md-4 py-lg-5 pr-lg-5 pl-lg-4&lt;br /&gt;
	|offset-content=&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;{{MiniTile&lt;br /&gt;
			|text=A Short Account of Patrul Rinpoche&#039;s Life &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/A Short Account of Patrul Rinpoche&#039;s Life&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Way of Teaching the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Tradition &lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=The Lineage Prayer &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Lineage Prayer&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Practice Instructions &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Practice Instructions&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche and the Dissemination of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul and the Dissemination of the Bodhi(sattva)caryāvatāra&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Two Commentaries by Patrul Rinpoche&#039;s Disciples &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Two commentaries by Patrul Rinpoche&#039;s Disciples&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
        }}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
	|bottom-content=&amp;lt;div class=&amp;quot;d-none d-md-block col-12 order-4&amp;quot;&amp;gt;&amp;lt;div class=&amp;quot;py-1&amp;quot;&amp;gt;&amp;lt;/div&amp;gt;&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Resources &amp;amp; References&amp;quot;&amp;gt;Part 6: Resources &amp;amp; References for Further Exploration&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
	|header=The Literature (&#039;&#039;Primary and Secondary sources&#039;&#039;)&lt;br /&gt;
	|text=The resources listed below have been tagged to show relationships between classical works and library items (i.e., recensions, translations, scholarship).&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row m-0 pt-3 pb-5&amp;quot;&amp;gt;&lt;br /&gt;
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			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra&lt;br /&gt;
			|text=Delve deeper into Śāntideva&#039;s main work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-bodhicarya&amp;quot;&amp;gt;&lt;br /&gt;
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						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Source Language)&lt;br /&gt;
						|text=Translations (by source language)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Target Language)&lt;br /&gt;
						|text=Translations (by target language)&lt;br /&gt;
					}}							&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
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			|wrapper-classes=col-md-12 mb-4 mw-customtoggle-bodhicarya-comms&lt;br /&gt;
			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Commentaries on Bodhicaryāvatāra&lt;br /&gt;
			|text=Discover the great commentarial tradition based on Śāntideva&#039;s work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
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						|link=Study/Bodhicaryāvatāra: Commentaries (original texts)&lt;br /&gt;
						|text=Commentaries (Original Texts)&lt;br /&gt;
					}}&lt;br /&gt;
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						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Commentaries (scholarship)&lt;br /&gt;
						|text=Commentaries (Scholarship)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations of Commentaries&lt;br /&gt;
						|text=Translations of Commentaries&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Contemporary Commentaries&lt;br /&gt;
						|text=Contemporary Commentaries&lt;br /&gt;
					}}&lt;br /&gt;
					&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
		&amp;lt;!--{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-4 mw-customtoggle-siksa&lt;br /&gt;
			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Śikṣāsamuccaya&lt;br /&gt;
			|text=Know more about Śāntideva&#039;s Compendium of Training&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-siksa&amp;quot;&amp;gt;&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Translations&lt;br /&gt;
						|text=Translations&lt;br /&gt;
					}}&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}--&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-4 mw-customtoggle-resources&lt;br /&gt;
			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Additional Resources&lt;br /&gt;
			|text= Look into discussions on the art of translation and explore resources compiled by scholars &lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-resources&amp;quot;&amp;gt;&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bibliographies&lt;br /&gt;
						|text=Bibliographies&lt;br /&gt;
					}}&lt;br /&gt;
&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;!--&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot;&amp;gt;Versions&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;The Historical Evolution of Multiple Text Versions&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Bodhicaryāvatāra exists in several distinct versions that reflect different stages in its historical development and transmission across Buddhist cultures. The earliest extant version appears in ninth to eleventh-century Dunhuang manuscripts, attributed to Akṣayamati (a name associated with Śāntideva), containing only nine chapters and 702.5 verses with a more individualized focus using first-person pronouns. Over time, the text expanded significantly—the canonical Sanskrit versions contain 912-913 verses across ten chapters, with substantial additions including seventy verses in the Wisdom chapter specifically added to refute non-Buddhist philosophical positions. This textual growth reflects the work&#039;s evolution from a more personal spiritual manual to a comprehensive doctrinal treatise that systematically addresses philosophical opponents while maintaining its practical guidance for bodhisattva practice.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Multiple Tibetan Translations from Different Sanskrit Sources&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Tibetan Buddhist tradition preserves multiple translations of the Bodhicaryāvatāra that were produced at different historical periods using varying Sanskrit manuscripts as source texts (Vorlage). The first Tibetan translation was completed by Kawa Paltsek during the early diffusion period, based on a Kashmir or Eastern Indian manuscript. This was followed by a second translation 150 years later by Rinchen Zangpo and Śākya Lodro, and then a third translation by the Nepalese scholar Sumatikīrti and translator Ngok Loden Sherab, both of which utilized Sanskrit manuscripts from Madhyadeśa (central India). The prominent historian Tāranātha documented three major Sanskrit recensions: the Kashmiri version with over 1,000 verses including Śāntideva&#039;s own praise verses, the Eastern Indian version with 700 verses that lacked certain devotional elements, and the Madhyadeśa version with 1,000 verses that likely served as the basis for the canonical Tibetan translation.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Ongoing Scholarly Revisions and Textual Refinement&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
Even after the establishment of these major translations, Tibetan scholars continued to refine and correct the text through careful comparison with available Sanskrit sources and Indian commentaries. The scholar Sazang Mati Panchen (1294-1376) made significant corrections to the canonical version by consulting multiple Indian texts and commentaries, while Ngakgi Wangpo produced an entirely new bilingual edition after comparing three authentic Sanskrit manuscripts. The great scholar Butön noted discrepancies between existing Tibetan translations and the Sanskrit manuscripts in his possession, leading him to make selective corrections where the meaning was significantly affected. &amp;lt;br&amp;gt;&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;The Multiple and Diverse Translations of the Source Text into Chinese&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Chinese tradition presents perhaps the most complex situation. The text was translated multiple times, but most significantly as the Putixing jing (菩提行經) by Tianxizai in the 10th-11th centuries. The Chinese versions often show substantial divergences from both Sanskrit recensions, including different verse arrangements and some unique passages. Some scholars have suggested these differences may preserve very early readings, while others argue they represent adaptations for Chinese audiences or confusion in the translation process.&amp;lt;br&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== A Classic of World Literature ==&lt;br /&gt;
&lt;br /&gt;
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	Like all classics, the Bodhicharyavatara is many things to many readers. It has been described as a philosophical poem, a meditation manual, an inner dialogue, a code of ethical conduct, and a devotional hymn. It is all these, and more. Above all, it is, in Pema Chödrön’s words, “the essential guidebook for fledgling bodhisattvas,” providing a multitude of ways in which one can spur oneself to arouse, act upon, and perfect the central mind-state of the Mahayana practitioner: bodhichitta, which in its conventional sense is the commitment to gain enlightenment for the sake of all beings, and in its ultimate sense is the transcendent insight into emptiness that is necessary if enlightenment is to be won. To the degree that the bodhisattva is the central ideal of Mahayana, the Bodhicharyavatara’s imaginative and inspiring presentation of the bodhisattva path has insured its wide and appreciative readership.&lt;br /&gt;
			&amp;lt;small&amp;gt;([https://www.lionsroar.com/no-time-to-lose-2/ Source: Roger Jackson, Review of No Time to Lose, by Pema Chodron], [https://www.shambhala.com/no-time-to-lose-1966.html Shambhala, 2007].)&amp;lt;/small&amp;gt;&amp;lt;br&amp;gt; &lt;br /&gt;
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				|caption=[[Śāntideva]] &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;ཞི་བ་ལྷ་&amp;lt;/small&amp;gt;&lt;br /&gt;
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			&amp;lt;big&amp;gt;&#039;&#039;&#039;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses|The Way of the Bodhisattva]]&#039;&#039;&#039;&#039;&#039;&amp;lt;/big&amp;gt; is a ten-chapter guide to cultivating the mind of enlightenment and to generating the qualities of compassion, introspection, generosity, patience, and so on. A text of late Indian Buddhism written in Sanskrit by the monk Śāntideva in the early 8th century, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; or &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039;, commonly referred to as &#039;&#039;The Way of the Bodhisattva&#039;&#039; in English, or more literally, &amp;quot;Introduction to the Bodhisattva Practice,&amp;quot; is regarded as one of the great masterpieces of written Buddhist teaching. As such, it has become a part of world literature and is read in many languages by people of all traditions. Presented as a personal reflection on the bodhisattva path, Śāntideva focuses on the concept of &#039;&#039;bodhicitta&#039;&#039;, the bodhisattva&#039;s aspiration for enlightenment, and the main practices of a bodhisattva. Treasured by Buddhists of all traditions, &#039;&#039;The Way of the Bodhisattva&#039;&#039; has been commented on by many of the greatest Buddhist teachers through the ages and translated into modern languages hundreds of times, some of which you can read here. The later text in 10 chapters and [[Texts/Bodhicaryāvatāra/Verses|~913 verses]] is the main text we present here, but also available is the earlier [[Books/Bodhisattvacaryāvatāra:_Entering_the_Way_of_the_Bodhisattvas_(2022,_Khenpo_Gawang_and_Wiener)/Bilingual|Dunhuang text in 9 chapters]] and ~700 verses.&lt;br /&gt;
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				|quote-text=As long as space endures,&lt;br /&gt;
As long as there are beings to be found,&lt;br /&gt;
May I continue likewise to remain&lt;br /&gt;
To drive away the sorrows of the world. &lt;br /&gt;
&amp;lt;div class=&amp;quot;text-80&amp;quot;&amp;gt;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses/10.55|Verse 10.55]]&#039;&#039;&amp;lt;/div&amp;gt;&lt;br /&gt;
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== Chapter Summaries ==&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Generating Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=The Excellence and Benefits of Bodhicitta&lt;br /&gt;
		|text=In chapter 1 of the Bodhicaryāvatāra, Śāntideva describes the excellence and benefits of bodhicitta, the mind that wishes to attain enlightenment for the benefit of all sentient beings, in order to inspire us to take up the path of the bodhisattva.&lt;br /&gt;
		|label=Chapter One&lt;br /&gt;
		|page=Chapter One - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
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		|header=Confession of Negativity&lt;br /&gt;
		|label=Chapter Two&lt;br /&gt;
		|page=Chapter Two - Confession of Negativity_Overview&lt;br /&gt;
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		|header=Taking Hold of Bodhicitta&lt;br /&gt;
		|label=Chapter Three&lt;br /&gt;
		|page=Chapter Three - Taking Hold of Bodhicitta&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Protecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Conscientiousness&lt;br /&gt;
		|label=Chapter Four&lt;br /&gt;
		|page=Chapter Four - Conscientiousness&lt;br /&gt;
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		|header=Vigilant Introspection&lt;br /&gt;
		|label=Chapter Five&lt;br /&gt;
		|page=Chapter Five - Vigilant Introspection&lt;br /&gt;
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		|header=Patience&lt;br /&gt;
		|label=Chapter Six&lt;br /&gt;
		|page=Chapter Six - Patience&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Perfecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Diligence&lt;br /&gt;
		|label=Chapter Seven&lt;br /&gt;
		|page=Chapter_Seven_Diligence_Overview&lt;br /&gt;
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		|header=Meditative Concentration&lt;br /&gt;
		|label=Chapter Eight&lt;br /&gt;
		|page=Chapter Eight - Meditative Concentration_Overview&lt;br /&gt;
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		|header=Wisdom&lt;br /&gt;
		|label=Chapter Nine&lt;br /&gt;
		|page=Chapter Nine - Wisdom&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Dedication of Merit&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Dedication&lt;br /&gt;
		|label=Chapter Ten&lt;br /&gt;
		|page=Chapter Ten - Dedication_Overview&lt;br /&gt;
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== [[Study/The_Ninth_Chapter|Chapter 9: Wisdom]] ==&lt;br /&gt;
{{PullBcaVerses|9.1}}&lt;br /&gt;
The “[[Study/The_Ninth_Chapter|Wisdom Chapter]]” is Shāntideva’s exposition of the perfection of wisdom in terms of Madhyamaka, the view of the Middle Way, considered to express the essence of the wisdom teachings of the Prajñāpāramitā sūtras, which are themselves the very heart of Mahāyāna Buddhism. This chapter is long and complex and was clearly important to the author and the many hundreds of commentators that came after, as it is the source of vigorous debate over the past centuries and the subject of a great deal of publications and continued teaching and debate up to today. This website presents a great deal of detail about this content for those students wishing to delve into it. The reason for this is that &#039;&#039;Wisdom,&#039;&#039; is not merely foundational to Buddhist practice, but also the final necessary antidote, which leads to Buddhahood. &lt;br /&gt;
:&amp;quot;The major obstacles to the attainment of full spiritual awakening are the cognitive obscurations. Ultimate wisdom is their direct antidote.&amp;quot; (Source:[[Transcendent Wisdom]], page 16)&lt;br /&gt;
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	|title=[[Study/The_Ninth_Chapter|The landing page for all the material related to the Ninth Chapter on Wisdom can be found here.]]&lt;br /&gt;
	|text=[[Study/The_Ninth_Chapter|To the debates! The ninth chapter on wisdom sparked centuries of debate within Tibetan Buddhism. Learn more here.]]&lt;br /&gt;
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== Practice the Text ==&lt;br /&gt;
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	|header=Bodhicitta in Practice&lt;br /&gt;
	|text=Read through a detailed introduction to the practices associated with Bodhicitta here.&lt;br /&gt;
	|label=Guide&lt;br /&gt;
	|page=Practice/Bodhicitta in Practice&lt;br /&gt;
}}&lt;br /&gt;
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&#039;&#039;&#039;Delve deeper here with more resources for your practice.&#039;&#039;&#039;&lt;br /&gt;
:&#039;&#039;&#039;Click on the above link to view the practice section of this website, focused on &amp;quot;Bodhicitta&amp;quot; more generally. In terms of focusing in on the practices associated with the Bodhicaryāvatāra text itself, please see the following:&#039;&#039;&#039; &lt;br /&gt;
*&#039;&#039;&#039;PLEASE CHECK: DO WE HAVE A MORE SPECIFIC PRACTICE PAGE FOR BCA FOR PRACTITIONER AUDIENCES?&#039;&#039;&#039; &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Tradition|Patrul Rinpoche&#039;s Tradition]]: Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra. &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Practice_Instructions|Patrul Rinpoche&#039;s Practice Instructions]]: The Brightly Shining Sun: A Step-by-Step Guide to Meditating on the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey&lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Lineage_Prayer|Prayer to the Lineage of the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey]]&lt;br /&gt;
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== People ==&lt;br /&gt;
* [[People/Śāntideva|Śāntideva]] (late 7th to mid-8th century CE) - The author of the &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; and the &#039;&#039;Śikṣāsamuccaya&#039;&#039;. &lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; [[Explore/Śāntideva&#039;s_Works|Śāntideva&#039;s Works]]&lt;br /&gt;
* [[People/Prajñākaramati|Prajñākaramati]] (950 - 1030) - The 11th-century Indian scholar who wrote the most influential commentary on the text, the &#039;&#039;[[Texts/Bodhisattvacaryāvatāraprajñāparicchedapariṇamana-pañjikā|Bodhisattvacaryavatara-panjika]]&#039;&#039;. His detailed explanations shaped how the work has been understood and taught for nearly a thousand years, making his commentary essential for serious study of the text.&lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; Kate Crosby and Andrew Skilton&#039;s translation (1995) of &amp;quot;The Bodhicaryāvatāra&amp;quot; includes scholarly apparatus that references Prajñākaramati&#039;s commentary extensively.&lt;br /&gt;
** [[Louis de la Vallée Poussin (1901-1914) work]] remains an important foundational piece of scholarship on Prajñākaramati&#039;s commentary. &lt;br /&gt;
**Also see [[Dissertations/A_Study_of_the_Wisdom_Chapter_(Prajñāpāramitā_Pariccheda)_of_the_Bodhicaryāvatārapañjikā_of_Prajñākaramati|Oldmeadow, Peter R. &amp;quot;A Study of the Wisdom Chapter (Prajñāpāramitā Pariccheda) of the Bodhicaryāvatārapañjikā of Prajñākaramati.&amp;quot;]] PhD diss., Australian National University, 1994. https://openresearch-repository.anu.edu.au/handle/1885/110199.&lt;br /&gt;
* [[People/Atiśa|Atiśa Dīpaṃkara]] (982-1054) - The Bengali master who helped transmit the text to Tibet and incorporated its teachings into his influential &#039;&#039;[[Lamp for the Path to Enlightenment]]&#039;&#039;. He was instrumental in establishing the bodhisattva ideal in Tibetan Buddhism.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Atiśa Dīpaṃkara Śrījñāna&#039;s Teaching on the Bodhisattvacaryāvatāra]]. &lt;br /&gt;
* [[Tsongkhapa]] (1357 - 1419) - The 14th-century founder of the Gelug school who extensively quoted and taught from the &#039;&#039;Bodhisattvacaryavatara&#039;&#039; in his major works, particularly the Lamrim Chenmo. His interpretations became foundational for one of Tibet&#039;s largest Buddhist schools.&lt;br /&gt;
**&#039;&#039;&#039;[https://www.youtube.com/watch?v=m6o9FlX2vyc Watch the Dalai Lama teaching]&#039;&#039;&#039; &#039;&#039;The Great Treatise on the Stages of the Path to Enlightenment&#039;&#039; (Lamrim Chenmo), in which he mentions Tsongkhapa and Śāntideva&#039;s Way of the Bodhisattva. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Books/Steps_on_the_Path_to_Enlightenment,_Vol._3|Geshe Lhundub Sopa&#039;s &amp;quot;Steps on the Path to Enlightenment&amp;quot; Volume 3]] covers &amp;quot;The Way of the Bodhisattva&amp;quot; where &amp;quot;readers are acquainted with the bodhisattva&#039;s path and the altruistic desire to make service to others the driving force of spiritual development&amp;quot;. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Tsong kha pa on Śāntideva&#039;s Way of the Bodhisattva]] (COMING SOON) &lt;br /&gt;
* [[People/Khu_nu_bla_ma_bstan_&#039;dzin_rgyal_mtshan|Khunu Lama]] and His Holiness the [[14th Dalai Lama]] (1935- ) - Khunu Lama Tenzin Gyaltsen ཁུ་ནུ་བླ་མ་བསྟན་འཛིན་རྒྱལ་མཚན་ (1894/1895 - 1977) passed his understanding of &#039;&#039;The Way of the Bodhisattva&#039;&#039; and the essence of its practice to His Holiness the Dalai Lama, who has gone on to give many teachings and commentaries on the text around the world, doing more than any other person in modern times to make it accessible to modern audiences. His teachings have been published in multiple languages and have introduced millions to Śāntideva&#039;s work.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Living Bodhicitta: Khunu Lama&#039;s Transmission of the Bodhicaryāvatāra]]. &lt;br /&gt;
**&#039;&#039;&#039;STUDY:&#039;&#039;&#039; [[A Precious Lamp in Praise of Bodhicitta]], a text by Khunu Lama, 1981.&lt;br /&gt;
* [[People/Patrul_Rinpoche|Patrul Rinpoche]] (1808 - 1887) - The 19th-century Tibetan master whose commentary &amp;quot;Words of My Perfect Teacher&amp;quot; includes extensive teachings on the Bodhisattvacaryavatara and helped preserve its transmission in the Nyingma tradition during a crucial period. You can read more about his life here: [[Practice/A_Short_Account_of_Patrul_Rinpoche&#039;s_Life|A Short Account of Patrul Rinpoche&#039;s Life]] by Padmakara Translation Group. Or read how Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra here: [[Practice/Patrul_Rinpoche&#039;s_Tradition|Bodhicaryāvatāra: Teaching Methods &amp;amp; Overview, by Alak Zenkar Rinpoche. Translated by Adam Pearcey]].&lt;br /&gt;
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== Further Research ==&lt;br /&gt;
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		|text=Selected bibliography of academic and related references on Śāntideva&#039;s life and texts.&lt;br /&gt;
		|label=2735 Resources&lt;br /&gt;
		|page=Bibliography&lt;br /&gt;
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=== Other Resources ===&lt;br /&gt;
* &#039;&#039;&#039;[https://app.shantideva.com/ The Shantideva App]&#039;&#039;&#039; by Christian Steinert with Berzin Archives content. This app displays one verse a day from Shantideva&#039;s text and allows you to read through the entire text in MANY languages. You can choose to see the text in Chinese, English, Tibetan, Sanskrit, Dutch, German, Arabic, etc. And up to three at the same time, per verse. Amazing!  &lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94496</id>
		<title>Bodhicaryāvatāra</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94496"/>
		<updated>2025-09-03T17:56:00Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
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		|dashboardText=On this page you will find everything about Śāntideva&#039;s famous text, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). The information below explores the text&#039;s various titles and versions, its complex authorship and historical context, its profound influence on Indian and Tibetan Buddhist traditions, its central role in systematizing the cultivation of bodhicitta, and essential resources for further study and practice.&lt;br /&gt;
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		From here you can read the text in [[Texts/Bodhicaryāvatāra/Chapter_1|English]], [[Texts/Bodhicaryāvatāra/Verses|Tibetan]], [[Books/Bodhicaryâvatâra:_La_marche_vers_l&#039;éveil_(2007)/Bilingual|French]], Spanish, or Sanskrit. You can compare commentaries from different traditions on each verse or you can listen to the verses chanted or watch videos of Buddhist teachers or scholars talking about the text and its meaning. &lt;br /&gt;
&lt;br /&gt;
This comprehensive resource serves scholars, practitioners, and curious readers alike, offering both academic depth and practical guidance for engaging with one of Buddhism&#039;s most cherished texts. The page brings together centuries of commentary, translation, and scholarly research to provide a comprehensive digital resource for studying and practicing the Bodhicaryāvatāra.&lt;br /&gt;
&lt;br /&gt;
		&amp;lt;!--You can also &#039;&#039;&#039;[[Books/The_Nectar_of_Manjushri%27s_Speech/Sabche|read the traditional Tibetan outline (sabche) from Kunzang Palden here]]&#039;&#039;&#039;.&lt;br /&gt;
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		&#039;&#039;&#039;&amp;lt;big&amp;gt;You can navigate to each chapter page here or scroll down for other ways of interacting with the text:&amp;lt;/big&amp;gt;&#039;&#039;&#039;&lt;br /&gt;
		{{{!}}&lt;br /&gt;
		{{!}}  [[Texts/Bodhicaryāvatāra/Chapter_1|Chapter 1: The Excellence of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_6|Chapter 6: Patience]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_2|Chapter 2: Confession]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_7|Chapter 7: Diligence]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_3|Chapter 3: Taking Hold of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_8|Chapter 8: Meditative Concentration]]  &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_4|Chapter 4: Carefulness]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_9|Chapter 9: Wisdom]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_5|Chapter 5: Vigilant Introspection]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_10|Chapter 10: Dedication]]  &lt;br /&gt;
		{{!}}}--&amp;gt;&lt;br /&gt;
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		|introduction=Śāntideva&#039;s &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039; for short) is a masterwork of world literature and an example of wisdom and compassion in action, lighting the way to Buddhahood for the sake of all beings. Written down in ancient India in the Sanskrit language, it became popular in Tibetan translation and made its way into modern languages in the 19th and 20th centuries. It remains one of the favorite books of many leading Buddhist students, teachers, and writers today.&lt;br /&gt;
		|FeaturedYoutubeID=&lt;br /&gt;
		|FeaturedVidCaption= &amp;lt;em&amp;gt; &amp;lt;/em&amp;gt;&lt;br /&gt;
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			|label=Translation&lt;br /&gt;
			|page=The Way of the Bodhisattva (2006)&lt;br /&gt;
			|header-lines=1-line&lt;br /&gt;
			|text-lines=2&lt;br /&gt;
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			|header=&amp;lt;div class=&amp;quot;clipped-2-lines text-110 line16&amp;quot;&amp;gt;བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ།&amp;lt;/div&amp;gt;&lt;br /&gt;
					&amp;lt;div class=&amp;quot;clipped-1-line&amp;quot;&amp;gt;Full Text in Tibetan, Sanskrit, English, and French&amp;lt;/div&amp;gt;&lt;br /&gt;
			|text=The Way of the Bodhisattva&lt;br /&gt;
			|label=Full text&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Verses&lt;br /&gt;
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			|image=Kuan Yin.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Verses&lt;br /&gt;
			|text=All verses in bilingual presentation.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Verses&lt;br /&gt;
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			|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Chapter One&lt;br /&gt;
			|text=Chapter one in bilingual presentation.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Chapter_1&lt;br /&gt;
