4.13

Bodhicaryāvatāra · Verse 4.13

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Sanskrit §No information about the source used.

Dūnhuáng §This version is extracted from the book [[Bodhisattvacaryāvatāra: Entering the Way of the Bodhisattvas (2022, Khenpo Gawang and Wiener)]], a translation of an edition of the text created from three Dūnhuáng manuscripts. A description and sample pages of these can be found on the [https://earlytibet.com/2014/02/04/the-original-bodhicaryavatara/ Early Tibet Blog]. Scans of the actual manuscripts themselves can be found at http://idp.bl.uk

Standard Tibetan §Padmakara used the 1990 edition printed by si khron mi rigs dpe skrun khang: [[Byang chub sems dpa'i spyod pa la 'jug pa rtsa ba dang 'grel pa (1990)]]. Also found in Derge Tengyur D3871, dbu ma, vol. 105, la 1b1–40a7.

Tsadra Critical Edition §This text was created by comparing four versions of the text from Derge, Cone, Narthang, and Peking Tengyurs from BDRC scans, along with Dunhuang manuscripts IOL Tib J 628, 629, and 630. When Tibetan readings were problematic, the Sanskrit texts from GRETIL and LTB (Oslo) were consulted.

Sanskrit §No information about the source used.

source

translation

अप्रमेया गता बुद्धाः सर्वसत्त्वगवेषकाः। नैषामहं स्वदोषेण चिकित्सागोचरं गतः॥

aprameyā gatā buddhāḥ sarvasattvagaveṣakāḥ। naiṣāmahaṃ svadoṣeṇa cikitsāgocaraṃ gataḥ॥

tm data

 

Chanted Verse

Recitation by Professor Kashinath Nyaupane

13

Countless awakened ones have come through this world in search of all living beings, and I, by my own fault, have not been within reach of their medicine.

Gomez 2017

How to Be a Bodhisattva: Introduction to the Practice of the Bodhisattva Path (The Bodhicaryāvatāra)

Standard Tibetan §Padmakara used the 1990 edition printed by si khron mi rigs dpe skrun khang: Byang chub sems dpa'i spyod pa la 'jug pa rtsa ba dang 'grel pa (1990). Also found in Derge Tengyur D3871, dbu ma, vol. 105, la 1b1–40a7.

source

translation

སེམས་ཅན་ཐམས་ཅད་ཕན་མཛད་པའི། །

སངས་རྒྱས་གྲངས་མེད་འདས་གྱུར་ཀྱང་། ། བདག་ནི་རང་གི་ཉེས་པས་དེའི། །

གསོ་བའི་སྤྱོད་ཡུལ་མ་གྱུར་ཏོ། །

sems can thams cad phan mdzad pa'i/_/

sangs rgyas grangs med 'das gyur kyang /_/ bdag ni rang gi nyes pas de'i/_/

gso ba'i spyod yul ma gyur to/_/

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Chanted Verse

Recitation by Lopen Karma Phuntsho

13

Striving for the benefit of all that lives,

Unnumbered Buddhas have already lived and passed away. But I, by virtue of my sins, have failed

To come within the compass of their healing works.51The ability to perceive and benefit from the teachings of a Buddha requires the correct karmic disposition and implies the presence of a considerable degree of merit in the mind-stream of the beings concerned. The fact that one has not been liberated through the teachings of the Buddhas of the past serves to underline the importance of the present moment, when one has encountered the Dharma, and throws into relief the great significance of a relationship with an accomplished spiritual master.

Padmakara 2006

The Way of the Bodhisattva (2006)

Browse other translations

Standard Tibetan §Padmakara used the 1990 edition printed by si khron mi rigs dpe skrun khang: Byang chub sems dpa'i spyod pa la 'jug pa rtsa ba dang 'grel pa (1990). Also found in Derge Tengyur D3871, dbu ma, vol. 105, la 1b1–40a7. - Other translations

D’innombrables bouddhas sont venus,

Qui ont aidé tous les êtres, Mais à cause de mes propres fautes

Je n’ai pu bénéficier de leurs soins.

Padmakara France 2007

Bodhicaryâvatâra: La marche vers l'éveil (2007)

Innumerables budas que ya han pasado

se dedicaron a beneficiar a todos los seres. Pero debido a mis propias faltas

no pudo alcanzarme su actividad curativa52La habilidad de percibir a un buda y ser beneficiado por sus enseñanzas requiere la disposición kármica adecuada e implica la presencia de una cantidad considerable de méritos en el continuo mental de los seres. El hecho de que uno no haya sido liberado por las enseñanzas de los budas del pasado sirve para destacar la importancia del momento presente, en el que uno ha encontrado el darma y pone de manifiesto la gran importancia de la relación con un maestro espiritual realizado.[p.77]La Práctica del Bodisatva
Hervás, María Jesús (Padmakara Translation Group, Spain), trans. La Práctica del Bodisatva: Una Traducción del Bodicharyavatara de Shantideva. Translated from the 2006 English translation of Helena Blankleder and Wulstan Fletcher. Novelda, Alicante, Spain: Ediciones Dharma, 2008.

Padmakara Spain 2008

La Práctica del Bodisatva

Although innumerable buddhas benefiting

All sentient beings have passed, Due to my faults

I was not the object of their help.

Stracke 2016

The Entrance for the Children of the Conquerors

Although countless Buddhas who performed

The benefit of all sentient beings have already passed, I was not an object of their rescue.

