7.63

Bodhicaryāvatāra · Verse 7.63

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Bodhicaryāvatāra Verses  |  Chapter 7

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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

यद् एव अपद्यते कर्म तत् कर्मव्यसनी भवेत्। तत् कर्मशौण्डोऽतृप्तात्मा क्रीडाफलसुखेप्सुवत्॥

yadevāpadyate karma tatkarmavyasanī bhavet। tatkarmaśauṇḍo'tṛptātmā krīḍāphalasukhepsuvat॥

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Chanted Verse

Recitation by Professor Kashinath Nyaupane

62

Like a player desirous to win in his game, one should be completely dedicated to whatever task one has betaken oneself—rejoicing in it, ever insatiate.

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

རྩེད་མོའི་བདེ་འབྲས་འདོད་པ་ལྟར། །

འདི་ཡིས་བྱ་བའི་ལས་གང་ཡིན། ། ལས་དེ་ལ་ནི་ཞེན་བྱ་སྟེ། །

ལས་དེས་མི་ངོམས་དགའ་བར་བྱ། །

rtsed mo'i bde 'bras 'dod pa ltar/_/

'di yis bya ba'i las gang yin/_/ las de la ni zhen bya ste/_/

las des mi ngoms dga' bar bya/_/

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Chanted Verse

Recitation by Lopen Karma Phuntsho

63

Like those who take great pleasure in their games,

Whatever task the Bodhisattvas do, Let them devote themselves without reserve,

With joyfulness that never knows satiety.

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

Ā l’image de ceux qui aiment jouer,

Quoi que je fasse, Je m’y attacherai et,

Jamais rassasié, j’y prendrai plaisir.

Padmakara France 2007

Bodhicaryâvatâra: La marche vers l'éveil (2007)

Como quienes se divierten con un juego,

con cualquier tarea que hacen los bodisatvas se entregan por completo a ello

con alegría, sin saciarse nunca.

Padmakara Spain 2008

La Práctica del Bodisatva

Likewise, at all occasions, One should only act appropriately.

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/.

Just like desiring the resultant happiness of play,

Whatever the engaged activity is, Hold onto these actions,

Like them without satisfaction.

Stracke 2016

The Entrance for the Children of the Conquerors

Like enjoying the outcome of games,

Whatever action is to be performed, Cling to that action

And enjoy it insatiably.

Chodron & Gyaltsen 2019

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

shift + scroll / swipe

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

རྩེད་མོའི་བདེ་འབྲས་འདོད་པ་ལྟར། །

འདི་ཡིས་བྱ་བའི་ལས་གང་ཡིན། ། ལས་དེ་ལ་ནི་ཞེན་བྱ་སྟེ། །

ལས་དེས་མི་ངོམས་དགའ་བར་བྱ། །[p.187]Entering the Way of the Bodhisattvas (2022, Khenpo Gawang and Wiener)
Gawang, Khenpo, and Gerry Wiener, trans. Bodhisattvacaryāvatāra: Entering the Way of the Bodhisattvas by Shantideva - Dunhuang Edition. Memphis, TN: Jeweled Lotus Publishing, 2022.

rtsed mo'i bde 'bras 'dod pa ltar/_/

'di yis bya ba'i las gang yin/_/ las de la ni zhen bya ste/_/

las des mi ngoms dga' bar bya/_/[p.187]Entering the Way of the Bodhisattvas (2022, Khenpo Gawang and Wiener)
Gawang, Khenpo, and Gerry Wiener, trans. Bodhisattvacaryāvatāra: Entering the Way of the Bodhisattvas by Shantideva - Dunhuang Edition. Memphis, TN: Jeweled Lotus Publishing, 2022.

alt verse 6.20 tm data

This version differs from it's counterparts.

Just like wishing for the joyful fruits of play,

I should yearn to practice the activities Of the bodhisattva, whatever they may be,

And enjoy those activities, never being satisfied.[p.188]Entering the Way of the Bodhisattvas (2022, Khenpo Gawang and Wiener)
Gawang, Khenpo, and Gerry Wiener, trans. Bodhisattvacaryāvatāra: Entering the Way of the Bodhisattvas by Shantideva - Dunhuang Edition. Memphis, TN: Jeweled Lotus Publishing, 2022.

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.

