- Buddha-Nature
- Compassion
- Defining Bodhicitta
- Emptiness
- Equalizing & Exchanging Self and Others
- History of Bodhicitta Teachings
- How to Develop Bodhicitta
- Interdependent Origination
- Lineage of the Profound View
- Lineage of the Vast Conduct
- Mahāyāna
- Mind Training
- Non-Self
- Seven-Point Instructions of Cause and Effect
- The Bodhisattva Ideal
- The Bodhisattva Path
- The Bodhisattva Vow
- The Bodhisattva's Goal
- The Four Immeasurables
- The Six Perfections
- The Three Higher Trainings
- The Two Accumulations
- The Two Truths
- Tonglen: The Practice of Taking and Giving
- Types of Bodhicitta
A basic understanding of bodhicitta, the mind of enlightenment or awakening (byang chub kyi sems), is crucial in order to come to terms with the theory and practice of Mahāyāna Buddhism. Therefore, in order to clarify some of the usages of this term, this page provides an overview of the various divisions and types of bodhicitta. Bodhicitta is a remarkably fluid concept, and depending on the context it can refer to almost all aspects of the path. Both the initial inspiration to embark upon the path and the consummate realization found in its advanced stages can be described as types of bodhicitta. It is also the defining characteristic of the one who travels that path, the bodhisattva.
On the Types of Bodhicitta
As one of the most important and common terms in Mahāyāna Buddhism, bodhicitta has come to refer to a range of topics and practices, from the initial thought to seek perfect enlightenment generated by an aspiring Buddha to the fully enlightened mind of the Buddha that is inextricably immersed in the experience of the ultimate nature of reality. These different presentations and enumerations of bodhicitta have led to its classification into different types and categories based on their nature, phases of development, capacity of the persons who cultivate it, and pedagogic efficacy. To build a coherent system, later masters began to list the various typologies of bodhicitta. Ngari Paṇchen Pema Wangyal (1487–1542), for instance, writes in his Ascertaining the Three Vows:
First [for one, it] is the emptiness with compassion as its essence. Based on training in the two accumulations, there are two: relative and ultimate. Corresponding to the three trainings, there are three Associated with discipline, concentration, and wisdom. On the path of accumulation and application is [one of] engagement with interest On the seven impure levels is [one of] superior intention. On the three pure levels is [one of] maturation, And on the level of the Buddha is [one of] great compassion Free from all stains; these are the four. Five are aligned to five paths and six to six perfections. The twenty-two analogous to earth, gold, moon, etc. Are distinguished by their phases until the tenth level.[1]
One Type
As Ngari Paṇchen points out, bodhicitta in its singular form is emptiness endowed with compassion as its essence or the combination of wisdom and compassion. Bodhicitta is a highly positive state of mind having two aspects of compassion aimed at sentient beings and wisdom aimed at the perfect enlightenment of the Buddha.
Two Types: Relative and Ultimate Bodhicitta
When divided into two, we have relative bodhicitta, which is the desire or intention to reach the state of the perfect Buddha, and ultimate bodhicitta, which is the pristine awareness that realizes the ultimate nature of all things. Kamalaśīla writes in The Middle Stages of Meditation:
There are two kinds of bodhicitta: relative and ultimate. Relative bodhicitta is the first instance of cultivating the thought which desires unsurpassed perfect enlightenment with the wish to liberate all sentient beings out of compassion and the wish to become a buddha in order to benefit the world. For this, one must cultivate bodhicitta through the ritual of the bodhisattva vow shown in the chapter on discipline with the help of a learned person who is observing the bodhisattva vow. Having generated relative bodhicitta, one must strive to cultivate ultimate bodhicitta. Ultimate bodhicitta transcends the world, is free from all elaborations, very clear, the scope of the ultimate, stainless, immovable, and unshaken, like a butterlamp when there is no wind.[2]
Maitreya presents relative and ultimate bodhicitta from the angle of different causes. As for relative bodhicitta, he enumerates five main causes, of which the first is unreliable and the later four reliable.
Through the power of company, cause, and root The power of learning, and familiarity with Dharma Rise the unstable and the stable ones That explain the bodhicitta taught by others.[3]
He explains that relative bodhicitta can arise through the help of the company of a spiritual friend or teacher who can inspire bodhicitta in others. It can also arise from the cause of one's spiritual gene, the innate potential, or through the power of amassing the roots of virtue or meritorious deeds. It can also rise from studying the Mahāyāna path and from intimate connection to or familiarity with Dharma. Of the five, the first one is unstable, as it depends on the company of others, but the other four are stable and reliable ways of cultivating relative bodhicitta. As for ultimate bodhicitta, Maitreya explains its cause in the following verse:
Having served the perfect buddhas And gathered the two accumulations of merit and pristine wisdom, The nonconceptual wisdom with regard to phenomena arises. Therefore, this is asserted to be the ultimate.[4]
Ultimate bodhicitta is engendered by serving the buddhas and accumulating the two forms of accumulation of merit and wisdom. Because this is the nonconceptual pristine wisdom which discerns the ultimate nature of all phenomena, this is called ultimate bodhicitta.