Due to my own faults.

Chodron & Gyaltsen 2019

A Commentary on Shantideva's Engaging in the Conduct of the Bodhisattvas

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Dūnhuáng §This version is extracted from the book Bodhisattvacaryāvatāra: Entering the Way of the Bodhisattvas (2022, Khenpo Gawang and Wiener), a translation of an edition of the text created from three Dūnhuáng manuscripts. A description and sample pages of these can be found on the Early Tibet Blog. Scans of the actual manuscripts themselves can be found at http://idp.bl.uk

source

translation

སེམས་ཅན་ཐམས་ཆད་ཕན་མཛད་པའི། །

སངས་རྒྱས་གྲངས་མེད་འདས་གྱུར་ཀྱང༌། ། བདག་ནི་རང་གི་ཉེས་པས་དེའི། །

གསོ་བའི་སྤྱོད་ཡུལ་མ་གྱུར་ཏོ། །

sems can thams chad phan mdzad pa'i/_/

sangs rgyas grangs med 'das gyur kyang*/_/ bdag ni rang gi nyes pas de'i/_/

gso ba'i spyod yul ma gyur to/_/

alt verse 3.13 tm data

Even though countless buddhas passed away

Having performed benefit for all sentient beings, Owing to my negative deeds,

I have not been healed by them.

Gawang & Wiener 2022

Bodhisattvacaryāvatāra: Entering the Way of the Bodhisattvas (2022, Khenpo Gawang and Wiener)

Tsadra Critical Edition §This text was created by comparing four versions of the text from Derge, Cone, Narthang, and Peking Tengyurs from BDRC scans, along with Dunhuang manuscripts IOL Tib J 628, 629, and 630. When Tibetan readings were problematic, the Sanskrit texts from GRETIL and LTB (Oslo) were consulted.

སེམས་ཅན་ཐམས་ཅད་ཕན་མཛད་པའི། །

སངས་རྒྱས་གྲངས་མེད་འདས་གྱུར་ཀྱང་། ། བདག་ནི་རང་གི་ཉེས་པས་དེའི། །

གསོ་བའི་སྤྱོད་ཡུལ་མ་གྱུར་ཏོ། །

sems can thams cad phan mdzad pa'i/_/

sangs rgyas grangs med 'das gyur kyang /_/ bdag ni rang gi nyes pas de'i/_/

gso ba'i spyod yul ma gyur to/_/

tm data

Tsadra Critical Edition

The Written Works of Śāntideva (Phuntsho 2025)

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Commentaries

Media on this verse

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Sazang Mati
1294 - 1376

Gyaltsap Je
1364 - 1432

Kunzang Sönam
1823 - 1905

Kunzang Palden
1862 - 1943

Sazang Mati (1294 - 1376)

A Commentary on Shantideva's Engaging in the Conduct of the Bodhisattvas (citation)Gyaltsen, Lama Kalsang, and Ani Kunga Chodron, trans. A Commentary on Shantideva's Engaging in the Conduct of the Bodhisattvas Written by Sazang Mati Panchen: Known as An Extremely Clear Illumination of the Meaning of the Text. Walden, NY: Tsechen Kunchab Ling, 2019. Bilingual Edition

source

translation

སེམས་ཅན་ཐམས་ཅད་ཕན་མཛད་པའི། །

སངས་རྒྱས་གྲངས་མེད་འདས་གྱུར་ཀྱང་། ། བདག་ནི་རང་གི་ཉེས་པས་དེའི། །

གསོ་བའི་སྤྱོད་ཡུལ་མ་གྱུར་ཏོ། །

sems can thams cad phan mdzad pa'i/_/

sangs rgyas grangs med 'das gyur kyang /_/ bdag ni rang gi nyes pas de'i/_/

gso ba'i spyod yul ma gyur to/_/

Verse 4.13  ·  Verse tm

Although countless Buddhas who performed

The benefit of all sentient beings have already passed, I was not an object of their rescue.

Due to my own faults.

འོན་ཀྱང་སངས་རྒྱས་མང་པོ་བྱོན་པས་སྐྱོབ་མོད་སྙམ་ན། སྔར་ཡང་སེམས་ཅན་ཐམས་ཅད་ལ་ཕན་པ་དང་བདེ་བ་འབའ་ཞིག་མཛད་པ༵འི་སངས་རྒྱས་བཅོམ་ལྡན་འདས་གྲངས་མེད་དཔག་ཏུ་མེད་པ་བྱོན་ཞིང་འདས་པར་གྱུར་ཀྱ༵ང་དཔེར་ན་གསོར་མི་རུང་བའི་ནད་པ་ལ་སྨན་པས་ཕན་མི་ཐོགས་པ་བཞིན་དུ། བདག་ནི་རང་གི་ལེ་ལོས་བག་མེད་པར་གྱུར་ཏེ་ཉེས་པ་སྤྱད་པས་སངས་རྒྱས་མང་པོ་དེ༵འི་གསོ་ཞིང་ཕན་གདགས་པའི་སྤྱོད་ཡུལ་དུ་མ་གྱུར་ཏོ༵། །

One may think, “Even so, the Buddhas will come and protect me.” However until now there have been countless Bhagwan Buddhas who dedicated themselves entirely to the benefit of all sentient beings. But like one who has an incurable disease that doctors cannot benefit, due to my own laziness, lack of heedfulness, and indulgence in myriad faults, those many Buddhas were unable to save me, and I was not the object of their care.