རྩེད་མོའི་བདེ་འབྲས་འདོད་པ་ལྟར། །

འདི་ཡིས་བྱ་བའི་ལས་གང་ཡིན། ། ལས་དེ་ལ་ནི་ཞེན་བྱ་སྟེ། །

ལས་དེས་མི་ངོམས་དགའ་བར་བྱ། །

rtsed mo'i bde 'bras 'dod pa ltar/_/

'di yis bya ba'i las gang yin/_/ las de la ni zhen bya ste/_/

las des mi ngoms dga' bar bya/_/

tm data

Tsadra Critical Edition

The Written Works of Śāntideva (Phuntsho 2025)

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Commentaries

Media on this verse

On this Chapter

[edit]

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

(གསུམ་པ་)དགའ་བའི་དཔུང་ལ་གསུམ་ལས།

3. Force of joy 1.2.3.2.1.3

This has three parts:

1. Enjoying virtuous actions, 2. Insatiable interest in action,

3. Advice to engage in this way. 1.2.3.2.1.3

(དང་པོ་)བདེ་བའི་ལས་ལ་དགའ་བར་བྱ་བ་ནི།

1. Enjoying virtuous actions 1.2.3.2.1.3.1

རྩེད་མོའི་བདེ་འབྲས་འདོད་པ་ལྟར། །

འདི་ཡིས་བྱ་བའི་ལས་གང་ཡིན། ། ལས་དེ་ལ་ནི་ཞེན་བྱ་སྟེ། །

ལས་དེས་མི་ངོམས་དགའ་བར་བྱ། །

rtsed mo'i bde 'bras 'dod pa ltar/_/

'di yis bya ba'i las gang yin/_/ las de la ni zhen bya ste/_/

las des mi ngoms dga' bar bya/_/

Verse 7.63  ·  Verse tm

Like enjoying the outcome of games,

Whatever action is to be performed, Cling to that action

And enjoy it insatiably.

དཔེར་ན་འགའ་ཞིག་རྒྱན་པོ་འགྱེད་པ་ལ་སོགས་པ་རྩེད་མོའི་བདེ་བའི་འབྲས་བུ་ཙམ་ཐོབ་པར་འདོད་པ་ཡང་ལས་དམན་པ་དེ་ལ་མི་ངོམས་པར་དགའ་བས་འཇུག་པ་ལྟ༵ར་བྱང་ཆུབ་སེམས་དཔའ་འདི་ཡི་བྱ་བར་འོས་པའི་ལས་གཞན་དོན་ལ་སོགས་པ་གང་ཡི༵ན་པའི་ལས་བཟང་པོ་དེ་ལ་ནི་མངོན་པར་ཞེན་པར་བྱ་སྟེ༵། བྱང་ཆུབ་ཀྱི་སྤྱོད་པའི་ལས་དེས་མི་ངོམས་ཤིང་གོང་ནས་གོང་དུ་འགྱུར་བ་ལ་ཤིན་ཏུ་དགའ་བས་འཇུག་པར་བྱ༵འོ། །

Some who enjoy the pleasure of games such as gambling, engage in them with insatiable delight, even though these are very inferior activities. Likewise, Bodhisattvas should similarly cling to suitable and noble actions such as performing the welfare of others. With great delight and joy, they should delightedly and insatiably engage in higher and higher Bodhisattva conduct.

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

གསུམ་པ་ནི།

One Should Generate the Special Thought to Generate a Stable Antidote 1.1.2.2.1.2.2.2.2.3.3

རྩེད་མོའི་བདེ་འབྲས་འདོད་པ་ལྟར། ། འདི་ཡིས་བྱ་བའི་ལས་གང་ཡིན། །

Likewise, at all occasions, One should only act appropriately.

གཉེན་པོ་བསྟེན་པའི་ཚད་ནི་བདག་ནི་མེས་བསྲེགས་ཏེ་བསད་པར་གྱུར་ཏམ། བདག་གི་མགོ་བོ་བཅད་ཀྱང་བླའི་རྣམ་པ་ཀུན་ཏུ་ཉོན་མོངས་པའི་དགྲ་ལ་འདུད་པར་མི་བྱའོ། །

The measure of having a stable antidote: It is easy for one to die through being burnt by fire or having one's head chopped off, but one should not at all bow to the enemy of the afflictions.

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/.

གསུམ་པ་དགའ་བའི་སྟོབས་ལ་གསུམ།

The Power of Joy 1.1.2.2.1.2.3

དང་པོ་ནི།

One Should Strive in Virtue Independently of the Ripening Result 1.1.2.2.1.2.3.1

རྩེད་མོའི་བདེ་འབྲས་འདོད་པ་ལྟར། །

འདི་ཡིས་བྱ་བའི་ལས་གང་ཡིན། ། ལས་དེ་ལ་ནི་ཞེན་བྱ་སྟེ། །

ལས་དེས་མི་ངོམས་དགའ་བར་བྱ། །

rtsed mo'i bde 'bras 'dod pa ltar/_/

'di yis bya ba'i las gang yin/_/ las de la ni zhen bya ste/_/

las des mi ngoms dga' bar bya/_/

Verse 7.63  ·  Verse tm

Just like desiring the resultant happiness of play,

Whatever the engaged activity is, Hold onto these actions,

Like them without satisfaction.