			|min-height=132px&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|image=Shantideva_Tsemrinpoche.jpg&lt;br /&gt;
			|header=MultiVerse 1.1&lt;br /&gt;
			|text=Access the individual verse pages with translations and commentaries.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Verses/1.1&lt;br /&gt;
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				|verse=1.5&lt;br /&gt;
				|sources=001-Tsadra-BCA-Root-Padmakara;005-Tsadra-BCA-Root-Dunhuang&lt;br /&gt;
			}}&amp;lt;/span&amp;gt;&lt;br /&gt;
		}} --&amp;gt;&lt;br /&gt;
	}}&lt;br /&gt;
|main-text=&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Text&amp;quot;&amp;gt;Part 1: About the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|header=Śāntideva&#039;s Works in India and Beyond&lt;br /&gt;
	|text=This section examines the textual history of Śāntideva&#039;s works through their recensions and translations, exploring their significance for Buddhist communities across Asia.&lt;br /&gt;
	|text-cols=col-md-5 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
	|offset=col-md-7 order-3 p-3 p-md-4 py-lg-5 pr-lg-5 pl-lg-4&lt;br /&gt;
	|offset-content=&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
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			|text=Examines the transmission and manuscript history of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Textual History of the Bodhicaryāvatāra&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=Traces the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&#039;s journey from Mongolian translations to Western academia.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Later editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
			|header=Later Editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
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			|text=This article provides a comprehensive overview of the &#039;&#039;Śikṣāsamuccaya&#039;&#039; &#039;s origins, spread, and influence. It traces the text&#039;s composition in 8th century India, its early translations into Tibetan and Chinese, and subsequent transmission through various Buddhist lineages. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039;&lt;br /&gt;
		}}--&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
	|bottom-content=&amp;lt;div class=&amp;quot;d-none d-md-block col-12 order-4&amp;quot;&amp;gt;&amp;lt;div class=&amp;quot;py-1&amp;quot;&amp;gt;&amp;lt;/div&amp;gt;&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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&amp;lt;div class=&amp;quot;mx-0 my-5 rounded-xl offwhite-bg shadow overflow-hidden&amp;quot;&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;p-3 p-md-4 p-lg-5&amp;quot;&amp;gt;&lt;br /&gt;
		&amp;lt;h2 class=&amp;quot;pt-0 mt-0&amp;quot;&amp;gt;Overview of Śāntideva&#039;s Bodhicaryāvatāra&amp;lt;/h2&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;text-article mb-5&amp;quot;&amp;gt;		 &lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;&lt;br /&gt;
			&amp;lt;div class=&amp;quot;col-md-6&amp;quot;&amp;gt;&lt;br /&gt;
				&amp;lt;h4&amp;gt;&amp;lt;small&amp;gt;&#039;&#039;In-Depth Chapter Overviews&#039;&#039;&amp;lt;/small&amp;gt;&amp;lt;/h4&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;text-article mb-4&amp;quot;&amp;gt;This comprehensive resource provides a detailed, chapter-by-chapter analysis of Śāntideva&#039;s &#039;&#039;The Way of the Bodhisattva&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039;), one of the most influential texts in Mahāyāna Buddhist literature. Each chapter features scholarly essays that examine Śāntideva&#039;s teachings through the lens of key Buddhist concepts, supported by extensive academic resources, relevant links, and multimedia content. The material is organized according to the traditional Tibetan framework of generating, protecting, and perfecting bodhicitta, offering students a structured approach to understanding this foundational work on the bodhisattva path.&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;div class=&amp;quot;col-md-6&amp;quot;&amp;gt;&lt;br /&gt;
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					{{Tile&lt;br /&gt;
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						|min-height=156px&lt;br /&gt;
						|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
						|header=Generating Bodhicitta&lt;br /&gt;
						|text=The opening chapters of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; focus on cultivating bodhicitta. Śāntideva presents this compassionate intention as the essential foundation of the bodhisattva path.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
							&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-Generating&amp;quot;&amp;gt;&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
									|link=Articles/The_Excellence_and_Benefits_of_Bodhichitta_Overview&lt;br /&gt;
									|text=Chapter 1 - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shakyamuni Buddha with the 35 Buddhas of Confession HAR.jpg&lt;br /&gt;
									|link=Articles/Confession_of_Negativity_Overview&lt;br /&gt;
									|text=Chapter 2 - Confession of Negativity&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Dharma Wheel Alex.png&lt;br /&gt;
									|link=Articles/Taking_Hold_of_Bodhicitta_Overview&lt;br /&gt;
									|text=Chapter 3 - Taking Hold of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
					{{Tile&lt;br /&gt;
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						|image=Shantideva-bust cropped.jpg&lt;br /&gt;
						|header=Protecting Bodhicitta&lt;br /&gt;
						|text=In chapters 4-6, Śāntideva emphasizes that once this awakened heart of bodhicitta is cultivated, it must be protected with the same care one would guard a priceless jewel.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
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								{{MiniTile&lt;br /&gt;
									|image=Maitreya Alex.jpg&lt;br /&gt;
									|link=Articles/Conscientiousness_Overview&lt;br /&gt;
									|text=Chapter 4 - Conscientiousness&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shantideva-bust cropped.jpg&lt;br /&gt;
									|link=Articles/Vigilant_Introspection_Overview&lt;br /&gt;
									|text=Chapter 5 - Vigilant Introspection&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Lhasa Flowers Alex.png&lt;br /&gt;
									|link=Articles/Patience_Overview&lt;br /&gt;
									|text=Chapter 6 - Patience&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
					{{Tile&lt;br /&gt;
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						|image=Tibetan prostration-tibettravel.org.jpg&lt;br /&gt;
						|header=Perfecting Bodhicitta&lt;br /&gt;
						|text=These chapters reveal how diligence, meditative concentration, and wisdom work together to transform compassionate intention into the fully realized bodhicitta of a bodhisattva.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
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									|image=Tibetan prostration-tibettravel.org.jpg&lt;br /&gt;
									|link=Articles/Diligence_Overview&lt;br /&gt;
									|text=Chapter 7 - Diligence&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Tibetans in Meditation.jpg&lt;br /&gt;
									|link=Articles/Meditative_Concentration_Overview&lt;br /&gt;
									|text=Chapter 8 - Meditative Concentration&lt;br /&gt;
								}}&lt;br /&gt;
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									|image=Buddha face grid larger Alex.jpg&lt;br /&gt;
									|link=Articles/Wisdom_Overview&lt;br /&gt;
									|text=Chapter 9 - Wisdom&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
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						|header=Dedication&lt;br /&gt;
                        |text=The &#039;&#039;Bodhicaryāvatāra&#039;&#039; ends with a concluding prayer, in which Śāntideva makes a dedication for the benefit of others, for the benefit of oneself, and for the flourishing of the teachings.&lt;br /&gt;
						|label=Chapter Ten&lt;br /&gt;
						|page=Articles/Dedication_Overview&lt;br /&gt;
					}}&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
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	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|styles=background-position: 35% 50%;&lt;br /&gt;
	|header=Explore the Bodhicaryāvatāra&lt;br /&gt;
	|offset=col-md-4 p-0 order-md-last&lt;br /&gt;
	|text=A new, interactive way to navigate the text via its outline and related themes and chapters. Click on the Miro Mindmaps here. Use two fingers to move the cursor and to zoom in and out.&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row my-5 py-4 tsdwiki-border-tb-redfade&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-3 mb-md-0&lt;br /&gt;
			|image=Miro-bca-mindmap-screenshot.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Outline &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&#039;&#039;Miro Mindmap&#039;&#039;&amp;lt;/small&amp;gt;&lt;br /&gt;
			|text=Navigate Śāntideva&#039;s teachings on core ideas, themes, and practices.&lt;br /&gt;
			|label=&amp;lt;span class=&amp;quot;float-right&amp;quot;&amp;gt;[[File:Miro.webp|x20px|class=align-bottom|]] Miro Mindmap&amp;lt;/span&amp;gt;&lt;br /&gt;
			|ext-link=https://miro.com/app/live-embed/uXjVIoyjUkM=/?embedMode=view_only_without_ui&amp;amp;moveToViewport=-12430,13806,3070,1702&amp;amp;embedId=415674802085&amp;amp;embedAutoplay=true&lt;br /&gt;
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		}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Author&amp;quot;&amp;gt;Part 2: About the Author&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
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	|bg-image=File:Bu su ku.jpg&lt;br /&gt;
	|imageposition=50% 40%&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=Śāntideva&#039;s Life and Works&lt;br /&gt;
	|text=Explore Śāntideva&#039;s life stories and his historical context. What do we know about the life of Śāntideva? What kind of world did he live in? How did his works become so influential? And why do his works continue to inspire generations of practitioners and scholars? This section provides a brief overview of Śāntideva&#039;s cultural milieu and the influence his writings have had in India and beyond.&lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row my-4 pt-3 tsdwiki-border-tb-redfade justify-content-center&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
		|label=Explore&lt;br /&gt;
		|page=Explore/Śāntideva&#039;s Life and Cultural World&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
		|label=Explore&lt;br /&gt;
		|page=Explore/Śāntideva&#039;s Works&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
		|label=Explore&lt;br /&gt;
		|page=Explore/Influence of Śāntideva&#039;s works in India and Beyond&lt;br /&gt;
	}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Text_Significance_and_Reception&amp;quot;&amp;gt;Part 3: Text Significance and Reception&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=File:Wayne_ooone-wang-QFOJyx8zMn8-unsplash.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|image-side=right&lt;br /&gt;
	|imageposition=50% 75%&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=Keeping the Flame of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; Alive: From 9th-Century India to 19th-Century Tibet&lt;br /&gt;
	|text=Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; gave rise to a vibrant commentarial tradition in India and Tibet. In this section, we will learn more about 10 centuries of teachings focusing on teachings drawn from this text. This section is still being developed. We will keep you posted as we add new materials, articles, and resources. &lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row mt-3 mb-5&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
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			|min-height=100px&lt;br /&gt;
			|text=This short overview gives an account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s history from its origins in India to its transmission in Nepal. It discusses the text&#039;s authorship, traditionally attributed to Śāntideva in 7th century India, and explores various commentaries and abbreviated versions produced by Indian scholars. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in India and Nepal&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=This essay offers a comprehensive overview of the Indian commentaries on the Bodhicaryāvatāra (BCA). It details thirteen commentaries composed by Indian authors, highlighting how the BCA was used both as a Mahāyāna practice manual and a debate manual. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Indian Commentarial Tradition (9th-12th c.)&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This essay explores the transmission and influence of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; in China and Mongolia. He examines the Chinese translation of the text during the Sòng dynasty, and highlights the related political context and translation processes. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in China and Central Asia&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This article provides a detailed account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s impact on Tibetan Buddhism.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Transmission of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; in Tibet: An Overview&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=This article provides a concise overview of the commentarial tradition surrounding Śāntideva&#039;s Bodhicaryāvatāra in Tibet. It traces the text&#039;s introduction to Tibet in the 8th century, highlighting its rapid translation and subsequent revisions. The study also outlines the development of Tibetan commentaries on the text.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Tibetan Commentarial Tradition: An Overview&lt;br /&gt;
		}}&amp;lt;!--{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Tibetan commentarial tradition (11th-19th c.) &lt;br /&gt;
		}}--&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Tibetan Lineages of Teachers of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Study the Text&amp;quot;&amp;gt;Part 4: Study the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=Mi-pham-rgya-mtsho-rin-po-che-Padmakara.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|thumb-size=1000&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=The Tibetan late 19th-Century Debates on the &amp;lt;em&amp;gt;Bodhicaryāvatāra&amp;lt;/em&amp;gt;&#039;s Wisdom Chapter&lt;br /&gt;
	|text=Learn more about the debates regarding the meaning of the 9th chapter of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;!&amp;lt;br/&amp;gt; This chapter presents the Perfection of Wisdom (prajñāpāramitā) through rigorous philosophical analysis of emptiness (śūnyatā), establishing the ultimate nature of reality within the bodhisattva path. The interpretation of this profound text became the object of 19th-century Tibetan philosophical debates. The controversy began when Mipham Rinpoche of the Nyingma tradition authored his Norbu Ketaka commentary, proposing a synthetic interpretation that harmonized Prasaṅgika and Yogācāra Madhyamaka approaches. This drew strong criticism from Geluk scholars like Drakar Tulku, who defended Tsongkhapa&#039;s stricter Prasaṅgika position, while Pari Rabsel offered nuanced critiques of both interpretations. These exchanges centered on fundamental hermeneutical questions regarding the proper understanding of conventional and ultimate truth, the role of consciousness in perceiving emptiness, and correct Madhyamaka reasoning methods. The debates reflect broader tensions between Tibetan Buddhist schools regarding philosophical methodology and interpretative approaches, while illuminating crucial issues in Buddhist soteriology about how philosophical understanding relates to direct meditative realization. &lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-5&amp;quot;&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-lg-8 mb-4 col-lg-4&lt;br /&gt;
			|header=The Ninth Chapter&lt;br /&gt;
			|image=Paltrul (R. Beer) large.jpg&lt;br /&gt;
			|text=Go to the landing page / hub page for the 9th chapter content and the debates about it.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Ninth Chapter&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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	|bg-image=7700 (Avalokiteshvara-standing)-cropped.jpg&lt;br /&gt;
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	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
	|header=The Way of the Bodhisattva Illuminated: Narrative Commentaries and Recitation Guide&lt;br /&gt;
	|text=&lt;br /&gt;
{{Jumbo&lt;br /&gt;
	    |full-width=yes&lt;br /&gt;
	    |image=Indian Teacher Shantideva surrounded HAR.png&lt;br /&gt;
		|text=This collection presents Buddhist narratives illustrating key verses of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). These instructive tales feature kings, merchants, animals, and divine beings to illuminate the bodhisattva path and to explain the transformative power of bodhicitta, the superiority of spiritual wealth over material possessions, and how bodhisattvas transform adversity into opportunity for spiritual development.&lt;br /&gt;
	}}&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-4&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4 mw-customtoggle-tales w-100&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Tales of Engaging the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-tales&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4 mw-customtoggle-narrative w-100&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Narrative Commentary on the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-narrative&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Ten|text=Chapter Ten}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|image=Shantideva (floating).jpg&lt;br /&gt;
		|header=Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
		|text=A Method for Reciting the Text &#039;&#039;Engaging in Bodhisattva Conducts: A Stream of Blessings&#039;&#039;, by Dam tshig rdo rje (Mkhan po chos rje)&lt;br /&gt;
		|label=Guide&lt;br /&gt;
		|page=Practice/Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
	}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Practice the Text&amp;quot;&amp;gt;Part 5: Practice the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=Mi-pham-rgya-mtsho-rin-po-che-Padmakara.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|thumb-size=1000&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=The &#039;&#039;Sgom Lugs&#039;&#039; Tradition&lt;br /&gt;
	|text=The &#039;&#039;sgom lugs&#039;&#039; (meditation tradition) was a significant contemplative tradition in Tibetan Buddhism that developed a unique approach to studying and practicing the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, Śāntideva&#039;s classic eighth-century text on the bodhisattva path.&lt;br /&gt;
The &#039;&#039;sgom lugs&#039;&#039; approach emphasized the meditative implementation of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; rather than purely scholastic analysis. Its practitioners were known for integrating the text&#039;s teachings—particularly on &#039;&#039;bodhicitta&#039;&#039; (awakened mind), &#039;&#039;śamatha&#039;&#039; (calm abiding), and &#039;&#039;vipaśyanā&#039;&#039; (insight meditation)—directly into their contemplative practice.&lt;br /&gt;
This tradition was especially prominent in the 11th-13th centuries during the later spread of Buddhism in Tibet, with notable practitioners in the Kadam and early Kagyu lineages. The &#039;&#039;sgom lugs&#039;&#039; teachers developed distinctive meditation manuals and techniques for embodying the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s core ethical and philosophical principles, especially those found in the patience, meditation, and wisdom chapters.&lt;br /&gt;
What distinguished the &#039;&#039;sgom lugs&#039;&#039; approach was its experiential focus—treating the &#039;&#039;Bodhicaryāvatāra&#039;&#039; not merely as a philosophical text to be analyzed, but as a practical guidebook for transformation through meditation and daily application.&lt;br /&gt;
This section traces the development of this tradition and the lives and works of the prominent teachers who upheld it.&lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;my-5 text-60&amp;quot;&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row justify-content-center mb-5&amp;quot;&amp;gt;&lt;br /&gt;
			{{PersonBadge|Suvarṇadvīpa Dharmakīrti&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/The_Bodhicaryāvatāra_Piṇḍārthas_of_Suvarṇadvīpa_Dharmakīrti:_Foundations_of_a_Meditation_Tradition&lt;br /&gt;
			}}{{PersonBadge|Atiśa&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px &lt;br /&gt;
				|page=Articles/Ati%C5%9Ba_D%C4%ABpa%E1%B9%83kara_%C5%9Ar%C4%ABj%C3%B1%C4%81na%27s_Teaching_on_the_Bodhisattvacary%C4%81vat%C4%81ra:_One_Text_to_Rule_Them_All_(Forgues_2024)&lt;br /&gt;
			}}{{PersonBadge|Skyo ston smon lam tshul khrims&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/Kyotön_Monlam_Tsultrim_on_the_Bodhicaryāvatāra:_One_Text_to_Practice_Them_All&lt;br /&gt;
			}}{{PersonBadge|Thogs med bzang po&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/From_the_Profound_View_of_the_Ultimate_to_Everyday_Practice:_Tokme_Zangpo%27s_Integration_of_Śāntideva%27s_Teachings_into_Mind_Training&lt;br /&gt;
			}}&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row justify-content-center&amp;quot;&amp;gt;&lt;br /&gt;
			{{PersonBadge|Rong ston shes bya kun rig&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/Rongtönpa%27s_Instructions_on_the_Bodhicaryāvatāra:_The_Interplay_of_View_and_Practice&lt;br /&gt;
			}}{{PersonBadge|Dpal sprul rin po che&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/Sacred_Words,_Living_Practice:_Patrul_Rinpoche_and_the_Bodhicaryāvatāra_(Forgues_2025)&lt;br /&gt;
			}}{{PersonBadge|Thub bstan bshad sgrub rgya mtsho&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/Breathing Life into Śāntideva&#039;s Words: Rago Choktrul&#039;s Integration of Tonglen and Dedication&lt;br /&gt;
			}}{{PersonBadge|Khu nu bla ma bstan &#039;dzin rgyal mtshan&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/Living_Bodhicitta:_Khunu_Lama%27s_Transmission_of_the_Bodhicaryāvatāra&lt;br /&gt;
			}}&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
{{VerticalSpacer|2}}{{Panel&lt;br /&gt;
	|bg-image=File:Andrew-haimerl-andrewnef-NaHaBbkleuU-unsplash.jpg&lt;br /&gt;
	|bg-size=cover&lt;br /&gt;
	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|header=Living Traditions of Practice &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&amp;lt;em&amp;gt;Patrul Rinpoche&amp;lt;/em&amp;gt;&amp;lt;/small&amp;gt;&lt;br /&gt;
	|text=Patrul Rinpoche (1808-1887) revolutionized how Śāntideva&#039;s Bodhicaryāvatāra was taught and practiced in Tibet. His accessible teaching style transformed this profound Buddhist text from an elite monastic study into a practical guide that ordinary practitioners could understand and apply on the bodhisattva path. &lt;br /&gt;
&lt;br /&gt;
	|text-cols=col-md-6 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
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	|offset-content=&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;{{MiniTile&lt;br /&gt;
			|text=A Short Account of Patrul Rinpoche&#039;s Life &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/A Short Account of Patrul Rinpoche&#039;s Life&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Way of Teaching the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Tradition &lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=The Lineage Prayer &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Lineage Prayer&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Practice Instructions &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Practice Instructions&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche and the Dissemination of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul and the Dissemination of the Bodhi(sattva)caryāvatāra&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Two Commentaries by Patrul Rinpoche&#039;s Disciples &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Two commentaries by Patrul Rinpoche&#039;s Disciples&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
        }}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
	|bottom-content=&amp;lt;div class=&amp;quot;d-none d-md-block col-12 order-4&amp;quot;&amp;gt;&amp;lt;div class=&amp;quot;py-1&amp;quot;&amp;gt;&amp;lt;/div&amp;gt;&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Resources &amp;amp; References&amp;quot;&amp;gt;Part 6: Resources &amp;amp; References for Further Exploration&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=File:Pecha.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|image-side=right&lt;br /&gt;
	|imageposition=80% 0%&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
	|header=The Literature (&#039;&#039;Primary and Secondary sources&#039;&#039;)&lt;br /&gt;
	|text=The resources listed below have been tagged to show relationships between classical works and library items (i.e., recensions, translations, scholarship).&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row m-0 pt-3 pb-5&amp;quot;&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-4 mw-customtoggle-bodhicarya&lt;br /&gt;
			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra&lt;br /&gt;
			|text=Delve deeper into Śāntideva&#039;s main work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-bodhicarya&amp;quot;&amp;gt;&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Source Language)&lt;br /&gt;
						|text=Translations (by source language)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Target Language)&lt;br /&gt;
						|text=Translations (by target language)&lt;br /&gt;
					}}							&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
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			|header=Commentaries on Bodhicaryāvatāra&lt;br /&gt;
			|text=Discover the great commentarial tradition based on Śāntideva&#039;s work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
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			|header=Śikṣāsamuccaya&lt;br /&gt;
			|text=Know more about Śāntideva&#039;s Compendium of Training&lt;br /&gt;
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			|header=Additional Resources&lt;br /&gt;
			|text= Look into discussions on the art of translation and explore resources compiled by scholars &lt;br /&gt;
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&amp;lt;!--&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot;&amp;gt;Versions&amp;lt;/h2&amp;gt;&lt;br /&gt;
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&#039;&#039;&#039;The Historical Evolution of Multiple Text Versions&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Bodhicaryāvatāra exists in several distinct versions that reflect different stages in its historical development and transmission across Buddhist cultures. The earliest extant version appears in ninth to eleventh-century Dunhuang manuscripts, attributed to Akṣayamati (a name associated with Śāntideva), containing only nine chapters and 702.5 verses with a more individualized focus using first-person pronouns. Over time, the text expanded significantly—the canonical Sanskrit versions contain 912-913 verses across ten chapters, with substantial additions including seventy verses in the Wisdom chapter specifically added to refute non-Buddhist philosophical positions. This textual growth reflects the work&#039;s evolution from a more personal spiritual manual to a comprehensive doctrinal treatise that systematically addresses philosophical opponents while maintaining its practical guidance for bodhisattva practice.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Multiple Tibetan Translations from Different Sanskrit Sources&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Tibetan Buddhist tradition preserves multiple translations of the Bodhicaryāvatāra that were produced at different historical periods using varying Sanskrit manuscripts as source texts (Vorlage). The first Tibetan translation was completed by Kawa Paltsek during the early diffusion period, based on a Kashmir or Eastern Indian manuscript. This was followed by a second translation 150 years later by Rinchen Zangpo and Śākya Lodro, and then a third translation by the Nepalese scholar Sumatikīrti and translator Ngok Loden Sherab, both of which utilized Sanskrit manuscripts from Madhyadeśa (central India). The prominent historian Tāranātha documented three major Sanskrit recensions: the Kashmiri version with over 1,000 verses including Śāntideva&#039;s own praise verses, the Eastern Indian version with 700 verses that lacked certain devotional elements, and the Madhyadeśa version with 1,000 verses that likely served as the basis for the canonical Tibetan translation.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Ongoing Scholarly Revisions and Textual Refinement&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