Gyaltsap Je (1364 - 1432)

The Entrance for the Children of the Conquerors (citation)Stracke, Fedor, trans. The Entrance for the Children of the Conquerors: A Commentary on the Introduction to the Actions of Bodhisattvas. By Gyaltsab Rinpoche. N.p.: Happy Monks Publication, 2016. https://happymonkspublication.org/product/bodhisattvacharyavatara-chapter-1-10-commentary/. Bilingual Edition

source

translation

གཉིས་པ་ནི།

The Buddhas and Bodhisattvas Practice Equanimity 1.1.1.2.2.1.2

སེམས་ཅན་ཐམས་ཅད་ཕན་མཛད་པའི། །

སངས་རྒྱས་གྲངས་མེད་འདས་གྱུར་ཀྱང་། ། བདག་ནི་རང་གི་ཉེས་པས་དེའི། །

གསོ་བའི་སྤྱོད་ཡུལ་མ་གྱུར་ཏོ། །

sems can thams cad phan mdzad pa'i/_/

sangs rgyas grangs med 'das gyur kyang /_/ bdag ni rang gi nyes pas de'i/_/

gso ba'i spyod yul ma gyur to/_/

Verse 4.13  ·  Verse tm

Although innumerable buddhas benefiting

All sentient beings have passed, Due to my faults

I was not the object of their help.

སངས་རྒྱས་སྲས་བཅས་ཀྱིས་སྐྱོབ་པས་སྐྱོན་མེད་དོ་སྙམ་ན།

One may think: I shall be all right because the buddhas and bodhisattvas will rescue me.

སེམས་ཅན་ཐམས་ཅད་ལ་ཕན་པ་མཛད་པའི་སངས་རྒྱས་གྲངས་མེད་པ་འདས་པར་གྱུར་ཀྱང་བདག་ནི་སེམས་བསྐྱེད་དང་བསླབ་པ་ཉམས་པའི་རང་གི་ཉེས་ས་པས་མགོན་པོ་དེ་ཡི་གསོ་བའི་སྤྱོད་ཡུལ་དུ་མ་གྱུར་ཏོ། །

Innumerable buddhas and bodhisattvas who have worked for the benefit of all sentient beings have passed already, but due to one's own fault of degenerating bodhicitta and the trainings, one did not become the object of their cure.

མངོན་རྟོགས་རྒྱན་ལས། ལྷ་ཡི་རྒྱལ་པོས་ཆར་ཕབ་ཀྱང་། །

From the Ornament of Clear Realisation:

Although the king of gods shower rain, etc. [p.10]The Entrance for the Children of the Conquerors
Stracke, Fedor, trans. The Entrance for the Children of the Conquerors: A Commentary on the Introduction to the Actions of Bodhisattvas. By Gyaltsab Rinpoche. N.p.: Happy Monks Publication, 2016. https://happymonkspublication.org/product/bodhisattvacharyavatara-chapter-1-10-commentary/.

Minyak Kunzang Sönam (1823 - 1905)

The Great Hūṃ (citation)Duckworth, Douglas, trans. The Great Hūṃ: A Commentary on Śāntideva's Way of the Bodhisattva. By Minyak Kunzang Sönam. New York, NY: Wisdom Publications, 2025. Bilingual Edition

source

translation

སངས་རྒྱས་རྣམས་ཀྱིས་ཀྱང་སྐྱོབ་དཀའ་བ་ནི།

Next it shows how it will then be difficult for even the buddhas to protect you:

སེམས་ཅན་ཐམས་ཅད་ཕན་མཛད་པའི། །

སངས་རྒྱས་གྲངས་མེད་འདས་གྱུར་ཀྱང་། ། བདག་ནི་རང་གི་ཉེས་པས་དེའི། །

གསོ་བའི་སྤྱོད་ཡུལ་མ་གྱུར་ཏོ། །

Countless buddhas

who act to benefit sentient beings have come, yet due to my flaws

I have not been in their domain of healing. (4.13)

ངན་འགྲོར་ལྟུང་ཡང་སངས་རྒྱས་མང་དུ་འབྱོན་པས་སྡིག་སྡུག་ཅན་ཐུགས་རྗེས་འཛིན་པས་ཉེས་པ་ལས་སྐྱོབ་ཅིང་ངན་སོང་ལས་གདོན་ནོ་སྙམ་ན། སེམས་ཅན་ཐམས་ཅད་ལ་ཕན་པ་དང་བདེ་བ་ཁོ་ན་སྒྲུབ་པར་མཛད་པའི་སངས་རྒྱས་གྲངས་མེད་ཚད་མེད་སྔར་ཡང་བྱོན་ནས་འདས་ཟིན་པར་གྱུར་ཀྱང་བདག་ནི་བག་མེད་པར་གྱུར་པའི་དབང་གིས་རང་གི་རྒྱུད་ཀྱི་བསླབ་པ་ཉམས་པར་བྱས་པ་སོགས་ཉེས་པར་སྤྱོད་པ་མང་དུ་སྤྱད་པས་འགྲོ་བའི་ལུས་སེམས་ཀྱི་ནད་གསོ་བའི་སྨན་པ་ཆེན་པོ་སངས་རྒྱས་གྲངས་མེད་པ་དེའི་གསོ་ཞིང་ཕན་གདགས་བྱ་བའི་སྤྱོད་ཡུལ་དུ་མ་གྱུར་ཏོ་ཞེས་ཏེ་དཔེར་ན་གསོར་མི་རུང་བའི་ནད་པ་སྨན་པས་གསོ་ཐབས་མེད་པ་དང་ས་བོན་མེས་ཚིག་པ་ལ་ལྷས་ཆར་ཕབས་ཀྱང་མྱུ་གུ་སྐྱེ་མི་རུང་བ་བཞིན་ཏེ། རྒྱན་ལས།