Two Types: Aspiring and Applied Bodhicitta
Bodhicitta, particularly relative bodhicitta, is also classified into two types: aspiring and applied thoughts of awakening. Śāntideva presents this classification in both of his major works on bodhicitta. In The Compendium of Training, he writes:
There are two types of bodhicitta: aspiring bodhicitta and engaged bodhicitta. It is said in The Stem Array Sūtra: "Noble Son! Sentient beings who aspire to the unsurpassed perfect complete awakening are rare in this world of sentient beings. Even rarer than they are those sentient beings who have set out toward the unsurpassed perfect complete awakening in this world of sentient beings."[5]
In The Way of the Bodhisattva, he presents their difference using the analogy of someone who wishes to go toward a destination and the actual act of traveling on the path.
Bodhichitta, the awakened mind, Is known in brief to have two aspects: First, aspiring, bodhichitta in intention; Then active bodhichitta, practical engagement.
Page(s) 33
Blankleder, Helena, and Wulstan Fletcher (Padmakara Translation Group), trans. The Way of the Bodhisattva: A Translation of the Bodhicharyāvatāra. By Śāntideva. Rev. ed. Shambhala Classics. Boston: Shambhala Publications, 2006.
བྱང་ཆུབ་སེམས་དེ་མདོར་བསྡུས་ན། །
རྣམ་པ་གཉིས་སུ་ཤེས་བྱ་སྟེ། ། བྱང་ཆུབ་སྨོན་པའི་སེམས་དང་ནི། །
བྱང་ཆུབ་འཇུག་པ་ཉིད་ཡིན་ནོ། །byang chub sems de mdor bsdus na/_/
rnam pa gnyis su shes bya ste/_/ byang chub smon pa'i sems dang ni/_/
byang chub 'jug pa nyid yin no/_/As corresponding to the wish to go And then to setting out, The wise should understand respectively The difference that divides these two.
Page(s) 33
Blankleder, Helena, and Wulstan Fletcher (Padmakara Translation Group), trans. The Way of the Bodhisattva: A Translation of the Bodhicharyāvatāra. By Śāntideva. Rev. ed. Shambhala Classics. Boston: Shambhala Publications, 2006.
འགྲོ་བར་འདོད་དང་འགྲོ་བ་ཡི། །
བྱེ་བྲག་ཇི་ལྟར་ཤེས་པ་ལྟར། ། དེ་བཞིན་མཁས་པས་འདི་གཉིས་ཀྱི། །
བྱེ་བྲག་རིམ་བཞིན་ཤེས་པར་བྱ། །gro bar 'dod dang 'gro ba yi/_/
bye brag ji ltar shes pa ltar/_/ de bzhin mkhas pas 'di gnyis kyi/_/
bye brag rim bzhin shes par bya/_/While Śāntideva presents a simple way of differentiating between aspiring and applied bodhicitta, other scholars and commentators on his works provide a more structured interpretation. Daṃṣṭāsena argued that aspiring bodhicitta is present on the mundane level of the path and applied bodhicitta on the supramundane level. Abhyakāragupta and others assert that bodhicitta on the path of accumulation is aspiring bodhicitta and that on the level of the path of application and above is applied bodhicitta. Yet, Sāgaramegha took the thought of awakening before taking the bodhisattva vow to be aspiring bodhicitta and the thought of awakening after taking the bodhisattva vow to be applied bodhicitta.
Three Types of Bodhicitta
Bodhicitta, according to Ngari Paṇchen Pema Wangyal, can be divided into the three thoughts associated with the training in discipline, meditative concentration, and wisdom. These three, which are known as the three sublime trainings, make up the main content of the tripartite Buddhist canonical corpus and the three primary elements of the Buddhist path. In the Mahāyāna context, all practices of these three trainings must be motivated and accompanied by bodhicitta. Thus, we have bodhicitta being divided into three types corresponding to the practice of the three trainings.
However, we find another popular classification of bodhicitta into three types based on the different levels of courage of the bodhisattva person. Longchenpa (1308–64) is perhaps one of the earliest commentators to make a clear and explicit presentation of this division into three. In one his major writings, Finding Comfort and Ease in the Nature of Mind, Longchenpa explains the three types of bodhisattvas based on their caliber and courage.