Even after the establishment of these major translations, Tibetan scholars continued to refine and correct the text through careful comparison with available Sanskrit sources and Indian commentaries. The scholar Sazang Mati Panchen (1294-1376) made significant corrections to the canonical version by consulting multiple Indian texts and commentaries, while Ngakgi Wangpo produced an entirely new bilingual edition after comparing three authentic Sanskrit manuscripts. The great scholar Butön noted discrepancies between existing Tibetan translations and the Sanskrit manuscripts in his possession, leading him to make selective corrections where the meaning was significantly affected. &amp;lt;br&amp;gt;&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;The Multiple and Diverse Translations of the Source Text into Chinese&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Chinese tradition presents perhaps the most complex situation. The text was translated multiple times, but most significantly as the Putixing jing (菩提行經) by Tianxizai in the 10th-11th centuries. The Chinese versions often show substantial divergences from both Sanskrit recensions, including different verse arrangements and some unique passages. Some scholars have suggested these differences may preserve very early readings, while others argue they represent adaptations for Chinese audiences or confusion in the translation process.&amp;lt;br&amp;gt;&lt;br /&gt;
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== A Classic of World Literature ==&lt;br /&gt;
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	Like all classics, the Bodhicharyavatara is many things to many readers. It has been described as a philosophical poem, a meditation manual, an inner dialogue, a code of ethical conduct, and a devotional hymn. It is all these, and more. Above all, it is, in Pema Chödrön’s words, “the essential guidebook for fledgling bodhisattvas,” providing a multitude of ways in which one can spur oneself to arouse, act upon, and perfect the central mind-state of the Mahayana practitioner: bodhichitta, which in its conventional sense is the commitment to gain enlightenment for the sake of all beings, and in its ultimate sense is the transcendent insight into emptiness that is necessary if enlightenment is to be won. To the degree that the bodhisattva is the central ideal of Mahayana, the Bodhicharyavatara’s imaginative and inspiring presentation of the bodhisattva path has insured its wide and appreciative readership.&lt;br /&gt;
			&amp;lt;small&amp;gt;([https://www.lionsroar.com/no-time-to-lose-2/ Source: Roger Jackson, Review of No Time to Lose, by Pema Chodron], [https://www.shambhala.com/no-time-to-lose-1966.html Shambhala, 2007].)&amp;lt;/small&amp;gt;&amp;lt;br&amp;gt; &lt;br /&gt;
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				|caption=[[Śāntideva]] &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;ཞི་བ་ལྷ་&amp;lt;/small&amp;gt;&lt;br /&gt;
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			&amp;lt;big&amp;gt;&#039;&#039;&#039;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses|The Way of the Bodhisattva]]&#039;&#039;&#039;&#039;&#039;&amp;lt;/big&amp;gt; is a ten-chapter guide to cultivating the mind of enlightenment and to generating the qualities of compassion, introspection, generosity, patience, and so on. A text of late Indian Buddhism written in Sanskrit by the monk Śāntideva in the early 8th century, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; or &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039;, commonly referred to as &#039;&#039;The Way of the Bodhisattva&#039;&#039; in English, or more literally, &amp;quot;Introduction to the Bodhisattva Practice,&amp;quot; is regarded as one of the great masterpieces of written Buddhist teaching. As such, it has become a part of world literature and is read in many languages by people of all traditions. Presented as a personal reflection on the bodhisattva path, Śāntideva focuses on the concept of &#039;&#039;bodhicitta&#039;&#039;, the bodhisattva&#039;s aspiration for enlightenment, and the main practices of a bodhisattva. Treasured by Buddhists of all traditions, &#039;&#039;The Way of the Bodhisattva&#039;&#039; has been commented on by many of the greatest Buddhist teachers through the ages and translated into modern languages hundreds of times, some of which you can read here. The later text in 10 chapters and [[Texts/Bodhicaryāvatāra/Verses|~913 verses]] is the main text we present here, but also available is the earlier [[Books/Bodhisattvacaryāvatāra:_Entering_the_Way_of_the_Bodhisattvas_(2022,_Khenpo_Gawang_and_Wiener)/Bilingual|Dunhuang text in 9 chapters]] and ~700 verses.&lt;br /&gt;
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			{{QuoteCite&lt;br /&gt;
				|quote-text=As long as space endures,&lt;br /&gt;
As long as there are beings to be found,&lt;br /&gt;
May I continue likewise to remain&lt;br /&gt;
To drive away the sorrows of the world. &lt;br /&gt;
&amp;lt;div class=&amp;quot;text-80&amp;quot;&amp;gt;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses/10.55|Verse 10.55]]&#039;&#039;&amp;lt;/div&amp;gt;&lt;br /&gt;
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== Chapter Summaries ==&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Generating Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=The Excellence and Benefits of Bodhicitta&lt;br /&gt;
		|text=In chapter 1 of the Bodhicaryāvatāra, Śāntideva describes the excellence and benefits of bodhicitta, the mind that wishes to attain enlightenment for the benefit of all sentient beings, in order to inspire us to take up the path of the bodhisattva.&lt;br /&gt;
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		|page=Chapter One - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
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		|header=Confession of Negativity&lt;br /&gt;
		|label=Chapter Two&lt;br /&gt;
		|page=Chapter Two - Confession of Negativity_Overview&lt;br /&gt;
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		|header=Taking Hold of Bodhicitta&lt;br /&gt;
		|label=Chapter Three&lt;br /&gt;
		|page=Chapter Three - Taking Hold of Bodhicitta&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Protecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Conscientiousness&lt;br /&gt;
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		|page=Chapter Four - Conscientiousness&lt;br /&gt;
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		|header=Vigilant Introspection&lt;br /&gt;
		|label=Chapter Five&lt;br /&gt;
		|page=Chapter Five - Vigilant Introspection&lt;br /&gt;
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		|header=Patience&lt;br /&gt;
		|label=Chapter Six&lt;br /&gt;
		|page=Chapter Six - Patience&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Perfecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Diligence&lt;br /&gt;
		|label=Chapter Seven&lt;br /&gt;
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		|header=Meditative Concentration&lt;br /&gt;
		|label=Chapter Eight&lt;br /&gt;
		|page=Chapter Eight - Meditative Concentration_Overview&lt;br /&gt;
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		|header=Wisdom&lt;br /&gt;
		|label=Chapter Nine&lt;br /&gt;
		|page=Chapter Nine - Wisdom&lt;br /&gt;
	}}&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Dedication of Merit&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Dedication&lt;br /&gt;
		|label=Chapter Ten&lt;br /&gt;
		|page=Chapter Ten - Dedication_Overview&lt;br /&gt;
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== [[Study/The_Ninth_Chapter|Chapter 9: Wisdom]] ==&lt;br /&gt;
{{PullBcaVerses|9.1}}&lt;br /&gt;
The “[[Study/The_Ninth_Chapter|Wisdom Chapter]]” is Shāntideva’s exposition of the perfection of wisdom in terms of Madhyamaka, the view of the Middle Way, considered to express the essence of the wisdom teachings of the Prajñāpāramitā sūtras, which are themselves the very heart of Mahāyāna Buddhism. This chapter is long and complex and was clearly important to the author and the many hundreds of commentators that came after, as it is the source of vigorous debate over the past centuries and the subject of a great deal of publications and continued teaching and debate up to today. This website presents a great deal of detail about this content for those students wishing to delve into it. The reason for this is that &#039;&#039;Wisdom,&#039;&#039; is not merely foundational to Buddhist practice, but also the final necessary antidote, which leads to Buddhahood. &lt;br /&gt;
:&amp;quot;The major obstacles to the attainment of full spiritual awakening are the cognitive obscurations. Ultimate wisdom is their direct antidote.&amp;quot; (Source:[[Transcendent Wisdom]], page 16)&lt;br /&gt;
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	|title=[[Study/The_Ninth_Chapter|The landing page for all the material related to the Ninth Chapter on Wisdom can be found here.]]&lt;br /&gt;
	|text=[[Study/The_Ninth_Chapter|To the debates! The ninth chapter on wisdom sparked centuries of debate within Tibetan Buddhism. Learn more here.]]&lt;br /&gt;
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== Practice the Text ==&lt;br /&gt;
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	|header=Bodhicitta in Practice&lt;br /&gt;
	|text=Read through a detailed introduction to the practices associated with Bodhicitta here.&lt;br /&gt;
	|label=Guide&lt;br /&gt;
	|page=Practice/Bodhicitta in Practice&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Delve deeper here with more resources for your practice.&#039;&#039;&#039;&lt;br /&gt;
:&#039;&#039;&#039;Click on the above link to view the practice section of this website, focused on &amp;quot;Bodhicitta&amp;quot; more generally. In terms of focusing in on the practices associated with the Bodhicaryāvatāra text itself, please see the following:&#039;&#039;&#039; &lt;br /&gt;
*&#039;&#039;&#039;PLEASE CHECK: DO WE HAVE A MORE SPECIFIC PRACTICE PAGE FOR BCA FOR PRACTITIONER AUDIENCES?&#039;&#039;&#039; &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Tradition|Patrul Rinpoche&#039;s Tradition]]: Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra. &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Practice_Instructions|Patrul Rinpoche&#039;s Practice Instructions]]: The Brightly Shining Sun: A Step-by-Step Guide to Meditating on the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey&lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Lineage_Prayer|Prayer to the Lineage of the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey]]&lt;br /&gt;
&lt;br /&gt;
== People ==&lt;br /&gt;
* [[People/Śāntideva|Śāntideva]] (late 7th to mid-8th century CE) - The author of the &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; and the &#039;&#039;Śikṣāsamuccaya&#039;&#039;. &lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; [[Explore/Śāntideva&#039;s_Works|Śāntideva&#039;s Works]]&lt;br /&gt;
* [[People/Prajñākaramati|Prajñākaramati]] (950 - 1030) - The 11th-century Indian scholar who wrote the most influential commentary on the text, the &#039;&#039;[[Texts/Bodhisattvacaryāvatāraprajñāparicchedapariṇamana-pañjikā|Bodhisattvacaryavatara-panjika]]&#039;&#039;. His detailed explanations shaped how the work has been understood and taught for nearly a thousand years, making his commentary essential for serious study of the text.&lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; Kate Crosby and Andrew Skilton&#039;s translation (1995) of &amp;quot;The Bodhicaryāvatāra&amp;quot; includes scholarly apparatus that references Prajñākaramati&#039;s commentary extensively.&lt;br /&gt;
** [[Louis de la Vallée Poussin (1901-1914) work]] remains an important foundational piece of scholarship on Prajñākaramati&#039;s commentary. &lt;br /&gt;
**Also see [[Dissertations/A_Study_of_the_Wisdom_Chapter_(Prajñāpāramitā_Pariccheda)_of_the_Bodhicaryāvatārapañjikā_of_Prajñākaramati|Oldmeadow, Peter R. &amp;quot;A Study of the Wisdom Chapter (Prajñāpāramitā Pariccheda) of the Bodhicaryāvatārapañjikā of Prajñākaramati.&amp;quot;]] PhD diss., Australian National University, 1994. https://openresearch-repository.anu.edu.au/handle/1885/110199.&lt;br /&gt;
* [[People/Atiśa|Atiśa Dīpaṃkara]] (982-1054) - The Bengali master who helped transmit the text to Tibet and incorporated its teachings into his influential &#039;&#039;[[Lamp for the Path to Enlightenment]]&#039;&#039;. He was instrumental in establishing the bodhisattva ideal in Tibetan Buddhism.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Atiśa Dīpaṃkara Śrījñāna&#039;s Teaching on the Bodhisattvacaryāvatāra]]. &lt;br /&gt;
* [[Tsongkhapa]] (1357 - 1419) - The 14th-century founder of the Gelug school who extensively quoted and taught from the &#039;&#039;Bodhisattvacaryavatara&#039;&#039; in his major works, particularly the Lamrim Chenmo. His interpretations became foundational for one of Tibet&#039;s largest Buddhist schools.&lt;br /&gt;
**&#039;&#039;&#039;[https://www.youtube.com/watch?v=m6o9FlX2vyc Watch the Dalai Lama teaching]&#039;&#039;&#039; &#039;&#039;The Great Treatise on the Stages of the Path to Enlightenment&#039;&#039; (Lamrim Chenmo), in which he mentions Tsongkhapa and Śāntideva&#039;s Way of the Bodhisattva. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Books/Steps_on_the_Path_to_Enlightenment,_Vol._3|Geshe Lhundub Sopa&#039;s &amp;quot;Steps on the Path to Enlightenment&amp;quot; Volume 3]] covers &amp;quot;The Way of the Bodhisattva&amp;quot; where &amp;quot;readers are acquainted with the bodhisattva&#039;s path and the altruistic desire to make service to others the driving force of spiritual development&amp;quot;. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Tsong kha pa on Śāntideva&#039;s Way of the Bodhisattva]] (COMING SOON) &lt;br /&gt;
* [[People/Khu_nu_bla_ma_bstan_&#039;dzin_rgyal_mtshan|Khunu Lama]] and His Holiness the [[14th Dalai Lama]] (1935- ) - Khunu Lama Tenzin Gyaltsen ཁུ་ནུ་བླ་མ་བསྟན་འཛིན་རྒྱལ་མཚན་ (1894/1895 - 1977) passed his understanding of &#039;&#039;The Way of the Bodhisattva&#039;&#039; and the essence of its practice to His Holiness the Dalai Lama, who has gone on to give many teachings and commentaries on the text around the world, doing more than any other person in modern times to make it accessible to modern audiences. His teachings have been published in multiple languages and have introduced millions to Śāntideva&#039;s work.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Living Bodhicitta: Khunu Lama&#039;s Transmission of the Bodhicaryāvatāra]]. &lt;br /&gt;
**&#039;&#039;&#039;STUDY:&#039;&#039;&#039; [[A Precious Lamp in Praise of Bodhicitta]], a text by Khunu Lama, 1981.&lt;br /&gt;
* [[People/Patrul_Rinpoche|Patrul Rinpoche]] (1808 - 1887) - The 19th-century Tibetan master whose commentary &amp;quot;Words of My Perfect Teacher&amp;quot; includes extensive teachings on the Bodhisattvacaryavatara and helped preserve its transmission in the Nyingma tradition during a crucial period. You can read more about his life here: [[Practice/A_Short_Account_of_Patrul_Rinpoche&#039;s_Life|A Short Account of Patrul Rinpoche&#039;s Life]] by Padmakara Translation Group. Or read how Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra here: [[Practice/Patrul_Rinpoche&#039;s_Tradition|Bodhicaryāvatāra: Teaching Methods &amp;amp; Overview, by Alak Zenkar Rinpoche. Translated by Adam Pearcey]].&lt;br /&gt;
&lt;br /&gt;
== Further Research ==&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
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		|header=Bibliography&lt;br /&gt;
		|text=Selected bibliography of academic and related references on Śāntideva&#039;s life and texts.&lt;br /&gt;
		|label=2735 Resources&lt;br /&gt;
		|page=Bibliography&lt;br /&gt;
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	}}&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
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=== Other Resources ===&lt;br /&gt;
* &#039;&#039;&#039;[https://app.shantideva.com/ The Shantideva App]&#039;&#039;&#039; by Christian Steinert with Berzin Archives content. This app displays one verse a day from Shantideva&#039;s text and allows you to read through the entire text in MANY languages. You can choose to see the text in Chinese, English, Tibetan, Sanskrit, Dutch, German, Arabic, etc. And up to three at the same time, per verse. Amazing!  &lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94494</id>
		<title>Bodhicaryāvatāra</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94494"/>
		<updated>2025-09-03T17:54:46Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;{{EditorialContent&lt;br /&gt;
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		|dashboardText=On this page you will find everything about Śāntideva&#039;s famous text, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). The information below explores the text&#039;s various titles and versions, its complex authorship and historical context, its profound influence on Indian and Tibetan Buddhist traditions, its central role in systematizing the cultivation of bodhicitta, and essential resources for further study and practice.&lt;br /&gt;
&lt;br /&gt;
		From here you can read the text in [[Texts/Bodhicaryāvatāra/Chapter_1|English]], [[Texts/Bodhicaryāvatāra/Verses|Tibetan]], [[Books/Bodhicaryâvatâra:_La_marche_vers_l&#039;éveil_(2007)/Bilingual|French]], Spanish, or Sanskrit. You can compare commentaries from different traditions on each verse or you can listen to the verses chanted or watch videos of Buddhist teachers or scholars talking about the text and its meaning. &lt;br /&gt;
&lt;br /&gt;
This comprehensive resource serves scholars, practitioners, and curious readers alike, offering both academic depth and practical guidance for engaging with one of Buddhism&#039;s most cherished texts. The page brings together centuries of commentary, translation, and scholarly research to create the most complete digital resource available for studying and practicing the Bodhicaryāvatāra.&lt;br /&gt;
&lt;br /&gt;
		&amp;lt;!--You can also &#039;&#039;&#039;[[Books/The_Nectar_of_Manjushri%27s_Speech/Sabche|read the traditional Tibetan outline (sabche) from Kunzang Palden here]]&#039;&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
		&#039;&#039;&#039;&amp;lt;big&amp;gt;You can navigate to each chapter page here or scroll down for other ways of interacting with the text:&amp;lt;/big&amp;gt;&#039;&#039;&#039;&lt;br /&gt;
		{{{!}}&lt;br /&gt;
		{{!}}  [[Texts/Bodhicaryāvatāra/Chapter_1|Chapter 1: The Excellence of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_6|Chapter 6: Patience]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_2|Chapter 2: Confession]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_7|Chapter 7: Diligence]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_3|Chapter 3: Taking Hold of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_8|Chapter 8: Meditative Concentration]]  &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_4|Chapter 4: Carefulness]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_9|Chapter 9: Wisdom]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_5|Chapter 5: Vigilant Introspection]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_10|Chapter 10: Dedication]]  &lt;br /&gt;
		{{!}}}--&amp;gt;&lt;br /&gt;
&lt;br /&gt;
		|introduction=Śāntideva&#039;s &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039; for short) is a masterwork of world literature and an example of wisdom and compassion in action, lighting the way to Buddhahood for the sake of all beings. Written down in ancient India in the Sanskrit language, it became popular in Tibetan translation and made its way into modern languages in the 19th and 20th centuries. It remains one of the favorite books of many leading Buddhist students, teachers, and writers today.&lt;br /&gt;
		|FeaturedYoutubeID=&lt;br /&gt;
		|FeaturedVidCaption= &amp;lt;em&amp;gt; &amp;lt;/em&amp;gt;&lt;br /&gt;
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			|header=&amp;lt;div class=&amp;quot;clipped-2-lines text-110 line16&amp;quot;&amp;gt;བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ།&amp;lt;/div&amp;gt;&lt;br /&gt;
					&amp;lt;div class=&amp;quot;clipped-1-line&amp;quot;&amp;gt;Full Text in Tibetan, Sanskrit, English, and French&amp;lt;/div&amp;gt;&lt;br /&gt;
			|text=The Way of the Bodhisattva&lt;br /&gt;
			|label=Full text&lt;br /&gt;
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			|image=Kuan Yin.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Verses&lt;br /&gt;
			|text=All verses in bilingual presentation.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Verses&lt;br /&gt;
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			|header=Bodhicaryāvatāra Chapter One&lt;br /&gt;
			|text=Chapter one in bilingual presentation.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
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			|text=Access the individual verse pages with translations and commentaries.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Verses/1.1&lt;br /&gt;
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				|sources=001-Tsadra-BCA-Root-Padmakara;005-Tsadra-BCA-Root-Dunhuang&lt;br /&gt;
			}}&amp;lt;/span&amp;gt;&lt;br /&gt;
		}} --&amp;gt;&lt;br /&gt;
	}}&lt;br /&gt;
|main-text=&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Text&amp;quot;&amp;gt;Part 1: About the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{Panel&lt;br /&gt;
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	|bg-size=cover&lt;br /&gt;
	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|header=Śāntideva&#039;s Works in India and Beyond&lt;br /&gt;
	|text=This section examines the textual history of Śāntideva&#039;s works through their recensions and translations, exploring their significance for Buddhist communities across Asia.&lt;br /&gt;
	|text-cols=col-md-5 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
	|offset=col-md-7 order-3 p-3 p-md-4 py-lg-5 pr-lg-5 pl-lg-4&lt;br /&gt;
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			|wrapper-classes=col-12 mb-4&lt;br /&gt;
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			|text=Examines the transmission and manuscript history of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Textual History of the Bodhicaryāvatāra&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=Traces the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&#039;s journey from Mongolian translations to Western academia.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Later editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
			|header=Later Editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
		}}&amp;lt;!--{{Tile&lt;br /&gt;
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			|min-height=100px&lt;br /&gt;
			|text=This article provides a comprehensive overview of the &#039;&#039;Śikṣāsamuccaya&#039;&#039; &#039;s origins, spread, and influence. It traces the text&#039;s composition in 8th century India, its early translations into Tibetan and Chinese, and subsequent transmission through various Buddhist lineages. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039;&lt;br /&gt;
		}}--&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
	|bottom-content=&amp;lt;div class=&amp;quot;d-none d-md-block col-12 order-4&amp;quot;&amp;gt;&amp;lt;div class=&amp;quot;py-1&amp;quot;&amp;gt;&amp;lt;/div&amp;gt;&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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&amp;lt;div class=&amp;quot;mx-0 my-5 rounded-xl offwhite-bg shadow overflow-hidden&amp;quot;&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;p-3 p-md-4 p-lg-5&amp;quot;&amp;gt;&lt;br /&gt;
		&amp;lt;h2 class=&amp;quot;pt-0 mt-0&amp;quot;&amp;gt;Overview of Śāntideva&#039;s Bodhicaryāvatāra&amp;lt;/h2&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;text-article mb-5&amp;quot;&amp;gt;		 &lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
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				&amp;lt;h4&amp;gt;&amp;lt;small&amp;gt;&#039;&#039;In-Depth Chapter Overviews&#039;&#039;&amp;lt;/small&amp;gt;&amp;lt;/h4&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;text-article mb-4&amp;quot;&amp;gt;This comprehensive resource provides a detailed, chapter-by-chapter analysis of Śāntideva&#039;s &#039;&#039;The Way of the Bodhisattva&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039;), one of the most influential texts in Mahāyāna Buddhist literature. Each chapter features scholarly essays that examine Śāntideva&#039;s teachings through the lens of key Buddhist concepts, supported by extensive academic resources, relevant links, and multimedia content. The material is organized according to the traditional Tibetan framework of generating, protecting, and perfecting bodhicitta, offering students a structured approach to understanding this foundational work on the bodhisattva path.&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
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						|header=Generating Bodhicitta&lt;br /&gt;
						|text=The opening chapters of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; focus on cultivating bodhicitta. Śāntideva presents this compassionate intention as the essential foundation of the bodhisattva path.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
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									|link=Articles/The_Excellence_and_Benefits_of_Bodhichitta_Overview&lt;br /&gt;
									|text=Chapter 1 - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shakyamuni Buddha with the 35 Buddhas of Confession HAR.jpg&lt;br /&gt;
									|link=Articles/Confession_of_Negativity_Overview&lt;br /&gt;
									|text=Chapter 2 - Confession of Negativity&lt;br /&gt;
								}}&lt;br /&gt;
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									|link=Articles/Taking_Hold_of_Bodhicitta_Overview&lt;br /&gt;
									|text=Chapter 3 - Taking Hold of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
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						|header=Protecting Bodhicitta&lt;br /&gt;
						|text=In chapters 4-6, Śāntideva emphasizes that once this awakened heart of bodhicitta is cultivated, it must be protected with the same care one would guard a priceless jewel.&lt;br /&gt;
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									|link=Articles/Conscientiousness_Overview&lt;br /&gt;
									|text=Chapter 4 - Conscientiousness&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shantideva-bust cropped.jpg&lt;br /&gt;
									|link=Articles/Vigilant_Introspection_Overview&lt;br /&gt;
									|text=Chapter 5 - Vigilant Introspection&lt;br /&gt;
								}}&lt;br /&gt;
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									|link=Articles/Patience_Overview&lt;br /&gt;
									|text=Chapter 6 - Patience&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
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						|header=Perfecting Bodhicitta&lt;br /&gt;
						|text=These chapters reveal how diligence, meditative concentration, and wisdom work together to transform compassionate intention into the fully realized bodhicitta of a bodhisattva.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
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									|link=Articles/Diligence_Overview&lt;br /&gt;
									|text=Chapter 7 - Diligence&lt;br /&gt;
								}}&lt;br /&gt;
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									|link=Articles/Meditative_Concentration_Overview&lt;br /&gt;
									|text=Chapter 8 - Meditative Concentration&lt;br /&gt;
								}}&lt;br /&gt;