One might think, “Even if I fall to the lower realms, many buddhas will come there with their compassion and take care of me, a suffering evildoer. Thereby they will protect me from faults and extract me from the lower realms.” Countless buddhas, infinite buddhas, who act only to accomplish the happiness and benefit of all sentient beings have already come and gone. Yet I, under the sway of carelessness, have done many negative things such as lapsing in training my continuum. Thus I have not fallen within the domain of the benefit and healing of those countless buddhas who are great physicians healing the sicknesses of the minds and bodies of beings. For example, when someone has an incurable disease, there is nothing a doctor can do to heal them; when a seed is burnt, even the heavenly rains cannot make it sprout. The Ornament of Manifest Realization says:

ལྷའི་རྒྱལ་པོས་ཆར་ཕབ་ཀྱང་། །

ས་བོན་མི་རུང་མི་འཁྲུངས་ལྟར། ། སངས་རྒྱས་རྣམས་ནི་བྱོན་གྱུར་ཀྱང་། །

སྐལ་བ་མེད་པས་བཟང་མི་མྱོང་། །

Even with the rains from the king of the gods,
a defunct seed will not sprout forth;
even while the buddhas have appeared,
those lacking fortune have not felt the goodness.575Maitreya, Ornament of Manifest Realization, 8.10, 11b.

ཞེས་སོ། །དེ་ལས་གཞན་དུ་གདུལ་བྱ་རྒྱུད་དག་པ་ནི་སངས་རྒྱས་དང་ཕྲད་པ་དོན་ཆེ་སྟེ། མདོ་ལས།

On the other hand, there is a great purpose for disciples with pure continua meeting a buddha. A sūtra says:

ཇི་ལྟར་ཉི་མ་ཤར་བ་ན། །

ཡོངས་སྨིན་པད་མ་ཁ་འབྱེད་ལྟར། ། དེ་བཞིན་དེ་བཞིན་གཤེགས་བྱོན་ཡང་། །

བསམ་པ་ཡོངས་སྨིན་ཁོ་ན་སྦྱོང་། །

In the way that when the sun shines
mature lotuses come to bloom,
likewise, when a tathāgata appears,
only those with mature intentions are purified.576This passage is cited in Pūrṇavardhana, Investigating Characteristics (Lakṣaṇānusāriṇī, D. 4093), 9b.

ཞེས་གསུངས། སྔར་དེ་ལྟར་གྱུར་ཀྱང་ཕྱིས་སྐྱོབ་བོ་སྙམ་ན། སྔར་གསོ་བའི་ཡུལ་དུ་མ་གྱུར་པར་མ་ཟད་ད་དུང་དུ་ཡང་སྔར་གྱི་དེ་བཞིན་དུ་བདག་གིས་བསྒྲུབ་བྱ་བསླབ་པ་ལ་མི་བརྩོན་པར་སྤྱོད་པ་བག་མེད་པར་བསླབ་དེ་ལ།[p.194]Byang chub sems dpa'i spyod pa la 'jug pa'i 'grel bshad rgyal sras rgya mtsho'i yon tan rin po che mi zad 'jo ba'i bum bzang
Mi nyag kun bzang bsod nams (མི་ཉག་ཀུན་བཟང་བསོད་ནམས་). byang chub sems dpa'i spyod pa la 'jug pa'i 'grel bshad rgyal sras rgya mtsho'i yon tan rin po che mi zad 'jo ba'i bum bzang [བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པའི་འགྲེལ་བཤད་རྒྱལ་སྲས་རྒྱ་མཚོའི་ཡོན་ཏན་རིན་པོ་ཆེ་མི་ཟད་འཇོ་བའི་བུམ་བཟང།]. [Excellent Vase That Spills Forth an Ocean of the Inexhaustible and Precious Qualities of the Victor's Heirs: An Explanation of the "Way of the Bodhisattva."]. སྡོམ་ལྷོད་པར་བྱེད་ཅིང་མི་དགེ་བ་ལས་ལྡོག་པར་མི་བྱེད་ན་ཡང་དང་ཡང་དུའང་དེ་བཞིན་གསོ་བའི་སྤྱོད་ཡུལ་དུ་མི་འགྱུར་ཞིང་འོག་ནས་འོག་ཏུ་ཡང་ལྷུང་ནས་སྡུག་བསྔལ་ཆུའི་གཉེར་མ་ལྟར་གཅིག་རྗེས་སུ་གཅིག་བརྒྱུད་དེ་མྱོང་དགོས་པར་འགྱུར་ཏེ།

One might think, “This was the case in the past, but they will protect me in the future.” Not only was I not in their domain of healing in the past, but if I continue as before, not striving in the trainings to be practiced but carelessly remaining lax in my discipline and commitment—not turning away from what is vicious—then I will again and again be left out of their domain of healing. I will fall lower and lower, having to experience one suffering after another, like ripples on the surface of water.

