7.62a

Bodhicaryāvatāra · Verse 7.62a

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Bodhicaryāvatāra Verses  |  Chapter 7

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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.

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.

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translation

དེ་བཞིན་གནས་སྐབས་ཐམས་ཅད་དུ། ། རིགས་པ་ལས་ནི་གཞན་མི་སྤྱད། །

de bzhin gnas skabs thams cad du/_/ rigs pa las ni gzhan mi spyad/_/

tm data

Thus in every time and place I will not wander from the wholesome path.

Padmakara 2006

The Way of the Bodhisattva (2006)

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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

Plutôt mourir dans les flammes

Ou la tête coupée Que jamais m’incliner Devant mes ennemies, les émotions négatives ! De même, en toutes circonstances,

Je ne ferai que ce qui est juste.

Padmakara France 2007

Bodhicaryâvatâra: La marche vers l'éveil (2007)

En cualquier momento y circunstancia no haré nada más que lo que sea adecuado.

Padmakara Spain 2008

La Práctica del Bodisatva

Likewise, one should on all occasions destroy the objects of abandonment and make the antidote stable. Thus one should not act in any way other than appropriately.[p.30]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/.

Stracke 2016

The Entrance for the Children of the Conquerors

Thus, in every situation Do nothing other than the suitable.

Chodron & Gyaltsen 2019

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

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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.

དེ་བཞིན་གནས་སྐབས་ཐམས་ཅད་དུ། ། རིགས་པ་ལས་ནི་གཞན་མི་སྤྱད། །

de bzhin gnas skabs thams cad du/_/ rigs pa las ni gzhan mi spyad/_/

tm data

Tsadra Critical Edition

The Written Works of Śāntideva (Phuntsho 2025)

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Commentaries

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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

དེ་ལྟར་གནས་སྐབས་ཐམས་ཅད་དུ༵། ། རིགས་པ་ལས་ནི་གཞན་མི་སྤྱ༵ད། །

Thus, in every situation Do nothing other than the suitable.

ཅེས་ཀྱང་འདོན་མོད། རྒྱ་དཔེ་དང་འགྲེལ་བ་དག་ན་མི་སྣང་ངོ༌། །

The words in the root text, “Thus, in every situation do nothing other than the suitable,” are included in the Tibetan, but I have not seen them in commentaries or in the Sanskrit root text.[p.258]A Commentary on Shantideva's Engaging in the Conduct of the Bodhisattvas
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. First edition published by The Yeshe Dorje Foundation in 2006.

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

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translation

དེ་བཞིན་དུ་གནས་སྐབས་ཐམས་ཅད་དུ་སྤང་བྱ་འཇོམས་ཤིང་གཉེན་པོ་བསྟེན་པའི་བྱ་བ་བྱེད་པ་རིགས་པ་ལས་ནི་བྱ་བ་གཞན་མི་སྤྱད་དོ། །

Likewise, one should on all occasions destroy the objects of abandonment and make the antidote stable. Thus one should not act in any way other than appropriately.[p.30]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

དོན་ནི་དེ་བཞིན་དུ་གནས་སྐབས་ཐམས་ཅད་དུ་གཉེན་པོའི་སྟོབས་བསྐྱེད་ནས་སྤང་བྱ་ཉོན་མོངས་འཇོམས་པའི་བྱ་བ་བྱེད་པ་ལྟ་བུའི་རིགས་པ་ལས་ནི་གཞན་ནམ་ཡང་མི་སྤྱོད་དོ་ཞེས་པ་ཡིན་ལ།

Its meaning is similar to what came before. Likewise, the next two lines are also not in the Sanskrit manuscripts or Indian commentaries, so it is easy to explain it this way:

Thus in all situations I will do nothing other than what is appropriate. (7.62a)