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									|link=Articles/Wisdom_Overview&lt;br /&gt;
									|text=Chapter 9 - Wisdom&lt;br /&gt;
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					}}&lt;br /&gt;
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						|image=Butter lamp.jpg&lt;br /&gt;
						|min-height=156px&lt;br /&gt;
						|header=Dedication&lt;br /&gt;
                        |text=The &#039;&#039;Bodhicaryāvatāra&#039;&#039; ends with a concluding prayer, in which Śāntideva makes a dedication for the benefit of others, for the benefit of oneself, and for the flourishing of the teachings.&lt;br /&gt;
						|label=Chapter Ten&lt;br /&gt;
						|page=Articles/Dedication_Overview&lt;br /&gt;
					}}&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
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	|bg-image=File:Miro-bca-mindmap-screenshot-cropped.webp&lt;br /&gt;
	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|styles=background-position: 35% 50%;&lt;br /&gt;
	|header=Explore the Bodhicaryāvatāra&lt;br /&gt;
	|offset=col-md-4 p-0 order-md-last&lt;br /&gt;
	|text=A new, interactive way to navigate the text via its outline and related themes and chapters. Click on the Miro Mindmaps here. Use two fingers to move the cursor and to zoom in and out.&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row my-5 py-4 tsdwiki-border-tb-redfade&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-3 mb-md-0&lt;br /&gt;
			|image=Miro-bca-mindmap-screenshot.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Outline &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&#039;&#039;Miro Mindmap&#039;&#039;&amp;lt;/small&amp;gt;&lt;br /&gt;
			|text=Navigate Śāntideva&#039;s teachings on core ideas, themes, and practices.&lt;br /&gt;
			|label=&amp;lt;span class=&amp;quot;float-right&amp;quot;&amp;gt;[[File:Miro.webp|x20px|class=align-bottom|]] Miro Mindmap&amp;lt;/span&amp;gt;&lt;br /&gt;
			|ext-link=https://miro.com/app/live-embed/uXjVIoyjUkM=/?embedMode=view_only_without_ui&amp;amp;moveToViewport=-12430,13806,3070,1702&amp;amp;embedId=415674802085&amp;amp;embedAutoplay=true&lt;br /&gt;
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		}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Author&amp;quot;&amp;gt;Part 2: About the Author&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
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	|bg-image=File:Bu su ku.jpg&lt;br /&gt;
	|imageposition=50% 40%&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=Śāntideva&#039;s Life and Works&lt;br /&gt;
	|text=Explore Śāntideva&#039;s life stories and his historical context. What do we know about the life of Śāntideva? What kind of world did he live in? How did his works become so influential? And why do his works continue to inspire generations of practitioners and scholars? This section provides a brief overview of Śāntideva&#039;s cultural milieu and the influence his writings have had in India and beyond.&lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row my-4 pt-3 tsdwiki-border-tb-redfade justify-content-center&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
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		|label=Explore&lt;br /&gt;
		|page=Explore/Śāntideva&#039;s Life and Cultural World&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
		|label=Explore&lt;br /&gt;
		|page=Explore/Śāntideva&#039;s Works&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
		|label=Explore&lt;br /&gt;
		|page=Explore/Influence of Śāntideva&#039;s works in India and Beyond&lt;br /&gt;
	}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Text_Significance_and_Reception&amp;quot;&amp;gt;Part 3: Text Significance and Reception&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=File:Wayne_ooone-wang-QFOJyx8zMn8-unsplash.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|image-side=right&lt;br /&gt;
	|imageposition=50% 75%&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=Keeping the Flame of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; Alive: From 9th-Century India to 19th-Century Tibet&lt;br /&gt;
	|text=Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; gave rise to a vibrant commentarial tradition in India and Tibet. In this section, we will learn more about 10 centuries of teachings focusing on teachings drawn from this text. This section is still being developed. We will keep you posted as we add new materials, articles, and resources. &lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row mt-3 mb-5&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
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			|text=This short overview gives an account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s history from its origins in India to its transmission in Nepal. It discusses the text&#039;s authorship, traditionally attributed to Śāntideva in 7th century India, and explores various commentaries and abbreviated versions produced by Indian scholars. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in India and Nepal&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=This essay offers a comprehensive overview of the Indian commentaries on the Bodhicaryāvatāra (BCA). It details thirteen commentaries composed by Indian authors, highlighting how the BCA was used both as a Mahāyāna practice manual and a debate manual. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Indian Commentarial Tradition (9th-12th c.)&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This essay explores the transmission and influence of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; in China and Mongolia. He examines the Chinese translation of the text during the Sòng dynasty, and highlights the related political context and translation processes. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in China and Central Asia&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This article provides a detailed account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s impact on Tibetan Buddhism.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Transmission of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; in Tibet: An Overview&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=This article provides a concise overview of the commentarial tradition surrounding Śāntideva&#039;s Bodhicaryāvatāra in Tibet. It traces the text&#039;s introduction to Tibet in the 8th century, highlighting its rapid translation and subsequent revisions. The study also outlines the development of Tibetan commentaries on the text.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Tibetan Commentarial Tradition: An Overview&lt;br /&gt;
		}}&amp;lt;!--{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Tibetan commentarial tradition (11th-19th c.) &lt;br /&gt;
		}}--&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Tibetan Lineages of Teachers of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Study the Text&amp;quot;&amp;gt;Part 4: Study the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=Mi-pham-rgya-mtsho-rin-po-che-Padmakara.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|thumb-size=1000&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=The Tibetan late 19th-Century Debates on the &amp;lt;em&amp;gt;Bodhicaryāvatāra&amp;lt;/em&amp;gt;&#039;s Wisdom Chapter&lt;br /&gt;
	|text=Learn more about the debates regarding the meaning of the 9th chapter of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;!&amp;lt;br/&amp;gt; This chapter presents the Perfection of Wisdom (prajñāpāramitā) through rigorous philosophical analysis of emptiness (śūnyatā), establishing the ultimate nature of reality within the bodhisattva path. The interpretation of this profound text became the object of 19th-century Tibetan philosophical debates. The controversy began when Mipham Rinpoche of the Nyingma tradition authored his Norbu Ketaka commentary, proposing a synthetic interpretation that harmonized Prasaṅgika and Yogācāra Madhyamaka approaches. This drew strong criticism from Geluk scholars like Drakar Tulku, who defended Tsongkhapa&#039;s stricter Prasaṅgika position, while Pari Rabsel offered nuanced critiques of both interpretations. These exchanges centered on fundamental hermeneutical questions regarding the proper understanding of conventional and ultimate truth, the role of consciousness in perceiving emptiness, and correct Madhyamaka reasoning methods. The debates reflect broader tensions between Tibetan Buddhist schools regarding philosophical methodology and interpretative approaches, while illuminating crucial issues in Buddhist soteriology about how philosophical understanding relates to direct meditative realization. &lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-5&amp;quot;&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-lg-8 mb-4 col-lg-4&lt;br /&gt;
			|header=The Ninth Chapter&lt;br /&gt;
			|image=Paltrul (R. Beer) large.jpg&lt;br /&gt;
			|text=Go to the landing page / hub page for the 9th chapter content and the debates about it.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Ninth Chapter&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=7700 (Avalokiteshvara-standing)-cropped.jpg&lt;br /&gt;
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	|bg-position=53% 17%&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
	|header=The Way of the Bodhisattva Illuminated: Narrative Commentaries and Recitation Guide&lt;br /&gt;
	|text=&lt;br /&gt;
{{Jumbo&lt;br /&gt;
	    |full-width=yes&lt;br /&gt;
	    |image=Indian Teacher Shantideva surrounded HAR.png&lt;br /&gt;
		|text=This collection presents Buddhist narratives illustrating key verses of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). These instructive tales feature kings, merchants, animals, and divine beings to illuminate the bodhisattva path and to explain the transformative power of bodhicitta, the superiority of spiritual wealth over material possessions, and how bodhisattvas transform adversity into opportunity for spiritual development.&lt;br /&gt;
	}}&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-4&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4 mw-customtoggle-tales w-100&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Tales of Engaging the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-tales&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4 mw-customtoggle-narrative w-100&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Narrative Commentary on the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-narrative&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Ten|text=Chapter Ten}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
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		|min-height=156px&lt;br /&gt;
		|image=Shantideva (floating).jpg&lt;br /&gt;
		|header=Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
		|text=A Method for Reciting the Text &#039;&#039;Engaging in Bodhisattva Conducts: A Stream of Blessings&#039;&#039;, by Dam tshig rdo rje (Mkhan po chos rje)&lt;br /&gt;
		|label=Guide&lt;br /&gt;
		|page=Practice/Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
	}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Practice the Text&amp;quot;&amp;gt;Part 5: Practice the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=Mi-pham-rgya-mtsho-rin-po-che-Padmakara.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|thumb-size=1000&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=The &#039;&#039;Sgom Lugs&#039;&#039; Tradition&lt;br /&gt;
	|text=The &#039;&#039;sgom lugs&#039;&#039; (meditation tradition) was a significant contemplative tradition in Tibetan Buddhism that developed a unique approach to studying and practicing the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, Śāntideva&#039;s classic eighth-century text on the bodhisattva path.&lt;br /&gt;
The &#039;&#039;sgom lugs&#039;&#039; approach emphasized the meditative implementation of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; rather than purely scholastic analysis. Its practitioners were known for integrating the text&#039;s teachings—particularly on &#039;&#039;bodhicitta&#039;&#039; (awakened mind), &#039;&#039;śamatha&#039;&#039; (calm abiding), and &#039;&#039;vipaśyanā&#039;&#039; (insight meditation)—directly into their contemplative practice.&lt;br /&gt;
This tradition was especially prominent in the 11th-13th centuries during the later spread of Buddhism in Tibet, with notable practitioners in the Kadam and early Kagyu lineages. The &#039;&#039;sgom lugs&#039;&#039; teachers developed distinctive meditation manuals and techniques for embodying the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s core ethical and philosophical principles, especially those found in the patience, meditation, and wisdom chapters.&lt;br /&gt;
What distinguished the &#039;&#039;sgom lugs&#039;&#039; approach was its experiential focus—treating the &#039;&#039;Bodhicaryāvatāra&#039;&#039; not merely as a philosophical text to be analyzed, but as a practical guidebook for transformation through meditation and daily application.&lt;br /&gt;
This section traces the development of this tradition and the lives and works of the prominent teachers who upheld it.&lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;my-5 text-60&amp;quot;&amp;gt;&lt;br /&gt;
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				|page=Articles/The_Bodhicaryāvatāra_Piṇḍārthas_of_Suvarṇadvīpa_Dharmakīrti:_Foundations_of_a_Meditation_Tradition&lt;br /&gt;
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				|page=Articles/From_the_Profound_View_of_the_Ultimate_to_Everyday_Practice:_Tokme_Zangpo%27s_Integration_of_Śāntideva%27s_Teachings_into_Mind_Training&lt;br /&gt;
			}}&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
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			{{PersonBadge|Rong ston shes bya kun rig&lt;br /&gt;
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				|page=Articles/Breathing Life into Śāntideva&#039;s Words: Rago Choktrul&#039;s Integration of Tonglen and Dedication&lt;br /&gt;
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				|page=Articles/Living_Bodhicitta:_Khunu_Lama%27s_Transmission_of_the_Bodhicaryāvatāra&lt;br /&gt;
			}}&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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	|bg-image=File:Andrew-haimerl-andrewnef-NaHaBbkleuU-unsplash.jpg&lt;br /&gt;
	|bg-size=cover&lt;br /&gt;
	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|header=Living Traditions of Practice &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&amp;lt;em&amp;gt;Patrul Rinpoche&amp;lt;/em&amp;gt;&amp;lt;/small&amp;gt;&lt;br /&gt;
	|text=Patrul Rinpoche (1808-1887) revolutionized how Śāntideva&#039;s Bodhicaryāvatāra was taught and practiced in Tibet. His accessible teaching style transformed this profound Buddhist text from an elite monastic study into a practical guide that ordinary practitioners could understand and apply on the bodhisattva path. &lt;br /&gt;
&lt;br /&gt;
	|text-cols=col-md-6 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
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	|offset-content=&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;{{MiniTile&lt;br /&gt;
			|text=A Short Account of Patrul Rinpoche&#039;s Life &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/A Short Account of Patrul Rinpoche&#039;s Life&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Way of Teaching the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Tradition &lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=The Lineage Prayer &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Lineage Prayer&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Practice Instructions &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Practice Instructions&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche and the Dissemination of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul and the Dissemination of the Bodhi(sattva)caryāvatāra&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Two Commentaries by Patrul Rinpoche&#039;s Disciples &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Two commentaries by Patrul Rinpoche&#039;s Disciples&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
        }}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
	|bottom-content=&amp;lt;div class=&amp;quot;d-none d-md-block col-12 order-4&amp;quot;&amp;gt;&amp;lt;div class=&amp;quot;py-1&amp;quot;&amp;gt;&amp;lt;/div&amp;gt;&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Resources &amp;amp; References&amp;quot;&amp;gt;Part 6: Resources &amp;amp; References for Further Exploration&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=File:Pecha.jpg&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
	|header=The Literature (&#039;&#039;Primary and Secondary sources&#039;&#039;)&lt;br /&gt;
	|text=The resources listed below have been tagged to show relationships between classical works and library items (i.e., recensions, translations, scholarship).&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row m-0 pt-3 pb-5&amp;quot;&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-4 mw-customtoggle-bodhicarya&lt;br /&gt;
			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra&lt;br /&gt;
			|text=Delve deeper into Śāntideva&#039;s main work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-bodhicarya&amp;quot;&amp;gt;&lt;br /&gt;
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						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Source Language)&lt;br /&gt;
						|text=Translations (by source language)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Target Language)&lt;br /&gt;
						|text=Translations (by target language)&lt;br /&gt;
					}}							&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
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			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Commentaries on Bodhicaryāvatāra&lt;br /&gt;
			|text=Discover the great commentarial tradition based on Śāntideva&#039;s work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-bodhicarya-comms&amp;quot;&amp;gt;&lt;br /&gt;
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						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Commentaries (original texts)&lt;br /&gt;
						|text=Commentaries (Original Texts)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Commentaries (scholarship)&lt;br /&gt;
						|text=Commentaries (Scholarship)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations of Commentaries&lt;br /&gt;
						|text=Translations of Commentaries&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Contemporary Commentaries&lt;br /&gt;
						|text=Contemporary Commentaries&lt;br /&gt;
					}}&lt;br /&gt;
					&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
		&amp;lt;!--{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-4 mw-customtoggle-siksa&lt;br /&gt;
			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Śikṣāsamuccaya&lt;br /&gt;
			|text=Know more about Śāntideva&#039;s Compendium of Training&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-siksa&amp;quot;&amp;gt;&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Translations&lt;br /&gt;
						|text=Translations&lt;br /&gt;
					}}&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}--&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-4 mw-customtoggle-resources&lt;br /&gt;
			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Additional Resources&lt;br /&gt;
			|text= Look into discussions on the art of translation and explore resources compiled by scholars &lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-resources&amp;quot;&amp;gt;&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bibliographies&lt;br /&gt;
						|text=Bibliographies&lt;br /&gt;
					}}&lt;br /&gt;
&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;!--&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot;&amp;gt;Versions&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;The Historical Evolution of Multiple Text Versions&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Bodhicaryāvatāra exists in several distinct versions that reflect different stages in its historical development and transmission across Buddhist cultures. The earliest extant version appears in ninth to eleventh-century Dunhuang manuscripts, attributed to Akṣayamati (a name associated with Śāntideva), containing only nine chapters and 702.5 verses with a more individualized focus using first-person pronouns. Over time, the text expanded significantly—the canonical Sanskrit versions contain 912-913 verses across ten chapters, with substantial additions including seventy verses in the Wisdom chapter specifically added to refute non-Buddhist philosophical positions. This textual growth reflects the work&#039;s evolution from a more personal spiritual manual to a comprehensive doctrinal treatise that systematically addresses philosophical opponents while maintaining its practical guidance for bodhisattva practice.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Multiple Tibetan Translations from Different Sanskrit Sources&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Tibetan Buddhist tradition preserves multiple translations of the Bodhicaryāvatāra that were produced at different historical periods using varying Sanskrit manuscripts as source texts (Vorlage). The first Tibetan translation was completed by Kawa Paltsek during the early diffusion period, based on a Kashmir or Eastern Indian manuscript. This was followed by a second translation 150 years later by Rinchen Zangpo and Śākya Lodro, and then a third translation by the Nepalese scholar Sumatikīrti and translator Ngok Loden Sherab, both of which utilized Sanskrit manuscripts from Madhyadeśa (central India). The prominent historian Tāranātha documented three major Sanskrit recensions: the Kashmiri version with over 1,000 verses including Śāntideva&#039;s own praise verses, the Eastern Indian version with 700 verses that lacked certain devotional elements, and the Madhyadeśa version with 1,000 verses that likely served as the basis for the canonical Tibetan translation.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Ongoing Scholarly Revisions and Textual Refinement&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
Even after the establishment of these major translations, Tibetan scholars continued to refine and correct the text through careful comparison with available Sanskrit sources and Indian commentaries. The scholar Sazang Mati Panchen (1294-1376) made significant corrections to the canonical version by consulting multiple Indian texts and commentaries, while Ngakgi Wangpo produced an entirely new bilingual edition after comparing three authentic Sanskrit manuscripts. The great scholar Butön noted discrepancies between existing Tibetan translations and the Sanskrit manuscripts in his possession, leading him to make selective corrections where the meaning was significantly affected. &amp;lt;br&amp;gt;&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;The Multiple and Diverse Translations of the Source Text into Chinese&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Chinese tradition presents perhaps the most complex situation. The text was translated multiple times, but most significantly as the Putixing jing (菩提行經) by Tianxizai in the 10th-11th centuries. The Chinese versions often show substantial divergences from both Sanskrit recensions, including different verse arrangements and some unique passages. Some scholars have suggested these differences may preserve very early readings, while others argue they represent adaptations for Chinese audiences or confusion in the translation process.&amp;lt;br&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== A Classic of World Literature ==&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;text-article&amp;quot;&amp;gt;&lt;br /&gt;
	Like all classics, the Bodhicharyavatara is many things to many readers. It has been described as a philosophical poem, a meditation manual, an inner dialogue, a code of ethical conduct, and a devotional hymn. It is all these, and more. Above all, it is, in Pema Chödrön’s words, “the essential guidebook for fledgling bodhisattvas,” providing a multitude of ways in which one can spur oneself to arouse, act upon, and perfect the central mind-state of the Mahayana practitioner: bodhichitta, which in its conventional sense is the commitment to gain enlightenment for the sake of all beings, and in its ultimate sense is the transcendent insight into emptiness that is necessary if enlightenment is to be won. To the degree that the bodhisattva is the central ideal of Mahayana, the Bodhicharyavatara’s imaginative and inspiring presentation of the bodhisattva path has insured its wide and appreciative readership.&lt;br /&gt;
			&amp;lt;small&amp;gt;([https://www.lionsroar.com/no-time-to-lose-2/ Source: Roger Jackson, Review of No Time to Lose, by Pema Chodron], [https://www.shambhala.com/no-time-to-lose-1966.html Shambhala, 2007].)&amp;lt;/small&amp;gt;&amp;lt;br&amp;gt; &lt;br /&gt;
&lt;br /&gt;
			{{InlineImage&lt;br /&gt;
				|float=right&lt;br /&gt;
				|img=Shantideva Tsemrinpoche.jpg&lt;br /&gt;
				|width=300px&lt;br /&gt;
				|caption=[[Śāntideva]] &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;ཞི་བ་ལྷ་&amp;lt;/small&amp;gt;&lt;br /&gt;
			}}&lt;br /&gt;
			&amp;lt;big&amp;gt;&#039;&#039;&#039;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses|The Way of the Bodhisattva]]&#039;&#039;&#039;&#039;&#039;&amp;lt;/big&amp;gt; is a ten-chapter guide to cultivating the mind of enlightenment and to generating the qualities of compassion, introspection, generosity, patience, and so on. A text of late Indian Buddhism written in Sanskrit by the monk Śāntideva in the early 8th century, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; or &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039;, commonly referred to as &#039;&#039;The Way of the Bodhisattva&#039;&#039; in English, or more literally, &amp;quot;Introduction to the Bodhisattva Practice,&amp;quot; is regarded as one of the great masterpieces of written Buddhist teaching. As such, it has become a part of world literature and is read in many languages by people of all traditions. Presented as a personal reflection on the bodhisattva path, Śāntideva focuses on the concept of &#039;&#039;bodhicitta&#039;&#039;, the bodhisattva&#039;s aspiration for enlightenment, and the main practices of a bodhisattva. Treasured by Buddhists of all traditions, &#039;&#039;The Way of the Bodhisattva&#039;&#039; has been commented on by many of the greatest Buddhist teachers through the ages and translated into modern languages hundreds of times, some of which you can read here. The later text in 10 chapters and [[Texts/Bodhicaryāvatāra/Verses|~913 verses]] is the main text we present here, but also available is the earlier [[Books/Bodhisattvacaryāvatāra:_Entering_the_Way_of_the_Bodhisattvas_(2022,_Khenpo_Gawang_and_Wiener)/Bilingual|Dunhuang text in 9 chapters]] and ~700 verses.&lt;br /&gt;
&lt;br /&gt;
			{{QuoteCite&lt;br /&gt;
				|quote-text=As long as space endures,&lt;br /&gt;
As long as there are beings to be found,&lt;br /&gt;
May I continue likewise to remain&lt;br /&gt;
To drive away the sorrows of the world. &lt;br /&gt;
&amp;lt;div class=&amp;quot;text-80&amp;quot;&amp;gt;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses/10.55|Verse 10.55]]&#039;&#039;&amp;lt;/div&amp;gt;&lt;br /&gt;
			}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
== Chapter Summaries ==&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;row font-serif mx-n2 mx-md-n3&amp;quot;&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Generating Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
	{{Tile&lt;br /&gt;
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		|min-height=156px&lt;br /&gt;
		|header=The Excellence and Benefits of Bodhicitta&lt;br /&gt;
		|text=In chapter 1 of the Bodhicaryāvatāra, Śāntideva describes the excellence and benefits of bodhicitta, the mind that wishes to attain enlightenment for the benefit of all sentient beings, in order to inspire us to take up the path of the bodhisattva.&lt;br /&gt;
		|label=Chapter One&lt;br /&gt;
		|page=Chapter One - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
	}}&lt;br /&gt;
	{{Tile&lt;br /&gt;
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		|min-height=156px&lt;br /&gt;