དེའང་ཕལ་ཆེར་ངན་འགྲོར་སྐྱེས་ནས་སྡུག་བསྔལ་དཔག་མེད་མྱོང་བ་ཤས་ཆེ་ལ་དེས་བདེ་འགྲོར་སྐྱེས་ཀྱང་ནད་ཀྱི་རྣམ་གྲངས་མང་པོ་དང་དུས་མིན་དུ་འཆི་བའམ་ཐག་པ་སོགས་ཀྱིས་འཆིང་བ་དང་རལ་གྲི་སོགས་ཀྱིས་ཡན་ལག་བཅད་པ་དང་སོག་ལེ་ལ་སོགས་པས་ལུས་གཤག་པ་དང་གསོད་པ་དང་བརྡེག་པ་སོགས་ཀྱི་སྡུག་བསྔལ་མང་པོ་མྱོང་བར་འགྱུར་ཞེས་སམ་ཡང་ན་ངན་སོང་ཉིད་དུ་ནད་དང་འཆིང་བ་དང་གཅོད་པ་སོགས་མྱོང་ཞེས་སྦྱར་རོ། །

Also, intense experiences of countless sufferings for the most part are experienced after taking birth in the lower realms, but even in the higher realms there are numerous kinds of illnesses, untimely deaths, as well as being bound by ropes, having limbs cut off by swords and one’s body mutilated[p.284]The Great Hum
Duckworth, Douglas, trans. The Great Hūṃ: A Commentary on Śāntideva's Way of the Bodhisattva. By Minyak Kunzang Sönam. New York, NY: Wisdom Publications, 2025. by saws; there are many other sufferings like being killed and beaten. Alternatively this [184] can be understood as referring to the sicknesses, binding, and cutting in the lower realms themselves.

འདི་དག་ལ་སྦྱོར་བ་བརྩོན་འགྲུས་ལ་བག་བྱ་བའམ་སྦྱོར་བ་བསླབ་པ་ལ་བག་བྱ་བ་གང་བྱས་ཀྱང་འདྲ་སྟེ་བརྩོན་འགྲུས་ལ་བརྟེན་ནས་བསླབ་པ་ཐམས་ཅད་སྒྲུབ་དགོས་པས་སོ། །བསླབ་བཏུས་ལས་ཀྱང་། བསླབ་པ་ལ་བརྩོན་པ་ནི་འབྲས་བུ་ཤིནཏུ་ཆེ་བའི་ཕྱིར་རོ། །རབ་ཏུ་ཞི་བ་རྣམ་པར་ངེས་པའི་ཆོ་འཕྲུལ་གྱི་མདོ་ལས།

You need to accomplish all of the trainings by relying on diligence, it is the same whether it is being careful in the endeavor with diligence or being careful in the endeavor in the trainings. Anthology of Training says: “Since diligence in the trainings has a great result . . .”577Śāntideva, Anthology of Training, 12a; English trans. in Goodman, The Training Anthology of Śāntideva, 18. It also cites the Sūtra of the Miraculous Ascertainment of Peace, saying:

འཇམ་དཔལ་གང་གིས་གངྒཱའི་ཀླུང་གི་བྱེ་མ་སྙེད་ཀྱི་སངས་རྒྱས་རྣམས་ལས་སངས་རྒྱས་རེ་རེ་ལ་ཡང་གངགཱའི་ཀླུང་གི་བྱེ་མ་སྙེད་ཀྱི་སངས་རྒྱས་ཀྱི་ཞིང་ནོར་བུ་རིན་པོ་ཆེ་དབང་གི་རྒྱལ་པོས་རབ་ཏུ་བཀང་སྟེ་དབུལ་བ་ཕུལ་བ་དེ་ལྟར་འབུལ་བས་གང་གཱའི་ཀླུང་གི་བྱེ་མ་སྙེད་ཀྱི་བསྐལ་པར་འབུལ་བ་ཕུལ་བ་བས། འཇམ་དཔལ་བྱང་ཆུབ་སེམས་དཔའ་གཞན་གང་གིས་རྣམ་པ་འདི་ལྟ་བུའི་ཆོས་འདི་ཐོས་ནས་ཕྱོགས་གཅིག་ཏུ་སོང་སྟེ་འདི་ལྟར་སེམས་ཀྱི་མངོན་པར་རྟོག་ཅིང་འདི་ལྟ་བུའི་ཆོས་ལ་བསླབ་པར་བྱའོ་ཞེས་

Mañjuśrī, a person may offer to each and every buddha, among buddhas equal to the grains of sand in the Ganges River, as many buddhafields filled with the most precious gems as there are grains of sand in the Ganges River, and make these offerings for as many eons as there are grains of sand in the Ganges River. Yet Mañjuśrī, another bodhisattva who hears such a Dharma and makes a move toward it, thinking about it and wanting to train in such a Dharma, produces much more merit than the other, even if they do not train.578Śāntideva, Anthology of Training, 12a; English trans. in Goodman, The Training Anthology of Śāntideva, 18–19.