བྱིས་པ་ཁ་ཅིག་རྩེད་མོའི་བདེ་བའི་འབྲས་བུ་འདོད་པ་ལྟར་བྱང་ཆུབ་སེམས་དཔའ་འདི་ཡིས་གཞན་དོན་བྱ་བའི་ལས་གང་ཡིན་པའི་ལས་ཐོས་བསམ་དང་བྱང་ཆུབ་ཀྱི་སེམས་བསྒོམ་པ་ལ་སོགས་པའི་ལས་དེ་ལ་ནི་ཞེན་པ་སྟེ་སྤྲོ་བཞིན་དུ་བྱ་སྟེ། ལས་དེས་མི་ངོམས་ཤིང་རྒྱུན་མ་ཆད་པར་བྱ་བར་འདོད་པས་དགའ་བར་བྱའོ། །

Just like children desire the resultant happiness of play so should bodhisattvas have joy and grasp at their actions for the purpose of others, such as listening, contemplating and meditating on bodhicitta. One should be so joyful that one desires the actions continually without being satisfied by them.

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

གསུམ་པ་དགའ་བའི་དཔུང་ནི།

The force of joy 7.1.2.3.2.1.3

This shows that there is a joy of pleasure in both the cause and the effect:

རྩེད་མོའི་བདེ་འབྲས་འདོད་པ་ལྟར། །

འདི་ཡིས་བྱ་བའི་ལས་གང་ཡིན། ། ལས་དེ་ལ་ནི་ཞེན་བྱ་སྟེ། །

ལས་དེས་མི་ངོམས་དགའ་བར་བྱ། །

This task is like

the pleasurable result of playing a game; it is to be treasured.

This activity brings insatiable joy. (7.63)

དེ་ལ། རྒྱུ་འབྲས་གཉི་ག་བདེ་བའི་ལས་ལ་དགའ་བར་བྱ་བ་ནི།

གོང་དུ་བཤད་པ་ལྟར་མོས་པའམ་འདུན་པ་དྲག་པོའི་སྟོབས་ཀྱིས་བརྩོན་འགྲུས་མ་སྐྱེས་པ་བསྐྱེད་ཅིང་སྐྱེས་ཟིན་མི་ལྡོག་པའི་རྒྱུ་རང་རྒྱལ་གྱི་སྟོབས་སམ་བརྟན་པའི་[p.462]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."]. སྟོབས་བསྐྱེད་དེ་དེ་ནས་གཞན་དོན་བྱ་བའི་ལས་དངོས་ལ་འཇུག་པའི་ཚེ་དཔེར་ན་རྩེད་མོ་ལ་དགའ་བའི་༌བྱིས་པ་འགའ་ཞིག་རྒྱན་པོ་འགྱེད་པ་ལ་སོགས་པ་རྩེད་མོ་རྩེ་བའི་གནས་སྐབས་ཀྱི་བདེ་བའི་འབྲས་བུ་ཙམ་ལ་དགའ་ཞིང་དེ་བྱ་འདོད་པ་ཡང་དེ་ལྟ་བུའི་དམན་པའི་ལས་དེའི་འཕྲོ་གཅོད་པར་མི་འདོད་ཅིང་དེས་མི་ངོམས་པར་སྤྲོ་བས་འཇུག་པ་ལྟར་བྱང་ཆུབ་སེམས་དཔའ་འདི་ཡི་གཞན་དོན་དུ་བྱ་བར་འོས་པའི་དགེ་བའི་ལས་སྐབས་སུ་བབ་པ་ཀློག་པ་ཐོས་བསམ་དང་བྱང་ཆུབ་ཀྱི་སེམས་སྒོམ་པ་སོགས་སྤོང་བ་བསམ་གཏན་གྱི་ལས་བཟང་པོ་གང་ཡིན་པ་དེ་དང་དེ་ལ་དང་པོར་འཇུག་པའི་ཚེ་ཡང་ལས་དེ་དག་རྣམས་ལ་ནི་ཞེན་པར་བྱ་སྟེ་ཞེས་མངོན་པར་དགའ་ཞིང་སྤྲོ་བའི་སྒོ་ནས་འཇུག་པ་དང་།