		|header=Confession of Negativity&lt;br /&gt;
		|label=Chapter Two&lt;br /&gt;
		|page=Chapter Two - Confession of Negativity_Overview&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Taking Hold of Bodhicitta&lt;br /&gt;
		|label=Chapter Three&lt;br /&gt;
		|page=Chapter Three - Taking Hold of Bodhicitta&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Protecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
	{{Tile&lt;br /&gt;
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		|min-height=156px&lt;br /&gt;
		|header=Conscientiousness&lt;br /&gt;
		|label=Chapter Four&lt;br /&gt;
		|page=Chapter Four - Conscientiousness&lt;br /&gt;
	}}&lt;br /&gt;
	{{Tile&lt;br /&gt;
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		|min-height=156px&lt;br /&gt;
		|header=Vigilant Introspection&lt;br /&gt;
		|label=Chapter Five&lt;br /&gt;
		|page=Chapter Five - Vigilant Introspection&lt;br /&gt;
	}}&lt;br /&gt;
	{{Tile&lt;br /&gt;
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		|header=Patience&lt;br /&gt;
		|label=Chapter Six&lt;br /&gt;
		|page=Chapter Six - Patience&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Perfecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
	{{Tile&lt;br /&gt;
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		|header=Diligence&lt;br /&gt;
		|label=Chapter Seven&lt;br /&gt;
		|page=Chapter_Seven_Diligence_Overview&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Meditative Concentration&lt;br /&gt;
		|label=Chapter Eight&lt;br /&gt;
		|page=Chapter Eight - Meditative Concentration_Overview&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Wisdom&lt;br /&gt;
		|label=Chapter Nine&lt;br /&gt;
		|page=Chapter Nine - Wisdom&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Dedication of Merit&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Dedication&lt;br /&gt;
		|label=Chapter Ten&lt;br /&gt;
		|page=Chapter Ten - Dedication_Overview&lt;br /&gt;
	}}&lt;br /&gt;
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== [[Study/The_Ninth_Chapter|Chapter 9: Wisdom]] ==&lt;br /&gt;
{{PullBcaVerses|9.1}}&lt;br /&gt;
The “[[Study/The_Ninth_Chapter|Wisdom Chapter]]” is Shāntideva’s exposition of the perfection of wisdom in terms of Madhyamaka, the view of the Middle Way, considered to express the essence of the wisdom teachings of the Prajñāpāramitā sūtras, which are themselves the very heart of Mahāyāna Buddhism. This chapter is long and complex and was clearly important to the author and the many hundreds of commentators that came after, as it is the source of vigorous debate over the past centuries and the subject of a great deal of publications and continued teaching and debate up to today. This website presents a great deal of detail about this content for those students wishing to delve into it. The reason for this is that &#039;&#039;Wisdom,&#039;&#039; is not merely foundational to Buddhist practice, but also the final necessary antidote, which leads to Buddhahood. &lt;br /&gt;
:&amp;quot;The major obstacles to the attainment of full spiritual awakening are the cognitive obscurations. Ultimate wisdom is their direct antidote.&amp;quot; (Source:[[Transcendent Wisdom]], page 16)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
{{Callout&lt;br /&gt;
	|classes=red-text&lt;br /&gt;
	|icon=⚔️&lt;br /&gt;
	|title=[[Study/The_Ninth_Chapter|The landing page for all the material related to the Ninth Chapter on Wisdom can be found here.]]&lt;br /&gt;
	|text=[[Study/The_Ninth_Chapter|To the debates! The ninth chapter on wisdom sparked centuries of debate within Tibetan Buddhism. Learn more here.]]&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
== Practice the Text ==&lt;br /&gt;
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	|header=Bodhicitta in Practice&lt;br /&gt;
	|text=Read through a detailed introduction to the practices associated with Bodhicitta here.&lt;br /&gt;
	|label=Guide&lt;br /&gt;
	|page=Practice/Bodhicitta in Practice&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Delve deeper here with more resources for your practice.&#039;&#039;&#039;&lt;br /&gt;
:&#039;&#039;&#039;Click on the above link to view the practice section of this website, focused on &amp;quot;Bodhicitta&amp;quot; more generally. In terms of focusing in on the practices associated with the Bodhicaryāvatāra text itself, please see the following:&#039;&#039;&#039; &lt;br /&gt;
*&#039;&#039;&#039;PLEASE CHECK: DO WE HAVE A MORE SPECIFIC PRACTICE PAGE FOR BCA FOR PRACTITIONER AUDIENCES?&#039;&#039;&#039; &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Tradition|Patrul Rinpoche&#039;s Tradition]]: Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra. &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Practice_Instructions|Patrul Rinpoche&#039;s Practice Instructions]]: The Brightly Shining Sun: A Step-by-Step Guide to Meditating on the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey&lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Lineage_Prayer|Prayer to the Lineage of the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey]]&lt;br /&gt;
&lt;br /&gt;
== People ==&lt;br /&gt;
* [[People/Śāntideva|Śāntideva]] (late 7th to mid-8th century CE) - The author of the &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; and the &#039;&#039;Śikṣāsamuccaya&#039;&#039;. &lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; [[Explore/Śāntideva&#039;s_Works|Śāntideva&#039;s Works]]&lt;br /&gt;
* [[People/Prajñākaramati|Prajñākaramati]] (950 - 1030) - The 11th-century Indian scholar who wrote the most influential commentary on the text, the &#039;&#039;[[Texts/Bodhisattvacaryāvatāraprajñāparicchedapariṇamana-pañjikā|Bodhisattvacaryavatara-panjika]]&#039;&#039;. His detailed explanations shaped how the work has been understood and taught for nearly a thousand years, making his commentary essential for serious study of the text.&lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; Kate Crosby and Andrew Skilton&#039;s translation (1995) of &amp;quot;The Bodhicaryāvatāra&amp;quot; includes scholarly apparatus that references Prajñākaramati&#039;s commentary extensively.&lt;br /&gt;
** [[Louis de la Vallée Poussin (1901-1914) work]] remains an important foundational piece of scholarship on Prajñākaramati&#039;s commentary. &lt;br /&gt;
**Also see [[Dissertations/A_Study_of_the_Wisdom_Chapter_(Prajñāpāramitā_Pariccheda)_of_the_Bodhicaryāvatārapañjikā_of_Prajñākaramati|Oldmeadow, Peter R. &amp;quot;A Study of the Wisdom Chapter (Prajñāpāramitā Pariccheda) of the Bodhicaryāvatārapañjikā of Prajñākaramati.&amp;quot;]] PhD diss., Australian National University, 1994. https://openresearch-repository.anu.edu.au/handle/1885/110199.&lt;br /&gt;
* [[People/Atiśa|Atiśa Dīpaṃkara]] (982-1054) - The Bengali master who helped transmit the text to Tibet and incorporated its teachings into his influential &#039;&#039;[[Lamp for the Path to Enlightenment]]&#039;&#039;. He was instrumental in establishing the bodhisattva ideal in Tibetan Buddhism.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Atiśa Dīpaṃkara Śrījñāna&#039;s Teaching on the Bodhisattvacaryāvatāra]]. &lt;br /&gt;
* [[Tsongkhapa]] (1357 - 1419) - The 14th-century founder of the Gelug school who extensively quoted and taught from the &#039;&#039;Bodhisattvacaryavatara&#039;&#039; in his major works, particularly the Lamrim Chenmo. His interpretations became foundational for one of Tibet&#039;s largest Buddhist schools.&lt;br /&gt;
**&#039;&#039;&#039;[https://www.youtube.com/watch?v=m6o9FlX2vyc Watch the Dalai Lama teaching]&#039;&#039;&#039; &#039;&#039;The Great Treatise on the Stages of the Path to Enlightenment&#039;&#039; (Lamrim Chenmo), in which he mentions Tsongkhapa and Śāntideva&#039;s Way of the Bodhisattva. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Books/Steps_on_the_Path_to_Enlightenment,_Vol._3|Geshe Lhundub Sopa&#039;s &amp;quot;Steps on the Path to Enlightenment&amp;quot; Volume 3]] covers &amp;quot;The Way of the Bodhisattva&amp;quot; where &amp;quot;readers are acquainted with the bodhisattva&#039;s path and the altruistic desire to make service to others the driving force of spiritual development&amp;quot;. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Tsong kha pa on Śāntideva&#039;s Way of the Bodhisattva]] (COMING SOON) &lt;br /&gt;
* [[People/Khu_nu_bla_ma_bstan_&#039;dzin_rgyal_mtshan|Khunu Lama]] and His Holiness the [[14th Dalai Lama]] (1935- ) - Khunu Lama Tenzin Gyaltsen ཁུ་ནུ་བླ་མ་བསྟན་འཛིན་རྒྱལ་མཚན་ (1894/1895 - 1977) passed his understanding of &#039;&#039;The Way of the Bodhisattva&#039;&#039; and the essence of its practice to His Holiness the Dalai Lama, who has gone on to give many teachings and commentaries on the text around the world, doing more than any other person in modern times to make it accessible to modern audiences. His teachings have been published in multiple languages and have introduced millions to Śāntideva&#039;s work.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Living Bodhicitta: Khunu Lama&#039;s Transmission of the Bodhicaryāvatāra]]. &lt;br /&gt;
**&#039;&#039;&#039;STUDY:&#039;&#039;&#039; [[A Precious Lamp in Praise of Bodhicitta]], a text by Khunu Lama, 1981.&lt;br /&gt;
* [[People/Patrul_Rinpoche|Patrul Rinpoche]] (1808 - 1887) - The 19th-century Tibetan master whose commentary &amp;quot;Words of My Perfect Teacher&amp;quot; includes extensive teachings on the Bodhisattvacaryavatara and helped preserve its transmission in the Nyingma tradition during a crucial period. You can read more about his life here: [[Practice/A_Short_Account_of_Patrul_Rinpoche&#039;s_Life|A Short Account of Patrul Rinpoche&#039;s Life]] by Padmakara Translation Group. Or read how Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra here: [[Practice/Patrul_Rinpoche&#039;s_Tradition|Bodhicaryāvatāra: Teaching Methods &amp;amp; Overview, by Alak Zenkar Rinpoche. Translated by Adam Pearcey]].&lt;br /&gt;
&lt;br /&gt;
== Further Research ==&lt;br /&gt;
&lt;br /&gt;
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		|header=Bibliography&lt;br /&gt;
		|text=Selected bibliography of academic and related references on Śāntideva&#039;s life and texts.&lt;br /&gt;
		|label=2735 Resources&lt;br /&gt;
		|page=Bibliography&lt;br /&gt;
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	}}&lt;br /&gt;
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=== Other Resources ===&lt;br /&gt;
* &#039;&#039;&#039;[https://app.shantideva.com/ The Shantideva App]&#039;&#039;&#039; by Christian Steinert with Berzin Archives content. This app displays one verse a day from Shantideva&#039;s text and allows you to read through the entire text in MANY languages. You can choose to see the text in Chinese, English, Tibetan, Sanskrit, Dutch, German, Arabic, etc. And up to three at the same time, per verse. Amazing!  &lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94493</id>
		<title>Bodhicaryāvatāra</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94493"/>
		<updated>2025-09-03T17:53:59Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
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&lt;div&gt;{{EditorialContent&lt;br /&gt;
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	    |caption=&amp;lt;center&amp;gt;[[People/Śāntideva|Śāntideva]]&amp;lt;/center&amp;gt;&lt;br /&gt;
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		|dashboardText=On this page you will find everything about Śāntideva&#039;s famous text, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). The information below explores the text&#039;s various titles and versions, its complex authorship and historical context, its profound influence on Indian and Tibetan Buddhist traditions, its central role in systematizing the cultivation of bodhicitta, and essential resources for further study and practice.&lt;br /&gt;
&lt;br /&gt;
		From here you can read the text in [[Texts/Bodhicaryāvatāra/Chapter_1|English]], [[Texts/Bodhicaryāvatāra/Verses|Tibetan]], [[Books/Bodhicaryâvatâra:_La_marche_vers_l&#039;éveil_(2007)/Bilingual|French]], Spanish, or Sanskrit. You can compare commentaries from different traditions on each verse or you can listen to the verses chanted or watch videos of Buddhist teachers or scholars talking about the text and its meaning. &lt;br /&gt;
&lt;br /&gt;
This comprehensive resource serves scholars, practitioners, and curious readers alike, offering both academic depth and practical guidance for engaging with one of Buddhism&#039;s most cherished texts. Whether you&#039;re interested in the historical debates surrounding the wisdom chapter, the living traditions of practice, or simply want to explore Śāntideva&#039;s timeless teachings on compassion and awakening, you&#039;ll find detailed materials organized across six major sections. The page brings together centuries of commentary, translation, and scholarly research to create the most complete digital resource available for studying and practicing the Bodhicaryāvatāra.RetryClaude can make mistakes. Please double-check responses.&lt;br /&gt;
&lt;br /&gt;
		&amp;lt;!--You can also &#039;&#039;&#039;[[Books/The_Nectar_of_Manjushri%27s_Speech/Sabche|read the traditional Tibetan outline (sabche) from Kunzang Palden here]]&#039;&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
		&#039;&#039;&#039;&amp;lt;big&amp;gt;You can navigate to each chapter page here or scroll down for other ways of interacting with the text:&amp;lt;/big&amp;gt;&#039;&#039;&#039;&lt;br /&gt;
		{{{!}}&lt;br /&gt;
		{{!}}  [[Texts/Bodhicaryāvatāra/Chapter_1|Chapter 1: The Excellence of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_6|Chapter 6: Patience]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_2|Chapter 2: Confession]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_7|Chapter 7: Diligence]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_3|Chapter 3: Taking Hold of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_8|Chapter 8: Meditative Concentration]]  &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_4|Chapter 4: Carefulness]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_9|Chapter 9: Wisdom]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_5|Chapter 5: Vigilant Introspection]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_10|Chapter 10: Dedication]]  &lt;br /&gt;
		{{!}}}--&amp;gt;&lt;br /&gt;
&lt;br /&gt;
		|introduction=Śāntideva&#039;s &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039; for short) is a masterwork of world literature and an example of wisdom and compassion in action, lighting the way to Buddhahood for the sake of all beings. Written down in ancient India in the Sanskrit language, it became popular in Tibetan translation and made its way into modern languages in the 19th and 20th centuries. It remains one of the favorite books of many leading Buddhist students, teachers, and writers today.&lt;br /&gt;
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			|header=&amp;lt;div class=&amp;quot;clipped-2-lines text-110 line16&amp;quot;&amp;gt;བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ།&amp;lt;/div&amp;gt;&lt;br /&gt;
					&amp;lt;div class=&amp;quot;clipped-1-line&amp;quot;&amp;gt;Full Text in Tibetan, Sanskrit, English, and French&amp;lt;/div&amp;gt;&lt;br /&gt;
			|text=The Way of the Bodhisattva&lt;br /&gt;
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			|header=Bodhicaryāvatāra Verses&lt;br /&gt;
			|text=All verses in bilingual presentation.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
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			|header=Bodhicaryāvatāra Chapter One&lt;br /&gt;
			|text=Chapter one in bilingual presentation.&lt;br /&gt;
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		}} --&amp;gt;&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Text&amp;quot;&amp;gt;Part 1: About the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|header=Śāntideva&#039;s Works in India and Beyond&lt;br /&gt;
	|text=This section examines the textual history of Śāntideva&#039;s works through their recensions and translations, exploring their significance for Buddhist communities across Asia.&lt;br /&gt;
	|text-cols=col-md-5 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
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			|text=Examines the transmission and manuscript history of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Textual History of the Bodhicaryāvatāra&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|min-height=100px&lt;br /&gt;
			|text=Traces the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&#039;s journey from Mongolian translations to Western academia.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Later editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
			|header=Later Editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
		}}&amp;lt;!--{{Tile&lt;br /&gt;
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			|text=This article provides a comprehensive overview of the &#039;&#039;Śikṣāsamuccaya&#039;&#039; &#039;s origins, spread, and influence. It traces the text&#039;s composition in 8th century India, its early translations into Tibetan and Chinese, and subsequent transmission through various Buddhist lineages. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039;&lt;br /&gt;
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		&amp;lt;h2 class=&amp;quot;pt-0 mt-0&amp;quot;&amp;gt;Overview of Śāntideva&#039;s Bodhicaryāvatāra&amp;lt;/h2&amp;gt;&lt;br /&gt;
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				&amp;lt;h4&amp;gt;&amp;lt;small&amp;gt;&#039;&#039;In-Depth Chapter Overviews&#039;&#039;&amp;lt;/small&amp;gt;&amp;lt;/h4&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;text-article mb-4&amp;quot;&amp;gt;This comprehensive resource provides a detailed, chapter-by-chapter analysis of Śāntideva&#039;s &#039;&#039;The Way of the Bodhisattva&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039;), one of the most influential texts in Mahāyāna Buddhist literature. Each chapter features scholarly essays that examine Śāntideva&#039;s teachings through the lens of key Buddhist concepts, supported by extensive academic resources, relevant links, and multimedia content. The material is organized according to the traditional Tibetan framework of generating, protecting, and perfecting bodhicitta, offering students a structured approach to understanding this foundational work on the bodhisattva path.&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
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						|header=Generating Bodhicitta&lt;br /&gt;
						|text=The opening chapters of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; focus on cultivating bodhicitta. Śāntideva presents this compassionate intention as the essential foundation of the bodhisattva path.&lt;br /&gt;
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									|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
									|link=Articles/The_Excellence_and_Benefits_of_Bodhichitta_Overview&lt;br /&gt;
									|text=Chapter 1 - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
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									|image=Shakyamuni Buddha with the 35 Buddhas of Confession HAR.jpg&lt;br /&gt;
									|link=Articles/Confession_of_Negativity_Overview&lt;br /&gt;
									|text=Chapter 2 - Confession of Negativity&lt;br /&gt;
								}}&lt;br /&gt;
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									|link=Articles/Taking_Hold_of_Bodhicitta_Overview&lt;br /&gt;
									|text=Chapter 3 - Taking Hold of Bodhicitta&lt;br /&gt;
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							&amp;lt;/div&amp;gt;&lt;br /&gt;
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						|header=Protecting Bodhicitta&lt;br /&gt;
						|text=In chapters 4-6, Śāntideva emphasizes that once this awakened heart of bodhicitta is cultivated, it must be protected with the same care one would guard a priceless jewel.&lt;br /&gt;
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									|link=Articles/Conscientiousness_Overview&lt;br /&gt;
									|text=Chapter 4 - Conscientiousness&lt;br /&gt;
								}}&lt;br /&gt;
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									|image=Shantideva-bust cropped.jpg&lt;br /&gt;
									|link=Articles/Vigilant_Introspection_Overview&lt;br /&gt;
									|text=Chapter 5 - Vigilant Introspection&lt;br /&gt;
								}}&lt;br /&gt;
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									|link=Articles/Patience_Overview&lt;br /&gt;
									|text=Chapter 6 - Patience&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
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						|header=Perfecting Bodhicitta&lt;br /&gt;
						|text=These chapters reveal how diligence, meditative concentration, and wisdom work together to transform compassionate intention into the fully realized bodhicitta of a bodhisattva.&lt;br /&gt;
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									|link=Articles/Diligence_Overview&lt;br /&gt;
									|text=Chapter 7 - Diligence&lt;br /&gt;
								}}&lt;br /&gt;
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									|image=Tibetans in Meditation.jpg&lt;br /&gt;
									|link=Articles/Meditative_Concentration_Overview&lt;br /&gt;
									|text=Chapter 8 - Meditative Concentration&lt;br /&gt;
								}}&lt;br /&gt;
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									|link=Articles/Wisdom_Overview&lt;br /&gt;
									|text=Chapter 9 - Wisdom&lt;br /&gt;
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						|header=Dedication&lt;br /&gt;
                        |text=The &#039;&#039;Bodhicaryāvatāra&#039;&#039; ends with a concluding prayer, in which Śāntideva makes a dedication for the benefit of others, for the benefit of oneself, and for the flourishing of the teachings.&lt;br /&gt;
						|label=Chapter Ten&lt;br /&gt;
						|page=Articles/Dedication_Overview&lt;br /&gt;
					}}&lt;br /&gt;
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	|styles=background-position: 35% 50%;&lt;br /&gt;
	|header=Explore the Bodhicaryāvatāra&lt;br /&gt;
	|offset=col-md-4 p-0 order-md-last&lt;br /&gt;
	|text=A new, interactive way to navigate the text via its outline and related themes and chapters. Click on the Miro Mindmaps here. Use two fingers to move the cursor and to zoom in and out.&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row my-5 py-4 tsdwiki-border-tb-redfade&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
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			|header=Bodhicaryāvatāra Outline &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&#039;&#039;Miro Mindmap&#039;&#039;&amp;lt;/small&amp;gt;&lt;br /&gt;
			|text=Navigate Śāntideva&#039;s teachings on core ideas, themes, and practices.&lt;br /&gt;
			|label=&amp;lt;span class=&amp;quot;float-right&amp;quot;&amp;gt;[[File:Miro.webp|x20px|class=align-bottom|]] Miro Mindmap&amp;lt;/span&amp;gt;&lt;br /&gt;
			|ext-link=https://miro.com/app/live-embed/uXjVIoyjUkM=/?embedMode=view_only_without_ui&amp;amp;moveToViewport=-12430,13806,3070,1702&amp;amp;embedId=415674802085&amp;amp;embedAutoplay=true&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Author&amp;quot;&amp;gt;Part 2: About the Author&amp;lt;/h2&amp;gt;&lt;br /&gt;
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    |header=Śāntideva&#039;s Life and Works&lt;br /&gt;
	|text=Explore Śāntideva&#039;s life stories and his historical context. What do we know about the life of Śāntideva? What kind of world did he live in? How did his works become so influential? And why do his works continue to inspire generations of practitioners and scholars? This section provides a brief overview of Śāntideva&#039;s cultural milieu and the influence his writings have had in India and beyond.&lt;br /&gt;
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		|page=Explore/Śāntideva&#039;s Life and Cultural World&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
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		|page=Explore/Śāntideva&#039;s Works&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
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		|label=Explore&lt;br /&gt;
		|page=Explore/Influence of Śāntideva&#039;s works in India and Beyond&lt;br /&gt;
	}}&amp;lt;/div&amp;gt;&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Text_Significance_and_Reception&amp;quot;&amp;gt;Part 3: Text Significance and Reception&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
    |header=Keeping the Flame of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; Alive: From 9th-Century India to 19th-Century Tibet&lt;br /&gt;
	|text=Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; gave rise to a vibrant commentarial tradition in India and Tibet. In this section, we will learn more about 10 centuries of teachings focusing on teachings drawn from this text. This section is still being developed. We will keep you posted as we add new materials, articles, and resources. &lt;br /&gt;
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			|text=This short overview gives an account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s history from its origins in India to its transmission in Nepal. It discusses the text&#039;s authorship, traditionally attributed to Śāntideva in 7th century India, and explores various commentaries and abbreviated versions produced by Indian scholars. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in India and Nepal&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This essay offers a comprehensive overview of the Indian commentaries on the Bodhicaryāvatāra (BCA). It details thirteen commentaries composed by Indian authors, highlighting how the BCA was used both as a Mahāyāna practice manual and a debate manual. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Indian Commentarial Tradition (9th-12th c.)&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This essay explores the transmission and influence of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; in China and Mongolia. He examines the Chinese translation of the text during the Sòng dynasty, and highlights the related political context and translation processes. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in China and Central Asia&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This article provides a detailed account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s impact on Tibetan Buddhism.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Transmission of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; in Tibet: An Overview&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|text=This article provides a concise overview of the commentarial tradition surrounding Śāntideva&#039;s Bodhicaryāvatāra in Tibet. It traces the text&#039;s introduction to Tibet in the 8th century, highlighting its rapid translation and subsequent revisions. The study also outlines the development of Tibetan commentaries on the text.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Tibetan Commentarial Tradition: An Overview&lt;br /&gt;
		}}&amp;lt;!--{{Tile&lt;br /&gt;
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			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Tibetan commentarial tradition (11th-19th c.) &lt;br /&gt;
		}}--&amp;gt;{{Tile&lt;br /&gt;
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			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Tibetan Lineages of Teachers of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Study the Text&amp;quot;&amp;gt;Part 4: Study the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|thumb-size=1000&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=The Tibetan late 19th-Century Debates on the &amp;lt;em&amp;gt;Bodhicaryāvatāra&amp;lt;/em&amp;gt;&#039;s Wisdom Chapter&lt;br /&gt;