There are three types of the Buddha's heirs: One who wishes to liberate beings having liberated oneself, A bodhicitta like a king, One who wishes to liberate oneself and the beings together, A bodhisattva like a ferryman, And one who wishes to seek peace only after beings are liberated, A bodhisattva like a herder. They take respectively thirty-three, seven, And three countless eons to reach liberation. The sūtra explains these are aligned to different calibers.[6]
Following Longchenpa, who quotes The Jewel Heap Sūtra to explain the three types of bodhisattvas and their corresponding motivations, and other scholars, there are these three following types:[7]
- 1. The King-like Bodhisattva. The bodhicitta of this type is associated with a bodhisattva who wishes to first reach the state of perfect enlightenment and then use the clairvoyance, compassion, and composure of buddhahood to help take all sentient beings to that same state of perfect enlightenment. This type of courage is compared to a prince who would first wish to become the king and then use all royal powers to help his subjects. A bodhisattva with such a motivation is considered to be of low courage and caliber and is thus said to take thirty-three countless eons to reach perfect enlightenment. Given the desire to reach the ultimate state of happiness oneself first, this is known as the one with great desire.
- 2. The Sailor-like Bodhisattva. This type of bodhicitta is associated with a bodhisattva who wishes to reach the state of perfect enlightenment at the same time as all sentient beings. A bodhisattva with such a motivation is compared to a ferryman who aims to take both himself and his passengers to the other shore at the same time. Such motivation is called the sublime pristine wisdom thought.
- 3. The Herder-like Bodhisattva. This type of bodhicitta is associated with a bodhisattva who wishes to take all sentient beings to the state of perfect enlightenment before attaining it personally. Just as a herder would seek rest and comfort after ensuring the animals are safe from harm and have access to food and water, a bodhisattva of this type wishes to free all sentient beings from suffering and help them reach the state of perfect enlightenment first. Such motivation is known as the incomparable thought.
Longchenpa cites Maitreya as an example of the first type and Śākyamuni and Māñjuśrī as examples of the third type.
Four Types of Bodhicitta
In his Ornament of Mahāyāna Sūtras, Maitreya classifies bodhicitta into four sets based on the nature of bodhicitta on different levels of spiritual transformation.
- The bodhicitta with interest
- The bodhicitta with superior intention
- The bodhicitta of maturation
- The bodhicitta of great compassion free from obscuration.[8]
Longchenpa explains in his Treasury of Wish-fulfilling Jewels that bodhisattvas on the path of accumulation and application do not have direct realization of the truth but only comprehend the truth or nature of things with deep interest and conceptual understanding. Thus, the bodhicitta on this stage is known as one of interest. The bodhisattvas on the seven impure levels of the supramundane bodhisattva path have direct vision of the truth, overcome part of the obscuration, and have superior and noble motivation. Thus, the bodhicitta on this stage is known as one of superior intention. The bodhisattvas on the three last levels or pure levels of the bodhisattva path have extensive pristine wisdom, overcome most of the obscuration, and can help sentient beings spiritually mature or ripen through their vast qualities. Thus, the bodhicitta on this stage is known as the bodhicitta of maturation. On the final stage of spiritual transformation, the perfect awakening of the Buddha, all forms of obscuration are removed and the qualities of wisdom and compassion become fully manifest. Thus, the bodhicitta in the state of the Buddha is called the bodhicitta of great compassion free from all obscuration. Though without any active forethought, cultivation, or concerted engagement, the bodhicitta on the level of buddhahood flows as a spontaneous and expansive edifying energy, the result of limitless positive investment made by the bodhisattva while on the path.[9]
Five Types of Bodhicitta
Bodhicitta is also classified into five sets based on the five stages of the path. The five paths in Buddhist soteriology are (1) the path of accumulation, (2) the path of application, (3) the path of seeing, (4) the path of practice, and (5) the path of non-learning. While the scheme of the five paths is universal to all Buddhist traditions and applicable to all Buddhist vehicles, the five paths in the Mahāyāna context is characterized by the generation of bodhicitta. When bodhicitta arises without any effort in the mindstream, a person is often said to have entered the path of accumulation. As the bodhicitta becomes stronger due to the accumulation of meritorious deeds and constant practice, the bodhisattva moves from the inferior to the middle to the superior levels of the path of accumulation. With deep understanding of truth, a bodhisattva moves to the path of application where bodhicitta is combined with a wisdom or intellectual discernment of the true nature of phenomena. As the wisdom deepens, a bodhisattva advances through the heat, patience, peak, and supreme worldly dharma levels of the path of application. Then, the bodhisattva attains direct vision of truth on the path of seeing and hones this direct vision and the other aspects of Mahāyāna practice on the path of practice. Finally, the bodhisattva reaches the state of perfect enlightenment, the path non-learning where there is nothing more to be learned or trained in.
