| 🤓 Admin Zone 🛠️ hidden to non-admins | |
बोधिचित्तोत्पादसमादानविधि
Bodhicittotpādasamādānavidhi
བྱང་ཆུབ་ཀྱི་སེམས་བསྐྱེད་པ་དང་ཡི་དམ་བླང་བའི་ཆོ་ག།
byang chub kyi sems bskyed pa dang yi dam blang ba'i cho ga
A Ritual for the Generation of Bodhicitta and Taking up (the Practice of) a Tutelary Deity (84000)
Text
Please note that many items in our library are simply pages that represent a detailed library catalog entry and citation of someone else's work, presentation, or performance. Read our General Disclaimer for more information.
Description
A formal ritual for giving rise to bodhicitta by Jetāri, a prominent scholar at Nālandā.
Reference
Jetāri (ཛེ་ཏ་རི་). Bodhicittotpādasamādānavidhi [बोधिचित्तोत्पादसमादानविधि]. byang chub kyi sems bskyed pa dang yi dam blang ba'i cho ga [བྱང་ཆུབ་ཀྱི་སེམས་བསྐྱེད་པ་དང་ཡི་དམ་བླང་བའི་ཆོ་ག།]. [A Ritual for the Generation of Bodhicitta and Taking up (the Practice of) a Tutelary Deity (84000)]. Translated by Sumatikīrti, Rngog blo ldan shes rab. Tengyur, RKTST 3309 http://www.rkts.org/cat.php?id=3309&typ=2.
Interconnections
2 Scholarship
The paper introduces part of the Tangut textual corpus, associated with the Bodhicaryāvatāra and the ritual composition by Jitāri, Bodhicittotpādasamādānavidhi. We conclude that in Xixia (1038– 1227) there was a textual cluster revolving around these two texts. Tanguts generated a local tradition of studying both of these texts, whereas the Bodhicittotpādasamādānavidhi appeared to have been an important text prescribed for study by the Tangut monks. We discuss the versions of the texts and their commentaries.
The focus of this paper is the group of texts associated with a composition by Jitāri, [the] Bodhicittotpādasamādānavidhi, and the Bodhicaryāvatāra.
2 A topic of
The paper introduces part of the Tangut textual corpus, associated with the Bodhicaryāvatāra and the ritual composition by Jitāri, Bodhicittotpādasamādānavidhi. We conclude that in Xixia (1038– 1227) there was a textual cluster revolving around these two texts. Tanguts generated a local tradition of studying both of these texts, whereas the Bodhicittotpādasamādānavidhi appeared to have been an important text prescribed for study by the Tangut monks. We discuss the versions of the texts and their commentaries.
The focus of this paper is the group of texts associated with a composition by Jitāri, [the] Bodhicittotpādasamādānavidhi, and the Bodhicaryāvatāra.