སློབ་པར་འདོད་ན་དེས་མ་བསླབས་སུ་ཟིན་ཀྱང་བསོད་ནམས་ཆེས་མང་དུ་བསྐྱེད་དེ་ཞེས་སོགས་དྲངས་ནས། བསླབ་པ་ལ་བརྩོན་པའི་སྒོ་ནས་སྤྲོ་བ་བསྐྱེད་པ་དང༌། ཕན་ཡོན་མཐོང་བའི་བྱང་ཆུབ་སེམས་དཔས་བསླབ་པ་ལ་བརྩོན་པ་ལས་ཕྱིར་མི་ལྡོག་པར་བྱ་དགོས་པའི་ཚུལ་དང་། ཡང་ཟླ་བ་སྒྲོན་མེའི་མདོ་ལས།

It then incites enthusiasm for diligence in the trainings. Also, it presents how a bodhisattva who sees the benefits of the training needs to strive in the trainings without turning back. The Moon Lamp Sūtra says:

བསྐལ་པ་བྱེ་བ་གང་གཱའི་བྱེ་སྙེད་དུ། །

སངས་རྒྱས་དག་ནི་བྱེ་བ་ཁྲག་ཁྲིག་ལ། ། གདུགས་དང་བ་དན་མར་མེའི་ཕྲེང་བ་དང༌། ། ཟས་དང་སྐོམ་གྱིས་དད་སེམས་མཆོད་བྱས་པས། ། གང་གིས་དམ་པའི་ཆོས་འདི་འཇིག་པའི་ཚེ། ། བདེ་བར་གཤེགས་པའི་བསྟན་པ་འགག་པ་ན། ། ཉིན་ཞག་དུས་ནི་བསླབ་པ་གཅིག་གཟུང་བ། །

དེ་བས་བསོད་ནམས་འདི་ནི་ཁྱད་པར་འཕགས། །

For ten million times as many eons as there are grains of sand in the Ganges,
someone with a faithful mind may offer to a hundred billion buddhas
parasols, banners, garlands of butter lamps,
as well as food and drink.
Yet there is more merit for one who,
in a time when the sacred Dharma is declining and
the teachings of the sugatas come to an end,
upholds a single training for a single day.579Cited in Śāntideva, Anthology of Training, 12b; English trans. in Goodman, The Training Anthology of Śāntideva, 19–20.

ཞེས་གསུངས་ཏེ་དེ་བས་ན་བསླབ་པ་ལ་གུས་པར་བྱའོ། །ཞེས་སྤྱིར་བསླབ་པ་ལ་བརྩོན་པ་ཕན་ཡོན་ཆེ་བར་མ་ཟད་ད་ལྟ་སྙིགས་མའི་དུས་སུ་བསླབ་པ་ལ་གུས་ཤིང་བརྩོན་པ་དེ་བས་ཀྱང་ཕན་ཡོན་དེ་ལ།[p.195]Byang chub sems dpa'i spyod pa la 'jug pa'i 'grel bshad rgyal sras rgya mtsho'i yon tan rin po che mi zad 'jo ba'i bum bzang
Mi nyag kun bzang bsod nams (མི་ཉག་ཀུན་བཟང་བསོད་ནམས་). byang chub sems dpa'i spyod pa la 'jug pa'i 'grel bshad rgyal sras rgya mtsho'i yon tan rin po che mi zad 'jo ba'i bum bzang [བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པའི་འགྲེལ་བཤད་རྒྱལ་སྲས་རྒྱ་མཚོའི་ཡོན་ཏན་རིན་པོ་ཆེ་མི་ཟད་འཇོ་བའི་བུམ་བཟང།]. [Excellent Vase That Spills Forth an Ocean of the Inexhaustible and Precious Qualities of the Victor's Heirs: An Explanation of the "Way of the Bodhisattva."]. ཤིན་ཏུ་ཆེའོ་ཞེས་བསླབ་ལ་སྲུང་འདོད་བསྐྱེད་ནས་སྦྱོར་བ་བསླབ་པ་ལ་བག་བྱ་ཚུལ་འ་རྒྱས་པར་བསྟན་བབ་ཏོ། །

“Therefore respect the trainings.”580Śāntideva, Anthology of Training, 12b; English trans. in Goodman, The Training Anthology of Śāntideva, 20. In general, not only is there great benefit in striving in the trainings, but it is saying that it is even more beneficial to strive in and respect the trainings now in this degenerate age. It extensively[p.285]The Great Hum
Duckworth, Douglas, trans. The Great Hūṃ: A Commentary on Śāntideva's Way of the Bodhisattva. By Minyak Kunzang Sönam. New York, NY: Wisdom Publications, 2025. shows the way to be careful in the endeavor of training after generating the wish to guard the trainings.

Kunzang Palden (1862 - 1943)

The Nectar of Manjushri's Speech (citation)Blankleder, Helena, and Wulstan Fletcher (Padmakara Translation Group), trans. The Nectar of Manjushri's Speech: A Detailed Commentary on Shantideva's Way of the Bodhisattva. By Kunzang Pelden. Boston: Shambhala Publications, 2007. Bilingual Edition

source

translation

གཉིས་པ་༼བརྩོན་འགྲུས་མི་ཉམས་པར་བསྲུང་བ་༽ནི།

Observing the Precepts to Be Implemented without Relaxing One’s Diligence 2.1.2.