Lochen Dharmaśrī, in his commentary on Ascertaining the Three Vows, quotes The Perfection of Wisdom in Twenty-Five Thousand Lines in order to give the specific names of the bodhicitta on the five paths.[10] He states that the bodhicitta on the path of accumulation is the bodhicitta of a beginner (ལས་དང་པོ་པའི་སེམས་བསྐྱེད་); on the path of application, the bodhicitta of a serious trainer (ཡོངས་སུ་སྦྱང་བས་བྱས་པའི་སེམས་བསྐྱེད་); on the path of seeing, the bodhicitta of seeing the Dharma (ཆོས་མཐོང་བའི་སེམས་བསྐྱེད་); on the path of practice, the bodhicitta of liberation (རྣམ་པར་གྲོལ་བའི་སེམས་བསྐྱེད་); and on the path of non-learning, the inconceivable bodhicitta (བསམ་གྱིས་མི་ཁྱབ་པའི་སེམས་བསྐྱེད་).
Six Types of Bodhicitta
Bodhicitta is also categorized according to the six perfections, as Ngari Paṇchen Pema Wangyal presents above. The six perfections of giving, discipline, patience, diligence, meditative concentration, and wisdom comprise the entire spectrum of bodhisattva practices. Since all six perfections of Mahāyāna are characterized by wisdom and compassion, there is bodhicitta present in the practice of all of them. In this way, one can classify bodhicitta into bodhicitta associated with giving, discipline, etc.
Ten Types of Bodhicitta
Akin to the classification into four, five, or six above, one can also classify bodhicitta into ten types corresponding to the ten levels of the supramundane bodhisattva path. Candrakīrti, in his classic Introduction to the Middle Way, aligns the first ten chapters to the ten levels of the supramundane bodhisattva path. He titles the chapters "first thought of awakening," "second thought of awakening," and so on. The bodhicitta on the ten levels are matched with the practice of the ten perfections, including giving, discipline, patience, diligence, meditative concentration, wisdom, skill-in-means, aspiration, strength, and pristine wisdom. However, such a classification would only include bodhicitta at the supramundane level of the path and would not cover the bodhicitta generated by bodhisattvas who have not yet reached the supramundane level of sublime beings or the bodhicitta of the Buddha on the path of non-learning.
Twenty-Two Types of Bodhicitta
In his Ornament of Direct Realization[11] and Ornament of Mahāyāna Sūtras,[12] Maitreya presents twenty-two types of bodhicitta using twenty-two similes as follows:
- 1. The bodhicitta generated in conjunction with the initial intention (འདུན་པ་) to strive toward unsurpassable complete enlightenment is likened to the earth because it functions as the foundation or basis for all virtuous dharmas.
- 2. The bodhicitta in conjunction with reflection (བསམ་པ་) to sustain the continuity of this initial intention is compared to gold because this excellent wish to bring benefit and happiness does not change until buddhahood.
- 3. The bodhicitta in conjunction with superior intention or noble resolve (ལྷག་བསམ་) is likened to the waxing moon because with this all the virtuous dharmas increase like a waxing moon.
- 4. The bodhicitta generated in conjunction with the application (སྦྱོར་བ་) of the bodhisattva's knowledge of the ultimate truth and ethics is likened to fire because it burns away conceptual thoughts and brings about the heat of the direct realization of the ultimate truth.
- 5. The bodhicitta in conjunction with the perfection of generosity (སྦྱིན་པ་) is likened to a treasure because it satisfies all beings through gifts of Dharma and material wealth, and yet it is never exhausted.
- 6. The bodhicitta in conjunction with the perfection of moral discipline (ཚུལ་ཁྲིམས་) is likened to a mine of jewels because it serves as source of all the precious qualities of enlightenment.
- 7. The bodhicitta in conjunction with the perfection of patience (བཟོད་པ་) is like an ocean because it helps the bodhisattva remain firm and undisturbed by unwelcome elements.
- 8. The bodhicitta in conjunction with the perfection of diligence (བརྩོན་འགྲུས་) is like a vajra or diamond because it is stable and cannot be by shattered by fatigue and negative influences.
- 9. The bodhicitta in conjunction with the perfection of meditative concentration (བསམ་གཏན་) is like a mountain or Sumeru because it is immovable.