ཚིག་རྐང་གཉིས་པོ་འདི་བརྟན་པའི་དཔུང་གི་མཇུག་ཏུ་ཡར་སྦྱར་ནས་འགའ་ཞིག་འཆད་ལ་ཡང་དགའ་བའི་དཔུང་ལ་མར་སྦྱར་ནས་འཆད་པའང་སྣང་ངོ༌། །ཡང་འགྲེལ་ཆེན་སོགས་སུ་བདག་ཉིད་གཅིག་པུས་བྱའོ། །ཞེས་སོགས་ལས་ཀྱི་ང་རྒྱལ་དང་། ཤི་བའི་སྦྲུལ་དང་སོགས་ཉོན་མོངས་པའི་ང་རྒྱལ་དང༌། ཉོན་མོངས་ཕྱོགས་ཀྱི་སོགས་ནུས་པའི་ང་རྒྱལ་དུ་བྱས་ནས་འཆད་པར་མཛད་ལ། ཡང་བདག་ཉིད་གཅིག་པུས་སོགས་ལས་ཀྱི་ང་རྒྱལ་དང༌། ཉོན་མོངས་དབང་མེད་སོགས་ནུས་པའི་ང་རྒྱལ་དང༌། བདག་གིས་ཀུན་ལས་རྒྱལ་བྱ་སོགས་དང་ཤི་བའི་སྦྲུལ་སོགས་ཉོན་མོངས་པའི་ང་རྒྱལ་དང་སྦྱར་ནས་བཤད་པ་དང༌། ཡང་ལས་ཀྱི་ང་རྒྱལ་དེ་ལྟར་དང༌། ཤི་བའི་[p.461]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."]. སྦྲུལ་སོགས་ནུས་པའི་ང་རྒྱལ་དང༌། གང་ཞིག་ང་རྒྱལ་དགྲ་ལས་རྒྱལ་སོགས་ཀྱིས་ཉོན་མོངས་འཇོམས་པའི་ང་རྒྱལ་བསྟན་པར་འཆད་པའང་ཡོད་ལ་ཚིག་འགྲེལ་གྱི་སྐབས་སུ་ཡང་རང་རང་གིས་འཇོག་ཚུལ་དེ་དང་དེར་བསྟུན་ནས་སོ་སོར་འཆད་པར་མཛད་དོ། །

What it means is this: Thus I will cultivate the power of the antidote in all situations; I will never do any action other than the appropriate actions that destroy the afflictions to be removed. These two lines are sometimes explained with the force of stability above, and also appear to be explained with the force of joy below. Alternatively texts like the great commentary describe “I will do this alone” (7.49c) as pride in action, “When encountering a dead snake . . .” (7.52) as pride over affliction, and “While in the midst of the afflictions . . .” (7.60) as pride in ability. Also, it is explained like this: “I will do this alone” (7.49c) is pride in action, “Those in the world under the power of afflictions cannot accomplish . . .” (7.50) is pride in ability, and “I will conquer everything . . .” (7.55) and “When encountering a dead snake . . .” (7.52) are pride over affliction. Alternatively, while pride in action is stated as above, “When encountering a dead snake . . .” (7.52) is described as pride in ability and “Those who uphold the pride that conquers the pride . . .” (7.59) is pride that destroys the afflictions. In the context of commenting on the words of the text, it is explained differently in accord with each of these ways of presentation.

དེ་ལྟ་བུའི་བརྟན་པའི་སྟོབས་ཀྱི་དོན་བསྡུ་ན་འདི་ལྟར་ཡིན་ཏེ། གང་ལ་བརྩོན་འགྲུས་བརྩམས་པ་དེ་ལས་མི་ལྡོག་པར་མཐར་འབྱིན་པ་ནི་བརྟན་པའི་སྟོབས་ཡིན་ལ་དེ་ཡང་དང་པོ་དམ་བཅས་པ་དེ་མཐར་མ་ཕྱིན་པར་བར་སྐབས་སུ་དོར་བའི་ཉེས་དམིགས་བསམ་ལ་ལེགས་པར་བརྟགས་ནས་གང་བྱ་བར་བརྩམས་ནས་དམ་བཅས་པ་དེ་ཐམས་ཅད་ལ་མཐར་དབྱུང་འདོད་ཀྱི་བས་མ་པ་བརྟན་པོ་བསྐྱེད་དེ། དགེ་བའི་ལས་གང་སྒྲུབ་པ་ན་ཡང་གཞན་སུ་ལའང་གྲོས་ཀྱི་རེ་ལྟོས་མི་འཆའ་བར་བདག་ཉིད་གཅིག་པུས་བྱེད་པར་གོ་བགོ །ཉོན་མོངས་སྤོང་བ་དང་གཞན་དོན་སྒྲུབ་པ་སོགས་ལ་འཇུག་པ་ན་སྙིང་སྟོབས་ཆེན་པོ་བསྐྱེད་ནས་དེ་དག་བདག་གིས་བྱ་བར་ནུས་སོ་སྙམ་དུ་གདེང་འཆའ། དེ་ལྟར་གདེང་བཅས་ནས་སྒྲུབ་པའི་ཚེ་ཡང་ཉོན་མོངས་ཀྱི་གནོད་པས་ཚུར་ལ་ནམ་ཡང་མི་ཚུགས་ལ་ཕར་ལ་གཞོམ་ནུས་པའི་བློའི་དཔའ་བསྐྱེད་ནས་བརྟན་པར་བྱ་བ་ཡིན་གྱི་དེ་ལྟར་མ་བྱུང་པོ་བར་དུ་བློ་སྦྱོང་དགོས་པར་གསུངས་སོ། །བསླབ་བཏུས་ལས། དགེ་རྩ་སྤེལ་བའི་སྐབས་སུ།