As was stated above, one should generate diligence where it has not arisen through the power of strong interest and aspiration, and cultivate the power of stability or pride, the cause for diligence not turning back where it has arisen. Then, when engaging in the actual task of performing the welfare of[p.659]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. others, it is joyful, a sheer pleasure, like the happiness of a child who is enjoying the pleasurable result of playing a game, like wagering. It is something that they want to do, not something that they wish to stop doing because it is trivial. In the way that they are enthusiastically and insatiably engaged, whatever good actions or worthy virtuous deeds a bodhisattva starts to get involved in for the welfare of others—whether it be in reading, studying, and contemplation, or an act of renunciation in meditative concentration such as cultivating the spirit of awakening—it is something that they treasure. They engage with complete enthusiasm and joy. When engaged, they do not want to stop doing these activities of the Victor’s children that benefit others. They take joy in only doing these things, never getting enough of them. They just want to do this continuously, over and over, and they do so. This is the power of joy. It should be cultivated.

དེ་ཡང་འབྲས་བུ་བདེ་བས་མི་ངོམས་པ་བཞིན་དུ་དེའི་རྒྱུར་གྱུར་པའི་ལས་ཀྱིས་ཀྱང་མི་ངོམས་པར་བྱ་དགོས་ཏེ། འཇིག་རྟེན་པའི་སྐྱེ་བོ་ཕལ་པ་རྣམས་ཀྱིས་རང་གི་ལུས་སེམས་ལ་འབྲས་བུ་བདེ་བ་འབྱུང་བའི་དོན་དུ་རྒྱུ་ཚོང་དང་། ཞིང་ལས་ལ་སོགས་པ་སྡིག་སྡུག་དང་འབྲེལ་བའི་ལས་བྱས་ཀྱང་འབྲས་བུ་བདེ་བ་འཐོབ་པའི་རྒྱུར་འགྱུར་༌རམ་མི་འགྱུར་གཏོལ་མེད་པ་སྟེ་བདེ་བ་ཐོབ་པའི་ངེས་པ་མེད་ཅིང་ཐེ་ཚོམ་ཟ་བ་ཉིད་ཀྱི་ལས་ལ་ཡང་འབད་ནས་འཇུག་པར་བྱེད་ན་བྱང་ཆུབ་སེམས་དཔའ་གང་གི་ལས་སུ་བྱ་བ་ད་ལྟ་གཞན་ཕན་གྱི་བྱ་བ་བྱེད་པའི་ལས་ཉིད་ཀྱང་ཁ་ན་མ་ཐོ་བ་དང་མ་འབྲེལ་བས་དགེ་ཞིང་ལེགས་ལ་དེ་བྱས་པས་བྱང་སེམས་རང་གི་ཡིད་ལའང་དགྱེས་པ་སྐྱེད་པས་བདེ་ཞིང་དེ་ལས་བྱུང་བའི་གནས་སྐབས་དང་མཐར་ཐུག་གི་འབྲས་བུ་ཡང་བདེ་བ་འབྱུང་བར་འགྱུར་བ་ནི་ངེས་པ་ཅན་ཡིན་པས་དེ་ལ་དགའ་སྤྲོ་བས་འབད་ནས་མི་ངོམས་པའི་ཚུལ་གྱིས་འཇུག་དགོས་པ་སྨོས་སུ་མེད་པ་ཡིན་པ་ལ།

Moreover, in the way that there is insatiable happiness in the result, there should also be an insatiable attitude with regard to the actions that are the cause of this result. Ordinary beings in the world do many things connected with evil and suffering, like business and farming, for the sake of a result of happiness to arise in their bodies and minds from this cause. Yet it is uncertain whether these things will be causes that bring happiness; it is uncertain whether happiness will be achieved. Given that they strive in this work even with this doubt, then it is needless to mention that bodhisattvas should strive insatiably with enthusiasm and joy. [434] This is because they are the ones who now do good and virtuous things, actions that are irreprehensible, for simply the welfare of others. In doing so, their minds are elated with joy. Also, it is certain that they will achieve happiness from this in results that are temporary and lasting.