- 10. The bodhicitta in conjunction with the perfection of wisdom (ཤེས་རབ་) is like the best medicine because it cures all the maladies of misconceptions and ignorance.
- 11. The bodhicitta in conjunction with the perfection of skill-in-means (ཐབས་མཁས་་) is likened to a virtuous master or friend because it guides others toward enlightenment with skillful means.
- 12. The bodhicitta in conjunction with the perfection of aspiration (སྨོན་ལམ་) is like a wish-fulfilling jewel because it bestows the wishes of sentient beings.
- 13. The bodhicitta in conjunction with the perfection of strength (སྟོབས་) is like the sun because it illuminates reality and ripens the crop of virtue within the minds of sentient beings.
- 14. The bodhicitta in conjunction with the perfection of pristine wisdom (ཡེ་ཤེས་) is like the song of a gandharva being because it brings joy to sentient beings and inspires them to follow Dharma.
- 15. The bodhicitta in conjunction with the five types of clairvoyance (མངོན་ཤེས་) of the three higher levels of the bodhisattva path is likened to a king because when one has it one can accomplish the welfare of others with unimpeded power.
- 16. The bodhicitta in conjunction with the accumulations of merit and wisdom (བསོད་ནམས་དང་ཡེ་ཤེས་ཀྱི་ཚོགས་) of the three higher levels of the bodhisattva path is like a treasury because it is the source of all the qualities of the Buddha.
- 17. The bodhicitta in conjunction with the thirty-seven factors of enlightenment (བྱང་ཕྱོགས་སོ་བདུན་) on the three higher levels of the bodhisattva path is like a great highway because it provides the path for all to follow and when one has it one can follow the path taken by the noble ones.
- 18. The bodhicitta in conjunction with compassion and clear insight (སྙིང་རྗེ་དང་ལྷག་མཐོང་) is like an excellent vehicle because it easily carries one to the unsurpassed state of enlightenment without straying into the extremes of samsaric existence and individual quiescence.
- 19. The bodhicitta in conjunction with the mnemonic retention and confidence (གཟུངས་དང་སྤོབས་པ་), or the memory power of remembering words and meaning without fail and the confidence of teaching others unimpededly, is compared to a fountain or a spring of water because it provides an endless supply of teachings and benefits to others.
- 20. The bodhicitta in conjunction with the celebratory feast of dharma (ཆོས་ཀྱི་དགའ་སྟོན་), or the teaching on the four seals or hallmarks of the Buddha's doctrine, is like joyful music because teachings bring joy to disciples who long for liberation.
- 21. The bodhicitta in conjunction with the single path (བགྲོད་པ་གཅིག་པུའི་ལམ་) is like a river because it flows uninterruptedly and purifies beings.
- 22. The bodhicitta in conjunction with the dharmakāya (ཆོས་སྐུ་), or the embodiment of the truth in the state of perfect enlightenment, is likened to a cloud because it brings down a rain of benefit to all sentient beings without forethought, effort, or discrimination.
Notes
- ↑ དང་པོ་སྟོང་ཉིད་སྙིང་རྗེའི་སྙིང་པོ་ཅན། །ཚོགས་གཉིིིས་བསློབ་པ་ཀུན་རྫོོབ་དོན་དམ་གཉིིིས། །ཚུལ་ཁྲིིམས་ཏིིང་འིཛིན་ཤེས་རབ་བསླབ་གསུམ་དང་། །ཚོགས་སྦྱོར་མོས་པས་སྤྱོོད་པའིི་སེམས་བསྐྱེད་དང་། །མ་དག་ས་བདུན་ལྷག་བསམ་དག་པ་དང་། །དག་པ་ས་གསུམ་རྣམ་པར་སྨིན་པ་དང་། །ཐུགས་རྗོེ་ཆེེན་པོ་སྒྲིབ་ཀུན་སྤོངེས་པ་ནི། །སངས་རྒྱས་ས་ཡི་སེམས་བསྐྱེད་དག་དང་བཞེི། །ལྔ་ནི་ལམ་ལྔ་དྲུག་ནི་ཕར་ཕྱིན་དྲུག །ས་གསེར་ཟླ་བ་མེ་སོགས་ཉིིེར་གཉིིིས་ནི། །ས་མཚམས་ཀྱིིས་ཕྱེ་ས་བཅུའིི་བར་དུའིོ། ། Panchen Pema Wangyal, Sdom pa gsum rnam par nges pa, in Snga 'gyur bka' ma, edited by Bdud 'joms 'jigs bral ye shes rdo rje (Kalimpong, W.b.: Dupjung Lama, 1982–1987), 37: fol. 10b, http://purl.bdrc.io/resource/MW19229_777D1D.