	|text=Learn more about the debates regarding the meaning of the 9th chapter of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;!&amp;lt;br/&amp;gt; This chapter presents the Perfection of Wisdom (prajñāpāramitā) through rigorous philosophical analysis of emptiness (śūnyatā), establishing the ultimate nature of reality within the bodhisattva path. The interpretation of this profound text became the object of 19th-century Tibetan philosophical debates. The controversy began when Mipham Rinpoche of the Nyingma tradition authored his Norbu Ketaka commentary, proposing a synthetic interpretation that harmonized Prasaṅgika and Yogācāra Madhyamaka approaches. This drew strong criticism from Geluk scholars like Drakar Tulku, who defended Tsongkhapa&#039;s stricter Prasaṅgika position, while Pari Rabsel offered nuanced critiques of both interpretations. These exchanges centered on fundamental hermeneutical questions regarding the proper understanding of conventional and ultimate truth, the role of consciousness in perceiving emptiness, and correct Madhyamaka reasoning methods. The debates reflect broader tensions between Tibetan Buddhist schools regarding philosophical methodology and interpretative approaches, while illuminating crucial issues in Buddhist soteriology about how philosophical understanding relates to direct meditative realization. &lt;br /&gt;
	&lt;br /&gt;
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		{{Tile&lt;br /&gt;
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			|header=The Ninth Chapter&lt;br /&gt;
			|image=Paltrul (R. Beer) large.jpg&lt;br /&gt;
			|text=Go to the landing page / hub page for the 9th chapter content and the debates about it.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Ninth Chapter&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
	|header=The Way of the Bodhisattva Illuminated: Narrative Commentaries and Recitation Guide&lt;br /&gt;
	|text=&lt;br /&gt;
{{Jumbo&lt;br /&gt;
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	    |image=Indian Teacher Shantideva surrounded HAR.png&lt;br /&gt;
		|text=This collection presents Buddhist narratives illustrating key verses of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). These instructive tales feature kings, merchants, animals, and divine beings to illuminate the bodhisattva path and to explain the transformative power of bodhicitta, the superiority of spiritual wealth over material possessions, and how bodhisattvas transform adversity into opportunity for spiritual development.&lt;br /&gt;
	}}&lt;br /&gt;
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		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Tales of Engaging the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
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				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
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		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Narrative Commentary on the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-narrative&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Ten|text=Chapter Ten}}&lt;br /&gt;
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	}}{{Tile&lt;br /&gt;
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		|image=Shantideva (floating).jpg&lt;br /&gt;
		|header=Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
		|text=A Method for Reciting the Text &#039;&#039;Engaging in Bodhisattva Conducts: A Stream of Blessings&#039;&#039;, by Dam tshig rdo rje (Mkhan po chos rje)&lt;br /&gt;
		|label=Guide&lt;br /&gt;
		|page=Practice/Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
	}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
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}}&lt;br /&gt;
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&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Practice the Text&amp;quot;&amp;gt;Part 5: Practice the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
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	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|thumb-size=1000&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=The &#039;&#039;Sgom Lugs&#039;&#039; Tradition&lt;br /&gt;
	|text=The &#039;&#039;sgom lugs&#039;&#039; (meditation tradition) was a significant contemplative tradition in Tibetan Buddhism that developed a unique approach to studying and practicing the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, Śāntideva&#039;s classic eighth-century text on the bodhisattva path.&lt;br /&gt;
The &#039;&#039;sgom lugs&#039;&#039; approach emphasized the meditative implementation of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; rather than purely scholastic analysis. Its practitioners were known for integrating the text&#039;s teachings—particularly on &#039;&#039;bodhicitta&#039;&#039; (awakened mind), &#039;&#039;śamatha&#039;&#039; (calm abiding), and &#039;&#039;vipaśyanā&#039;&#039; (insight meditation)—directly into their contemplative practice.&lt;br /&gt;
This tradition was especially prominent in the 11th-13th centuries during the later spread of Buddhism in Tibet, with notable practitioners in the Kadam and early Kagyu lineages. The &#039;&#039;sgom lugs&#039;&#039; teachers developed distinctive meditation manuals and techniques for embodying the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s core ethical and philosophical principles, especially those found in the patience, meditation, and wisdom chapters.&lt;br /&gt;
What distinguished the &#039;&#039;sgom lugs&#039;&#039; approach was its experiential focus—treating the &#039;&#039;Bodhicaryāvatāra&#039;&#039; not merely as a philosophical text to be analyzed, but as a practical guidebook for transformation through meditation and daily application.&lt;br /&gt;
This section traces the development of this tradition and the lives and works of the prominent teachers who upheld it.&lt;br /&gt;
	&lt;br /&gt;
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				|page=Articles/The_Bodhicaryāvatāra_Piṇḍārthas_of_Suvarṇadvīpa_Dharmakīrti:_Foundations_of_a_Meditation_Tradition&lt;br /&gt;
			}}{{PersonBadge|Atiśa&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
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				|page=Articles/Ati%C5%9Ba_D%C4%ABpa%E1%B9%83kara_%C5%9Ar%C4%ABj%C3%B1%C4%81na%27s_Teaching_on_the_Bodhisattvacary%C4%81vat%C4%81ra:_One_Text_to_Rule_Them_All_(Forgues_2024)&lt;br /&gt;
			}}{{PersonBadge|Skyo ston smon lam tshul khrims&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/Kyotön_Monlam_Tsultrim_on_the_Bodhicaryāvatāra:_One_Text_to_Practice_Them_All&lt;br /&gt;
			}}{{PersonBadge|Thogs med bzang po&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/From_the_Profound_View_of_the_Ultimate_to_Everyday_Practice:_Tokme_Zangpo%27s_Integration_of_Śāntideva%27s_Teachings_into_Mind_Training&lt;br /&gt;
			}}&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
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			{{PersonBadge|Rong ston shes bya kun rig&lt;br /&gt;
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				|page=Articles/Rongtönpa%27s_Instructions_on_the_Bodhicaryāvatāra:_The_Interplay_of_View_and_Practice&lt;br /&gt;
			}}{{PersonBadge|Dpal sprul rin po che&lt;br /&gt;
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				|page=Articles/Sacred_Words,_Living_Practice:_Patrul_Rinpoche_and_the_Bodhicaryāvatāra_(Forgues_2025)&lt;br /&gt;
			}}{{PersonBadge|Thub bstan bshad sgrub rgya mtsho&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/Breathing Life into Śāntideva&#039;s Words: Rago Choktrul&#039;s Integration of Tonglen and Dedication&lt;br /&gt;
			}}{{PersonBadge|Khu nu bla ma bstan &#039;dzin rgyal mtshan&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
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				|page=Articles/Living_Bodhicitta:_Khunu_Lama%27s_Transmission_of_the_Bodhicaryāvatāra&lt;br /&gt;
			}}&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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	|bg-image=File:Andrew-haimerl-andrewnef-NaHaBbkleuU-unsplash.jpg&lt;br /&gt;
	|bg-size=cover&lt;br /&gt;
	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|header=Living Traditions of Practice &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&amp;lt;em&amp;gt;Patrul Rinpoche&amp;lt;/em&amp;gt;&amp;lt;/small&amp;gt;&lt;br /&gt;
	|text=Patrul Rinpoche (1808-1887) revolutionized how Śāntideva&#039;s Bodhicaryāvatāra was taught and practiced in Tibet. His accessible teaching style transformed this profound Buddhist text from an elite monastic study into a practical guide that ordinary practitioners could understand and apply on the bodhisattva path. &lt;br /&gt;
&lt;br /&gt;
	|text-cols=col-md-6 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
	|offset=col-md-6 order-3 p-3 p-md-4 py-lg-5 pr-lg-5 pl-lg-4&lt;br /&gt;
	|offset-content=&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;{{MiniTile&lt;br /&gt;
			|text=A Short Account of Patrul Rinpoche&#039;s Life &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/A Short Account of Patrul Rinpoche&#039;s Life&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Way of Teaching the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Tradition &lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=The Lineage Prayer &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Lineage Prayer&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Practice Instructions &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Practice Instructions&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche and the Dissemination of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul and the Dissemination of the Bodhi(sattva)caryāvatāra&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Two Commentaries by Patrul Rinpoche&#039;s Disciples &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Two commentaries by Patrul Rinpoche&#039;s Disciples&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
        }}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
	|bottom-content=&amp;lt;div class=&amp;quot;d-none d-md-block col-12 order-4&amp;quot;&amp;gt;&amp;lt;div class=&amp;quot;py-1&amp;quot;&amp;gt;&amp;lt;/div&amp;gt;&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Resources &amp;amp; References&amp;quot;&amp;gt;Part 6: Resources &amp;amp; References for Further Exploration&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
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	|classes=my-5&lt;br /&gt;
	|header=The Literature (&#039;&#039;Primary and Secondary sources&#039;&#039;)&lt;br /&gt;
	|text=The resources listed below have been tagged to show relationships between classical works and library items (i.e., recensions, translations, scholarship).&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row m-0 pt-3 pb-5&amp;quot;&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-4 mw-customtoggle-bodhicarya&lt;br /&gt;
			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra&lt;br /&gt;
			|text=Delve deeper into Śāntideva&#039;s main work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-bodhicarya&amp;quot;&amp;gt;&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Source Language)&lt;br /&gt;
						|text=Translations (by source language)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations (by Target Language)&lt;br /&gt;
						|text=Translations (by target language)&lt;br /&gt;
					}}							&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-4 mw-customtoggle-bodhicarya-comms&lt;br /&gt;
			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Commentaries on Bodhicaryāvatāra&lt;br /&gt;
			|text=Discover the great commentarial tradition based on Śāntideva&#039;s work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-bodhicarya-comms&amp;quot;&amp;gt;&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
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						|link=Study/Bodhicaryāvatāra: Commentaries (original texts)&lt;br /&gt;
						|text=Commentaries (Original Texts)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Commentaries (scholarship)&lt;br /&gt;
						|text=Commentaries (Scholarship)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Translations of Commentaries&lt;br /&gt;
						|text=Translations of Commentaries&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Contemporary Commentaries&lt;br /&gt;
						|text=Contemporary Commentaries&lt;br /&gt;
					}}&lt;br /&gt;
					&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
		&amp;lt;!--{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-4 mw-customtoggle-siksa&lt;br /&gt;
			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Śikṣāsamuccaya&lt;br /&gt;
			|text=Know more about Śāntideva&#039;s Compendium of Training&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-siksa&amp;quot;&amp;gt;&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Canonical Sources&lt;br /&gt;
						|text=Canonical Sources (Texts and Translations)&lt;br /&gt;
					}}&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Martin-winata-I hCtYsy6Y4-unsplash.jpg&lt;br /&gt;
						|link=Study/Śikṣāsamuccaya: Translations&lt;br /&gt;
						|text=Translations&lt;br /&gt;
					}}&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}--&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-4 mw-customtoggle-resources&lt;br /&gt;
			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Additional Resources&lt;br /&gt;
			|text= Look into discussions on the art of translation and explore resources compiled by scholars &lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-resources&amp;quot;&amp;gt;&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Shantideva floating.jpeg&lt;br /&gt;
						|link=Study/Bibliographies&lt;br /&gt;
						|text=Bibliographies&lt;br /&gt;
					}}&lt;br /&gt;
&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;!--&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot;&amp;gt;Versions&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;The Historical Evolution of Multiple Text Versions&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Bodhicaryāvatāra exists in several distinct versions that reflect different stages in its historical development and transmission across Buddhist cultures. The earliest extant version appears in ninth to eleventh-century Dunhuang manuscripts, attributed to Akṣayamati (a name associated with Śāntideva), containing only nine chapters and 702.5 verses with a more individualized focus using first-person pronouns. Over time, the text expanded significantly—the canonical Sanskrit versions contain 912-913 verses across ten chapters, with substantial additions including seventy verses in the Wisdom chapter specifically added to refute non-Buddhist philosophical positions. This textual growth reflects the work&#039;s evolution from a more personal spiritual manual to a comprehensive doctrinal treatise that systematically addresses philosophical opponents while maintaining its practical guidance for bodhisattva practice.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Multiple Tibetan Translations from Different Sanskrit Sources&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Tibetan Buddhist tradition preserves multiple translations of the Bodhicaryāvatāra that were produced at different historical periods using varying Sanskrit manuscripts as source texts (Vorlage). The first Tibetan translation was completed by Kawa Paltsek during the early diffusion period, based on a Kashmir or Eastern Indian manuscript. This was followed by a second translation 150 years later by Rinchen Zangpo and Śākya Lodro, and then a third translation by the Nepalese scholar Sumatikīrti and translator Ngok Loden Sherab, both of which utilized Sanskrit manuscripts from Madhyadeśa (central India). The prominent historian Tāranātha documented three major Sanskrit recensions: the Kashmiri version with over 1,000 verses including Śāntideva&#039;s own praise verses, the Eastern Indian version with 700 verses that lacked certain devotional elements, and the Madhyadeśa version with 1,000 verses that likely served as the basis for the canonical Tibetan translation.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Ongoing Scholarly Revisions and Textual Refinement&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
Even after the establishment of these major translations, Tibetan scholars continued to refine and correct the text through careful comparison with available Sanskrit sources and Indian commentaries. The scholar Sazang Mati Panchen (1294-1376) made significant corrections to the canonical version by consulting multiple Indian texts and commentaries, while Ngakgi Wangpo produced an entirely new bilingual edition after comparing three authentic Sanskrit manuscripts. The great scholar Butön noted discrepancies between existing Tibetan translations and the Sanskrit manuscripts in his possession, leading him to make selective corrections where the meaning was significantly affected. &amp;lt;br&amp;gt;&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;The Multiple and Diverse Translations of the Source Text into Chinese&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Chinese tradition presents perhaps the most complex situation. The text was translated multiple times, but most significantly as the Putixing jing (菩提行經) by Tianxizai in the 10th-11th centuries. The Chinese versions often show substantial divergences from both Sanskrit recensions, including different verse arrangements and some unique passages. Some scholars have suggested these differences may preserve very early readings, while others argue they represent adaptations for Chinese audiences or confusion in the translation process.&amp;lt;br&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== A Classic of World Literature ==&lt;br /&gt;
&lt;br /&gt;
&amp;lt;div class=&amp;quot;text-article&amp;quot;&amp;gt;&lt;br /&gt;
	Like all classics, the Bodhicharyavatara is many things to many readers. It has been described as a philosophical poem, a meditation manual, an inner dialogue, a code of ethical conduct, and a devotional hymn. It is all these, and more. Above all, it is, in Pema Chödrön’s words, “the essential guidebook for fledgling bodhisattvas,” providing a multitude of ways in which one can spur oneself to arouse, act upon, and perfect the central mind-state of the Mahayana practitioner: bodhichitta, which in its conventional sense is the commitment to gain enlightenment for the sake of all beings, and in its ultimate sense is the transcendent insight into emptiness that is necessary if enlightenment is to be won. To the degree that the bodhisattva is the central ideal of Mahayana, the Bodhicharyavatara’s imaginative and inspiring presentation of the bodhisattva path has insured its wide and appreciative readership.&lt;br /&gt;
			&amp;lt;small&amp;gt;([https://www.lionsroar.com/no-time-to-lose-2/ Source: Roger Jackson, Review of No Time to Lose, by Pema Chodron], [https://www.shambhala.com/no-time-to-lose-1966.html Shambhala, 2007].)&amp;lt;/small&amp;gt;&amp;lt;br&amp;gt; &lt;br /&gt;
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				|caption=[[Śāntideva]] &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;ཞི་བ་ལྷ་&amp;lt;/small&amp;gt;&lt;br /&gt;
			}}&lt;br /&gt;
			&amp;lt;big&amp;gt;&#039;&#039;&#039;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses|The Way of the Bodhisattva]]&#039;&#039;&#039;&#039;&#039;&amp;lt;/big&amp;gt; is a ten-chapter guide to cultivating the mind of enlightenment and to generating the qualities of compassion, introspection, generosity, patience, and so on. A text of late Indian Buddhism written in Sanskrit by the monk Śāntideva in the early 8th century, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; or &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039;, commonly referred to as &#039;&#039;The Way of the Bodhisattva&#039;&#039; in English, or more literally, &amp;quot;Introduction to the Bodhisattva Practice,&amp;quot; is regarded as one of the great masterpieces of written Buddhist teaching. As such, it has become a part of world literature and is read in many languages by people of all traditions. Presented as a personal reflection on the bodhisattva path, Śāntideva focuses on the concept of &#039;&#039;bodhicitta&#039;&#039;, the bodhisattva&#039;s aspiration for enlightenment, and the main practices of a bodhisattva. Treasured by Buddhists of all traditions, &#039;&#039;The Way of the Bodhisattva&#039;&#039; has been commented on by many of the greatest Buddhist teachers through the ages and translated into modern languages hundreds of times, some of which you can read here. The later text in 10 chapters and [[Texts/Bodhicaryāvatāra/Verses|~913 verses]] is the main text we present here, but also available is the earlier [[Books/Bodhisattvacaryāvatāra:_Entering_the_Way_of_the_Bodhisattvas_(2022,_Khenpo_Gawang_and_Wiener)/Bilingual|Dunhuang text in 9 chapters]] and ~700 verses.&lt;br /&gt;
&lt;br /&gt;
			{{QuoteCite&lt;br /&gt;
				|quote-text=As long as space endures,&lt;br /&gt;
As long as there are beings to be found,&lt;br /&gt;
May I continue likewise to remain&lt;br /&gt;
To drive away the sorrows of the world. &lt;br /&gt;
&amp;lt;div class=&amp;quot;text-80&amp;quot;&amp;gt;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses/10.55|Verse 10.55]]&#039;&#039;&amp;lt;/div&amp;gt;&lt;br /&gt;
			}}&lt;br /&gt;
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&amp;lt;/div&amp;gt;&lt;br /&gt;
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&lt;br /&gt;
== Chapter Summaries ==&lt;br /&gt;
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&amp;lt;div class=&amp;quot;row font-serif mx-n2 mx-md-n3&amp;quot;&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Generating Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=The Excellence and Benefits of Bodhicitta&lt;br /&gt;
		|text=In chapter 1 of the Bodhicaryāvatāra, Śāntideva describes the excellence and benefits of bodhicitta, the mind that wishes to attain enlightenment for the benefit of all sentient beings, in order to inspire us to take up the path of the bodhisattva.&lt;br /&gt;
		|label=Chapter One&lt;br /&gt;
		|page=Chapter One - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
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		|header=Confession of Negativity&lt;br /&gt;
		|label=Chapter Two&lt;br /&gt;
		|page=Chapter Two - Confession of Negativity_Overview&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Taking Hold of Bodhicitta&lt;br /&gt;
		|label=Chapter Three&lt;br /&gt;
		|page=Chapter Three - Taking Hold of Bodhicitta&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Protecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Conscientiousness&lt;br /&gt;
		|label=Chapter Four&lt;br /&gt;
		|page=Chapter Four - Conscientiousness&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Vigilant Introspection&lt;br /&gt;
		|label=Chapter Five&lt;br /&gt;
		|page=Chapter Five - Vigilant Introspection&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Patience&lt;br /&gt;
		|label=Chapter Six&lt;br /&gt;
		|page=Chapter Six - Patience&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Perfecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Diligence&lt;br /&gt;
		|label=Chapter Seven&lt;br /&gt;
		|page=Chapter_Seven_Diligence_Overview&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Meditative Concentration&lt;br /&gt;
		|label=Chapter Eight&lt;br /&gt;
		|page=Chapter Eight - Meditative Concentration_Overview&lt;br /&gt;
	}}&lt;br /&gt;
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		|header=Wisdom&lt;br /&gt;
		|label=Chapter Nine&lt;br /&gt;
		|page=Chapter Nine - Wisdom&lt;br /&gt;
	}}&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Dedication of Merit&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Dedication&lt;br /&gt;
		|label=Chapter Ten&lt;br /&gt;
		|page=Chapter Ten - Dedication_Overview&lt;br /&gt;
	}}&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== [[Study/The_Ninth_Chapter|Chapter 9: Wisdom]] ==&lt;br /&gt;
{{PullBcaVerses|9.1}}&lt;br /&gt;
The “[[Study/The_Ninth_Chapter|Wisdom Chapter]]” is Shāntideva’s exposition of the perfection of wisdom in terms of Madhyamaka, the view of the Middle Way, considered to express the essence of the wisdom teachings of the Prajñāpāramitā sūtras, which are themselves the very heart of Mahāyāna Buddhism. This chapter is long and complex and was clearly important to the author and the many hundreds of commentators that came after, as it is the source of vigorous debate over the past centuries and the subject of a great deal of publications and continued teaching and debate up to today. This website presents a great deal of detail about this content for those students wishing to delve into it. The reason for this is that &#039;&#039;Wisdom,&#039;&#039; is not merely foundational to Buddhist practice, but also the final necessary antidote, which leads to Buddhahood. &lt;br /&gt;
:&amp;quot;The major obstacles to the attainment of full spiritual awakening are the cognitive obscurations. Ultimate wisdom is their direct antidote.&amp;quot; (Source:[[Transcendent Wisdom]], page 16)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
{{Callout&lt;br /&gt;
	|classes=red-text&lt;br /&gt;
	|icon=⚔️&lt;br /&gt;
	|title=[[Study/The_Ninth_Chapter|The landing page for all the material related to the Ninth Chapter on Wisdom can be found here.]]&lt;br /&gt;
	|text=[[Study/The_Ninth_Chapter|To the debates! The ninth chapter on wisdom sparked centuries of debate within Tibetan Buddhism. Learn more here.]]&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
== Practice the Text ==&lt;br /&gt;
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	|image=Shantideva (floating).jpg&lt;br /&gt;
	|header=Bodhicitta in Practice&lt;br /&gt;
	|text=Read through a detailed introduction to the practices associated with Bodhicitta here.&lt;br /&gt;
	|label=Guide&lt;br /&gt;
	|page=Practice/Bodhicitta in Practice&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Delve deeper here with more resources for your practice.&#039;&#039;&#039;&lt;br /&gt;
:&#039;&#039;&#039;Click on the above link to view the practice section of this website, focused on &amp;quot;Bodhicitta&amp;quot; more generally. In terms of focusing in on the practices associated with the Bodhicaryāvatāra text itself, please see the following:&#039;&#039;&#039; &lt;br /&gt;
*&#039;&#039;&#039;PLEASE CHECK: DO WE HAVE A MORE SPECIFIC PRACTICE PAGE FOR BCA FOR PRACTITIONER AUDIENCES?&#039;&#039;&#039; &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Tradition|Patrul Rinpoche&#039;s Tradition]]: Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra. &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Practice_Instructions|Patrul Rinpoche&#039;s Practice Instructions]]: The Brightly Shining Sun: A Step-by-Step Guide to Meditating on the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey&lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Lineage_Prayer|Prayer to the Lineage of the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey]]&lt;br /&gt;
&lt;br /&gt;
== People ==&lt;br /&gt;
* [[People/Śāntideva|Śāntideva]] (late 7th to mid-8th century CE) - The author of the &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; and the &#039;&#039;Śikṣāsamuccaya&#039;&#039;. &lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; [[Explore/Śāntideva&#039;s_Works|Śāntideva&#039;s Works]]&lt;br /&gt;
* [[People/Prajñākaramati|Prajñākaramati]] (950 - 1030) - The 11th-century Indian scholar who wrote the most influential commentary on the text, the &#039;&#039;[[Texts/Bodhisattvacaryāvatāraprajñāparicchedapariṇamana-pañjikā|Bodhisattvacaryavatara-panjika]]&#039;&#039;. His detailed explanations shaped how the work has been understood and taught for nearly a thousand years, making his commentary essential for serious study of the text.&lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; Kate Crosby and Andrew Skilton&#039;s translation (1995) of &amp;quot;The Bodhicaryāvatāra&amp;quot; includes scholarly apparatus that references Prajñākaramati&#039;s commentary extensively.&lt;br /&gt;
** [[Louis de la Vallée Poussin (1901-1914) work]] remains an important foundational piece of scholarship on Prajñākaramati&#039;s commentary. &lt;br /&gt;
**Also see [[Dissertations/A_Study_of_the_Wisdom_Chapter_(Prajñāpāramitā_Pariccheda)_of_the_Bodhicaryāvatārapañjikā_of_Prajñākaramati|Oldmeadow, Peter R. &amp;quot;A Study of the Wisdom Chapter (Prajñāpāramitā Pariccheda) of the Bodhicaryāvatārapañjikā of Prajñākaramati.&amp;quot;]] PhD diss., Australian National University, 1994. https://openresearch-repository.anu.edu.au/handle/1885/110199.&lt;br /&gt;
* [[People/Atiśa|Atiśa Dīpaṃkara]] (982-1054) - The Bengali master who helped transmit the text to Tibet and incorporated its teachings into his influential &#039;&#039;[[Lamp for the Path to Enlightenment]]&#039;&#039;. He was instrumental in establishing the bodhisattva ideal in Tibetan Buddhism.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Atiśa Dīpaṃkara Śrījñāna&#039;s Teaching on the Bodhisattvacaryāvatāra]]. &lt;br /&gt;