དེང་ནས་སམ་དེ་རིང་ནས་བསླབ་པར་བྱ་བའི་བླང་དོར་གྱི་གནས་ལ་བརྩོན་པར་མ་བྱས་ན་ལྟུང་བའི་དབང་གིས་འདི་ནས་དུད་འགྲོ་ལ་སོགས་པར་འོག་ནས་འོག་ཏུ་ངན་སོང་ནས་ངན་སོང་དུ་སྐྱེ་བ་བརྒྱུད་མར་འགྲོ་ཞིང་སྡུག་བསྔལ་མྱོང་བར་འགྱུར་རོ། །འོན་ཀྱང་བདག་གིས་བརྩོན་པར་མ་ནུས་ནའང་སངས་རྒྱས་བྱང་སེམས་བླ་མ་རྣམས་ཀྱིས་བདག་ངན་སོང་དུ་མི་གཏོང་བར་མཐོ་རིས་དང་ཐར་པའི་ལམ་དུ་འདྲེན་འགྲོའོ་སྙམ་ན།

སེམས་ཅན་ཐམས་ཅད་ཕན་མཛད་པའི། །

སངས་རྒྱས་གྲངས་མེད་འདས་གྱུར་ཀྱང་། ། བདག་ནི་རང་གི་ཉེས་པས་དེའི། །

གསོ་བའི་སྤྱོད་ཡུལ་མ་གྱུར་ཏོ། །

sems can thams cad phan mdzad pa'i/_/

sangs rgyas grangs med 'das gyur kyang /_/ bdag ni rang gi nyes pas de'i/_/

gso ba'i spyod yul ma gyur to/_/

Verse 4.13  ·  Verse tm

སྔར་ཡང་རང་དོན་ཡིད་བྱེད་མེད་པར་སེམས་ཅན་ཐམས་ཅད་ལ་ཕན་པ་དང་བདེ་བ་འབའ་ཞིག་མཛད་པའི་སངས་རྒྱས་བཅོམ་ལྡན་[p.331]Byang chub sems dpa'i spyod pa la 'jug pa rtsa ba dang 'grel pa (1990)
Slob dpon zhi ba lha and Mkhan po kun dpal. Byang chub sems dpa'i spyod pa la 'jug pa rtsa ba dang 'grel pa. Khreng tu'u: Si khron mi rigs dpe skrun khang, 1990. འདས་གྲངས་མེད་པ་བྱོན་ནས་སེམས་ཅན་གྱི་དོན་མཛད་དེ་འདས་པར་གྱུར་ཀྱང༌། དཔེར་ན་གསོར་མི་རུང་བའི་ནད་པ་ལ་སྨན་པས་ཕན་མི་ཐོགས་པ་བཞིན་དུ་བདག་ནི་རང་གི་སྡིག་པ་མི་དགེ་བ་བྱས་པའི་ཉེས་པས་སངས་རྒྱས་མང་པོ་དེའི་གསོ་བའི་སྟེ་ཕན་གདགས་ཤིང་འདྲེན་པའི་སྤྱོད་ཡུལ་དུ་མ་གྱུར་ཏོ། །དེ་ཡང་དཔེར་ན་འཇིག་རྟེན་གསུམ་གྱི་བླ་མ་སྐྱོན་ཀུན་ཟད་ཡོན་ཏན་ཀུན་ལྡན་བདག་ཅག་གི་སྟོན་པའི་མདུན་དུ་ལྷས་སྦྱིན་མངོན་སུམ་དུ་དམྱལ་བར་ལྟུང་བ་འདྲེན་དུ་མ་བྱུང་བ་ལྟར་རོ། །

Henceforth, Shantideva continues, if he is not diligent in the practice of the precepts concerning what is to be done and not to be done, he will, as a result of his downfalls, sink progressively from the human condition to that of an animal, and lower and lower from one state of misery to another. Suffering will be his lot. We may well tell ourselves that even if we don’t make any effort at all, the Buddhas, the Bodhisattvas, and our teachers will surely not send us to the lower realms. Surely they will lead us on to more elevated states and to liberation.

Striving for the benefit of all that lives,

Unnumbered Buddhas have already lived and passed away. But I, by virtue of my sins, have failed

To come within the compass of their healing works.51The ability to perceive and benefit from the teachings of a Buddha requires the correct karmic disposition and implies the presence of a considerable degree of merit in the mind-stream of the beings concerned. The fact that one has not been liberated through the teachings of the Buddhas of the past serves to underline the importance of the present moment, when one has encountered the Dharma, and throws into relief the great significance of a relationship with an accomplished spiritual master.

But the fact of the matter is that countless Bhagavan Buddhas appeared in the past. They were devoid of every self-centered aim and had the sole intention of securing the benefit and happiness of beings. And this they did before passing away. But, says Shantideva, because of his sins, he was like an incurable invalid beyond the [p.149]The Nectar of Manjushri's Speech
Blankleder, Helena, and Wulstan Fletcher (Padmakara Translation Group), trans. The Nectar of Manjushri's Speech: A Detailed Commentary on Shantideva's Way of the Bodhisattva. By Kunzang Pelden. Boston: Shambhala Publications, 2010. doctor’s power to save, and he failed to come within the sphere of those many enlightened beings and their healing works. They were unable to help or guide him. [It is worth remembering that] Devadatta, close as he was to the Buddha our master, the Teacher of the three worlds possessed of every excellence and free from every fault, could not be guided by him and, in his very presence, sank down into hell.

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Śāntideva (ཞི་བ་ལྷ་). Bodhicaryāvatāra [बोधिचर्यावतार]. byang chub sems dpa'i spyod pa la 'jug pa [བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ།]. [The Way of the Bodhisattva]. Tengyur, RKTST 3216 http://www.rkts.org/cat.php?id=3216&typ=2.

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Weeraratne, D. Amarasiri. "Bodhicaryāvatāra." The Maha-Bodhi 79, nos. 2–3 (1971): 406–9.