- ↑ བྱང་ཆུབ་ཀྱི་སེམས་དེ་ནི་རྣམ་པ་གཉིས་ཏེ། ཀུན་རྫོབ་དང་། དོན་དམ་པའོ། །དེ་ལ་ཀུན་རྫོབ་པ་ནི་སྙིང་རྗེས་སེམས་ཅན་མཐའ་དག་མངོན་པར་འདོན་པར་དམ་བཅས་ནས་འགྲོ་བ་ལ་ཕན་གདགས་པའི་ཕྱིར་སངས་རྒྱས་སུ་གྱུར་ཅིག་སྙམ་དུ་བླ་ན་མེད་པ་ཡང་དག་པར་རྫོགས་པའི་བྱང་ཆུབ་འདོད་པའི་རྣམ་པས་སེམས་དང་པོ་བསྐྱེད་པའོ། །དེ་ཡང་ཚུལ་ཁྲིམས་ཀྱི་ལེའུ་ལས་བསྟན་པའི་ཆོ་ག་བཞིན་དུ་བྱང་ཆུབ་སེམས་དཔའི་སྡོམ་པ་ལ་གནས་པ་མཁས་པ་ཕ་རོལ་པོ་ལས་སེམས་བསྐྱེད་པར་བྱའོ། །དེ་ལྟར་ཀུན་རྫོབ་པའི་བྱང་ཆུབ་ཀྱི་སེམས་བསྐྱེད་ནས་དོན་དམ་པའི་བྱང་ཆུབ་ཀྱི་སེམས་བསྐྱེད་པའི་ཕྱིར་འབད་པར་བྱའོ། །དོན་དམ་པའི་བྱང་ཆུབ་ཀྱི་སེམས་དེ་ནི་འཇིག་རྟེན་ལས་འདས་པ་སྤྲོས་པ་མཐའ་དག་དང་བྲལ་བ། ཤིན་ཏུ་གསལ་བ། དོན་དམ་པའི་སྤྱོད་ཡུལ། དྲི་མ་མེད་པ། མི་གཡོ་བ། རླུང་མེད་པའི་མར་མེའི་རྒྱུན་ལྟར་མི་གཡོ་བའོ། Kamalaśila, Bhāvanākrama (Bsgom pa'i rim pa), in Derge Tengyur D3916, vol. 110, dbu ma, ki, fol. 44a, http://purl.bdrc.io/resource/MW23703_3916.
- ↑ གྲོགས་སྟོབས་རྒྱུ་སྟོབས་རྩ་བའི་སྟོབས། །ཐོས་སྟོབས་དགེ་བ་གོམས་པ་ལས། །མི་བརྟན་པ་དང་བརྟན་འབྱུང་བ། །གཞན་གྱིས་བསྟན་པའི་སེམས་བསྐྱེད་བཤད། ། Maitreya, Mahāyānasūtrālaṃkārakārikā (Theg pa chen po mdo sde'i rgyan zhes bya ba'i tshig le'ur byas pa), in Derge Tengyur D4020, vol. 123, sems tsam, phi, fol. 4b, http://purl.bdrc.io/resource/MW23703_4020.
- ↑ རྫོགས་པའི་སངས་རྒྱས་རབ་བསྙེན་བྱས། །བསོད་ནམས་ཡེ་ཤེས་ཚོགས་རབ་བསགས། །ཆོས་ལ་མི་རྟོག་ཡེ་ཤེས་ནི། །སྐྱེས་ཕྱིར་དེ་ནི་དམ་པར་འདོད། ། Maitreya, Mahāyānasūtrālaṃkārakārikā (Theg pa chen po mdo sde'i rgyan zhes bya ba'i tshig le'ur byas pa), in Derge Tengyur D4020, vol. 123, sems tsam, phi, fol. 4b, http://purl.bdrc.io/resource/MW23703_4020.