* [[Tsongkhapa]] (1357 - 1419) - The 14th-century founder of the Gelug school who extensively quoted and taught from the &#039;&#039;Bodhisattvacaryavatara&#039;&#039; in his major works, particularly the Lamrim Chenmo. His interpretations became foundational for one of Tibet&#039;s largest Buddhist schools.&lt;br /&gt;
**&#039;&#039;&#039;[https://www.youtube.com/watch?v=m6o9FlX2vyc Watch the Dalai Lama teaching]&#039;&#039;&#039; &#039;&#039;The Great Treatise on the Stages of the Path to Enlightenment&#039;&#039; (Lamrim Chenmo), in which he mentions Tsongkhapa and Śāntideva&#039;s Way of the Bodhisattva. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Books/Steps_on_the_Path_to_Enlightenment,_Vol._3|Geshe Lhundub Sopa&#039;s &amp;quot;Steps on the Path to Enlightenment&amp;quot; Volume 3]] covers &amp;quot;The Way of the Bodhisattva&amp;quot; where &amp;quot;readers are acquainted with the bodhisattva&#039;s path and the altruistic desire to make service to others the driving force of spiritual development&amp;quot;. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Tsong kha pa on Śāntideva&#039;s Way of the Bodhisattva]] (COMING SOON) &lt;br /&gt;
* [[People/Khu_nu_bla_ma_bstan_&#039;dzin_rgyal_mtshan|Khunu Lama]] and His Holiness the [[14th Dalai Lama]] (1935- ) - Khunu Lama Tenzin Gyaltsen ཁུ་ནུ་བླ་མ་བསྟན་འཛིན་རྒྱལ་མཚན་ (1894/1895 - 1977) passed his understanding of &#039;&#039;The Way of the Bodhisattva&#039;&#039; and the essence of its practice to His Holiness the Dalai Lama, who has gone on to give many teachings and commentaries on the text around the world, doing more than any other person in modern times to make it accessible to modern audiences. His teachings have been published in multiple languages and have introduced millions to Śāntideva&#039;s work.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Living Bodhicitta: Khunu Lama&#039;s Transmission of the Bodhicaryāvatāra]]. &lt;br /&gt;
**&#039;&#039;&#039;STUDY:&#039;&#039;&#039; [[A Precious Lamp in Praise of Bodhicitta]], a text by Khunu Lama, 1981.&lt;br /&gt;
* [[People/Patrul_Rinpoche|Patrul Rinpoche]] (1808 - 1887) - The 19th-century Tibetan master whose commentary &amp;quot;Words of My Perfect Teacher&amp;quot; includes extensive teachings on the Bodhisattvacaryavatara and helped preserve its transmission in the Nyingma tradition during a crucial period. You can read more about his life here: [[Practice/A_Short_Account_of_Patrul_Rinpoche&#039;s_Life|A Short Account of Patrul Rinpoche&#039;s Life]] by Padmakara Translation Group. Or read how Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra here: [[Practice/Patrul_Rinpoche&#039;s_Tradition|Bodhicaryāvatāra: Teaching Methods &amp;amp; Overview, by Alak Zenkar Rinpoche. Translated by Adam Pearcey]].&lt;br /&gt;
&lt;br /&gt;
== Further Research ==&lt;br /&gt;
&lt;br /&gt;
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		|header=Bibliography&lt;br /&gt;
		|text=Selected bibliography of academic and related references on Śāntideva&#039;s life and texts.&lt;br /&gt;
		|label=2735 Resources&lt;br /&gt;
		|page=Bibliography&lt;br /&gt;
		|min-height=132px&lt;br /&gt;
	}}&lt;br /&gt;
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--&amp;gt;&lt;br /&gt;
&lt;br /&gt;
=== Other Resources ===&lt;br /&gt;
* &#039;&#039;&#039;[https://app.shantideva.com/ The Shantideva App]&#039;&#039;&#039; by Christian Steinert with Berzin Archives content. This app displays one verse a day from Shantideva&#039;s text and allows you to read through the entire text in MANY languages. You can choose to see the text in Chinese, English, Tibetan, Sanskrit, Dutch, German, Arabic, etc. And up to three at the same time, per verse. Amazing!  &lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
	</entry>
	<entry>
		<id>https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94492</id>
		<title>Bodhicaryāvatāra</title>
		<link rel="alternate" type="text/html" href="https://bodhicitta.tsadra.org/index.php?title=Bodhicary%C4%81vat%C4%81ra&amp;diff=94492"/>
		<updated>2025-09-03T17:50:21Z</updated>

		<summary type="html">&lt;p&gt;GregF: &lt;/p&gt;
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|watermark=About the text&lt;br /&gt;
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	    |caption=&amp;lt;center&amp;gt;[[People/Śāntideva|Śāntideva]]&amp;lt;/center&amp;gt;&lt;br /&gt;
		|page=Texts/Bodhicaryāvatāra&lt;br /&gt;
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		|dashboardText=On this page you will find everything about Śāntideva&#039;s famous text, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). The information below explores the text&#039;s various titles and versions, its complex authorship and historical context, its profound influence on Indian and Tibetan Buddhist traditions, its central role in systematizing the cultivation of bodhicitta, and essential resources for further study and practice.&lt;br /&gt;
&lt;br /&gt;
		From here you can read the text in [[Texts/Bodhicaryāvatāra/Chapter_1|English]], [[Texts/Bodhicaryāvatāra/Verses|Tibetan]], [[Books/Bodhicaryâvatâra:_La_marche_vers_l&#039;éveil_(2007)/Bilingual|French]], Spanish, or Sanskrit. You can compare commentaries from different traditions on each verse or you can listen to the verses chanted or watch videos of Buddhist teachers or scholars talking about the text and its meaning. &lt;br /&gt;
&lt;br /&gt;
		&amp;lt;!--You can also &#039;&#039;&#039;[[Books/The_Nectar_of_Manjushri%27s_Speech/Sabche|read the traditional Tibetan outline (sabche) from Kunzang Palden here]]&#039;&#039;&#039;.&lt;br /&gt;
&lt;br /&gt;
		&#039;&#039;&#039;&amp;lt;big&amp;gt;You can navigate to each chapter page here or scroll down for other ways of interacting with the text:&amp;lt;/big&amp;gt;&#039;&#039;&#039;&lt;br /&gt;
		{{{!}}&lt;br /&gt;
		{{!}}  [[Texts/Bodhicaryāvatāra/Chapter_1|Chapter 1: The Excellence of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_6|Chapter 6: Patience]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_2|Chapter 2: Confession]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_7|Chapter 7: Diligence]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_3|Chapter 3: Taking Hold of Bodhichitta]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_8|Chapter 8: Meditative Concentration]]  &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_4|Chapter 4: Carefulness]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_9|Chapter 9: Wisdom]] &lt;br /&gt;
		{{!}}-&lt;br /&gt;
		{{!}}   [[Texts/Bodhicaryāvatāra/Chapter_5|Chapter 5: Vigilant Introspection]] {{!}}{{!}} &amp;amp;nbsp;&amp;amp;nbsp; {{!}}{{!}} [[Texts/Bodhicaryāvatāra/Chapter_10|Chapter 10: Dedication]]  &lt;br /&gt;
		{{!}}}--&amp;gt;&lt;br /&gt;
&lt;br /&gt;
		|introduction=Śāntideva&#039;s &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039; for short) is a masterwork of world literature and an example of wisdom and compassion in action, lighting the way to Buddhahood for the sake of all beings. Written down in ancient India in the Sanskrit language, it became popular in Tibetan translation and made its way into modern languages in the 19th and 20th centuries. It remains one of the favorite books of many leading Buddhist students, teachers, and writers today.&lt;br /&gt;
		|FeaturedYoutubeID=&lt;br /&gt;
		|FeaturedVidCaption= &amp;lt;em&amp;gt; &amp;lt;/em&amp;gt;&lt;br /&gt;
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			|label=Translation&lt;br /&gt;
			|page=The Way of the Bodhisattva (2006)&lt;br /&gt;
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			|header=&amp;lt;div class=&amp;quot;clipped-2-lines text-110 line16&amp;quot;&amp;gt;བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ།&amp;lt;/div&amp;gt;&lt;br /&gt;
					&amp;lt;div class=&amp;quot;clipped-1-line&amp;quot;&amp;gt;Full Text in Tibetan, Sanskrit, English, and French&amp;lt;/div&amp;gt;&lt;br /&gt;
			|text=The Way of the Bodhisattva&lt;br /&gt;
			|label=Full text&lt;br /&gt;
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			|image=Kuan Yin.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Verses&lt;br /&gt;
			|text=All verses in bilingual presentation.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Verses&lt;br /&gt;
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			|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Chapter One&lt;br /&gt;
			|text=Chapter one in bilingual presentation.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Chapter_1&lt;br /&gt;
			|min-height=132px&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
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			|image=Shantideva_Tsemrinpoche.jpg&lt;br /&gt;
			|header=MultiVerse 1.1&lt;br /&gt;
			|text=Access the individual verse pages with translations and commentaries.&lt;br /&gt;
			|label=Verses&lt;br /&gt;
			|page=Texts/Bodhicaryāvatāra/Verses/1.1&lt;br /&gt;
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				|sources=001-Tsadra-BCA-Root-Padmakara;005-Tsadra-BCA-Root-Dunhuang&lt;br /&gt;
			}}&amp;lt;/span&amp;gt;&lt;br /&gt;
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|main-text=&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Text&amp;quot;&amp;gt;Part 1: About the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{Panel&lt;br /&gt;
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	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|header=Śāntideva&#039;s Works in India and Beyond&lt;br /&gt;
	|text=This section examines the textual history of Śāntideva&#039;s works through their recensions and translations, exploring their significance for Buddhist communities across Asia.&lt;br /&gt;
	|text-cols=col-md-5 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
	|offset=col-md-7 order-3 p-3 p-md-4 py-lg-5 pr-lg-5 pl-lg-4&lt;br /&gt;
	|offset-content=&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
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			|text=Examines the transmission and manuscript history of the &#039;&#039;Bodhicaryāvatāra&#039;&#039;.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Textual History of the Bodhicaryāvatāra&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=Traces the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&#039;s journey from Mongolian translations to Western academia.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Later editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
			|header=Later Editions and Translations of the Bodhicaryāvatāra&lt;br /&gt;
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			|text=This article provides a comprehensive overview of the &#039;&#039;Śikṣāsamuccaya&#039;&#039; &#039;s origins, spread, and influence. It traces the text&#039;s composition in 8th century India, its early translations into Tibetan and Chinese, and subsequent transmission through various Buddhist lineages. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Śāntideva&#039;s &#039;&#039;Śikṣāsamuccaya&#039;&#039;&lt;br /&gt;
		}}--&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
	|bottom-content=&amp;lt;div class=&amp;quot;d-none d-md-block col-12 order-4&amp;quot;&amp;gt;&amp;lt;div class=&amp;quot;py-1&amp;quot;&amp;gt;&amp;lt;/div&amp;gt;&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
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&amp;lt;div class=&amp;quot;mx-0 my-5 rounded-xl offwhite-bg shadow overflow-hidden&amp;quot;&amp;gt;&lt;br /&gt;
	&amp;lt;div class=&amp;quot;p-3 p-md-4 p-lg-5&amp;quot;&amp;gt;&lt;br /&gt;
		&amp;lt;h2 class=&amp;quot;pt-0 mt-0&amp;quot;&amp;gt;Overview of Śāntideva&#039;s Bodhicaryāvatāra&amp;lt;/h2&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;text-article mb-5&amp;quot;&amp;gt;		 &lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;&lt;br /&gt;
			&amp;lt;div class=&amp;quot;col-md-6&amp;quot;&amp;gt;&lt;br /&gt;
				&amp;lt;h4&amp;gt;&amp;lt;small&amp;gt;&#039;&#039;In-Depth Chapter Overviews&#039;&#039;&amp;lt;/small&amp;gt;&amp;lt;/h4&amp;gt;&lt;br /&gt;
				&amp;lt;div class=&amp;quot;text-article mb-4&amp;quot;&amp;gt;This comprehensive resource provides a detailed, chapter-by-chapter analysis of Śāntideva&#039;s &#039;&#039;The Way of the Bodhisattva&#039;&#039; (&#039;&#039;Bodhicaryāvatāra&#039;&#039;), one of the most influential texts in Mahāyāna Buddhist literature. Each chapter features scholarly essays that examine Śāntideva&#039;s teachings through the lens of key Buddhist concepts, supported by extensive academic resources, relevant links, and multimedia content. The material is organized according to the traditional Tibetan framework of generating, protecting, and perfecting bodhicitta, offering students a structured approach to understanding this foundational work on the bodhisattva path.&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;div class=&amp;quot;col-md-6&amp;quot;&amp;gt;&lt;br /&gt;
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					{{Tile&lt;br /&gt;
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						|min-height=156px&lt;br /&gt;
						|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
						|header=Generating Bodhicitta&lt;br /&gt;
						|text=The opening chapters of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; focus on cultivating bodhicitta. Śāntideva presents this compassionate intention as the essential foundation of the bodhisattva path.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
							&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-Generating&amp;quot;&amp;gt;&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
									|link=Articles/The_Excellence_and_Benefits_of_Bodhichitta_Overview&lt;br /&gt;
									|text=Chapter 1 - The Excellence and Benefits of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shakyamuni Buddha with the 35 Buddhas of Confession HAR.jpg&lt;br /&gt;
									|link=Articles/Confession_of_Negativity_Overview&lt;br /&gt;
									|text=Chapter 2 - Confession of Negativity&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Dharma Wheel Alex.png&lt;br /&gt;
									|link=Articles/Taking_Hold_of_Bodhicitta_Overview&lt;br /&gt;
									|text=Chapter 3 - Taking Hold of Bodhicitta&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
					{{Tile&lt;br /&gt;
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						|image=Shantideva-bust cropped.jpg&lt;br /&gt;
						|header=Protecting Bodhicitta&lt;br /&gt;
						|text=In chapters 4-6, Śāntideva emphasizes that once this awakened heart of bodhicitta is cultivated, it must be protected with the same care one would guard a priceless jewel.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
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								{{MiniTile&lt;br /&gt;
									|image=Maitreya Alex.jpg&lt;br /&gt;
									|link=Articles/Conscientiousness_Overview&lt;br /&gt;
									|text=Chapter 4 - Conscientiousness&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Shantideva-bust cropped.jpg&lt;br /&gt;
									|link=Articles/Vigilant_Introspection_Overview&lt;br /&gt;
									|text=Chapter 5 - Vigilant Introspection&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Lhasa Flowers Alex.png&lt;br /&gt;
									|link=Articles/Patience_Overview&lt;br /&gt;
									|text=Chapter 6 - Patience&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
					{{Tile&lt;br /&gt;
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						|image=Tibetan prostration-tibettravel.org.jpg&lt;br /&gt;
						|header=Perfecting Bodhicitta&lt;br /&gt;
						|text=These chapters reveal how diligence, meditative concentration, and wisdom work together to transform compassionate intention into the fully realized bodhicitta of a bodhisattva.&lt;br /&gt;
						|label=Click to expand&lt;br /&gt;
						|extracontent=&lt;br /&gt;
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									|image=Tibetan prostration-tibettravel.org.jpg&lt;br /&gt;
									|link=Articles/Diligence_Overview&lt;br /&gt;
									|text=Chapter 7 - Diligence&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Tibetans in Meditation.jpg&lt;br /&gt;
									|link=Articles/Meditative_Concentration_Overview&lt;br /&gt;
									|text=Chapter 8 - Meditative Concentration&lt;br /&gt;
								}}&lt;br /&gt;
								{{MiniTile&lt;br /&gt;
									|image=Buddha face grid larger Alex.jpg&lt;br /&gt;
									|link=Articles/Wisdom_Overview&lt;br /&gt;
									|text=Chapter 9 - Wisdom&lt;br /&gt;
								}}&lt;br /&gt;
							&amp;lt;/div&amp;gt;&lt;br /&gt;
					}}&lt;br /&gt;
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						|header=Dedication&lt;br /&gt;
                        |text=The &#039;&#039;Bodhicaryāvatāra&#039;&#039; ends with a concluding prayer, in which Śāntideva makes a dedication for the benefit of others, for the benefit of oneself, and for the flourishing of the teachings.&lt;br /&gt;
						|label=Chapter Ten&lt;br /&gt;
						|page=Articles/Dedication_Overview&lt;br /&gt;
					}}&lt;br /&gt;
				&amp;lt;/div&amp;gt;&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
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	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|styles=background-position: 35% 50%;&lt;br /&gt;
	|header=Explore the Bodhicaryāvatāra&lt;br /&gt;
	|offset=col-md-4 p-0 order-md-last&lt;br /&gt;
	|text=A new, interactive way to navigate the text via its outline and related themes and chapters. Click on the Miro Mindmaps here. Use two fingers to move the cursor and to zoom in and out.&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row my-5 py-4 tsdwiki-border-tb-redfade&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-3 mb-md-0&lt;br /&gt;
			|image=Miro-bca-mindmap-screenshot.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra Outline &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&#039;&#039;Miro Mindmap&#039;&#039;&amp;lt;/small&amp;gt;&lt;br /&gt;
			|text=Navigate Śāntideva&#039;s teachings on core ideas, themes, and practices.&lt;br /&gt;
			|label=&amp;lt;span class=&amp;quot;float-right&amp;quot;&amp;gt;[[File:Miro.webp|x20px|class=align-bottom|]] Miro Mindmap&amp;lt;/span&amp;gt;&lt;br /&gt;
			|ext-link=https://miro.com/app/live-embed/uXjVIoyjUkM=/?embedMode=view_only_without_ui&amp;amp;moveToViewport=-12430,13806,3070,1702&amp;amp;embedId=415674802085&amp;amp;embedAutoplay=true&lt;br /&gt;
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		}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;About the Author&amp;quot;&amp;gt;Part 2: About the Author&amp;lt;/h2&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=File:Bu su ku.jpg&lt;br /&gt;
	|imageposition=50% 40%&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=Śāntideva&#039;s Life and Works&lt;br /&gt;
	|text=Explore Śāntideva&#039;s life stories and his historical context. What do we know about the life of Śāntideva? What kind of world did he live in? How did his works become so influential? And why do his works continue to inspire generations of practitioners and scholars? This section provides a brief overview of Śāntideva&#039;s cultural milieu and the influence his writings have had in India and beyond.&lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row my-4 pt-3 tsdwiki-border-tb-redfade justify-content-center&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
		|label=Explore&lt;br /&gt;
		|page=Explore/Śāntideva&#039;s Life and Cultural World&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
		|label=Explore&lt;br /&gt;
		|page=Explore/Śāntideva&#039;s Works&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=col-md-6 mb-4&lt;br /&gt;
		|label=Explore&lt;br /&gt;
		|page=Explore/Influence of Śāntideva&#039;s works in India and Beyond&lt;br /&gt;
	}}&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Text_Significance_and_Reception&amp;quot;&amp;gt;Part 3: Text Significance and Reception&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=File:Wayne_ooone-wang-QFOJyx8zMn8-unsplash.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|image-side=right&lt;br /&gt;
	|imageposition=50% 75%&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=Keeping the Flame of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; Alive: From 9th-Century India to 19th-Century Tibet&lt;br /&gt;
	|text=Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; gave rise to a vibrant commentarial tradition in India and Tibet. In this section, we will learn more about 10 centuries of teachings focusing on teachings drawn from this text. This section is still being developed. We will keep you posted as we add new materials, articles, and resources. &lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row mt-3 mb-5&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This short overview gives an account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s history from its origins in India to its transmission in Nepal. It discusses the text&#039;s authorship, traditionally attributed to Śāntideva in 7th century India, and explores various commentaries and abbreviated versions produced by Indian scholars. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in India and Nepal&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=This essay offers a comprehensive overview of the Indian commentaries on the Bodhicaryāvatāra (BCA). It details thirteen commentaries composed by Indian authors, highlighting how the BCA was used both as a Mahāyāna practice manual and a debate manual. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Indian Commentarial Tradition (9th-12th c.)&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This essay explores the transmission and influence of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; in China and Mongolia. He examines the Chinese translation of the text during the Sòng dynasty, and highlights the related political context and translation processes. &lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Influence and Reception of Śāntideva&#039;s Works in China and Central Asia&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|min-height=100px&lt;br /&gt;
			|text=This article provides a detailed account of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &#039;s impact on Tibetan Buddhism.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Transmission of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; in Tibet: An Overview&lt;br /&gt;
		}}{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=This article provides a concise overview of the commentarial tradition surrounding Śāntideva&#039;s Bodhicaryāvatāra in Tibet. It traces the text&#039;s introduction to Tibet in the 8th century, highlighting its rapid translation and subsequent revisions. The study also outlines the development of Tibetan commentaries on the text.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Tibetan Commentarial Tradition: An Overview&lt;br /&gt;
		}}&amp;lt;!--{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=The Tibetan commentarial tradition (11th-19th c.) &lt;br /&gt;
		}}--&amp;gt;{{Tile&lt;br /&gt;
			|wrapper-classes=col-12 mb-4&lt;br /&gt;
			|text=&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Tibetan Lineages of Teachers of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Study the Text&amp;quot;&amp;gt;Part 4: Study the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=Mi-pham-rgya-mtsho-rin-po-che-Padmakara.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|thumb-size=1000&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=The Tibetan late 19th-Century Debates on the &amp;lt;em&amp;gt;Bodhicaryāvatāra&amp;lt;/em&amp;gt;&#039;s Wisdom Chapter&lt;br /&gt;
	|text=Learn more about the debates regarding the meaning of the 9th chapter of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039;!&amp;lt;br/&amp;gt; This chapter presents the Perfection of Wisdom (prajñāpāramitā) through rigorous philosophical analysis of emptiness (śūnyatā), establishing the ultimate nature of reality within the bodhisattva path. The interpretation of this profound text became the object of 19th-century Tibetan philosophical debates. The controversy began when Mipham Rinpoche of the Nyingma tradition authored his Norbu Ketaka commentary, proposing a synthetic interpretation that harmonized Prasaṅgika and Yogācāra Madhyamaka approaches. This drew strong criticism from Geluk scholars like Drakar Tulku, who defended Tsongkhapa&#039;s stricter Prasaṅgika position, while Pari Rabsel offered nuanced critiques of both interpretations. These exchanges centered on fundamental hermeneutical questions regarding the proper understanding of conventional and ultimate truth, the role of consciousness in perceiving emptiness, and correct Madhyamaka reasoning methods. The debates reflect broader tensions between Tibetan Buddhist schools regarding philosophical methodology and interpretative approaches, while illuminating crucial issues in Buddhist soteriology about how philosophical understanding relates to direct meditative realization. &lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-5&amp;quot;&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-lg-8 mb-4 col-lg-4&lt;br /&gt;
			|header=The Ninth Chapter&lt;br /&gt;
			|image=Paltrul (R. Beer) large.jpg&lt;br /&gt;
			|text=Go to the landing page / hub page for the 9th chapter content and the debates about it.&lt;br /&gt;
			|label=Resource&lt;br /&gt;
			|page=Study/The Ninth Chapter&lt;br /&gt;
		}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
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	|bg-image=7700 (Avalokiteshvara-standing)-cropped.jpg&lt;br /&gt;
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	|bg-position=53% 17%&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
	|header=The Way of the Bodhisattva Illuminated: Narrative Commentaries and Recitation Guide&lt;br /&gt;
	|text=&lt;br /&gt;
{{Jumbo&lt;br /&gt;
	    |full-width=yes&lt;br /&gt;
	    |image=Indian Teacher Shantideva surrounded HAR.png&lt;br /&gt;
		|text=This collection presents Buddhist narratives illustrating key verses of Śāntideva&#039;s &#039;&#039;Bodhicaryāvatāra&#039;&#039; (&#039;&#039;The Way of the Bodhisattva&#039;&#039;). These instructive tales feature kings, merchants, animals, and divine beings to illuminate the bodhisattva path and to explain the transformative power of bodhicitta, the superiority of spiritual wealth over material possessions, and how bodhisattvas transform adversity into opportunity for spiritual development.&lt;br /&gt;
	}}&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row justify-content-center my-4&amp;quot;&amp;gt;{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4 mw-customtoggle-tales w-100&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Tales of Engaging the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-tales&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Tales of Engaging the Way of the Bodhisattva - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4 mw-customtoggle-narrative w-100&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|image=Shantideva (Sahil Phopal) cropped.jpg&lt;br /&gt;
		|header=Narrative Commentary on the Way of the Bodhisattva&lt;br /&gt;
		|text=Click to see the full list&lt;br /&gt;
		|label=Click to expand&lt;br /&gt;
		|extracontent=&lt;br /&gt;
			&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-narrative&amp;quot;&amp;gt;&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter One|text=Chapter One}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Two|text=Chapter Two}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Three|text=Chapter Three}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Four|text=Chapter Four}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Five|text=Chapter Five}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Six|text=Chapter Six}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Seven|text=Chapter Seven}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Eight|text=Chapter Eight}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Nine|text=Chapter Nine}}&lt;br /&gt;
				{{MiniTile|link=Practice/Narrative Commentary - Chapter Ten|text=Chapter Ten}}&lt;br /&gt;
			&amp;lt;/div&amp;gt;&lt;br /&gt;
	}}{{Tile&lt;br /&gt;
		|wrapper-classes=mb-3 mb-md-4&lt;br /&gt;
		|min-height=156px&lt;br /&gt;
		|image=Shantideva (floating).jpg&lt;br /&gt;
		|header=Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