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Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

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Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

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Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

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Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

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Gotra - Disposition, lineage, or class; an individual's gotra determines the type of enlightenment one is destined to attain. Skt गोत्र  Tib རིགས་  Ch 鍾姓,種性  

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Gotra - Disposition, lineage, or class; an individual's gotra determines the type of enlightenment one is destined to attain. Skt गोत्र  Tib རིགས་  Ch 鍾姓,種性  

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Nariman, Gushtaspshah Kaikhushro. "Shantideva." In Literary History of Sanskrit Buddhism: (From Winternitz, Sylvain Levi, Huber), 100-109. Bombay: Indian Book Depot, 1923. https://archive.org/details/literaryhistoryo00nariuoft/page/100/mode/2up.

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Ātman - Though it can simply be used as the expression "I" or "me", in Indian thought the notion of self refers to a permanent, unchanging entity, such as that which passes from life to life in the case of people, or the innate essence (svabhāva) of phenomena. Skt आत्मन्  Tib བདག་  Ch 我 and 灵魂  

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Ātman - Though it can simply be used as the expression "I" or "me", in Indian thought the notion of self refers to a permanent, unchanging entity, such as that which passes from life to life in the case of people, or the innate essence (svabhāva) of phenomena. Skt आत्मन्  Tib བདག་  Ch 我 and 灵魂  

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Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

Go to the page with the definition of 'bodhisattvas'

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

Go to the page with the definition of 'bodhisattvas'

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

Go to the page with the definition of 'bodhisattvas'

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

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Bodhicitta - The altruistic thought to seek enlightenment for the sake of all sentient beings. It is said to have two aspects: compassion aimed at sentient beings and their problems and the wisdom of enlightenment as the solution. Skt बोधिचित्त  Tib བྱང་ཆུབ་སེམས།  Ch 菩提心  

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Lele, Amod. "Śāntideva." In Internet Encyclopedia of Philosophy, edited by James Fieser and Bradley Dowden. Accessed Feb. 11, 2021. https://iep.utm.edu/santideva/.

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Tsukamoto, Keisho, Yukei Matsunaga, and Hirofumi Isoda, eds. "Śāntideva." In A Descriptive Bibliography of the Sanskrit Buddhist Literature. Vol. 3, Abhidharma, Madhyamaka, Yogācāra, Buddhist Epistemology and Logic, 250–69. Kyoto: Heirakuji-Shoten, 1990.

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Lang, Karen. "Śāntideva." In Buddhist Philosophy from 600 to 750 A.D., edited by Karl H. Potter, 137–39. Vol. 21 of Encyclopedia of Indian Philosophies. Delhi: Motilal Banarsidass, 2017.

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Goodman, Charles. "Śāntideva." In Stanford Encyclopedia of Philosophy. Accessed March 15, 2021. https://plato.stanford.edu/entries/shantideva/

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Potter, Karl H., David J. Kalupahana, and Michael J. Sweet. "Śāntideva." In Buddhist Philosophy from 600 to 750 A.D., edited by Karl H. Potter, 516–25. Vol. 21 of Encyclopedia of Indian Philosophies. Delhi: Motilal Banarsidass, 2017.

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Potter, Karl H. ed. "Śāntideva." In Bibliography: Part 1, Texts Whose Authors Can Be Dated; Authors Listed Chronologically, 5th through 9th Century. Encyclopedia of Indian Philosophies. Online edition. Last updated Apr 15, 2020. https://faculty.washington.edu/kpotter/xtxt2.htm.

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Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

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Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

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Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

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Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

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Karuṇā - Skt करुणा  Tib ཐུགས་རྗེ་  Ch 悲  

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Bīja - A seed, commonly used figuratively in the sense of something which has the potential to develop or grow, and likewise as the basic cause for this development or growth. Skt बीज  Tib ས་བོན་  Ch 無漏種  

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Sūtra - Sūtras mainly refer to the discourses delivered by the Buddha and his disciples, and the Sūtra corpus is one of the three main sets of teachings which form the Buddhist canon. Skt सूत्र  Tib མདོ།  Ch 佛经  

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Sūtra - Sūtras mainly refer to the discourses delivered by the Buddha and his disciples, and the Sūtra corpus is one of the three main sets of teachings which form the Buddhist canon. Skt सूत्र  Tib མདོ།  Ch 佛经  

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Śāntideva (ཞི་བ་ལྷ་). Bodhicaryāvatāra [बोधिचर्यावतार]. byang chub sems dpa'i spyod pa la 'jug pa [བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ།]. [The Way of the Bodhisattva]. Tengyur, RKTST 3216 http://www.rkts.org/cat.php?id=3216&typ=2.

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Sūtra - Sūtras mainly refer to the discourses delivered by the Buddha and his disciples, and the Sūtra corpus is one of the three main sets of teachings which form the Buddhist canon. Skt सूत्र  Tib མདོ།  Ch 佛经  

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Sūtra - Sūtras mainly refer to the discourses delivered by the Buddha and his disciples, and the Sūtra corpus is one of the three main sets of teachings which form the Buddhist canon. Skt सूत्र  Tib མདོ།  Ch 佛经  

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Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

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Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

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Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

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Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

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Gotra - Disposition, lineage, or class; an individual's gotra determines the type of enlightenment one is destined to attain. Skt गोत्र  Tib རིགས་  Ch 鍾姓,種性  

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Gotra - Disposition, lineage, or class; an individual's gotra determines the type of enlightenment one is destined to attain. Skt गोत्र  Tib རིགས་  Ch 鍾姓,種性  

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