To summarize the meaning of the power of stability here: the power of stability is to complete what you have started with diligence without turning back. Moreover, through investigating well the problems with giving up something that you have committed to before it is completed, it is to cultivate a stable mindset that wishes to complete everything that you have committed to and have begun. In whatever virtuous actions that you do, it is not putting hopes in any others for assistance, understanding that you will do it alone. You should gain confidence, thinking, “I can do this,” by cultivating a big heart while engaging in rejecting afflictions and accomplishing the welfare of others. With this confidence in place when you practice, you should be firm though cultivating mental fortitude that is able to destroy the afflictions and is never affected by their harms. It is said that you should train the[p.658]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. mind until this occurs. The Anthology of Training says this in the context of developing the roots of virtue:

བརྩོན་དང་བསམ་པ་བརྟན་པར་ཡང་། །

དང་པོར་ནན་ཏན་བྱས་ནས་ནི། ། སྙིང་རྗེ་མདུན་དུ་བཞག་ནས་སུ། །

དགེ་བ་སྤེལ་ལ་ནན་ཏན་བྱ། །

With a steady exertion and a steady intention,
at first one should make efforts—
putting compassion [433] at the forefront—
to strive to develop virtue.1240Śāntideva, Anthology of Training Verses, v. 24, 2b; English trans. in Goodman, The Training Anthology of Śāntideva, lxxvi.

ཞེས་བརྩོན་འགྲུས་བརྟན་པ་བསམ་པ་བརྟན་པ་སྙིང་རྗེར་བརྟན་པའམ་སྙིང་རྗེ་སྔོན་དུ་བཏང་བ་གསུམ་བསྟན་པ་ལས། འདིར་བརྩོན་འགྲུས་བརྟན་པའི་དཔུང་ཙམ་ཞིག་བསྟན་པ་ཡིན་ལ། དོན་དེ་ཉིད་བསླབ་བཏུས་སུ་འཆད་པ་ན། འཕགས་པ་ནོར་བཟང་ལུས་སེམས་ཀྱི་སྟོབས་བརྟན་པོ་བསྐྱེད་ནས་རྗེ་བཙུན་བྱམས་པའི་དྲུང་དུ་སོང་བའི་ཚུལ་དང༌། བློ་གྲོས་མི་ཟད་པའི་མདོ་སྔར་དྲངས་པ་ལྟར་བྱང་ཆུབ་སེམས་དཔའ་ནི་གཅིག་པུ་གཉིས་སུ་མེད་ཅིང་གྲོགས་མེད་པར་བླ་མེད་རྫོགས་བྱང་དུ་གོ་ཆ་གྱོན་ནས་བརྩོན་འགྲུས་ཀྱི་སྟོབས་ཀྱིས་བདུད་བཏུལ་ནས་འཚང་རྒྱ་བར་འགྱུར་བའི་ཚུལ་དང༌། གོང་དུ་བཤད་པ་ལྟར་རྡོ་རྗེ་རྒྱལ་མཚན་གྱི་མདོ་ལས་ལྷའི་བུ་ཉི་མ་འཆར་བ་དཔེར་བྱས་ནས་བྱང་ཆུབ་སེམས་དཔའི་སེམས་ཅན་གྱི་དོན་བྱེད་ཚུལ་གསུངས་པ་སོགས་རྒྱས་པར་བསྟན་ཏོ། །

From among the three teachings of steady diligence, steady intention, and steady compassion (or putting compassion first), here it teaches just the force of steady diligence. When the Anthology of Training teaches this topic, it states this elaborately with the way that the noble Sudhana cultivated a firm power of body and mind and then went in the presence of venerable Maitreya. Also, as in the Akṣayamati Sūtra cited above, it says how a bodhisattva becomes a buddha through taming demons by the power of diligence, by donning the armor of achieving unexcelled awakening alone—without a second and without assistance. Also, as stated above, it says how bodhisattvas accomplish the welfare of sentient beings through the example of the divine child, Sūryodaya, from the Vajra Banner Sūtra.1241See Śāntideva, Anthology of Training, 152b–153b; English trans. in Goodman, The Training Anthology of Śāntideva, 263–66.