- ↑ བྱང་ཆུབ་ཀྱི་སེམས་དེ་ནི་རྣམ་པ་གཉིས་ཏེ། བྱང་ཆུབ་ཏུ་སྨོན་པའི་སེམས་དང་བྱང་ཆུབ་ཏུ་ཆས་པའི་སེམས་སོ། །ཇི་སྐད་དུ་སྡོང་པོ་བཀོད་པའི་མདོ་ལས། རིགས་ཀྱི་བུ་སེམས་ཅན་གང་དག་བླ་ན་མེད་པ་ཡང་དག་པར་རྫོགས་པའི་བྱང་ཆུབ་ཏུ་སྨོན་པ་དེ་དག་ནི་སེམས་ཅན་གྱི་ཁམས་ན་དཀོན་ནོ།། དེ་བས་ཀྱང་གང་དག་བླ་ན་མེད་པ་ཡང་དག་པར་རྫོགས་པའི་བྱང་ཆུབ་ཏུ་ཆས་པའི་སེམས་ཅན་དེ་དག་ནི་ཤིན་ཏུ་དཀོན་ནོ། །ཞེས་གསུངས་པ་ལྟ་བུའོ།། Karma Phuntsho, ed., The Written Works of Śāntideva (Thimphu: Loden Foundation, 2026), 187. The Gaṇḍavyūha or The Stem Array Sūtra, in Derge Kangyur D44-45, vol. 38, phal chen, nga, fol. 308a–b has a different wording from what is quoted in The Compendium of Training.
- ↑ རྒྱལ་སྲས་དེ་ཡང་རྣམ་པ་གསུམ་ཉིད་དེ། །རང་ཉིད་གྲོལ་ནས་འགྲོ་བ་སྒྲོལ་འདོད་པ། །རྒྱལ་པོ་ལྟ་བུའི་བྱང་ཆུབ་སེམས་དཔའ་དང༌། །རང་དང་འགྲོ་བ་མཉམ་དུ་ཐར་འདོད་པ། །གྲུ་པ་ལྟ་བུའི་བྱང་ཆུབ་སེམས་དཔའ་དང༌། །འགྲོ་བ་བསྒྲལ་ནས་རང་ཉིད་ཞི་འདོད་པ། །རྫི་བོ་ལྟ་བུའི་བྱང་ཆུབ་སེནས་དཔའ་གསུམ། །རིམ་བཞིན་གྲངས་མེད་སུམ་ཅུ་རྩ་གསུམ་དང༌། །བདུན་དང་གསུམ་གྱིས་གྲོལ་བ་ཐོབ་པ་ནི། །དབང་པོའི་རིམ་པ་ལགས་པར་མདོ་ལས་གསུངས། ། Longchenpa, Rdzogs pa chen po sems nyid ngal gso, in Klong chen gsung 'bum, vol. 20, 5.53-55: See https://rywikitexts.tsadra.org/index.php/༄༅།_།རྫོགས་པ་ཆེན་པོ་སེམས་ཉིད་ངལ་གསོ་ཞེས་བྱ་བ་བཞུགས་སོ། །, last edited on 22 March 2020.
- ↑ Longchenpa, Rdzogs pa chen po sems nyid ngal gso'i 'grel pa (Bod kyi gtsug lag zhib dpyod khang, 2005), 341-42, http://purl.bdrc.io/resource/MW8LS22941.
- ↑ སེམས་བསྐྱེད་དེ་ནི་ས་རྣམས་ལ། །མོས་དང་ལྷག་བསམ་དག་པ་དང་། །རྣམ་པར་སྨིན་པ་གཞན་དུ་འདོད། །དེ་བཞིན་སྒྲིབ་པ་སྤངས་པ་འོ། ། Maitreya, Mahāyānasūtrālaṃkārakārikā (Theg pa chen po mdo sde'i rgyan zhes bya ba'i tshig le'ur byas pa), in Derge Tengyur D4020, vol. 123, sems tsam, phi, fol. 4b, http://purl.bdrc.io/resource/MW23703_4020.
- ↑ སངས་རྒྱས་སར་རྒྱས་ཐུགས་རྗེས་དོན་མཛད་ལ། །སྒྲིབ་པ་སྤངས་པའི་སེམས་བསྐྱེད་ཅེས་བྱར་བརྗོད། །ཚོགས་དང་སྦྱོར་བར་ཁམས་དེའི་རང་བཞིན་ཉིད། །མོས་པ་དོན་སྤྱིའི་ཚུལ་དུ་འཇལ་བས་ན། །སེམས་བསྐྱེད་དེ་ཡང་མོས་པས་བྱུང་ཞེས་བརྗོད། །དང་པོའི་ས་ནས་བདུན་པའི་བར་ཉིད་དུ། །ཁམས་ཀྱི་སྒྲིབ་པ་ཕྱོགས་རེ་རྣམ་དག་པས། །ཡེ་ཤེས་རྒྱ་ཆེ་ལྷག་བསམ་དག་ཅེས་བརྗོད། །དག་པའི་སར་ནི་སྒོ་ལྔ་ཀུན་གཞིའི་ཤེས། །རྣམ་དག་སྨོན་ལམ་ཡོན་ཏན་རྒྱ་ཆེ་བས། །རྣམ་པར་སྨིན་པའི་སེམས་བསྐྱེད་ཅེས་སུ་བརྗོད། །ཁམས་ལ་སྒྲིབ་བྲལ་སངས་རྒྱས་ས་དེ་ནི། །སྒྲིབ་པ་སྤངས་པའི་སེམས་བསྐྱེད་ཅེས་བྱར་བརྗོད། ། Longchenpa, Yid bzhin rin po che'i mdzod, 19.13-15: See https://rigzod.net/ཡིད་བཞིན་རིན་པོ་ཆེའི་མ/.