དེ་ལྟ་བུའི་ལས་ལ་འཇུག་པར་མི་བྱེད་ཅིང་ཡལ་བར་འདོར་བར་བྱེད་པ་རྣམས་ལ་ནི་ཇི་ལྟར་བདེ་བ་འཐོབ་པར་འགྱུར་ཏེ། བདེ་བ་མཐའ་ཡས་པ་འཐོབ་བྱེད་ཀྱི་རྒྱུ་སྤངས་པའི་ཕྱིར་ཐོབ་པར་མི་འགྱུར་རོ། །དེ་བས་ན་བྱིས་པ་རྩེད་མོའི་ལས་ལ་དགའ་ཞིང་ངོམས་པ་མེད་པར་འཇུག་པ་ལྟར་གནས་སྐབས་དང་མཐར་ཐུག་ཀུན་ཏུ་བདེ་བ་རྒྱ་ཆེན་པོ་འཐོབ་པར་འདོད་པས་རྒྱལ་སྲས་སྤྱོད་པའི་ལས་དེ་ལ་ངོམས་པ་མེད་པར་དགའ་བའི་སྒོ་ནས་འཇུག་པར་བྱ་རིགས་སོ། །

How could those who do not engage this kind of activity—those who ignore and reject it—achieve happiness? They will not because they have abandoned the cause that brings boundless happiness. Therefore if you want to achieve an expansive happiness always, temporarily and consummately— like a child happily playing games without ever getting enough—then it makes sense to participate with joy and without satiation in the activity of the Victor’s children.

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

གསུམ་པ་དགའ་བའི་དཔུང་ནི།

The Force of Joy 3.2.1.3.

རྩེད་མོའི་བདེ་འབྲས་འདོད་པ་ལྟར། །

འདི་ཡིས་བྱ་བའི་ལས་གང་ཡིན། ། ལས་དེ་ལ་ནི་ཞེན་བྱ་སྟེ། །

ལས་དེས་མི་ངོམས་དགའ་བར་བྱ། །

rtsed mo'i bde 'bras 'dod pa ltar/_/

'di yis bya ba'i las gang yin/_/ las de la ni zhen bya ste/_/

las des mi ngoms dga' bar bya/_/

Verse 7.63  ·  Verse tm

བྱིས་པ་ཆུང་ངུ་རྩེད་མོ་ལ་དགའ་བ་རྣམས་ཚེ་འདིའི་ལན་དང་ཕྱི་མའི་འབྲས་བུ་ལ་རེ་བ་མེད་པར་རྩེད་མོའི་བདེ་བའི་འབྲས་བུ་ཙམ་ཁོ་ན་འདོད་ནས་རྩེད་མོའི་ལས་དེས་མི་ངོམས་པར་འཇུག་པ་ལྟར་བྱང་ཆུབ་སེམས་དཔའ་འདི་ཡི་བྱ་བའི་ལས་གཞན་དོན་དུ་སྦྱིན་སོགས་ཕར་ཕྱིན་དྲུག་སྤྱོད་བ་ལ་སོགས་པ་གང་ཡིན་པའི་ལས་བཟང་པོ་དེ་ལ་ནི་ལན་དང་རྣམ་སྨིན་ལ་རེ་བ་མེད་པར་མངོན་པར་ཞེན་པར་བྱ་སྟེ། བྱང་ཆུབ་ཀྱི་སྤྱོད་པའི་ལས་དེས་མི་ངོམས་པར་གོང་ནས་གོང་དུ་འགྱུར་བ་ལ་ཤིན་ཏུ་དགའ་ཞིང་སྤྲོ་བས་འཇུག་པར་བྱའོ། །

Like those who take great pleasure in their games,

Whatever task the Bodhisattvas do, Let them devote themselves without reserve,

With joyfulness that never knows satiety.

Small children delight in their games, and they do not expect any reward for what they do whether now or in the life to come. They want only the simple joy of play, and they never have enough of it. This is exactly how Bodhisattvas should be in whatever they do for the sake of others— acts of generosity or any of the other paramitas. They ought not to expect any reward for what they do. Indeed, they should be devoted to their tasks with ever greater intensity. They should never be satisfied, but take the most intense pleasure and exhilaration from what they do.

[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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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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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  

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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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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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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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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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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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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/.

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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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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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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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Pāramitā - The six or ten types of practices which lead an individual to Buddhahood. The practice of perfections is particularly important in Mahāyāna Buddhism in which the entire path of the Bodhisattva to reach full enlightenment is included in the six or ten perfections. The six perfections are that of giving, of discipline, patience, zeal, meditation, and wisdom. The perfection of skill-in-means, aspirations, power, and pristine wisdom are added to them to make ten perfections. Skt पारमिता  Tib ཕར་ཕྱིན། and ཕ་རོལ་ཏུ་ཕྱིན་པ།  Ch 波羅蜜  

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