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

བདག་ནི་བསྲེགས་ཏེ་བསད་གྱུར་ཏམ། །

བདག་གི་མགོ་བོ་བཅད་ཀྱང་སླའི། ། རྣམ་པ་ཀུན་ཏུ་ཉོན་མོངས་པའི། །

དགྲ་ལ་འདུད་པར་མི་བྱའོ། །

bdag ni bsregs te bsad gyur tam/_/

bdag gi mgo bo bcad kyang sla'i/_/ rnam pa kun tu nyon mongs pa'i/_/

dgra la 'dud par mi bya'o/_/

Verse 7.62  ·  Verse tm

དེ་བཞིན་གནས་སྐབས་ཐམས་ཅད་དུ། ། རིགས་པ་ལས་ནི་གཞན་མི་སྤྱད། །

de bzhin gnas skabs thams cad du/_/ rigs pa las ni gzhan mi spyad/_/

Verse 7.62a  ·  Verse tm

ཉམས་ང་ཇི་ལྟར་ན་བདག་ནི་མེར་བསྲེག་ཏེ་བསད་པར་གྱུར་ཏམ་བདག་གི་མགོ་བོ་[p.514]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. རལ་གྲི་སོགས་ཀྱིས་བཅད་ཀྱང་སླའི་དུས་དང་རྣམ་པ་ཀུན་ཏུ་ཆགས་སོགས་ཉོན་མོངས་པའི་དགྲ་བོ་འདི་ལ་འདུད་ཅིང་དབང་དུ་གཏོང་བར་མི་བྱའོ་ཞེས་ཉོན་མོངས་པས་རང་རྒྱུད་མི་གོས་པར་བྱའོ་ཞེས་དང་པོ་ཉིད་ནས་བློས་འཕེན་པ་བཏང་ཞིང་དམ་བཅའ་ལྷུར་བླང་བར་བྱ་དགོས་སོ། །དེ་བཞིན་དུ་དུས་དང་གནས་སྐབས་ཐམས་ཅད་དུ་རིགས་ཤིང་འཐད་པ་ཡི་ལས་འདི་ནི་མ་གཏོགས་པར་གཞན་མི་རིགས་པའི་ལས་ནི་མི་སྤྱད་དོ་ཞེས་སོ།

Better for me to be burned to death,

And better to be killed, my head cut off! At no time will I bow and scrape

Before that foe of mine, defiled emotion.93This stanza does not appear in the Sanskrit text that is now available to us. Some commentators have, moreover, questioned the authenticity of the half-stanza 62a. It is, however, generally included.

Thus in every time and place I will not wander from the wholesome path.

Therefore, we may be burned to death or decapitated with a sword (this is of comparatively minor importance), but at no time must we allow ourselves to bow and scrape before our enemies, our defilements. From the very first, we must take an earnest and determined pledge never to allow ourselves to be stained by defiled emotion. In every circumstance of time and place, we shall only act properly, and never in a manner that is inappropriate.

[edit]

[edit]

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

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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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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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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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Pratipakṣa - An antidote or remedy that contributes or supports the elimination or pacification of a particular ailment or affliction. Skt प्रतिपक्ष  Tib གཉེན་པོ་  Ch 對治  

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

Go to the page with the definition of 'Śāntideva'

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 'Bodhisattva'

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 'Bodhisattva'

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 'Bodhisattva'

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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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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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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Kleśa - Often referred to as poisons, these are a class of disturbing or disruptive emotional states that when aroused negatively affect or taint the mind. Skt क्लेश  Tib ཉོན་མོངས་  Ch 煩惱  

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Karuṇā - Skt करुणा  Tib ཐུགས་རྗེ་  Ch 悲  

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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  

Go to the page with the definition of 'bodhisattva'

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 'bodhisattva'

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 'bodhisattva'

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 'bodhisattva'

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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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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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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Kleśa - Often referred to as poisons, these are a class of disturbing or disruptive emotional states that when aroused negatively affect or taint the mind. Skt क्लेश  Tib ཉོན་མོངས་  Ch 煩惱  

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Āvaraṇa - Literally, that which obscures or conceals. Often listed as a set of two obscurations (sgrib gnyis): the afflictive emotional obscurations (Skt. kleśāvaraṇa, Tib. nyon mongs pa'i sgrib pa) and the cognitive obscurations (Skt. jñeyāvaraṇa, Tib. shes bya'i sgrib pa). By removing the first, one becomes free of suffering, and by removing the second, one becomes omniscient. Skt आवरण  Tib སྒྲིབ་པ་  

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