- ↑ Dharmaśrī, Sdom gsum rnam nges dang de'i 'grel pa dpag bsam snye ma (Kun dga' tshul khrims rgya mtsho, n.d.), 1: fol. 75b, http://purl.bdrc.io/resource/MW1KG22084.
- ↑ དེ་ཡང་ས་གསེར་ཟླ་བ་མེ། །གཏེར་དང་རིན་ཆེན་འབྱུང་གནས་མཚོ། །རྡོ་རྗེ་རི་སྨན་བཤེས་གཉེན་དང༌། །ཡིད་བཞིན་ནོར་བུ་ཉི་མ་གླུ། །རྒྱལ་པོ་མཛོད་དང་ལམ་པོ་ཆེ། །བཞོན་པ་བཀོད་མའི་ཆུ་དང་ནི། །སྒྲ་སྙན་ཆུ་བོ་སྤྲིན་རྣམས་ཀྱིས། །རྣམ་པ་ཉི་ཤུ་རྩ་གཉིས་སོ། ། Maitreya, Abhisamayālaṃkāranāmaprajñāpāramitopadeśaśāstrakārikā (Shes rab phyi pha rol tu phyin pa'i man ngag gi bstan bcos mngon par rtogs pa'i rgyan zhes bya ba'i tshig le'ur byas pa), in Derge Tengyur D3786, vol. 80, sher phyin, ka, fol. 2b, http://purl.bdrc.io/resource/MW23703_3786.
- ↑ སྐྱེད་པ་ས་དང་མཚུངས་པ་སྟེ། །གཞན་ནི་བཟང་པོའི་གསེར་དང་འདྲ། །ཟླ་བ་ཡར་གྱི་ཚེས་པ་བཞིན། །གཞན་ནི་མེ་དང་འདྲར་ཤེས་བྱ། །གཞན་ནི་གཏེར་ཆེན་བཞིན་ཤེས་བྱ། །གཞན་ནི་རིན་ཆེན་འབྱུང་གནས་བཞིན། །རྒྱ་མཚོ་འདྲ་བར་ཤེས་བྱ་གཞན། །རྡོ་རྗེ་དང་འདྲ་རི་རབ་འདྲ། །སྨན་གྱི་རྒྱལ་པོ་འདྲ་བ་སྟེ། །གཞན་ནི་མཛའ་ཆེན་འདྲར་ཤེས་བྱ། །ཡིད་བཞིན་ནོར་བུ་འདྲ་བ་དང་། །གཞན་གྱི་ཉི་མ་འདྲར་ཤེས་བྱ། །གཞན་གྱི་དྲི་ཟའི་དབྱངས་སྙན་བཞིན། །གཞན་གྱི་རྒྱལ་པོ་འདྲར་ཤེས་བྱ། །དེ་བཞིན་གཞན་ནི་མཛོད་ལྟ་བུ། །ལམ་པོ་ཆེ་དང་འདྲར་ཤེས་བྱ། །ཐེག་པ་འདྲ་བར་ཤེས་བྱ་སྟེ། །སེམས་བསྐྱེད་བཀོད་མ་འདྲ་བ་ཡིན། །ཀུན་དགའི་སྒྲ་དང་འདྲ་བ་སྟེ། །ཀླུང་ཆེན་རྒྱུན་དང་འདྲ་བ་འོ། །རྒྱལ་སྲས་རྣམས་ཀྱི་སེམས་བསྐྱེད་པ། །སྤྲིན་དང་འདྲ་བར་བསྟན་པ་སྟེ། །དེ་ཕྱིར་དེ་ལྟར་ཡོན་ཏན་ཕྱུག །སེམས་ནི་དགའ་བས་ཡང་དག་བསྐྱེད། ། Maitreya, Mahāyānasūtrālaṃkārakārikā (Theg pa chen po mdo sde'i rgyan zhes bya ba'i tshig le'ur byas pa), in Derge Tengyur D4020, vol. 123, sems tsam, phi, fol. 5a, http://purl.bdrc.io/resource/MW23703_4020.