		|text=A Method for Reciting the Text &#039;&#039;Engaging in Bodhisattva Conducts: A Stream of Blessings&#039;&#039;, by Dam tshig rdo rje (Mkhan po chos rje)&lt;br /&gt;
		|label=Guide&lt;br /&gt;
		|page=Practice/Recitation Guide for The Way of the Bodhisattva&lt;br /&gt;
	}}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Practice the Text&amp;quot;&amp;gt;Part 5: Practice the Text&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=Mi-pham-rgya-mtsho-rin-po-che-Padmakara.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|thumb-size=1000&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
    |header=The &#039;&#039;Sgom Lugs&#039;&#039; Tradition&lt;br /&gt;
	|text=The &#039;&#039;sgom lugs&#039;&#039; (meditation tradition) was a significant contemplative tradition in Tibetan Buddhism that developed a unique approach to studying and practicing the &#039;&#039;Bodhicaryāvatāra&#039;&#039;, Śāntideva&#039;s classic eighth-century text on the bodhisattva path.&lt;br /&gt;
The &#039;&#039;sgom lugs&#039;&#039; approach emphasized the meditative implementation of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; rather than purely scholastic analysis. Its practitioners were known for integrating the text&#039;s teachings—particularly on &#039;&#039;bodhicitta&#039;&#039; (awakened mind), &#039;&#039;śamatha&#039;&#039; (calm abiding), and &#039;&#039;vipaśyanā&#039;&#039; (insight meditation)—directly into their contemplative practice.&lt;br /&gt;
This tradition was especially prominent in the 11th-13th centuries during the later spread of Buddhism in Tibet, with notable practitioners in the Kadam and early Kagyu lineages. The &#039;&#039;sgom lugs&#039;&#039; teachers developed distinctive meditation manuals and techniques for embodying the &#039;&#039;Bodhicaryāvatāra&#039;&#039;&amp;lt;i&amp;gt;&#039;&amp;lt;/i&amp;gt;s core ethical and philosophical principles, especially those found in the patience, meditation, and wisdom chapters.&lt;br /&gt;
What distinguished the &#039;&#039;sgom lugs&#039;&#039; approach was its experiential focus—treating the &#039;&#039;Bodhicaryāvatāra&#039;&#039; not merely as a philosophical text to be analyzed, but as a practical guidebook for transformation through meditation and daily application.&lt;br /&gt;
This section traces the development of this tradition and the lives and works of the prominent teachers who upheld it.&lt;br /&gt;
	&lt;br /&gt;
	&amp;lt;div class=&amp;quot;my-5 text-60&amp;quot;&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row justify-content-center mb-5&amp;quot;&amp;gt;&lt;br /&gt;
			{{PersonBadge|Suvarṇadvīpa Dharmakīrti&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/The_Bodhicaryāvatāra_Piṇḍārthas_of_Suvarṇadvīpa_Dharmakīrti:_Foundations_of_a_Meditation_Tradition&lt;br /&gt;
			}}{{PersonBadge|Atiśa&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px &lt;br /&gt;
				|page=Articles/Ati%C5%9Ba_D%C4%ABpa%E1%B9%83kara_%C5%9Ar%C4%ABj%C3%B1%C4%81na%27s_Teaching_on_the_Bodhisattvacary%C4%81vat%C4%81ra:_One_Text_to_Rule_Them_All_(Forgues_2024)&lt;br /&gt;
			}}{{PersonBadge|Skyo ston smon lam tshul khrims&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/Kyotön_Monlam_Tsultrim_on_the_Bodhicaryāvatāra:_One_Text_to_Practice_Them_All&lt;br /&gt;
			}}{{PersonBadge|Thogs med bzang po&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/From_the_Profound_View_of_the_Ultimate_to_Everyday_Practice:_Tokme_Zangpo%27s_Integration_of_Śāntideva%27s_Teachings_into_Mind_Training&lt;br /&gt;
			}}&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
		&amp;lt;div class=&amp;quot;row justify-content-center&amp;quot;&amp;gt;&lt;br /&gt;
			{{PersonBadge|Rong ston shes bya kun rig&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/Rongtönpa%27s_Instructions_on_the_Bodhicaryāvatāra:_The_Interplay_of_View_and_Practice&lt;br /&gt;
			}}{{PersonBadge|Dpal sprul rin po che&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/Sacred_Words,_Living_Practice:_Patrul_Rinpoche_and_the_Bodhicaryāvatāra_(Forgues_2025)&lt;br /&gt;
			}}{{PersonBadge|Thub bstan bshad sgrub rgya mtsho&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/Breathing Life into Śāntideva&#039;s Words: Rago Choktrul&#039;s Integration of Tonglen and Dedication&lt;br /&gt;
			}}{{PersonBadge|Khu nu bla ma bstan &#039;dzin rgyal mtshan&lt;br /&gt;
				|classes=col-xl-3 col-lg-3 col-md-6 col-12 mb-4 px-3&lt;br /&gt;
				|img-width=108px&lt;br /&gt;
				|page=Articles/Living_Bodhicitta:_Khunu_Lama%27s_Transmission_of_the_Bodhicaryāvatāra&lt;br /&gt;
			}}&lt;br /&gt;
		&amp;lt;/div&amp;gt;&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
{{VerticalSpacer|2}}{{Panel&lt;br /&gt;
	|bg-image=File:Andrew-haimerl-andrewnef-NaHaBbkleuU-unsplash.jpg&lt;br /&gt;
	|bg-size=cover&lt;br /&gt;
	|classes=tsdwiki-depth-3 my-5&lt;br /&gt;
	|header=Living Traditions of Practice &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;&amp;lt;em&amp;gt;Patrul Rinpoche&amp;lt;/em&amp;gt;&amp;lt;/small&amp;gt;&lt;br /&gt;
	|text=Patrul Rinpoche (1808-1887) revolutionized how Śāntideva&#039;s Bodhicaryāvatāra was taught and practiced in Tibet. His accessible teaching style transformed this profound Buddhist text from an elite monastic study into a practical guide that ordinary practitioners could understand and apply on the bodhisattva path. &lt;br /&gt;
&lt;br /&gt;
	|text-cols=col-md-6 p-3 py-md-4 pl-md-4 pr-md-2 py-lg-5 pl-lg-5 pr-lg-4&lt;br /&gt;
	|offset=col-md-6 order-3 p-3 p-md-4 py-lg-5 pr-lg-5 pl-lg-4&lt;br /&gt;
	|offset-content=&amp;lt;div class=&amp;quot;row&amp;quot;&amp;gt;{{MiniTile&lt;br /&gt;
			|text=A Short Account of Patrul Rinpoche&#039;s Life &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/A Short Account of Patrul Rinpoche&#039;s Life&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Way of Teaching the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Tradition &lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=The Lineage Prayer &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Lineage Prayer&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche&#039;s Practice Instructions &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Patrul Rinpoche&#039;s Practice Instructions&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Patrul Rinpoche and the Dissemination of the &#039;&#039;Bodhicaryāvatāra&#039;&#039; &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul and the Dissemination of the Bodhi(sattva)caryāvatāra&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Rdza Dpal sprul&#039;s Teaching at the Śrī Siṃha Shedra in East Tibet&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
		}}{{MiniTile&lt;br /&gt;
			|text=Two Commentaries by Patrul Rinpoche&#039;s Disciples &amp;lt;i class=&amp;quot;fa-sharp-duotone fa-solid fa-angles-right fa-fw&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;&lt;br /&gt;
			|link=Explore/Two commentaries by Patrul Rinpoche&#039;s Disciples&lt;br /&gt;
			|classes=offwhite-bg&lt;br /&gt;
			|link-classes=grey-hoverlay&lt;br /&gt;
        }}&lt;br /&gt;
	&amp;lt;/div&amp;gt;&lt;br /&gt;
	|bottom-content=&amp;lt;div class=&amp;quot;d-none d-md-block col-12 order-4&amp;quot;&amp;gt;&amp;lt;div class=&amp;quot;py-1&amp;quot;&amp;gt;&amp;lt;/div&amp;gt;&amp;lt;/div&amp;gt;&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot; id=&amp;quot;Resources &amp;amp; References&amp;quot;&amp;gt;Part 6: Resources &amp;amp; References for Further Exploration&amp;lt;/h2&amp;gt;&lt;br /&gt;
{{PanelTransparent&lt;br /&gt;
	|bg-image=File:Pecha.jpg&lt;br /&gt;
	|imgClasses=rounded-lg tsdwiki-depth-1&lt;br /&gt;
	|image-side=right&lt;br /&gt;
	|imageposition=80% 0%&lt;br /&gt;
	|classes=my-5&lt;br /&gt;
	|header=The Literature (&#039;&#039;Primary and Secondary sources&#039;&#039;)&lt;br /&gt;
	|text=The resources listed below have been tagged to show relationships between classical works and library items (i.e., recensions, translations, scholarship).&lt;br /&gt;
&lt;br /&gt;
	&amp;lt;div class=&amp;quot;row m-0 pt-3 pb-5&amp;quot;&amp;gt;&lt;br /&gt;
		{{Tile&lt;br /&gt;
			|wrapper-classes=col-md-12 mb-4 mw-customtoggle-bodhicarya&lt;br /&gt;
			|image=Bu su ku.jpg&lt;br /&gt;
			|header=Bodhicaryāvatāra&lt;br /&gt;
			|text=Delve deeper into Śāntideva&#039;s main work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
			|extracontent=&lt;br /&gt;
				&amp;lt;div class=&amp;quot;row mw-collapsible mw-collapsed py-3&amp;quot; id=&amp;quot;mw-customcollapsible-bodhicarya&amp;quot;&amp;gt;&lt;br /&gt;
					{{MiniTile&lt;br /&gt;
						|image=Bu su ku.jpg&lt;br /&gt;
						|link=Study/Bodhicaryāvatāra: Source Texts&lt;br /&gt;
						|text=Source Texts&lt;br /&gt;
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			|header=Commentaries on Bodhicaryāvatāra&lt;br /&gt;
			|text=Discover the great commentarial tradition based on Śāntideva&#039;s work&lt;br /&gt;
			|label=Click to expand&lt;br /&gt;
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			|header=Śikṣāsamuccaya&lt;br /&gt;
			|text=Know more about Śāntideva&#039;s Compendium of Training&lt;br /&gt;
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			|header=Additional Resources&lt;br /&gt;
			|text= Look into discussions on the art of translation and explore resources compiled by scholars &lt;br /&gt;
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&amp;lt;!--&amp;lt;h2 class=&amp;quot;mt-0 pt-0&amp;quot;&amp;gt;Versions&amp;lt;/h2&amp;gt;&lt;br /&gt;
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&#039;&#039;&#039;The Historical Evolution of Multiple Text Versions&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Bodhicaryāvatāra exists in several distinct versions that reflect different stages in its historical development and transmission across Buddhist cultures. The earliest extant version appears in ninth to eleventh-century Dunhuang manuscripts, attributed to Akṣayamati (a name associated with Śāntideva), containing only nine chapters and 702.5 verses with a more individualized focus using first-person pronouns. Over time, the text expanded significantly—the canonical Sanskrit versions contain 912-913 verses across ten chapters, with substantial additions including seventy verses in the Wisdom chapter specifically added to refute non-Buddhist philosophical positions. This textual growth reflects the work&#039;s evolution from a more personal spiritual manual to a comprehensive doctrinal treatise that systematically addresses philosophical opponents while maintaining its practical guidance for bodhisattva practice.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Multiple Tibetan Translations from Different Sanskrit Sources&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Tibetan Buddhist tradition preserves multiple translations of the Bodhicaryāvatāra that were produced at different historical periods using varying Sanskrit manuscripts as source texts (Vorlage). The first Tibetan translation was completed by Kawa Paltsek during the early diffusion period, based on a Kashmir or Eastern Indian manuscript. This was followed by a second translation 150 years later by Rinchen Zangpo and Śākya Lodro, and then a third translation by the Nepalese scholar Sumatikīrti and translator Ngok Loden Sherab, both of which utilized Sanskrit manuscripts from Madhyadeśa (central India). The prominent historian Tāranātha documented three major Sanskrit recensions: the Kashmiri version with over 1,000 verses including Śāntideva&#039;s own praise verses, the Eastern Indian version with 700 verses that lacked certain devotional elements, and the Madhyadeśa version with 1,000 verses that likely served as the basis for the canonical Tibetan translation.&amp;lt;br&amp;gt;&lt;br /&gt;
&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;Ongoing Scholarly Revisions and Textual Refinement&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
Even after the establishment of these major translations, Tibetan scholars continued to refine and correct the text through careful comparison with available Sanskrit sources and Indian commentaries. The scholar Sazang Mati Panchen (1294-1376) made significant corrections to the canonical version by consulting multiple Indian texts and commentaries, while Ngakgi Wangpo produced an entirely new bilingual edition after comparing three authentic Sanskrit manuscripts. The great scholar Butön noted discrepancies between existing Tibetan translations and the Sanskrit manuscripts in his possession, leading him to make selective corrections where the meaning was significantly affected. &amp;lt;br&amp;gt;&amp;lt;br&amp;gt;&lt;br /&gt;
&#039;&#039;&#039;The Multiple and Diverse Translations of the Source Text into Chinese&#039;&#039;&#039;&amp;lt;br&amp;gt;&lt;br /&gt;
The Chinese tradition presents perhaps the most complex situation. The text was translated multiple times, but most significantly as the Putixing jing (菩提行經) by Tianxizai in the 10th-11th centuries. The Chinese versions often show substantial divergences from both Sanskrit recensions, including different verse arrangements and some unique passages. Some scholars have suggested these differences may preserve very early readings, while others argue they represent adaptations for Chinese audiences or confusion in the translation process.&amp;lt;br&amp;gt;&lt;br /&gt;
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== A Classic of World Literature ==&lt;br /&gt;
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	Like all classics, the Bodhicharyavatara is many things to many readers. It has been described as a philosophical poem, a meditation manual, an inner dialogue, a code of ethical conduct, and a devotional hymn. It is all these, and more. Above all, it is, in Pema Chödrön’s words, “the essential guidebook for fledgling bodhisattvas,” providing a multitude of ways in which one can spur oneself to arouse, act upon, and perfect the central mind-state of the Mahayana practitioner: bodhichitta, which in its conventional sense is the commitment to gain enlightenment for the sake of all beings, and in its ultimate sense is the transcendent insight into emptiness that is necessary if enlightenment is to be won. To the degree that the bodhisattva is the central ideal of Mahayana, the Bodhicharyavatara’s imaginative and inspiring presentation of the bodhisattva path has insured its wide and appreciative readership.&lt;br /&gt;
			&amp;lt;small&amp;gt;([https://www.lionsroar.com/no-time-to-lose-2/ Source: Roger Jackson, Review of No Time to Lose, by Pema Chodron], [https://www.shambhala.com/no-time-to-lose-1966.html Shambhala, 2007].)&amp;lt;/small&amp;gt;&amp;lt;br&amp;gt; &lt;br /&gt;
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				|caption=[[Śāntideva]] &amp;lt;br&amp;gt; &amp;lt;small&amp;gt;ཞི་བ་ལྷ་&amp;lt;/small&amp;gt;&lt;br /&gt;
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			&amp;lt;big&amp;gt;&#039;&#039;&#039;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses|The Way of the Bodhisattva]]&#039;&#039;&#039;&#039;&#039;&amp;lt;/big&amp;gt; is a ten-chapter guide to cultivating the mind of enlightenment and to generating the qualities of compassion, introspection, generosity, patience, and so on. A text of late Indian Buddhism written in Sanskrit by the monk Śāntideva in the early 8th century, the &#039;&#039;Bodhicaryāvatāra&#039;&#039; or &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039;, commonly referred to as &#039;&#039;The Way of the Bodhisattva&#039;&#039; in English, or more literally, &amp;quot;Introduction to the Bodhisattva Practice,&amp;quot; is regarded as one of the great masterpieces of written Buddhist teaching. As such, it has become a part of world literature and is read in many languages by people of all traditions. Presented as a personal reflection on the bodhisattva path, Śāntideva focuses on the concept of &#039;&#039;bodhicitta&#039;&#039;, the bodhisattva&#039;s aspiration for enlightenment, and the main practices of a bodhisattva. Treasured by Buddhists of all traditions, &#039;&#039;The Way of the Bodhisattva&#039;&#039; has been commented on by many of the greatest Buddhist teachers through the ages and translated into modern languages hundreds of times, some of which you can read here. The later text in 10 chapters and [[Texts/Bodhicaryāvatāra/Verses|~913 verses]] is the main text we present here, but also available is the earlier [[Books/Bodhisattvacaryāvatāra:_Entering_the_Way_of_the_Bodhisattvas_(2022,_Khenpo_Gawang_and_Wiener)/Bilingual|Dunhuang text in 9 chapters]] and ~700 verses.&lt;br /&gt;
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			{{QuoteCite&lt;br /&gt;
				|quote-text=As long as space endures,&lt;br /&gt;
As long as there are beings to be found,&lt;br /&gt;
May I continue likewise to remain&lt;br /&gt;
To drive away the sorrows of the world. &lt;br /&gt;
&amp;lt;div class=&amp;quot;text-80&amp;quot;&amp;gt;&#039;&#039;[[Texts/Bodhicaryāvatāra/Verses/10.55|Verse 10.55]]&#039;&#039;&amp;lt;/div&amp;gt;&lt;br /&gt;
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== Chapter Summaries ==&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Generating Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=The Excellence and Benefits of Bodhicitta&lt;br /&gt;
		|text=In chapter 1 of the Bodhicaryāvatāra, Śāntideva describes the excellence and benefits of bodhicitta, the mind that wishes to attain enlightenment for the benefit of all sentient beings, in order to inspire us to take up the path of the bodhisattva.&lt;br /&gt;
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		|header=Confession of Negativity&lt;br /&gt;
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		|page=Chapter Two - Confession of Negativity_Overview&lt;br /&gt;
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		|header=Taking Hold of Bodhicitta&lt;br /&gt;
		|label=Chapter Three&lt;br /&gt;
		|page=Chapter Three - Taking Hold of Bodhicitta&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Protecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Conscientiousness&lt;br /&gt;
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		|page=Chapter Four - Conscientiousness&lt;br /&gt;
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		|header=Vigilant Introspection&lt;br /&gt;
		|label=Chapter Five&lt;br /&gt;
		|page=Chapter Five - Vigilant Introspection&lt;br /&gt;
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		|header=Patience&lt;br /&gt;
		|label=Chapter Six&lt;br /&gt;
		|page=Chapter Six - Patience&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Perfecting Bodhicitta&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Diligence&lt;br /&gt;
		|label=Chapter Seven&lt;br /&gt;
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		|header=Meditative Concentration&lt;br /&gt;
		|label=Chapter Eight&lt;br /&gt;
		|page=Chapter Eight - Meditative Concentration_Overview&lt;br /&gt;
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		|header=Wisdom&lt;br /&gt;
		|label=Chapter Nine&lt;br /&gt;
		|page=Chapter Nine - Wisdom&lt;br /&gt;
	}}&lt;br /&gt;
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	&amp;lt;div class=&amp;quot;col-12 text-140 mt-3 mb-2&amp;quot;&amp;gt;Dedication of Merit&amp;lt;/div&amp;gt;&lt;br /&gt;
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		|header=Dedication&lt;br /&gt;
		|label=Chapter Ten&lt;br /&gt;
		|page=Chapter Ten - Dedication_Overview&lt;br /&gt;
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== [[Study/The_Ninth_Chapter|Chapter 9: Wisdom]] ==&lt;br /&gt;
{{PullBcaVerses|9.1}}&lt;br /&gt;
The “[[Study/The_Ninth_Chapter|Wisdom Chapter]]” is Shāntideva’s exposition of the perfection of wisdom in terms of Madhyamaka, the view of the Middle Way, considered to express the essence of the wisdom teachings of the Prajñāpāramitā sūtras, which are themselves the very heart of Mahāyāna Buddhism. This chapter is long and complex and was clearly important to the author and the many hundreds of commentators that came after, as it is the source of vigorous debate over the past centuries and the subject of a great deal of publications and continued teaching and debate up to today. This website presents a great deal of detail about this content for those students wishing to delve into it. The reason for this is that &#039;&#039;Wisdom,&#039;&#039; is not merely foundational to Buddhist practice, but also the final necessary antidote, which leads to Buddhahood. &lt;br /&gt;
:&amp;quot;The major obstacles to the attainment of full spiritual awakening are the cognitive obscurations. Ultimate wisdom is their direct antidote.&amp;quot; (Source:[[Transcendent Wisdom]], page 16)&lt;br /&gt;
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	|title=[[Study/The_Ninth_Chapter|The landing page for all the material related to the Ninth Chapter on Wisdom can be found here.]]&lt;br /&gt;
	|text=[[Study/The_Ninth_Chapter|To the debates! The ninth chapter on wisdom sparked centuries of debate within Tibetan Buddhism. Learn more here.]]&lt;br /&gt;
}}&lt;br /&gt;
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== Practice the Text ==&lt;br /&gt;
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	|header=Bodhicitta in Practice&lt;br /&gt;
	|text=Read through a detailed introduction to the practices associated with Bodhicitta here.&lt;br /&gt;
	|label=Guide&lt;br /&gt;
	|page=Practice/Bodhicitta in Practice&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Delve deeper here with more resources for your practice.&#039;&#039;&#039;&lt;br /&gt;
:&#039;&#039;&#039;Click on the above link to view the practice section of this website, focused on &amp;quot;Bodhicitta&amp;quot; more generally. In terms of focusing in on the practices associated with the Bodhicaryāvatāra text itself, please see the following:&#039;&#039;&#039; &lt;br /&gt;
*&#039;&#039;&#039;PLEASE CHECK: DO WE HAVE A MORE SPECIFIC PRACTICE PAGE FOR BCA FOR PRACTITIONER AUDIENCES?&#039;&#039;&#039; &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Tradition|Patrul Rinpoche&#039;s Tradition]]: Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra. &lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Practice_Instructions|Patrul Rinpoche&#039;s Practice Instructions]]: The Brightly Shining Sun: A Step-by-Step Guide to Meditating on the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey&lt;br /&gt;
*[[Practice/Patrul_Rinpoche%27s_Lineage_Prayer|Prayer to the Lineage of the Bodhicaryāvatāra by Patrul Rinpoche, translated by Adam Pearcey]]&lt;br /&gt;
&lt;br /&gt;
== People ==&lt;br /&gt;
* [[People/Śāntideva|Śāntideva]] (late 7th to mid-8th century CE) - The author of the &#039;&#039;Bodhisattvacaryāvatāra&#039;&#039; and the &#039;&#039;Śikṣāsamuccaya&#039;&#039;. &lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; [[Explore/Śāntideva&#039;s_Works|Śāntideva&#039;s Works]]&lt;br /&gt;
* [[People/Prajñākaramati|Prajñākaramati]] (950 - 1030) - The 11th-century Indian scholar who wrote the most influential commentary on the text, the &#039;&#039;[[Texts/Bodhisattvacaryāvatāraprajñāparicchedapariṇamana-pañjikā|Bodhisattvacaryavatara-panjika]]&#039;&#039;. His detailed explanations shaped how the work has been understood and taught for nearly a thousand years, making his commentary essential for serious study of the text.&lt;br /&gt;
**&#039;&#039;READ MORE:&#039;&#039; Kate Crosby and Andrew Skilton&#039;s translation (1995) of &amp;quot;The Bodhicaryāvatāra&amp;quot; includes scholarly apparatus that references Prajñākaramati&#039;s commentary extensively.&lt;br /&gt;
** [[Louis de la Vallée Poussin (1901-1914) work]] remains an important foundational piece of scholarship on Prajñākaramati&#039;s commentary. &lt;br /&gt;
**Also see [[Dissertations/A_Study_of_the_Wisdom_Chapter_(Prajñāpāramitā_Pariccheda)_of_the_Bodhicaryāvatārapañjikā_of_Prajñākaramati|Oldmeadow, Peter R. &amp;quot;A Study of the Wisdom Chapter (Prajñāpāramitā Pariccheda) of the Bodhicaryāvatārapañjikā of Prajñākaramati.&amp;quot;]] PhD diss., Australian National University, 1994. https://openresearch-repository.anu.edu.au/handle/1885/110199.&lt;br /&gt;
* [[People/Atiśa|Atiśa Dīpaṃkara]] (982-1054) - The Bengali master who helped transmit the text to Tibet and incorporated its teachings into his influential &#039;&#039;[[Lamp for the Path to Enlightenment]]&#039;&#039;. He was instrumental in establishing the bodhisattva ideal in Tibetan Buddhism.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Atiśa Dīpaṃkara Śrījñāna&#039;s Teaching on the Bodhisattvacaryāvatāra]]. &lt;br /&gt;
* [[Tsongkhapa]] (1357 - 1419) - The 14th-century founder of the Gelug school who extensively quoted and taught from the &#039;&#039;Bodhisattvacaryavatara&#039;&#039; in his major works, particularly the Lamrim Chenmo. His interpretations became foundational for one of Tibet&#039;s largest Buddhist schools.&lt;br /&gt;
**&#039;&#039;&#039;[https://www.youtube.com/watch?v=m6o9FlX2vyc Watch the Dalai Lama teaching]&#039;&#039;&#039; &#039;&#039;The Great Treatise on the Stages of the Path to Enlightenment&#039;&#039; (Lamrim Chenmo), in which he mentions Tsongkhapa and Śāntideva&#039;s Way of the Bodhisattva. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Books/Steps_on_the_Path_to_Enlightenment,_Vol._3|Geshe Lhundub Sopa&#039;s &amp;quot;Steps on the Path to Enlightenment&amp;quot; Volume 3]] covers &amp;quot;The Way of the Bodhisattva&amp;quot; where &amp;quot;readers are acquainted with the bodhisattva&#039;s path and the altruistic desire to make service to others the driving force of spiritual development&amp;quot;. &lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Tsong kha pa on Śāntideva&#039;s Way of the Bodhisattva]] (COMING SOON) &lt;br /&gt;
* [[People/Khu_nu_bla_ma_bstan_&#039;dzin_rgyal_mtshan|Khunu Lama]] and His Holiness the [[14th Dalai Lama]] (1935- ) - Khunu Lama Tenzin Gyaltsen ཁུ་ནུ་བླ་མ་བསྟན་འཛིན་རྒྱལ་མཚན་ (1894/1895 - 1977) passed his understanding of &#039;&#039;The Way of the Bodhisattva&#039;&#039; and the essence of its practice to His Holiness the Dalai Lama, who has gone on to give many teachings and commentaries on the text around the world, doing more than any other person in modern times to make it accessible to modern audiences. His teachings have been published in multiple languages and have introduced millions to Śāntideva&#039;s work.&lt;br /&gt;
**&#039;&#039;&#039;READ MORE:&#039;&#039;&#039; [[Living Bodhicitta: Khunu Lama&#039;s Transmission of the Bodhicaryāvatāra]]. &lt;br /&gt;
**&#039;&#039;&#039;STUDY:&#039;&#039;&#039; [[A Precious Lamp in Praise of Bodhicitta]], a text by Khunu Lama, 1981.&lt;br /&gt;
* [[People/Patrul_Rinpoche|Patrul Rinpoche]] (1808 - 1887) - The 19th-century Tibetan master whose commentary &amp;quot;Words of My Perfect Teacher&amp;quot; includes extensive teachings on the Bodhisattvacaryavatara and helped preserve its transmission in the Nyingma tradition during a crucial period. You can read more about his life here: [[Practice/A_Short_Account_of_Patrul_Rinpoche&#039;s_Life|A Short Account of Patrul Rinpoche&#039;s Life]] by Padmakara Translation Group. Or read how Alak Zenkar Rinpoche explains Patrul Rinpoche&#039;s extraordinary approach in the way he teaches Śāntideva&#039;s Bodhicaryāvatāra here: [[Practice/Patrul_Rinpoche&#039;s_Tradition|Bodhicaryāvatāra: Teaching Methods &amp;amp; Overview, by Alak Zenkar Rinpoche. Translated by Adam Pearcey]].&lt;br /&gt;
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== Further Research ==&lt;br /&gt;
&lt;br /&gt;
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		|image=Library-unsplash.jpg&lt;br /&gt;
		|header=Bibliography&lt;br /&gt;
		|text=Selected bibliography of academic and related references on Śāntideva&#039;s life and texts.&lt;br /&gt;
		|label=2735 Resources&lt;br /&gt;
		|page=Bibliography&lt;br /&gt;
		|min-height=132px&lt;br /&gt;
	}}&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
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=== Other Resources ===&lt;br /&gt;
* &#039;&#039;&#039;[https://app.shantideva.com/ The Shantideva App]&#039;&#039;&#039; by Christian Steinert with Berzin Archives content. This app displays one verse a day from Shantideva&#039;s text and allows you to read through the entire text in MANY languages. You can choose to see the text in Chinese, English, Tibetan, Sanskrit, Dutch, German, Arabic, etc. And up to three at the same time, per verse. Amazing!  &lt;br /&gt;
}}&lt;/div&gt;</summary>
		<author><name>GregF</name></author>
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