Chapter 2: Upholding the Dharma from the Perfection of Discipline

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Chapter 2: Upholding the Dharma from the Perfection of Discipline
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Abstract
Chapter 2 of the Śikṣāsamuccaya explores how bodhisattvas must protect their body, possessions, and virtues to effectively serve other beings, emphasizing two primary methods: following a righteous teacher (kalyāṇamitra) who guides one away from transgressions and toward liberation, and upholding the Dharma through studying, teaching, and practicing the sūtras. Śāntideva illustrates these principles through extensive citations from texts like The Stem Array Sūtra, using analogies such as viewing oneself as a patient and the teacher as a doctor, while highlighting exemplars like Sudhana and Sādaprarudita to demonstrate the transformative power of proper guidance and Dharma study.
Citation
Phuntsho, Karma. "Chapter 2: Upholding the Dharma from the Perfection of Discipline." Śikṣāsamuccaya in-depth chapter overviews. Bodhicitta: A Tsadra Foundation Initiative, September 2, 2025.

To be able to give one's body, etc. to other beings, one must protect and guard them. "Where would wealth come from without guarding it,"[1] states Śāntideva. He quotes the Buddha, saying: "Śāriputra! If you wish to protect others, protect yourself."[2] One of the important ways through which one can effectively protect one's body, etc. is to follow the right teacher or a virtuous friend. He cites The Stem Array Sūtra (Gaṇḍavyūhasūtra) to point out that a bodhisattva who is closely following a good teacher and is led by a good teacher will not transgress the vows, will not forget the precepts, will not be affected by afflictive emotions and negative actions, will not fall to lower realms but will rise beyond the world, for a good teacher would have mastered the dos and don'ts, would stop one from lack of vigilance, and liberate one from the city of samsara. A bodhisattva is thus advised to go to a good teacher and follow the master closely and devoutly, like the ground in not being tired of bearing any burden, like a diamond in being indestructible, like a wall in not being shaken, like a servant in not having complaints, like a broom in being without pride, like a vehicle in bearing burdens, like a dog in not being angry, like a boat in not being tired, and like a smart child in cherishing the fatherlike master. He then quotes the famous passage from The Stem Array Sūtra:

Noble one, you should think of yourself as a sick person, think of the kalyāṇamitra as a doctor, think of the instructions as medicine, and think of dedication to their practice as being healed from illness.[3]

The Stem Array Sūtra also presents other analogies to demonstrate the crucial role a righteous teacher plays on the path of a bodhisattva. Śāntideva also cites several other sūtras to highlight the importance of a righteous master and gives the well-known examples of Sudhana and Sādaprarudita, which are respectively found in The Stem Array Sūtra and The Perfection of Wisdom in Eight Thousand Lines (Aṣṭasāhasrikāprajñāpāramitāsūtra). The passages containing the citations underscore the point that one can properly protect and take care of one's body, possessions, and virtues for the sake of sentient beings by following a righteous master who will show the intricacies of the bodhisattva path. Thus, a righteous teacher must be cherished and protected at the cost of one's life.

The next instrument in protecting one's body, possessions, and virtues for the sake of other beings is the study of sūtras, as they contain the precepts and practices of a bodhisattva. Maintaining, reading, studying, analyzing, teaching, presenting, explaining, and commenting on the sūtras are considered to be one of the two main acts of upholding the Dharma, the other one being the practice of following the righteous teacher just discussed. As someone upholding, studying, or teaching the sūtras is upholding the Dharma, one must honor, venerate, protect, worship, cherish, bestow gifts, and applaud such a person. In this chapter, Śāntideva mainly cites sūtras such as The Lion's Roar of Queen Śrīmālā (Śrīmāladevīsiṃhanādasūtra) and The Questions of Sāgaramati (Sāgaramatiparipṛcchāsūtra), which show the different ways in which a bodhisattva can uphold Dharma and the many great benefits reaped by someone who upholds the Dharma.


  1. citation
  2. citation
  3. Peter Alan Roberts and team, trans., The Stem Array, Gaṇḍa­vyūha, Toh 44-45 (84000: Translating the Words of the Buddha, 2024), https://read.84000.co/translation/UT22084-037-007.html?#UT22084-037-007-5124.


Scholarship on

 
Śikṣāsamuccaya (T. Bslab pa kun las btus pa; C. Dasheng ji pusa xue lun; J. Daijōjū bosatsugakuron; K. Taesǔng chip posal hak non 大乘集菩薩學論). In Sanskrit, "Compendium of Training," a work by the eighth-century Indian Mahāyāna master Śāntideva. It consists of twenty-seven stanzas on the motivation and practice of the bodhisattva, including bodhicitta, the six perfections (pāramitā), the worship of buddhas and bodhisattvas, the benefits of renunciation, and the peace derived from the knowledge of emptiness (śūnyatā). The topic of each of the stanzas receives elaboration in the form of a prose commentary by the author as well as in illustrative passages, often quite extensive, drawn from a wide variety of Mahāyāna sūtras. Some ninety-seven texts are cited in all, many of which have been lost in their original Sanskrit, making the Śikṣāsamuccaya an especially important source for the textual history of Indian Buddhism. These citations also offer a window into which sūtras were known to a Mahāyāna author in eighth-century India. The digest of passages that Śāntideva provides was repeatedly drawn upon by Tibetan authors in their citations of sūtras. Although Śāntideva's Bodhicaryāvatāra and Śikṣāsamuccaya both deal with similar topics, the precise relation between the two texts is unclear. Several of the author's verses appear in both texts and some of the sūtra passages from the Śikṣāsamuccaya also appear in the Bodhicaryāvatāra. One passage in the Bodhicaryāvatāra also refers readers to the Śikṣāsamuccaya, but this line does not occur in the Dunhuang manuscript of the text and may be a later interpolation. (Source: "Śikṣāsamuccaya." In The Princeton Dictionary of Buddhism, 821. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)
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